Giving Rise to Bodhicitta (Chagdud Tulku 1993)
| 🤓 Admin Zone 🛠️ hidden to non-admins | |
Description
In order to direct ourselves along the spiritual path, we need a goal to work toward, as an arrow needs a target. Through bodhicitta, the next gate to practice in the Mahayana and Vajrayana traditions, we continue to aim at the target of enlightenment for the benefit of others every moment we practice. This is the best of all possible goals.
Bodhicitta is foundational to all we do, like the root of a medicinal tree whose branches, leaves, and flowers all produce life-enhancing medicine. The quality and purity of our practice depend on its permeating every method we use. With it, everything is assured. Without it, nothing will work.
This is why from the very first time we listen to the teachings we are told to establish the liberation of all beings as the purpose of our practice. We render ourselves fit vessels for spiritual teachings and practice by changing our motivation from one of self-interest to one of altruism.
Bodhicitta has three components: generating compassion for the suffering of all beings; aspiring to attain enlightenment i n order to achieve the capacity to benefit all beings, called wishing bodhicitta; and actively engaging i n the path of liberation in order to accomplish that goal, called engaging bodhicitta.
The Tibetan term for the Sanskrit bodhicitta is jang chub sem. Jang means the removal of obscurations, chub the revealing of all perfect qualities within, and sem mind. Through the practice of bodhicitta mind, we purify obscurations and enhance our intrinsic positive qualities, revealing enlightened mind.
