Part I of
The Eight Chapter of
the commentary on
The Great Perfection:
The Nature Of Mind, The Easer Of Weariness
called the Great Chariot

 

"To all the Buddhas who traverse the three times,
To the Teaching and the spiritual community
I bow down with emanations of my body
Equal to the number of atoms in a Buddha-field.

Just as Bodhisattvas such as Manjushri
Make offerings to the Conquerors,
So I make offerings to you, Thus Gone Ones,
You, the Protectors and your offspring.

In this beginning-less cyclic existence
In this life or in others
Compelled by the errors of ignorance
I needlessly engaged in misdeeds.

I urged others to commit wrongdoings
And rejoiced in others' bad actions as well.
Having understood my faults
I confess them to the Protectors from my heart.

I rejoice with pleasure in actions helpful to beings
And in the oceans of virtue
Which increase the altruistic aspiration
And bring happiness to all.

I join my palms requesting
The Buddhas of all the directions,
"Please light the lamps of the teachings
For beings who suffer in dark confusion."

I pray with joined palms
To the Buddhas who wish for final Nirvana,
"Please stay for innumerable eons;
Do not leave beings in this blindness."

I have done all these in this way
And accumulated virtue;
May it remove all the miseries
Of all sentient beings."

-- "The Seven Branches of Worship" from Shantideva's Engaging in the Bodhisattva's Deeds. 

 

The Commentary on Chapter Eight: Producing the Mind of Complete Enlightenment

After the mind has been well trained by the four immeasurable aspirations,
we enter the essence of the ocean of the activity of the Buddha sons, our chief topic,

VIII. Bodhicitta, the mind focused on supreme enlightenment.

There are three general topics.

Ø A. The teaching of meditating on the root of all dharmas, the two bodhicitta’s

Ø B. The extensive explanation of how actually to arouse bodhicitta

Ø C. The dedication of merit

A. The teaching of meditating on the root of all dharmas, the two bodhicitta’s

i.e. Importance of Bodhicitta: We should learn how to arouse the bodhicitta mind (bodhicitta motivation), the most excellent and perfect wishes, the root of all dharmas, the essence of the paths, the guide of all sentient beings.

Now arousing the mind of supreme enlightenment will be discussed. As just explained:

When we are well accustomed to the four immeasurables,
We should meditate on the root of all Dharmas, the two bodhicitta’s.

This is the root of all dharmas of the world and beyond the world. It is the essence of all paths. It is the guide of all sentient beings. The steed by which one will quickly cross to the unsurpassable mansion of excellence is the best of thoughts, bodhicitta.

Here we shall learn how to arouse it.

The Sutra Requested by Maitreya says:

Maitreya, if a bodhisattva has a single dharma the lower realms will be abandoned. One will not come into the hands of evil associates. It will be the cause of quickly becoming fully, truly, completely enlightened. What is this single dharma? It is the most excellent and perfect of wishes, bodhicitta.

Maitreya, if one has this dharma, the lower realms are abandoned. One will not come into the hands of evil associates. It will be the cause of quickly becoming fully, truly, completely enlightened.

The Bodhisattva-Pitaka-Sutra says:

Since one will quickly become enlightened with unsurpassable, true, complete enlightenment, one should train in the best of wishes, bodhicitta.

Bodhicitta Is The Antidote To Selfishness And Its Problems:

Turn inward: all the problems and solutions are inside. 

· The mind of attachment is the root of all the problems your body and mind experience. Forms of attachment: attachment to your own opinions, ideas, views, pride, conceit.

· Your basic emotion is egocentricity and that this is what’s making you restless.

· You’re restless because you are clinging to your possessions with attachment; ego and attachment pollute your mind, making it unclear, ignorant and agitated, and prevent the light of wisdom from growing.

· Get rid of the false concept of self-cherishing and you'll be free of all misery and dissatisfaction. Concern yourself for the welfare of all others and wish for them to attain the highest realizations such as bodhicitta and you'll find all happiness and satisfaction.

Constantly check your mind, understand its nature. 

Make the right choice choose the Middle Way.  Instead of being slave to your ego, to its materialistic desires, or philosophical / religious trips, or instead of totally rejecting the world, choose both 

· Bodhicitta

Ø It is the perfect antidote to selfishness, and all the problems caused by it. 

Ø It is absolutely essential for get rid of the self-preoccupation in order to progress in concentration and insight meditation.

Ø Without it, in meditation, you get attached to your small success and then loose everything. It is because of your ego feeling. Grasping is the greatest distraction to experiencing single-pointed intensive awareness in meditation. 

Ø We're totally preoccupied with our ego's superficial projections, while we turn our backs on reality. No wonder we're completely confused and unable to communicate properly with any living being. All this comes from our big ego.  Therefore, it is highly worthwhile to switch your mental attitude from the attachment that is always saying, "I, I, I" to purely dedicating your life to the welfare of others.

Ø If, through having recognized the false conceptions of ego and attachment, you generate the pure motivation of dedicating your life to others, your life will become truly worthwhile; you will give real meaning to being alive. 

Ø Without bodhicitta it is very difficult to collect merits. You create them and immediately destroy them; by afternoon, the morning's merits have gone.

Ø You can prove scientifically that bodhicitta is the best practice to do. Our self-cherishing thought is the root of all human problems. It makes our lives difficult and miserable. The solution to self-cherishing, its antidote, is the mind that is its complete opposite -- bodhicitta. The self-cherishing mind is worried about only me, me -- the self-existent I. Bodhicitta substitutes others for self.

Ø If you take a proper look deep into your heart you will see that one of the main causes of your dissatisfaction is the fact that you are not helping others as best you can. When you realize this you'll be able to say to yourself, 'I must develop myself so that I can help others satisfactorily. By improving myself I can definitely help.' Thus you have more strength and energy to meditate, to keep pure morality and do other good things. You have energy, 'Because I want to help others.' That is why Lama Tsong Khapa said that bodhicitta is the foundation of all enlightened realizations. 

Ø Also, bodhicitta energy is alchemical. It transforms all your ordinary actions of body, speech and mind -- your entire life into positivity and benefit for others, like iron transmuted into gold.

Ø "I think it is absolutely essential for us to have loving kindness towards others." -- Lama Thubten Yeshe

Ø If the dharma you hear helps you diminish your self-cherishing even a little, it has been worthwhile.  But if the teachings you have taken have had no effect on your selfishness, then from the Mahayana point of view, even if you can talk intellectually on the entire lam-rim, they have not been must use at all. 

· And Wisdom - directly seeing the real nature of the three, subject, object, action, through concentration and insight meditation. -- Wisdom is the final tool.

All you need to do is to understand your true nature, the way you already are. Eventually, when you realize the true nature of subject and object, all your problems will vanish.

Meanwhile, check you motivation all the time, see everything as illusions, question everything, watch for anger, strong desire, attachment, pride, conceit, partisanship, intolerance, impatience, sloth and torpor. Try to see their real nature, otherwise use antidotes.

· "As a prerequisite for the successful practice of tantra, the development of bodhicitta is absolutely necessary. ... Although it is true that bodhicitta is the most important prerequisite for tantric practice, in fact, it is more accurate to say that the opposite is true; that the purpose of practicing tantra is to enhance the scope of one's bodhicitta. ... In fact, all tantric meditations without exception are for the sole purpose of developing strong bodhicitta." -- Lama Thubten Yeshe

-- From various texts by Lama Thubten Yeshe, FPMT site

· Without first realizing renunciation of this life and future lives in samsara, there is no way to have the actual realization of bodhicitta.

· Bodhicitta is an incredibly skillful means of collecting vast amounts of merit and purifying the mind of eons of obscurations and negative karma.

· If we compare the value of the peace produced by an external thing with that produced by a good heart -- by compassion, love, patience, and the elimination of the violent, un-subdued mind -- the superior value offered by inner development is overwhelming.

· As long as there is the self-cherishing thought there is no way to achieve Buddhahood; our path to sublime happiness is blocked. Self-cherishing is the greatest disturbance to happiness and enlightenment. If one practices Dharma one finds protection from the disturbances of the self-cherishing thought and quickly receives enlightenment.

· The path is the holy Dharma. The essence of the path is the good heart. The greatest, highest good heart is the bodhicitta, the thought of wanting to become a Buddha in order to liberate all the sentient beings from suffering. This is the supreme good heart. This is what we should generate.

· To love oneself is not contradictory to what Mahayana Buddhism teaches. It is not saying one should not love oneself. Renouncing oneself and cherishing others is not contradictory to loving oneself. In fact, practicing the Mahayana teaching, bodhicitta, is the best way to love oneself, to take care of oneself. ... In Buddhism, particularly in Mahayana Buddhism, the best way of loving oneself is to pull out the root of all problems, which is right in one's own heart: the ego, the self-centered mind. So, if one lets go of cherishing the I, then it doesn't matter what situation one is experiencing, the problem becomes non- existent.

· Without talking about the long-term result of enlightenment, what effect immediately comes into your heart by letting go of the self-centered
mind? The result is peace, happiness, and satisfaction. With bodhicitta you have fulfillment in your heart, you see life as more meaningful.

· Even if one doesn't know anything intellectually but the mind is free from emotional mind, one receives so much deep peace in the heart...There is incredible peace. There is no problem with loneliness or depression, because one lets go of the self-centered mind instead of holding it like baby, like a jewel. One who lets go like this is opening the door to enlightenment, opening the door to the happiness of oneself and for every living being.

-- Lama Zopa Rinpoche

· The three Principle Aspects of the Path which refer to

1. The Definitive Deliverance or what we normally call renunciation,

2. The mind of Enlightenment or Bodhicitta (in other words the mind of universal responsibility).

3. And the correct and perfect view.

· In order to generate bodhicitta, the principle cause for the Mind of Enlightenment is the 'Great Compassion'. You cannot develop to the full extent the mind of Great Compassion without first having generated Definitive Deliverance or Renunciation.

· When you analyze thoroughly the condition of suffering of cyclic existence that you yourself are experiencing, when you deeply understand the depth of your own suffering, it is called renunciation. When that thought is swapped for others, for all other sentient beings, that is the thought of compassion that is the great compassion.

-- The Three principals of the path:

· If we wish to attain the state of the full enlightenment of Buddhahood as opposed to the lesser enlightenment of Arahantship, our innermost practice must be cultivation of the bodhimind.

Ø Were we instead to make meditation on emptiness our innermost practice, there would be the possibility of falling into the Arhant's nirvana instead of gaining Buddhahood.

Ø This teaching is given in the saying, "When the father is the bodhimind and the mother is wisdom, the child joins the caste of Buddhas." In inter-caste marriages in ancient India, children would adopt the caste of the father, regardless of whether the mothers were of higher or lower caste. Therefore the bodhimind is like the father: if one cultivates the bodhimind, one enters the caste of Buddhas.

Ø Although the bodhimind is the primary force producing Buddhahood, bodhimind as the father must unite with wisdom, or meditation on emptiness, as the mother, in order to produce a child able to accomplish Buddhahood. One without the other will not bring full enlightenment. The bodhimind is the essential energy that produces Buddhahood, yet throughout its stages of development it should be applied to meditation on emptiness. In the Perfection of Wisdom Sutras, where Buddha spoke most extensively on emptiness, we are constantly reminded to place our meditations on emptiness within the context of the bodhimind.

· "All happiness in this world arises from cherishing others; every suffering arises from self-cherishing." Why is this so?

Ø From self-cherishing comes the wish to further oneself even at others' expense. This causes all the killing, stealing, intolerance and so forth that we see around us. As well as destroying happiness in this life, these negative activities plant karmic seeds for a future rebirth in the miserable realms of existence--the hell, hungry ghost and animal realms. Self-cherishing is responsible for every conflict from a family problem to an international war, and for all the negative karma thus created.

Ø What are the results of cherishing others? If we cherish others we shall not harm or kill them. This is conducive to our own long life. When we cherish others we are open and empathetic with them, and live in generosity. This is a karmic cause of our own future prosperity. If we cherish others, even when someone harms or makes problems for us we are able to abide in love and patience, a karmic cause of having a beautiful form in future lives. In short, every auspicious condition arises from the positive karmas generated by cherishing others. These conditions themselves bring joy and happiness, and in addition they act as the causes of and circumstances leading to nirvana and Buddhahood.

Ø How? To gain nirvana one must master the three higher trainings: moral discipline, meditation and wisdom. Of these the first is the most important because it is the basis for the development of the other two. The essence of moral discipline is abandoning any action that brings harm to others. Anyone who cherishes others more than he cherishes himself will not find this discipline difficult. His mind will be calm and peaceful, which is conducive to both meditation and wisdom.

· If we look at happiness and harmony we will find its cause to be universal caring. The cause of unhappiness and disharmony is the self-cherishing attitude.

· Essentially, self-cherishing is the cause of every undesirable experience, and universal caring is the cause of every happiness.

· The experiences of the lower realms of existence, all the suffering of mankind and every interference to spiritual practice are caused by self-cherishing, and every happiness of this and future lives comes from universal caring. The subtle limitations of lesser enlightenment are also caused by self-cherishing,

--- His Holiness Kyabje Ling Rinpoche, Generating the Bodhimind)

(i.e. The individuality is replaced with a sense of identification with a group that includes all sentient beings without any exception. There is no "us" vs. "others", no partiality. Without a super ego that fears and feels frustrated there is no motivation for aggression, greed, competiveness. The root cause of all poisons is disarmed. With seeing everybody as equal there is no motivation to do unwholesome actions of body and speech against them. And without unwholesome actions, their consequences, the lower realms, are not seen. This skillful means is working because it is much more close to the real non-dual nature of everything than our usual ignorance. It is the realization that we cannot act as if we were separate, independent of the rest of the world, inherently existing. It is like acting with a social awareness, instead of egoistically all the time.

-- Somehow we seem to think that we are inherently existing, independently of everything else. We act as if we were above dependent origination, causality, the world, the other sentient beings. As if everything was suppose to be satisfying our desires, or else ... We might seek association with other sentient beings, bu that would only be for the purpose of shared desires and ambitions.

-- A more realistic perspective would be to consider the interdependence of everything, the dependent origination of everything, impermanence, emptiness, the lack of individuality, of inherent existence. So there is along way to go before being more mature and realistic. Studying sciences, as well as social interrelations, psychology, are a step into that direction. But they also have the bad tendency of building more "absolutes", and "partisanship". People are not looking to understand reality, but for ways to control the world. 

-- Religions seem to be able to show that men are not independent; that their sins are not without consequences; that they cannot act without regard toward others. But in most of them the dependence is seen as toward a God that is judging everything. And most of them as quite partial, discriminative, partisan.

--Buddhism and Bodhicitta are different; they are aiming at showing this interdependence and emptiness, the real nature of everything. And this is done without creating "more absolutes", or "more partiality", "more confrontation and suffering".)

Four Preparations To Bodhicitta (Shantideva or Santideva)

1. Know the benefits (see section about the benefits below)

1. The conquest of all great evils.

2. The attainment of the most sublime happiness.

3. Wish-fulfillment.

4. Bodhicitta carries with it a special name and meaning.

5. Transformation of the inferior into the supreme.

6. The value of the precious bodhicitta, so difficult to find.

7. The inexhaustible and increasing fruits of bodhicitta.

8. The power of protection from great fear.

9. The swift and easy destruction of great evil.

10. Scriptural citations of the benefits of bodhicitta.

2. Purification of all non-virtues (see section about the seven limbs / seven-fold service below).

· The preliminary limbs of practice (the first 3 of 7 limbs).

Ø Offering

Ø Prostrations

Ø Going for refuge

· The declaration of non-virtue:

Ø The power of regret

Ø The power of reliance

Ø The power of opponent force

Ø The power of the promise

3. Accumulation of a wealth of merit (see section about the seven limbs / seven-fold service below)

· The preparation practices: the four other limbs of seven: 

Ø Rejoicing in virtue

Ø Requesting the Buddhas to turn the wheel of dharma

Ø Beseeching the Buddhas not to pass away

Ø Dedicating

· Training the mind in giving (Generosity) 

· Taking the vows (Moral discipline)

4. Understand the methods to develop bodhicitta (see Number 5 next)

· The realization of the sevenfold cause and effect instruction (Shantideva)
1) Developing Aspiring Bodhicitta (chap. 1). 

§ Preliminary: Meditate on equanimity.

§ a) Recognition of all sentient beings as one's mother.

§ b) Remembering the kindness of all mother sentient beings.

§ c) Repaying this kindness.

§ d) Affectionate love.

§ e) Great compassion.

§ f) Superior intention.

§ g) The mind of enlightenment, bodhicitta.

(Aspiring bodhicitta is also developed with
the practice of the four immeasurables.)

2) Developing The Ultimate Bodhicitta.

Ø (Stabilizing the bodhicitta mind-- see below)
Meditating on the method of conscientiousness so that the bodhicitta practice and precepts do not degenerate. 

Ø Moral discipline (- see below)

Ø Patience

Ø Effort

Ø Concentration

Ø Wisdom

Ø Giving

· The exchanging of self for others (Tchékhawa)

· The Eight Verses of Thought Transformation (lojong) by Geshe Langri Tangpa (see below)

Methods To Develop Bodhicitta

Method 1 : The realization of the sevenfold cause and effect instruction (Shantideva).

1. Developing Aspiring Bodhicitta.

Preliminary: Meditate on equanimity.

-- to replace our un-settled and biased mind with an attitude of equanimity -- to prepare us to recognize all beings as our mother.

Ø 1. Take three specific people: enemy, friend, stranger. 

Ø 2. Ask why this classification. 

Ø 3. Think about previous lives: friend or enemy (even then helping us to develop loving-kindness and compassion). 

Ø 4. Impermanence 

Ø 5. Biased 

Ø 6. Relative 

Ø 7. Circumstantial 

Ø 8. Disadvantages of this kind of classification: illogical, deluded, narrow mind. 

Ø 9. Advantages of equanimity: the basis of love, compassion, bodhicitta, enlightenment. 

Ø 10. Equality: all desiring happiness, not suffering, none having found true lasting happiness, all in delusion and in samsara, all have the inner nature of Buddha. 

Conclusion:

Ø Partiality is completely unjustified; we should treat them all equally with kindness and compassion.

Ø It is extremely shortsighted and ultimately very mistaken to think that anyone is permanently or inherently our friend, enemy or stranger.

Ø Whenever we have called anyone our enemy we have done so for basically unsound reasons and as the result of an illusory vision on our part.

Ø The habit of blaming our troubles and suffering on others -- on the so-called enemy -- is a deluded way of thinking, one that fails to realize that it is our state of mind and not any external circumstance that is ultimately responsible for whatever we experience.

Ø Although this is something we do all the time, it is in fact completely deluded and ultimately indefensible.

1. Recognition of all sentient beings as one's mother

Keep an open mind on rebirth; continuity of consciousness (formless continuum) from beginning-less time; every mind stream depends on a previous one and on multiple conditions; so, we have been born countless times and had countless mothers. 

2. Remembering the kindness of all mother sentient beings

Kindness to us in previous lives, like to their present children now. Considering their kindness in building the environment we enjoy presently.

3. Repaying this kindness

Our duty and responsibility to repay this kindness.
The supreme repayment for the infinite kindness we have received is to lead all beings to the unsurpassable happiness of full awakening.

4. Affectionate love

Arise naturally as a result of meditating for a long time on the previous stages
Or is developed through the method of exchanging oneself for others
We see them as dear, as a member like us. 

5. Great compassion

From meditating on the suffering of our beloved ones; 
Embraces all sentient beings without exception 
(Dependent on the development of affectionate love -- which is developed using one of the two main methods). 

6. Superior intention:

"I myself shall undertake the task of liberating all beings from suffering; this is solely my duty and responsibility" -- more than a wish that they be saved, it is like being ready to jump in the water to save our own children drowning. But one soon realize that he has no power to accomplish this aim. This lead to the following intended result of this meditation.

7. The mind of enlightenment, bodhicitta:

Now we have no power to accomplish the actual helping; only a fully perfected being has this power to liberate all beings; so I should seek full enlightenment to be able to do it.

Four characteristics of an Awakened One:

1. Freedom from all obstructions (to cessation/liberation, to omniscience, to inferiority feeling). 

2. Skilful means (for leading all sentient beings from their suffering).

3. Universal Compassion (for all). 

4. Complete impartiality (while working solely for the benefit of others). 

'The four secondary perfections of the enlightened ones' (the four last of the ten perfections).

1. The perfection of skillful means enables the Buddhas and Bodhisattvas to implement countless devices for the liberation of living beings;

2. The perfection of resolution enables them to shape the particular forms of the activities they employ;

3. The perfection of power enables the enlightened ones to work spontaneously and effectively for the benefit of others; and

4. The perfection of knowledge provides them with all that knowledge of the conditions and attitudes of sentient beings, which is necessary to effect their liberation.

The four secondary perfections may also be termed stereological or altruistic perfections. They are the automatic and spontaneous fulfillment of the enlightened ones' intent to free all living beings. All these activities of the enlightenment consciousness expressing itself in skillful means, resolution, power, and knowledge are a spontaneous reflection of the enlightened state. It is said that, just as a wind chime spontaneously and appropriately gives forth the right sound in response to the currents of air that blow against it, so the enlightened ones respond spontaneously and appropriately to each and every current of karmic energy emanating from sentient beings with a kind of automatic, effortless activity aimed at the liberation of all.

In one's mind arises the continuous thought (day and night) to seek the full enlightenment of Buddhahood in order to benefit all mother sentient beings and remove them from suffering. This is the mind of enlightenment, bodhicitta, and anyone who develops it is called a bodhisattva.

2. Developing The Ultimate Bodhicitta:

See the Six Paramitas (Stabilizing the bodhicitta mind - see below) - Meditating on the method of conscientiousness so that the bodhicitta practice and precepts do not degenerate. 

Ø Moral discipline

Ø Patience

Ø Effort

Ø Concentration

Ø Wisdom

Ø Giving

Method 2

· Developing Equanimity

· The Disadvantage of Self-Cherishing

· The Advantage of Cherishing Others

· Exchanging Self with others (this is the core practice for developing bodhicitta--it involves developing the wish to voluntarily take on others' problems and freely give them one's own happiness in exchange. A sketch of the technique is as follows: breathe in others' woes as black smoke--let it settle into the heart, then breathe out all one's own happiness as white light--let it expand to fill all the cosmos. A practitioner should imagine and rejoice at the effect of both the in- and out-breath. For, on the in-breath, the reality and weight of all the problems in this world sink into the heart and help to dissolve the ego. Likewise, the out-breath brings relief and joy to all others.) 

Ø Taking Responsibility to Relieve Others' Burdens ( "exchanging self with others" in action). 

Ø Sharing One's Own Good Fortune with Others.

· - Bodhicitta- the desire to attain full enlightenment for the sake of all beings.

Method 3: 

The Eight Verses of Thought Transformation (lojong) by Geshe Langri Tangpa

The Eight Verses of Thought Transformation 

By Geshe Langri Tangpa


With the thought of attaining enlightenment 
For the welfare of all beings, 
Who are more precious than a wish-fulfilling jewel, 
I will constantly practice holding them dear.


Whenever I am with others 
I will practice seeing myself as the lowest of all, 
And from the very depth of my heart 
I will respectfully hold others as supreme.


In all actions I will examine my mind 
And the moment a disturbing attitude arises, 
Endangering myself and others, 
I will firmly confront and avert it.


Whenever I meet a person of bad nature 
Who is overwhelmed by negative energy and intense suffering, 
I will hold such a rare one dear, 
As if I had found a precious treasure.


When others, out of jealousy, 
Mistreat me with abuse, slander and so on, 
I will practice accepting defeat 
And offer the victory to them.


When someone I have benefited 
And in whom I have placed great trust 
Hurts me very badly, 
I will practice seeing that person as my supreme teacher.


In short, I will offer directly and indirectly 
Every benefit and happiness to all beings, my mothers. 
I will practice in secret taking upon myself 
All their harmful actions and sufferings.


Without these practices being defiled by the stains of the eight worldly concerns, 
By perceiving all phenomena as illusory, 
I will practice without grasping to release all beings 
From the bondage of the disturbing un-subdued mind and karma.

-- Amitabha Buddhist Center

Each of the eight verses of this thought-transformation text highlights a different way in which we can transform our thoughts from being uncompassionate and self-centered, to being more compassionate and concerned about others.  This is because the main obstacle to developing compassion is self-centeredness, also called "the self-cherishing attitude". We can overcome selfishness and become more caring and compassionate. It is just a question of gradually training our mind, learning to transform our thoughts so that we are less concerned with me -- what I want, what I need, what makes me happy -- and more concerned about others -- what they want and need, what makes them happy.

Short Version

· Preciousness: they enable us to create the merit we need.

· Humility and respect: to overcome pride, be less critical, see the qualities of others, not...

· Mindfulness: watch for anger, antidote / let go, disadvantages of it, learn from mistakes. 

· Difficult: separate person and illusion; permits us to see the limit of our patience and love.

· Victory: patiently accept or see their illusion, accept karma, aware of attachment to reputation.

· Close: permits to see the limits of our patience, love, the conditions we put on them.

· Tog-len: in short give all happiness, and secretly take all sufferings, harm and bad karma.

· Emptiness: keep our Dharma pure, free of the eight worldly concerns + all illusion, no inherent existence, no need for self-grasping, no permanent faults,

B. The extensive explanation of arousing bodhicitta,

[The elements to develop bodhicitta: knowing the benefits, the seven limbs puja (purification and accumulation of merit), taking the bodhisattva vows, knowing the methods to develop bodhicitta (four immeasurables, method of Shantideva, method of Tchekhawa, Lojong, the six paramita).

There are ten sections [1].

· 1. The explanation of the benefits

· 2. The essence

· 3. The liturgy of receiving

· 4. The purpose of the three recitations of that ritual

· 5. As for meditation on joy

· 6. The three aspects that are always to be trained in to take advantage of the opportunity

· 7. The explanation of the twenty downfalls, together with the associated qualities

· 8. The individual ways of guarding aspiring and entering

· 9. The teaching of the stages by which beings should practice this

· 10. From the two methods of training in what should be practiced, the activity of the victorious ones

· The six perfections

1. The explanation of the benefits:

[Immeasurable benefits, leading to transcendence, because it is in accord with the real non-dual nature of everything, with Buddha qualities.]

There are six sections [2].

· a. The benefit of leading from samsara to peace

· b. The benefit of being a shrine for the world

· c. The benefit that virtue increases ever higher

· d. The Benefit of being the Root of all Dharmas.

· e. The benefit of Suffering being Eased and the Appearances of Wisdom Produced

· f. The Benefit of vast qualities

a. The benefit of leading from samsara to peace

[a heroic guardian who liberates us from fear of samsara and the lower realms; burning the firewood of karma and the kleshas, burning away all faults, will attain the ease of the highest state of blissfulness]

What are these benefits?

These put an end to the kleshas and the ocean of samsara.
They clear away the fear and suffering of evil deeds.
They conquer the karma and suffering involved with the samskaras,
Leading beings away from samsara and to nirvana.

Regarding liberation from the ocean of samsara, The Gandavyuha Sutra says:

Kye, son of noble family, bodhicitta is like a great ship that liberates us from the stream of samsara. It is like a heroic guardian who liberates us from fear of samsara and the lower realms.

The Liberation of Maitreya says:

O son of noble family, it is like this. Relying on a heroic guardian, one has no fear of any enemies. Similarly, bodhisattvas who put their reliance in arousing the wish for omniscience have no fear of any evil enemy.

The Bodhicaryavatara (i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life) says:

Like depending on a hero when there is great danger
Even after doing inexpiable evil deeds,
The instant one depends on this, one is liberated,
Why would those who are heedful not rely on it?

All suffering and evil deeds are cleared away. The same text says:

Wishing to destroy the hundreds of sufferings of samsara, (i.e. three of the four immeasurable)
Desiring to clear away the sorrow of sentient beings,
And wishing they will enjoy many hundreds of happiness
One should never let go of the means, which is bodhicitta.

The Sutra of the Instructions of the Glorious Great Vehicle says:

The person who enters into unsurpassable enlightenment without the existence of even an atom cuts off the evil path of going to the lower realms and the eight un-free states. That person is separated from the paths of gods and human beings and completely abandons them. Such a person is not blind or deaf. All the senses are sound.

Burning the firewood of karma and the kleshas, bodhicitta is like a fire. The former text says:

This, like the fire at the end of time, in an instant will certainly burn great evil deeds.

The Liberation of Maitreya says:

By burning away all faults, it is like the fire at the end of the kalpa.

Moreover, by attaining Buddhahood, one is led out of samsara. The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

If this occurs the immeasurable host of sentient beings
Will attain the ease of the highest state of blissfulness.

b. The benefit of being a shrine for the world

We become worthy of receiving offerings and prostrations from humans and gods.

For those who have aroused bodhicitta:

Even while bodhicitta is not yet manifest,
The wholesome stream of compassion is rising ever higher.
In meditation, upaya and prajña will unite.
All undertakings of body and speech are beneficial.

We become like shrines for all the world and the gods.

Those who have faultlessly aroused bodhicitta, when the mind is in non-conceptual meditation, will be united with its prajña and with absorption that never goes to sleep, loses consciousness, or gives rise to the perceptions of memory. Perception and feeling cease, and there is the absorption of cessation. Always conception-less, the mind does not manifest the five situations below. The Thirty Verses says:

As for the arising of mental consciousness,
Mindless sleep and unconsciousness
And the two samádhis
One is always without perception of these.

When this occurs, the bodhicitta formerly aroused remains undamaged and there is continual merit. The Bodhicaryavatara i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life says:

When this has been grasped, the dhatus of sentient beings
Therefore will be limitlessly liberated,
Since there arises from them the mind of non-returning,
That which is true mind is actually received.

When this has been grasped, even while they are asleep
Or when they are non-attentive, still the force of merit
Which is multifarious and continuous,
As limitless as space, continues performing its function.

All undertakings will be successful. The Gandavyuha Sutra says:

O son of noble family, whoever has aroused the mind of supreme enlightenment, will be successful in all undertakings. They will always be of one taste with wholesomeness alone.

By arousing this undamaged bodhicitta all virtuous conduct and whatever neutral is done will not be mere incidental accomplishment; it will become virtue according with enlightenment. One will become a shrine for the world.
The Gandavyuha Sutra says:

Those who arouse bodhicitta will be a shrine for all the world together with its gods.

c. The benefit that virtue increases ever higher

[A self-amplifying virtue bringing more and more happiness because in accord with the real nature of everything.]

As for this virtue corresponding with merit:

Other kinds of happiness diminish and are exhausted.
The happiness that is established by precious bodhicitta
Rather than being exhausted, will actually increase.
It is like clear water flowing into the ocean,
Or a rich and glorious harvest, growing in fertile soil.

A drop of water flowing into an ocean will not be exhausted but will go on for a kalpa. A sesame seed planted in good soil will greatly increase. So does the virtue of arousing bodhicitta. The Sutra Requested by Maitreya says:

Manjushri, similarly if we arouse bodhicitta until attaining the unsurpassable enlightenment of Buddhahood, the virtue of that will not be exhausted.
Manjushri, for example it is like this, all seeds which are a suitable source in every suitable way will grow. As those seeds will grow, the virtue of having aroused bodhicitta will vastly grow.

Meritorious virtue is not like a banana tree, which fruits once, and then is exhausted. The immeasurable fruition of temporal and ultimate virtue increases inexhaustibly like that of a great tree. The Bodhicaryavatara (i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life) says:

All other kinds of virtue are like a banana tree
It brings forth fruit but once, then it is exhausted.
However the eternal tree of bodhicitta
Gives fruit that always increases inexhaustibly.

The Basket of Books Sutra says:

Manjushri, it is like this, a variety of trees, having taken in the four elements, will greatly increase. Manjushri, if the virtuous roots are dedicated to omniscience, having taken in bodhicitta they will greatly increase.

d. The Benefit of being the Root of all Dharmas.

The root of all other virtues and dharmas leading to Enlightenment.

Moreover, of all dharmas without remainder:

The root, the seed, of all is the nature of compassion.
Even in samsara it yields wholesome fruits.
Its nature is nirvana. It grows to enlightenment.
Strive to arouse this precious bodhicitta fully.

The Sutra Requested by Brahma says:

Brahma, what is this excellent thought bodhicitta? As the root of all dharmas, it is like a seed. Why so? From the seed the sprout, leaves, flower, and fruit arise. Likewise from this excellent thought much happiness is experienced among gods and human beings. And also it will reproduce omniscience.

The Sutra of Instructions to the King says:

O great king, by the ripening of the karma of the virtuous roots of the wish for unsurpassable, true, complete enlightenment, you will be born many times among the gods and experience happiness.

You will be born many times among human beings and experience happiness. But if the power is produced of always being among gods and human beings, then, O great king, the virtuous roots of bodhicitta will be diminished or not fully developed.

The Benefits Of The Bodhisattva Vow

We will now speak about the benefits of the bodhisattva vow. In the sutra-yana 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 Bodhi 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 Rinpoche, The Bodhisattva Vow

Benefits of Bodhicitta

· 1. Cultivating bodhicitta, cultivating the realization of the bodhicitta is the door, or gate, or entering into the Mahayana path. Without cultivation of bodhicitta it is not possible to enter into the Mahayana path.

· 2. Then you can gain the name, you can gain the name "Child of the Buddha." Or in other words, you can say you can gain the name "Son or Daughter of the Bodhicitta." And when you cultivate bodhicitta, you become actually the son or daughter of the Buddha. 

· 3. You outshine the Shravakas and Pratchekas.

· 4. And also you become the supreme object of offering. The point here is that because you have this precious mind, you have this pure love and compassion towards all beings, therefore this pure love and compassion is shining. People can feel. And naturally people accept, and they accept you as a object of offering. It says you become the object of offerings by man, by humans, and by gods, and even by demigods.

· 5. You amass the numerous accumulations of the merit with ease. Because of the power of the bodhicitta, the power of that realization, and then naturally you accomplish all kinds of merit, all kinds of realizations. Because of the power of bodhicitta, accumulation of merit happens naturally. 

· 6. And the same time purifications are happening. You are purifying unwholesome actions, unwholesome karma, un-wholesome energy. And also, at the very same time, all the obstacles of the Dharma path, all the obstacles of meditation, and all the hindrances will be purified.

· 7. -- You accomplish whatever you wish. So this means you can accomplish whatever Dharma, Dharmic realization or spiritual realization, whatever you wish you can accomplish by the power of the bodhicitta. Because there will be no obstacles, no hindrances. And once you have bodhicitta realization, you can accomplish the highest tantric realizations, whatever levels of tantra. And then one can accomplish the power of realization, power of tantra. 

· 8. --You are not bothered by harm and hindrances. And if you have realization of the bodhicitta, you don't have to worry about someone might harm you. And like it says because you will be protected by, like the powerful gods, like Brahma and Indra and so forth. Like Dharma Protectors, such as Mahakala and Kalidevi and so forth. There will be no harm. There will be no harm; there will be no evil things can happen to you. There will be no obstacles. There are powerful Dharma Protectors called Kurweras and the Four Great Kings, and devas and devis. They will protect you. 

· 9. -- Bodhicitta is one of the two main important causes of enlightenment.  There are two important causes, called the wisdom and method. So the bodhicitta is called the method, wisdom is the realization of shunyata. These two are like the wings, two wings of the bird. And it is not possible to become Buddha without these two wings, without the bodhicitta. And the bodhicitta is the source of all spiritual realizations, and the source of all enlightenment, source of all the enlightened qualities. So the bodhicitta is like the earth, like the Mother Earth. Earth is the source of all the good, all the goodness. Bodhicitta is like the field, the field, like the farm, like the field where we obtain all the good food, all the nutritious, good food and medicines and vitamins and so forth. This is the benefit of the meditation on bodhicitta. This is why bodhicitta practice is very important. 

-- Lama Zasep Tulku Rinpoche, Bodhicitta

e. The benefit of Suffering being eased and the Appearances of Wisdom Produced

The solution for all problems.

The immeasurable benefits of arousing bodhicitta:

This is the excellent medicine that cures the ills of beings;
The magic vase that magnifies wish-fulfilling splendor.
This is the sun of wisdom, and the moon that soothes our torments,
With qualities like a host of stars in a spotless sky.

The Gandavyuha Sutra says:

Bodhicitta is the seed of all the dharmas of Buddhahood. In making the white dharmas of all sentient beings increase, it is like a field. In burning away all faults, it is like kalpa fire. In exhausting all unhappiness, it is like the wealth of the nagas. In accomplishing all goals, it is like the king of wish- fulfilling gems. In pulling us out of the stream of the river of samsara, it is like an iron hook. In the world together with its gods, humans, and asuras, it is like an offering shrine. In fulfilling all wishes, it is like an excellent wishing-vase.

The Bodhicaryavatara (i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life) says:

This is the excellent amrita of deathlessness
That conquers for sentient beings the fearful Lord of Death.
This is the inexhaustible precious treasure source,
That clears away all the poverty of sentient beings.

This is the excellent medicine of the supreme physician
That completely pacifies all the illnesses of beings.
This is the wishing-tree that eases the weariness
Of beings exhausted by wandering on the path of samsara.

This is the universally supporting bridge
That liberates all beings from fear of the lower realms.
This is the arising of the moon of mind,
That clears away the torment of the kleshas of beings.

This is the great sun that fully bestows on beings
Elimination of the darkness of ignorance,
From churning the milk of teachings of the Holy Dharma
This is the essential butter that arises.

Beings who are travelers, treading the path of samsara,
Wish they could experience the bounties of happiness,
But now at this banquet of the ultimate happiness
These great travelers, sentient beings, will be satisfied.

f. The Benefit of vast qualities

Its benefits, qualities, and merit are immeasurable, inconceivable, beyond causality space and time, beyond conceptualization. Because it leads to transcending all of those. Because it is in accord with the perfect Union of the Two Truths, the non-dual nature of everything. It may look like an ordinary worldly wish in the beginning, but when it is perfected, it is seen as a Buddha quality.

Because these qualities are immeasurable, the mind:

This is as vast as the measureless ocean of Dharmadhatu
And the supremely miraculous qualities of the Victorious One.
Within it are limitless cloudbanks of inconceivable merit.
Their nature, always produces happiness and benefit,

Thus the immeasurable dharmas of Buddhahood are grasped. The Bodhisattva-Pitaka-Sutra says:

Shariputra, if a bodhisattva Mahasattva possesses a certain single dharma, these dharmas of Buddhahood and immeasurable others will be completely grasped. What is this single dharma? It is the excellent wish for enlightenment.
Shariputra, if a bodhisattva Mahasattva possesses this single dharma, these dharmas of Buddhahood and immeasurable others will be completely grasped.

Similarly, many aspects of Dharma will appear and be blessed by Buddhahood. The Sutra of the Embodiment of Genuine Dharma says:

Bhagavan, This excellent wish is the root of all Dharmas. When this wish is absent, one is far from all the Dharmas of the Buddha.
Bhagavan, as for this excellent wish, even if one does not enter into Buddhahood, Dharma words will arise from the center of the sky, and from walls, and trees.
Within this excellent wish of bodhisattvas, from the examination of one's own mind, all the instructions and teachings will arise. Therefore, Produce the excellent wish for of enlightenment.
Bhagavan, its is, for example, like this. The head, though it is the first of the limbs, is not the life. Similarly, one who has this excellent wish, does not have the enlightenment of the Buddhas.

This is better than making offerings to the Tathágatas.

The Sutra Requested by the Householder Glorious Gift [3] says:

Better than persons in the Buddha fields
Filled abundantly with the seven treasures,
Who offer them freely to the lords of the world,
Those who have joined their palms in veneration
And bowed to the excellence of bodhicitta
Make an offering that is more noble,
And this is not the end of what is gained.

The Noble Moon Lamp Sutra says:

In the fullness of a thousand million-million fields
All the measureless offerings to the Chief of Beings
Would not equal the value of a thought of kindness

The Sutra of Training in the Limitless Gate says:

Brahma, these three are unsurpassed by offerings and ceremonies for the Tathágatas. They have immeasurable merit. What are these three? They are producing the wish for unsurpassable, true, complete enlightenment; grasping the Holy Dharma of the Tathágatas; and practicing what one has heard.
Brahma, these three are unsurpassed by offerings and ceremonies for the Tathágatas.
Brahma, if there is entry into the kalpa-long measure of life of the body of the Tathágata, the completed ripening of these offerings would be shown and that kalpa exhausted; but the benefit of the heap of merits of these three would not be exhausted.

Moreover, liberated from the lower realms, attaining peace, being immeasurable and inconceivable and so forth, one will be a worthy object of prostrations. The Bodhicaryavatara says:

The moment they arouse the mind of bodhicitta,
These wretched ones who are bound in the prison of samsara,
Will be called the sons of the Tathágata
And be worthy of the prostrations of the world.

And also:

The low is made high.

The same text says:

Like the excellent elixir that turns things into gold,
It makes this unclean body the body of a Buddha.
What is worthless is turned into something supremely precious,
Therefore firmly grasp this which is known as "bodhicitta."

The Inconceivable Secrets Sutra [4] says:

The merit of bodhicitta
if this were put into form
Would fill the whole of space,
Therefore it is supreme.

The Gandavyuha Sutra says:

In brief, as much as the goodness of the Buddha Bhagavats are the virtues of arousing bodhicitta. They are as vast as the sky and Dharmadhatu.

Bodhicitta is taught because of the intention of the Buddhas to do benefit. The Bodhicaryavatara (i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life) says:

Having intended [5] this over many kalpas,
The enlightened sages see the benefits of this

The praise of the bodhisattvas who possess bodhicitta is like this. These bodhisattvas are a great field. Anyone who becomes angry with them has immeasurable non-merit whose fruition is the lower realms, The Bodhicaryavatara (i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Whoever to such patrons as these Buddha sons
Produces vicious aggression and animosity,
As many bad thoughts as they aroused, so many kalpas
They will abide in hell, so the Sage has taught.

The Sutra of the Miracle of Attaining Complete Pacification says:

Manjushri, as many times as they have animosity to a bodhisattva, so many kalpas will they abide in hell. Therefore don the armor of bodhicitta.

Well if one produces virtue by faith, won't one's merit increase even more? The former text says:

Well if someone produces the supreme mind, the fruition will be more excellent than that.

How will it increase? The Sutra of the Seal of Entering into Certainty and Uncertainty says:

Manjushri, as for its being completely and eternally grasped, for example, if all the sentient beings in all the worlds of the ten directions were given eyes, [6] someone who did that would not produce more merit. Or if all the beings of all the worlds of the ten directions were released from the darkness of a dark prison and established in the happiness of a chakravartin or Brahma; if a son or daughter of noble family looks on a bodhisattva with faith and devotion to the Mahayana, and expresses praise, a merit count-lessly greater than that will be produced.

Even those who look on a bodhisattva with the mind of the kleshas do not go to the lower realms, but are born in the higher realms, let alone those who have faith. The Noble Edifice of the Three Jewels says:

The bodhisattva Gaje [7] of good form and pleasant to look upon was begging alms in Shravasti, when he was seen by a merchant's daughter Palyön chengyi Chok [8]. The girl lived out her [9] life tormented by a blazing fire of desire, and then was born among the thirty-three gods. There the children of the gods remembered their former existences, and she said, "E ma! If by looking at a bodhisattva even with desire, such a ripening as this arose, what would have happened if we looked with faith and reverence! Having thought that, they came together with their divine retinues of five hundred. They offered flowers and so on.

Moreover, even those who by not having faith in them go to the lower realms, finally, guarded by their compassion, will be liberated beyond samsara. If they are connected by faith, by having that benefit, they will quickly attain enlightenment. The Edifice of the Three Jewels says:

Even those who do evil to bodhisattvas, and by those actions go to the lower realms, will be liberated from there by that bodhisattva with great effort. They will be established in great enlightenment.

The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

By those individuals who have once seen me
Whether thoughts of anger or of faith arise,
Forever after may this always be the cause
Of establishing every benefit for them.

Also:

Even those who harm them will have a connection to happiness.
They will go to for refuge to that source of happiness.

2. The essence

There are seven sections

· a. The general explanation of arising and entering.

· b. The essences of arising and entering are explained.

· c. The benefits of the bodhicitta of aspiring.

· d. An example of what it is like.

· e. The explanation of the benefits of entering.

· f. How by the power of mind, accumulation is combined.

· g. How joy is produced in these being newly born.

a. The general explanation of arising and entering:

[The two bodhicitta’s: there is the wish (aspiring) to be a Buddha in order to be able to help all sentient beings; and there is the actual working for it, progressing toward it (practicing / entering). The three causes of arousing bodhicitta are: faith with the Buddha as its object, compassion with sentient beings as its object, and hearing the benefits of bodhicitta.]

Now the essence of arousing bodhicitta will be explained. Thus for supreme enlightenment...

Arousal of bodhicitta consists of the desire
Of attaining true Buddhahood for limitless sentient beings.

The two kinds are those of: 

· Aspiration and

· Entering.

Wishing for this is always joined with application
Just as volition to move is always joined with moving.

i.e. :

The bodhicitta of aspiration is the intention to attain enlightenment.

Entering is putting that Dharma into practice. 

Aspiring and entering are like wanting to go and actually going. )

In arousing bodhicitta, one desires Buddhahood for the benefit of others. The Abhisamayalankara says:

As for arousing bodhicitta, for others' benefit.
Because of that one wishes for perfect enlightenment.

Moreover since it is right that this attitude has a beneficial essence, because we discriminate its particulars, by arousing the essence, the particulars will also subsequently be produced. For example by the arousing of bodhicitta of aspiring such and such particulars will subsequently be attained.
From the two essences of these bodhicitta’s,

· The bodhicitta of aspirations--the intention to attain enlightenment.

· Entering is putting that Dharma into practice.

· Aspiring and entering are like wanting to go and actually going.

The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Briefly this excellent wish, the bodhicitta
Should be known to be divided into two separate kinds,
There is the attitude of aspiring to enlightenment
And that of actually entering into enlightenment.

It should be also be known that the difference of these two kinds
Is like that between wanting to go and actually going.
Thus by capable persons these two bodhicitta’s
Should be known to have this particular distinction.

Here there are many ways of dividing the classifications.

There are:

Ø The arousal of relative.

Ø And absolute bodhicitta.

The Nirvana Sutra says:

Divided as absolute and relative,
Bodhicitta has two different types.

Also there are:

Ø The arousal of bodhicitta by ordinary individuals.

Ø And by the noble ones.

and

Ø the external viewpoint of sentient beings.

Ø and the internal viewpoint of the nature of mind.

These are also called arousing relative and absolute bodhicitta.

(i.e. This bodhicitta, or consciousness of enlightenment, is divided into two categories:

Ø (1) The relative, or conventional, enlightenment thought, and

Ø (2) The ultimate enlightenment consciousness.

· The conventional enlightenment thought is the determination or resolve to attain Buddhahood for the benefit of all living beings. In the conventional enlightenment thought, we still perceive the dualities of subject and object, samsara and nirvana, ignorance and enlightenment. Because the resolve to attain Buddhahood is based on these dualistic conceptions, it is called 'conventional.'

· The ultimate enlightenment consciousness, which we can metaphorically term 'the Buddhas mind,' is a state in which dualities no longer have any meaning.

Let us look a little more closely at the conventional enlightenment thought and at the means of transforming it into the ultimate enlightenment consciousness. The conventional enlightenment thought is itself divided into two categories:

Ø (1.a) the aspiring enlightenment thought, and

Ø (1.b) the applied enlightenment thought.

· The former is the mere wish or aspiration to achieve enlightenment for the sake of all sentient beings, and is analogous to the decision to travel to a distant country. (i.e. Four immeasurables)

· The latter is the implementation of the means of achieving Buddhahood, and is analogous to actually making such a journey. Specifically, the applied enlightenment thought entails practice of the Six Perfections of generosity, morality, patience, energy, meditation, and wisdom. It is the practice of these perfections that transforms the mere determination to achieve enlightenment (or conventional enlightenment thought) into the Buddhas mind (or ultimate enlightenment consciousness).

We have arrived at the attainment of the ultimate enlightenment consciousness, or the enlightened mind of a Buddha, with its perfect understanding of emptiness. At this point we might wonder whether the Buddhas mind has any room left for compassion, in light of its understanding the emptiness of the object of compassion (living beings), the subject of compassion (the practitioner), and the activity of compassion. The answer is that, at this point, the Buddhas mind undergoes a spontaneous or voluntary association with suffering.

Let us look at an example that illustrates the compatibility of wisdom and compassion on the stage of enlightenment. Suppose you dream that you are trapped in a burning house. Naturally, you are distressed. Suppose, then, that you eventually awake and realize that the suffering you experienced in the dream was not real. Suppose, too, that on the following night you observe your roommate or partner thrashing about in bed, muttering 'Fire! Fire!' or something similar. You know, in your awakened state, that your friend's fear and anxiety are groundless, and yet, to the person experiencing it in a dream, the suffering is real enough. Notwithstanding your knowledge of the emptiness of that suffering, your wisdom is automatically accompanied by compassion, by the wish to relieve the suffering of your friend.

It is this reintegration with the world of illusion, this voluntary re-association with fictitious suffering, that finds its expression in what are called 'the four secondary perfections of the enlightened ones' -- namely, skillful means, resolution, power, and knowledge:

Ø (1) The perfection of skillful means enables the Buddhas and Bodhisattvas to implement countless devices for the liberation of living beings;

Ø (2) The perfection of resolution enables them to shape the particular forms of the activities they employ;

Ø (3) The perfection of power enables the enlightened ones to work spontaneously and effectively for the benefit of others; and

Ø (4) The perfection of knowledge provides them with all that knowledge of the conditions and attitudes of sentient beings, which is necessary to effect their liberation.

The four secondary perfections may also be termed stereological or altruistic perfections. They are the automatic and spontaneous fulfillment of the enlightened ones' intent to free all living beings. All these activities of the enlightenment consciousness expressing itself in skillful means, resolution, power, and knowledge are a spontaneous reflection of the enlightened state. It is said that, just as a wind chime spontaneously and appropriately gives forth the right sound in response to the currents of air that blow against it, so the enlightened ones respond spontaneously and appropriately to each and every current of karmic energy emanating from sentient beings with a kind of automatic, effortless activity aimed at the liberation of all.

The state of Buddhahood is the culmination of the practice of the six basic perfections. The practice of the Six Perfections results in the accomplishment of the two accumulations of merit and of knowledge.

· The perfections of generosity, morality, and patience result in the accumulation of merit,

· While those of meditation and wisdom result in the accumulation of knowledge; the perfection of energy is necessary in both cases.

-- The Tree of Enlightenment - An Introduction to the Major Traditions of Buddhism - by Peter Della Santina, Chapter Twenty-One - Mahayana Buddhism in Practice

It is not enough to wish others loving-kindness and compassion; we must have methods for effecting this attitude. These methods are known as absolute bodhicitta and relative bodhicitta. 

· Absolute bodhicitta is a special insight into the pervading nature of emptiness - mind that is clear, profound, indestructible, and free from elaboration and afflictive emotions.  In Vajrayâna system, this realization is known as Mahamudra.   Mahamudra is a vast and complex subject, so one needs great purification and dedication to understand and, especially, to realize it.  Mahamudra dispels all confusion and clear the mind, like the sky free from all clouds, and lets us see it as it is.

· Relative bodhicitta consists of both

Ø The desire to reach Enlightenment for others, which is called aspiration bodhicitta, 

§ Having aspiration bodhicitta is that one eagerly wishes to achieve Enlightenment (or the search for the pure wisdom of the Buddha) for the benefit of all sentient beings without discrimination. Wherever there are beings, there are afflicting emotions and karma, and where these exist, there are different levels of suffering.  So we must cultivate the determination to free all beings from these sufferings.

§ There are four conditions for cultivating the mind of bodhicitta:

§ 1. One should see the spiritual master as the Buddha himself:

Visualize [the Field of Merit] in front of you a jeweled throne supporting a lotus, sun and moon discs upon which seated the vajra master in the state of Buddhahood.  He is surrounded by the lineage lamas, and countless Buddhas, Bodhisattvas, yidams, and Dharma protectors.   Meditate that all are complete forms of wisdom and compassion.

§ 2. One should take refuge in the Mahayana way: Take refuge in the Mahayana way means that one should take refuge until Enlightenment is achieved.

§ 3. One should practice the four immeasurable attitudes:   They are loving-kindness, compassion, joy for others' peace and happiness and great equanimity.

§ 4. Seven limbs Puja One should make offerings to accumulate merits and wisdom, do purification practice and rejoice in others' virtues.  One should request that the wheel of teachings be turned, and that the master not enter nirvana until all beings are enlightened.  One should dedicate all the merit of virtue.

Ø As well as taking the practical steps necessary to do it, which is called the action bodhicitta.

§ The action path is reached through the study and practice of the six paramitas. The six paramitas are: generosity, moral ethics, patience, perseverance, concentration and wisdom. 

-- Khenchen Konchog Gyaltsen Rinpoche, Bodhicitta)

The Sutra of the Great Creation of Bodhicitta says:

The bodhisattva Kashyapa asked, Bhagavan, how is such a mind aroused.

The Buddha spoke, "All dharmas are like the sky without any characteristics. Therefore they are primordially luminous and completely pure. That is called enlightenment. Giving birth to the thought of being in accord with that, the precious thought which has not arisen before, is called arousing the thought of enlightenment, bodhicitta.

There are also three kinds of arousing bodhicitta depending on the three disciplines of the three learning’s. The Middle Length Prajñápáramitá says:

1. The thought that vows to be faultless,

2. The thought of collecting virtuous dharmas,

3. And the thought of ripening sentient beings

--Earnestly arouse these three bodhicitta’s.

i.e. Bodhisattva morality and vows:

The two types of Bodhicitta are: aspiring Bodhicitta and engaging Bodhicitta. 

· To stabilize the aspiring Bodhicitta we take the eight precepts of aspiring Bodhicitta. (See eight precepts below).

· When we take the actual Bodhisattva vows, we generate engaging Bodhicitta and engage in the practice or the six perfections. (See bodhisattva vows below).


All the trainings of a Bodhisattva are included in the three moral disciplines of the Mahayana: (see three types of morality below).

1. The moral discipline of restraint -- avoiding the 18 roots and 46 secondary downfalls (see bodhisattva vows below).

2. The moral discipline of gathering virtuous Dharmas -- practicing the six perfections (see the six perfections below).

3. The moral discipline of benefiting other sentient beings -- in accordance with their wishes (see adapted skillful means below).

-- Guru Puja - Reviewing the stages of the path, a commentary on…

Ø On the paths of accumulation and preparation, practice arousing bodhicitta by wishing for devotion.

Ø From the first to the seventh bhumi wish for pure attitudes,

Ø On the three pure Bhumis for ripening,

Ø And on the level of Buddhahood for abandoning obscurations.

Regarding these four, the Mahayanasutralankara says:

As for arousing bodhicitta, those on the Bhumis
Have the wish for devotion and good attitudes
Then for ripening, and after that as well
They have the wish that obscurations should be abandoned.

There also bodhicitta’s of aspiring to the five paths of accumulation, preparation, seeing, meditation, and no more learning. The Prajñápáramitá in Twenty Thousand Lines says:

There are beginner's bodhicitta, the bodhicitta of one who is properly-trained, the bodhicitta of seeing the Dharma, the bodhicitta of complete liberation, and the bodhicitta that is inconceivable by thought. Subhuti, these are the wish that those who are entering the path may enter it; that those who have entered it should be properly-trained; that the divine eye may be produced; that one may meditate on the truth of the noble path; and that the un-obscured Buddha eye may be obtained.

There are also six divisions depending on the six paramitas. The same text says:

The vast immeasurable mind of the bodhisattvas possessing the six paramitas is not shared with shravakas and Pratyekabuddhas.

There are also ten divisions related to the ten paramitas.

The Gew'i Lha [10] says:

Thus, by proper inner resting in meditation, after meditating on the ten bodhicitta’s,...

According to the dividing points of the stages they are taught by twenty-two examples. According to the teachings of the Sutra Requested by Understanding Ocean, the Abhisamayalankara says:

These are earth and gold, the moon and fire;
A treasure, a source of precious things, a lake;
A vajra, mountain, medicine, and the spiritual friend;
A wish-fulfilling gem, the sun, melodious song;
A king, a treasury, and a far-reaching highway;
A steed, a fountain; echoes, rivers, clouds;
Altogether there are twenty-two aspects.

As for the respective meanings of these examples, the commentary says that they are:

1 Strong interest
2 wishing
3 lofty attitude
4 application

1. 5 the paramita of generosity (i.e. vs. miserliness) -- (i.e. See Chandrakirti's Guide to the Middle Way for a detailed description of the ten paramitas in relation to the ten Bhumis.)

2. 6...discipline (i.e. vs. broken discipline)

3. 7...patience (i.e. vs. aggression)

4. 8...exertion (i.e. vs. laziness)

5. 9...meditation (i.e. vs. distractedness)

6. 10...prajña (i.e. vs. confused prajña)

7. 11...skillful means  (i.e. vs. unskillful means) (the perfection of skillful means enables the Buddhas and Bodhisattvas to implement countless devices for the liberation of living beings)

8. 12 ... aspiration (prayers)  (i.e. vs. unsuccessful aspiration) (the perfection of resolution enables them to shape the particular forms of the activities they employ)

9. 13 ... power (forces) and  (i.e. vs. diminished power) (the perfection of power enables the enlightened ones to work spontaneously and effectively for the benefit of others)

10. 14 ... wisdom  (i.e. vs. the obscuration of knowable's) (the perfection of knowledge provides them with all that knowledge of the conditions and attitudes of sentient beings which is necessary to effect their liberation).

15 the higher perceptions
16 merit and wisdom
17 the dharmas according with enlightenment
18 compassion and clear seeing (vipashyana)
19 retention and confident eloquence, [11]
20 celebration of Dharma
21 the path that crosses all at once
22 possession of Dharmakaya.

Strong interest is like earth,
Wishing is like gold,
Lofty attitude is like the rising moon.

These three signify the lesser, middle, and greater paths of accumulation.

Application is like fire.

This is arousing bodhicitta on the four levels of the path of preparation. (i.e. See Chandrakirti's Guide to the Middle Way for a detailed description of the ten paramitas in relation to the ten Bhumis.)

1. Generosity is like a treasure. (i.e. vs. miserliness).

2. Discipline is like a source of precious things. (i.e. vs. broken discipline).

3. Patience is like a lake. (i.e. vs. aggression).

4. Exertion is like a vajra. (i.e. vs. laziness).

5. Meditation is like a mountain. (i.e. vs. distractedness).

6. Prajna is like medicine. (i.e. vs. confused prajña).

7. Skilful means is like a spiritual friend. (i.e. vs. unskillful means) (i.e. the perfection of skillful means enables the Buddhas and Bodhisattvas to implement countless devices for the liberation of living beings).

8. Aspiration (i.e. prayers) is like a wish-fulfilling gem. (i.e. vs. unsuccessful aspiration) (i.e. the perfection of resolution enables them to shape the particular forms of the activities they employ).

9. Power (i.e. forces) is like the sun. (i.e. vs. diminished power) (i.e. the perfection of power enables the enlightened ones to work spontaneously and effectively for the benefit of others).

10. The perfection of wisdom (i.e. exalted awareness) is like listening to a melodious song. (i.e. vs. the obscuration of knowables) (i.e. the perfection of knowledge provides them with all that knowledge of the conditions and attitudes of sentient beings which is necessary to effect their liberation).

These designate the first through the tenth Bhumis.

Higher perception is like a king.
the two accumulations are like a treasury.
The dharmas according with enlightenment are like a highway.
Compassion and clear seeing are like an excellent steed.
Retention and confident eloquence are like a fountainhead.

These five apply overall to the eighth, ninth, and tenth Bhumis.

Celebration of dharma is like an echo.
Crossing all at once is like a river.
Dharmakaya is like clouds.

These three occur in the tenth bhumi, where wisdom and great Buddha activity benefit beings.

Commenting on this, the Prasannapada says:

The first three include the lesser, middle, and greater levels of the beginner's path of accumulation.
The next includes the path of entry to the first bhumi.
The next include the ten Bhumis, "Supremely Joyful" and so on the paths of seeing and meditation.
The next five include special paths.
The next three kinds of arousing bodhicitta concern preparation, real experience, and completion of the level of Buddhahood.
Thus, these divisions include everything from the beginner's level to Buddhahood.

Some join the last three to the level of prabhasvara, but this way of explaining the scripture is not right. Those on that level do not perceive entry into Buddhahood, because they do not perceive exhaustion or the final limit. The level of Buddhahood is where the Arhats of the Mahayana dwell. The Mahayanasutralankara says:

The arousal of bodhicitta by the sons of the victorious ones
Is taught to be like clouds

By that, it is taught that these twenty-two go from the path of accumulation to the tenth bhumi. Here, if it asked whether there is arousal of bodhicitta on the level of Buddhahood, it is not maintained that there is desire for attainment here, as with the arousal of bodhicitta by students. This is because Buddhahood has already been attained. Also because one has gone beyond the time of proclamation, there is no arousal of wishes for accepting or collecting anything. However, absolute arousal of bodhicitta exists for one who has attained dharmata (i.e. dharmin, the realm of dharmas, and dharmata, their real nature), mounting higher and higher without harming attainment. This is because emptiness exists without being discarded, and because the great objectless compassion produces benefits. The Middle Length Prajñápáramitá says:

When I see with the Buddha-eye and what arousing bodhicitta I possess, it is beyond the number of grains of sand of the river Ganges in the eastern part of the world. I teach the Dharma in order to benefit those sentient beings who have gone into the birth-places of hell-beings, prêtas, and animals.

The glorious teacher Jqanakirti said that within the twenty-two above, the first three are aspiring, and the later nineteen are maintained to be entering]:

Strong interest and so forth, those three divisions
Are the three aspects of the bodhicitta of aspiring.
As for what is called the bodhicitta of entering,
It is explained to have nineteen aspects.

Though he says that, it should be maintained that each of these has two aspects, of aspiring and entering.

· Aspiring is intends to realize enlightenment.

· Entering puts it into effect by engaging with it.

· Both are necessary in each case.

As the support of arousing bodhicitta, according to the mind-only school, making what at first was not attained be attained, one of the seven families of individual-enlightenment, whichever is appropriate, arises. The Lamp of the Path of Enlightenment says:

The seven families of the pratimoksha
Always have vows of achieving this as other;
However it is not seen as other for those
Who have the good fortune of Mahayana vows.

According to madhyamaka, those in whom bodhicitta is aroused and practiced should not be maintained to be only those who have the free and well-favored body. The Edifice of the Three Jewels says:

Now to explain the scope of those who have this dharma, countless gods, nagas, asuras, sky-soarers [12] and big-bellied ones [13] produce bodhicitta, the wish for unsurpassable, true, complete enlightenment.

These two systems are not understood to be contradictory. Thus, at the time of arousing bodhicitta, even if one has not been imputed with the name of the pratimoksha vows, since one must be able to take vows with a similar meaning, not to cut off life and so forth, one will certainly have a similar support. That from transgressing their goal a wrong attitude will arise is certain. If one is not able to take the appropriate version of the pratimoksha vow, nothing at all will arise. This would contradict the very wish that was being aroused. In brief, for a being who wishes to practice this, gathering its bases is the bodily support. Having the particular attitudes of faith and so forth is the support of thought. The Sutra of The Palm Tree of the Three Jewels says:

Because one has faith in the Conqueror and his Dharma,
One also has faith in the highest enlightenment.
If one has faith in the practice of Buddha sons,
One will have the attitude of the wise.

As for the support of place, wherever one is born while the cause that damages bodhicitta does not arise, that is the place.

The three causes of arousing bodhicitta are:

Ø Faith with the Buddha as its object,

Ø Compassion with sentient beings as its object,

Ø And hearing the benefits of bodhicitta.

The Mahayanasutralankara says:

From the power of friendship and from hearing Dharma,
From the cause and roots and from being accustomed to virtue,
There is the Unstable and that which arises stably.
Stabilized by others is arousing bodhicitta.

Relying on true friends, or being urged by the spiritual friend, and having heard the Dharma is the cause of arousing the unstable bodhicitta of aspiring, which is the first kind to arise. Arising subsequently by the cause of one's becoming accustomed to virtue and awakening the proper cause, and awakening the root, compassion, is the stable arising of the bodhicitta of entering. The passage says that there are these. The essence of arousing bodhicitta is entering into an attitude of aspiration inseparable from the desire to attain complete enlightenment for the benefit of others. What is included in this becomes the essence of the six paramitas, The Gandavyuha Sutra says:

This bodhicitta also sets out to do benefit for others. It is this nature of aspiring and entering which has the six paramitas.

Also the two bodhicitta’s and the three controlling disciplines of a bodhisattva are of one nature. By the wish to benefit others and good conduct, there is aspiring and entering. The master Sherab Jungne in his The Ornament of the Sage's Intention says:

Neither of these bodhicitta’s goes beyond desire for unsurpassable, true, complete enlightenment for the benefit of sentient beings.

By self-control there is:

· 1) The discipline of control. Since from that benefit for others is produced, there is

· 2) The discipline of performing benefit for sentient beings. By increase of the two accumulations and so forth, there is

· 3) The discipline of gathering virtuous dharmas.

Since all these control unwholesome aspects of one's continuum, they are taught to be the controlling disciplines of a bodhisattva. For example, like a wishing-jewel that cures plagues, makes arise what is needed and desired, clears darkness and so forth, here there are different aspects of one essence.

In the extensive explanation of the individual natures:

b. The essences of arising and entering are explained:

Aspiring has the essence of the four immeasurables (wishes). And entering that of the six paramitas. 

Aspiring has the essence of the four immeasurables.

And entering that of the six paramitas, it is maintained.

The Sutra Requested by Manjushri says:

Manjushri, that which aspires to the benefit of others is the great kindness, the great compassion, the great joy, and the great equanimity. That perfect conduct is also the six paramitas.

Now so that what occurs by means of the individual benefits of these two may be known, let us say a little about:

c. The benefits of the bodhicitta of aspiring:

[Mahayana vs. Hinayana: Aspiring bodhicitta (wishing for it) has much more merit than wishing for individual Liberation.]

For beings:

Though some may worship the Buddhas to the limits of the directions
For many millions of kalpas, caring only for their own good,
This will not match even a fraction of the merit of aspiration.

The Glorious Account of the Dharmas of Complete Great Nirvana says:

Whoever offers all their lives to all the Buddhas
The seven precious substances [14] and the requisites of life
And immeasurable offering of the five kinds of food

More excellent than that is aspiring to enlightenment
For the sake of sentient beings, for just the space of a moment.
The excellent virtues of doing that are limitless.

Moreover:

Whatever being, for even the space of a moment,
Meditates by arousing bodhicitta,
As for the heap of merit of doing that,
It cannot be reckoned by even victorious ones.

d. An example of what it is like:

[Aspiring bodhicitta (wishing for it) permits to escape the consequences of the lower realms. Because then we would not hurt other sentient beings.]

As for showing its suitability:

Aspiring to lighten even a little the sufferings of beings
Even if this arises only for an instant,
Brings us liberation from the lower realms.
And limitless happiness among gods and human beings.

A friendly ship captain's daughter having given four kasharpani coins and eight and sixteen and thirty-two, by kicking her mother's head, wounded it. On an island in the ocean, she was welcomed by four divine daughters and eight and sixteen and thirty two, and when her good actions were exhausted, in the south she was put into an iron house, and in the instant her head was being drilled she thought, In Jambuling many have struck women's/mothers heads, and these will certainly come here, but may I substitute for them so that they are not be born here. In the instant of thinking this, the remaining time of punishment by drilling was over. After that lifetime was done, she was born as a Tushita god.

e. The explanation of the benefits of entering

Entering bodhicitta (working on it with the six paramitas) is infinitely better and faster than just wishing for it (aspiring bodhicitta).

Though by the bodhicitta of aspiring great benefits are attained, the benefits of entering are limitlessly more than that:

And yet the rewards of entering are infinitely more.
Because there is always a real and actual application,
All excellent minds that apply themselves thus for even an instant,
Are said to bring together the two accumulations,
Which otherwise would be the task of many kalpas

By lofty attitude, one is entirely elevated. Because the benefits of an instant of application are immeasurable, even the benefits of an instant of aspiration are therefore immeasurable. The Sutra of the Girl Excellent Moon says:

If from just the thought of helping others the benefits will be immeasurable,
Why even speak about really doing this?

The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

If merely thinking about performing benefit
Is much nobler than making offerings to the Buddhas,
Why even speak of really exerting ourselves
For the happiness of all sentient beings without remainder?

In accord with that, Minag Dungthungchen Sepa, for a period of forty thousand kalpas did pure actions in a forest and as the Brahmin child "skar ma la dga' ba" did so for twenty thousand years. Then having come into a city to beg alms, he was seen by the daughter of a merchant, who thought, if I don't ask for him as a husband I'll die. To save her life, by abandoning the pure conduct, collected over twenty thousand kalpas association and so forth, as is said in the Sutra of the Skill of the Great Secret Path of Upaya.

Aspiration does not have a fruition of continuously arising merit, but the merit of entering has the distinction of continuously arising.

The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Though from the bodhicitta of aspiration
There is a great fruition in samsaric life,
The merit of this does not continually arise
As it does with the bodhicitta of entering.

f. How by the power of mind, accumulation is combined

The duration of the steps of the path, and of the three vehicles. The power of the mind is what determine the speed of the path.

Now, by accumulation every instant explaining how many are combined, subsequently the wrong conceptualization of inferior minds ceases.

As for the reason:

So whether all that has been taught to take three countless kalpas
Is completed quickly or after a very long time,
Or there is liberation within a single lifetime,
Actually depends on the power of the mind.
Whatever is done by efforts, means and the highest prajña,
Is in reality done by this unsurpassable power.

Bodhisattvas of very dull powers need thirty-three innumerable kalpas to attain enlightenment. The paths of accumulation and preparation take three. Each of the ten Bhumis takes three. Those of middle powers need seven. Each of the paths of accumulation and preparation takes two. The path of seeing takes one, the path of meditation two. Those of sharp powers take three. The Precious Lamp of the Middle Way by master Bhavya says:

Those of sharp powers take three innumerable kalpas to become completely and perfectly enlightened. Those of intermediate powers take seven; those of dull powers take thirty-three.

As for these three degrees of sharpness, The Mahayanasutralankara says:

Perfected in three innumerable kalpas,
They will then complete their meditation.

The great commentary on the Prajñápáramitá in Eight Thousand Lines says:

In the first innumerable kalpa they begin the path of accumulation, and go as far as the first bhumi. In the second, they go from the second bhumi "the spotless one" up to the seventh. In the third, they go from the eighth bhumi "the motionless one" up to Buddhahood.

The Bodhisattva-bhumi says:

For the paths of accumulation and preparation they take one, from the first to the seventh Bhumis they take one, and for the three pure Bhumis they take one.

As completing the paths of accumulation and preparation brings us to the first bhumi, the Prajñápáramitá way of explaining the number of innumerable kalpas is of one meaning with that of the Bhumi-collection. In this account of innumerable kalpas those of sharp and dull powers are distinguished, and though those of sharp powers take three innumerable kalpas for the gradual stages of the two accumulations, this is from the point of view of one final gathering into union.
Also since it is explained that for great power of mind every instant combines many kalpas, they do not necessarily need three countless kalpas. The secret mantra says that from the viewpoint of those of the sharpest powers, by their great powers of mind every instant combines immeasurable kalpas, and by continuous learning, they are able to be liberated quickly within a single lifetime and so forth. After they attain abhisheka, their dwelling in meditation on the two stages of development and fulfillment is called the lesser path of accumulation. Then if they strive with great effort and skillful means, it is taught that within that very life they attain the path of seeing. For those who have attained the path of seeing there are no birth or death, so within that very life, they complete the path of meditation. This is attaining enlightenment. Also having attained the path of seeing, if they wish, they can establish enlightenment within seven days. The Prajñápáramitá in Twenty Thousand Lines says:

These great bodhisattvas, having attained with respect to dharmas the dharma eye, if they wish, in seven days, can be completely enlightened with unsurpassable enlightenment.

The measure of benefits of this is that of the wealth of autonomy, in which whatever we desire is accomplished and there is only what we like. Whether on the shravaka, Pratyekabuddha, or bodhisattva yanas, it is taught that this body of the noble ones is made to manifest. Therefore, not many can be reckoned as suitable for being liberated in a single lifetime in the style of secret mantra.

In mantra-yana, with its profound skillful means many quickly attain the path of seeing. Up to the path of seeing, they enter into the particulars of means and effort. Beyond that bodhisattvas of very sharp powers and the vidyadharas of mantra-yana are without distinction in the time of traversing the Bhumis. Mantra-practitioner rigdzin noble ones are more quickly liberated than the duller ones. With exertion, great skillful means, and a life of prajña their acts are quickly established in the world. By ordinary ones they are not established, but the example has indeed been understood, and after one life they do not travel to another. Though the inner luminous nature of mind is not fundamentally established in existence, merely from abandoning defilements, getting close to it is established. [15]

g. How joy is produced in these being newly born

All Buddhas come from the mind of Bodhicitta. It accomplishes the two benefits: for self and others. There is no other ways.

Ultimate bodhicitta:

This possess the essence of the wishing tree of compassion
As for its bearing well the heavy burden of beings,
In this world even Brahma and so forth,
Even for themselves have never dreamed of this
Let alone seeking this bodhicitta for other beings
So joy is created in this which has never existed before.

The Madhyamakavatara says:

Intermediate shravaka Buddhas and the being the Lord of Sages,
All these Buddhas take their birth from the bodhisattvas,
It is the mind non-dual with the mind of compassion
Bodhicitta, which is the cause of the Buddha sons.
Therefore first of all compassion should be praised.

In that way, the wishing tree of compassion bears the burden of the flock of birds of limitless sentient beings. These as for that ultimate bodhicitta, father mother and so forth wishing benefit for themselves and worldly lords Brahma and so forth even those are without is and even for themselves up to now caring only for this life, such an attitude, previously unborn, should be rejoiced in. That is what it is saying.

The Bodhicaryavatara (i.e. Acharya Shantideva, A Guide to the Bodhisattva's Way of Life)says:

Even if we include the love of father and mothers
Who has such a beneficial attitude?
Even those who are gods and highly accomplished sages
Or does even Brahma have anything like this?

If before now none of these sentient beings
Had such an attitude even for their own benefit,
If it was not dreamed of even in a dream,
How would such benefits ever rise for others?

This attitude of benefit by bringing joy to others,
Which does not arise even for oneself
This specially precious thought of benefiting beings
Is an unprecedented wonder which is born.

This wondrously arisen attitude accomplishes the benefit of both self and other. It is the supreme offering to the Tathágata. The same text says:

This itself is pleasing to the Tathágatas
This itself accomplishes our true benefit
This itself removes the sufferings of the world
Therefore by me this always should be done.

Instructing us to arouse bodhicitta, even if we do not attain Buddhahood, the Bodhicitta Commentary says:

As for bodhicitta, not producing it
One will never attain the level of Buddhahood.
In samsara for doing benefits for oneself and others
No other skillful means exists but this alone.

3. The liturgy of receiving:

[Preliminaries (shrine, offerings, visualization of the Field of Merit, Seven Limbs Puja), the formula for generating bodhicitta, doing this 6 times a day]

Ø A The preliminaries [Doing it alone or with the help of a guru. Cleaning up, shrine, offerings, visualization of the Field of Merit, the seven limbs Puja].

Ø B The actual arousing of bodhicitta [the formula for generating Bodhicitta].

Ø C Afterwards, as for the short teaching of exertion in the two bodhicitta’s [doing this six times a day].

a. The preliminaries:

Doing it alone or with the help of a guru. Cleaning up, shrine, offerings, visualization of the Field of Merit, the seven limbs Puja.

Collecting the concordant conditions,

There are six sections:

1) The object of receiving [Generating bodhicitta alone]

Therefore, since arousing bodhicitta is within our power, in the space front visualize an assembly of Buddhas and bodhisattvas. Do as is explained in The Sutra Describing the Virtues of the Field of Manjushri, and perform the liturgy below.

Moreover, the Lamp of the Path to Enlightenment says:

If one does not find a guru,
In receiving the vow from another,
The ritual is said to be valid.
So in former lives Manjushri
By becoming Amwaraja
Aroused the bodhicitta’s.

The Buddha field of Manjushri
As explained in the Ornament Sutra
Is also clarified here.

With the five eyes of the protectors
Perfect bodhicitta
Is produced and provided
For beings as a lamp,

To liberate from samsara:

Hostile and angry attitudes
Miserliness and jealousy
Keeping hold of them from now on,
Until supreme enlightenment,
We will not perform them.

Pure conduct should performed
Evil deeds and desire abandoned.
Rejoicing in the disciplines
We will train in Buddhahood.

We ourselves will not quickly
Proceed into Buddhahood.
While even one sentient being
Remains outside in extremes.

The measureless Buddha fields
Inconceivable by thought
May they be completely abandoned
Grasped from labeling names and
Fragmented phenomena
Within the ten directions
Their karma of body and speech
Let us purify it all.

Karma of mind is also to be purified.
Un-virtuous actions are to be done.
In that way bodhicitta should be aroused.

a) Receiving from a guru [Generating bodhicitta with the help of a guru].

If one does not have the power to do this oneself or one wants to receive it from a guru, as for this precious attitude:

This also arises from the spiritual friend.
As a rain of all desired falls from wish-fulfilling things,

From a jewel falls a rain of all that is needed or wished-for. So too spiritual friends support the arising of all good dharmas and the birth of bodhicitta. How? By possessing bodhicitta and being competent in training in it, they are able to accept students. The Twenty Vows says:

Since they have the power they should accept them.

The Bodhicaryavatara (i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Competent in the meaning of the great vehicle,
Excellent in the discipline of bodhicitta
Never is the spiritual friend to be let go
Even for the sake of preserving one's life itself.

The Lamp of the Path says:

Receive the vow from a good guru
Competent in the liturgy of the vow
Who is a master dwelling in the vow.

Grasping its benefits and possessing compassion.
Such a one should be known to be an excellent guru.

b) Creating pure vessels:

Such a one:

By a guru who is free from faults having all the virtues,
As for the fortunate student producing joy,
Seeing the faults of samsara and liberation's benefits,
The good dharmas of the provisional and ultimate vehicles,
And the limitless praises of bodhicitta are told.

To teach this again, seeing the faults of samsara and praising bodhicitta, the guru transforms the mind.

c) Arranging objects of worship and offerings.

Then of arousing bodhicitta:

In a clean and pleasant place that is beautified by offerings,
Gather practice articles pleasing to gods and human beings.

Arrange offerings of lights, incense and so on, and gather implements pleasing to gods and human beings.

d) The host of Buddhas and their emanations:

Then as symbolized by the representations in front, in front:

Visualize space as being filled with an ocean of Buddhas
Together with their sons, like heaped up banks of clouds.

Visualize, as is taught in the Moon Lamp Sutra that they are summoned by the feast of incense and music, and joining the palms, saying the following three times:

We arouse the vast and excellent bodhicitta.
May all these beings without remainder be enlightened.
May there be no sentient beings who are not vessels.
Approach! Approach! Divine ones who possess the ten powers.
By the power of your timely kindness
May you, the three jewels, care for the welfare of beings.
With mental offerings and those arranged here,
We supplicate the victorious ones and their retinue.

By that from the Buddha fields of the ten directions the three jewels approach. Visualize that they fill the whole of space.

e) establishing our suitability to do this.

How suitability is established for what is visualized really approaching:

It is taught that this really happens, just as we visualize,
This is because of the unspoiled power of our minds,
And also the compassion of the wise and considerate masters.

The Edifice of the Three Jewels says:

Whatever victorious ones we may have visualized
Remain in front of us, and always grant their blessings.
They completely liberate us from the arising of faults.

By possessing the wisdom that knows the Buddhas, we supplicate and intend to invite them. Possessing kindness and compassion, they see us. By their accomplishing Buddha activity, they really approach miraculously in an instant.
Why? Since from the viewpoint of the Buddhas, sentient beings have no benefits, they do this for the sake of producing benefit for us. If they come such a long way merely for the food offerings, the merit of bodhicitta must be suitable for the guests really to approach.

f) Inviting, and offering baths, and adornment.

Visualize that they listen eagerly and closely and approach in the space of the sky:

Then, with joined hands full of a double handful of flowers,
We invite them to be seated, and then we should offer to bathe them,
Also offering garments, ornaments, and the rest.

Produce the excellent visualization that all the three jewels are in the sky, along with their divine palaces from all the three-fold thousand worlds, whose own place is right here. Invite them to be seated on brilliant lotus, jewel, sun, and moon seats. The Supreme Insight says:

Without exception you who are the lords of sentient beings,
Divine ones who irresistibly overpower the hordes of Maras,
Knowing all things without exception exactly as they are,
We supplicate the bhagavans and their retinues to come to this place.

When this is said, they approach and in a bathhouse many divine youths and maidens wash their bodies with precious jewel-ornamented vases and with immeasurable bath-offerings. After these offerings, they dry them with towels.

Visualizing that we offer them clothing, say these words:

In very fragrant excellent bathing-houses
With brilliant floors that shine like spotless crystal,
Whose pleasant pillars are blazing with precious jewels,
Whose hangings and tapestries are brilliant with pearls,

Are the Tathágatas and the Buddha sons
With precious vases filled with perfumed water
And an abundance of good and pleasant songs
With joyful music we ask to wash their bodies.

Their external bodies are lovingly anointed
With matchless perfumes, pure and excellent-smelling.
Then for these Sages, with colors that are well-dyed,
We offer them fine garments of matchless fragrance,

Excellent clothing, fine and soft to touch.
And hundreds of excellent ornaments, for all these
The noble ones Samantabhadra and Manju
Avalokiteshvara and others

A fragrant odor fills the billion worlds
The supremely fragrant bodies of the sages.
Blaze with light as they are being anointed,
As if adorned in refined and polished gold.

Having said this, in their dwellings they take their individual seats.

2) The seven-fold service, (i.e. Seven limbs Puja)

a) The main topic of the seven-fold service,

There are seven sections:

· i) Prostration

· ii) Offering

· iii) Confessing evil deeds

· iv) Rejoicing in virtue

· v) Urging to turn the wheel of Dharma

· vi) Requesting not to pass into nirvana

· vii) Dedicating the merit to enlightenment

i) Prostration

Has two sections:

a) The main topic

First as for the limb of prostration:

Then we should join our palms just over the crowns of our heads,
Like a rising lotus beginning to bloom in some pleasant pond.
With melodious praises, emanating countless bodies,
We should prostrate to those great lords with devotion.

As for joining the palms like a lotus, the Great Liberation says:

Like a lotus that is just beginning to blossom,
We should join the palms of the hands at the crown of the head.
Prostrate to the Buddhas of the ten directions.
With their immeasurable bodies like a mass of clouds.

The Irresistible Action says:

With the power of aspiration for good action,
Holding all the victorious ones vividly in mind,
We bow with as many bodies as there are atoms in the universe,
We prostrate to all the victorious ones.

b) The benefits

As for the merits of this:

The merits of this are as many as the atoms of the earth,
With all that are to be found in its many oceans and mountains
Until we have had the body of a universal monarch
As many times as there are atoms in Indra's world,
And finally attain the level of supreme peace,
We would find no such merits in the whole of the three worlds.

As to what the merits of prostration for the sake of arousing bodhicitta are equal to, there is no such thing in the three worlds. This is because, if we prostrate, trying to do only good, much merit is obtained. The Teaching of the Vinaya says:

O monks, If you prostrate with faith to a stupa containing a hair of the Tathágata’s head or a nail, as for the ripening of that, as many actions as Brahma does without the arising of anger, as many as the atoms reaching up to the golden ground of Indra, that may times we will experience the happiness of a universal monarch, and go among gods and human beings.

II) Offering.

a) The brief teaching

As for the second limb:

Material wealth and offerings emanated by mind
We shall offer them offerings un-surpassably vast.

b) The extended explanation

has two sections concerning real offerings [and] those emanated by mind.

1) Real wealth

As for arranging real offerings:

Let there be flowers and incense, lamps and food and waters;
Canopies, tasseled umbrellas, and exquisite musical sounds [16]
Victory banners, yak tails, clay drums [17] and so forth;
Body and wealth, and all possessions we cannot part with,
All these we offer to the gurus of sentient beings,
The highest teacher of beings, the Buddha jewel himself,
Along with his retinue of Buddha-sons.

As for offering an immeasurable array of these, The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

To the lord of sages, the supreme recipient
We offer such pleasant flowers as the jasmine and lotus,
Utpala and so forth, all those of pleasant fragrance,
Pleasantly arranged in skillfully woven garlands.

The finest incense there is full of pleasant fragrance,
We offer billowing in fragrant offering clouds.
Sumptuous food accompanied with a variety of drinks
Nourishment fit for the gods we offer to these lords.

I offer rows of lamps, finely set with jewels,
Which have been arranged on golden lotus buds...

Also it says:

Precious parasols with handles made of gold.
Having edges that are pleasantly adorned,
Well-shaped and well carried by attractive bearers,
We will always offer to the kings of sages.

As for the five sections concerning

2) Offerings emanated by mind,

a) The offering of compassion

As for those emanated by mind, the enjoyments of the thirty-three gods and so forth:

I offer pleasant palaces, decked with nets of jewels,
All that there may be in the worlds of gods and elsewhere,
Where cymbals, dances, songs, and praises fall like rain,
Adorned with hundreds of the finest ornaments.

Visualizing all the divine palaces in all the world realms, filled with songs of praise, and a rain of flowers, we offer them to the holy objects of homage. The Bodhicaryavatara says:

Palaces of the gods with pleasant songs of praise,
With brilliant hangings embroidered in precious gems and pearls,
All these ornaments, as limitless as space,
I offer to those who have the nature of compassion.

b) The five un-owned offerings

1) Moreover, in completely pure world realms:

I offer precious mountains, forests, and lotus ponds,
Rippled by the paddling feet of mother swans.
Here fragrant airs arise and medicinal incenses.
Their ravishing perfumes waft from wish-fulfilling trees,
That bow with myriad offerings of fruit and flowers.

The Bodhicaryavatara (i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

As many delightful fruits and flowers as there may be
And whatever kinds of health giving medicines,
As many precious jewels as there are in the world
And whatever refreshing clear and pleasant waters,

Likewise mountains made of precious substance
Delightful groves and solitary peaceful places
Adorned with ornaments of exquisite flowering trees,
And trees whose branches are bending down with excellent fruit.

2) Moreover:

Holding bees in a thousand undulating petals like a bracelet made of white night lotuses,
Opened by sun and moonbeams in a cloudless sky
I offer lovely blue and other lotuses.

3) And also:

Blissfully perfumed air, scented with sandalwood,
Caressing the flower buds with cool and fragrant breezes,
Caves and rock-faced mountains, meadows of heath-giving herbs,
I offer ponds that are full of fresh and cooling water.

The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Lakes and ponds that are adorned by lotuses
With the fascinating music of the wild geese.

Harvests that need no sowing nor effort of cultivation
And other ornaments for those that are worthy of worship.

4) And also:

I offer the ornaments of this world of four continents,
The white moon of an autumn night, with its rabbit's image,
Garlanded by the constellations of its path,
Auspiciously free from adverse influence of the planets,
And the sun, the beauty of the bringer of day,
With its blazing necklace of a thousand rays.

5) And also:

The billion worlds, from central mountain to outer circle,
The whole array, with all their wish-fulfilling wealth,
All of the Buddha fields throughout the ten directions,
Whose number is as many as all the sands of the oceans,
Having received them into my mind, I offer them,
To all the lord Buddha sages together with their sons.

3) The offering of things that are owned:

Wish fulfilling...

Magical vases and wish-fulfilling trees and cows,
The eight auspicious substances and seven royal treasures.
The seven personal treasures, the silken boots and all the rest
I offer the holy patrons, the great compassionate ones.

As for these mental offerings that fill the whole of space, the seven royal treasures are the precious, wheel, jewel, queen, minister, excellent steed, elephant, and general.
The eight auspicious substances are white mustard, durva grass, wood apple, vermilion, curds, the medicine bezoar, a mirror, and a conch shell coiling to the right.
The seven personal treasures are silken boots, cushion, carriage, bedding, throne sword, and a lambskin, used as a rug. All these are offered.

4) Offering the ocean of samádhi,

a) As for the samádhi offering, by presenting good conduct and clouds of offerings and so forth, visualize that they are immensely great:

Filling the space of the sky by means of the mind of samádhi,
I offer the outer, inner, and secret offerings,
Great oceanic heaps of clouds of offerings.

b) From the three aspects, as for the first [the outer offering]:

A blazing arbor like floating clouds of beautiful flowers,
Heaps of clouds of amrita, with medicinal herbs and incense,
Clouds of shining lamps, along with food and music,
I offer to the accompaniment of melodious praise.

As to how this is done, the Sutra of the Palm Tree of the Three Jewels says:

A canopy mostly made of various kinds of flowers
Emitting rays of light from the array of brilliant flowers
This with its array of various kinds of flowers,
We offer to the mahatmas and the Buddha sons.

In the palms of our hands are offerings beyond thought
As we offer these to one of the Victorious ones,
We do the same to all of them without exception.
The miraculous emanations of the rishis are like that.

This is also like what is said in the Avatamsaka Sutra and also the Good Action says:

These oceans of inexhaustible praises
With all the ocean of the different sorts of song
Fully expresses the virtues of all the victorious ones.
Thus, we praise all the Sugatas.

2) The two extraordinary offerings:

As for the inner and secret offerings, of mind:

Emanating various clouds of offering goddesses
Of grace and garlands, precious gems and songs and dances
Having limitless clouds of the practice offering
Pleasing all the Victorious ones as well as their sons.

Visualize a host of the eight offering goddesses Vajra Form, Sound, Smell, Taste, and Touch, Mala, Lady Producer-of-appearance, and the goddess of Flowers, each with her respective offering, filling the sky and making offerings. That is the offering. This body which is held so dear is also offered as a servant of the three jewels. The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Reaching to the limits of the vastness of space
All this, which is the property of nobody at all.

Having been brought to mind, to these best of beings the sages
Together with their sons, if these have been well-offered,
May the holy patrons with their great compassion
Accept these offerings and look upon us kindly.

I, possessing no merit, am utterly destitute.
I do not have any other wealth that I can offer.
As these lords intend the benefit of others,
For my benefit, may these powerful ones accept it.

To the victorious ones, the Buddhas and their sons
In all may lives, I shall always offer all my bodies.
May I be accepted by these excellent spiritual warriors....

iii) Confessing evil deeds:

Throughout our lives:

Let us confess the evil deeds that cause samsara.
Arising from the habitual patterns of karma and kleshas,
That we have been accustomed to from beginning-less time.

Here from the four aspects of confessing evil deeds,

First there are the six gates to what is to be abandoned, evil deeds. These are body, speech, and mind; and passion, aggression, and ignorance. Toward our country, father and mother, preceptor, master and so forth, from beginning-less time until the present, we have naturally done evil deeds, having the nature of the ten unwholesome actions and so forth, and if these are renounced, to all these subsequently we should give food and so forth. The Excellent Action says:

Whatever evil deeds we have committed
Due to passion, aggression, and ignorance,
Through body, speech, and likewise mind...

There are evil deeds done by oneself, which one has made another do, or which one has not done, but in which one rejoices. Because evil deeds obscure the celestial realms and liberation, they produce the sufferings of the lower realms. The second method of application [18] is the antidote four powers. There is

Ø 1) The power of complete remorse, [19], which greatly repents the bad action. When we having done something bad, by trying again there is

Ø 2) The power of conduct with good conduct as an antidote. Having accepted a vow,

Ø 3) The power of control has authority over doing evil deeds. As by having relied on the three jewels and bodhicitta evil deeds are exhausted, there is:

Ø 4) The power of support.

The Sutra Teaching the Four Dharmas says:

Manjushri, if a bodhisattvas possesses these four dharmas, all the evil deeds which have been performed and accumulated will be overcome. What are these four? The conduct of complete repentance, the conduct of the antidote, the power of control, and the power of support.

· As for the first, if we do an unwholesome action, we repent it greatly.

· Second, if we do an unwholesome action, we try very hard to do a wholesome one.

· Third, if we genuinely receive a vow, we attain control over not doing evil deeds.

· Fourth, we go to refuge with the Buddha, Dharma, and Sangha, and do not give up bodhicitta.

Third, within the way of application there are the preliminaries, the main topic, and what follows.

· In preparation we should think of the immeasurable Buddhas and bodhisattvas and go to them for refuge.

· As for the main topic, we should remember all our evil deeds and by confessing and repenting of them, all the evil deeds of oneself and others, are visualized floating blackly above one's tongue.

· By confessing them, from between the eyes of the Buddhas and bodhisattvas light rays arise. Visualize that they are immediately purified. Then, after many light rays have arisen, visualize that all evil deeds are purified and the body becomes like crystal.

As for the words, The Bodhicaryavatara i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life" says:

Dwelling in all the quarters of the universe,
Complete and perfect Buddhas and the bodhisattvas,
You who are possessors of the great compassion,
To you I join my palms and make this supplication.

Here within samsara, from beginning-less time
Within this life, and also in may other lives
Though I did not seek to do so, I have done evil deeds
Or though I did not do them, I had them done by others.

Confused by ignorance, I was overcome;
And therefore I rejoiced in all these evil deeds;
But now that I have seen they were pain-producing errors,
Sincerely I confess them to the protecting lords.

By me to the three jewels, the Buddha, Dharma, and Sangha,
To my father and mother, to the guru, and others
Because of having the kleshas, I have done great harm,
By actions of body and speech, and also in my mind.

By a multitude of wrong-doings I have engendered faults
The evil deeds which I as an evil-doer have done
And which I could not keep from doing in spite of myself,
I confess them openly to the guides of the world.

After that, the essence of whatever evil deeds that have been recognized is purified by being brought into meditative equanimity like space.

The Sutra of the Blossoming in the Ten Directions says:

Whoever wants to repent and purify
Should be straightforward and see things as they are.
Those who are true will therefore view things truly.
Those who see things truly will be free.
That is supreme repentance and purification.

Faults of evil deeds are perceived by the master. Contemplating the master, prostration and offerings are done.

Hanging the upper robe over one shoulder, say. "We supplicate that evil deeds may be abandoned." After that supplication, take refuge and arouse bodhicitta. Then, having mentally visualized our evil deeds above one's tongue, we say, "Whatever evil deeds we have done to the three jewels, to the master, our parents, or other sentient beings, by the power of ignorance, we repent and purify all these." By thinking this forcefully, the bodhicitta in the five eyes of all the Buddhas and bodhisattvas dwelling in the ten directions will completely grasp us. For the purpose of attaining the enlightenment of the Buddhas, say three times, "We confess these. From now on we shall try to control ourselves." After that, enter for a little while into emptiness meditation. Then, from the heart centers of the representations, white light rays arise. Visualize that body, speech, and mind are purified. Then in the sight of the master, request the vow. Afterwards the students give thanks, here at first say the liturgy with "I," for oneself. Later "we" is said in practicing with others.

Fourth, as for producing knowledge of being able to train in these, the Sutra of the Great Lion's Roar Requested by Manjushri says:

The karma of evil deeds which we have done because of unawareness should be confessed. Afterwards, by recognizing and confessing our faults, we shall not remain associated with that karma.

The Revelation of Instructions says:

Those who produce bad karma through evil deeds,
By virtue can put an end to that bad karma,
Like the sun appearing, rising out of clouds,

The Sutra of the Treasury of Buddhahood says:

Even those who have murdered their parents or a Buddha, By meditating on emptiness are completely liberated.

The Revelation of Instructions says:

Those who have done intolerable deeds,
Those who are blocked by having disparaged me, [20]
By fully confessing and controlling themselves
By this will be fundamentally released.

The Spiritual Letter says:

Whoever was careless, then has become careful
Will be as beautiful as the cloudless moon,
And as happy as Angulimala
Was made by attainment of the joy of seeing. [21]

iv) Rejoicing in virtue:

As for the fourth limb:

May we always rejoice in the limitless stores of merit
That have been accumulated by sentient beings.

If we meditate with rejoicing on our sincere and natural wholesomeness, we will attain the root of virtue, equanimity, and the merit will be immeasurable. The Prajnaparamitasamgatha says:

To weigh the Mount Merus of the cubed thousand worlds
And total up the measure is logically possible.
But this cannot be done with the goodness of rejoicing.

Sincerely rejoice like that, and say these words about the arising of good conduct:

All the merits of beings in the ten directions
Once- and non-returners, and Pratyekabuddhas,
The Buddha sons as well as all the victorious ones
As many as they may be, we rejoice in them.

v) Urging to turn the wheel of Dharma:

As for the fifth limb:

So that all beings without remainder may cross over
We ask that the unsurpassable wheel of Dharma be turned.

The Buddha Bhagavat, after becoming enlightened, did not teach the Dharma until Brahma offered a mandala and supplicated him. Similarly, visualizing that we are in the presence of the gurus, we supplicate them, saying:

All those who are the lights of the worlds of the ten directions,
Who have un-obstructedly gained enlightenment and awakening,
We urge those protectors for the benefit of all beings
To turn the unsurpassable wheel of the Dharma

By that obscurations of abandoning Dharma are cleared away. From then on, from generation to generation, our being will always inseparably hold the holy Dharma.

vi) Requesting not to pass into nirvana:

As for the sixth limb:

From now until the ocean of samsara is emptied
We supplicate the Buddhas and the Buddha sons
Always to remain, not passing into nirvana.

Just as formerly our teacher supplicated the spiritual friend Tsanda not to pass into nirvana, so as many Buddha Bhagavats as dwell in the world and guru spiritual friends who in their last morning intend to pass into nirvana, we supplicate to remain until samsara is emptied:

The teachers who intend to pass into nirvana
We request you with palms joined
To remain for as many kalpas as there are atoms in the universe
For the peace and welfare of beings.

By that evil deeds that bring about short life, untimely death, and other dangers to life are purified, and immeasurable life is established.

vii) Dedicating the merit to enlightenment:

As for the seventh limb:

By this merit may we, as well as all sentient beings,
One and all without exception become enlightened.

We dedicate it so that the virtuous roots of ourselves and others may have the goal of complete enlightenment, and so that that transformation may be the cause of others arousing bodhicitta:

By prostrating, offering, confessing,
Rejoicing, requesting to teach, and asking to remain,
Whatever trifle of virtue we have accumulated,
We dedicate for the sake of enlightenment.

As for the cause of dedication, we are connected with all of the virtue of ourselves and others throughout the three times. The Avatamsaka Sutra says:

All the virtue as that sentient beings may have
That was and will be, and now is being produced,
The purity of all the goodness there is,
All that goodness is in each of us.

Dedicating the merit of this should be done only by Buddhas. The Middle Length Prajñápáramitá says:

Subhuti, these virtuous roots, are to be dedicated only by the Buddhas. They are not to be dedicated by shravakas, Pratyekabuddhas, and those on other levels.

The purpose is so that all sentient beings may attain enlightenment. The same text says:

It is dedicated for the sake of all sentient beings, and not merely for one's own complete attainment. This is because, by so doing, one would fall to the level of the shravakas and Pratyekabuddhas.

All dharmas are non-existent yet apparent, like dreams and illusions. In dedicating merit, we should know that merit too is like a dream or illusion. The same text says:

Subhuti, all dharma are like a dream, like an illusion. Merit too should be dedicated as being completely like a dream, like an illusion.

The Sutra Requested by Bhadra says:

Whoever does not perceive a gift that is given
As being a gift, or being given by anyone,
By this same equality of giving,
May goodness become complete and be perfected.

If, on the contrary, through conception or attachment, one thinks of the virtuous roots as really and truly existing, that is not good. The Prajnaparamitasamgatha says:

Just like eating good food that is mixed with poison
It is taught that the whiteness of dharma is overcome
By being mixed with discursive thoughts and conception.

Also it says there:

Why so? When there are no characteristics, there can be dedication to enlightenment. But when there are characteristics, there can be no dedication to enlightenment.

Therefore, we should be without conception or attachment. The Abhisamayalankara says:

When this has the aspect of being without characteristics,
Then it has the characteristic of being right.

As for the essence of dedication, by directing the virtuous roots to enlightenment, the mind is transformed and its power is bound by these particular words.

The Display of Qualities of the Field of Manjushri says:

All dharmas, having been conditioned by these,
Are consecrated by the dedicated roots.
Whoever puts forth such an aspiration,
Such a one will surely establish such-ness

As for the difference between dedication and aspiration, [22] words and vows of aspiration after the merit of the wholesome causes have been dedicated, are dedications. Wishes which are merely wholesome causes dedicated are aspirations.

Moreover, dedication and the power of the words transform the aspiration of the giver into enlightenment and so forth. What teachers of today say is said from a viewpoint without certain knowledge. Moreover, since this is personal testimony, the guru and the Sangha, if they follow those words, accord with establishing mental partialities. When the words are taught to be truly established up to the first bhumi, they do not follow properly. Visualize that as witnesses of our establishing dedication in the sky in front, Buddhas and bodhisattvas are heaped up like heaps of clouds. Becoming as kind as the Victorious Ones in former lives, when they gave their own flesh and blood to evil spirits, say as has been taught:

By this merit may all attain omniscience.
May it defeat the enemy wrongdoing.
From the stormy waves of birth, old age, sickness, and death,
From the ocean of samsara may we free all beings.

Some say that after this we should expand into empty space, but this is completely improper. If it is asked, but isn't what they have done conception-less Phenomena appear without intellectual understanding. Merit is like a dream.

The one who collects it is like a dream. The practitioner is also like a dream. Though non-attachment to three spheres [23] as truly existing is called object-less-ness, [24] empty meditation is nihilism without any merit at all. We should understand this to be a bad tradition and abandon it.

In general, whatever merit is produced, the preliminary preparation of excellent [25] bodhicitta has been accomplished; the main basis, excellent prajña without conception or characteristics, has been accomplished; and the conclusion, the dream-like dedication has been accomplished. Connection with these three excellencies is called "merit in accord with liberation." There is no other cause of the path of Buddhahood than this. If this is not accomplished, "that which is in accord with merit," in the sense of accompanying the fruition of particular merits, should be known as being exhaustible.

Offering The Practice Of The Seven Limbs

1. Prostration (accumulation of merit) -- Antidote for pride.

2. Offering (accumulation of merit) -- Antidote for greed.

3. Confession (purifies negative karma) -- Antidote for the three poisons: desire, hate, ignorance.

4. Rejoicing (increase of merit) -- Antidote for jealousy, envy, competiveness.

5. Requesting the turning of the Wheel of Dharma (accumulation of merit) -- Antidote for the negative action of abandoning the Dharma.

6. Beseeching the Spiritual Guide not to pass away (accumulation of merit) -- Antidote for wrong views and negative actions toward the Buddhas and gurus

7. Dedication (increase of merit) -- Antidote for to the destructive force of anger

1) Prostration:

Prostration to the Guru as Sambhogakaya (as the Enjoyment Body)

We prostrate at your lotus feet, O Vajradhara-Gurus,
Your jewel-like bodies, through compassion,
Bestow in an instant even the supreme attainment
Of the Three Bodies, the sphere of Great Bliss.

Prostration to the Guru as Nirmanakaya (as one of the other Emanation Bodies visible by the disciples)

We prostrate at your feet, O holy Refuge-Protectors.
You are the pristine awareness of all infinite Buddhas
Playing the role of a saffron-robed monk
As a supreme skilful means to appear in whichever way suits your disciples.

Prostration to the Guru as Dharmakaya (Truth Body / the Definitive Guru)

We prostrate at your feet, O venerable Gurus,
Sole source of benefit and bliss without exception.
You eliminate the root of all faults and their instincts.
And are a treasury of myriad jewel-like qualities.

Prostration to the Guru as the Manifestation of the Triple Gem
(as the synthesis of all Three Jewels; the fourth body)

We prostrate to you, O benevolent Gurus.
You are in reality all Buddhas,
Teachers of all, including the gods;
The source of eighty-four thousand pure Dharmas,
You tower above the whole host of Aryas.

Prostration to the Guru as the Manifestation of all the Buddhas of the Ten Directions
(as the lineage Gurus and the Three Jewels: the supreme bodhicitta; the fourth body)

With faith, esteem and a sea of lyric praise,
Manifesting with bodies as many as the atoms of the world.
We prostrate to you, the Gurus of the three times and ten directions,
To the Three Supreme Jewels and to all who are worthy of homage.

1) Prostration:

 Your minds have the intellect that comprehends the full extent of what can be known, 
Your speech, with its excellent explanations, becomes the ear ornament for those of good fortune, 
Your bodies are radiantly handsome with glory renowned, 
I prostrate to you whom to behold, hear or recall is worthwhile.

2) Offerings:

1. Offering the outer offerings and the five objects of desire

2. Offering the mandala

3. Offering our spiritual practice

4. Inner offering

5. Secret offering

6. Suchness (ainsité) offering

7. Offering medicines, and our self as a servant

i. Outer Offerings and the five sense objects (related to the Emanation Body)


O Refuge-Protectors, O venerable Gurus, together with your entourage,
We present you with oceans of clouds of various offerings.

The four waters (water for drinking, water for bathing, water for the mouth, water for sprinkling)


From expansive well-fashioned vessels, radiant and precious,
Flow gently forth four streams of purifying nectars.

Flowers, incense, light, perfume, food and music

(Note: Same visualization with the goddesses ... same thought, for each..)


Beautiful flowers and trees in blossom with bouquets and garlands
Exquisitely arranged fill the earth and sky.


The heavens billow with blue summer clouds
Of lazulite smoke from sweet fragrant incense.


Light from suns and moons, glittering jewels
And scores of flaming lamps frolicking joyfully.
Dispel the darkness of a thousand million billion worlds.


Vast seas of scented waters imbued with the fragrances
Of saffron, sandalwood and camphor swirl out to the horizons.


Delicacies of goods and men, drink and savories and feasts
With ingredients of a hundred flavors amass at Mount Meru.


Music from an endless variety of various instruments
Blends into a symphony filling the Three Realms.

The five sense objects:

Goddesses of outer and inner desirable objects,
Holding symbols of sight and sound,
Smell, taste and touch; pervade all directions.

ii. The mandala (outer mandala)

To you, O Refuge-Protectors, treasures of compassion,
Eminent and supreme Field of Merit, we present with pure faith:
Mount Meru and the four continents a billion times over,
The seven precious royal emblems, the precious minor symbols and more,
Perfectly delightful environments and those dwelling within,
And a grand treasury of all wishes and wealth of gods and men.

iii. Offering of practice (our spiritual practice)

To please you, O venerable Gurus, we offer these objects both actually arrayed and those envisioned
As a pleasure grove on the shore of a wish-granting sea:
It is strewn with thousand-petalled lotuses captivating the hearts of all—
These are the offering objects arising from samsara and Nirvana's white virtues.
Everywhere is dotted with flowers—these are the virtues
Of the three gateways of ourselves and others, in this world and beyond.
It is diffused with the myriad fragrances of Samantabhadra offerings
And is laden with fruit—the three trainings, two stages and five paths.

iv. Inner Offering (related to the Enjoyment Body)

We offer a libation of China tea the color of saffron,
Steeped in the glories of a hundred flavors, with a delicate bouquet
This—the five hooks, five lamps and so forth—
Is purified, transformed and increased into a sea of nectar.

Optional tsog offering here

(Note: This is the place to make a tsog offering
if we are emphasizing accumulating great merit by making offerings such as in a long life Puja.

v. Secret Offering (related to the Nature Truth Body)

We offer even voluptuous, illusion-like consorts, a host of messenger Dakinis-
Born from place, from mantra and simultaneously born—
Having slender figures, aglow with the vibrance of youth
And skilled in the sixty-four arts of love.

vi. Suchness Offering (related to the Wisdom Truth Body)

We offer you supreme ultimate Bodhicitta:
Beyond words, thought and expression; spontaneous and invisible;
The void sphere of all things, free from mental fabrications of true existence;
Unobstructed great pristine awareness simultaneous with Bliss.

vii. Offering of Medicines and Service (yourself as servant)

We offer sundry types of potent medicines
To cure the plagues of the Four hundred afflictions
And in reverence we offer ourselves as servants to please you,
Pray keep us in your service as long as the heavens endure.

2) Offerings:

 Pleasing water offerings, various flowers, 
Fragrant incense, light and scented water - 
An ocean of actual and visualized cloud-like offerings, 
I present to you, O supreme Field of Merit, 

3) Confession of Non-Virtue:

Before the eyes of those having great compassion
We lay bare with a mind of regret
Whatsoever non-virtuous actions bound to misfortune
We have committed from beginning-less time,
Caused others to do or in which we have rejoiced
And we vow never to commit them again.

3) Confession of Non-Virtue:

 Whatever non-virtues of body, speech and mind
I have accumulated from beginning-less time, 
And especially any transgressions of my three vows
I confess over and again with fervent regard from my heart.

4) Rejoicing in Virtue:

Though all things are like a dream, lacking inherent or natural existence,
We sincerely rejoice in the happiness
And joy of all Aryas and ordinary beings
And in ever white virtue that has ever arisen.

4) Rejoicing in Virtue:

 From the depths of our hearts we rejoice, O Protectors 
In the great waves of your deeds, you who 
Strove to learn and practice in this degenerate age 
And made life meaningful by abandoning the eight worldly feelings. 

5) Requesting Teachings:

We ask that rains of vast and profound Dharma fall
From a hundred thousand clouds billowing with sublime wisdom and loving-compassion,
To nurture, sustain and propagate a garden of moon-flowers
For the benefit and bliss of those limitless beings.

5) Requesting Teachings:

O holy and venerable Lama, from the clouds of compassion 
That form in the skies of your Dharmakaya wisdom, 
Please release a rain of vast and profound Dharma 
Precisely in accordance with the needs of those to be trained. 

6) Requesting the Guru to stay:

Though your vajra-body is subject to neither birth nor death
And is a vessel of Unity's wish-granting gems,
Please abide forever and in keeping with our wishes:
Pass not beyond sorrow until Samsára’s end.

6) Requesting the Guru to stay:

O venerable Gurus with white smiles of delight 
Seated on lion-thrones, lotus and moon in the space before me, 
I request you to remain for hundreds of aeons in order to spread the teachings 
And be the supreme Field of Merit for my mind of faith. 

7) Dedication of Merits:

We dedicate the collection of white virtues thus created
That we may be inseparably protected throughout all our lives
By venerable Gurus possessing the three kindnesses
And that we may attain the Vajradhara state of Unity.

-- Guru Puja

7) Dedication of Merits:

I dedicate whatever virtues I have ever collected 
For the benefit of the teachings and of all sentient beings, 
And in particular for the essential teachings 
Of Venerable Lo-zang Drag-pa to shine forever. 

-- Hundreds

Or, the short version:

Reverently, I prostrate with my body, speech and mind
And present clouds of every type of offering, actual and mentally-transformed.
I declare all my negative actions accumulated since beginning-less time
And rejoice in the merits of all holy and ordinary beings.
Please remain until samsara ends
And turn the wheel of Dharma for sentient beings.
I dedicate the merit created by myself and others to the great enlightenment.)

b) How one's being is purified by this [the purpose of the seven limbs: to make the already existing Buddha qualities to shine through]

As for the purpose of the aforementioned seven limbs, for example:

Just as, in a piece of cloth that is cleansed by washing,
The colors with which it is dyed shine through in clarity,
Within the mind that is trained by these preliminaries,
Supreme and actual mind will shine through in one's being.

If defilements hinder the arising of genuine mind, it will not arise. If these hindrances are purified, it will arise.
Just so, a filthy cloth that is no longer colored needs laundering [26] is to make its colors be as they are.

c) How those that have this foundation are immeasurable [the fruit of the seven limbs: immeasurable, beyond conceptualization, beyond causality space and time, non-dual].

Those who produce the seven limbs:

And so the limitless fruit of this meritorious practice
Encompasses the whole of space like Dharmadhatu.

The Sutra Requested by Glorious Secret says:

Whoever, having visualized the Buddhas
Of the ten directions and three times,
Joins the palms, prostrating and offering
Rejoicing in merit, confessing evil deeds,
Urging to teach, and asking to remain,
As for the heap of merits of doing this,
It always arises filling the whole of space.

b. The actual arousing of bodhicitta

[The formula for generating Bodhicitta.]

Now as for the actual main ritual, after doing the preliminaries:

Therefore, after having three times gone for refuge
To the Buddha and Dharma, and to the excellent Sangha,

Supplicate the lords and their sons to consider us.

Just as the former Buddhas together with their sons
Dwelled in the practice of arousing bodhicitta.
So from now on, in order to benefit sentient beings
May I dwell in the practice of arousing bodhicitta.
So that those who have not crossed over may cross over,
So that those who have not been liberated may be liberated,
So that those who are not released may be released.
May we establish all sentient beings within nirvana.

And also:

From this time on, taking this name, which has been given to me, I so and so, until attaining the essence of enlightenment, go for refuge

· To the Buddha Bhagavats, the supreme ones among those who go on two legs, the supreme ones among those who are without desire.

· To the holy Dharma, the supreme ones of collections, 

· And to the Sangha of those who are non-returners because they are noble ones, 

To those three
and to all the Buddhas dwelling in the ten directions I supplicate.
I supplicate the great bodhisattvas dwelling on the ten Bhumis. 
I supplicate the vajra-holder gurus. 

Just as formerly the Buddha Bhagavats and bodhisattva-Mahasattvas aroused the mind of great enlightenment, so I, [the name that was given], too

· In order that sentient beings who have not crossed over may cross over,

· And those who have not been liberated may be liberated,

· And those who have not been released may be released,

· And those who have not gone completely beyond suffering may go beyond suffering,

From this time on until reaching the essence of enlightenment, arouse the mind of great enlightenment.

(Say three times)

Also, as it is said in The Bodhicaryavatara (i.e. Acharya Shantideva, "A Guide to the Bodhisattva's Way of Life", after one has previously done the supplication to the three objects of supplication [as above]

Just as formerly the all Sugatas
Aroused the wish for supreme enlightenment,
And, having done so, dwelled upon the Bhumis
Of the training of a bodhisattva

So, for the liberation of all beings,
I shall arouse this wish for enlightenment,
And I shall train successively in the Bhumis
Of this training, just as they have done.

(Say three times.)

(i.e. Aspirational Bodhicitta:

The Seven Branches of Worship:
The Key to Purifying Misdeeds and Accumulating Merit As Well As Offering the Mandala

To all the Buddhas who traverse the three times,
To the Teaching and the spiritual community
I bow down with emanations of my body
Equal to the number of atoms in a Buddha-field.

Just as Bodhisattvas such as Manjushri
Make offering to the Conquerors,
So I make offering to you, Thus Gone Ones,
You, the Protectors and your offspring.

In this beginning-less cyclic existence
In this life or in others
Compelled by the errors of ignorance
I needlessly engaged in misdeeds.

I urged others to commit wrongdoings
And rejoiced in others' bad actions as well.
Having understood my faults
I confess them to the Protectors from my heart.

I rejoice with pleasure in actions helpful to beings
And in the oceans of virtue
Which increase the altruistic aspiration
And bring happiness to all.

I join my palms requesting
The Buddhas of all the directions,
"Please light the lamps of the teaching
For beings who suffer in dark confusion."

I pray with joined palms
To the Buddhas who wish for final Nirvana,
"Please stay for innumerable eons;
Do not leave beings in this blindness."

I have done all these in this way
And accumulated virtue;
My it remove all the miseries
Of all sentient beings.

Generating the Mind of Enlightenment
(His Holiness requested that we repeat these verses three times)

With the wish to free all beings
I shall always go for Refuge
To the Buddha, Dharma, and Sangha
Until the attainment of full enlightenment.

Enthused by compassion and wisdom
Today in the Buddha's Presence
I generate the Mind of Enlightenment
For the benefit of all sentient beings.

As long as space endures
And as long as sentient beings remain
May I, too, abide
To dispel the miseries of the world.

The Teaching on Aspirational Bodhicitta: