Bodhicitta: The Soul of Mahayana and the Seed of Buddhahood
An Unusual Wish
If someone asked you: What is your greatest wish?
Most people would say: I hope for career success, family happiness, good health, and financial freedom. These are all normal wishes, and there is nothing wrong with them.
But in the Mahayana tradition of Buddhism, there is a wish that far transcends all of this. This wish says: I want to become a Buddha, not for my own enjoyment, but to be able to liberate all sentient beings, so that they may all leave suffering, attain happiness, and ultimately become Buddhas.
This wish is called "Bodhicitta."
"Bodhi" means enlightenment, and "Citta" means mind, will, or aspiration. Bodhicitta is the "Mind of Enlightenment," or more accurately, the "Mind that seeks Supreme Perfect Enlightenment for the sake of liberating all sentient beings."
This is a very unusual wish. It binds oneself together with all sentient beings; its goal is the highest enlightenment, and its motivation is pure compassion.
The Watershed Between Mahayana and Hinayana
Buddhism is divided into Mahayana (Great Vehicle) and Hinayana (Small Vehicle, or Shravakayana). What is the standard for this distinction?
It is not about what sutras you read, what methods you practice, or what mantras you recite. These are external forms. The true standard of distinction is your motivation—whether you have Bodhicitta.
The motivation of the Hinayana is "Self-Liberation"—I want to be free from my own suffering, I want to escape reincarnation. This motivation is good, but it mainly focuses on personal liberation.
The motivation of the Mahayana is "Self-Liberation for the Sake of Others"—I want to become a Buddha, but my becoming a Buddha is not for myself; it is to be able to help all sentient beings become Buddhas. This is Bodhicitta.
With Bodhicitta, any method you practice is a Mahayana method; without Bodhicitta, any method you practice is not truly a Mahayana method. Bodhicitta is the soul of Mahayana Buddhism.
The Avatamsaka Sutra says: "To forget Bodhicitta and practice good deeds is called demonic action." This sentence is very heavy. It says that if you forget Bodhicitta, even if you do many good deeds and practice many methods, they are "demonic actions"—not true Buddhist practice.
Why is this said? Because practice without Bodhicitta can at best result in personal liberation or blessings in the human and heavenly realms; it cannot achieve the goal of Buddhahood and liberating beings. For a Mahayana practitioner, this is going astray.
Two Aspects of Bodhicitta
Bodhicitta can be understood from two angles: Aspirational Bodhicitta and Action Bodhicitta.
Aspirational Bodhicitta—This is the level of making a vow. Giving rise to such a wish in the heart: I want to become a Buddha, I want to liberate all sentient beings. This is the determination of a direction, the setting of a goal.
Just like a person deciding to go to a certain place, Aspirational Bodhicitta is that decision itself.
Action Bodhicitta—This is the level of practice. After making the vow, truly starting to act, practicing the Six Paramitas (Generosity, Discipline, Patience, Diligence, Meditation, Wisdom), and accumulating the provisions for Buddhahood.
Just like truly starting the journey after deciding to go to a place.
Vow and action are indispensable to each other. Vow without action is a daydream; action without vow is blind practice. The vow is the steering wheel, action is the wheels; only when they work together can one reach the destination.
There is also a deeper classification:
Relative Bodhicitta—Bodhicitta before realizing emptiness. At this time, Bodhicitta still carries the attachment of "I want to become a Buddha" and "I want to liberate beings," and has not yet reached the state of non-self.
Ultimate Bodhicitta—Bodhicitta after realizing emptiness. At this time, one knows that "I," "sentient beings," and "Buddhahood" are all empty, but does not give up the action of liberating beings because of this. This is the true union of wisdom and compassion.
For beginners, starting with Relative Bodhicitta is very good. As practice deepens, one will naturally tend towards Ultimate Bodhicitta.
Why Generate Bodhicitta?
What are the benefits of generating Bodhicitta? Why make such a big vow?
First, Bodhicitta is the only path to Buddhahood.
To become a Buddha, one must generate Bodhicitta. Without Bodhicitta, no matter how much one practices, one can at most attain the fruit of an Arhat (personal liberation) and cannot achieve Supreme Perfect Enlightenment. Because a Buddha is not just self-awakened but also awakens all beings. Without the vow to liberate beings, how can one become a Buddha?
Second, Bodhicitta can quickly accumulate merit.
Doing the same good deed, the merit is completely different with and without Bodhicitta. Because Bodhicitta is generated for all sentient beings, the merit of good deeds done with Bodhicitta also extends to all sentient beings. This is like dropping a drop of water into the ocean; that drop of water gains the vastness of the ocean.
Third, Bodhicitta can counteract afflictions.
When we only focus on ourselves, afflictions arise easily. "I" was wronged, "I" didn't get what I wanted, "I" was looked down upon... But when we expand our hearts to all sentient beings, these small "I" afflictions appear insignificant. Bodhicitta is the best method to counteract selfishness and afflictions.
Fourth, Bodhicitta brings true happiness.
Research shows that those who give to others are happier than those who only focus on themselves. This is not a coincidence. When we serve sentient beings, we feel a joy that transcends personal gain and loss. This joy is incomparable to worldly pleasures.
How to Generate Bodhicitta
Bodhicitta is so important, how can we generate it?
Traditionally, there are several methods:
The Seven-fold Cause and Effect Method—This is the method taught by Atisha. It induces Bodhicitta through seven steps: (1) Recognizing that all beings have been one's mother; (2) Remembering the mother's kindness; (3) Wishing to repay the mother's kindness; (4) Giving rise to loving-kindness for all beings; (5) Giving rise to compassion for all beings; (6) Giving rise to the "Superior Intent" (I will help them); (7) Generating Bodhicitta.
The Method of Exchanging Self and Others—This is the method taught by Shantideva. The core is to exchange the positions of oneself and sentient beings, transferring the attachment to oneself to sentient beings, and transferring the indifference to sentient beings to selfishness.
The Four Immeasurables—By practicing the four minds of Loving-kindness, Compassion, Joy, and Equanimity, one gradually expands the capacity of the heart, laying the foundation for generating Bodhicitta.
These methods require time and practice. It's not that reciting a verse once counts as generating Bodhicitta. True Bodhicitta requires repeated contemplation and repeated practice until it becomes a natural tendency deep in our hearts.
The simplest way to start is to frequently recite the Bodhicitta Verse, such as:
"To the Buddha, the Dharma, and the Supreme Community, I take refuge until enlightenment is reached. By the merit of generosity and other good deeds, May I attain Buddhahood for the benefit of all beings."
When reciting, do not recite mechanically, but truly contemplate the meaning of these words, letting the heart resonate with these wishes.
Cultivating and Protecting Bodhicitta
After generating Bodhicitta, it is even more important to protect it and grow it, not letting it degenerate.
Do not forget—In a busy life, it is easy to forget Bodhicitta and only care about immediate trivialities. Frequently remind yourself: Why am I practicing? What is my ultimate goal?
Do not retreat—Liberating all sentient beings is a huge goal, and sometimes it can be daunting. But do not retreat because of this. The Bodhisattva path is long; just take it one step at a time.
Do not be selfish—The enemy of Bodhicitta is selfishness. When we only focus on our own interests and forget sentient beings, Bodhicitta will degenerate. Frequently check your motivation.
Continuous practice—Bodhicitta is like a seed; it needs watering, fertilizing, and care to grow. Through listening, contemplating, and meditating, and through the Six Paramitas, constantly nourish this seed.
Dedication—Every time you do a good deed or practice a method, dedicate the merit to all sentient beings. This is an important way to maintain Bodhicitta.
Bodhicitta in Daily Life
Bodhicitta is not just practiced on a meditation cushion; it should be integrated into every aspect of our daily life.
When waking up—Think: Today I will do my best to benefit sentient beings, even if it's just giving someone a smile or saying a word of encouragement.
When working—Think: My work is not just for making money, but also contributing to society and serving sentient beings.
When encountering difficulties—Think: This difficulty is an opportunity to eliminate karmic obstacles. I will use this to grow in practice so that I can better help sentient beings in the future.
When encountering annoying people—Think: This person is also one of the sentient beings, has also been my mother, and is also suffering. I should give rise to compassion for him.
Before sleeping—Dedicate the good deeds of the day, wishing that all sentient beings may leave suffering and attain happiness.
Integrating Bodhicitta into life makes life itself a practice. This is much more effective than sitting in a shrine room for an hour a day and completely forgetting practice the rest of the time.
Bodhicitta and Emptiness
Some might ask: Doesn't Buddhism teach "Non-self"? If there is no self, who generates Bodhicitta? If there are no sentient beings, who is there to liberate?
This is a very good question and the essence of Mahayana Buddhism.
The Diamond Sutra says: "Thus countless, innumerable, boundless sentient beings are liberated, yet in reality, no sentient being attains liberation." What does this mean? It means that a Bodhisattva liberates countless beings, but because they know that "I" and "sentient beings" are both empty, they do not cling to the mark of "I" liberating "sentient beings."
This is the "Union of Wisdom and Compassion"—Wisdom is knowing emptiness, Compassion is liberating beings. The two are not contradictory but complementary.
Precisely because of knowing emptiness, a Bodhisattva can liberate beings endlessly without fatigue or retreat. Because there is no attachment to "I," there are no thoughts of "I am tired" or "I don't want to do it." Precisely because of compassion, the wisdom of emptiness does not turn into cold nihilism.
For beginners, there is no need to worry too much about this question. Start practicing from Relative Bodhicitta, and with the growth of wisdom, you will naturally understand the relationship between emptiness and Bodhicitta.
Conclusion
Bodhicitta is the soul of Mahayana Buddhism, the seed of Buddhahood, and the source of all merit.
It sounds lofty and distant, but it is actually hidden in every altruistic thought of ours. When you see others suffering and want to help, when you hope the world will be better, when you are willing to sacrifice a little of your own interest to make others happy—these are the sprouts of Bodhicitta.
Cultivating these sprouts into towering trees is our path of practice.
Do not feel that you are too small or too weak to make such a big vow. Every Buddha and every Bodhisattva started as an ordinary person. If they can do it, we can do it too.
Generate Bodhicitta. This is the best gift you can give to yourself, to sentient beings, and to this world.
May all sentient beings generate Bodhicitta and attain Supreme Perfect Enlightenment.