How to Develop Bodhicitta Course Topics€¦ · How to Develop Bodhicitta DISCOVERING BUDDHISM (c) Eddie Peet 2020. All rights reserved. Langri Tangpa Centre Study Notes 1 An 8-week

How to Develop Bodhicitta DISCOVERING BUDDHISM

(c) Eddie Peet 2020. All rights reserved.Langri Tangpa Centre Study Notes 1

An 8-week Discovering Buddhism course withregistered FPMT teacher, Eddie Peet

How to Develop Bodhicitta

2020

Course Topics

• Impartiality and compassion

• Developing bodhicitta

• The perfections and the vow

Today’s Outcomes

• Compassion

• Bodhicitta• Definition

• Types

• Benefits

• Techniques

Suggested Reading

Jetsun Lama Tsong Khapa said…

hen you’ve meditated thus and feel not even a moment’s wish for the good things of cyclic life and when you begin to think both night and day of achieving freedom, you’ve found renunciation.

– Three Principle Aspects of the Path, v5

Extending Our Wish for Freedom

OUR OWN FREEDOM

Depends upon a deep and pure self-compassion imbued with wisdom

ALL OTHERS FREEDOM

Depends upon us extending our compassion to every living being

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The Arya Nagarjuna said . . .

he fruit of enlightenment solely forothers welfare

Grows from the sprout of the mind of enlightenment

Which has a root of firm compassion.

This is what conquerors' children cultivate.

– The Essay on the Mind of Enlightenment Compassion A virtuous mind that wishes others to be free from suffering

Beginning, Middle and End

• Start to practice

• Continue the practice

• Accomplish the practice

Observing Mere Living Beings

Every sentient being lacks control

Observing Phenomena

Every sentient being is subject to change

Observing the Unobservable

Every sentient being is empty of inherent existence

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Great Compassion

A virtuous mind that wishes to protect all living beings from their suffering

For the sake of others,

wishing to attain complete,

perfect enlightenment

Defining Bodhicitta

When is Bodhicitta Authentic?

When it arises naturally without effort and remains constant

The Arya Shantideva said . . .

he bodhicitta, in brief, should beunderstood to be of two types:

The mind that wishes for enlightenment,and the mind that ventures to attain it.

As is understood by the distinctionbetween wishing to go and actually going,so the wise understand in turn the distinction between these two.

– Engaging in the Bodhisattva Deeds, Ch1: v15-16

Classifying Bodhicitta by Entity

1. Wishing Bodhicitta

a) Mere wish

b) Committed wish: “from this day forward I will not forsake this aspiration”

2. Engaging Bodhicitta

The Arya Shantideva said . . .

s long as space abides,

As long as sentient beings abide,

May I too abide,

To dispel the suffering of all living beings.

– Engaging in the Bodhisattva Deeds, Ch 10: v55

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Bodhicitta of the Paths and Grounds

As for this: earth, gold, moon, fire, treasure, jewel mine,

ocean, vajra, mountain, medicine, friend,

wish-fulfilling gem, sun, song, king, treasure-vault,

highway, seed, spring, lute, river, and cloud:

These are the 22 aspects.

The Buddha said . . .

f whatever merit there is

In the spirit of enlightenment had form

It would fill the entire vault of the sky

And then exceed it.

– The Questions of the Householder Viradatta Sutra

The Benefits of Bodhicitta

1. It reduces selfishness

2. There is less worry

3. We naturally become content and happier

4. Our joy attracts others

5. Life becomes truly meaningful

Arya Shantideva said . . .

t is the supreme gold-making elixir, For it transforms the unclean body we have taken

Into a priceless jewel of a Buddha-Form.

Therefore firmly seize this Awakening Mind.

– Engaging in the Bodhisattva Deeds, Ch1: v10

Methods for Development

Common1. Atisha’s

seven cause and effect personal instruction

2. Shantideva’sequalizing and exchanging

Uncommon3. Lama Tsong-

Khapa’s eleven point method

Todays Topics

1. Three types of equanimity

2. Equanimity in the Mahayana

3. Near and far enemies

4. Meditations upon equanimity

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Useful Books

Varieties of Impartiality

1. Impartiality of feeling

2. Equanimity with respect to application

3. Immeasurable impartiality

Impartiality of Feeling

Feelings that are neither pleasant or unpleasant

Equanimity with Respect

to Application

A mental state preventing lethargy and excitement from arising

Immeasurable Impartiality

Promotes the aspect of balance toward beings

1. Envisioning impartiality

2. Supreme impartiality

Types of Impartiality

Small Scope

Imagining that all beings have overcome their afflictions towards one another

Middle Scope

We overcome our attachment and anger towards others

Great Scope

We overcome favouritism when directing love and compassion towards others

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Immeasurable Impartiality / Equalising

IMPARTIAL EQUANIMITY

The feeling of equal emotion regarding others

EQUALISING SELF WITH OTHERS

The feeling that there is no difference between ourselves and others.

Jigme Lingpa said . . .

mpartiality is freedom from attachment and hostility,

When sides and factions are all seen as equal,When enemy and friend and neither, are all treated with an evenhanded kindness.We should practice these four attitudes, rememberingThat all is without true existence

Why Develop Impartiality?

To overcome the major sources of our afflictions towards all limited beings

An Equanimity Prayer

“ ow wonderful it would be if all sentient beings were to abide in

equanimity, free of bias, attachment and anger.

May they abide in this way.

I shall cause them to abide in this way.

Please Guru Buddha, inspire me to be able to do this”

Near and Far Enemies

The near enemy

• Indifference based on worldly life

• Apathy based on worldly life

• Not noticing the faults or qualities of others

The far enemy

• Anger and malice

• Cruelty

• Jealousy

• Partiality, prejudice, and

anger

Jetsun Lama Tsong Khapa said . . .

rom the outset establish an even-minded attitude, eliminating the bias which comes from attachment to some living beings and hostility to others. Otherwise, any love or compassion you feel will be biased; you will never feel unbiased affectionate love or compassion. So, cultivate impartiality.

– Lamrim Chenmo; vol2,p36

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The Objects of Impartiality

1. Someone who has neither helped or harmed us

2. A friend

3. An enemy

4. All living beings

First Approach of Kamalashila

- Kamalashila’s Second Stages of Meditation

1. All equally want happiness and do not want suffering

2. It’s inappropriate to hold some close and to help them, while keeping others at a distance and not helping or harming them

Second Approach of Kamalashila

1. If I have continuously been reborn throughout beginningless time, all beings have been my friends hundreds of times.

2. To whom should I be attached?

3. To whom should I be hostile?

- Kamalashila’s Second Stages of Meditation

The Arya Nagarjuna said . . .

ne’s father becomes one’s son,

and one’s mother one’s wife,

And the person who was an enemy

becomes a beloved friend.

Thus there is no certainty in cyclic existence.– Letter to a Friend, v66

UncertaintyThe categorisation of

people as friends, enemies, and strangers is

unstable and highly subjective.

The Equality Of All Beings

• Everyone equally wants to avoid suffering

• Everyone equally wishes to be happy

• Everyone equally lacks happiness

• The causes of suffering can be eliminated

• The potential for complete happiness can be actualised

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Todays Topics

Seven cause-and-effect personal instructions in the lineage descended from the Great Elder

Suggested Reading

Jetsun Lama Tsong Khapa said ...

rom the outset establish an even-minded attitude, eliminating the bias which comes

from attachment to some living beings and hostility to others. Otherwise, any love or compassion you feel will be biased; you will never feel unbiased affectionate love or compassion. So, cultivate impartiality.

– Lamrim Chenmo; vol2,p36

The Four Boundless Thoughts

EquanimityReleasing

attachment, anger, and

apathy towards sentient beings

LoveSeeing all

sentient beings as our mother,

recognizing their kindness,

wishing to repay it, and affectionate

love [1-4]

Compassion

[5]

JoyGreat resolve

and bodhicitta

[6-7]

Seven Cause-and-Effect Instruction

of the Aspiration: Affection

1. Recognizing beings as having been our mothers

2. Recalling their kindness

3. Resolving to repay that kindness

of Cultivating the Aspiration:

4. Generating affectionate love

5. Generating great compassion

6. Developing the wholehearted resolve

for Enlightenment:

7. The mind directed toward awakening

Jetsun Lama Tsongkhapa said . . .

ecause cyclic existence is beginningless, your births are also without beginning. Therefore you

have died and been reborn time and time again. There is absolutely no kind of body which you have not assumed in cyclic existence. There is absolutely no place where you have not been born, and there is no person who has not been a relative such as your mother.

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Past Lives and Rebirths

• If one being has been our mother within this lifetime, then everybody has been our mother at some time or another, because everybody is equal.

• If that were not the case, then if one sentient being was never our mother, then no sentient being was ever our mother, because everybody is equal.

1. Recognize Your Mothers

To inspire commonality and solidarity

2. Recall Their Kindness

To inspire gratitude

3. Resolve To Repay Kindness

To inspire reciprocity of affection

Impartial Love

“How wonderful it would be if all sentient beings had happiness and its causes.

May they have these.

I shall cause them to have these.

Please Guru Buddha, inspire me to be able to do this.”

4. Affectionate Love

Inspires recognition of the value of others being happy

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Arya Kamalasila said . . .

oistened by love, your mind becomes like friable, fertile soil

When you plant the seed of compassion, it grows easily and bountifully.

Therefore, after you infuse your mind with love, cultivate compassion.

– Second Stages of Meditation

5. Great Compassion

Inspires recognition that all sentient beings deserve to be free from the all-pervasive suffering of samsara

Impartial Compassion

“How wonderful it would be if all sentient beings were free from suffering and its causes.

May they be free.

I shall cause them to be free.

Please Guru Buddha, inspire me to do this.”

6. Great Resolve

Inspires in us the intention to free others

7. Radical Altruism

Inspires us to give our life over to this intention

Impartial Joy

“How wonderful it would be if all sentient beings were never parted from upper rebirth and liberation’s excellent bliss.

May they never be parted.

I shall cause them never to be parted.

Please Guru Buddha, inspire me to do this.”

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Todays Topics

Equanimity in Shantideva’s equalizing self-and-other method of meditation

Suggested Reading

Uncommon Mahayana Equanimity

1. The relative point of view

– From the point of view of others

– From our own point of view

2. The deepest point of view

From the Point of View of Others 1

You and I are the same, so there is no point in being prejudiced.


Because you and I equally desire happiness, there is no need to discriminate between us


We are the same in that we equally lack genuine happiness and we are the same in that having suffering, we wish to be free of it

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Conclusion

As there is no rational basis at all for me to be biased towards any sentient being, there are no grounds for neglecting the welfare of a single sentient being, and so

I shall care as deeply for you as I care for myself From My Own

Point of View 1

All sentient beings are equally kind to me

and they have all at one time or another been my closest friends and relatives.

From My Own Point of View 2

The kindness of sentient beings is not confined to when they are friends and relatives alone; the kindness when they are enemies is boundless.

From My Own Point of View 3

We are all subject to suffering and impermanence

The Conclusion

Because I cannot distinguish between our desires,

I choose to never be intolerant of your happiness,

and I choose to always help you overcome your suffering, as I do my own


hatever joy there is in the worldArises from wishing for others’ happiness.Whatever suffering there is in the worldArises from wishing for your own happiness.

– Bodhisattvas Way of Life, ch8,v129

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The Deepest Point of View 1

There are no true enemies


Enemies are not permanent and so enemies cannot remain the same


Concepts of “friend, enemy, and stranger” exist in mere name and are mutually dependent

Conclusion

As I have no justification at all to hold grudges against persons that cause me harm,

I must overcome any biased feelings I have towards them,

and ignoring disinterest in their welfare, decide to never neglect them


herefore the Mighty One has said

That the field of sentient beings is similar to a Buddha-field,

For many who have pleased them

Have thereby reached perfection.– Bodhisattvas Way of Life, ch6,v112

The Five Decisions

1I shall stop being partisan

2I shall rid myself of self-cherishing

3I shall make cherishing others my main practice

4I can exchange my attitudes regarding self and others

5

I shall exchange my attitudes regarding self and others

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hat need is there to say much more?

The childish work for their own benefit,

while buddhas work for the benefit of others.

Just look at the difference between them!– Bodhisattvas Way of Life, ch8,v130

Today’s Topics

The first four points in Shantideva’s

‘Equalising and Exchanging self for other’ meditation

Suggested Reading Meditation Sequence

1. Equalising self with others

2. Faults of egocentricity

3. Benefits of cherishing others

4. Exchanging self with others

5. Giving and taking


hen both myself and othersAre similar in that we wish to be happy,

What is so special about me?Why do I strive for my happiness alone?

And when both myself and othersAre similar in that we do not wish to suffer,What is so special about me?Why do I protect myself and not others?

1. Equalising self with others Inspiring empathy

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2. Disadvantages of Self-Preoccupation

To inspire within usrenunciation and compassion

Panchen Lama Choekyi Gyaltsen said

his chronic disease of self-preoccupation

Is the cause of unwanted suffering;

Perceiving this, may I be inspired

To blame, begrudge and destroy

This demon of egocentricity.– Lama Choepa, v91

What is Self-cherishing?

Craving which clings and holds dearly to the self

Synonyms for Self-cherishing

Self-centered – butcher

Self-preoccupation – blind

Egocentric – troublemaker

Selfishness – robber

Geshe Chekawa said . . .

anish the one object of all blame.Meditate on the great kindness of all.

– Seven-point Mind Training, v2

3. Benefits of Cherishing Others

Inspire your own cherishing love

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elf-preoccupation is the doorway to all downfalls,

While cherishing my mothers is the foundation of everything good; Inspire me to make the core of my practice the yoga of exchanging myself for others.

– Lama Choepa, v94

4. Exchanging Self For Others

Inspiring courage

Cherish others as you presently do yourself and Neglect yourself as you presently do others

First Problem

Self and other are different in the same way that blue and yellow are different


elf and others are dependently established;

They are false, like this shore and the other shore.

That shore is not in itself the other shore;

In relation to someone else it is this shore.

The self is not established in and of itself;

In relation to someone else it is other.

Second Problem

Your suffering does not harm me, it’s not my problem

Today’s Topics

Lama Tsongkhapa’s Uncommon Eleven Point meditation

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Suggested Reading Meditation Sequence1. Immeasurable social

equanimity2. Recognise all beings as kin3. Remember their kindness4. Repay their kindness 5. Sameness of self and others6. Disadvantages of egocentricity7. Advantages of cherishing others8. Exchange of self-preoccupation9. Taking sufferings

– Giving everything lovely

10. The whole-hearted resolve11. Radical altruism

-points to Inspire1. Immeasurable equanimity

2. Recognise all beings as kin3. Remember their kindness4. Repay their kindness 5. Sameness of self and others6. Disadvantages of

egocentricity7. Advantages of cherishing

others8. Exchanging self for others9. Taking sufferings

– Giving everything lovely10. Whole-hearted resolve11. Radical altruism

1. Remove bias and balance social reactivity

2. Commonality and solidarity3. Gratitude4. Reciprocity of affection5. Empathy6. Renunciation and

compassion7. Affectionate love

8. Courage9. Courageous compassion

– Selfless love10. Responsibility and purpose11. Action

Geshe Chekawa said . . .

ractice in combination

Both giving and taking.

Commence the taking from your side.

Place these two astride the breath.– Seven-point Mind Training, v2

9. Taking Suffering

Inspiring great courageous compassion

tong-len –

Ho

w t

o M

edit

ate

OneselfFuture

1. Sufferings (effects)

2. Origins (seeds)

3. Obscurations (imprints)

Past & Present

Others

1. Friends

2. Strangers

3. Enemies

4. Everyone

Aryas

Animals etc

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Giving Everything Lovely

Inspires selfless love

tong-len –

Ho

w t

o M

edit

ate

OneselfFuture

Contaminated Happiness

Uncontaminated Happiness

Past & Present

Others

1. Friends

2. Strangers

3. Enemies

4. Everyone

Guru & Buddhas

Bodhisattvas

Insects, animals

10. Wholehearted Resolve

Inspires responsibility and purpose

11. Radical Altruism

Inspires action


herefore O Venerable, compassionate Gurus,

Bless me that all karmic obscurations and sufferings,Of mother migrators ripen upon me right now,And that I may give others my happiness and virtuous deeds,In order that all sentient beings have happiness

– Lama Choepa, v95

Today’ Topics

• The Bodhisattva Vow

• 6 of its 18 root downfalls

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Suggested Reading

What is a vow?A subtle invisible form on a mental continuum, which shapes behavior

Advantages of holding

a vow

1. They help in the struggle to exterminate disturbing emotions

2. They offer excellent guidelines for the types of behavior to avoid

3. They free you from doubt

The Bodhisattva Vow

ntil I reach enlightenment,

I seek refuge in Buddha, the doctrine, and the supreme spiritual community.

Through the collections of merit of my giving, morality, patience, effort, concentration, and wisdom,

May I achieve Buddhahood in order to help all beings.

Taking the vow

“I undertake them”

Transgressing the vow

1. You fail to regard the action as wrong, or you know you are breaking a vow but do not care

2. Not abandoning the thought to do the action again

3. Admiring yourself for having done the action

4. Having no shame or consideration for others

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The 1st Binding Factor

You fail to regard the action as wrong, or you know you are breaking a vow but do not care

The 2nd

Binding Factor

Not abandoning the thought to do the action again

The 3rd Binding Factor

Admiring yourself for having done the action The 4th

Binding Factor

Having no shame or consideration for others

The Root Downfalls

“I cannot attain enlightenment”

Root Downfalls 1 - 6

1. Praising ourselves and/or belittling others

2. Not sharing Dharma teachings or wealth

3. Not listening to others' apologies or striking others

4. Discarding the Mahayana teachings and propounding made-up ones

5. Taking offerings intended for the Triple Gem

6. Forsaking the holy Dharma

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Root Downfall

no.3

Not listening to others’

apologies or striking others

Root Downfall

no.6

Angrily refuting the holy Dharma


7. Disrobing monastics or committing such acts as stealing their robes

8. Committing any of the five heinous crimes

9. Holding a distorted, antagonistic outlook

10. Destroying places such as towns

11.Teaching voidness to those whose minds are untrained

12.Turning others away from full enlightenment

Root Downfall no.9 Holding a distorted, antagonistic outlook

Root Downfall no.12

Turning others away from full enlightenment


13. Turning others away from pratimoksha vows

14. Belittling the shravaka vehicle

15. Proclaiming a false realization of voidness

16. Accepting what has been stolenfrom the Triple Gem

17. Establishing unfair policies

18. Giving up bodhicitta

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Root Downfall

no.15

Proclaiming a false realisation of voidness

Root Downfall

no.18

Giving up bodhicitta

Repairing the Vow

1. Remorse – Eradication

2. Restraint – Turning away from faults

3. Refuge – The foundation

4. Remedy – Applying remedies

Today’s TopicsThe Perfections

Suggested Reading

Paramita

Going beyond the end.

Reaching perfection.

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Sanskrit Paramitas

1. Generosity2. Ethics3. Patience4. Joyous effort5. Concentration 6. Wisdom

– Skillful means– Unshakeable resolve– Power– Exalted wisdom

Perfection of Generosity

Based on nonattachment and the relinquishing of miserliness, generosity is the mind of giving


he thought to give all beings

Everything, together with the fruits of this,

Is said to be the perfection of generosity.

Thus, it is simply a state of mind.– Bodhisattva’s Way of Life; Ch1 v10

Four Types of Generosity

Giving Material

Resources

Giving Love

Giving Fearless-

ness

Giving the

Dharma

Perfection of Ethical Conduct

The attitude of abandoning all thoughts of harming others by relinquishing the egocentric attitude


owhere has the killing of fish

Or other creatures been eradicated.

The attainment of merely the thought to abandon this

Is explained as the perfection of ethics– Bodhisattva’s Way of Life; Ch5 v11

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Three Types of Ethical Conduct

Ethics of restraint from wrongdoing

avoid the natural

negativities and the negativities

by decree

Ethics of accumulating

meritthe ten virtues, six perfections,

shame and embarrassment

Ethics of benefiting

living beingseleven ways:

help those who suffer, those in danger, those homeless etc.

Perfection of Fortitude

The ability to remain resolute and calm in the face of hardship or suffering

Three Types of Fortitude

Patience of learning to

disregard harm inflicted by

others

Patience of learning to accept the

different levels of suffering

Patience of learning to

overcome all adverse feelings

through understanding

the Dharma


o evil is there similar to anger,

No austerity to be compared with patience.

Steep yourself, therefore, in patience,

In various ways, insistently.– Bodhisattva’s Way of Life; Ch6 v2

Wisdom Supports Fortitude

Since all phenomena are selfless, who can harm whom?

Perfection of Joyous Effort

Joyous effort is an attitude that takes delight in virtue

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Three Types of Joyous Effort

Armour-like joyous

effort

The joyous effort of

gathering virtuous dharmas

The joyous effort of

benefiting living

beings

Perfection of Meditative Stability

A mental factor that is capable of abiding one-pointedly on an object of virtue without distraction

Perfection of Wisdom

A mental factor able to correctly discern the object of analysis

Six Paramita & One Cup of Tea

Six in One Cup of Tea

1. Generosity – offering tea with bodhicitta

2. Ethical conduct – not harming physically or verbally

3. Fortitude – the mind is calm

4. Joyous effort – delight in giving

5. Meditative stability – keeping bodhicitta

6. Wisdom – emptiness of giver, gift, recipient and act of giving

The Future

• Watch the video of Discovering Buddhism Unit 10: How to Develop Bodhicitta on youtube

• Complete the meditations

• Do the Chenrezig Sadhana with mantra

• A short retreat on the Chenrezig Guru Yogainseparable with HH the Dalai Lama

• Animal liberation practice

• Plan when to do a Nyung-Ne

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Documents

How to Develop Bodhicitta Course Topics€¦ · How to Develop Bodhicitta DISCOVERING BUDDHISM (c) Eddie Peet 2020. All rights reserved. Langri Tangpa Centre Study Notes 1 An 8-week