Category: Saranagamana Yoga Academy

From: The Ornament of Clear Realization
Skt. Abhisamayalankara-prajnaparmita-upadesha-shastra

A detailed explanation of the various types of bodhicitta can be made through twenty-two similes. These similes are arranged according to the gradual development of bodhicitta.

1. The first simile is an example of earth. When we first awaken our bodhicitta, we need a great longing and wish to achieve Buddhahood. When we desire to help others, our bodhicitta will flourish. If that aspiration is lacking, then it will be extremely difficult for us to make spiritual progress. So aspiration is the first quality of bodicitta. This is compared to the earth because upon the earth one can build houses, plants can grow in it and so on. If there is no earth, then there is no foundation for these things to appear and be stable. When bodhicitta is accompanied with very good aspiration, then we can think of it as being like the solid earth.
2. The second simile shows us how this initial aspiration to help beings achieve Buddhahood needs to become firm, very stable and present all the time. This stability is compared to gold. We need to make our aspiration into something which will never change from now until Buddhahood. We cannot be very concerned with helping everyone one day, and the next day forget all about this. We cannot practice one year and the next year not. Instead we need to have a very good, continuous motivation which is much deeper than our initial aspiration. This motivation is compared to gold because gold has a quality of immutability, of being changeless. When gold is still in the ore, it has a golden luster. When it is mined and polished, it still has its golden luster. Gold is not like brass or other metals which blacken and tarnish with exposure. Because gold has this changeless nature, it is compared to this very stable, healthy continuous aspiration.
3. The third simile concerns this bodhicitta motivation becoming even deeper. But one need to make it much deeper, richer, more powerful. One does this through great diligence in our practice and improving the quality of our aspiration. Making this refinement and improvement of bodhicitta is compared to the waxing moon. The very new moon from the first day has a very fine crescent. Then each day it gradually grows and grows until it reaches a full moon. This is similar to our motivation which can become better and better all the time.
4. When we remove obstacles in particular the negativity of bad relationships and feelings towards others people by reducing our aggression through practice, then we can truly progress. This fourth simile compares removal of a fire that consumes everything placed in it. We should use our bodhicitta to work upon ourselves to remove all our obstacles.
5. The fifth through tenth similes are concerned with the six paramitas. The first four similes deal mainly with what inspires us to practice, the inspiration of achieving the good of beings using the examples of earth, gold, and the moon. Just removing our obstacles is not enough. We needs to act and practice so that the wish to help all beings become a reality through the development of the six perfections or paramitas. The first paramita is generosity which is compared to the fifth simile of a very great, inexhaustible buried treasure because when we practice generosity in the present, it will cause inexhaustible wealth and goodness that will benefit others in the future.
6. The sixth simile is for the second paramita of discipline or morality. The first paramita of generosity when combined with our bodhicitta helps us to give to others. The second paramita of discipline helps us to purify ourselves. It is through controlling and purifying ourselves that all of the qualities of our own existence will emerge in the future. It is therefore compared to a mine of jewels from which will spring great treasures.
7. The seventh simile relates to the paramita of patience. When patience becomes a factor in our bodhicitta it is compared to a great ocean. Patience is concerned with not being swayed by hardships and aggression against us which we may experience. The ocean is compared to this because the ocean is very stable, very large, and unperturbed. When we have patience we are like the great ocean which is unaffected by normally disturbing factors of aggression and suffering.
8. The fourth paramita of diligence is the very joyous perseverance in our cultivation of bodhicitta. This perseverance or diligence means that we are striving to improve our bodhicitta all the time This paramita is therefore compared to a vajra (Tib. dorje) which has the quality of indestructibility.
9. The ninth simile concerns the fifth paramita of meditation When we have the power of this samadhi meditation, our realization becomes very stable, unshakable, and therefore is compared to the king of all mountains, because of its great solidity.
10. The tenth simile concerns the sixth paramita of wisdom, which is compared to medicine. When we have wisdom, we have the necessary tools to remove suffering, to remove the obscurations blocking our mind, and our mental conditioning. Our blockages and incorrect thinking are like an illness and wisdom is the medicine which has the power to completely remove this illness.
11. The eleventh simile concerns the presence of the seventh paramita of skillful means (Skt. upaya). Through wisdom we develop certain skillful means which enhances our spiritual practice and this benefits self and others. The simile for these methods is our spiritual friend (Skt. kalyanamitra) from whom we also derive  benefit.
12. The development of the union of wisdom (Skt. prajna) and skillful means (Skt. upaya) produces real power in our practice and this is achieved at the level of the eighth paramita or bodhisattva level. The presence of that power is compared to a wish-fulfilling jewel in the twelfth simile. When we actually have the ability to do what we would like to do to help beings, it is like having a wish-fulfilling gem which makes our dreams and aspirations come true.
13. The thirteenth simile concerns the ninth paramita of the power of prayer. There are two kinds of prayer: Prayers which are suitable because they deal with something that could happen and unsuitable prayers which deal with something that could never happen. For instance, if we were to pray that a flower would sprout from a table, then that would be a prayer that was an unsuitable prayer because this result is not possible. To make a prayer to help many others is a suitable prayer because it can actually come true. The power of prayer is compared to the sun because when the sun shines, it allows the flowers, the forests, the harvests, and so on to flourish. So. when we pray for the development of our own virtue and wisdom, it is like the sun which makes things grow and brings them to their full maturation.
14. The tenth paramita, the completion of transforming prajna into jnana, deals with the fourteenth simile. When our bodhicitta is accompanied by the presence of this most excellent wisdom (Tib. ye shes phun sum tshogs pa), it is compared to a very beautiful melody because when there is a very beautiful song, everyone who listens to it feels delighted and pleased. When our bodhicitta is combined with the presence of this excellent wisdom, then whomever we meet becomes graced by our bodhicitta so our presence will always have a very beneficial and pleasing effect on those around us.
15. The fifteenth simile deals with combining our bodhicitta with the five kinds of extraordinary perceptions (Tib. mngon shes Inga) and the five kinds of visions (Tib. spyan Inga). When we possess these supernormal faculties, we can really accomplish exactly what we want to do. For this reason this is compared to a great king because a great king has the power and status to accomplish whatever he wants to do.
16. The sixteenth simile is the combining of our bodhicitta with the power of tranquillity and insight meditation. When shamatha and vipashyana accompany our bodhicitta, it is compared to a king’s treasury from which all wealth can be distributed.
17. The seventeenth simile is of a great highway. Our bodhicita follows the path that has been followed by those who achieved realization before. This is the five-fold path of accumulation, junction, insight, cultivation, and meditation. By going along this path step-by-step the buddhas of the have reached enlightenment and the present bodhisattvas who are becoming buddhas are also following this great path. In the future other beings will also find their way on this path to enlightenment because it is the one highway which leads to enlightenment.
18. The eighteenth simile is the combining very powerful compassion with our bodhicitta. When our compassion is completely unlimited and unbiased, then it is compared to a steed. It is like a very powerful, fast horse that carries us to our destination without straying from the path in the slightest degree. When we have this universal compassion, it is the mount which takes us unerringly to our goal of enlightenment.
19. The nineteenth simile concerns combining our bodhicitta with an excellent memory and being confident. When we are able to always remember the teachings that we have assimilated completely and when we have the confidence to pronounce these teachings at any time, then our bodhicitta is compared to a natural spring. A natural spring can provide nourishing water continuously withou exhaustion. When we have perfected this memory of practice and this great confidence, we can teach properly forever.
20. The last three of these twenty-two similes deal with the state of Buddhahood whereas the previous nineteenth similes dealt with the development of a bodhisattva. The twentieth simile refers to the Buddha’s speech and is compared to the music of a harp. The speech of the Buddha is concerned with helping sentient beings to mature and this speech is continuous.This is compared to a harp which is a highly respected instrument which brings a beautiful melody to everyone who listens to it. In a similar fashion the Buddha’s speech helps all who listen.
21. The twenty-first simile refers to the Buddha’s body, which is compared to the flow of a river. Water always flows naturally along the lay of the land, doing this effortlessly and automatically along the contours of the land. The appearance of a buddha takes place effortlessly and his work flows effortlessly according to the needs and aspirations of the disciple. So that is why it is compared to the flow of a river.
22. The final simile refers to the Buddha’s mind which is compared to a cloud because a cloud creates rain and this rain makes it possible for all things on earth-the flowers, trees, and food-to grow because of the natural activity of the cloud. The Buddha’s mind with its inherent spontaneous motivation to help all beings is the very source from which all of the benefit, which comes from Buddhahood, flows. The individual raindrops signify the various manifestations of a buddha’s activity to help other beings.

We can see that through these twenty-two similes we can progress from a beginner in dharma practice to being a buddha with our bodhicitta becoming stronger and stronger in this process. These examples also give us an idea of what we ourselves need to do as our Bodhicitta grows. 

His Holiness The Dalai Lama on taking the Bodhisattva vow, teaching given at Thekchen Chöling, Dharamsala, HP, India [excerpts herein]

“As human beings, we should live in a way that accords with dignity, honesty and warm-heartedness. Without concern for past or future lives, as human beings our primary interest should be in helping others. This is something that people who are not Buddhists, as well as Buddhists, can appreciate… cultivate humility and a peaceful mind. If we can achieve love and compassion, it will lead to harmony among people around the world. And if we do that, our lives will have been meaningful and worthwhile. On the other hand, it would just be unfortunate to fight on the basis of ‘us’ and ‘them’. To share our lives with others out of love and compassion for them and a sense of the oneness of humanity is the best way to lead our lives.”

“As human beings living on this earth, we need to be honest and truthful, to cultivate love and compassion for each other and avoid making enemies.”

“Dharma, is about taming our minds and cultivating a heart intent on being of help to others, take the Bodhisattva vow and observe Bodhichitta as part of our daily lives.

“The Buddha Shakyamuni passed away more than 2500 years ago and yet his teaching has not become stale, it remains relevant today.”

“Seize this precious opportunity to take the Bodhisattva vow with delight in our hearts. This will be something significant. Please think about how fortunate we are.”

[Whilst taking the vow] visualize the Buddha in front surrounded by the Sixteen Arhats, the Six Ornaments and Two Supremes, the Tibetan Dharma Kings and masters of all the Tibetan Buddhist traditions. Recite the following verses three times and to try to take the vow daily:

I seek refuge in the Three Jewels;
Each and every wrongdoing I confess.
I rejoice in the virtues of all beings.
I take to heart the state of Buddhahood.

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly,
In order to fulfil the aims of myself and others
I develop the awakening mind.

Having developed the aspiration for highest enlightenment,
I invite all sentient beings as my guests,
I shall enact the delightful supreme enlightening practices.
May I become a Buddha to benefit all sentient beings.

It is impossible to attain the twofold purity of Buddhahood or to realize fully the truth of emptiness without completing the two accumulations of merit and wisdom.

The Conqueror, in his great compassion and with all his skill in means, taught innumerable methods by which the two accumulations can be performed. The best of all these methods is the offering of the mandala.

Take the rimmed base of the mandala and rub it clean with your hand. Holding it in your left hand, pick up a handful of [offering, such as rice]  and place it in the centre. Each grain of rice serves as a base of imagination of one of the enlightenment beings.

This [centre] heap represents Vairochana surrounded by his retinue of many deities of the Buddha lineage.

Place a second heap in front of the first [the east] to represent Akshobhya and his retinue of deities in the Vajra lineage. 

To the right  [the south] of Vairochana place a third pile of rice representing Ratnasambhava surrounded by deities of the Jewel lineage.

A fourth [offering] behind Vairochana to symbolize Amitabha and his retinue of the Lotus lineage.

A fifth on Vairochana’s left to represent Amoghasiddhi with his retinue of the Karma lineage.

Rendered from chapter 8 of “The Mind and its Functions” by Geshe Rabten  

Consider the eleven positive qualities of the mind that cause the omnipresent, object-ascertaining and variable mental factors to likewise take on a wholesome aspect and, as a result, produce peace and wellbeing for oneself and others:

1. Faith: the joyous state of mind free from the turmoil of the root and proximate afflictions
2. Self-respect: to avoid evil for reasons of personal conscience
3. Consideration for Others: to avoid evil for the sake of others
4. Detachment: the remedy for attachment to conditioned existence 
5. Non-hatred: bears the characteristics of loving kindness 
6. Non-bewilderment: acts as remedy for ignorance 
7. Enthusiasm: acts as remedy for laziness 
8. Suppleness: to enable the mind to apply itself to a wholesome object 
9. Conscientiousness: to cherish the accumulation of what is wholesome 
10. Equanimity:  leaving the mind in rest upon that wholesome 
11. Non-violence: without any intention to cause harm

Through constantly striving to cultivate them they will become firmly rooted in the mind thus naturally counteracting the negative mental factors and leading one to a liberating vision of reality.

Since these eleven wholesome mental factors never occur simultaneously in any one primary state of mind, we may wonder at what times and in which combinations they do occur. We can classify six distinct occasions for their occurance:

1. At times of having belief, faith occurs.
2. At times of turning away from evil, self-respect and consideration for others occur.
3. At times of engaging in virtue, detachment, non-hatred, non-bewilderment and enthusiasm occur.
4. At times of freeing oneself from attachment by worldly means, suppleness occurs.
5. At times of freeing oneself from attachment by non-worldly means, conscientiousness and equanimity occur.
6. At times of benefitting others, non-violence occurs.

“Heedfullness is the path of the Deathless, 
heedlessness is the path to death. 
The heedfull do not die, 
the heedless are already dead.” 
- The Dhammapada (2.21)

From “The Mind and its Functions”
By Geshe Rabten
Chapter 1 and 2, excerpts herein

Chapter 1: Subjects

Subject and object are mutually dependent entities; we cannot consider one without referring to the other. Hence, due to this dependent nature, a subject (lit.: object-possessor) is defined as an effective entity endowed with its own object of any kind. But although subject and object are mutually dependent, this does not mean that they are mutually exclusive entities. All subjects, by virtue of their being existent phenomena, are necessarily objects of another subject. In addition, Buddhism ascribes subjective characteristics to material as well as non-material entities. A material subject is an articulate sound. Such a sound, be it a term or a phrase, is subjective in the sense of its denoting a particular object, whereas non-material subjects, such as cognitions and persons, are subjective in their apprehension of an object through the mental faculties.

Mind
The defining characteristics of mind are clarity and cognition. Here clarity refers to the non-material, space-like nature of consciousness… though it lacks physical properties it is not merely an abstract entity like space for unlike space it also bears the defining characteristic of cognition. Cognition is the conscious faculty of apprehension that functions in seeing forms and hearing sounds as well as in all kinds of reflection, inference and understanding.

The mind has tremendous potential, since in dependence upon how we develop and condition it our state of being is thereby determined.

Person
The person is said to be a subject because all individual beings without exception constantly apprehend an object… someone absorbed in a  state of meditation will always be referring to some object, however subtle that object may be.

Articulate Sounds
Articulate sound is thus defined as an audible that denotes what it articulates by means of a sign.

Terms are the simple units of speech that we use in order to denote the objects about which we think and talk.

There are two kinds of terms: standard-terms and common-terms. A standard-term is the main term by which a particular object or event is understood. It is defined as a term that is both the principal term for the object as well as the term volitionally and originally given to it. The principal term for an object is the one by which that object alone and no other is denoted.

The common-term for an object is defined as a term that is both a vulgar and a later term for the object. It is said to be a “vulgar term” in that it does not exclusively and precisely denote the object that it refers to, and “a later term” since it is coined at a date subsequent to the acceptance of the standard-term. Such terms are ascribed to their objects either for reasons of similarity or relationship with another object.

A phrase is defined as an expressive audible that connects a quality to its basis. Therefore phrases are compounds of words that give us further information about a particular object by means of description.

The definition of a letter is a clear sound that acts as the basis for the composition of terms and phrases.

All terms, phrases and letters are articulate sounds and hence subjects. Their subjective character is that of denoting something. Thus whatever is denoted or expressed by any of these articulate sounds is regarded as the object of that sound. Furthermore, since terms and phrases, in addition to explicitly expressing something, are also able to implicitly suggest something else according to the individual dispositions and outlooks of different listeners, they are said to have both direct and indirect objects. It should be clear how words and phrases are regarded as subjects, but we may wonder how letters fall into this category. Although they do not denote things in the same way as words and phrases, nevertheless since they are the elements by which speech is formed they are said to share its subjective nature.

Chapter 2: Perception and Conception

What is meant by “perception” here is a non-conceptual state of mind, that is to say, a visual, audial, olfactory, gustatory or tactile sense cognition as well as certain immediate mental cognitions. “Conception”, on the other hand, refers to any conceptual state of mind, i.e. a mental cognition that does not behold its objects immediately or barely as in perception but cognises them via the media of mental images.

Perception
Sense Perception and Mental Perception
“Sense-perception” here refers to all non-conceptual cognitions that are dependent for their arisal upon a physical sense-organ, an external form and a previous state of cognition. Hence a visual perception, for example, arises in dependence upon the eye sense-organ, a visual-form and whatever state of cognition that occured immediately prior to it. These three conditions of visual sense-perception are respectively called “the dominant condition”, the “object condition” and the “immediate condition”.

[see table below]

Mental perceptions are similar in nature to sense perceptions except that they do not depend upon a physical sense-organ as their dominant condition. Their dominant condition is said to be the mental-organ. This is not a physical organ but simply whatever state of cognition that immediately precedes the mental perception. This immediately preceding state of cognition, be it sensory or mental, is the dominant condition for a mental perception since it is primarily through its force that the mental perception comes into being. For a mental perception, then, the dominant condition and the immediate condition are the same. As for its object condition, mental perception can arise in dependence upon physical forms as well as subtle objects such as other person’s minds although this latter example would only be perceived in a state of heightened awareness.

True and False Perceptions
Among all these various perceptions some are regarded as“true” whereas others are regarded as “false”. A true perception is defined as a non-deceived cognition that is free from conceptuality. Whatever objects appear to a true perception necessarily exist in the way in which they appear. A false perception, however, although it is a cognition free from conceptuality, is deceived with regard to what appears to it. Its objects do not exist in the way in which they appear.

1. True Sense Perception
True sense perception is defined as a non-deceived cognition, free from conceptuality, that arises in dependence upon a physical sense-organ as its dominant condition.

2. Apperceptive and Non-Apperceptive Cognition
All cognitions experience themselves. They possess an inherent selfconscious quality. This quality of consciousness is known as apperceptive cognition. Apperceptive cognitions are exclusively perceptions. They only have states of mind as their objects and, in addition, they are substantially identical with those states of mind. They never observe any external phenomena. Non-apperceptive cognitions, on the other hand, are all the cognitions that apprehend, either conceptually or non-conceptually, external objects as well as cognitions that are not substantially identical with themselves. This category includes all sense perceptions and conceptual states of mind as well as mental perceptions that perceive external objects. Non-apperceptive cognition has the defining characteristic of bearing the aspect of an apprehensible object, whereas apperceptive cognition has the defining characteristic of bearing the aspect of an apprehension.

3. A True Mental Perception
A true mental perception is defined as a non-deceived, non-apperceptive cognition, free from conceptuality, that arises in dependence upon the mental organ as its dominant condition, An example of a true mental perception.

4. True Apperceptive Cognition
True apperceptive cognition is defined as a non-deceived cognition, free from conceptuality, that bears the aspect of an apprehension. In fact all apperceptive cognitions are non-deceived and non-conceptual and hence these characteristics are applicable to any apperceptive state of mind.

5. True Contemplative Perception
True contemplative perception is defined as a non-apperceptive cognition in the mind of an Arya that is non-deceived and free from conceptuality, and which arises in dependence upon the unified concentration of mental quiescence and penetrative insight as its dominant condition. Such a perception is exclusively true, non-deceived and non-conceptual and only occurs in the mental continuum of an Arya, i.e. one who has immediately comprehended selflessness. In addition, to attain its dominant condition, the unified concentration of mental quiescence and penetrative insight, it is first necessary to bring the mind to a state of concentrated quiescence as well as to cultivate a penetrating state of intelligence that comprehends the meaning of such things as the selflessness of the person. But it is only when these two states of consciousness are unified into one concentrated stream that they are said to be able to give rise to a true contemplative perception. Examples of such contemplative perceptions would be those that perceive subtle impermanence, those that perceive the gross selflessness of the person and those that perceive the subtle selflessness of the person.

Conceptions
It is by means of thoughts and conceptions that we consciously respond to the objects that have been barely perceived by the senses.

Perception is essentially a receptive, non-reflective form of cognition whereas conception is responsive and reflective. As we saw in the previous section, perception relies upon three primary causes for its arisal: the dominant, object and immediate conditions. Conception, though, only relies upon two of these, namely, the dominant and immediate conditions. Its arisal, therefore, is not primarily dependent upon an object condition but only upon the previously occurring state of cognition, which for it, since it is a mental cognition, would be both the dominant and immediate conditions. Unlike perception it does not apprehend an object through the force of the object’s appearing to it, rather, it apprehends the object primarily due to the force of a subjective disposition. predispositions are not intrinsic properties of the mind, it is possible to overcome any unwholesome and disturbing tendencies through acquaintance and habituation with their corresponding wholesome antidotes.

Mental Images
The most distinctive element within a conceptual cognition is its apprehension of the object by means of “mixing” it with a mental image. To any conception the object conceived appears indistinguishably mixed together with a subjectively projected image of the object. The conceptual cognition, however, is unable to distinguish between the object as it objectively exists and its own subjectively projected image that appears mixed together with the object. Therefore, it is said to be a deceived state of cognition. But to call a conception “deceived” is not necessarily a denial of any cognitive validity. The deception here only concerns the mode of appearance but not the mode of existence of the object. Of course certain conceptions are deceived as to the mode of existence of their objects as well as to their mode of appearance. Thus they fall into the category of mistaken cognition. But many conceptions do correctly apprehend their object’s mode of existence although the object appears in a fallacious manner. A conceptual cognition apprehends its object by means of the intermediary factor of a mental image.

Conceptions Based on Experiential and Nominal Images
A conception is defined as a conceiving cognition that apprehends its object through the media of experiential and nominal images that are fit to be mixed. Generally speaking, we define a mental image of an object as a mentally projected entity that, whilst not being the object, appears as though it were. Here, although we have to make a distinction between experiential images on the one hand, and nominal images on the other, both of them nevertheless bear these defining characteristics. Thus experiential images and nominal images are both types of mental images.

Their difference lies in the manner in which the object in question has been or is being apprehended. If we have had or are having a direct cognition of an object, then it is possible for us to conceive of it via the medium of an experiential image, but without such an experience it would only be possible to conceive of it by means of a nominal image. To conceive of something through a nominal image is not dependent upon a direct experience of the object but merely upon a verbal description of it. Only when we are familiar with the object through direct apprehension as well as through verbal description is it possible to conceive of it in both ways. In such a case the experiential and nominal images of the object appear together. Hence when the definition states “fit to be mixed”, this is to indicate that a conception of an object can occur by means of either an experiential image or a nominal image alone, or by means of the two of them together.

Term-Connecting and Fact-Connecting Conceptions
Most conceptions are said to function in one of these two ways: either they simply give a name to an object or they ascribe certain qualities to an object. A term-connecting conception is defined as a conception that apprehends its object through connecting a term to it.

True and False Conceptions
Furthermore, conceptions are said to be either true or false. A true conception is one in which the object apprehended  is existent, whereas a false conception is one in which the object apprehended is non-existent.

Recollections and Future-Orieneted Imagination
Perceptions are concerned with objects presently existing that we are able to immediately experience. The conceptual mind, however, in addition to considering one’s present experience, is also capable of remembering past experiences and planning for events to occur in the future. From a positive point of view we can use our memory to aid us in gaining an understanding of the transient and unsatisfactory character of our lives by recollecting and investigating the nature of our previous experiences. Likewise, we can constructively plan for the future by contemplating the various stages upon the path to enlightenment and by generating a desire to attain these stages and progress along the path.

Continue reading “Subjects, Perceptions & Conceptions”