Wesley1982 wrote:How to cultivate a Bodhi mind? . .
http://en.wikipedia.org/wiki/BodhicittaBodhicitta may also be defined as the union of compassion and wisdom.
they are often referred to as:
• Relative bodhicitta, which refers to a state of mind in which the practitioner works for the good of all beings as if it were his own.
• Absolute, or ultimate, bodhicitta, which refers to the wisdom of shunyata (śunyatā, a Sanskrit term often translated as "emptiness", though the alternatives "openness" or "spaciousness" probably convey the idea better to Westerners). The concept of śunyatā in Buddhist thought does not refer to nothingness, but to freedom from attachments (particularly attachment to the idea of a static or essential self) and from fixed ideas about the world and how it should be. The classic text on śunyatā is the Prajñāpāramitā Hṛdaya Sūtra, a discourse of the Buddha commonly referred to as the "Heart Sūtra."
So, the term bodhicitta in its most complete sense would combine both:
• the arising of spontaneous and limitless compassion for all sentient beings, and
• the falling away of the attachment to the illusion of an inherently existent self.
Some bodhicitta practices emphasize the absolute (e.g. vipaśyanā); others emphasize the relative (e.g. metta), but both aspects are seen in all Mahāyāna practice as essential to enlightenment, especially in the Tibetan practices of tonglen and lojong. Without the absolute, the relative can degenerate into pity and sentimentality, whereas the absolute without the relative can lead to nihilism and lack of desire to engage other sentient beings for their benefit.
Wesley1982 wrote:How to cultivate a Bodhi mind? . .
Buddha having cultivated extensive difficult practices, diligently working day and night, having crossed the hard to cross, with a lion's roar, teaching all beings—this is our practice.
Sentient beings whirl in the sea of craving and greed, shrouded by the web of ignorance, terribly oppressed; the Most Benevolent bravely cuts it all away, we vow to also do so—this is our practice.
Worldlings have no control, attached to sense desires; falsely discriminating, they suffer myriad pains. Practicing the Buddhas' teaching, always control the mind, vowing to cross over this—this is our practice.
Sentient beings, attached to self, enter birth and death; looking for a limit to this, none can be found. Serving all the enlightened to obtain the wondrous teaching, explain it to others—this is our practice.
Living beings are helpless, wrapped up in sickness, forever sunk in evil ways, producing the three poisons, the fierce flames of a great fire always burning them; with a pure heart to rescue them, this is our practice.
Beings are confused, having lost the right path; always going the wrong way, they enter the house of darkness. For their sake lighting the lamp of truth, to be a light forever—this is our practice.
Sentient beings bob and sink in the ocean of existences; their troubles are boundless, they have no place to rest. To make for them an ark of truth to ferry them over—this is our practice.
Sentient beings are ignorant and don't see the fundamental; confused, foolish, crazed, in the midst of danger and difficulty. Buddhas pity them and set up a bridge of teaching with right awareness, to let them cross over — this is our practice.
Seeing beings on perilous paths, oppressed by the pains of age, illness, and death, develop unlimited skill in means and pledge to save them all—this is our practice.
Hearing the truth, believing without doubt, comprehending essential emptiness without shock or fear, appearing in all realms in appropriate forms, teach all the deluded—this is our practice.
plwk wrote:Are you asking for the Pure Land perspective on this or general Buddhism's perspective?
Here's from the Pure Land perspective
Nighthawk wrote:Steve, I am no expert but from my learning I understand it the same way as well.
The practice of Listening Deeply is required though to receive Shinjin. That can be done by reading the direct words of Masters Shinran and Rennyo.
A paramount theme in the thought of Shinran is his profound concern that our individual salvation not be considered separately from the aspiration to realize the salvation of all beings. Consonant with Amida's Primal Vow, where the Tathagata declares that he will not enter Nirvana unless he can similarly emancipate all suffering creatures, Shinran exhorts a comparable attitude in the follower of the Pure Land way. Any liberation divorced from that of all creatures is considered contrary to the spirit of great compassion which Amida himself extends to us all. Accordingly, Shinran does not view Nirvana as a blissfully self-absorbed state of repose where one remains oblivious to the harrowing plight of those left behind.
Huifeng wrote:Hmmm, while there is course a lot of common ground between the Chinese and Japanese Pure Land traditions, I have very seldom if ever encountered full "other power" expressions in Chinese Pure Land practice. I have only ever encountered the idea that we still need to very sincerely bring about that faith and determination for rebirth in Sukhavati, and without doing that, we just are not going to get there. While Amitabha has made his vows, we still have to make vows to be reborn in Sukhavati.
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