Property:Glossary-DefinitionBodhicittaWiki
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Inferential cognition (''anumāna'' +, T. ''mthong lam''), where emptiness is directly realized. Furthermore, ''parārthānumāna'' (inference for others) becomes a skillful means (''upāya'') for teaching and guiding other beings toward liberation. +, T. ''rjes dpag'') is vital on the ''bodhisattva's'' path, particularly for developing the wisdom that understands emptiness (''śūnyatā''). While direct, non-conceptual realization of emptiness is the ultimate goal, the initial understanding and conviction are often cultivated through inference. By relying on the teachings of the Buddha and the logical reasonings elucidated by masters like ''Nāgārjuna'', a ''bodhisattva'' uses inference to analyze phenomena and deconstruct the illusion of inherent existence. This inferential understanding—a form of wisdom arising from contemplation("cintāmayī prajñā")—creates a stable foundation for meditative practice (''bhāvanāmayī prajñā''), which can then lead to the direct perception of emptiness. Thus, inference is an indispensable tool for sharpening wisdom, overcoming doubts, and progressively realizing the profound nature of reality necessary for attaining Buddhahood for the sake of all beings. It helps in understanding concepts like impermanence, suffering, and selflessness at a deeper level, which fuels the motivation of ''bodhicitta''. The transition from conceptual understanding established through ''anumāna'' to non-conceptual wisdom marks the ''bodhisattva's'' attainment of the path of seeing (''darśanamārga'' +
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On the ''bodhisattva'' path, the Three Jewels (''ratnatraya'') serve as the supreme objects of refuge and the source of the vows and aspirations necessary to attain enlightenment for the benefit of all beings. The cultivation of ''bodhicitta'' is always preceded by taking refuge in the Buddha, Dharma, and Saṅgha. In the Mahāyāna, the Buddha is seen as the guide who has perfected the two accumulations (''sambhāradvaya'') of merit (''puṇya'') and wisdom (''jñāna'') +, T. ''tshogs zhing'') because making offerings, prostrations, and other devotional practices toward them cultivates the virtuous roots (''kuśalamūla'') necessary for awakening. +, and the Saṅgha as the community of noble ''bodhisattvas'' (''āryabodhisattvasaṅgha'') who accompany the practitioner on the path. The Three Jewels are described as a "field of merit" (''puṇyakṣetra'' +, …
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''Saṃvṛtibodhicitta'' (T. ''kun rdzob byang chub kyi sems''), or conventional/relative bodhicitta, is the practical and compassionate aspect of the 'mind of awakening' (bodhicitta) central to the Mahāyāna path. It is the altruistic resolve to achieve full enlightenment (Buddhahood) not for oneself alone, but for the ultimate benefit and liberation of all sentient beings from the cycle of suffering (''saṃsāra''). This profound aspiration is the hallmark of a ''bodhisattva''.
It is comprised of two essential stages:
1. Aspirational Bodhicitta (''praṇidhicitta'' +, T. '' 'jug sems''): Following the generation of the aspiration, engaging bodhicitta involves actively undertaking the practices that lead to enlightenment. This primarily means taking the bodhisattva vows and diligently training in the six perfections (''pāramitā''): generosity (''dāna''), ethical discipline (''śīla''), patience (''kṣānti''), joyful effort (''vīrya''), meditative concentration (''dhyāna''), and wisdom (''prajñā''). This is the actual journey along the path.
Conventional bodhicitta, though operating on the relative level of reality, is the indispensable foundation for developing ultimate bodhicitta (''paramārthabodhicitta''), the direct realization of emptiness. It is the compassionate heart of the Mahāyāna, motivating all actions and guiding the practitioner towards becoming a fully awakened Buddha capable of benefiting all beings. +, T. ''smon sems''): This is the fundamental wish and firm intention to attain Buddhahood for the sake of all beings. It involves cultivating deep empathy and compassion, recognizing that all beings desire happiness and wish to avoid suffering. This aspiration is often cultivated through specific meditative techniques like the "sevenfold cause and effect instruction" or "exchanging self for others" (''ātmaparivartana''). It is the decision to embark on the path.
2. Engaging Bodhicitta (''prasthānacitta'' +
''Śīla'' (T. ''tshul khrims''), as the Perfection of Moral Discipline (''śīlapāramitā''), is an indispensable aspect of the Bodhisattva path and is cultivated in conjunction with ''bodhicitta''. It involves not only refraining from harmful actions but actively engaging in virtue and working for the benefit of all sentient beings. For a Bodhisattva, ''śīla'' is motivated by the profound aspiration to lead all beings to enlightenment and is guided by wisdom. The three types of Mahāyāna ''śīla''—restraining from negativity, accumulating virtue (such as practicing the other ''pāramitās''), and benefiting beings—are all expressions of ''bodhicitta'' in action. Pure ''śīla'' creates the ethical foundation necessary for the development of profound meditative stability (''samādhi'') and the liberating wisdom (''prajñā'') that realizes emptiness, ultimately supporting the Bodhisattva's compassionate activities and journey to Buddhahood. Without the ethical grounding of ''śīla'', the cultivation of ''bodhicitta'' and the other perfections would lack a stable basis. +
