Padmasambhava - Bodhicitta

Terjemahan Indonesia: Padmasambhava – Menjelaskan Bodhicitta

 

[caption id="attachment_6958" align="aligncenter" width="253" caption="Dakini Teachings"][/caption]

Extract from Dakini Teachings – A collection of Padmasambhava’s Advice to the Dakini Yeshe Tsogyal [from Rangjung Yeshe Publications].

 

Bodhicitta – The Teachings on Taking the Arousing of Bodhicitta as the Path

The great master Padmakara is an emanation of Buddha Amitabha. Having trained his mind in the numerous Mahayana sutras, he loves all sentient beings as a mother loves her only child. Acting always for the welfare of others, he is the steersman who delivers all samsaric beings to nirvana. Without being asked he gives instruction to all those to be tamed. Endowed with great compassion, he is the king of all bodhisattvas.

When he was staying in the Lion Fortress Cave at Monkha, I, Lady Tsogyal of Kharchen, aroused Bodhicitta, the mind set on supreme enlightenment. Having offered a mandala of precious substances to the great master, I made this petition: Emaho!  Great master, you have taught that having cultivated love and compassion for all beings, the sole importance in Mahayana teachings is to train in Bodhicitta. This being so, how should we engage in the training of Bodhicitta?

The master replied: Tsogyal, if having entered the Mahayana, you do not train in Bodhicitta, you will fall into the lower vehicles. Therefore it is essential to always arouse the mind that is set on supreme enlightenment and to exert yourself in the trainings of benefiting others.

Countless detailed explanations of that have been given in the sutras and Tantras of the Mahayana. When Bodhicitta is explained concisely in accordance with these teachings, it is divided into 3 sections:

The outer training; the inner training; and the secret training.

Lady Tsogyal asked: What are the methods of the outer training?

The master replied: There are 12 points to the outer training.

1. The essence of training in Bodhicitta: - the desire to attain unexcelled enlightenment together with the vow to do so in order to liberate all sentient beings from samsara.


2. It’s division:- the sutras describe many classifications of divisions, but in short, there are 2 kinds: aspiration and application. The aspiration is the wish to accomplish the welfare of beings, but that alone is not sufficient. It is important to actually engage in benefiting all sentient beings. It seems to be quite difficult for prejudiced people who are not free from egotism to give rise to Bodhicitta.


3. It’s definition: - the arising in oneself of an altruistic attitude that has not previously arisen. The attitude will not arise in beings who have not gathered the accumulations.


4. The characteristics of the person:-The person who engages in the training of Bodhicitta should possess certain characteristics. He should aspire toward the teaching of the Mahayana, unlike the shravakas and pratyekabuddhas. Due to great intelligence, he should be totally free from doubt. He should have taken refuge in a master and in the 3 Jewels and should feel weary of incorrect or inferior teachings. He should be naturally peaceful and gentle. The people of Tibet are hostile toward the Dharma, the ministers are evil minded, the king is gullible; there are only a few who are suitable recipients for Mahayana teachings. Tsogyal, be free from partiality toward friend and enemy.


5. The object from whom you take the vow: - The object from whom you take the Bodhicitta vow should be a master who has the Mahayana aspiration and whose mind is filled with love and compassion. He should be a teacher who does not act for the benefit of himself for even an instant, and who observes his precepts without transgressions. In this dark age, one will fall into the hands of Mara unless one follows a qualified master.


6. The ceremony for taking it:- Having arranged an extensive display of offerings before the 3 Jewels on the 15^th or 8^th of the waxing moon in an auspicious year and month, pay respect to the sangha. Offer a ganachakra to the yidam. Make extensive torma offerings to the dakinis, Dharma protectors, and elemental spirits. Give away all your possessions and gather a vast amount of merit. That same evening, offer the initiation fee to the master. With respect for the master, the disciple should gather the accumulations by means of the 7 pure aspects……..


7. The benefits of the training:-develops as follows. Elevated above the shravakas and pratyekabuddhas, you are included in the assembly of Mahayana practitioners. Your disturbing emotions, misdeeds, and obscuration are all annihilated from their very root. All the virtuous actions of your body, speech, and mind become causes for what is meaningful and a vast gathering of merit will be perfected in your being. You will always be watched over by the Buddhas and bodhisattvas and the great protectors of the Dharma. All sentient beings will love you as their own child and find you beautiful to behold. You will never be separated from the Mahayana teachings. In short, you will quickly accomplish the superior qualities of Buddhahood and awaken to true and complete enlightenment. Thus the qualities are inconceivable. Therefore be persistent in just this.


8. The reason for training: - It may be sufficient to attain liberation by yourself alone, so why should you liberate all sentient beings from samsara? Since all beings are your own parents, your debt of gratitude is inconceivably great, and so you need to train in order to repay their kindness. Their kindness consists in forming the basis of your life and body; raising you from childhood with the best food and drink; undertaking all kinds of pain and difficulties for your benefit; cherishing you as higher than themselves, more important even than their own hearts.  Moreover, they have endowed you with wealth and possessions, educated you, connected you to the sacred Dharma and so forth. Because of the inconceivably great kindness of these parents, you must liberate them all from samsara. Since all sentient beings have the basic cause, the essence of enlightenment, you are also connected with them and so must liberate them all from samsara. Tsogyal, if you desire happiness for yourself alone, you have no connection to the perfect Buddhahood.


9. The shortcomings of not training:- Having fallen to the level of being a shravakas or pratyekabuddhas, you are hindered in attaining the great enlightenment; all the actions you perform become futile; all the merit you have accumulated in the past will be exhausted; you will always be hampered by the spirits; others will feel hostile and dislike you. In short, your wishes will never be fulfilled and so forth. Thus there are countless shortcomings. Tsogyal, how silly it is to expect to be a Mahayana follower without possessing Bodhicitta.

To be continued...........