Showing posts tagged Bodhichitta
If we meditate deeply by considering the constant suffering to which we are subjected we can develop the wish to be liberated from all the unsatisfactory states that make up cyclic existence, or samsara. This wish to be free is called renunciation. If we reflect on the sufferings of those who are in the same situation as ourselves - and realize that all sentient beings are suffering throughout samsara - the wish will arise that they also be freed. This is the development of true compassion and leads to the generation of the bodhichitta wish.
Geshe Kelsang Gyatso - “Meaningful to Behold”
Nowadays, with the world in turmoil, there is a particular need for westerners to cultivate bodhichitta. If we are to make it through these perilous times, true bodhisattvas must appear in the West as well as in the East.
Geshe Kelsang Gyatso - “Meaningful to Behold”
To stress the supreme value of bodhichitta, Shakyamuni Buddha has said that it is even more important to prostrate, or pay homage, to a bodhisattva - someone who has developed bodhichitta - than it is to prostrate to a buddha. He explained this by using the example of the waxing moon. If someone bows down before the new moon it is the same as bowing down to every phase of the moon between new and full. Why? Because by paying respect to a cause we are implicitly paying respect to each of its succeeding effects. Thus, if we prostrate to a bodhisattva we are implicitly paying homage to all the future states of his or her development, up to and including the attainment of buddhahood. For such reasons then, bodhichitta is very precious and anyone who develops this mind becomes worthy of veneration.
Geshe Kelsang Gyatso - “Meaningful to Behold”
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”

self-assassin:

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)

kadampapenny:

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.