I will begin with a short instruction on the Bodhisattva Vow and then I will give the Vow.
'Bodhi' means enlightenment, and 'sattva' means a mind committed to enlightenment, or a mind that has the courage to attain enlightenment.
The three kinds of Bodhisattvas
There are three different kinds of Bodhisattvas according to one's motivation. A shepherd's motivation is to first take care of the sheep, and then oneself. A Bodhisattva with a shepherd's motivation therefore tries to liberate all sentient beings first, and then achieve enlightenment oneself. The second kind of Bodhisattva is like a boatman or sailor, where everyone including oneself are in a boat, and cross the water together to get to the other shore. The third kind is like a king where one becomes a king first, and then protects one's people.
These three distinctions in motivation will come into play only when a Bodhisattva has reached the higher level of the Path of Accumulation and the Path of Junction, or the Path of Application. Only when he has come to these levels of achievement will he have some freedom to choose how to proceed through the Buddha, or Bodhi levels. Until then, a Bodhisattva embraces one of these three motivations as an inner commitment.
When a Bodhisattva attains the final level of the concentration practice, his mind will be very flexible and powerful, very clear and stable. With the support of this stability of mind, his mind will develop prajna, or wisdom. This wisdom mind is like a bright light that clears away the darkness. In this context, prajna means Lhakthong, insight, or 'the meditative absorption in the perfection of wisdom'. However, he is not yet on any of the Bodhisattva bhumis. The Bodhisattva will use prajna to hit the different defilements as if they were targets, to ignite and to eliminate them. In other words, he will apply his wisdom against the many different nyönmongpas, or defilements, or disturbing states of mind. Like shining a spotlight on each defilement, he is then able to know every single one by knowing its essence. Prajna removes defilements just like the light eliminates darkness.
There is, however, one small attachment to the body that is not targeted for elimination. Instead, a Bodhisattva keeps it to use it. And it is the desire between the male and female genders. Sexual desire is the cause of rebirth, even though a good or bad rebirth depends on other karmas. The sexual desire for rebirth does not refer to any sexual misconduct. It is the sexual desire that is natural, which the Bodhisattvas use for the purpose of rebirth. The shepherd-minded Bodhisattvas use it. They want to stay longer in the realms of sentient beings. They like to be with the beings in order to help them. Therefore, they won't particularly eliminate this habit from their minds. However, it does not mean at all that they would engage wildly in it.
The Arhats in the Theravada, on the other hand, train to eliminate everything, to cut off any cause for rebirth. Their accomplishment would see a complete breakthrough to attain a level called 'no more return to samsara'. Having not much involvement with sentient beings, Arhats have not conscientiously accumulated merit, since merit comes from extending help to sentient beings.
The main causes of being helpful to sentient beings come about in two ways. The first is through the dedication of merit: you make wishes to be helpful yourself, and you make wishes that are beneficial for beings. An example: "I want to be like this and this, in order to be helpful to sentient being." In Shantideva's 'A Guide to the Bodhisattva's Way of Life', there is a chapter on how Bodhisattvas make wishes. The second cause is to actively help beings through actual actions. Such actions include the giving of food to animals, up to the practice of limitless generosity.
By joining the causes and wishes together, and using the natural desire for rebirth, the Bodhisattvas are spontaneously reborn in the different realms to help sentient beings. These are very difficult endeavors because the Bodhisattvas have to face all kinds of hardships in the realms of samsara. Helping sentient beings is difficult, isn't it? But the more you are involved with the difficulties, the more merits you accumulate. Then accordingly, your merits support you so you will attain the bhumis. When you do, your ability to help will become ever more powerful. Then when you become a Buddha, the help you can extend to sentient beings will be unlimited.
The second kind of 'hero' Bodhisattva is the boatman-minded Bodhisattva. This Bodhisattva will not postpone his achieving of the bhumis. He is involved in the realms of sentient beings, and without hesitation, he faces the hardships in order to help others. But he would not try to remain longer in the realm of sentient beings. For him, helping others and achieving his own enlightenment go together.
The king-minded Bodhisattva is the least courageous of the three. He thinks he cannot be involved in the realms of sentient beings for many, many kalpas. He therefore uses prajna to eliminate all the causes to be in samsara, and tries to attain the first bhumi as quickly as he can. When he does attain it, his help to sentient beings becomes spontaneous. In other words, rather than spending life after life in the realms of sentient beings, the king-minded Bodhisattva works hard to attain the first bhumi. "I shall become a king first, and then I will help sentient beings." The king-minded Bodhisattvas therefore try to accomplish quickly the Paths of Accumulation, of Application, and of Seeing. This does not mean that they do not help beings while they are on those Paths. Unlike the Theravadin practitioners, the king-minded Bodhisattvas continue to interact with sentient beings, always helping them.
The shepherd-minded Bodhisattvas and the boatman-minded Bodhisattvas remain longer on the Path of Accumulation and the Path of Application. All three kinds of Bodhisattvas aim to give sentient beings both temporary benefit and ultimate benefit. Ultimate benefit is liberation from samsara. Relative, or temporary, benefit is whatever it is that beings need.
When one receives the Bodhisattva Vow
To receive the Bodhisattva Vow means that you make the commitment to be a Bodhisattva, any one of the three kinds, which I have just described. Your choice depends on your courage. When you make up your mind in the beginning, it is a most powerful state of mind. It is the main cause that defines what kind of Bodhisattva you will become. Accordingly, you will develop into what you wish for! So this first wish is very important.
Whether you want to be a shepherd-minded Bodhisattva, or a boatman-minded Bodhisattva, or a king-minded Bodhisattva is your own choice, and you don't have to tell me. But when I say the words, and as you repeat after me, you are making the commitment. "I will achieve enlightenment in order to help sentient beings as the Buddhas of the past, the Buddhas of the present and the Buddhas of the future, as the Bodhisattvas of the past, the Bodhisattvas of the present and the Bodhisattvas of the future. I will follow in their path in order to help sentient beings."
First you make the wish and commit to the practice of the Bodhisattvas. Then you repeat the words after me three times, and receive the Bodhisattva Vow.
Relative Bodhicitta is an attitude of genuine compassion and loving kindness towards sentient beings. Absolute Bodhicitta is that compassion that is influenced by wisdom and so it is not emotional. It is pure, genuine compassion that is not dualistic.
All the thoughts in the mind, and the mind itself are unobstructed. None of them exist like solids, because mind's nature is emptiness. Genuine compassion is not emotional, nor is it a sensation, or feeling that makes you cry the whole day, and gives you insomnia during the night. By knowing the empty nature of mind, you develop compassion that is unemotional, detached from any self-clinging. It is self-clinging where there is an 'I', which gives rise to your attachment to your body, and to your feelings. Compassion based in this self-clinging is emotional, the kind that makes you cry.
Whenever I teach about compassion to Westerners, I use the example of the lady who went to Africa to save the gorillas. Her compassion had turned out very emotional, and she fought aggressively with the poachers there with devastating results. That kind of very emotional compassion is very common in people, and it is not the kind of compassion that you should encourage.
The actual giving and receiving of the Bodhisattva Vow
How does one receive the Bodhisattva Vow? First, from the bottom of your heart, with devotion, you make a request to the Buddhas and the Bodhisattvas. They have unobstructed wisdom. They know when any living being is making supplications to them. Through your supplication, you are cooperating in the process. You open up your positive karma in order to receive the blessings of the Buddhas and the Bodhisattvas. Here you make a very precious commitment that is Bodhicitta, and receive the Bodhisattva Vow.
You invite the Buddhas and Bodhisattvas, and they all appear in front of you. The teacher, who represents and transmits to you the lineage of the Bodhisattvas, is also in front of you. Together, they are your witnesses as you take the Vow. There are also the devas, the beings in the celestial realms, who are on a better level than we are. They have some kind of mental power to know, too. They know what you are doing. They know you are now adopting the very precious attitude and commitment. These positive deva beings also rejoice and support your merit. You invite all of them to be your supportive friends as you activate your Bodhicitta.
First, we offer the Seven-branch prayer. We usually say this prayer three times. Let's do it once in German, and then twice in Tibetan, so that you know the meaning of what you are saying.
(Seven-branch prayer was offered three times.)
Now, in order to receive the Bodhisattva Vow, do three prostrations to the Buddhas, Bodhisattvas and the spiritual teacher.
Then you kneel down while making the respectful mudra.
First is the Refuge vow. For someone on the Bodhisattva path, the Refuge vow means:
"I follow the Buddha, Dharma, and Sangha until I achieve full enlightenment."
(Refuge was transmitted)
Now the Bodhisattva Vow: as I've explained already, you make up your mind and then you make the commitment.
(Bodhisattva Vow was transmitted)
Now you do three more prostrations and then sit down.
I will make some prayers and wishes, asking those in the deva realms to rejoice in your merit. At the same time, you also make the same wish. Then, make the wish that all sentient beings will become Bodhisattvas and attain enlightenment…
…You have received the Bodhisattva Vow.
Keeping the Vow
This Vow can be damaged when you have strong anger towards other beings. You can restore it by taking the Bodhisattva Vow in front of the teacher again. Alternatively, you can invite all the Buddhas and Bodhisattvas in your visualization, and take the Vow again, by yourself, in their presence. In these ways, you can restore the Vow. Of course, you should not get in a habit of breaking it and then re-taking it.
Later, you will learn Tonglen (a giving-and-taking compassion) practice. Those of you who have already learned it should practice it. Those of you who have not yet learned it, will learn it as part of the Bodhi Path program. You will receive detailed teachings of Lojong (mind-training) practice as well.
From here on, it is very helpful for you to extend Bodhicitta as much as you can. Mind is mind, so when you think a lot about Bodhicitta, when you concentrate as much as you can for the compassion and loving-kindness mind towards sentient beings, then mind will change into this nature. It is very good to read the book by Shantideva, 'Bodhicarya Avatara' – 'A Guide to the Bodhisattva's Way of Life'.
Read books that are concisely written about the Bodhisattva precepts. It is good to read the 'Jewel Ornament of Liberation' by Gampopa. It is good to know what he said about deceiving sentient beings, and deceiving the holy teachers.
Gampopa also explained why one should not make others regret that which is not to be regretted, as in taking the Refuge or Bodhisattva Vow. If you say to the person, "It is a mistake, you did wrong," then you are making him regret. That is wrong, and the Bodhisattva Vow is broken. As well, it is wrong to speak negatively about the Buddha, Dharma and Sangha. The Sangha, as I have explained, are those who are already on the high levels of the path.
