An 8-week Discovering Buddhism course withregistered FPMT teacher, Eddie Peet
How to Develop Bodhicitta
2020
Course Topics
• Impartiality and compassion
• Developing bodhicitta
• The perfections and the vow
Today’s Outcomes
• Compassion
• Bodhicitta• Definition
• Types
• Benefits
• Techniques
Suggested Reading
Jetsun Lama Tsong Khapa said…
hen you’ve meditated thus and feel not even a moment’s wish for the good things of cyclic life and when you begin to think both night and day of achieving freedom, you’ve found renunciation.
– Three Principle Aspects of the Path, v5
Extending Our Wish for Freedom
OUR OWN FREEDOM
Depends upon a deep and pure self-compassion imbued with wisdom
ALL OTHERS FREEDOM
Depends upon us extending our compassion to every living being
The Arya Nagarjuna said . . .
he fruit of enlightenment solely forothers welfare
Grows from the sprout of the mind of enlightenment
Which has a root of firm compassion.
This is what conquerors' children cultivate.
– The Essay on the Mind of Enlightenment
Compassion A virtuous mind that wishes others to be free from suffering
Beginning, Middle and End
• Start to practice
• Continue the practice
• Accomplish the practice
Observing Mere Living Beings
Every sentient being lacks control
Observing Phenomena
Every sentient being is subject to change
Observing the Unobservable
Every sentient being is empty of inherent existence
Great Compassion
A virtuous mind that wishes to protect all living beings from their suffering
For the sake of others,
wishing to attain complete,
perfect enlightenment
Defining Bodhicitta
When is Bodhicitta Authentic?
When it arises naturally without effort and remains constant
The Arya Shantideva said . . .
he bodhicitta, in brief, should beunderstood to be of two types:
The mind that wishes for enlightenment,and the mind that ventures to attain it.
As is understood by the distinctionbetween wishing to go and actually going,so the wise understand in turn the distinction between these two.
– Engaging in the Bodhisattva Deeds, Ch1: v15-16
Classifying Bodhicitta by Entity
1. Wishing Bodhicitta
a) Mere wish
b) Committed wish: “from this day forward I will not forsake this aspiration”
2. Engaging Bodhicitta
The Arya Shantideva said . . .
s long as space abides,
As long as sentient beings abide,
May I too abide,
To dispel the suffering of all living beings.
– Engaging in the Bodhisattva Deeds, Ch 10: v55
Bodhicitta of the Paths and Grounds
As for this: earth, gold, moon, fire, treasure, jewel mine,
ocean, vajra, mountain, medicine, friend,
wish-fulfilling gem, sun, song, king, treasure-vault,
highway, seed, spring, lute, river, and cloud:
These are the 22 aspects.
The Buddha said . . .
f whatever merit there is
In the spirit of enlightenment had form
It would fill the entire vault of the sky
And then exceed it.
– The Questions of the Householder Viradatta Sutra
The Benefits of Bodhicitta
1. It reduces selfishness
2. There is less worry
3. We naturally become content and happier
4. Our joy attracts others
5. Life becomes truly meaningful
Arya Shantideva said . . .
t is the supreme gold-making elixir, For it transforms the unclean body we have taken
Into a priceless jewel of a Buddha-Form.
Therefore firmly seize this Awakening Mind.
– Engaging in the Bodhisattva Deeds, Ch1: v10
Methods for Development
Common1. Atisha’s
seven cause and effect personal instruction
2. Shantideva’sequalizing and exchanging
Uncommon3. Lama Tsong-
Khapa’s eleven point method
Todays Topics
1. Three types of equanimity
2. Equanimity in the Mahayana
3. Near and far enemies
4. Meditations upon equanimity
Useful Books
Varieties of Impartiality
1. Impartiality of feeling
2. Equanimity with respect to application
3. Immeasurable impartiality
Impartiality of Feeling
Feelings that are neither pleasant or unpleasant
Equanimity with Respect
to Application
A mental state preventing lethargy and excitement from arising
Immeasurable Impartiality
Promotes the aspect of balance toward beings
1. Envisioning impartiality
2. Supreme impartiality
Types of Impartiality
Small Scope
Imagining that all beings have overcome their afflictions towards one another
Middle Scope
We overcome our attachment and anger towards others
Great Scope
We overcome favouritism when directing love and compassion towards others
Immeasurable Impartiality / Equalising
IMPARTIAL EQUANIMITY
The feeling of equal emotion regarding others
EQUALISING SELF WITH OTHERS
The feeling that there is no difference between ourselves and others.
Jigme Lingpa said . . .
mpartiality is freedom from attachment and hostility,
When sides and factions are all seen as equal,When enemy and friend and neither, are all treated with an evenhanded kindness.We should practice these four attitudes, rememberingThat all is without true existence
Why Develop Impartiality?
To overcome the major sources of our afflictions towards all limited beings
An Equanimity Prayer
“ ow wonderful it would be if all sentient beings were to abide in
equanimity, free of bias, attachment and anger.
May they abide in this way.
I shall cause them to abide in this way.
Please Guru Buddha, inspire me to be able to do this”
Near and Far Enemies
The near enemy
• Indifference based on worldly life
• Apathy based on worldly life
• Not noticing the faults or qualities of others
The far enemy
• Anger and malice
• Cruelty
• Jealousy
• Partiality, prejudice, and
anger
Jetsun Lama Tsong Khapa said . . .
rom the outset establish an even-minded attitude, eliminating the bias which comes from attachment to some living beings and hostility to others. Otherwise, any love or compassion you feel will be biased; you will never feel unbiased affectionate love or compassion. So, cultivate impartiality.
– Lamrim Chenmo; vol2,p36
The Objects of Impartiality
1. Someone who has neither helped or harmed us
2. A friend
3. An enemy
4. All living beings
First Approach of Kamalashila
- Kamalashila’s Second Stages of Meditation
1. All equally want happiness and do not want suffering
2. It’s inappropriate to hold some close and to help them, while keeping others at a distance and not helping or harming them
Second Approach of Kamalashila
1. If I have continuously been reborn throughout beginningless time, all beings have been my friends hundreds of times.
2. To whom should I be attached?
3. To whom should I be hostile?
- Kamalashila’s Second Stages of Meditation
The Arya Nagarjuna said . . .
ne’s father becomes one’s son,
and one’s mother one’s wife,
And the person who was an enemy
becomes a beloved friend.
Thus there is no certainty in cyclic existence.– Letter to a Friend, v66
UncertaintyThe categorisation of
people as friends, enemies, and strangers is
unstable and highly subjective.
The Equality Of All Beings
• Everyone equally wants to avoid suffering
• Everyone equally wishes to be happy
• Everyone equally lacks happiness
• The causes of suffering can be eliminated
• The potential for complete happiness can be actualised
Todays Topics
Seven cause-and-effect personal instructions in the lineage descended from the Great Elder
Suggested Reading
Jetsun Lama Tsong Khapa said ...
rom the outset establish an even-minded attitude, eliminating the bias which comes
from attachment to some living beings and hostility to others. Otherwise, any love or compassion you feel will be biased; you will never feel unbiased affectionate love or compassion. So, cultivate impartiality.
– Lamrim Chenmo; vol2,p36
The Four Boundless Thoughts
EquanimityReleasing
attachment, anger, and
apathy towards sentient beings
LoveSeeing all
sentient beings as our mother,
recognizing their kindness,
wishing to repay it, and affectionate
love [1-4]
Compassion
[5]
JoyGreat resolve and bodhicitta
[6-7]
Seven Cause-and-Effect Instruction
of the Aspiration: Affection
1. Recognizing beings as having been our mothers
2. Recalling their kindness
3. Resolving to repay that kindness
of Cultivating the Aspiration:
4. Generating affectionate love
5. Generating great compassion
6. Developing the wholehearted resolve
for Enlightenment:
7. The mind directed toward awakening
Jetsun Lama Tsongkhapa said . . .
ecause cyclic existence is beginningless, your births are also without beginning. Therefore you
have died and been reborn time and time again. There is absolutely no kind of body which you have not assumed in cyclic existence. There is absolutely no place where you have not been born, and there is no person who has not been a relative such as your mother.
Past Lives and Rebirths
• If one being has been our mother within this lifetime, then everybody has been our mother at some time or another, because everybody is equal.
• If that were not the case, then if one sentient being was never our mother, then no sentient being was ever our mother, because everybody is equal.
1. Recognize Your Mothers
To inspire commonality and solidarity
2. Recall Their Kindness
To inspire gratitude
3. Resolve To Repay Kindness
To inspire reciprocity of affection
Impartial Love
“How wonderful it would be if all sentient beings had happiness and its causes.
May they have these.
I shall cause them to have these.
Please Guru Buddha, inspire me to be able to do this.”
4. Affectionate Love
Inspires recognition of the value of others being happy
Arya Kamalasila said . . .
oistened by love, your mind becomes like friable, fertile soil
When you plant the seed of compassion, it grows easily and bountifully.
Therefore, after you infuse your mind with love, cultivate compassion.
– Second Stages of Meditation
5. Great Compassion
Inspires recognition that all sentient beings deserve to be free from the all-pervasive suffering of samsara
Impartial Compassion
“How wonderful it would be if all sentient beings were free from suffering and its causes.
May they be free.
I shall cause them to be free.
Please Guru Buddha, inspire me to do this.”
6. Great Resolve
Inspires in us the intention to free others
7. Radical Altruism
Inspires us to give our life over to this intention
Impartial Joy
“How wonderful it would be if all sentient beings were never parted from upper rebirth and liberation’s excellent bliss.
May they never be parted.
I shall cause them never to be parted.
Please Guru Buddha, inspire me to do this.”
Todays Topics
Equanimity in Shantideva’s equalizing self-and-other method of meditation
Suggested Reading
Uncommon Mahayana Equanimity
1. The relative point of view
– From the point of view of others
– From our own point of view
2. The deepest point of view
From the Point of View of Others 1
You and I are the same, so there is no point in being prejudiced.
From the Point of View of Others 2
Because you and I equally desire happiness, there is no need to discriminate between us
From the Point of View of Others 3
We are the same in that we equally lack genuine happiness and we are the same in that having suffering, we wish to be free of it
Conclusion
As there is no rational basis at all for me to be biased towards any sentient being, there are no grounds for neglecting the welfare of a single sentient being, and so
I shall care as deeply for you as I care for myself
From My Own Point of View 1
All sentient beings are equally kind to me
and they have all at one time or another been my closest friends and relatives.
From My Own Point of View 2
The kindness of sentient beings is not confined to when they are friends and relatives alone; the kindness when they are enemies is boundless.
From My Own Point of View 3
We are all subject to suffering and impermanence
The Conclusion
Because I cannot distinguish between our desires,
I choose to never be intolerant of your happiness,
and I choose to always help you overcome your suffering, as I do my own
Arya Shantideva said . . .
hatever joy there is in the worldArises from wishing for others’ happiness.Whatever suffering there is in the worldArises from wishing for your own happiness.
– Bodhisattvas Way of Life, ch8,v129
The Deepest Point of View 1
There are no true enemies
The Deepest Point of View 2
Enemies are not permanent and so enemies cannot remain the same
The Deepest Point of View 3
Concepts of “friend, enemy, and stranger” exist in mere name and are mutually dependent
Conclusion
As I have no justification at all to hold grudges against persons that cause me harm,
I must overcome any biased feelings I have towards them,
and ignoring disinterest in their welfare, decide to never neglect them
Arya Shantideva said . . .
herefore the Mighty One has said
That the field of sentient beings is similar to a Buddha-field,
For many who have pleased them
Have thereby reached perfection.– Bodhisattvas Way of Life, ch6,v112
The Five Decisions
1I shall stop being partisan
2I shall rid myself of self-cherishing
3I shall make cherishing others my main practice
4I can exchange my attitudes regarding self and others
5
I shall exchange my attitudes regarding self and others
Arya Shantideva said . . .
hat need is there to say much more?
The childish work for their own benefit,
while buddhas work for the benefit of others.
Just look at the difference between them!– Bodhisattvas Way of Life, ch8,v130
Today’s Topics
The first four points in Shantideva’s
‘Equalising and Exchanging self for other’ meditation
Suggested Reading
Meditation Sequence
1. Equalising self with others
2. Faults of egocentricity
3. Benefits of cherishing others
4. Exchanging self with others
5. Giving and taking
Arya Shantideva said . . .
hen both myself and othersAre similar in that we wish to be happy,
What is so special about me?Why do I strive for my happiness alone?
And when both myself and othersAre similar in that we do not wish to suffer,What is so special about me?Why do I protect myself and not others?
1. Equalising self with others Inspiring empathy
2. Disadvantages of Self-Preoccupation
To inspire within usrenunciation and compassion
Panchen Lama Choekyi Gyaltsen said
his chronic disease of self-preoccupation
Is the cause of unwanted suffering;
Perceiving this, may I be inspired
To blame, begrudge and destroy
This demon of egocentricity.– Lama Choepa, v91
What is Self-cherishing?
Craving which clings and holds dearly to the self
Synonyms for Self-cherishing
Self-centered – butcher
Self-preoccupation – blind
Egocentric – troublemaker
Selfishness – robber
Geshe Chekawa said . . .
anish the one object of all blame.Meditate on the great kindness of all.
– Seven-point Mind Training, v2
3. Benefits of Cherishing Others
Inspire your own cherishing love
Panchen Lama Choekyi Gyaltsen said
elf-preoccupation is the doorway to all downfalls,
While cherishing my mothers is the foundation of everything good; Inspire me to make the core of my practice the yoga of exchanging myself for others.
– Lama Choepa, v94
4. Exchanging Self For Others
Inspiring courage
Cherish others as you presently do yourself and Neglect yourself as you presently do others
First Problem
Self and other are different in the same way that blue and yellow are different
Arya Shantideva said . . .
elf and others are dependently established;
They are false, like this shore and the other shore.
That shore is not in itself the other shore;
In relation to someone else it is this shore.
The self is not established in and of itself;
In relation to someone else it is other.
Second Problem
Your suffering does not harm me, it’s not my problem
Today’s Topics
Lama Tsongkhapa’s Uncommon Eleven Point meditation
Suggested Reading
Meditation Sequence1. Immeasurable social
equanimity2. Recognise all beings as kin3. Remember their kindness4. Repay their kindness 5. Sameness of self and others6. Disadvantages of egocentricity7. Advantages of cherishing others8. Exchange of self-preoccupation9. Taking sufferings
– Giving everything lovely
10. The whole-hearted resolve11. Radical altruism
-points to Inspire1. Immeasurable equanimity
2. Recognise all beings as kin3. Remember their kindness4. Repay their kindness 5. Sameness of self and others6. Disadvantages of
egocentricity7. Advantages of cherishing
others8. Exchanging self for others9. Taking sufferings
– Giving everything lovely10. Whole-hearted resolve11. Radical altruism
1. Remove bias and balance social reactivity
2. Commonality and solidarity3. Gratitude4. Reciprocity of affection5. Empathy6. Renunciation and
compassion7. Affectionate love
8. Courage9. Courageous compassion
– Selfless love10. Responsibility and purpose11. Action
Geshe Chekawa said . . .
ractice in combination
Both giving and taking.
Commence the taking from your side.
Place these two astride the breath.– Seven-point Mind Training, v2
9. Taking Suffering
Inspiring great courageous compassion
tong-len –H
ow
to
Med
itat
e
OneselfFuture
1. Sufferings (effects)
2. Origins (seeds)
3. Obscurations (imprints)
Past & Present
Others
1. Friends
2. Strangers
3. Enemies
4. Everyone
Aryas
Animals etc
Giving Everything Lovely
Inspires selfless love
tong-len –H
ow
to
Med
itat
e
OneselfFuture
Contaminated Happiness
Uncontaminated Happiness
Past & Present
Others
1. Friends
2. Strangers
3. Enemies
4. Everyone
Guru & Buddhas
Bodhisattvas
Insects, animals
10. Wholehearted Resolve
Inspires responsibility and purpose
11. Radical Altruism
Inspires action
Panchen Lama Choekyi Gyaltsen said
herefore O Venerable, compassionate Gurus,
Bless me that all karmic obscurations and sufferings,Of mother migrators ripen upon me right now,And that I may give others my happiness and virtuous deeds,In order that all sentient beings have happiness
– Lama Choepa, v95
Today’ Topics
• The Bodhisattva Vow
• 6 of its 18 root downfalls
Suggested Reading
What is a vow?A subtle invisible form on a mental continuum, which shapes behavior
Advantages of holding
a vow
1. They help in the struggle to exterminate disturbing emotions
2. They offer excellent guidelines for the types of behavior to avoid
3. They free you from doubt
The Bodhisattva Vow
ntil I reach enlightenment,
I seek refuge in Buddha, the doctrine, and the supreme spiritual community.
Through the collections of merit of my giving, morality, patience, effort, concentration, and wisdom,
May I achieve Buddhahood in order to help all beings.
Taking the vow
“I undertake them”
Transgressing the vow
1. You fail to regard the action as wrong, or you know you are breaking a vow but do not care
2. Not abandoning the thought to do the action again
3. Admiring yourself for having done the action
4. Having no shame or consideration for others
The 1st Binding Factor
You fail to regard the action as wrong, or you know you are breaking a vow but do not care
The 2nd
Binding Factor
Not abandoning the thought to do the action again
The 3rd Binding Factor
Admiring yourself for having done the action
The 4th
Binding Factor
Having no shame or consideration for others
The Root Downfalls
“I cannot attain enlightenment”
Root Downfalls 1 - 6
1. Praising ourselves and/or belittling others
2. Not sharing Dharma teachings or wealth
3. Not listening to others' apologies or striking others
4. Discarding the Mahayana teachings and propounding made-up ones
5. Taking offerings intended for the Triple Gem
6. Forsaking the holy Dharma
Root Downfall
no.3
Not listening to others’
apologies or striking others
Root Downfall
no.6
Angrily refuting the holy Dharma
Root Downfalls 7 - 12
7. Disrobing monastics or committing such acts as stealing their robes
8. Committing any of the five heinous crimes
9. Holding a distorted, antagonistic outlook
10. Destroying places such as towns
11.Teaching voidness to those whose minds are untrained
12.Turning others away from full enlightenment
Root Downfall no.9 Holding a distorted, antagonistic outlook
Root Downfall no.12
Turning others away from full enlightenment
Root Downfalls 13 - 18
13. Turning others away from pratimoksha vows
14. Belittling the shravaka vehicle
15. Proclaiming a false realization of voidness
16. Accepting what has been stolenfrom the Triple Gem
17. Establishing unfair policies
18. Giving up bodhicitta
Root Downfall
no.15
Proclaiming a false realisation of voidness
Root Downfall
no.18
Giving up bodhicitta
Repairing the Vow
1. Remorse – Eradication
2. Restraint – Turning away from faults
3. Refuge – The foundation
4. Remedy – Applying remedies
Today’s TopicsThe Perfections
Suggested Reading
Paramita
Going beyond the end.
Reaching perfection.
Sanskrit Paramitas
1. Generosity2. Ethics3. Patience4. Joyous effort5. Concentration 6. Wisdom
– Skillful means– Unshakeable resolve– Power– Exalted wisdom
Perfection of Generosity
Based on nonattachment and the relinquishing of miserliness, generosity is the mind of giving
Arya Shantideva said . . .
he thought to give all beings
Everything, together with the fruits of this,
Is said to be the perfection of generosity.
Thus, it is simply a state of mind.– Bodhisattva’s Way of Life; Ch1 v10
Four Types of Generosity
Giving Material
Resources
Giving Love
Giving Fearless-
ness
Giving the
Dharma
Perfection of Ethical Conduct
The attitude of abandoning all thoughts of harming others by relinquishing the egocentric attitude
Arya Shantideva said . . .
owhere has the killing of fish
Or other creatures been eradicated.
The attainment of merely the thought to abandon this
Is explained as the perfection of ethics– Bodhisattva’s Way of Life; Ch5 v11
Three Types of Ethical Conduct
Ethics of restraint from wrongdoing
avoid the natural
negativities and the negativities
by decree
Ethics of accumulating
meritthe ten virtues, six perfections,
shame and embarrassment
Ethics of benefiting
living beingseleven ways:
help those who suffer, those in danger, those homeless etc.
Perfection of Fortitude
The ability to remain resolute and calm in the face of hardship or suffering
Three Types of Fortitude
Patience of learning to
disregard harm inflicted by
others
Patience of learning to accept the
different levels of suffering
Patience of learning to
overcome all adverse feelings
through understanding
the Dharma
Arya Shantideva said . . .
o evil is there similar to anger,
No austerity to be compared with patience.
Steep yourself, therefore, in patience,
In various ways, insistently.– Bodhisattva’s Way of Life; Ch6 v2
Wisdom Supports Fortitude
Since all phenomena are selfless, who can harm whom?
Perfection of Joyous Effort
Joyous effort is an attitude that takes delight in virtue
Three Types of Joyous Effort
Armour-like joyous
effort
The joyous effort of
gathering virtuous dharmas
The joyous effort of
benefiting living
beings
Perfection of Meditative Stability
A mental factor that is capable of abiding one-pointedly on an object of virtue without distraction
Perfection of Wisdom
A mental factor able to correctly discern the object of analysis
Six Paramita & One Cup of Tea
Six in One Cup of Tea
1. Generosity – offering tea with bodhicitta
2. Ethical conduct – not harming physically or verbally
3. Fortitude – the mind is calm
4. Joyous effort – delight in giving
5. Meditative stability – keeping bodhicitta
6. Wisdom – emptiness of giver, gift, recipient and act of giving
The Future
• Watch the video of Discovering Buddhism Unit 10: How to Develop Bodhicitta on youtube
• Complete the meditations
• Do the Chenrezig Sadhana with mantra
• A short retreat on the Chenrezig Guru Yoga inseparable with HH the Dalai Lama
• Animal liberation practice
• Plan when to do a Nyung-Ne