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There are two classifications of primary characteristics: ultimate bodhicitta and relative bodhicitta. The

Clarification of Thought Sutra says:

There are two classes of bodhicitta: ultimate bodhicitta and relative bodhicitta.

What is ultimate bodhicitta? It is pervading emptiness endowed with the essence of compassion, clear, unmoving, and free from elaboration. The same sutra says:

The mind of ultimate enlightenment is beyond the world, free from all elaborations, the supremely pure, subject of the ultimate—stainless, unmoving, and very clear like the continuity of a lamp sheltered from the wind.

What is relative bodhicitta? The same sutra says:

Relative bodhicitta vows to liberate all sentient beings from suffering through compassion.

Ultimate bodhicitta is obtained through the realization of Dharmata while relative bodhicitta is obtained through ritual ceremony. This is stated in the Ornament of Mahayana Sutra:

At which stage does ultimate bodhicitta arise? At the first bhumi, called Great Joy, and above.

This is stated in the commentary to the Ornament of Mahayana Sutra:

Ultimate bodhicitta is from the first bhumi, Great Joy

There are two classifications of relative bodhicitta: aspiration bodhicitta and action bodhicitta. Engaging in the Conduct of Bodhisattvas says:

Should be understood to be of two types The mind that aspires to awaken And the mind that ventures to do so.

There are many different views of the difference between these two, aspiration and entering into action. In the lineage held by Shantideva, who was a disciple of Nagarjuna’s lineage, which originated with Arya Manjushri, aspiration is like a wish to go, a contemplation on the desire to achieve complete Buddhahood; action is like the actual going, taking action to accomplish the goal. Engaging in the Conduct of Bodhisattvas says:

As is understood by the distinction

Between aspiring to go and [actually] going, So the wise understand in turn

The distinction between these two.

In the lineage held by Dharmakirti, which comes from Acharya Asanga, and which was founded by Arya Maitreya, aspiration is a commitment to achieve the fruition: “I will achieve perfect Buddha-hood for the benefit of all sentient beings.” Entering into action is a commitment to the cause: “I will train in the six paramitas, which are the causes of enlightenment.” This same meaning is in the Collection of [the] Abhidharma:

There are two types of bodhicitta not-special and special. First, the not-special attitude is thinking, “O may I attain the unsurpassed, perfect, complete enlightenment.” The special attitude is thinking, “This way, may I achieve the complete perfection of generosity and so forth up to the perfection of wisdom awareness.”

Thus, this completes the explanation of the similes, demarcation, and primary characteristics of bodhicitta.

IV. OBJECTIVES.

The objectives of bodhicitta are to achieve enlightenment and to benefit sentient beings. The Bodhisattva

Bhumis says:

Therefore, bodhicitta has as its objectives enlightenment and sentient beings

The objective of “enlightenment” means searching for the primordial wisdom of the Great Vehicle. The section on cultivation of bodhicitta in the Ornament of Mahayana Sutra says:

Likewise, its objective is the search for primordial wisdom.

The objective of “sentient beings” does not mean one sentient being or two or some, but rather it means all the sentient beings who pervade wherever there is space. Wherever the sentient beings are pervaded by karma and afflicting emotions, they are pervaded by suffering. Therefore, I cultivate the mind to dispel all these sufferings. The Aspiration Prayer for Proper Conduct Sutra says:

Limitless is the extent of space,

Limitless is the number of sentient beings,

And limitless are the karma and delusions of beings— Such are the limits of my aspirations.

V. CAUSE.

The causes for cultivation of bodhicitta are given in the Ten Dharmas Sutra:

That mind is cultivated through four causes Seeing the beneficial effects of bodhicitta, Developing devotion for the Thus-gone One, Seeing the suffering of all sentient beings, and The inspiration of a spiritual master.

Also, the Bodhisattva Bhumis states four causes:

What are the four causes?

The perfect, noble family is the first cause for cultivation of bodhicitta.

To fully attend the Buddha, bodhisattvas, and a spiritual master is the second cause for cultivation of bodhicitta. Cultivating compassion for all sentient beings is the third cause for cultivation of bodhicitta.

Having fearlessness toward the suffering of hardships that are long, varied, harsh, and without interruption is the fourth cause for cultivation of bodhicitta.

The Ornament of Mahayana Sutra says:

Bodhicitta which arises from a proper ceremony and ultimate bodhicitta have two different causes.4

Due to the power of friends, the power of cause, the power of the root, The power of hearing, or through virtuous tendencies,

Bodhicitta appears as stable or unstable

When it arises from a proper ceremony conducted by others.

The cultivation of bodhicitta which is “conducted by others” refers to the mind that is cultivated through others’ revelation and that is obtained through a proper ceremony. That is called relative bodhicitta. “By the power of friends” means to cultivate the mind through the advice of a spiritual master. “By the power of cause” means it develops through the power of the Mahayana family. “By the power of the root of virtue” means to develop by strengthening its family. “By the power of hearing” means that when one hears different teachings, one also develops bodhicitta. “By the power of virtuous tendencies” means that in this life one can develop bodhicitta by persistently hearing, holding, practicing, and so forth. Bodhicitta is unstable when developed through the power of friends; all the others—arising from the cause and so forth—are stable.5

The cause of the birth of ultimate bodhicitta. It is said:

When the Perfectly Enlightened One is pleased,

When the accumulation of merits and perfect wisdom is well gathered, When there is nonconceptual thought, perfect wisdom in the Dharma, That is held to be the ultimate bodhicitta.

In other words, ultimate bodhicitta is achieved by reading scripture, practicing, and realization.

VI. FROM WHOM YOU RECEIVE IT.

From what object does one obtain bodhicitta? There are two systems: one with a spiritual master and one without.

If there is no danger to one’s life or precepts we should go to meet a spiritual master, even though it may be far, in order to take the bodhisattva’s vow. The qualifications of the master are: skill in conducting the vow ceremony, having received the vow himself and kept it without decline, having the ability to display physical gestures and to speak, training disciples with compassion, and not being interested in wealth. The Lamp for the

Path to Enlightenment says: One should receive the vow

From a noble spiritual master with proper qualifications. Having skill in performing the ceremony,

Having maintained the vow, and

Having patience and compassion to perform the ceremony— Such a one should be known as a qualified spiritual master.

The Bodhisattva Bhumis says:

Having generated the aspiration of a bodhisattva, one must be harmonious with the Dharma, have taken the vow, have skill, hold the ability to reveal meaning through speech, and have the ability to make others understand the meaning.

Even if this kind of spiritual master were very close to us, but going there presented a danger to one’s life or moral ethics, then that situation would be called “the lama does not exist.” Therefore, one can receive the aspiration or action bodhicitta vow by reciting the liturgy for either aspiration or action bodhicitta three times from the bottom of one’s heart, in front of an image of the Thus-gone One. The Bodhisattva Bhumis says:

In case there is no person with these qualities, the bodhisattva should properly take the precepts related to the moral ethics of a bodhisattva by himself in front of an image of the Thus-gone One.

bodhisattvas in space and recite the aspiration or action bodhicitta ceremony three times and receive it that way. Thus, the Collection of Transcendent Instructions says:

If this kind of spiritual master is not present, clearly visualize the Buddhas and bodhisattvas of the ten directions and take the vow by your own power.

VII. METHOD (CEREMONY).

There are diverse systems of instruction from the lineages of the great scholars. Even though there are many, here two systems will be presented. These are:

A. the tradition of Shantideva from the lineage of Nagarjuna, which was founded by Arya Manjushri, and

B. that of Dharmakirti of Acharya Asanga’s school, which was founded by Arya Maitreya.