b. Arousing Bodhichitta

There are three sections: training the mind in the four immeasurables; arousing bodhichitta, the mind turned towards supreme enlightenment; and training in the precepts of bodhichitta in aspiration and bodhichitta in application.

i. Training the Mind in the Four Immeasurables

Ho is an expression of compassion. The objects of compassion are the beings of the three realms and six classes. They are mesmerized by the variety of perceptions, apprehending an “I” where there is no “I”, and a self where there is no self. These misperceptions are said to be like seeing a pile of stones from a distance and mistaking it for a person, or perceiving a coloured rope as a snake, or thinking, like a small child, that the illusory (not truly existent) reflection of the moon which appears in water is the real moon.

Cultivate compassion for beings by considering their miserable situation: all of them—throughout the three realms and six classes—grasp at their deluded perceptions, imagining them to be real, and wander endlessly in samsara without finding any escape, like the turning of a wheel, or a rosary.

All beings, as limitless in number as space is vast, are our very own mothers and fathers who have shown us exactly the same kindness as our parents in our present lifetime. So that these parents of ours may remain no longer in their pitiful state, and instead attain enlightenment, find ing comfort and ease in the luminosity and all-pervading space of the true nature of their minds, we should train our minds by means of the four immeasurables.

1. Equanimity

Initially, we need to train the mind in equanimity. The way in which we are currently attached to our friends and aggressive towards our enemies is a fault which comes from failing to examine the situation thoroughly. In reality, today’s so-called “enemies” have, in the course of our many past lifetimes, been dear friends who have helped us enormously. And those whom we currently consider to be our “friends” have been our enemies in past lifetimes, having caused us considerable harm.

The Noble Katyayana said:

He eats his father’s flesh, while striking his own mother,

And cradles in his lap the enemy he killed;

The wife is gnawing at her husband’s bones.

Samsara is enough to make you laugh out loud!

Recognize that this bias, which currently causes us to see some people as our friends and others as our enemies, is a result of having fallen under the power of ignorance. Train your mind until you feel a benevolent attitude, like the one you have now for your present mother and father, for all beings, especially your “enemies” and those who create obstacles for you.

2. Love

Then, since these beings have shown you exactly the same kindness as your current parents, cultivate love for them all and wish them happiness in order to repay their past kindness. Train yourself to be like parents caring for a small child, or a mother bird looking after her young, so that all your actions of body, speech and mind are undertaken only to ensure the happiness and well-being of others.

3. Compassion

Cultivate compassion, which is the wish for beings to be freed from suffering. Imagine a prisoner who is about to be executed, or an animal at the slaughterhouse, and put yourself in their position, or imagine that they are your own dear mother. When you experience an unbearably intense feeling of compassion for them, consider that although the one experiencing such suffering is not actually your mother or father in this lifetime, he or she has been your mother and father countless times throughout the course of your innumerable lifetimes. Practise cultivating this compassion until you feel exactly the same compassion for all sentient beings as you do for your own mother and father.

4. Joy

Whenever you see someone who is wealthy and powerful, and apparently enjoying all the pleasures of the higher realms, or whenever you see someone who possesses the qualities of scriptural learning and realization, do not feel resentful or envious of them, even if you consider them to be an enemy. Instead, feel joyful and make the wish that their riches and power increase even further. And pray that all sentient beings may experience the same kind of good fortune. Train your mind in this way, again and again.

If, when you practise training the mind in these four immeasurables, you proceed gradually— first considering your own parents; then including your friends and relatives; and finally extending the practice to your enemies—you will come to feel the same love and compassion for your enemies as for your parents. This is the measure of your mind training.

ii. Arousing Bodhichitta

As for the actual practice of arousing bodhichitta, whilst in a state that is mindful and aware of these points of training the mind in the four immeasurables, visualize the field of merit in front of you—just as you did in the refuge practice—which then becomes the witness to your arousing of bodhichitta.

The bodhichitta of wishing to attain enlightenment for the benefit of all sentient beings is pledging yourself to the goal. This is the bodhichitta of aspiration, which is like making a wish to go to Lhasa, for example.

Vowing that until you attain enlightenment you will practise the six perfections, such as generosity, and strive with effort until samsara is completely empty, is pledging yourself to the cause. This is the bodhichitta of application, which is like making the actual journey to Lhasa up until your eventual arrival there.

The Bodhicharyavatara says:

Understand that, briefly put,

Bodhichitta has two aspects.

Just as one would know the difference

Between wishing to go and going on a journey,

The wise should understand these two,

Recognizing their difference and their order.

Once you have taken the vows of the bodhichitta of aspiration and application, whilst being mindfully aware of the words of the practice and their meaning, the field of merit melts into light and dissolves into you. Consider that all the two-fold bodhichitta present within the wisdom minds of the deities arises within your own mind-stream. And then rest in the state of indivisible emptiness and compassion.

iii. Training in the Bodhichitta Precepts

Thirdly, there is training in the bodhichitta precepts. This includes, in the context of the bodhichitta of aspiration, meditations on equalizing self and others, exchanging self and others, and considering others as more important than yourself. And for the bodhichitta of application there is the practice of the six perfections.

1. Precepts of the Bodhichitta of Aspiration

Firstly, since all beings are equal in that they want happiness and wish to avoid suffering, we should abandon the attitude of attachment and aversion which causes us to cherish ourselves and feel aggressive towards others. Train in the practice so that you view yourself and other beings as equals.

Secondly, the way to meditate on exchanging self and others is to practise giving happiness and receiving suffering as you breathe in and out (the practice of tonglen). No matter what unwanted suffering comes your way, focus on wishing to take on the suffering of others as well. Train your mind in this practice, which is illustrated by the story of Daughter, and the Buddha pulling a wagon in the hell realm [i].

When you train your mind in considering others as more important than yourself, cultivate the willingness to take birth even in the hells should it be of benefit to other beings. This is illustrated by the stories of Atisha’s teachers Maitriyogi and Dharmarakshita; the bodhisattva Metok Dadzé; and the Buddha in his earlier rebirths.

2. Precepts of the Bodhichitta of Application

Then, the training in the precepts of the bodhichitta of application, which is training in the six paramitas, or the six perfections.

The first of these, generosity, is divided into material giving, giving the Dharma, and giving protection from fear. You should practise these three kinds of generosity according to your capacity. At the very least, you should offer Sur (burnt offerings) and water tormas, since this offering incorporates all three kinds of giving.

Discipline is divided into the discipline of avoiding negative actions, the discipline of undertaking positive actions, and the discipline of bringing benefit to beings. The first kind of discipline means that you give up even the slightest unwholesome deed of body, speech or mind. The second means that you strive to practise virtue as much as you possibly can, beginning with the tiniest of positive acts. Be sure to embrace these acts with the proper preparation, main part and conclusion. Thirdly, bringing benefit to beings means working for the welfare of others through the four ways of attracting disciples [ii], once the time has come for you to do so, and when you are free from any selfish motivation. For beginners, it is most important to train the mind in the first two types of discipline with the bodhichitta motivation of wishing to benefit others.

Patience consists of being patient when wronged; the patience to bear hardships for the Dharma; and the patience to bear the profound truth without fear.

Diligence is divided into armour-like diligence; diligence in action, which means exerting yourself to practice the Dharma and fearing laziness with as much energy as someone who discovers a poisonous snake in his or her lap; and insatiable diligence. Insatiable diligence is never being satisfied by a little, or a few months, or even a few years of virtuous practice, and instead exerting yourself to practise throughout your entire life.

Meditative concentration includes the childish concentration of those who practise in isolation away from distractions and busyness, but are attached to the experiences of bliss, clarity and absence of thought. There is also the clearly discerning concentration in which emptiness is clung to as an antidote; and the concept-free samadhi of intrinsic reality, which is known as 'the concentration delighting the Tathagatas'. These should be practised successively, in stages.

Sixth, is the paramita of wisdom. Through the wisdom that comes from hearing, you are able to recognize the disturbing emotions. Then, through the wisdom that comes from reflection, you are able to overcome the disturbing emotions temporarily. And finally, through the wisdom that comes through meditation, you conquer completely the enemy of negative emotions and obtain the confidence of knowing inexpressible and inconceivable reality with the wisdom of discriminating awareness.

If you fail to arouse this altruistic attitude of bodhichitta in your mind, then, however much you might act virtuously and avoid negativity for your own sake, you will not become enlightened.

The Bodhicharyavatara says:

What need is there to say more?

The childish work for their own benefit,

The buddhas work for the benefit of others.

Just look at the difference between them.