Our minds are filled with countless attachments, yet we still hope to arouse bodhicitta while retaining the pleasure derived from self-grasping (ātma-grāha). In other words, we wish to perfectly merge two things that are fundamentally incompatible—presenting one facade outwardly while harboring another inwardly—and somehow integrate them perfectly within our mental continuum.
Unfortunately, what may seem workable in worldly life does not work in spiritual practice. The Dharma allows no compromise between the two. If one wishes to have bodhicitta, one must eliminate self-grasping; the two cannot coexist. To believe otherwise is simply to deceive oneself.
Spiritual practice admits only one standard—worldly "double standards" have no place here. If one truly possesses renunciation (naiḥsaraṇya), the aspiration for liberation must outweigh every worldly concern. If one genuinely possesses bodhicitta, the commitment to benefiting others must become the highest priority.
Does this mean we must immediately let benefiting others override everything else, like Bodhisattva Ratnaśikhin, even to the point of giving away our spouse and children? Certainly not. The cultivation must begin inwardly. Our outward conduct should always accord with our present level of realization; otherwise, regret will soon follow. You may shed tears today, inspired by bodhicitta. But once you actually give away your house and car, you may end up shedding tears of bitter regret instead.
Ordinary beings often fail to live up to their own words. This is hardly surprising, for they cannot yet master their own mental continuum or skillfully face suffering. Nor should we blame them—that is not the conduct of a bodhisattva. Instead, we should learn to forgive others. When practiced consistently, such forgiveness brings warmth and harmony to an entire community. At the same time, we should not excuse our own faults too readily. Yet neither should we drive ourselves into misery or despair because of them, becoming gloomy and discouraged day after day. That, too, is a deviation from the path.
Within a Buddhist community, if everyone has genuinely aroused bodhicitta, lasting conflicts cannot arise; even when disagreements do occur, they are quickly resolved. Every conflict becomes fuel for bodhicitta, causing it to burn ever more brightly. Conversely, without bodhicitta, one may master countless sūtras and śāstras and possess extensive theoretical knowledge, yet one's suffering will only continue to increase. Such practice fails not only oneself but also the Three Jewels (Triratna)—the only party truly served is the cooking pot waiting below.
Some practitioners become extremely anxious in their practice, constantly fearing that they may make mistakes. They repeatedly ask their guru whether a certain action is correct, whether it will create faults, or even hope to receive permission to continue making mistakes. We may outwardly explain such questions as arising from a wish to benefit others more effectively. But when we honestly examine our own minds, explanations are unnecessary. More often than not, the real reason behind such questions is simply a fear of getting hurt.
Someone who has genuinely aroused bodhicitta seldom asks such questions. Having developed authentic bodhicitta, they are prepared to relinquish everything for the benefit of sentient beings. Yet being willing to give up everything does not mean recklessly doing whatever one pleases. On the contrary, such a person becomes even more disciplined, never engaging in anything that would harm sentient beings.
Knowing that only Buddhahood enables one to benefit beings perfectly, they diligently and sincerely progress step by step along the path of ethical discipline (śīla), meditative concentration (samādhi), and wisdom (prajñā). Their resolve is sincere and wholehearted—never would they, out of fear, keep asking their guru whether they have erred.
—Excerpted and adapted from Genuine Bodhicitta and Conceptual Bodhicitta.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
Comments (0)