Generating Bodhicitta

Generally there are said to be two levels to bodhicitta, the relative and the ultimate. Relative bodhicitta is the mind that is intent upon attaining perfect enlightenment for the sake of others, and ultimate bodhicitta is the wisdom that directly realizes emptiness.

Relative bodhicitta itself can be further divided into aspirational bodhicitta, which is like the wish to go somewhere, and the bodhicitta of application, which is like actually making the journey. In both cases, bodhicitta is generated through formal practice, and so it is known as ‘coarse bodhicitta arising from signs’.

Ultimate bodhicitta only arises through the power of meditating on the path, and is therefore known as ‘subtle bodhicitta, which is gained through reality itself’.

Relative bodhicitta has two points or aspects: compassion, which is focused on sentient beings, and wisdom, which is directed towards perfect enlightenment. If either of these two aspects is lacking, then it will not be the bodhicitta of the Mahāyāna, so it is important that they are both complete.

Here in the present context, the generation of aspirational bodhicitta alone has two aspects: focusing on merit which is the cause and aspiring towards perfect enlightenment which is the result.

The first of these is covered in the phrase “practising generosity and so on.” When all sources of virtue are categorized, they may be included within what are called ‘the three bases for creating merit’. These are the creation of merit through generosity, the creation of merit through discipline and the creation of merit through meditation. When we relate these to the six pāramitās, the first two relate to the pāramitās of the same name, and the creation of merit through meditation relates to patience, concentration and wisdom. Diligence assists them all.

These six pāramitās are also based on specific states of mind:


The second aspect of aspiring towards the result of perfect enlightenment is covered in the phrase, “May I attain buddhahood for the benefit of all beings.” This is the actual bodhicitta endowed with the two points or aspects. “For the benefit of all beings” is the thought of who we are practising for, and is focusing on sentient beings with compassion. “May I attain buddhahood” is longing for what we are practising towards, and is wisdom directed towards complete enlightenment. It is therefore the aspirational bodhicitta, which is to think, “Through all these sources of virtue of mine, may I attain buddhahood for the benefit of all sentient beings who are as infinite as space!”

by Patrul Rinpoche