The main part, training in twofold bodhichitta

 

This is divided into two parts: training in relative bodhichitta, and training in absolute bodhichitta.

 

 

1. Training in Relative Bodhichitta

 

From the root text:

Once stability is reached, teach the secret.

This means that once stability in relative bodhichitta has been reached, then absolute bodhichitta, which is kept secret from those not yet ready to receive it, can be taught. It therefore shows the proper sequence of these two.  This line does not appear in some texts, and some teachers of the past would begin with the meditation on absolute bodhichitta. Of course, this way of doing things is not significantly different, but it is slightly illogical; firstly because this line does appear in several texts of pure origin, and secondly because it goes against the sequence of the general teachings on the path and the standard order of relative and absolute, means and wisdom, or merit and wisdom, and also the sequence of the three trainings, the six paramitas and so on.

 

So, let us begin with cultivating relative bodhichitta. This is divided into two: practice during the session and practice between sessions.

 

1. Practice During the Session

Train in alternating giving and taking.

These two should be mounted on the breath.

In the general scriptural tradition of the Mahayana, there is the meditation of the seven stage training in cause and effect, but here, rather like straightening a tree that has become crooked, the approach is to cultivate the bodhichitta of exchanging oneself for others from the very beginning. This is not a practice for those of lower mental capacity, as it is a powerful mind training and a most marvellous feature of the Mahayana. The Introduction to the Way of the Bodhisattva says:

Whoever wishes to afford protection

Quickly to both himself and others

Should practise that most noble secret:

The exchanging of oneself for others.[1]

Similarly, in the Clear Differentiation of the Three Sets of Vows, it says:

The exchange of oneself for others is said

To be the heart of Buddha’s teachings.[2]

And then, more elaborately:

Therefore this exchange of oneself for others,

Leads swiftly to complete enlightenment,

And even before then, it is said,

Is a source of all the bounties of this world.[3]

Without relying on this method, we can not secure temporary or ultimate happiness and wellbeing. The Introduction to the Way of the Bodhisattva says:

Unless I can give away my happiness

In exchange for others’ suffering,

I will not attain the awakening I seek,

And even in samsara I’ll find no joy.[4]

Clear Differentiation of the Three Sets of Vows says:

But if one errs in the key points of bodhichitta

Enlightenment will not be gained through any other teaching.[5]

There are three sections: (1) the practice of taking; (2) the practice of sending; and (3) the practice of alternating.

 

The Practice of Taking

 

This has two parts: (i) the logic of the practice, and (ii) the stages of the practice.

 

The Logic of the Practice

 

It is logical that this enemy, self-cherishing, which is the source of all the problems in the world, should be destroyed using a powerful antidote. In the Jataka Tales it says:

Alas! To love oneself

Is utterly inappropriate and unbearable.

And:

This enemy, the thought of loving oneself—

Who would seek to enhance it?

If we do not do this [practice], and instead we are attached to ourselves while feeling aversion to others, there will be no way for us to relinquish our burden of suffering and negative deeds.

 

As it says in the Ornament of Mahayana Sutras:

Foolish beings exert themselves for the sake of their own happiness,

But, never finding it, they experience only suffering.

The Commentary on Valid Cognition says:

When there is an “I”, there is a perception of other,

And from the ideas of self and other come attachment and aversion,

As a result of getting wrapped up in these,

All possible faults come into being.

The Introduction to the Bodhisattva’s Way of Life says:

If all the harm within the world,

And all the fears and sufferings,

Derive only from clinging to a self,

What need have I for such a demon?[6]

And:

This is the one who, hundreds of times

In cyclic existence has done me harm.[7]

 

The Stages of the Practice

 

In this there are three parts: (i) meditation on love, (ii) meditation on taking by means of compassion, and (iii) meditation on bodhichitta.