Integrating Bodhicitta with Skilful Means #2
by Venerable Shangpa Rinpoche

The Three Principal Factors
One who wants to follow the path must understand and practise the three following important factors:
- Renunciation;
- Bodhicitta; that is developing the enlightened attitude; and
- Right view.

Renunciation
One has to understand that Samsara is imperfect and full of sufferings. In order to renounce, we can reflect on the unfavourable worldly things that are happening around us all the time. The following are the four things that we can contemplate:

1 - Death and Impermanence
To develop renunciation, we can contemplate impermanence. Nothing in the universe will stay on forever. The universe and all the beings within it are impermanent in nature. Everyone has to die and when we die, we might not know where we are going to be reborn. This keeps on going in an endless cycle.

2 - Karmic Law of Cause and Effect
The law of cause and effect is known as 'Karma'. Every Buddhist believes in karma. If we die, we do not just disappear into space or emptiness. If it works that way, then it would be all right. But it does not. Once we die, karma takes effect. Every good and bad thought, every good and bad action that we have committed leaves its imprints in our mind. Accordingly, when the conditions for the result to take effect arises, the result will be experienced. So if we create negative karma, we have to experience the effect of this negative karma, which is the experience of suffering.

3 - Defects of Samsara
To know the shortcomings of Samsara means knowing that in this universe from the highest to the lowest realms, there is no true happiness at all. It is like stepping on the tip of a needle. There is no comfort but only pain. If we contemplate these factors carefully, it will minimise our attachment towards Samsara and renunciation will develop.

4 - Precious Human Existence
Now we have to understand our potential. This potential is due to the birth of our precious human body, which is very rare and very fortunate. And to be able to understand and realise the importance of the Dharma is even more rare. But all these happen due to our accumulation of merits in the past. This puts us in a favourable position to practise the Dharma. However, this opportunity will not remain forever, it is just for a short time.

Shantideva gave an example:
"In a totally dark place, there appears a flash of lightning. At that moment, you can see clearly all the things in the surroundings, but this does not last. It will go off immediately. The flash of the lightning is very brief. Similarly, in our lifetime, we are usually tied up with all kinds of worldly commitments. However, sometimes good thoughts may arise and sometimes compassion may develop. All these will lead us to the Dharma. So when this kind of rare opportunity arises, it is just like the flash of lightning in the dark place. We have to grasp it and make full use of this rare opportunity to practise the Dharma. Then, the path to Enlightenment will begin from that moment onwards."

If we contemplate the above four factors, we will understand the sufferings of Samsara. In this way, renunciation will arise and this will set us on the path towards Enlightenment.

Bodhicitta
Buddha Shakyamuni has given 84,000 different types of teachings. The essence of all these teachings is the practice of Bodhicitta, that is the application towards the path of enlightenment and to liberate all sentient beings leading them towards this path. There is no one single method that can liberate everyone because different persons have different frames of mind or mentality. Therefore by using his skilful means, Buddha came down to the human level and he gave the teachings according to each individual's need. That is why Buddha had to give so many teachings.

Bodhicitta can be developed in two stages, 'aspiration' and then "application". 'Aspiration Bodhicitta' always comes first, followed 'Application Bodhicitta'. This is similar to a person who wants to go to a particular destination; he has to take some kind of transport to reach that place. The wish to go to the destination is the 'aspiration'and the action of taking the transport is the 'application'.

a - Aspiration Bodhicitta
Aspiration Bodhicitta arises when we truly understand the teachings of the Buddha. We know that in Samsara, all beings are suffering. The cycle of Samsaric existence never ends. And in order to break through this cycle, the only way is the application of the Buddha's teachings. Therefore, Aspiration Bodhicitta arises when one has great aspiration or motivation to break through this cycle and attain enlightenment not only for oneself , but also for all sentient beings.

According to the Indian master, Atisha :
"Once the aspiration Bodhicitta arises, one accumulates countless merits. However, this will not be a constant accumulation of merits. But once you engage in the Application Bodhicitta, your accumulation of merit will constantly increase whether you are sleeping or awake. "

b - Application Bodhicitta
Application Bodhicitta is the practice itself. There are many methods of practising Application Bodhicitta but the Tibetan version of Mahayana emphasizes the practice of the Six Perfections or Paramitas.

1 - The Practice of Mindfulness and Awareness
Once we practise the development of the Bodhicitta, whatever we do, we must have mindfulness and awareness at all times. This is because if we are not mindful, we will make a lot of mistakes without realising them. The present state of our mind is not well tamed. An untamed mind is very destructive just like an untamed wild elephant. If the untamed elephant is to come to our place, everything will be messed up, and many people around will be injured. Therefore, we need awareness and mindfulness to tame our wild mind. However, when we say that an untamed mind is destructive, it does not mean that we act crazy like banging here and there. It means that the mind creates all sort of emotions which we then physically follow without knowing the consequences. This will result in the accumulation of all sort of negative habitual tendencies. It will degrade us to the lower realms or even Hell. So mindfulness and awareness are just like the ropes that tie the wild elephant. Once it is tied up, the elephant cannot move and run wild. In the same way, we have to use our mindfulness and awareness to control our wild mind so that it will be more controllable. This is just like an injured person going to a crowded place. He has to be very careful with his movements, otherwise people may accidentally touch his injuries and cause him pain. Similarly, when we are surrounded by all kinds of people, we have to be very careful so that our mind will not be affected or influenced by other people's wrong acts. One should be just like the lotus flower, which is born in the mud and yet not contaminated by it.

Shantideva gave an example:
"If you want to protect your feet when you are walking, you do not have to cover the whole ground with leather. You just need to wear a good pair of shoes to protect your legs from injuries. Likewise, you just need to carefully observe and be aware of your mind, then you will not do any wrong things. You will be safe in your application and practice of the Dharma."

2 - The Practice of the Application Bodhicitta - The Six Perfections
The first Perfection is the 'Perfection of Generosity'. This means 'Giving'. There are three types of giving:
- Giving of spiritual guidance like Dharma;
- Giving of protection; and
- Giving of material things.

As long as we do not have attachment for the substances that we give,and have great compassion and pure thought for the recipient, then whatever we give will be considered as the development of Generosity.

The second perfection is the 'Perfection of Morality', that is 'Conduct'. We need to follow certain standards of moral conduct. This is to prevent us from performing negative acts and thoughts. For this purpose, Buddha introduced the Precepts. For the lay people, they can observe the five precepts or the eight precepts; whereas the novices have thirty six precepts; and the Bhikkhus have two hundred and fifty three precepts. In the Mahayana, the most important precept is to benefit all sentient beings. This is fundamentally important. As long as you are able to benefit each and every being who is in need, you are applying the morality of the Mahayana.

The third perfection is the 'Perfection of Patience'. Patience is important not only in our practice of the Dharma, but also in our daily life. With patience you can please many people and fulfil many things that you want to do. There are many people who make wrong decisions out of anger or pride, thus leading to their downfall. This is due to their lack of patience. A person who is overcome by anger or hatred is not in control of himself. He is being controlled by his own emotions. Thus, if we do not have tolerance or patience, it will destroy us eventually. The Buddha himself has also said that hatred is the greatest sin and patience is the greatest virtue. Hatred can destroy all our accumulated merits. It can also lead us to hell. The only antidote to hatred is the practise of patience or tolerance. One should always know that hatred or anger is our main enemy because it leads us to suffering. Whenever hatred arises, we should recognise it. We should know that this hatred is very destructive. Immediately we should apply the antidote of patience and develop loving kindness and compassion for the object of our hatred.

The fourth perfection is the 'Perfection of Diligence'. Diligence can be explained in many ways. In our normal life, diligence means "being hardworking". It is uncertain whether this diligence is positive or negative. But whatever it is, we need to have diligence to succeed. Here what we are going to say is on the positive side of diligence. This positive diligence means that one appreciates wholesome acts such as caring for the well-being of others. One tries to apply the teachings of the Buddha. For this purpose, one is able to sacrifice all leisure time to fulfil this objective. This is called positive diligence. Diligence is important in our work just like when there is no wind, there is no movement of the leaves and flowers on the tree etc. Once there is wind, movement will begin. Likewise, if we begin to apply diligence to our work, there will be progress. Otherwise, it will be stagnant at whatever stage it is.

The 'Six Perfections' or 'Paramitas'are inter-related. To succeed in the practice of the next perfection, it depends on how well you have accomplished the earlier perfections. Therefore, if one manages to practise the first four perfections well, it creates favourable conditions for the practice of the last two perfections which are the 'Perfection of Meditation'and the 'Perfection of Wisdom'. It is these last two perfections that will lead us towards the realisation of the ultimate truth.

of these two Bodhicittas. Firstly, one has to seek a master who has the lineage, and who is also currently practising it so that there is a continuation of the lineage; in addition you can also receive the blessings from the lineage masters as well as from the Buddhas and Bodhisattvas. Once you have taken up this practice, it is the greatest task that you are undertaking in this lifetime.