Gosok Rinpoche Teaching
The Supremacy of the Bodhicitta

The Importance of Renunciation and Bodhicitta

In the « Three Principal Aspects of the Path, » Je Tsongkhapa taught:

« Without the pure generation of the mind of enlightenment, even diligent practice will not bear fruit. The cause for supreme and perfect awakening is the bodhicitta; thus, the wise should generate the mind of enlightenment. »

The practitioner reflects that obtaining a precious human life in this lifetime is extremely rare and endowed with immense potential for meaning. However, death can arrive at any moment, rendering attachment to this life meaningless. Therefore, the practitioner must at least generate the renunciation mind that seeks benefit for future lives.

Furthermore, the practitioner contemplates deeply that even if rebirth in the higher realms of humans or gods occurs in the next life, it still does not free one from the cycle of alternating good and bad karma. Thus, the practitioner should firmly resolve to generate the renunciation mind that aspires for liberation from samsara.

However, if the practitioner only generates the renunciation mind, it will only lead to personal liberation from samsara. This cannot eradicate all afflictions, let alone achieve the vast and ultimate perfection and merit. Therefore, the practitioner should further generate the bodhicitta, which accomplishes all perfections and virtues.

Renunciation is the key focus of Hinayana Buddhist practice. If a practitioner wishes to fully engage in the causes of Mahayana teachings and enter the Mahayana path, they must generate not only renunciation but also bodhicitta, based on loving-kindness and compassion. Without bodhicitta, even possessing great meditative concentration and supernatural powers will not allow entry into the Mahayana path.

Only through the cultivation of bodhicitta can one achieve supreme and perfect enlightenment and possess the ability to liberate all sentient beings, placing them in ultimate happiness.

Limitations of Shravakas and Pratyekabuddhas

The shravakas and pratyekabuddhas of the Hinayana have already realized emptiness and can remain in samadhi meditation for eons. However, the reason these noble beings cannot attain Buddhahood lies in their failure to generate bodhicitta.

After practicing the common paths of the lower and middle scopes, the practitioner should view the three realms as a burning house and earnestly seek liberation from samsara. Upon entering the higher scope, the practitioner should regard all sentient beings in the three realms as fellow sufferers trapped in the burning house, enduring countless sufferings. Thus, they should strive to help all sentient beings escape the boundless suffering of samsara.

For example, if one belongs to a family with parents, siblings, and relatives, it would be shameful to care only for one’s own happiness while neglecting the well-being of others. Since we share the three realms with all sentient beings, we should not ignore their continued suffering in samsara but instead endeavor to liberate all sentient beings from it.

Limitations of Hinayana Nirvana

Hinayana practitioners, by generating renunciation, proceed to cultivate superior ethics, concentration, and wisdom, eventually freeing themselves from the entanglement of afflictions and attaining the peace of nirvana. However, even upon achieving nirvana, regarding self-benefit, they can only eliminate the afflictive obscurations but not the cognitive obscurations, and thus cannot directly realize the dharmakaya.

Because they cannot directly realize the dharmakaya, they cannot perfect all virtues. Thus, they only achieve partial self-benefit, and with self-benefit incomplete, how much more so for benefiting others?

Moreover, Hinayana practitioners become attached to the bliss of nirvana, akin to those who consume hallucinogens or drugs (described in the Shurangama Sutra as drinking a potion of madness). This induces a temporary illusion of happiness, and only when the effects wear off can they become awake. For them to again generate the altruistic mind of bodhicitta is extremely difficult. They must receive the Buddha’s blessings to emerge from the peace of nirvana and, through the Buddha’s words or the radiance emitted from his body, generate bodhicitta and enter the Mahayana path.

The Obstacles Faced by Arhats

The Lotus Sutra records the Buddha encouraging the arhats to generate bodhicitta and enter the Mahayana path of enlightenment.

Moreover, in the Ratnagotravibhaga, it is recorded that the Buddha exhorted the arhats thus: « The peace of nirvana you currently abide in is not the ultimate nirvana as you perceive it. Only through the joint cultivation of skillful means and wisdom can you realize the true meaning of the nature of phenomena and enter the Mahayana path. »

In terms of the time required to attain Buddhahood, Mahayana practitioners who initially generate the altruistic mind may fail to diligently practice afterward, causing their bodhicitta to wane. Even if they violate precepts and commit negative actions, resulting in rebirth in the lower realms, because the arhats abide in the peace of nirvana for eons, once the Mahayana practitioners exhaust their karmic retribution and leave the lower realms, they can regenerate bodhicitta and continue practicing the Mahayana path. In the end, they will still achieve Buddhahood earlier than the arhats.

Moreover, since the state of nirvana is devoid of all forms of suffering (suffering of suffering, suffering of change, and pervasive suffering), it is extremely difficult for the arhats to generate compassion. Even though they may be exhorted by the Buddha to enter the Mahayana path, their journey on the Mahayana path remains fraught with various obstacles.

Mahayana Path

In the Avatamsaka Sutra, it is recorded that Maudgalyayana addressed the Buddha thus: « The Mahayana path taught by the Buddha is supremely profound. We are willing to endure all difficulties and hardships and strive to practice the Mahayana path. »

This statement by the venerable one illustrates that the arhats, abiding in the bliss of nirvana for eons, no longer experience any form of suffering, making it difficult for them to generate compassion. On the other hand, beginners who still frequently encounter suffering in their daily lives find it much easier to generate compassion compared to the arhats.

Therefore, at the outset of practice, the practitioner must carefully choose. They should not enter the Hinayana path, which seeks only personal liberation, but instead generate the altruistic bodhicitta and enter the Mahayana path, aiming to achieve the Buddha’s fruition that perfectly benefits both oneself and others.

Some may question: If it is so difficult for arhats to generate the mind of enlightenment and enter the Mahayana path, why doesn’t the Buddha directly teach the Mahayana path? The sutras explain this doubt through an analogy. For example, a child (sentient beings) is happily playing with his favorite toys (the worldly pleasures that beings cling to) inside a burning house (the three realms as a burning house). Outside, an adult (the Buddha) tries to persuade him to quickly escape from the house. However, since the child is unaware that the house is on fire, he continues playing with the toys and ignores the adult’s advice. At this point, the adult must skillfully tell him: “There are better toys outside (the peace of nirvana). Come out quickly!” Once the child comes out, he can then be guided to the true destination.

The « Great Treatise on the Stages of the Path to Enlightenment » records: Bodhicitta is the root of all goodness for oneself and others, and it is also the supreme medicine for removing all harm. Any practitioner can enter its cultivation. Whether one personally sees, hears, remembers, or comes into contact with bodhicitta, it benefits other sentient beings. Moreover, our own benefit is fulfilled in the process of benefiting others. Therefore, bodhicitta is the most skillful means.

Kadampa Analogy: Poison, Food, and Medicine

The Kadampa master Geshe Potowa once used poison, food, and medicine as metaphors for the practices of the three scopes. When a patient suffering from a serious illness receives treatment from a doctor, the doctor first administers poison (emetics or purgatives), causing the patient to expel all toxins from their body. Next, the doctor provides various suitable foods to nourish the body. Finally, the doctor gives medicine (the elixir of immortality), allowing the patient to fully recover.

The poison represents contemplating the rarity of a precious human life, impermanence, and the sufferings of the lower realms, causing the practitioner to abandon attachment to the happiness of this life, sincerely confess past misdeeds, and completely purify their negative karma. The food represents contemplating the faults of samsara, helping the practitioner renounce attachment to future lives, practice various virtues, and attain rebirth in the higher realms of humans or gods, nurturing wholesome results. The medicine represents upholding bodhicitta, transforming all phenomena into the elixir of immortality, enabling all sentient beings to achieve the deathless, perfect state of Buddhahood.

Therefore, practitioners should not merely seek personal liberation in the peace of nirvana but should diligently cultivate the altruistic bodhicitta, ultimately attaining the perfect Buddhahood that benefits both self and others.

Sudhana’s Journey of Learning

In the « Avatamsaka Sutra, » specifically in the chapter on the merits of bodhisattvas who first generate bodhicitta, Dharmakara Bodhisattva explained to Sudhana the inconceivable merits of generating bodhicitta. After Sudhana generated bodhicitta before Manjushri Bodhisattva, Manjushri prophesied for him: « You will need to visit 110 spiritual teachers. Finally, when you look toward Maitreya Bodhisattva’s abode, you will see a palace identical to that of Vairocana Buddha. When you come before Maitreya Bodhisattva, you will witness the various bodhisattva practices he performed in the past, such as offering his head, hands, and body, thereby generating genuine bodhicitta. »

Following Manjushri’s prophecy, Sudhana successively visited spiritual teachers, learning one bodhisattva practice from each teacher until he came before Maitreya Bodhisattva, at which point he finally generated genuine bodhicitta.

Bodhicitta is the Root of All Dharma

Bodhicitta is the seed that ripens into perfect Buddhahood and is the root of all Dharma. Even the Hinayana practitioners attain the peace of nirvana through hearing the Buddha’s teachings, and the Buddha himself arose from the cultivation of bodhisattvas. Bodhisattvas, in turn, arise from sentient beings generating bodhicitta and entering the bodhisattva path. Thus, bodhicitta is the root of all Dharma.

Aryadeva once said in the « Madhyamakavatara »:

« Practitioners should venerate the crescent moon rather than the full moon, because the full moon arises from the crescent moon. Just as when we use the fruits of the King of Medicine tree to cure illnesses, we must understand that the tree grows from a sapling, and thus, we should take even greater care of the sapling. »

Bodhicitta is the fertile field where sentient beings nurture all virtuous qualities, and it is the source of all benefit and happiness for sentient beings. It is like the earth that supports the world and also like the King of Wealth who removes all poverty. Since sentient beings have accumulated deep-rooted afflictions and karmic obscurations in their minds, it is extremely difficult for them to engage in the practice of virtuous Dharma. Thus, the true poverty of sentient beings lies in their lack of virtuous Dharma.

Bodhicitta is the guardian of bodhisattvas, like a loving father who cherishes his child. Bodhisattvas become children of the Buddha by generating bodhicitta, and if their bodhicitta diminishes, they are no longer called bodhisattvas. Bodhicitta is the wish-fulfilling jewel that fulfills all the aspirations of sentient beings.

The sutras record:

« Good sons, although we have already described many of the merits and benefits of bodhicitta, its true merit and benefit surpass what words can describe. Good sons, you should strongly aspire for the attainment of supreme and perfect enlightenment. Therefore, practitioners should earnestly cultivate bodhicitta. As long as one generates bodhicitta, regardless of how dull their faculties may be—even if born as an animal—they can still attain such inconceivable merit. »

The Supremacy and Importance of Bodhicitta

Shantideva, in the « Bodhisattvacharyavatara, » said: « Just as lightning illuminates a dark night filled with clouds, so too does the power of the Buddha inspire sentient beings to cultivate virtuous intentions. » Our insignificant virtuous actions, amidst a mind clouded by afflictions and karmic obscurations, are like faint stars struggling to illuminate a sky heavy with clouds. Only bodhicitta, shining like lightning, can dispel these clouds and purify the afflictions and karmic obscurations within our minds.

The sutras state that countless eons ago, all the Buddhas gathered to discuss the root cause for purifying all afflictions and karmic obscurations in the mind, accomplishing all virtuous actions, and benefiting all sentient beings. Their conclusion was clear: There is no other path besides bodhicitta!

If sentient beings wish to remove all suffering and attain ultimate happiness, they must rely solely on bodhicitta. Only by generating bodhicitta can one overcome all difficulties. For practitioners seeking Buddhahood, bodhicitta is indispensable. Even the practice of swift tantric methods leading to enlightenment must be rooted in bodhicitta.

Bodhicitta and Vajrayana 

Both the sutra and tantra paths must center their practice on bodhicitta as their foundation. However, Vajrayana (tantric) practitioners need to generate an even stronger bodhicitta than those practicing the Paramitayana (sutra path).

If Vajrayana practitioners lack bodhicitta, even if they can visualize deities or mandalas, it would be no different from tourists visiting a temple to look around or pay respects. Similarly, even if they practice the channels and energies, it would be like inflating a ball—utterly meaningless!

In ancient Tibet, there was a practitioner studying the Highest Yoga Tantra of « Hevajra. » Because he only generated renunciation but failed to generate bodhicitta, he ultimately attained only the Hinayana fruition.

It was fortunate that the tantric practitioner, despite lacking bodhicitta, still attained the Hinayana fruition without causing great harm. Tantric practitioners who pursue moral discipline, meditative concentration, and wisdom solely for self-benefit, without generating altruistic bodhicitta, risk encountering numerous faults and obstacles.

The Merits of Bodhicitta

The « Bodhisattvacharyavatara » also states: « Those who wish to remove the suffering of the three realms, eliminate all unease, and enjoy happiness should never abandon bodhicitta. »

Practitioners seeking to remove all unease and suffering in samsara, and wishing to enjoy both temporary and ultimate happiness, have no other path but to rely on bodhicitta. This is the boundless merit that bodhicitta can perfect.

It further states: « A prisoner trapped in the prison of samsara, upon generating bodhicitta, immediately becomes a child of the Buddha, worthy of respect from humans and gods alike. »

Even if practitioners remain trapped in the cycle of birth and death and have yet to attain liberation, simply generating bodhicitta in a single moment elevates them above humans and gods, placing them among the ranks of bodhisattvas (children of the Buddha), worthy of veneration.

In the six-session guru yoga practice, a verse on cultivating bodhicitta states: « Now my life bears fruit, and I have gained the benefit of obtaining a precious human body. Today, I am born into the Buddha’s lineage, becoming a child of the Buddha and a bodhisattva. From now on, I will strive with all my effort to engage in actions befitting my lineage, and within this pure and faultless lineage, I will avoid any actions that tarnish it. »

Just as a Chakravartin king rejoices at the birth of a son who will inherit his throne, when a practitioner generates bodhicitta and enters the ranks of the Buddha’s children, all Buddhas rejoice. This is because the compassionate activities of the Buddhas in the world rely on bodhisattvas as their representatives. Thus, when a practitioner generates bodhicitta, the Buddhas immediately know and feel immense joy!

Today, having the opportunity to teach about bodhicitta is truly something to rejoice in. Likewise, it is highly auspicious for all of you to come here and listen to the teachings on bodhicitta, as it plants the seeds of bodhicitta in your minds. However, merely hearing about bodhicitta is not enough. Practitioners must continually contemplate and meditate on bodhicitta.

The reason we continuously wander in samsara lies in our intense « self-cherishing » attitude. Being obsessed with our own benefit, we disregard the needs and feelings of others, thereby continuously creating negative karma that binds us to the vast ocean of samsara.

In this life, we are fortunate to have obtained a precious human body and encountered the Buddha’s teachings, especially the dual cultivation of sutra and tantra in the Vajrayana path. We should seize this rare opportunity to diligently counteract self-cherishing. Failing to do so would be profoundly foolish and regrettable, as such an opportunity, once lost, is hard to regain.

The shravakas and pratyekabuddhas seek only their own liberation from samsara. Even though they have attained the peace of nirvana, they are not particularly great because they pursue only their own benefit and fail to benefit others.

Our teacher, Shakyamuni Buddha, attained the fully enlightened state endowed with omniscience precisely because all his thoughts and actions were motivated solely by the desire to benefit others, without a trace of self-interest. Moreover, he continuously practiced and increased this altruistic motivation. This bodhicitta, which seeks only to benefit others, is what makes the Buddha truly great.

Merits of Bodhisattvas

The Buddha’s two great disciples, Shariputra and Maudgalyayana, had already attained the fruition of arhatship and possessed the meditative power to abide in the peace of nirvana for eons. However, the Buddha never paid homage to them, whereas he willingly bowed to bodhisattvas. From this, we can understand that the merits of bodhisattvas far surpass those of the arhats.

The sutras state: Paying homage to bodhisattvas is equivalent to paying homage to all the Buddhas and bodhisattvas of the ten directions across the three times. However, paying homage to the Buddhas does not equate to paying homage to all the Buddhas and bodhisattvas of the ten directions across the three times.

The reason lies in this analogy: If we take care of a fruit tree from its sapling stage, then when it grows into a large tree and bears abundant fruit, we can say that all the fruits have been nurtured by our care. On the other hand, if we only tend to the fruits, our care is limited to the fruits alone, without extending to the sapling or the tree itself.

Furthermore, the sutras also record: When a bodhisattva sits in a carriage without horses pulling it, enjoying the five sense pleasures—form, sound, smell, taste, and touch—if the Buddha sees this, he would willingly place the reins around his own neck and personally pull the carriage for the bodhisattva.

The Buddha shows such reverence to bodhisattvas because they generate bodhicitta and practice various difficult and unbearable bodhisattva deeds over countless eons, alleviating the suffering of sentient beings and enabling them to attain both temporary and ultimate happiness. Ultimately, they will achieve perfect Buddhahood. Therefore, the Buddha holds bodhisattvas in high regard and pays them deep respect.

Achievements of Bodhisattvas Stem from Bodhicitta

All bodhisattvas initially appear in the world as ordinary beings, just like us. How do they later come to achieve the boundless merits and adornments of someone like Manjushri? The difference lies in their ability to generate bodhicitta and engage in various bodhisattva practices, thereby attaining such supreme merits and adornments.

The Kadampa masters once taught: Practitioners may recite mantras and practice Dharma, but if they fail to generate realizations in their minds, it is because they have not diligently contemplated and realized bodhicitta. They have failed to generate authentic bodhicitta.

Atisha, who was already a great master in India, proficient in both the inner and outer five sciences as well as the sutra and tantra teachings, risked his life by sailing across the sea to Sumatra (modern-day Indonesia) to study bodhicitta with Master Suvarnadvipa, the lineage holder of the sevenfold cause-and-effect method for cultivating bodhicitta. Atisha studied under him for over a decade. Although the master’s view on emptiness belonged to the Cittamatra (Mind-Only) school rather than the Madhyamaka (Middle Way), Atisha still regarded him as his most respected teacher. This was because the teachings on bodhicitta he received came from this master. From this, we can see how deeply Atisha cherished bodhicitta. If such a highly accomplished master as Atisha valued bodhicitta so greatly, we ordinary practitioners should strive even more diligently to cultivate it.

The Need for Continuous Bodhicitta Practice

The cultivation of bodhicitta cannot be done sporadically. It requires constant mindfulness, just as making offerings to the Buddhas and bodhisattvas must be done repeatedly. It needs to be practiced continuously, even across lifetimes, in order to achieve success.

For example, King Ajatashatru, in his past lives, continuously practiced and cultivated the realization of emptiness. In this lifetime, he offered a precious robe made of gold to Manjushri. After accepting the offering, Manjushri returned it to the king and asked him to wear it. When he put on the robe, his body suddenly disappeared, and he directly realized emptiness.

King Ajatashatru’s realization of emptiness was not solely due to the merit of offering the robe to Manjushri in this lifetime but was based on the power of practicing emptiness across countless lifetimes. The conditions ripened during this lifetime’s act of offering, leading to his realization.

Therefore, practitioners must diligently cultivate bodhicitta in their daily lives. Perhaps one day, while offering flowers to the Buddhas and bodhisattvas, they will spontaneously generate genuine bodhicitta.

The sutras state: If a practitioner generates bodhicitta, Indra and the Four Heavenly Kings will willingly come before the practitioner to pay homage. They will wholeheartedly support and assist in fulfilling the practitioner’s aspirations and endeavors.

Practitioners aspire to attain the perfect Buddhahood, which is far superior to the fruition of arhatship. The difference lies in the fact that to attain Buddhahood, one must accumulate vast and complete stores of merit and wisdom. Only by generating bodhicitta, holding it steadfastly, and skillfully applying it can one accomplish this goal.

If practitioners can skillfully apply bodhicitta, they can transform mundane or even erroneous thoughts and actions into meaningful virtuous deeds. Just as flux used in metallurgy removes impurities from scrap iron and turns it into useful steel, the greatness of bodhicitta lies in the fact that if practitioners diligently practice it, they can accumulate vast stores of merit and wisdom, along with inconceivable benefits, even in their daily lives.

Power of Bodhicitta in Liberation and Purifying Karma

Bodhicitta enables practitioners to achieve liberation from samsara. While we diligently practice various virtuous actions, aspiring for rebirth in the higher realms of humans or gods in the next life, if we combine these practices with bodhicitta, our virtuous actions will become acts that fulfill the aspirations and benefit sentient beings, providing them with both temporary and ultimate happiness.

The « Bodhisattvacharyavatara » states:

« Other virtues are like banana trees—once they bear fruit, they wither away. But the tree of bodhicitta, when it bears fruit, does not wither; instead, it grows even more luxuriant. »

The fruits of virtuous actions performed solely for self-benefit vanish once enjoyed, much like a banana tree dies after bearing fruit. However, the fruits of virtuous actions performed with bodhicitta not only do not disappear upon being enjoyed but continue to grow.

After generating bodhicitta, even if practitioners do not dedicate their merits toward obtaining rewards in the human or heavenly realms, they naturally reap wholesome results. This is akin to a farmer who, while planting seeds, does not desire weeds to grow, yet as the rice ripens, the weeds also grow abundantly. Thus, the merits gained through practicing with bodhicitta continuously increase, which is one of its supreme qualities.

Power of Bodhicitta in Purifying Karmic Obstacles

Moreover, bodhicitta possesses an inconceivable power to purify karmic obscurations. Our accumulated karma can be divided into two types: fixed karma and unfixed karma. Unfixed karma can be purified through repentance practices, while fixed karma is extremely solid and difficult to destroy. However, if practitioners generate bodhicitta, even the most solid fixed karma can be eradicated.

Bodhisattvacharyavatara states: « Just as a person who has committed a crime can rely on a powerful protector to eliminate fear, why would one who seeks liberation not rely on such a refuge? »

If we commit one of the five heinous crimes in this life, we are destined to fall into the Avici hell. However, if practitioners genuinely generate bodhicitta, they can avoid falling into the Avici hell. Even if they are reborn into the Avici hell in the next life, the duration of their suffering will be greatly shortened. This is like a criminal who has killed another’s father and constantly fears retaliation from the victim’s children. If a powerful warrior stands by his side as protection, he no longer needs to fear retaliation. Bodhicitta is like this powerful warrior.

The Bodhisattvacharyavatara further states: « Bodhicitta is like the fire at the end of an eon, which in an instant destroys all sins. » At the end of the Fortunate Aeon, a great fire will instantly burn the entire world to ashes. Similarly, bodhicitta is like this eon-ending fire, capable of completely destroying the karma accumulated by practitioners.

Therefore, the Kadampa masters taught: By relying on bodhicitta, practitioners can accumulate complete stores of merit and wisdom, purify all karmic obscurations, and remove all obstacles.

Practitioners aim to attain the perfect Buddhahood, which has bodhicitta as its root cause. Therefore, we must earnestly cultivate bodhicitta. If we fail to do so and allow bodhicitta to continually diminish while still claiming, « For the benefit of sentient beings, I aspire to attain Buddhahood, » this is no different from idle talk—it will never come true!

This is like someone wishing for a fruit tree to grow lush leaves and abundant fruits but neglecting to care for its roots, allowing them to rot. How could such a goal ever be achieved?

Bodhicitta is the Foundation of Mahayana 

If practitioners fail to generate bodhicitta, even if they possess meditative concentration as immovable as Mount Meru or can constantly abide in emptiness and directly realize it, they cannot enter the Mahayana path, nor can they become causes for attaining Buddhahood.

Master Tsongkhapa once said: « The heart and foundation of all Dharma teachings is bodhicitta. »

Nature of Tathagatagarbha and Buddha Lineages

In terms of the sharpness or dullness of one’s faculties, those with sharp faculties are sentient beings who already possess the predispositions (seeds) to attain the Buddha’s dharmakaya, while those with dull faculties may not yet have these predispositions but still aspire to attain Buddhahood.

Just as one must sow seeds to grow rice, to attain the Buddha’s dharmakaya, one must understand the fundamental basis of Buddhahood—the tathagatagarbha, which exists in the mind-stream of every sentient being. The tathagatagarbha is the seed of Buddhahood.

Sentient beings whose mind-streams contain the seeds to achieve the Buddha’s dharmakaya can be classified as possessing the « Buddha lineage. » The Buddha lineage can be divided into the following categories:

1. Inherent Abiding Lineage

According to the Madhyamaka scholars, the « inherent abiding lineage » refers to sentient beings whose mind-streams contain the seeds to attain the ultimate (supreme) dharmakaya of the Buddha.

In contrast, the Yogacara scholars assert that the « inherent abiding lineage » refers to sentient beings who continuously familiarize themselves with the inherently pure and luminous nature of the mind. These two views differ in their level of subtlety.

Since all sentient beings possess the seeds to attain the Buddha’s dharmakaya within their mind-streams, the Ratnagotravibhaga (Tathagatagarbha Sutra) records:

« The Buddha constantly abides in the dharmakaya, and his compassionate activities extend everywhere. All sentient beings have a connection with the Buddha; thus, all sentient beings have the potential to become Buddhas. »

Although there are differences in the karmic results experienced by Buddhas, bodhisattvas, and ordinary beings, in terms of the pure and luminous essence of the mind, they are fundamentally the same.

Although sentient beings’ mind-streams inherently contain the seeds to attain the Buddha’s dharmakaya (tathagatagarbha), these seeds are obscured by afflictions and karmic obscurations, preventing the pure and luminous nature of the mind from manifesting. The sutras often use analogies to explain this situation:

• A slightly wilted lotus flower contains a Buddha endowed with the thirty-two major marks and eighty minor signs;
• an ugly and fearsome beehive contains sweet honey;
• a worn-out garment conceals a statue of the Buddha;
• a husk of rice contains nutritious white grains;
• gold and jewels hidden in a pile of garbage;
• treasures buried deep within the earth.

These analogies illustrate that practitioners need only remove the afflictions and obscurations covering the tathagatagarbha to gradually uncover and manifest it, ultimately attaining the Buddha’s dharmakaya.

2. Evolving Lineage

Since all sentient beings inherently possess the tathagatagarbha, every being can gradually generate realizations of the various stages of the path through hearing, contemplating, and meditating, ultimately attaining the Buddha’s rupakaya (form body).

Practitioners must understand that all sentient beings possess the tathagatagarbha, belong to the Buddha lineage, and have the potential to become Buddhas. Only then will they not feel discouraged or disheartened, thinking they cannot achieve such a supreme and magnificent Buddhahood, and abandon their practice of bodhicitta.

Furthermore, since practitioners know that all sentient beings have the potential to become Buddhas, when they encounter extremely ignorant or violent beings, they should not look down on or abandon them. Instead, they should uphold bodhicitta and guide these beings onto the path to Buddhahood. Perhaps, when conditions ripen, even those who currently seem far from attaining Buddhahood may suddenly transform their minds, enter the bodhisattva path, and achieve Buddhahood before the practitioner—it is not impossible!

The Nature of the Mind and the Key to Practice

The inherent nature of the mind is purity and luminosity. Afflictions and karmic obscurations are not the true nature of the mind but are temporary conditions obscuring it, much like clouds covering the sky. These can be completely removed, and practitioners need not doubt this.

If one still feels confused, it is like a child who, after seeing the sky covered with clouds for several days, refuses to believe that clear skies will ever return—such doubt is childish!

Since afflictions and karmic obscurations are temporary and sudden occurrences in the mind, whether they can be completely removed and whether one can be liberated from samsara depend entirely on the palm of one’s hand.

The Buddha once taught:

• The Buddha cannot wash away sentient beings’ karmic obscurations with water;
• he cannot pull out their suffering like removing a thorn from flesh;
• he cannot transfer his realizations into the minds of sentient beings.

The Buddha cannot replace sentient beings in accumulating merit and purifying negativities. He has taught precious and sublime Dharma practices to guide sentient beings toward liberation and happiness. However, sentient beings must rely on their own efforts and diligently practice to achieve liberation from samsara and ultimately attain perfect Buddhahood.

This is the origin of the term « individual liberation precepts » (pratimoksha). Its meaning lies in the fact that practitioners must make individual efforts in their practice to attain personal liberation and happiness.

Removing « Self-Cherishing » 

The root cause of afflictions and karmic obscurations is the attachment to self-interest, or « self-cherishing. » If this self-cherishing can be removed, then afflictions and karmic obscurations can also be purified.

One might question whether it is possible to remove self-cherishing, thinking that without considering one’s own benefit, how can one obtain the necessities of life?

The reality is otherwise. The Buddha Shakyamuni serves as a perfect example of completely abandoning self-cherishing and transforming it into « other-cherishing. » His thoughts and actions were always motivated by the welfare of sentient beings, never for his own benefit. With such a noble spirit, he engaged in vast and perfect activities to benefit sentient beings and attained the supreme and perfect Buddhahood.

Inspired by his example, people have aspired to follow him, practicing according to his teachings and attaining both temporary and ultimate happiness. This influence continues to this day.

Therefore, self-cherishing can indeed be removed, and if practitioners can transform self-cherishing into other-cherishing, they will not only benefit themselves but also all sentient beings. This is the key to spiritual transformation.

Reasons Why Sentient Beings Remain Unliberated

Practitioners may still harbor doubts: Since all sentient beings possess tathagatagarbha (Buddha-nature) within their mind-streams, why are there still countless beings drifting in the ocean of samsaric suffering, unable to attain liberation?

The sutras explain several reasons for this:

1. Sentient beings are obscured by the afflictions of attachment, aversion, and ignorance within their minds.
2. They are influenced by wrong views that deny the law of cause and effect, as well as by harmful friends who lead them away from virtuous paths.
3. They lack the favorable conditions to practice the Dharma.
4. They are hindered by political forces (such as oppressive laws or policies that suppress Buddhism), preventing them from freely engaging with the Dharma.

Conditions for Awakening the Mahayana Lineage

Those who can enter the practice of Mahayana teachings (possessing the Mahayana lineage) must have:

1. strong compassion for sentient beings,
2. endurance to practice the difficult deeds of bodhisattvas, and
3. unwavering determination and faith in all virtuous actions.

Although the awakening of the Hinayana lineage in a practitioner’s mind-stream can also awaken the Buddha lineage, it is only when practitioners fulfill these three conditions that the Mahayana lineage truly awakens, making it easier for them to engage in Mahayana practices.

However, fulfilling these three conditions is no easy task. If, upon hearing about the Buddha’s qualities or Mahayana teachings, a practitioner immediately experiences great joy and enthusiasm, yearning to draw near and practice, this can also be considered a sign of possessing the Mahayana lineage.

Awakening the Mahayana and Hinayana Lineages

If practitioners can guide sentient beings with Buddha-nature to engage in Mahayana practices, they awaken the Mahayana lineage within those beings’ mind-streams. Conversely, if they guide sentient beings toward Hinayana teachings and inspire confidence or approval in the Hinayana nirvana, they awaken the Hinayana lineage within their mind-streams.

Relationship Between Prajna and Bodhicitta

Prajna (wisdom of emptiness) and bodhicitta are like the two feet of the Buddha. Prajna is the common cause for shravakas, pratyekabuddhas, bodhisattvas, and Buddhas, and can be called the « mother of the Buddha. » Bodhicitta, on the other hand, is the unique cause for bodhisattvas and Buddhas, and can be called the « father of the Buddha. »

If practitioners possess only renunciation and wisdom of emptiness, they cannot yet enter the Mahayana path. Only by generating genuine bodhicitta can they achieve the fruition of bodhisattvas and Buddhas. Just as a child’s surname and nationality are determined by the father’s, similarly, practitioners must generate bodhicitta to become part of the Mahayana lineage.

Beginner practitioners, though unable to immediately possess strong compassion for sentient beings, endurance for difficult bodhisattva practices, or unwavering determination and faith in all virtuous actions, must still make these their goals, constantly encouraging themselves to fulfill these three necessary conditions for becoming part of the Mahayana lineage.

Concluding Remarks: Aspiring to Cultivate Bodhicitta

I hope that after hearing about the inconceivable merits and benefits of bodhicitta, you will aspire to diligently cultivate it and make bodhicitta the focus of your practice. Constantly remember and contemplate it, for only then will the act of hearing the Dharma have true meaning. Let us encourage each other in this endeavor.

The above is a translation from our Chinese webpage, based on original Tibetan teachings.