In the Buddha, the Dharma and the Supreme Assembly
I take refuge until I attain enlightenment.
Through the merit of practising generosity and so on,
May I attain buddhahood for the benefit of all beings.
Taking refuge is the foundation of the path to liberation, the basis of all vows, the source of all enlightened qualities, and the point of differentiation between buddhists and non-buddhists [covered in the previous section].
Generating the mind of bodhicitta is the foundation for accomplishing the level of complete enlightenment and the source of all that is positive in existence and peace.
Generating Bodhicitta
Generally there are said to be two levels to bodhicitta: the relative and the ultimate.
Relative bodhicitta is the mind that is intent upon attaining perfect enlightenment for the sake of others.
Ultimate bodhicitta is the wisdom that directly realizes emptiness.
Relative bodhicitta itself can be further divided into aspirational bodhicitta, which is like the wish to go somewhere, and application bodhicitta, which is like actually making the journey. In both cases, bodhicitta is generated through formal practice, and so it is known as ‘coarse bodhicitta arising from signs’.
Ultimate bodhicitta only arises through the power of meditating on the path, and is therefore known as ‘subtle bodhicitta, which is gained through reality itself’.
Relative bodhicitta has two points or aspects: compassion, which is focused on sentient beings, and wisdom, which is directed towards perfect enlightenment. If either of these two aspects is lacking, then it will not be the bodhicitta of the Mahāyāna, so it is important that they are both complete.
Here in the present context, the generation of aspirational bodhicitta alone has two aspects: (1) focusing on merit which is the cause and (2) aspiring towards perfect enlightenment which is the result.
The first of these two aspects is covered in the phrase “practising generosity and so on.” When all sources of virtue are categorized, they may be included within what are called ‘the three bases for creating merit’:
These are (1) the creation of merit through generosity, (2) the creation of merit through discipline and (3) the creation of merit through meditation. When we relate these to the six pāramitās, the first two relate to the pāramitās of the same name, and the creation of merit through meditation relates to patience, concentration and wisdom. Diligence assists them all.
These six pāramitās are also based on specific states of mind:
(1) Generosity is an attitude of giving.
(2) Discipline is an attitude of renunciation.
(3) Patience is an attitude of imperturbability.
(4) Diligence is an attitude of enthusiasm.
(5) Concentration is non-distraction.
(6) Wisdom is the precise discernment of phenomena.
The second aspect of aspiring towards the result of perfect enlightenment is covered in the phrase, “May I attain buddhahood for the benefit of all beings.”
This is the actual bodhicitta endowed with the two points or aspects:
(1) “For the benefit of all beings” is the thought of who we are practising for, and is focusing on sentient beings with compassion.
(2) “May I attain buddhahood” is longing for what we are practising towards, and is wisdom directed towards complete enlightenment.
It is therefore the aspirational bodhicitta, which is to think, “Through all these sources of virtue of mine, may I attain buddhahood for the benefit of all sentient beings who are as infinite as space!”
The Precepts of Aspirational Bodhicitta
In addition, there are the five precepts of aspirational bodhicitta, which are as follows:
(1) Never giving up on sentient beings.
(2) Continually reflecting on the benefits of bodhicitta.
(3) Exerting yourself in the methods for accumulating merit and wisdom.
(4) Applying yourself to the training in bodhicitta.
(5) Adopting the four wholesome dharmas and abandoning the four unwholesome dharmas.
Giving up on just a single sentient being causes you to lose your bodhicitta of aspiration completely, so develop a wish to benefit all beings.
Reflecting on its benefits causes you to develop enthusiasm and to apply yourself to arousing bodhicitta, so reflect continually on the benefits to be gained from the generation of bodhicitta.
Gathering the accumulations increases the strength of your bodhicitta, so accumulate merit and wisdom in various ways, such as the seven branch practice.
Training in Bodhicitta
The training in bodhicitta has three elements:
(1) Training in the cause by meditating on the four immeasurables.
(2) The actual training, which is to practise taking the vow of bodhicitta three times during the day and three times at night.
(3) The training in the precepts, the meditations on equalizing and
exchanging yourself and others, and considering others as more important than yourself.
The four immeasurables are as follows:
(1) Love, which is the wish that all beings who are unhappy may find happiness.
(2) Compassion, which is the wish that all who are suffering may be freed from suffering.
(3) Sympathetic joy, which is the wish that those who are happy and free from suffering may never be separated from their happiness.
(4) Equanimity, which is the wish that those who feel attachment and aversion towards anyone, close or distant, may pacify their attachment and aversion.
The actual training in bodhicitta is to take the vow of bodhicitta by means of any formal practice—whether elaborate, medium or short—at the six times of the day and night, i.e., at dawn, mid-morning, midday, afternoon, dusk and midnight.
‘Equalizing self and others’ means recognizing the equality of yourself and others in wishing to find happiness and wishing to avoid suffering.
‘Exchanging self and others’ means giving your own happiness to other sentient beings, and taking their suffering upon yourself.
‘Considering others as more important than yourself’ means setting aside your own benefit and accomplishing the benefit of others.
The eight wholesome and unwholesome dharmas consist of four wholesome dharmas to be adopted and four unwholesome dharmas to be abandoned.
The four unwholesome dharmas are as follows:
(1) Deceiving anyone worthy of veneration.
(2) Feeling misplaced regret.
(3) Abusing a holy person.
(4) Cheating others.
The four wholesome dharmas are as follows:
(1) Being careful never to lie, even at the cost of your life.
(2) Setting everyone on the path to enlightenment.
(3) Showing similar respect to bodhisattvas as you would to the Buddha.
(4) Being honest to all beings.
If you apply yourself to these practices, then you will never forget the mind of bodhicitta in all your future lives, and all the qualities of the bhūmis and paths will develop and increase like the waxing moon.
Virtue!
Translated by Adam Pearcey, 2004.
Source: Based on Patrul Rinpoche. “An Essential Instruction on Refuge and Bodhicitta” https://www.lotsawahouse.org/Cgi/make-ebook-cgi.pl?lang=english&path=tibetan-masters%2Fpatrul-rinpoche%2Fessential-instruction-refuge-bodhichitta&format=PDF&do=download
(Khenpo Pema Vajra)
Relative bodhichitta entails the compassionate wish to attain enlightenment for the benefit of all living beings and to train in the methods to achieve that aim.
Absolute bodhichitta is the direct insight into the absolute nature of things.
(rigpawiki.org)