Property:Glossary-DefinitionBodhicittaWiki
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''Karuṇā'' is the very foundation and root of ''bodhicitta'', the mind aspiring to enlightenment for the sake of all sentient beings. It begins as the simple wish to alleviate the suffering of others and matures into ''mahākaruṇā'' (great compassion +, T. ''thugs rje chen po''), which is universal in scope and unwavering in its aspiration that all beings be free from even the subtlest of sufferings. This great compassion, when combined with ''prajñā'' (wisdom) – the realization of emptiness (''śūnyatā'') – forms the core practice of the ''bodhisattva''. ''Mahākaruṇā'' is the force that propels the ''bodhisattva'' to complete the six perfections (''pāramitā'') and attain Buddhahood, ensuring that the liberated state is not a passive one but an active, spontaneous, and ceaseless engagement for the welfare of others. It prevents the ''bodhisattva'' from settling for the lesser goal of personal liberation. +
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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'' +
The ''anuttarā-pūjā'' is intrinsically linked to the development of ''bodhicitta''. By systematically purifying the mind and accumulating merit through the seven branches, a practitioner creates the necessary internal environment for the altruistic aspiration to enlightenment to take root and remain stable. The final branch, dedication (''pariṇāmanā''), is particularly significant for the bodhisattva, as it involves the radical act of giving away all accumulated spiritual merit for the benefit of all sentient beings, mirroring the selflessness required for full awakening. +
''Apramāda'' is a pivotal factor in the preservation and development of ''bodhicitta''. On the ''bodhisattva'' path, it functions as the inner guardian that prevents the mind from becoming distracted by selfish desires or discouraged by the hardships of the path. By remaining heedful, the practitioner ensures that their actions are always aligned with the welfare of others and that their store of merit is not depleted through careless or non-virtuous behavior. It is the quality that transforms a mere aspiration into stable, effective application (''jug pa'i byang sems''). +
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''Paramārthabodhicitta'' is the wisdom aspect of the bodhisattva's path, representing the direct realization of emptiness (''śūnyatā'') that is inseparable from the great compassion (''mahākaruṇā'') of conventional ''bodhicitta''. It is the generative cause that allows a bodhisattva to overcome cognitive obscurations (''jñeyāvaraṇa'') and eventually achieve the state of a Buddha. On the bodhisattva path, it is primarily cultivated during meditative equipoise, where the practitioner rests in the non-conceptual recognition of the nature of reality. It is considered "ultimate" because it refers to the final, unchanging truth of phenomena, whereas conventional ''bodhicitta'' is a necessary but provisional method used to reach this realization. +
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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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On the bodhisattva path, ''saṃprajanyam'' (T. ''shes bzhin'') is the essential tool for guarding the training in ethical discipline (''śīla'') and the aspiration of bodhicitta. It provides the constant monitoring necessary to ensure that one's actions of body, speech, and mind remain aligned with the benefit of sentient beings. Without vigilance, even a practitioner with strong mindfulness might succumb to subtle forms of self-interest or harmful habits. It is the quality that allows a bodhisattva to "maintain alertness" (''saṃprajāna-cārī'') in all activities, ensuring that every moment becomes a cause for enlightenment and that no unwholesome states are allowed to take root in the mind-stream. +
''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. +
On the bodhisattva path, ''smṛtiḥ'' (T. ''dran pa'') is the mental faculty that enables the practitioner to never forget the commitment to ''bodhicitta'' and the welfare of all sentient beings. It is considered one of the essential tools for maintaining the training in the six perfections (''pāramitās''), as it keeps the instructions and the motivation fresh in the mind, and keeps the practitioner focussed on the various aspects of these trainings. Mindfulness serves as a guard for the mind, ensuring that even in difficult circumstances, the bodhisattva remains oriented toward the ultimate goal of full enlightenment. +
