The Importance of Bodhicitta
Since it is bodhicitta that determines whether or not our practice becomes the path to enlightenment, bodhicitta is truly the heart essence of all the teachings of the Buddha. Thus, all 84,000 discourses of the Buddha can be seen as either preliminary to the practice of bodhicitta, the actual practice of bodhicitta, or precepts and activities in which we must engage as a result of taking the bodhicitta pledge.
When we come to recognise all this, we will really appreciate the preciousness of our human existence, which gives us the ability to reflect on and express limitless qualities of bodhicitta. Similarly, when we reflect upon kindness of the spiritual teacher who introduces us to bodhicitta and explains the nature and benefits, we will develop a deep sense of admiration and gratitude towards our Dharma guide.
The altruistic intention is important not only at the beginning of the path but also while we are on it and even after we have attained full enlightenment. As Shantideva pointed out, even before we have entered the path and do not have a genuine realization of bodhicitta but only an intellectual understanding of it and admiration for what it represents, this alone brings us immediate benefit.
Regardless of how much we are under the control of the affliction, we receive this benefit the moment we are able to appreciate the value of bodhicitta. However, the joy and serenity we experience come mixed with a sense of sadness for the fate of other sentient beings.
On the path, the practice of bodhicitta helps expedite our accumulation of merit. It also serves as the basis for a successful development of all the subsequent practices. It is like an all in one method, enabling us to purify quickly all our accumulated negative karmic imprints. Finally, when we become buddha, it is bodhicitta that sustains the never ending continuity of our enlightened activity dedicated to the welfare of all sentient beings.
Reflecting on this, we will truly appreciate the importance of bodhicitta, which benefits us at all levels of our spiritual path and will clearly understand why it is compared to a wish granting jewel.
In the Vajrayana tradition, there are unique ways of attaining the two enlightenment holy bodies of rupakaya and dharmakaya. The main one for attaining rupakaya, the buddha-body of form is the perfection of skilful means, the method aspect of the path. This primarily refers to the altruistic intention to attain buddhahood for the benefit of all sentient beings, particularly the intention to attain the form body of a buddha in order to benefit and to serve others. Without the aspiration, we cannot realize full profundity of the Vajrayana path in cultivating the conditions for attaining rupakaya.
Also, without the altruistic aspiration, the wisdom realising the emptiness does not have the potency to prepare us to cultivate the conditions for attaining the dharmakaya, the buddha-body of reality. Thus, the entire Vajrayana path can be seen as a series of practice arranged to enhance the ideals and aspirations of bodhicitta. Without bodhicitta, the Vajrayana path has no depth.
Leaving aside the issue of Buddhism or religious faith, we can see even from our own daily experiences that the more we cultivate altruism and sense of caring for others, the greater the immediate benefits we ourselves receive. Not only do we sleep better at night but also regardless of whether we believe the law of karma or not, the actions we create become positive, constructive and virtuous.
If on the other hand, we harbour ill-will, are self-centred and lack of concerns for others, not only do we suffer immediately by experiencing turbulent thoughts and emotions, but also again, regardless of whether we believe in karma or not, the actions we create tend to be negative, destructive and non-virtuous. In this case, the more we cultivate altruism and sense of caring, the greater will be the benefits that we ourselves enjoy.
Neither is this phenomenon confined to the human realm; affection and a sense of caring also play a role in the animal kingdom. Animals that are cruel and aggressive seem to get ostracised from the social group while those that are more accommodating and gentle tend to be much more accepted.
Even within the cyclic existence, much of our happiness and satisfaction are actually derives from altruism and sense of caring. these qualities offer us unlimited benefit, even in our daily life. Therefore, we should then share the sentiments expressed by Shantideva in his Guide to the Boddhisattva's Way of Life, where he stated that we should wish to be of service to and utilized by all other sentient beings, just as are the earth, mountains and trees.
when we think about altruism in such depth, we will realize that independent self-interest, the interests of the individual I, are totally meaningless and will truly understand what Shantideva meant in that wonderful verse towards the end of his guide, which is mentioned herein:
For as long as space exist,
For as long as sentient beings remain,
Until then, may I too remain
And dispel the miseries of the world.
When you dedicate your entire being, your body, speech and mind to fulfilling the single goal of being of benefit to the others, you can say that true happiness has begun and you have entered the path to full enlightenment.
You will also appreciate the sentiments expressed by Atisha Dipamkara, when he said that you should not become discouraged even if you spend eons pursuing the practice of the two bodhicittas, the conventional bodhocitta of altruism intention and the ultimate bodhicitta of realization of emptiness. His point was that no matter how long it takes you to develop bodhicitta, when you have single-pointedly dedicated yourself to the said goal, you will never harbour the thought that you are wasting your time in any part of your mind.
Bodhicitta is the sole pursuit in which you should engage. As Atisha said, "What else can you do in your quest for enlightenment other than practising Bodhicitta?" Therefore, regardless of how long it may take, any time spent trying to develop bodhicitta is the time spent in the most meaningful way.
When you are happy and things are going well, you should practice bodhicitta because it will protect you from becoming inflated with ego and from disparaging or insulting others. When you are suffering and facing adversity or any misfortune, you should also practice bodhicitta as it will then protect you from losing hope and feeling depressed.
As long as you are still alive, you should practice bodhicitta because it will make your existence meaningful and plenty of purpose. Even when you are dying, you should still practice bodhicitta because it is the one thing that will never ever deceive you or let you down.
Having contemplated how, on the basis of his own experience, the Buddha taught this ideal of bodhicitta, how it contains the entire essence of all his teachings and how fortunate you are to have been introduced to this great principle, you should cultivate the thought, "I shall now dedicate myself exclusively to the practice of Bodhicitta. For me as practitioner, this is the sole task that lies ahead".
Generate within yourself a deep sense of joy and fulfilment mixed with sadness towards the suffering of the other sentient beings. Along with all these emotions, generate the strong determination, "I shall never abandon this altruistic intention". It is with such thoughts that you should participate in the ceremony affirming the generation of mind of enlightenment.
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