The DALAI LAMA frequently weeps whenever He speaks deeply about SUPREME BODHICITTA: http://www.youtube.com/watch?v=Nn46qZlU3T0&feature=related 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

SUPREME BODHICITTA

 

by Most Venerable Gyudmey-Segyu Khensur, Sera Je Khen Rinpoche, Geshe Lobsang Delek

(Most precious: Human body meets Dharma) We have obtained this precious human body that is so difficult to find, and we have met the peerless teachings of the Buddha. Having these two conditions come together is exceedingly rare and there is no guarantee we will find ourselves in similar circumstances soon. Having attained this human rebirth and met the teachings, we should always engage in activities that make our life happy and meaningful.

(Lost opportunity) Why must we make this human life meaningful? This is because if we spend our entire human rebirth immersed in the activities aimed at achieving the temporary happiness of this life alone, we will have wasted this opportunity. This has been explained by all the great masters such as Lord Buddha, Venerable Asanga and the Protector Nagarjuna.

(Keeping the body well) Firstly, we need to take good care of our body and mind so that we are able to practise the dharma over the long term. By ensuring our physical and mental health, we are protected and establish a stable basis upon which to engage in the practices of dharma, purifying our mind and collecting virtue.

(Not to harm and to benefit) By cultivating a stable intention that wishes to benefit every sentient being, and establishing a determination never to harm any living creature, one will find that wherever one travels and whomever one meets, the mind remains  naturally peaceful and undisturbed.

We must cultivate an attitude that all beings, not just those of the human realm, are immeasurably kind and precious. Then whatever sentient being we encounter, we will automatically give rise to a feeling of appreciation and closeness.

(Best uses of human body) There are two aims to which we need to direct ourselves constantly. Firstly, the temporary aim of achieving higher rebirths in the god and human realms from lifetime to lifetime.  Secondly, the ultimate aim in which we should strive towards is the attainment of full and complete enlightenment, Buddhahood.  If we manage to direct our activities to the achievement of these goals, then our human life will become rich and meaningful.  But, in order to accomplish this, we need a stable practice of the Buddhadharma, which in turn requires a complete study of its philosophy.

(Supreme Bodhicitta) The very heart of the dharma can be said to be the practices of refuge and bodhicitta. In the texts, it is said that, if bodhicitta is generated, we will migrate from happy rebirth to happy rebirth.   Since bodhicitta accomplishes all our temporal and ultimate goals, we must constantly strive to engage in the practices that bring it forth.

(How to generate Bodhicitta) In order to generate bodhicitta, there are two primary systems of instruction explained in the texts.  The first lineage passed from Lord Buddha to Venerable Manjushri  and then to the Protector Nagarjuna. Shantideva was a holder of this lineage of instruction and the Precious Lord Atisha also received it.  This method is known as the instruction of equalizing and exchanging oneself with others (*).

The next lineage of instruction for the generation of bodhicitta passed from Lord Buddha to Maitreya , through the lineage of Arya Asanga and then also to Lord Atisha. This instruction is known as the sevenfold cause and effect method (**).  We are blessed with two sets of precious instructions that are easy to understand and practice, and which allow us to effectively bring forth bodhicitta. Since we have these two extraordinary methods available, we must earnestly strive to meditate on and study these teachings. If we do this, our precious human rebirth will become meaningful and we will not have to lament a lost opportunity at the time of death.

(Ecumenical open-heartedness) Finally, it is important to, like His Holiness the Dalai Lama, cultivate an attitude of genuine respect towards all religious traditions.  If we combine this with our practice of bodhicitta, we can establish peaceful and harmonious relationships with everyone.

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Postscript / Notes:

The 2 ways of generating Bodhicitta:

     A)           **Sevenfold Cause and Effect

            Equanimity: All beings are Equal in that they all want and have the right to be happy

i)                    Recognising all beings have for countless times been our mothers in past births

ii)                   Remembering their unrepayable kindness as mothers

iii)                 I want and need to repay their great kindness

iv)                I want to establish them in every happiness ( “Love” )

v)                  I want to remove every suffering from them ( “Compassion” )

vi)                I, myself, will take on this responsibility even if this means using unspeakable effort

            and countless time into the future

vii)       The only way I can do this perfectly is to become a Buddha: So, may I attain

            perfect Buddhahood for the sake of all mother sentient beings.

 

 

B)         *Equalizing and Exchanging self with others 

                   Equanimity: All people whom I dislike are but reflections of my own Anger; all people    

                   whom I have attachment to are but reflections of my own Greed-Attachment;

                   all people whom I am indifferent to are but reflections of my own Ignorance.            

i)                    All suffering happens because of selfishly-cherishing oneself

ii)                   Therefore, I pray wholeheartedly to take on all the sufferings of all beings always

            so that I can destroy the self-cherishing attitude

iii)                 Meditate sufferings of all in the form of black smoke breathed into and destroying

            the black-dot of self-cherishing in one’s heart

iv)                All happiness happens because of fully-cherishing others

v)                  Therefore, I pray wholeheartedly to give every happiness to all beings so that I

            can fully master the attitude of fully-cherishing others

vi)          Meditate happiness in the form of white light breathed out and giving all blessings

            and happiness to all beings

vii)         The only way I can do this perfectly is to be a Buddha. Therefore, may I attain

            perfect Buddhahood for the sake of all mother sentient beings.

 

 

Most Venerable Gyudmey Khensur Lobsang Delek

 

About Most Venerable Gyudmey Khensur Lobsang Delek:

Khensur Rinpoche is the Abbot Emeritus of the Tantric College of Lower Lhasa and has again

been re-appointed by HH the Dalai Lama to the prestigious position of the 100^th Abbot of

Segyu Monastery. Rinpoche is the teacher of literally thousands of monks especially in Sera

Je Monastery, one of the Three Great Seats of Learning in the Gelugpa tradition. Rinpoche is

a deeply respected Teacher of many Dharma centres around the world. Together with HH

the Dalai Lama and HH the 100^th Ganden Trisur (Supreme Head Emeritus of the Gelugpa

tradition), Khensur Rinpoche is one of the esteemed Teachers of Phuntsok Cho Ling

(CAS), a Buddhist centre recently established in Malacca, Malaysia and affiliated to the

Charitable Assistance Society ( CAS – www.casotac.com ) and Camden Education Center

(www.camden.edu.sg) in Singapore.      

 

 

       Four Thoughts that Change-Train the Mind:

1. Precious Human Rebirth

1a) Cause: It takes great accumulation of good to attain a Human Rebirth

1b) Number: Humans are numerically few relative to beings in other realms

1c) Function: Humans are uniquely poised to practice the Dharma and to derive benefit including Buddhahood from

Dharma practic

2. Death & Impermanence

2a) Eventual: Death inevitably claims all who lives

2b) Random: Death strikes anytime

2c) Only Dharma: When Death comes, only our Dharma practice, Guru and the Triple Gem will help

( Insert A - Contemplating the above, we, therefore, take refuge in the Guru and Triple Gem.

Insert B – After having taken refuge, we need to note the Law of Karma )

        3. Karma

3a) Perfect: Good begets good; Bad begets bad – only Time / the Object / Motivation will affect this.

3b) Avoiding the 10 Non-Virtuous Paths; contemplate how they lead to suffering

3c) Cultivating the 10 Virtuous Paths; contemplate how they lead to happiness

4. Renunciation

4a) Suffering of Change:

Ø Cultivating the 10 Virtuous Paths lead to rebirth into the 3 Higher Realms.

Ø The 3 Higher Realms are marked mainly by the Suffering of Change.

Ø We, therefore, renounce even rebirth into the 3 Higher Realms.

4b) Suffering of Suffering:

Ø Committing the 10 Non-Virtuous Paths lead to rebirth into the 3 Lower Realms.

Ø The 3 Lower Realms are marked mainly by the Suffering of Suffering.

Ø We, therefore, renounce even rebirth into the 3 Lower Realms.

4c) Suffering of Aggregates:

Ø Non-recognition of Intrinsic Awareness ( or “Rigpa” ) / Not

· realizing Dependent Arising ( or “Emptiness” )necessarily

· involves the functioning-effects of the Aggregates.

Ø From the functioning-effects of the Aggregates, rebirth into any of the 6 Realms or Samsara is inevitable.

Suffering ensues.

Ø We, therefore, renounce Samsara totally.

( Insert contemplation on the Twelve Links )

          Bodhicitta:

Aspiring Bodhicitta

A) Seven-Point Cause and Effect

Equanimity: All beings are Equal in that they all want and have the right to be happy

i) Recognising all beings have for countless times been our mothers in past births

ii) Remembering their unrepayable kindness as mothers

iii) I want and need to repay their great kindness

iv) I want to establish them in every happiness ( “Love” )

v) I want to remove every suffering from them ( “Compassion” )

vi) I, myself, will take on this responsibility even if this means using unspeakable effort and countless time into the future

vii) The only way I can do this perfectly is to become a Buddha: So, may I attain perfect Buddhahood for the sake of all mother sentient beings.

B) Mind Training

i) All suffering happens because of selfishly-cherishing oneself

ii) Therefore, I pray wholeheartedly to take on all the sufferings of all beings always so that I can destroy the self-cherishing attitude

iii) Meditate sufferings of all in the form of black smoke breathed into and destroying the black-dot of self-cherishing in one’s heart

iv) All happiness happens because of fully-cherishing others

v) Therefore, I pray wholeheartedly to give every happiness to all beings so that I can fully master the attitude of fully-cherishing others

vi) Meditate happiness in the form of white light breathed out and giving all blessings and happiness to all beings

vii) The only way I can do this perfectly is to be a Buddha. Therefore, may I attain perfect Buddhahood for the sake of all mother sentient beings.

Application Bodhicitta

i) To attain Buddhahood for all, I will accumulate boundless merit through GENEROSITY

ii) To attain Buddhahood for all, I will accumulate boundless merit through DISCIPLINE-PRECEPTS

iii) To attain Buddhahood for all, I will accumulate boundless merit through PATIENCE

iv) To attain Buddhahood for all, I will accumulate boundless merit through PERSEVRANCE

v) To attain Buddhahood for all, I will accumulate boundless merit through MEDITATIVE ( CONCENTRATION-AWARENESS )

vi) To attain Buddhahood for all, I will attain Perfect View of Emptiness through cultivating WISDOM

Uncommon Bodhicitta

i) Accumulating the above takes countless aeons.

ii) I cannot bear the suffering of all mother beings meantime while I am accumulating the above for them.

iii) Therefore, I need to find a way of attaining Buddhahood fastest for them.

iv) This way is to enter into and practice the Vajrayana. 

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For FULL details of the above Teachings, visit CASOTAC weblink to Lam Rim Meditation:

http://www.casotac.com/lamrim.html (click on this link)

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