plwk wrote:The Bodhi Mind
mudra wrote:Ngawang Drolma-la,
I'm a little curious. The 4 point mind training method you describe seems to fit more into what Shantideva followed, the system of "Exchanging Self and Others" which has five steps: The four you described then the actual "giving and taking" with the breath (Tonglen). What was your source?
[Bodhicitta] is for the sake of causing the seed nature of the Thus Come Ones to never be cut off; It is for the sake of [the buddhadharma] pervading all world systems; It is for the sake of crossing over and liberating the living beings in all world systems; It is for the sake of totally knowing the coming into being and destruction of all world systems; It is for the sake of totally knowing the defilement and purity of living beings within all world systems; It is for the sake of totally knowing the purity of the self nature of all world systems; It is for the sake of totally knowing the likes, afflictions, and habits in the minds of all living beings; It is for the sake of totally knowing how all living beings die here are reborn elsewhere; It is for the sake of totally knowing all living beings’ roots and expedient methods.
It is for the sake of totally knowing the activities in the minds of all living beings; it is for the sake of totally knowing all living beings’ wisdom in the three periods of time; and it is for the sake of totally knowing all Buddhas’ state of equality, that they bring forth the Unsurpassed Bodhi mind.
mudra wrote:Actually I think all of the exchanging self and others is extremely difficult. "Simply" to understand the extent of how our self cherishing destroys our happiness is very difficult, it goes against the conditioning that has been happening throughout countless rebirths.
II. Chapter 2: Generating the Resolve
How does the bodhisattva generate the bodhi resolve? Relying on
what sort of causes and conditions does one cultivate and accumulate
the bases for realizing bodhi?
A. Ten Factors Conducing to Generation of the Bodhi resolve
[Those causal bases are present] in a case where a bodhisattva:
1. Draws close to a good spiritual guide;
2. Makes offerings to the Buddhas;
3. Cultivates and accumulates roots of goodness;
4. Resolves to seek the supreme Dharma;
5. Maintains constant pliancy and harmoniousness of mind;
6. On encountering suffering, remains able to endure it;
7. Possesses pure and abundant kindness and compassion;
8. Maintains a profound mind dedicated to maintaining equal
regard for all;
9. Possesses faith and happiness in the Great Vehicle; and
10. Seeks to gain the wisdom of the Buddha.
If a person is able to embody ten dharmas such as these, he will then
become able to generate the mind resolved on realizing anuttarasamyak-
B. Four Additional Bases for Generation of the Bodhi Resolve
There are four additional conditions which may be involved in generating
the resolve to cultivate and accumulate the bases for realization
of the unsurpassed bodhi. What are those four?
First, it may be based on contemplation of all buddhas that one
generates the bodhi resolve.
Second, it may be based on contemplation of the faults and perilous
aspects of the physical body that one generates the bodhi
Third, it may be that it is based on seeking the most supreme of
all fruits [of the Path] that one generates the bodhi resolve.
Fourth, it may be that it is based on kindness and pity for beings
that one generates the bodhi resolve.
TMingyur wrote:I find it helpful to combine this thought of "exchanging self and others" with the Buddha's teaching on the first noble truth (eight, six and three kinds of sufferings), the Buddha's teaching on the 12 links of dependent origination and the Madhyamaka reasoning on emptiness of "I" and "mine". Thus it results in the seeming paradox of dissolving or at least weakening "I" while at the same time affirming "others".
Ngawang Drolma wrote:BODHICITTA
The 4-Point Mind Training is based on cultivating four realisations:
1. Equanimity: One can cultivate the realisation that all sentient beings are equal in wanting happiness and not wanting suffering. Beings cannot really be divided into friends, enemies or strangers because friends may turn into enemies, enemies may become friends, and strangers may become friends or enemies.
2. Faults of self-cherishing: a consequence of karma is that self-cherishing is the only cause of my problems.
3. Good qualities of cherishing others: a consequence of karma is that cherishing others is the cause of all happiness.
4. Exchanging self & others: being intelligently selfish, by continually trying to put oneself in the place of others, and then acting.
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