Bodhichitta: Difference between revisions
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'''bodhichitta''' [Skt.] - ''chang chub kyi sem'' [Tib.] | |||
==Definition== | ==Definition== | ||
The compassionate wish to attain [[enlightenment]] for the benefit of all beings. The most famous definition appears in [[Maitreya]]'s ''[[Abhisamayalankara]]'': | |||
Bodhichitta is: for the sake of others<br> | Bodhichitta is: for the sake of others<br> | ||
Longing to attain complete enlightenment. | Longing to attain complete enlightenment. | ||
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<big>ཡང་དག་རྫོགས་པའི་བྱང་ཆུབ་འདོད༎</big> | <big>ཡང་དག་རྫོགས་པའི་བྱང་ཆུབ་འདོད༎</big> | ||
''Bodhi'' means our ‘enlightened essence’ and ''chitta'' means ‘heart’, hence ‘the heart of enlightened mind’. | |||
==Divisions== | ==Divisions== | ||
It is categorized into ‘relative’ or ‘conventional bodhichitta’, and ‘absolute bodhichitta’. Relative bodhichitta entails the compassionate wish to attain enlightenment for the benefit of all living beings and to train in the methods to achieve that aim. In [[relative bodhichitta]] there is also the distinction between ‘bodhichitta in aspiration’ and ‘bodhichitta in action’, which is portrayed by Shantideva as the difference between deciding to go somewhere and actually making the journey. [[Absolute bodhichitta]] is the direct insight into the absolute nature of things. See chapter twelve of ''The Tibetan Book of Living and Dying''. | |||
[[Category:Key Terms]] | [[Category:Key Terms]] | ||
Revision as of 01:56, 15 December 2006
bodhichitta [Skt.] - chang chub kyi sem [Tib.]
Definition
The compassionate wish to attain enlightenment for the benefit of all beings. The most famous definition appears in Maitreya's Abhisamayalankara:
Bodhichitta is: for the sake of others
Longing to attain complete enlightenment.
sems bskyed pa ni gzhan don phyir//
yang dag rdzogs pa'i byang chub 'dod//
སེམས་བསྐྱེད་པ་ནི་གཞན་དོན་ཕྱིར༎
ཡང་དག་རྫོགས་པའི་བྱང་ཆུབ་འདོད༎
Bodhi means our ‘enlightened essence’ and chitta means ‘heart’, hence ‘the heart of enlightened mind’.
Divisions
It is categorized into ‘relative’ or ‘conventional bodhichitta’, and ‘absolute bodhichitta’. Relative bodhichitta entails the compassionate wish to attain enlightenment for the benefit of all living beings and to train in the methods to achieve that aim. In relative bodhichitta there is also the distinction between ‘bodhichitta in aspiration’ and ‘bodhichitta in action’, which is portrayed by Shantideva as the difference between deciding to go somewhere and actually making the journey. Absolute bodhichitta is the direct insight into the absolute nature of things. See chapter twelve of The Tibetan Book of Living and Dying.