What is bodhicitta? It is the aspiration to benefit others—to benefit all sentient beings until they attain Buddhahood. The word “others” here includes every living being without exception. This may sound simple, but in reality, most people are unable to do it. For all kinds of reasons, we naturally treat some people well while treating others poorly.
Bodhicitta is different in this regard. It requires us to benefit all living beings, even mice and flies, and to benefit them all the way to Buddhahood. It is not merely a matter of giving them food and shelter; we must also teach them, influence them, and even undergo all kinds of sufferings together with them, bringing them to Buddhahood. One must possess such a powerful aspiration.
What benefit does such a powerful aspiration bring to our realization? The benefit is immense. Generating bodhicitta makes it incredibly easy for us to accomplish the dual tasks of accumulating merit and purifying obscurations. What does “accumulating merit” mean? It means gathering the strength and fuel necessary for spiritual practice. What does “purifying obscurations” mean? It means rem oving many of the obstacles and difficulties that arise along the path of practice.
For example, for those who cultivate the channels and energies, why do the winds sometimes enter the heart channels incorrectly? Why does the phone suddenly ring the moment we sit down to meditate? Why do we seem perfectly fine when we have no intention of practicing, yet begin to fall ill as soon as we decide to practice diligently? All of these happen because there are obstacles. When bodhicitta arises, such obstacles are much more easily removed. At the same time, it helps accumulate merit , allowing practice to proceed much more smoothly.
Those who possess strong bodhicitta often experience Dharma joy . In such a state of mind, both body and mind naturally relax without becoming distracted. It feels as though every organ and every pore of the body were immersed in warm water infused with the essence of joy, bringing profound happiness. Moreover, their experience and understanding of the nature of reality become exceptionally clear and accurate. These are all virtues and blessings arising from bodhicitta.
Once, I asked Khenpo Tsultrim Lodrö, “If a person has generated complete and genuine bodhicitta, what effect will that have on enlightenment?” Khenpo extended his hand, turned his palm over, and replied, “As easy as turning over one’s hand.”
Why does bodhicitta have such power? Because it not only accumulates merit and purifies obscurations, but also directly counteracts self-grasping, reducing it substantially. What is self-grasping? For example, suppose a cup of water is placed here , and both of us are thirsty. Without bodhicitta, my first thought would be, “I should drink it first.” That is self-grasping. A person with bodhicitta responds differently: although both are thirsty, he thinks, “You should drink first. I wish to benefit you.” He may even be willing to sacrifice his own comfort for another’s welfare. Such an attitude and conduct directly weaken attachment to the self.
The very root of samsara is self-grasping. Self-grasping not only gives rise to selfish behavior, but also creates karma and blinds our ability to observe the true nature of our own minds. It is deeply problematic because it causes every perception and judgment to arise from a fixed personal standpoint. For example, if you sit beside me and we both look at the same object, the images we perceive will be entirely different because our starting points are different.
Is this alone what self-grasping means? In fact, self-grasping operates at a much deeper level. Simply speaking, the fixation of a viewpoint itself is self-grasping. According to the terminology of the Yogācāra tradition, the deluded mind mistakenly identifies the perceiving aspect of the ālaya-vijñāna as a truly existing self. This is called the manas consciousness, which is also known as self-grasping. In other words, the mind habitually and unquestioningly views everything from a particular standpoint. Chan Buddhism describes this as “the mechanism never leaving its position”—the mind never departing from its own vantage point. Thus, the manas consciousness serves as the root of ordinary conceptual consciousness.
Our thoughts and emotions are likewise centered on our own preferences and feelings, with little regard for others. If my opinions are not acknowledged, I become angry. If my suggestion is misunderstood, I become angry. If you fail to consider my feelings, I accuse you of being selfish. Yet, in the very moment we call others selfish, we ourselves are often acting selfishly. The reason is simple: our minds habitually approach everything from an individual, self-centered perspective.
From such a perspective, it is extremely difficult to observe the truth of selflessness . Bodhicitta, however, helps pull us away from the grip of strong attachment. In worldly life, the more intelligent and successful a person becomes, the stronger self-grasping often grows. Wealth, power, beauty, talent, and achievement can all reinforce a positive self-image and strengthen one’s sense of personal importance and self-fulfillment.
In Maslow’s hierarchy of needs, the highest level is “self-actualization.” From a Buddhist perspective, however, this can also signify a deepening of self-grasping. Bodhicitta functions to counterbalance this tendency. There is nothing inherently wrong with self-actualization, but the primary aim of Buddhist practice—especially within Mahāyāna Buddhism—is to benefit others. As one genuinely serves others, self-grasping is gradually weakened. Then, when one turns to contemplate the selfless nature of mind and phenomena, the truth becomes far clearer. This is one of the profound ways in which bodhicitta supports the realization of ultimate reality.
—Excerpted and compiled from The Relationship Between Buddhist Theory and Practice
This article is a preliminary translation draft and has not yet been reviewed or proofread by the speaker.
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