The Ten Bhumis - The Stages of a Bodhisattva

1. The first stage is called in Sanskrit Pramudita, or Very Happy. Bhumi means stage or ground. From the position of Bodhisattva to become a Buddha, one must go through the ten Bhumis, the ten stages or stations. The first is called the Very Happy station because in this first stage the Bodhisattva has recognized the Sunyata not only by thinking or just by visualization, but he has exactly and truly realized the Sunyata. Because he recognized the Sunyata, he is in another world, a world of Sunyata, not a world of ignorance or selfishness. So he feels very happy, and feels joy at having overcome the former difficulties. So it is called the Very Happy Station.

2. The second bhumi is Vimala or Renounce the Defilement because as a Bodhisattva he knows how to get the Sunyata and abide in the Sunyata more and more. Within the Sunyata he knows everything is pure, while outside everything is defiled. Actually it may seem that the Renounce the Defilement stage should be even before the first bhumi, but here Renounce the Defilement means the very subtle, not the gross one. So the second bhumi is the stage of purity when the Bodhisattva experiences freedom from all possible defilement.

3. The third bhumi is called Prabhakari or Shines Light Stage because as the Bodhisattva's meditation goes deep, his Samadhi shines light, so this is called the Shines Light or Enlightened Stage or Eminate Stage because a lot of light shines out from his Samadhi.

4. The fourth bhumi is Arcismati or Burning Wisdom. The Bodhisattva has burned up all sorrows in the fire of wisdom so this is called the burning or glowing wisdom stage.

Ksitigarbha Bodhisattva

Ksitigarbha Bodhisattva Sutra

Ksitigarbha Bodhisattva is often referred to as the Bodhisattva of the Hell beings because of his vow to not achieve Buddhahood until "all the Hells are empty". However, his vow actually encompasses all sentient beings, who vows to reveal all the secrets of even the hidden teachings, in order to save sentient beings, even if he has to suffer retribution, and the pulverization of his bones and flesh. His popularity among the Chinese and Japanese Buddhists is second only to Kuan Shih Yin P'usa as he takes upon himself the fearful and difficult task of bringing relief and consolation to the suffering beings of hell.

The birthday of Ksitigarbha Bodhisattva falls on the 30th day of the 7th moon of the Chinese lunar calendar. All over the world Buddhist temples offer prayers to Ti Tsang P'usa during the 7th lunar month for the benefit of the dead.

Ti Tsang is at times depicted accompanied by a dog, which also has a significant meaning. On the death of his mother, the Bodhisattva, not as "Sacred Girl', hastened into the underworld with the view of comforting her and to seek favorable treatment for her. However, he could not find her but later discovered that she had already taken rebirth as a female dog. Upon his return to earth Ti Tsang soon traced and adopted the animal, which then became his companion on his pilgrimages.

Om Pra Ma Ni Da Ni So Ha

Ksitigabha Bodhisattva Tibetan Mantra

for Eradicating Fixed Karma.

Click on the above link to listen to the mantra of Ksitigabha Bodhisattva

Ksitigarbha Bodhisattva is found in many Buddhist homes and temples and he is seen seated upon a lotus throne. Wearing the robe of a Northern Buddhist monk and on his head is the "five-leave crown, where the representation of a Dhyani-Buddha can be seen on each of the leaves. He always has a benevolent and kind look carries either, or both, his symbols of the Cintamani or "Wish-fulfilling Jewel' and the "Ringed-Staff", which is also called the Khakkhara. This ringed staff is often carried by Buddhist monks in their travels so that the sounds caused by the jingling rings can warn small animals and insects of their approach lest they be trod upon and killed. It is also sometimes called the alarm-staff.

Definition of Nyungne Practice

THE FASTING PRACTICE of Nyungne is a well known, very popular, and profound purification practice that is widely performed in Tibet. One set of Nyungne consists of two days of practice. The first day is the preliminary day, and the second day is the actual fasting day. One takes what is called the Tekchen Sojong vow, the mahayana vow of Restoring and Purifving Ordination, with a total of eight precepts, and on the preliminary day one eats only one meal with drinks for the entire day. The meal is completely and purely vegetarian, which means it is free from any meat sub¬stance as well as onions, garlic, eggs, etc. The next day is a complete fast with no meals or drinks, and one must also be silent.

This important and well cherished fasting practice can be done by anyone. The only requirement is that if you are not a Buddhist, you must take the vow of refuge as well as the bodhisattva vow, and you must receive the empowerment for Thousand-Armed Chenrezig. As long as one is willing to receive these teachings, one is welcome to participate in the practice.

The Benefit of Doing Nyung Nay

By keeping the eight vows which are:

l. No killing

2. No stealing

3. No sex

4. No telling lies

5. No drinking alcohol

6. No singing or dancing, makeup or ornaments

7. No evening meals

8. No sitting in high seats

for a period of 48 hours, along with The Chenrezig Practise
and reciting The Mani Mantra, by doing these things brings a real
benefit to the practioner and to the place where he or she practices.
By keeping the eight vows thoroughly for twenty-four hours purifies
the bad karma that will cause an individual to fall into The Hell
Realm and by fasting one purifies the bad karma to be reborn in The
Hungry Ghost Realm. By keeping silent one purifies the bad karma to
be reborn in The Animal Realm.

All suffering and misfortune comes front negative powers, so The
Nyung Nay practice is to increase the positive powers so that it can
bring happiness and harmony. It is one of the most effective
practices to purify our defilements, and to purify environmental
pollution.

By doing group practice one creates a very efficient method for
extending our lives, and stopping disease, drought, and also war. The
Nyung Nay practice was founded by Bhikshuni Phalmo who was a serious
leprosy patient. By doing this practice for a period of twelve years
along with The Chenrezig practice, she became a great Siddhi. By
reciting The Mani Mantra it purifies the six seeds of the six realms
and it pacifies the suffering of all beings and brings peace to the
world, so in this degenerate time it is the best practice for the
cause of World Peace. Finally, it brings enlightenment, Bhikshuni
Phalmo attained The Celestial Body, she sees Chenrezig anytime.

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Nyung Nay

Nyungne (pronounced nyung-nay) is a traditional retreat which includes vows for fasting and silence. Periods of group mediation are interspersed with periods for individual practice, study and reflection. Each day, we eat a large midday feast together, with assigned groups alternating cooking responsibilities and observing no meat or eggs. Nyungne, literally "ritual fasting," is a practice that belongs generally to the Mahayana, and more specifically to the Kriya Tantra tradition. However, the wonderful thing about this practice is that it generally acts as a framework for discipline and diligence, and practitioners of all levels--from beginners to practitioners of Atiyoga Dzogchen--can do the practice together, each at their own level. We focus on generating Bodhichitta and training in the view of meditation, relying upon the practices of Avalokitesvara and Medicine Buddha. Anyen Rinpoche also gives general practice instructions each morning.

A Brief History of Nyungne

Nyungne was adopted as a formal style of practice after a great female Siddha from India, named Gelongma Palmo, attained realization using just this method. Gelongma Palmo was born a princess in the land of Orgyen, also the birthplace of Padmasambhava. Because she was highly educated and had a strong aptitude for Dharma, she developed renunciation and became a nun. However, after joining a nunnery, she developed leprosy and was cast out to live on her own in the wilderness. Gelongma Palmo took up ritual fasting as a strict, daily discipline. She focused herself wholly on the practice of 1000-Armed Avalokitesvara, until she saw the face of Avalokitesvara himself, and attained realization that equaled his. After this divine vision, her body healed and she no longer showed any signs of illness.

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How to Transform Sickness and Other Circumstances

 by Gyalsé Tokmé Zangpo

Namo guru!

This illusory heap of a body, which, like others, I possess—
If it falls sick, so be it! In sickness I’ll rejoice!
For it will exhaust my negative karma from the past,
And, after all, many forms of Dharma practice,
Are for the sake of purifying the two obscurations.

If I am healthy, so be it! In freedom from sickness I’ll rejoice!
When body and mind are well and remain at ease,
Virtuous practice can develop and gain strength,
And, after all, the way to give meaning to this human life
Is to devote body, speech and mind to virtue.

If I face poverty, so be it! In lack of riches I’ll rejoice!
I will have nothing to protect and nothing to lose.
Whatever quarrels and conflicts there might be,
All arise out of desire for wealth and gain—that’s certain!

If I have wealth, so be it! In prosperity I’ll rejoice!
If I can increase the stock of my merits that will suffice.
Whatever benefit and happiness there might be, now and in the future,
All result from merits I have gained—that’s certain!

If I must die soon, so be it! In dying I’ll rejoice!
Without allowing negative circumstances to intervene,
And with the support of positive tendencies I have gathered,
I will surely set out upon the genuine, unerring path!

If I live long, so be it! In subsisting I’ll rejoice!
Once the crop of genuine experience has arisen,
As long as the sun and rainfall of instructions do not diminish,
If it is tended over time, it will surely ripen.

So, whatever happens then, let us always cultivate joy!

In response to a question from a Sakya geshé, asking what should be done in the event of sickness and the rest, I, the monk Tokmé, who discourses on the Dharma, set down these ways of bringing sickness and other circumstances onto the spiritual path.
 

Sarva mangalam!

| Translated by Adam Pearcey, 2007. Edited by Phillippa Sison.

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The 37 Practices of a Bodhisattva

(Rgyal-sras lag-len so-bdun-ma)
By Thogme Zangpo

I pay heartfelt homage to you, Lokesvara; You have true compassion extending to all. To those who in every coming and going have seen that each thing is inherently void, and thus can devote both their time and their efforts with one aim in mind - "Let me benefit all!"

To such foremost Gurus and you, Lokesvara, All- seeing protector, with utmost respect I bow down before you in constant obeisance, and turn to your service my thoughts, words and deeds.

The Fully Enlightened Victorious Buddhas, from whom all true pleasure and benefits derive, have reached their attainment by following Dharma and leading their lives through this noblest of paths. To live by the Dharma depends on full knowledge of how we must practise and what we must do, thus I´ll attempt now a brief explanation of what is the practise of all Buddhas` Sons.

(1)
This sound human body endowed with full leisure and excellent vessel is rare to be found. Since now we have obtained one in no way deficient, let`s work night and day without veering off course to take a cross the ocean and free from samsara not only ourselves but all others as well. First listen, think hard, then do much meditation - the Sons of the Buddhas all practise this way.

(2)
Remaining too long in one place our attraction to loved ones upsets us, we are tossed in its wake. The flames of our anger towards thus who annoy us consume what good merit we have gained in the past. The darkness of closed-minded thought dims our outlook, we loose vivid sight of what is right and what is wrong. We must give up our home and set forth from our country - the Sons of the Buddhas all practise this way.

(3)
Withdrawing completely from things that excite us, our mental disturbances slowly decline. And ridding our mind of directionless wandering, attention on virtue will surely increase. As wisdom shines clearer, the world comes in focus, our confidence grows in the Dharma we have learned. Live all alone far away in seclusion - the Sons of the Buddhas all practise this way.

Freedom From the Four Attachments

This was a Lo Jong text given to the Sakya master Sachen Kunga Nyingpo by Manjushri when Sachen Kunga Nyingpo was twelve years old.

tshe 'di la zhen na chos pa min

,tshe 'di la zhen na chos pa min,
,khams gsum la zhen na nges 'byung min,
,bdag don la zhen na byang sems min,
,'dzin pa byung na lta ba min,


If you are attached to this life you are no practitioner.

If you are attached to the three worlds you have no renunciation.

If you are attached to getting what you want you are no bodhisattva.

If you grasp at self-existing things you have no correct world view.

(KHS)

Alternative:

,tshe 'di la zhen na chos pa min,
,'khor ba la zhen na nges 'byung min,
,bdag don la zhen na byang sems min,
,'dzin pa byung na lta ba min,

The one who clings to this life is no practitioner.

The one who clings to samsara has no renunciation.

The one who clings to selfish aims is no bodhisattva.

The one who clings at all has not the view.

(EPK)

Freedom From Four Attachments


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Drive All Blames Into One

By Chogyam Trungpa Rinpoche

A lot of people seem to get through this world and actually make quite a comfortable life by being compassionate and open - even seemingly compassionate and open. Yet although we share the same world, we ourselves get hit constantly... For instance, we could be sharing a room with a college mate, eating the same problematic food, sharing the same shitty house, having the same schedule and the same teachers. Our roommate manages to handle everything OK and find his or her freedom. We, on the other hand, are stuck with that memory and filled with resentment all the time. We would like to be revolutionary, to blow up the world. We could say the schoolteacher did it, that everybody hates us and they did it. But WHY do they hate us? That is a very interesting point
...

Everything is based on our own uptightness. We could blame the organization; we could blame the government; we could blame the food; we could blame the highways; we could blame out own motorcars, out own clothes; we could blame an infinite variety of things. But it is we who are not letting go, not developing enough warmth and sympathy - which makes us problematic. So we cannot blame anybody...This slogan applies whenever we complain about anything, even that our coffee is cold or our bathroom is dirty. It goes very far. Everything is due to our own uptightness, so to speak, which is known as ego holding, ego fixation. Since we are so uptight about ourselves, that makes us very vulnerable at the same time... We get hit, but nobody means to hit us - we are actually inviting the bullets.

...

The text says "drive all blames into one". the reason you have to do that is because you have been cherishing yourself so much... Although sometimes you might say that you don't like yourself, even then in your heart of hearts you know that you like yourself so much that you're willing to throw everybody else down the drain, down the gutter. You are really willing to do that. You are really willing to let somebody else sacrifice his life, give himself away for you. And who are you, anyway?

From Training the Mind & Cultivating Loving-Kindness by Chogyam Trungpa ,
copyright 1993 by Diana Mukpo.

Official Chogyam Trungpa Website

Published by arrangement with Shambhala Publications, Inc., Boston.

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Tonglen

Sending and Taking Should Be Practiced Alternately. These Two Should Ride the Breath

By Chogyam Trungpa Rinpoche

Sending and taking is a very important practice of the Boddhisattva path. It is called tonglen in Tibetan: 'tong' means 'sending out' or 'letting go' and 'len' means 'receiving' or 'accepting'. 'Tonglen' is a very important term; you should remember it. It is the main practice in the development of relative Bodhicitta.
...

The practice of tonglen is actually quite straightforward ; it is an actual sitting meditation practice. You give away your happiness, your pleasure, anything that feels good. All of that goes out with the outbreath. As you breathe in, you breathe in any resentments and problems, anything that feels bad. The whole point is to remove territoriality altogether.

The practice of tonglen is very simple. We do not first have to sort out our doctrinal definitions of goodness and evil. We simply breathe out any old good and breathe in any old bad. At first we may seem to be relating primarily to our IDEAS of good and bad. But as we go on, it becomes more real.

Sometimes we feel terrible that we are breathing in poison which might kill us and at the same time breathing out whatever little goodness we have. It seems to be completely impractical,. But once we begin to break through, we realize that we have even more goodness and we also have more things to breathe in. So the whole process becomes somewhat balanced...But tonglen should not be used as any kind of antidote. You do not do it and then wait for the effect - you just do it and drop it. It doesn't matter whether it works or not: if it works, you breathe that out; if it does not work, you breathe that in. So you do not possess anything. That is the point.

Usually you would like to hold on to your goodness. you would like to make a fence around yourself and put everything bad outside it: foreigners, your neighbors, or what have you. You don't want them to come in. You don't even want your neighbors to walk their dogs on your property because they might make a mess on your lawn. So in ordinary samsaric life. you don't send and receive at all. You try as much as possible to guard those pleasant little situations you have created for yourself. You try to put them in a vacuum, like fruit in a tin, completely purified and clean. You try to hold on to as much as you can, and anything outside of your territory is regarded as altogether problematic. You don't want to catch the local influenza or the local diarrhea attack that is going around. You are constantly trying to ward off as much as you can.

Eight Verses for Training the Mind - Verses

by Geshe Langri Tangpa (1054-1123 )

With the heartfelt desire and determination to attain enlightenment for the welfare of all living beings, who are more precious than a wish-fulfilling jewel for accomplishing the supreme goal, may I always cherish them and hold them dear.

Verse I - Cherishing and caring for others is the source of all happiness. Cherishing ourselves over others is the source of all suffering and negative conditions in this world. Therefore, our determination to attain enlightenment should always be motivated by our heartfelt desire to serve the welfare of all living beings. The attainment of enlightenment is the supreme goal. Our enlightenment comes from the cultivation of bodhichitta (the awakening mind of love, compassion, and wisdom). Bodhichitta arises from our deepest compassion. To develop this compassion and reach the supreme goal, we need others. In this way, all living beings are the principle source for our spiritual development and for accomplishing the supreme goal of enlightenment. In addition, at some time each of us has been, and will be, a source of great kindness and benefit for one another. The immense kindness of all living beings is integral to our own human existence. Considering this, we can understand how living beings are even more precious than a wish-fulfilling jewel and that we should always cherish them and hold them dear.

Whenever I am with others may I think of myself as the lowest of all and from the very depths of my heart may I respectfully hold others as supreme.

Verse 2 - This verse calls us to train the mind in proper humility, eliminating our habitual arrogance and pride by 'thinking of ourselves as the lowest of all.' This is certainly not suggesting we belittle ourselves; we should have self-esteem and self-confidence. Rather, a practice is being offered for taming our exaggerated sense of self-importance and for cultivating true humility and respect for others. The afflictions of arrogance, superiority, pride, and competitiveness create disharmony among people and prevent us from learning and evolving. Therefore, by respectfully holding others as supreme, we become more humble, gentle, and open. This naturally brings harmony and compassion into our relationships and helps us to achieve great qualities, virtues, and spiritual realizations.

In all actions, may I closely examine my state of mind, and the moment a disturbing emotion or negative attitude arises, since this may cause harm to myself and others, may I firmly face and avert it.

Verse 3 - This verse calls for the sincere practice of mindfulness, closely examining our state of mind throughout all our actions. Through this practice of mindfulness, the teachings encourage us to firmly face and avert any disturbing emotions or negative attitudes the very moment they arise. The reason for this is that our delusions, disturbing emotions, and negative attitudes can provoke us to think, speak, or act in nonvirtuous ways which may cause harm to ourselves and others. This behavior brings karmic consequences and perpetuates our delusion and suffering. Therefore, throughout the day, while working, driving, walking, studying, talking with others, and so forth, we should closely examine our state of mind and heart. By training our mind in this skillful way, we will be able to firmly face and avert disturbing emotions and negative attitudes as they arise and before they develop any further momentum or power.

Whenever I meet people of unpleasant character or those overwhelmed by negativity, pain or suffering, may I cherish and care for them as if I had found a rare and precious treasure difficult to find.

Verse 4 - When we encounter unpleasant people, or those overwhelmed by negativity, pain, or suffering, we often prefer to ignore or avoid them rather than cherish and care for them. We may consider ourselves to be more important or more evolved than such beings, and we usually turn from them, as we do not want to be bothered, hurt, or contaminated by their condition. This verse suggests reversing our usual self-cherishing attitude by learning to cherish and care for such people, being joyful and grateful as if we had found a rare and precious treasure. To overcome the delusion and egoism of our self-cherishing, we view this encounter as an opportunity to serve and bring happiness to others, rather than a nuisance to be avoided. In this way, our self-cherishing mind diminishes and our compassion deepens so as to embrace all living beings without exception.

Whenever others, because of their jealousy, treat me badly with abuse, insult, slander, or in other unjust ways, may I accept this defeat myself and offer the victory to others.

Verse 5 - Learning to accept loss and defeat for ourselves and offering gain and victory to others is the very foundation of the bodhisattva practice. Although it may appear, at the worldly level, that we suffer loss by way of this practice, ultimately the practitioner receives the greatest benefits of spiritual wealth and virtue. In learning to accept harsh or unjust treatment, we should not allow ourselves to react with anger, behave in the same nonvirtuous ways in return, or to abandon others because of their actions toward us. This is the essence of accepting defeat and offering the victory, and the accomplishment of supreme patience and kindness. By accepting defeat and offering the victory to others, with the pure motivation of heartfelt compassion, we destroy the ignorance of our self-cherishing at its very roots.

When someone whom I have benefited or in whom I have placed great trust and hope, harms me or treats me in hurtful ways without reason, May I see that person as my precious teacher.

Verse 6 - When we are kind to people, helping them, giving them our trust and hope, we naturally expect to be treated kindly in return. When people repay our kindness and trust by harming us or treating us in hurtful ways, we often react with anger, hurt, or disappointment. After such an experience, we may find it difficult to give them our love and respect. This type of ordinary love is conditional and impure. As practitioners, we want to embrace a situation such as this with skillful wisdom, compassion, and unconditional love. Therefore, it is essential that we have a way to transform these difficult experiences into the actual path to enlightenment. To accomplish this, we learn to see a person who harms us or treats us in hurtful ways, as our precious teacher. This person becomes our precious teacher because of the priceless dharma lessons we receive. Through their kindness, we also receive the ripening and purification of our own negative karma, which is the inevitable result of our having done a similar thing to someone in the past. In this way, we can see how even our worst enemies can be our greatest benefactors and precious teachers.

In brief, may I offer both directly and indirectly all help, happiness and benefit to all beings, my mothers, and may I secretly take upon myself all of their harmful actions, pain and suffering.

Verse 7 - This verse refers to the essence of Tong-len practice (Giving and Taking). We are to offer, directly and indirectly, our help, happiness, benefit, skills, and resources in loving service to all beings who certainly, at some time in the past, have been our own mothers. In Tong-Ien practice, with strong compassion, we visualize taking on the obstacles, problems, illnesses, and suffering of others. We then visualize giving them all of our happiness, comfort, love, virtue, prosperity, and great insights. In this verse the word 'secretly' suggests this particular practice of compassion may not be suitable or may be too difficult for beginning practitioners. It also means that this practice should be done discreetly, and not openly displayed or spoken about so as to gain praise or recognition.

May I keep all of these practices undefiled by stains of the eight worldly concerns (gain/loss, pleasure/pain, praise/blame, fame/dishonor), and by recognizing the emptiness and illusory nature of all existing things, may I be liberated from the bondage of attachment and mistaken views of reality.

Verse 8 - It is essential that our spiritual practice not be defiled or stained by the eight worldly concerns. For example, engaging in these practices hoping to be recognized or praised as an excellent dharma practitioner is not the right motivation. Nor should we practice with expectations of gaining something special or pleasurable for ourselves. Our motivation for practice must not become polluted or obscured by worldly concerns and attachment. The right motivation is to act exclusively and compassionately for the benefit of other beings. Our mind training practice must also be unified with our direct perception of ultimate truth—emptiness. As we gain realization of ultimate truth, we understand the empty, illusory, and impermanent nature of all existing things. With this realization, grasping or clinging to external appearances, or being deceived by them, diminishes, and we gain liberation from the bondage of attachment and mistaken views of reality.

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SEE ALSO: Training the Mind By H.H. The Dalai Lama

Eight Verses for Training the Mind - Introduction

Training the Mind is a highly-revered text from the Mahayana Lojong (mind training) tradition. These instructions offer essential practices for cultivating the awakening mind of compassion, wisdom, and love. This eight-verse lojong enshrines the very heart of Dharma, revealing the true essence of the Mahayana path to liberation. Even a single line of this practice can be seen as encapsulating the entire teaching of the Buddha. For even a single statement of this mind training practice has the incredible power to help us subdue our self-oriented behavior and mental afflictions.

The fundamental theme of mind training practice is the profound reorientation of our basic attitude, both toward our own self and toward our fellow human beings, as well as toward the events around us. The goal of mind training practice is the radical transformation of our thoughts, attitudes, and habits. Presently, we tend to cherish the welfare of our own self at the expense of all others. However, the mind training teaching challenges us to reverse this process. This involves a deep understanding of others as true friends, and the recognition that our true enemy lies inside of ourselves, not outside.

As we practice these lojong teachings in daily life, we train the mind to embrace reality in a completely wholesome, wise, and compassionate way. These excellent practices help us purify our negativity and awaken the heart by giving us a way to transform adversity, conflict, and hardship into a direct opportunity for spiritual growth. In this way, rather than perceiving difficult people or adverse circumstances in our lives as an obstacle, tragedy, or punishment, we now meet these experiences with deep compassion, wisdom, and skill—using them as our actual practice on the path to enlightenment.

By way of these treasured practices we eliminate our competitive, selfish, and emotionally reactive nature, as well as our false and exaggerated concepts of self (also called self-grasping and self-cherishing). It is important to understand that the greed, jealousy, anger, pride, selfishness, and attachment, which cause us so much suffering, are actually misperceptions of reality, not inherent conditions of our mind. Therefore, these precious lojong practices can purify our misperceptions and delusions completely, revealing the natural radiance, clarity, wisdom, and compassion of our true nature.

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The Perfection Of Giving

One of the Great Attributes or Accomplishments of the Bodhisattvayana is Perfect Generosity, also known as Dana Paramita. Like all of the Paramitas, it signifies the end result of Practice, as well as the means or method of Practice. In other words, we perfect Generosity or Conduct or Concentration by practicing those very attributes. So, one could say that when the Bodhisattva gives rise to the Bodhi Mind and undertakes the Path of Awakening with the altruistic motivation to deliver all sentient beings, one has already Perfected the methods, even as one undertakes them.

One of the ways generosity helps us develop our character, is that it reduces selfishness or greed. As Greed is one of the Root “poisons” in Buddhism, This is a vital practice for Awakening.

Generosity can be generally understood as simply the willingness to give, but in Buddhism, there are specific ways in which giving can be expatiated.

One such way is considering generosity in the Threefold way of Body, Speech, and Mind. Further consideration divides generosity into Three divisions of Wealth, Fearlessness, and Dharma. So in other words, we could, as an example, give of the body (physical) of actual goods or food , shelter or money, and physical labor, (Wealth). We could extend Generosity through speech, as in good words, encouragement, or comfort. And finally, we show Generosity of the Mind by generating the altruistic Intention of Bodhi, offering the Dharma through Right View, Self-Cultivation, and actual Instruction of the True Way to all Sentient Beings.

In the Tibetan Tradition, generosity is divided into four categories

1. Artha - Giving of resources ( food, clothing, shelter, money, energy, time, sharing one's relationships and acquaintances)

2. Maitri - Giving of loving kindness

3. Pala - Giving of protection, encouragement, enthusiasm

4. Dharma - Giving of wisdom and compassion teachings and practices

From this simple survey, one can see that the Perfection of Generosity goes well beyond a mere act of sharing a bite of food, or the willingness to loan ones car to a friend. We must consider Generosity in a very deep and subtle way.

When perfected, we have mastered our own actions, and brought down the wall of dualistic thinking, seeing all beings as oneself.

There is giving of both "inner and outer wealth. Outer wealth includes one's country, wife, and children. The Sutras abound with stories of people giving up their wives and children. A few years ago, a laywoman also resolved to give up her husband, but nobody wanted him! From this you can see that a husband is not that easy to give away. Inner wealth refers to one's own head, brain, eyes, marrow--parts of one's own body." (EDR V 212)

"What is meant by the giving of Dharma. It is to speak the Dharma to benefit living beings, to teach and transform all living beings by explaining the Buddhadharma for them. Of all offerings, the Dharma-offering is supreme. . . ." (DFS II 132)

Good man, amongst all offerings, the Offering of Dharma is most supreme. This is the offering of cultivating according to the teachings, the offering of benefiting living beings, the offering of gathering in living beings, the offering of standing in for living beings who are undergoing suffering, the offering of diligently cultivating good roots, the offering of not renouncing the karma of the Bodhisattva and the offering of never forsaking the Bodhi mind. (UW 59)

"If someone encounters a frightening experience and you comfort them and deliver them from distress and terror, you have made a gift of fearlessness." (EDR V 215)

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The Personification of Wisdom

Ch'an Master Huei Guang Chants the Mantra of 

Manjushri Bodhisattva

MP3

Click on picture for a description of Manjushri

Link for a Manjushri Sadhana called:

A MEDITATION UPON ORANGE MANJUSHRI (Front Generation) By the Fifth Dalai Lama (1617-1682)

Click here for an Explanation of the Manjushri Sadhana 
By Venerable Thubten Chodron

Compassion

As Kalu Rinpoche (d. 1989) said in Luminous Mind:

Compassion, Kindness, and Love together form the essential Mahayana attitude. Their foundation is a non self-cherishing frame of mind oriented towards others, aspiring to the well-being and happiness of all other beings, whether human or non-human, friends or enemies.

There are 3 kinds of compassion:

·         1. Compassion with reference to beings.

It arises when we perceive the suffering of others. It is the first kind of compassion to arise, and causes us to strive deeply to do everything we can to help all those who suffer. It emerges when we perceive the pain and sufferings or others.

This form of compassion is marked by our no longer being able to remain unmoved by the suffering of beings and by aspiring to do everything possible to help alleviate their suffering.

·         2. Compassion with reference to reality. 

It arises when we have a genuine experience of the power of ignorance; when we actually perceive how beings create their own suffering. This compassion occurs when we really see how others strive to be happy and avoid suffering but how, not understanding the causes of happiness nor the means of avoiding suffering, they produce more causes of suffering and have no idea how to cultivate the causes of happiness. They are blinded by their ignorance, their motivations and actions contradict one another.

Through understanding the illusory nature of reality, genuine perception of this situation beings forth this 2nd type of compassion, which is more intense and profound than the1st kind.

·         3. Compassion without reference.

It retains no notion of subject, object, or intention.  It is the ultimate form of a Buddha's or great Bodhisattva's compassion and depends upon the realization of emptiness. There is no longer any reference to a 'me' or 'other'.

This compassion opens naturally and spontaneous.

It is important to be familiar with these 3 types of compassion; to understand their order, and to being to work at the first level, which is the most accessible to us.

Clear understanding extends our radiance towards all, without distraction, while incomplete understanding limits us to those touched by misery. In fact, we easily have compassion for the poor, but we think the rich, the powerful and those who appear happy need not be objects of compassion.

Right Compassion is directed toward all beings, including the rich and powerful.

Like all beings, they have been our mothers and fathers in past lives; each has his or her suffering. Their present situation, their wealth or power, results from previous positive karma, but they are no less marked by a strong sense of ego and by many afflictions.

It has been said by Buddha Shakyamuni,  "Desire is wealth's companion. Harmful actions are the companions of the powerful."

Desire and Harmful actions lead them to lower realms and consequent suffering, so these people should be special objects of our compassion.

At first, we try through meditation to engender compassion and cultivate the wish to help a person toward whom it is easy to feel this way.  Afterward, we expand this attitude of love-kindness to others, to everyone we meet in out daily life, then little by little, to all humans and nonhumans, and finally, even toward those for whom it is most difficult, our enemies and those who hate us, without exception.

Bodhisattva Vow

Introduction

What makes someone a Mahayana Buddhist is her or his dedication to the ultimate welfare of other beings.

May I attain Buddhahood for the benefit of all sentient beings.

This is the root Mahayana aspiration. No one has to take this vow, but the decision to adopt it is a turning point in anyone's practice.  It is usually based on the conclusions that we reach after extensive analysis and profound insight into the nature of existence and of our own origins.

Khenpo Karthar, who is the abbot of Karma Triyana Dharmachakra, has said that it is important that we recognize the distinction between feeling loving-kindness to others, acting out of general compassion for others, and this special bodhisattva aspiration.  For in taking this vow, we voluntarily give up the pursuit of individual enlightenment except that it may benefit all sentient beings in their quest for enlightenment.

The Bodhisattva Vow

May I assist all sentient beings to attain Buddhahood, and may I be the last one to attain Buddhahood when all sentient beings have attained Buddhahood, as did Avalokiteshvara (Tib.Chenresi) pictured here.

It is not possible to succeed on the Mahayana path without keeping in mind the 64 bodhisattva vows.  They are found in Highway for Bodhisattvas (Tib.: Jangchub Shunglam) by Je Tsongkapa (1357-1419) which contains Asanga's root text along with a commentary.

  

In it are the definition and types of bodhichitta, the types of morality, the types of vows and how bodhisattva vows are taken, an explanation of the eighteen root bodhisattva vows and the forty-six secondary ones; the four factors that cause one to break bodhisattva root vows, how the vows are broken, how they may be lost; how to keep them, how to restore them, and all the benefits of keeping the bodhisattva vows.

May I be a guard for all those who are protector-less,

A guide for those who journey on the road,

For those who wish to go across the water,

May I be a boat, a raft, a bridge.

For all those ailing in the world,

Until their every sickness has been healed,

May I myself become for them

The doctor, nurse, the medicine itself.

~ Shantideva (more of his famous aspiration poem below)

On Bodhicitta, The Compassionate Heart of the Enlightened Mind

It is the supreme elixir

That overcomes the sovereignty of death.

It is the inexhaustible treasure

That eliminates poverty in the world.

It is the supreme medicine

That quells the world's disease.

It is the tree that shelters all beings

Wandering and tired on the path of conditioned existence.

It is the universal bridge

That leads to freedom from unhappy states of birth.

It is the dawning moon of the mind

That dispels the torment of disturbing conceptions.

It is the great sun that finally removes the misty ignorance of the world.

   ~ from Bodhisattvacharya Avatara by Shantideva (700 CE)

The Difference Among Caring (Skt. maitri, Pali metta,) Compassion, and Bodhicitta

Khenchen Konchog Gyaltshen Rinpoche explains:

"Loving-kindness and compassion alone are not bodhicitta. They constitute the critical foundation for bodhicitta, but should not be mistaken for the mind of enlightenment itself. Some places say that compassion is the same as bodhicitta, but this is not always so. There are many beings, even animals, who have love and compassion, but they do not have bodhicitta. On the other hand, if you have bodhicitta, then compassion and loving-kindness are definitely also present as they are its predecessors. So, in order to cultivate bodhicitta properly, it is important to study and practice these two first.

Plant the seed of bodhicitta in the well-ploughed ground of your mind that has been fertilized with compassion and moistened with loving-kindness."

~ courtesy Ani Trinlay

What does a bodhisattva look like? 

"When the 16th Karmapa came to America, at one time he was asked, "Are there other emanations of bodhisattvas in the world? For example, do they exist in our society, in countries like America and Europe, and so on?" 

In answer, His Holiness said, "There are a lot of them. They are all over the place. But they are difficult to recognize. They are not necessarily going to look like me. They are not necessarily going to have a shaven head, wear the robes of a Buddhist monk, and so on."  

~  Khenpo Karthar Rinpoche. Densal, Spring/Summer 2000 [v.15, n.1] 9. 

18 bodhisattva vows and 46 corollaries following from them.

Corollaries or Vows that Follow from the Bodhisattva Vow:

We pledge to AVOID:

1. Praising yourself and belittling others because of your attachment to receiving offerings, being respected and venerated as a teacher, and gaining profit in general.

2. Not giving material aid or teaching the Dharma to those who are pained with suffering and without a protector because of your being under the influence of miserliness and wanting to amass knowledge for yourself alone.

3. Not listening to someone who has previously offended you but who declares his offense and begs forgiveness, and holding a grudge against him.

4. Condemning the teachings of the Buddha and teaching distorted views.

5. Taking offerings to the Three Jewels of Refuge for yourself by such means as stealth, robbery or devious schemes.

6. Despising the Tripitaka and saying these texts are not the teaching of the Buddha.

7. Evicting monks from a monastery or casting them out of the Sangha even if they have broken their vows, because of not forgiving them.

8. Committing any of the five heinous crimes of killing your mother, your father, an Arhat, drawing blood intentionally from a Buddha or causing a division in the Sangha by supporting and spreading sectarian views.

9. Holding views contrary to the teachings of the Buddha such as sectarianism, disbelief in the Three Jewels of Refuge, the law of cause and effect, and so forth.

10. Completely destroying any place by means of fire, bombs, pollution and black magic.

11. Teaching Sunyata to those who are not ready to understand it.

12. Turning people away from working for the full enlightenment of Buddhahood and encouraging them to work merely for their own liberation from suffering.

13. Encouraging people to abandon their vowed rules of moral conduct.

14. Causing others to hold the distorted views you might hold about the Hinayana teachings, as well as belittling the Hinayana teachings and saying that their practice does not lead to Nirvana.

15. Practicing, supporting or teaching the Dharma for financial profit and fame while saying your motives are pure and that others are pursuing Dharma for such base aims.

16. Telling others, even though you may have very little or no understanding of Sunyata, that if they obtain as profound an understanding as you have, that then they will become as great and as highly realized as you are.

17. Taking gifts from others and encouraging others to give you things originally intended as offerings to the Three Jewels of Refuge.

18. Taking anything away from those monks who are practicing meditation and giving it to those who are merely reciting texts.

     ~ from The Complete Six-Session Guru-Yoga Primer, 

      courtesy K. McD.

Some related links:

Ven. Thrangu Rinpoche on the ever-renewable nature of the vow.

Taitaku Pat Phelan

Taking the vows:  S. Gilman's pilgrimage.

                                  

Thirty-Seven Practices of a Bodhisattva, or "What a Bodhisattva Does," a colloquial version explaining the classical text by the Sakyapa, Thogmed Zangpo (1245-1369) a.k.a. Ngulchu T'oh-meh.

bodhichitta: An attitude of compassion towards other beings that can be aroused through contemplation and and meditation.

[SOURCE: www.khandro.net/Bud_bodhisattva_vow.htm]