The Dalai Lama’s Book of Transformation. Литагент HarperCollins USD

of all sentient beings. This leads to the second aspect, which is the wish to attain enlightenment. It is for the sake of benefitting all beings that this wish should arise in us.

      We could say that bodhichitta is the highest level of altruism and the highest form of courage, and we could also say that bodhichitta is the outcome of the highest altruistic activity. As Lama Tsongkhapa explains in his Great Exposition of the Path to Enlightenment,bodhichitta is such that while one engages in fulfilling the wishes of others, the fulfillment of one’s own self-interest comes as a by-product. This is a wise way of benefitting both oneself and others. In fact I think bodhichitta is really and truly wonderful. The more I think of helping others, and the stronger my feeling for taking care of others becomes, the more benefit I reap myself. That is quite extraordinary.

      In a sense we could say that the practice of generating and cultivating the altruistic intention is so comprehensive that it contains the essential elements of all other spiritual practices. Taken alone, it can therefore replace the practice of many different techniques, since all other methods are distilled into one approach. This is why we consider that bodhichitta practice lies at the root of both temporary and lasting happiness. Now the question is how we can train ourselves to develop bodhichitta. The two aspects of bodhichitta that we spoke about earlier, the aspiration to be of help to others and the aspiration to attain enlightenment oneself, have to be cultivated separately through separate trainings. The aspiration to be of help to others has to be cultivated first.

       THE TWO ALTRUISTIC ASPIRATIONS

      1. The aspiration to attain enlightenment

      The highest form of spiritual practice is the cultivation of the altruistic intention to attain enlightenment for the benefit of all sentient beings, known as bodhichitta. This is the most precious state of mind, the supreme source of benefit and goodness, that which fulfills both our immediate and ultimate aspirations, and the basis of altruistic activity. However, bodhichitta can only be realized through regular concerted effort, so in order to attain it we need to cultivate the discipline necessary for training and transforming our mind.

      As we discussed earlier, the transformation of mind and heart does not happen overnight but through a gradual process. Although it is true that in some cases instantaneous spiritual experiences may be possible, they are rather unreliable and somewhat shortlived. The problem is that when sudden experiences occur, like bolts of lightning, the individual may feel profoundly moved and inspired, but if the experiences are not grounded in discipline and sustained effort they are very unpredictable, and their transformative impact will be rather limited. By contrast, a genuine transformation that results from sustained concerted effort is long-lasting because it has a firm foundation. This is why long-term spiritual transformation can really only come about through a gradual process of training and discipline.

      The potential for perfection, the potential for full enlightenment, actually lies within each one of us. In fact this potential is nothing other than the essential nature of the mind itself, which is said to be the mere nature of luminosity and knowing. Through the gradual process of spiritual practice, we can eliminate the obstructions that hinder us from perfecting this seed of enlightenment. As we overcome them, step by step, so the inherent quality of our consciousness begins to become more and more manifest until it reaches the highest stage of perfection, which is none other than the enlightened mind of the Buddha.

      2. Working for the welfare of others

      The other aspiration of the altruistic intention (bodhichitta) is the wish to bring about the welfare of other sentient beings. Welfare, in the Buddhist sense, means helping others to attain total freedom from suffering, and the term ‘other sentient beings’ refers to the infinite number of beings in the universe. This aspiration is really the key to the first, namely the intention to attain enlightenment for the benefit of all sentient beings. It is founded on genuine compassion towards all sentient beings equally. Compassion here means the wish that all other beings should be free of suffering. So it is said to be at the root of all altruistic activity and of the altruistic intention as a whole.

      We need to cultivate a compassion that is powerful enough to make us feel committed to bringing about the well-being of others, so that we are actually willing to shoulder the responsibility for making this happen. In Buddhism, such compassion is called ‘great compassion.’ The point is emphasized again and again that great compassion is the foundation of all positive qualities, the root of the entire Mahayana path, and the heart of bodhichitta. Likewise, Chandrakirti says in his Entry to the Middle Way that compassion is such a supreme spiritual quality that it maintains its relevance at all times: it is vital at the initial stage of the spiritual path, it is just as important while we are on the path, and it is equally relevant when an individual has become fully enlightened.

      Generally speaking, as I said, compassion is the wish that others should be free of suffering, but if we look into it more closely compassion has two levels. In one case it may exist simply at the level of a wish – just wishing the other to be free of suffering – but it can also exist on a higher level, where the emotion goes beyond a mere wish to include the added dimension of actually wanting to do something about the suffering of others. In this case, a sense of responsibility and personal commitment enters into the thought and emotion of altruism.