METHODS TO GENERATE BODHICITTA
The '4 Point Mind Training' is based on cultivating four realisations:
1. Equanimity: One can cultivate the realisation that all sentient beings are equal in wanting happiness and not wanting suffering. Beings cannot really be divided into friends, enemies or strangers because friends may turn into enemies, enemies may become friends, and strangers may become friends or enemies.
2. Faults of self-cherishing: a consequence of karma is that self-cherishing is the only cause of my problems.
3. Good qualities of cherishing others: a consequence of karma is that cherishing others is the cause of all happiness.
4. Exchanging self & others: being intelligently selfish, by continually trying to put oneself in the place of others, and then acting.The '7 Point Mind Training' is based on cultivation in 7 steps:
1. Equanimity
2. All sentient beings have been or, at least, could have been my mother as I have lived innumerable lives.
3. Remember the kindness of your mother in this life, all she did for you, the problems she went through to take care of you.
4. Would it be great if I could repay her and all previous mothers' kindness.
5. Generate great love: may all mother sentient beings have happiness and the causes for happiness.
6. Generate great compassion: may all mother sentient beings be free from suffering and the causes for suffering
7. I should give up all self-cherishing and egoism, and work to bring them happiness and release them from their suffering: therefore, may I become an omniscient Buddha, as he is the perfect doctor to cure the suffering of all mother sentient beings.In the Tibetan tradition, following verses are often recited to direct the mind towards generating Bodhicitta:
With a wish to free all beings
I shall always go for refuge
To the Buddha, Dharma and Sangha,
Until I reach full enlightenment.Enthused by wisdom and compassion,
today in the Buddhas' presence
I generate the Mind for Full Awakening
For the benefit of all sentient beings.As long as space remains,
As long as sentient beings remain,
Until then, may I too remain
And dispel the miseries of the world.HOW TO BE COMPASSIONATE TO ENEMIES?
Someone asked the following question to His Holiness the Dalai Lama:
How does a person or group of people compassionately and yet straightforwardly confront another person or group of people who have committed crimes of genocide against them?
His Holiness: "When talking about compassion and compassionately dealing with such situations one must bear in mind what is meant by compassionately dealing with such cases. Being compassionate towards such people or such a person does not mean that you allow the other person to do whatever the other person or group of people wishes to do, inflicting suffering upon you and so on. Rather, compassionately dealing with such a situation has a different meaning.
When a person or group of people deals with such a situation and tries to prevent such crimes there is generally speaking two ways in which you could do that, or one could say, two motivations. One is out of confrontation, out of hatred that confronts such a situation. There is another case in which, although in action it may be of the same force and strength, but the motivation would not be out of hatred and anger but rather out of compassion towards the perpetrators of these crimes.
Realising that if you allow the other person, the perpetrator of the crime, to indulge his or her own negative habits then in the long run the other person or group is going to suffer the consequences of that negative action. Therefore, out of the consideration of the potential suffering for the perpetrator of such crimes, then you confront the situation and apply equally forceful and strong measures.
I think this is quite relevant and important in modern society, especially in a competitive society. When someone genuinely practices compassion, forgiveness and humility then sometimes some people will take advantage of such a situation. Sometimes it is necessary to take a countermeasure, then with that kind of reasoning and compassion, the countermeasure is taken with reasoning and compassion rather than out of negative emotion. That is actually more effective and appropriate. This is important. For example my own case with Tibet in a national struggle against injustice we take action without using negative emotion. It sometimes seems more effective."TAKING AND GIVING - TONG LEN
This practice is possibly the ultimate practice in altruism. It is definitely not easy, but if done well, it undermines one's selfishness quickly.
Shantideva expressed the value of this practice as follows:
"If I do not actually exchange my happiness
For the sufferings of others,
I shall not attain the state of Buddhahood
And even in cyclic existence I shall have no joy."Look here for a detailed description of the meditation of taking and giving.
ASPIRING BODHICITTA
There are two levels in the development of bodhicitta; aspiring and engaging bodhicitta. A person with the aspiring intention wants to attain enlightenment to help others, he or she is not yet prepared to engage in all of the practices and activities necessary to do so. On the other hand, someone who has generated the engaging altruistic intention and is prepared to joyfully undertake the Bodhisattva's practices six perfections, can take the bodhisattva vows. The difference between aspiring and engaging bodhicitta is similar to the difference between wanting to go somewhere, and actually travelling there. The vows are taken on the basis of having taken refuge in the Buddha, Dharma and Sangha) and some or all of the five lay precepts. Details on the precepts of engaging in aspiring bodhicitta can be found on the Aspiring Bodhicitta page.THE BODHISATTVA VOWS
One can take the Bodhisattva vows, if one wants to commit oneself to the path of wanting to help all sentient beings, and therefore striving for Buddhahood. A Bodhisattva (bodhi = enlightenment, sattva = being) is a person with the bodhicitta motivation. This is not necessarily a practice for small minded or fearful people, as Lama Anagorika Govinda writes in A Living Buddhism for the West:
"Fearlessness is the most prominent characteristic of all bodhisattvas and all who tread the bodhisattva path. For them, life has lost its terrors and suffering its sting. Instead of scorning earthly existence, or condemning its 'imperfection', they fill it with a new meaning."
Going through the ritual of taking the vows does not really 'give' the vows. It is said that you only really receive them if you genuinely experience development of bodhicitta, which is a deep realisation. The ceremony is intended to give imprints on the mind so we can develop this precious altruistic attitude.
The main vow is to always work for the benefit of all sentient beings. The Bodhisattva vows go beyond just this life, and are basically being taken until all sentient beings are enlightened!The Bodhisattva vows consist of the so-called 18 root (or main) vows and the 46 minor vows, which are given in the page on Bodhisattva Vows.
"We will now speak about the benefits of the bodhisattva vow. In the sutrayana teachings, there are 230 benefits talked about by the Buddha. We will condense these and explain them in four points.
The first benefit of having obtained the bodhisattva vow is that through the practice of bodhicitta, we will learn how to remove suffering and obtain happiness. We will come to recognize that the root of all happiness is bodhicitta.
Secondly, having developed bodhicitta, not only do we experience our own happiness that is free from suffering, but with the bodhisattva vow, we are able to benefit others by giving happiness and removing suffering. For example, a long time ago Buddha Shakyamuni turned the wheel of Dharma in India in a place known as Bodh Gaya. Because the Buddha turned the wheel of the Dharma and revealed the teachings, they spread to many other countries where people practiced them and achieved the complete realization of Buddhahood, the experience of ultimate happiness free from suffering. How did all those beings obtain Buddhahood? They did this by following the instruction of Shakyamuni Buddha. How did Shakyamuni Buddha himself obtain the level of the ultimate experience of happiness? In the very beginning he developed what is known as bodhicitta. Through the development and perfection of bodhicitta, the Buddha was able to benefit limitless beings. When we begin to develop the altruistic attitude of bodhicitta, it may seem to be quite limited, as a very small number of such thoughts arise in our mind, and we think this really cannot help anybody. However, in the long run, as bodhicitta develops, we become more familiar with it and realize that this buddha activity is the source of all happiness, and the method to remove suffering and benefit uncountable beings.
The third benefit of obtaining the bodhisattva vow and developing bodhicitta is that since we all have our greatest enemy within ourselves, the conflicting emotions, through which we experience endless suffering, it is bodhicitta that gives us the strength to overcome these conflicting emotions. Bodhicitta is like a sword that cuts through all suffering .
The fourth benefit of developing pure bodhicitta is that it is the root of obtaining ultimate happiness for self and others. If it is not pure, we can not experience happiness, nor can we teach others to experience happiness. Bodhicitta is like a precious, wish-fulfilling jewel."
Venerable Thrangu RinpochePRACTISING THE 6 PERFECTIONS
Giving one's possessions, virtues, even one's body if needed.
Giving of fearlessness, or protection to others.
Practising mentally giving to others.
Giving of Dharma, the Buddha's teachings.Ethics
Keeping one's vows.
Working for sentient beings.
Restraining from negative actions.
Collecting merit (with the motivation of helping others).
Patience
Having patience in understanding Dharma and gaining faith.
Being undisturbed by anguish from suffering.
Practise patience before getting angry.
Having patience in accepting problems.
Being undisturbed by inflicted harm.Joyous effort / perseveranceCollecting merit and helping others
Delighting in virtue and every beneficial action.
Avoiding putting off; craving worldly pleasures and discouragement.'It is not good to begin many different works, saying 'This looks good; that looks good', touching this, touching that, and not succeeding in any of them. If you do not generate great desires but aim at what is fitting, you can actualise the corresponding potencies and become an expert in that. With success, the power or imprint of that practice is generated.'
His Holiness the Dalai Lama from 'Tantra in Tibet'Concentration
Developing quiescence; single pointedness, stability & firmness (meditation)
This brings great progress in any meditation practice and supernatural powers.
Cultivating inner needs: to have few wants and generating contentment, abandoning demands of the world, and have pure ethics.
Creating outer needs: conducive place: quiet, easy food & water, blessed place, not too comfortable and a helper.Wisdom
Generating relative wisdom in practising the first five perfections and understanding karma.
Wisdom and compassion are the foundatiuons of Mahayana practice.
ADVICE FROM HIS HOLINESS THE 14th DALAI LAMARecently a group spent days visiting with H.H. Dalai Lama focusing upon what they believe the five most important questions to be considered moving into the new millennium.
The five questions were:
1. How do we address the widening gap between rich and poor?
2. How do we protect the earth?
3. How do we educate our children?
4. How do we help Tibet and other oppressed countries and peoples of the world?
5. How do we bring spirituality (deep caring for one another) through all disciplines of life?The answer:
The Dalai Lama said all five questions fall under the last one. If we have true compassion in our hearts, our children will be educated wisely, we will care for the earth, those who "have not" will be cared for.
He shared the following simple practice that will increase loving and compassion in the world. He asked everyone in the group to share it with as many people as they can.The Practice:
1. Spend 5 minutes at the beginning of each day remembering we all want the same things (to be happy and be loved) and we are all connected to one another.
2. Spend 5 minutes -- breathing in - cherishing yourself; and, breathing out - cherishing others. If you think about people you have difficulty cherishing, extend your cherishing to them anyway.
3. During the day extend that attitude to everyone you meet. Practice cherishing the simplest person (clerks, attendants, etc., as well as the "important" people in your life; cherish the people you love and the people you dislike).
4. Continue this practice no matter what happens or what anyone does to you.These thoughts are very simple, inspiring and helpful. The practice of cherishing can be taken very deep if done wordlessly; allowing yourself to feel the love and appreciation that already exists in your heart.
Some additional thoughts of the Dalai Lama, from "The Meaning of Life" (slightly edited):
"One technique for developing altruism is called equalising and switching self and other. Here, one should investigate which side is important, oneself or others. Choose. There is no other choice - only these two. Who is more important, you or others? Others are greater in number than you, who is just one; others are infinite. It is clear that neither wants suffering and both want happiness, and that both have every right to achieve happiness and to overcome suffering because both are sentient beings.
Let me describe how this is practised in meditation. This is my own practice, and I frequently speak about it to others. Imagine that in front of you on one side is your old, selfish I and that on the other side is a group of poor, needy people. And you yourself are in the middle as a neutral person, a third party. Then, judge which is more important - whether you should join this one selfish, self-centred, stupid person or these poor, needy, helpless people. If you have a human heart, naturally you will be drawn to the side of the needy beings.
This type of reflective contemplation will help in developing an altruistic attitude; you gradually will realise how bad selfish behaviour is. You yourself, up to now, have been behaving this way, but now you realise how bad you were. Nobody wants to be a bad person; if someone says, "You are a bad person," we feel very angry. Why? The main reason is simply that we do not want to be bad. If we really do not want to be a bad person, then the means to avoid it is in our own hands. If we train in the behaviour of a good person, we will become good. Nobody else has the right to put a person in the categories of good or bad; no one has that kind of power."
RECOMMENDATION
by Thich Nhat HanhPromise me,
promise me this day,
promise me now,
while the sun is overhead
exactly at the zenith,
promise me:
Even as they strike you down
with a mountain of hatred and violence;
even as they step on you and crush you like a worm,
even as they dismember and disembowel you,
remember, brother, remember:
man is not your enemy.The only thing worthy of you is compassion --
invincible, limitless, unconditional.
Hatred will never let you face the beast in man.One day, when you face this beast alone,
with your courage intact, your eyes kind, untroubled
(even as no one sees them),
out of your smile will bloom a flower.
And those who love you
will behold you
across ten thousands worlds of birth and dying.Alone again,
I will go on with bent head,
knowing that love has become eternal.
On the long, rough road,
the sun and the moon
will continue to shine.DO-GOODING AND BURNOUT
By Chagdud TulkuQuestion (Helen): For months at a time, I can be tremendously active and capable of helping others. Inevitably, a difficult situation arises, and I despair of ever making any difference in the world whatsoever. I realize that good heart is the way to go, but how can I deal with these periods of burnout?
Answer (Rinpoche): Ideally, we serve others with pure heart, not expecting gratitude, payment or recognition. We accept complaints with equanimity and patiently continue, knowing that people don't always see the purpose of what we're doing. Though our actions may seem insignificant or unproductive, if our motivation is pure and we dedicate the merit expansively, we generate great virtue. Though we may not accomplish what we set out to do, auspicious conditions and our ability to benefit others in the future will only increase. No effort is wasted; when someone witnesses our loving kindness, he sees a new way of responding to anger or aggression. This becomes a reference point in his mind that, like a seed, will eventually flower when conditions ripen. Then when we dedicate the virtue, our loving kindness will extend to all beings.
We mustn't become discouraged if someone we are trying to help continues to experience the results of her negative karma and, in the process, creates the causes of future suffering. Instead, because she doesn't have enough merit for her suffering to end, we must redouble our efforts to accumulate merit and dedicate it to her and others. We're not out to accomplish selfish aims. We are trying to establish the causes of lasting happiness for all beings. By purifying our self-interest and mental poisons, we develop a heroic mind. The process of going beyond suffering and helping others do the same is the way of the Bodhisattva.Cherishing Othersby Lama Zopa RinpocheTo practice the good heart in our everyday life is more important than anything else. Feel this responsibility. Think again and again, "I am responsible for the happiness of all living beings." When we wake up in the morning, as we open our eyes, we should think, "I am responsible for the happiness of all living beings, and for the elimination of all their problems. This is the purpose of my life. This is why I have a human body." If you have dogs, cats or birds in the house, think also of them, "The reason I have this precious human body at this time is to eliminate the problems of other living beings, and obtain their happiness. This is the meaning of my life." Then think, "Cherishing myself is the greatest obstacle to my happiness and the fulfillment of my wishes. Self-cherishing is my greatest enemy. And there is no question that it is the greatest obstacle to fulfilling the wishes of all living beings and obtaining their happiness. There is no greater obstacle than this."
Many times we ask such questions as, "How can I make my life worthwhile? How can I benefit others?" The best way to benefit others is to reduce our own selfish mind. The more we reduce our selfish mind, the less harm others receive from us, and the more temporal and ultimate benefit. This is the best solution.
Those who practice Buddhism should think: "Until I achieve enlightenment, until I die, this year, this month, this week, and especially today, I won't allow myself to be controlled by the selfish mind. The best way to obtain happiness for all living beings and fulfill all their wishes is for me to cherish others. Until I achieve enlightenment, until my death-time, this year, this month, this week, and especially today, I will never separate from bodhicitta, the thought cherishing other living beings." In the morning when we wake up, with strong determination, we should make this plan for our life.
When you go to work, do not think, "I am going to work for my happiness, because I want money and comfort. Without the money I won't have a comfortable life." Instead of this selfish attitude, even if you cannot think of all living beings, at least remember the kindness of the people who employ you. Think, "Because they have employed me, I can enjoy my life, and I have the opportunity to practice the good heart and benefit myself and others. They are very kind to me." Remembering their kindness, you then go to work. Even though you are paid to work, your attitude is to benefit your employers. At the beginning and from time to time while you are working, remember this motivation.
Think of all the time we spend in one day eating and drinking. All our enjoyments—food, clothing, shelter—have been received through the suffering of uncountable numbers of living beings. To provide our enjoyments, other beings created much negative karma by doing unwholesome actions harmful to others, many of whom were killed. Since we receive our enjoyments from the suffering of so many other beings, it is very important to use them with the thought of benefiting others. To use these enjoyments with a selfish mind, for our own happiness, would be very cruel and very upsetting. It would show a very poor mind.
Whenever you eat or drink, remember the purpose of life. Be aware of your responsibility, which is to obtain happiness for all living beings and eliminate their sufferings. The purpose of your life is to offer service to others. For this reason you need to be healthy and have a long life; therefore you take your food as medicine.
If you spend your whole day with the thought of benefiting others, all your activities—whether working in an office or at home, eating, dressing, putting on makeup, and so forth—become pure Dharma, because they are unstained by selfish mind. All your actions become pure virtue and the cause of happiness. This is the best, most reliable business.
If you are taking care of your children or parents, or doing similar work, again remember, "My responsibility is to bring happiness to all living beings and eliminate all their suffering. I am supposed to do this, but it is wonderful that at least I have become of some use to some of them. At least my body is benefiting one being (your child or parent). How wonderful this is!" Think like this and rejoice.
If you constantly do your work with this attitude, there is great happiness all the time and no space for depression. Whether you are working for a hundred people or just one person, and no matter how hard your work is, think like this, especially thinking of yourself as the servant of others. Instead of thinking that others are there for you to use for your happiness, think, "I am the servant of others; I am here for their happiness. Like one of their own limbs, I am working to eliminate their problems and obtain their happiness." If you think that you are the servant of others, your problems stop. If you think that others are your servants, problems arise in your mind.
The above teaching is an excerpt from "Practicing the Good Heart " by Lama Zopa Rinpoche. Click on the title of the teacher if you would like to study the complete text.
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