Part 4: The Method
Training in Aspiration Bodhicitta
སྨོན་སེམས་སྦྱོང་བ།
smon sems sbyong ba
Chapter Summary
The twelfth aspect of bodhicitta teaching—how to train after cultivating the aspiration to achieve enlightenment for all beings. Five trainings protect, strengthen, and deepen bodhicitta: not forsaking sentient beings, recollecting bodhicitta's benefits, gathering the two accumulations, practicing the enlightened mind repeatedly, and avoiding the four unwholesome deeds while adopting the four wholesome deeds.
Generating is like lighting a flame. Training in is learning to keep it burning — through wind, through rain, through all the conditions that conspire to extinguish it. The previous chapter kindled the wish to achieve enlightenment for all beings. This chapter asks: How do you protect that wish? How do you strengthen it? How do you prevent it from fading back into the comfortable habits of self-concern?
Gampopa presents five trainings that address exactly these questions:
The Five Trainings
The summary:
Not forsaking sentient beings from one's heart, Recollecting the beneficial effects of that mind, Gathering the , Practicing the enlightened mind repeatedly, and Accepting the four virtues and rejecting the four nonvirtues— These five comprise the training in .
Each training serves a specific purpose:
- Not forsaking sentient beings — Method for not losing
- Recollecting benefits — Method by which does not weaken
- Gathering accumulations — Method for increasing 's strength
- Practicing repeatedly — Method for deepening
- Four virtues and nonvirtues — Method for not forgetting
1. Not Forsaking Sentient Beings from One's Heart
This is the method for not losing .
The Naga King Anavatapta-Requested Sutra says:
A who possesses one quality holds all the excellent qualities of the Buddhas. What is that one quality? A mind which does not forsake anyone from one's heart.
What Does "Forsaking" Mean?
Suppose someone acts unfavorably toward you. You adopt an attitude of distance, have no concern for them, and would refuse to help them even if a chance arose—would refuse to protect them from harm. That is forsaking sentient beings.
Does "forsaking" mean all sentient beings or just one? Even Hearers and Solitary Realizers do not forsake all sentient beings—neither do the hawk and wolf (even animals care for some beings). Therefore, if one forsakes even one being and does not apply the antidote within a session, is lost.
It is completely unreasonable to forsake sentient beings while claiming to be a and maintaining other trainings. This is like killing one's only child and then accumulating wealth on his behalf.
Special Attention to Those Who Harm You
One will not give up this attitude toward those who benefit you—but there is danger of giving it up regarding those who harm you. To them especially, one should cultivate compassion and make efforts to bring them benefit and happiness. This is the tradition of the Noble Ones:
When harm has been done in return for good deeds, Even then it is to be answered by great compassion. The excellent beings of this world Return a good deed for an evil one.
2. Recollecting the Beneficial Effects of Bodhicitta
This is the method by which does not weaken.
The Lamp for the Path to Enlightenment says:
The quality of cultivating The mind of aspiration Was explained by Maitreya In the Planting the Noble Stalk Sutra.
In that sutra, the benefits of are illustrated through about 230 similes, abbreviated into four categories:
Benefits for Oneself
"O one of noble family! is like the seed of all the Buddhas' qualities."
"It dispels all poverty like Vaisravana (god of wealth)."
Benefits for Others
"It fully protects all migrators like a shelter."
"It supports all sentient beings so it is like ground."
Cutting Off Unfavorable Conditions
"Because it is victorious over all the enemies of afflicting emotions, it is like a spear."
"It completely cuts the tree of suffering like an axe."
Establishing Favorable Conditions
"It accomplishes all aspirations like the noble vase."
"It accomplishes all wishes like the precious, wish-granting jewel."
When one recollects all these virtues, one will cherish this precious highly. One sustains this mind without weakening. Therefore, one should persistently recollect all these beneficial effects—at least once every session.
3. Gathering the Two Accumulations
This is the method for increasing the strength of .
The Lamp for the Path to Enlightenment says:
The accumulation of and wisdom Is the nature of the cause of perfection.
Accumulation of : The ten virtuous activities, the four methods of gathering disciples, and so forth—all related to skillful methods.
Accumulation of Primordial Wisdom: These same practices realized as being fully free from the three spheres (agent, action, object)—related to perfect wisdom.
Gathering the establishes the power of in one's mind. Therefore, persistently gather them. Even by reciting one short mantra one can gather both accumulations—so this should be done at least once each session.
The Speech to an Assembly says:
Today, how should I accumulate and wisdom? How can I benefit sentient beings? Bodhisattvas constantly contemplate in this way.
4. Practicing the Enlightened Mind Repeatedly
This is the method for deepening .
The Lamp for the Path to Enlightenment says:
After developing , One should make a great effort to deepen it.
Three practices deepen :
A. Practicing the Mind of the Cause of Enlightenment
Persistently develop loving-kindness and compassion toward all beings—at least once each session.
B. Practicing the Mind of Actual Enlightenment
The desire to obtain enlightenment for the benefit of sentient beings. Contemplate this three times in the daytime and three times at night.
Use the detailed ceremony for cultivation of , or at least repeat the following once each session:
I take refuge in the Buddha, the Dharma, and the Sangha until I achieve enlightenment. By the of generosity and other good deeds, may I attain enlightenment for the benefit of all beings.
C. Practicing the Mind of the Action of Enlightenment
Two subdivisions:
Practicing the attitude of benefiting others: Cultivate the mind to dedicate and give your body, wealth, and all the virtues of the three times for others' benefit and happiness.
Practicing purification of one's own mind: Always watch your moral ethics and abstain from evil deeds and afflicting emotions.
5. Rejection of the Four Unwholesome Deeds and Acceptance of the Four Wholesome Deeds
This is the method of not forgetting .
The Lamp for the Path to Enlightenment says:
One should fully protect the training as it is explained in order to recollect this even in other lifetimes.
Where is this training explained? The Kashyapa-Requested Sutra:
Kashyapa, the who possesses four qualities will forget ...
Kashyapa, the who possesses four qualities will remember immediately upon birth in all other lifetimes until he obtains the heart of enlightenment.
The Four Unwholesome Deeds (Causes of Forgetting Bodhicitta)
1. Deceiving the lama and those worthy of worship
When one deceives the spiritual master, abbot, master, or one worthy of offerings by telling a lie with an insincere mind, is lost if the antidote is not applied within a session—whether they are aware of the lie or not, whether they are pleased or not, whether the lie is big or not, whether they are actually deceived or not.
2. Causing remorse in others when remorse is not appropriate
When someone performs virtuous deeds and you intend to make them regret it, is lost if the antidote is not applied within a session—whether they actually feel remorse or not.
Note: Some masters specified this applies to virtuous Mahayana actions; others said either Mahayana or Hinayana actions. For example: if someone practices generosity but you cause them to regret it by pointing out they might go hungry tomorrow—this causes inappropriate remorse.
3. Through aversion, saying improper words about a
When, with hatred, you use improper words with a person who has cultivated , is lost if the antidote is not applied within a session—whether you expressed ordinary faults or faults of the Dharma, whether directly or indirectly, whether specific or not, whether gently or harshly, whether they heard it or not, whether they were pleased or not.
4. Behaving deceitfully toward sentient beings
When, with deceit, you commit fraud toward any sentient being, is lost if the antidote is not applied within a session—whether they were aware of it or not, whether it caused harm or not.
The Four Wholesome Deeds (Antidotes)
1. Not telling lies consciously even at the risk of one's own life
This is the antidote to the first unwholesome deed. Desist from consciously telling lies, even at the risk of your life.
2. Establishing all sentient beings in virtue, particularly in the virtues of the Mahayana
This is the antidote to the second unwholesome deed. Instead of causing remorse about virtuous deeds, actively establish beings in virtue.
3. Seeing bodhisattvas as Buddhas and proclaiming their qualities in all the ten directions
This is the antidote to the third unwholesome deed. Instead of speaking badly of bodhisattvas, see them as Buddhas and make efforts to proclaim their virtues.
4. Maintaining the altruistic attitude toward all sentient beings
This is the antidote to the fourth unwholesome deed. Instead of deceiving beings, sincerely wish to benefit others without considering your own profit.
Summary
These five trainings ensure that —the precious wish to achieve enlightenment for all beings—is not lost, does not weaken, increases in strength, deepens, and is not forgotten even in future lifetimes.
Study Questions
The first training states that if you forsake even one sentient being and do not apply the antidote within a session, bodhicitta is lost. Is there someone in your life you have effectively given up on — someone toward whom you feel no wish to help or protect? What would it take to reopen your heart toward them?
The four unwholesome deeds that cause forgetting bodhicitta include deceiving your teacher, causing others to regret their virtuous actions, speaking badly of bodhisattvas, and behaving deceitfully toward beings. Which of these four do you recognize as a particular risk in your own conduct?
The training instructs you to respond to harm with great compassion — "returning a good deed for an evil one." Think of a situation where someone harmed you. What would it actually look like to respond with compassion rather than withdrawal or resentment? What internal shift would that require?
Gathering the two accumulations — merit and wisdom — is described as the method for increasing bodhicitta's strength. How do you currently understand the relationship between these two, and which one feels more developed in your practice? What would it mean to cultivate the other?
The chapter emphasizes practicing bodhicitta "repeatedly" — at least once each session, three times in the daytime and three times at night. What practical obstacles prevent you from this kind of regular recollection, and what simple structure could you put in place to support it? --- *This is the tenth chapter, dealing with training in aspiration bodhicitta, from The Jewel Ornament of Liberation, the Wish-fulfilling Gem of the Noble Teachings.*