Showing posts tagged Bodhichitta
It is important to remember that we do not need to be a monk or of aristocratic birth or possess a male body in order to develop bodhichitta. Although Shantideva uses the title ‘son of the buddhas,’ he is not using it restrictively. When a woman develops the mind of enlightenment she becomes known as a daughter or princess of the buddhas and likewise becomes an object to be venerated by all gods and humans.
Geshe Kelsang Gyatso - “Meaningful to Behold”
Developing equanimity is like ploughing a field - clearing our mind of the rocks and weeds of anger and attachment. Practicing love is like watering the soil, training in compassion is like sowing the seeds, and generating bodhichitta is like causing the seeds to sprout. The final harvest is the supreme state of Buddhahood, full enlightenment.
Geshe Kelsang Gyatso - “Living Meaningfully, Dying Joyfully”


Whereas all other virtues are like plantain trees,
In that they are exhausted once they bear fruit,
The enduring celestial tree of bodhichitta
Is not exhausted but increases by bearing fruit.

(Reblogged from purpleaggregates)


Developing the good heart of bodhichitta enables us to perfect all our virtues, solve all our problems, fulfill all our wishes, and develop the power to help others in the most appropriate and beneficial ways. - Geshe Kelsang Gyatso, The New Meditation Handbook

(Reblogged from kadampapennies)
For someone whose main wish is to achieve the spiritual realizations of love, compassion, bodhichitta, and great enlightenment, living beings are more precious than a universe filled with diamonds or even wish-granting jewels. Why is this? It is because living beings help that person to develop love and compassion and to fulfill his or her wish for enlightenment, which is something that a whole universe filled with jewels could never do.
Geshe Kelsang Gyatso - “Eight Steps to Happiness”

Viewing All Living Beings as Supreme

The highest state of being is full enlightenment, and the main path to enlightenment is the realizations of love, compassion, bodhichitta, and the six perfections. We can only develop these realizations with the help of other living beings - we need them to practice love, compassion, giving, patience, etc. This makes all living beings very precious to us, since we cannot attain our final goal, enlightenment, without them. This is true no matter how they treat us. We actually need living beings that challenge us, criticize us, and test our patience; we can’t grow spiritually without them. Once we understand this, we will cherish these beings as well as the ones who please us that we find easy to cherish. Eventually, we will be able to cherish all living beings without exception.

Enhancing Cherishing Love

The best way to enhance the mind of love is to familiarize ourself with cherishing all living beings by putting our determination to cherish them into practice all the time. We find it easy to cherish those that are close to us, such as close family members and friends. We need to gradually learn to cherish all others just as much - strangers and even those we now consider our enemies. The more we can deepen and enhance our love, the stronger our compassion and bodhichitta will become and the quicker we will attain enlightenment.

Preliminary Practices: Sitting in the Correct Meditation Posture, Going for Refuge, and Generating Bodhichitta

Step #3 of the six preparatory practices include sitting correctly, going for refuge to the Three Jewels, and generating bodhichitta. We can sit either in a chair with our feet flat on the floor, or on a cushion with our legs crossed comfortably. The most important thing is that we keep a straight back and don’t slump forward or slouch back in our chair. This will help prevent from falling asleep during meditation, and give our lungs more room to breathe. If the mind is very busy, it’s OK to keep the eyes closed. If you are more prone to drowsiness, try to keep them slightly open, but looking down at the floor or something equally non-distracting. The hands can be placed in the lap in whatever position you find comfortable. In the Kadampa tradition, we place our right hand, palm facing up, inside our left hand with the palm also facing up, and the thumbs gently touching. Pictures and statues of Buddha Amitabha show him in the correct meditation posture, including the hands.

Once we are in the correct meditation posture, we can do a short breathing meditation to calm our mind, imagining that we breathe out dark smoke containing our distractions, and breathe in the white light of the Buddha’s blessings, purifying our mind. Then we go for refuge to Buddha, Dharma, and Sangha and imagine that the living Buddha Shakyamuni and all the other Buddhas are really in front of us. Then we generate bodhichitta motivation, the intention to attain enlightenment for the sake of all living beings. Going for refuge to the Three Jewels is the gateway through which we enter Buddhism in general, and generating bodhichitta motivation is the gateway through which we enter Mahayana Buddhism.


Bodhi’ means enlightenment and ‘chitta’ means mind. Bodhichitta is a mind that spontaneously wishes to attain enlightenment to benefit each and every living being directly.


Bodhi’ means enlightenment and ‘chitta’ means mind. Bodhichitta is a mind that spontaneously wishes to attain enlightenment to benefit each and every living being directly.

(Reblogged from kmcnyc)

Eight Steps to Happiness: Bodhisattva Langri Tanga

Langri Tanga is the author of “Eight Verses of Training the Mind.” Learning about this Buddhist master and his good qualities helps us to develop faith in his instructions and the determination to put them into practice.

Bodhisattva Langri Tanga was a disciple of Geshe Potowa, who was one of the principal disciples of the Indian Buddhist Master Atisha, the founder of Kadampa Buddhism in Tibet. Langri Tangpa was widely respected throughout Tibet and recognized as an emanation of Buddha Amitabha. He was a very humble person and lived in poverty with willing acceptance. One of his main practices was accepting defeat and offering the victory to others - happily accepting whatever difficulties and adverse conditions he encountered, and offering his happiness and good conditions to others.

Langri Tangpa always wore a stern expression, so much so that people gave him the nickname ‘Grim Face.’ He explained to his assistant that he never smiled because he couldn’t find anything in samsara to smile about because there was so much suffering he felt like crying. This was not because he was unhappy, but because he had so much compassion for others who were suffering and he understood that confusing worldly pleasure with real happiness binds us more strongly to samsara. His compassion and other spiritual realizations protected him from feeling depressed and actually caused him to feel great joy; he just didn’t show it. His stern manner challenged people to confront their actual samsaric situation and to enter into spiritual paths.

Langri Tangpa’s main practices were exchanging self with others, accepting defeat and offering the victory, and bodhichitta. He taught these practices to others and led many thousands of disciples to enlightenment.