In spiritual practice, the gradual accumulation of understanding and inner experience—like dripping water hollowing out stone, or scraps of fur gathered into a coat—will, over time, generate tremendous power. Yet very few people can persist for the long term. As a result, those Buddhist terms we hear again and again often fail to evoke any genuine lived experience. Many times, we cannot even maintain our daily practices, let alone engage in further and deeper cultivation.
Habituation is a gradual accumulation in daily life
Practice must be sustained daily. Only then will the power of the wholesome karmic seeds in the ālaya-vijñāna—storehouse consciousness— continue to grow stronger. (According to the Faxiang School—Chinese Yogācāra tradition, these “seeds” are the latent capacities within consciousness that can give rise to all phenomena, much like plant seeds that eventually sprout and bear fruit.) When their strength reaches a certain level, they erupt and manifest as direct perception (pratyakṣa).
We often harbor a shortcut mentality : “I’ve been generating bodhicitta for three months already—why hasn’t anything changed at all?”
First, was that three-month bodhicitta genuine? Did it penetrate to the marrow, or was it merely superficial? This is something we must examine ourselves. Whether others know or not is irrelevant.
Second, three months is far too short. Habituation unfolds over long periods of time through sustained integration into daily life.
Giving Rise to a Bodhicitta that is Profound and Genuine
In daily life, when we encountering teachings on bodhicitta, we may feel deeply moved; when releasing animals, we may shed tears; when listening to our teacher speak about bodhicitta, we may be touched to the point of weeping. Yet in everyday situations, once adverse conditions arise, why do we still become entangled and suffer?
One very important reason— we may not have noticed or taken seriously—is that when we generate bodhicitta, there is still a hidden inner voice: “I can be compassionate—but I must not be hurt!”
What does this mean? When we generate bodhicitta and compassion for sentient beings, we may shed tears and feel a pleasurable sense of relief.Actually, it is a kind of self-gratification, similar to the emotional pleasure derived from tragedy. This kind of bodhicitta cannot truly transform the mental continuum, nor diminish self-clinging. Therefore, once we are harmed, this so-called bodhicitta immediately evaporates, and suffering and inner turmoil arise instantly.
Thus, this kind of bodhicitta is false and often becomes a form of self-armor. We may think, “I’ve generated bodhicitta; I’m a bodhisattva; I’m great.” Over time, this can even turn into what the Śūraṅgama Sūtra calls the state of the “demon of compassion.” Using sorrow and compassion to arm the self, to feel pleased with oneself or superior to others—this is precisely what is meant by the “compassion demon.”
How Does This “Compassion Demon” Manifest?
For example, when one generates bodhicitta, one feels very compassionate. After shedding tears, one feels relaxed, uplifted, and filled with a strong sense of moral nobility, because this feeling seems to align with Buddhist teachings on compassion. However, such a person cannot tolerate being hurt. Once someone does hurt them, the superficial compassion instantly collapses, and hatred or aversion arises immediately. Internally, they may think: “How dare you hurt me! I’m a bodhisattva! You’re harming a bodhisattva—you’re a demon!” They label others as demons, without realizing that they themselves have already fallen into an unconscious demonic mindset.
Could this be happening to you? Observe yourself carefully. I used to train in bodhicitta as well with tears flowing like rivers. Later, I discovered that my so-called “compassion” could not withstand the slightest offence. With just a bit of provocation, it vanished immediately. After that, I no longer trust these so-called moving tears. I realized I had been deceiving myself.
Of course, at the initial stage of cultivating bodhicitta, we cannot entirely escape such self-deception. But the key question remains: have we generated a bodhicitta that truly penetrates to the very core of our being? We must observe ourselves and examine our own minds—this is not something we can deceive ourselves about. Without genuine bodhicitta, awakening is absolutely impossible.
In addition, long-term perseverance is essential. Some practitioners uphold this practice very well: when cultivating bodhicitta, they paste notes all over their rooms—“May I attain Buddhahood for the benefit of all sentient beings.” When sitting on the toilet, those same words stare back at them from the wall. The notes are on the dining table, on phone and computer screens. This kind of constant habituation is extremely important!
We must use every moment to habituate our mind. When the phrase “May I attain Buddhahood for the benefit of all sentient beings” arises within us, the teachings of Śāntideva’s Bodhicaryāvatāra and other Dharma instructions naturally come to mind. When difficulties, setbacks, or challenging circumstances appear, the corresponding teachings immediately surface, enabling us to counteract our inner conflicts, afflictions, and emotional turbulence.
Perseverance requires time —but for how long? The King of Aspiration Prayers says: “Sentient beings are as limitless as the boundless expanse of space; So shall my prayers of aspiration for them be as limitless as their karma and harmful emotions!” The Venerable Master Xuyun once said, “ I ask myself why I do not relinquish the vow—when will the suffering of all beings finally come to an end?”
The “constancy” of cultivating bodhicitta must last until all sentient beings are liberated. When there are no sentient beings left, bodhisattvas will no longer need bodhicitta. But sentient beings are inexhaustible—therefore, bodhisattvas can never be without bodhicitta.
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
