Motivation: Difference between revisions

Revision as of 19:23, 22 August 2015

Motivation (Tib. ཀུན་སློང་, Wyl. kun slong) is defined by Sogyal Rinpoche as 'that which gives rise to everything'.

Motivation according to the different yanas

Basic Vehicle―Shravaka Yana & Pratyekabuddha yana

Both shravakas and pratyekabuddhas are motivated by a feeling of renunciation, the wish to escape from all the realms of samsara by themselves alone. With this motivation, they take up any one of the seven sets of pratimoksha vows and then keep them unimpaired.

Bodhisattva yana

The bodhisattvas practise on the basis of their wish to benefit others. They are motivated by bodhichitta, which has as its focus all sentient beings and is characterized by the wish to establish them all at the level of perfect buddhahood, free from the causes and effects of suffering and endowed with all the causes and effects of happiness. With this motivation, they take the bodhisattva vows of aspiration and application in the proper way, through the ritual of either the tradition of Profound View or Vast Conduct. They then observe the points of discipline concerning what should be adopted and abandoned, and heal and purify any impairments. ^[1]

Vajrayana

Vajrayana is also based on the motivation of bodhichitta—the wish to attain, for the sake of others, the state of complete enlightenment—and is a path centred on cultivating pure perception.

Dzogchen

In terms of Dzogchen the motivation is also that of bodhichitta:

“What is arousing bodhichitta according to the uncommon approach of Dzogchen? This is something that is not even mentioned in the other vehicles. It is "summoning forth or evoking mind as wisdom." There is a difference between "generating bodhichitta using the mind" and "summoning forth or evoking mind as wisdom." What is the uniqueness of generating the heart of the enlightened mind "as wisdom"? It begins from the same premise as the motivation of the sutra vehicle, from the realization that "all sentient beings who do not realize shunyata and who are deluded wander endlessly in the ocean of samsara." But the key point here is that all these sentient beings are recognized as having within themselves inherent wisdom, self-abiding dharmakaya―the self-knowing rigpa, the unity of space and wisdom, that is the actual lama who is the all-pervasive sovereign, the glorious primordial buddha Samantabhadra. That actually resides within us all, and so we wish: "May I be able to bring all sentient beings to the level where they realize this." ^[2]

References

↑ * A Brief Presentation of the Nine Yanas by Alak Zenkar Rinpoche
↑ *Nyoshul Khenpo. Translated by Richard Barron. A Marvellous Garland of Rare Gems, Introduction by Sogyal Rinpoche. Padma Publishing 2005. ISBN 1-881847-41-1

[1] * A Brief Presentation of the Nine Yanas by Alak Zenkar Rinpoche

[2] *Nyoshul Khenpo. Translated by Richard Barron. A Marvellous Garland of Rare Gems, Introduction by Sogyal Rinpoche. Padma Publishing 2005. ISBN 1-881847-41-1

[1]

[2]

@@ Line 1: / Line 1: @@
-Within Buddhism there are two distinct groups―[[Hinayana]] and [[Mahayana]]―and the main difference between them lies in the '''motivation'''(Tib. ཀུན་སློང་, Wyl.''kun slong'') of their practitioners. This can be summarized by a quotation from His Holiness the [[Dalai Lama]]: “If you can't help others, at least don't harm them.” Ideally, practitioners should dedicate their activities to helping others in the highest possible way, that is, by leading them to [[enlightenment]].This is the Mahayana motivation: to strive for enlightenment for all sentient beings and  underlies both divisions of the Mahayana―the [[Sutrayana]] and [[Tantrayana]]. The term for this mind of ultimate altruism is [[bodhichitta]]. Those unable to generate such an extensive motivation are exhorted to at least not do harm to others, and this is the basis of Hinayana practice: to follow the path of non-violence and to strive for individual liberation from suffering―[[nirvana]]. <ref>*His Holiness the Dalai Lama, ''The Transformed Mind'', published by Hodder & Stoughton, 2000. ISBN 9780340819371</ref>
+'''Motivation''' (Tib. ཀུན་སློང་, Wyl. ''kun slong'') is defined by Sogyal Rinpoche as 'that which gives rise to everything'.
+==Motivation according to the different yanas==
+==[[Hinayana|Basic Vehicle]]―Shravaka Yana & Pratyekabuddha yana==
+Both shravakas and pratyekabuddhas are motivated by a feeling of renunciation, the wish to escape from all the realms of samsara by themselves alone. With this motivation, they take up any one of the seven sets of pratimoksha vows and then keep them unimpaired.
+==[[Bodhisattva yana]]==
+The bodhisattvas practise on the basis of their wish to benefit others. They are motivated by bodhichitta, which has as its focus all sentient beings and is characterized by the wish to establish them all at the level of perfect buddhahood, free from the causes and effects of suffering and endowed with all the causes and effects of happiness. With this motivation, they take the bodhisattva vows of aspiration and application in the proper way, through the ritual of either the tradition of Profound View or Vast Conduct. They then observe the points of discipline concerning what should be adopted and abandoned, and heal and purify any impairments. <ref>*{{LH|tibetan-masters/alak-zenkar/nine-yanas|''A Brief Presentation of the Nine Yanas'' by Alak Zenkar Rinpoche}}</ref>
+==[[Vajrayana]]==
+Vajrayana is also based on the motivation of bodhichitta—the wish to attain, for the sake of others, the state of complete enlightenment—and is a path centred on cultivating pure perception.
+==[[Dzogchen]]==
 In terms of [[Dzogchen]] the motivation is also that of bodhichitta:
 “What is arousing bodhichitta according to the uncommon approach of
-Dzogchen? This is something that is not even mentioned in the other vehicles.
+Dzogchen? This is something that is not even mentioned in the other vehicles. It is "summoning forth or evoking mind as [[wisdom]]." There is a difference between "generating bodhichitta using the mind" and "summoning forth or evoking mind as wisdom." What is the uniqueness of generating the heart of the enlightened mind "as wisdom"? It begins from the same premise as the motivation of the sutra vehicle, from the realization that "all sentient beings who do not realize [[shunyata]] and who are deluded wander endlessly in the ocean of samsara." But the key point here is that all these sentient beings are recognized as having within themselves inherent wisdom, self-abiding [[dharmakaya]]―the self-knowing [[rigpa]], the unity of space and wisdom, that is the actual lama who is the all-pervasive sovereign, the glorious primordial buddha [[Samantabhadra]]. That actually resides within us all, and so we wish: "May I be able to bring all sentient beings to the level where they realize this." <ref>*[[Nyoshul Khenpo]]. Translated by [[Richard Barron]]. ''A Marvellous Garland of Rare Gems'',  Introduction by [[Sogyal Rinpoche]]. Padma Publishing 2005. ISBN 1-881847-41-1</ref>
-It is "summoning forth or evoking mind as [[wisdom]]." There is a difference
-between "generating bodhichitta using the mind" and "summoning forth or
-evoking mind as wisdom." What is the uniqueness of generating the heart of
-the enlightened mind "as wisdom"? It begins from the same premise as the
-motivation of the sutra vehicle, from the realization that "all sentient beings
-who do not realize [[shunyata]] and who are deluded wander endlessly in the
-ocean of samsara." But the key point here is that all these sentient beings
-are recognized as having within themselves inherent wisdom, self-abiding
-[[dharmakaya]]―the self-knowing [[rigpa]], the unity of space and wisdom, that is the actual lama who is the all-pervasive sovereign, the glorious primordial buddha [[Samantabhadra]]. That actually resides within us all, and so we wish: "May I be able to bring all sentient beings to the level where they realize this." <ref>*[[Nyoshul Khenpo]]. Translated by [[Richard Barron]]. ''A Marvellous Garland of Rare Gems'',  Introduction by [[Sogyal Rinpoche]]. Padma Publishing 2005. ISBN 1-881847-41-1</ref>
 ==References==