The subject of Bodhicitta (more technically, bodhicittotpada) is hardly discussed in modern circles of Zen, if at all. Certainly Buddhist scholars have studied Bodhicitta. And we are in their debt for that reason. Bodhicitta, however, is widely discussed in Tibetan Buddhism, each school or tradition having their own particular spin. At this point, I cannot stress enough how thoroughly Bodhicitta is taken up in Vajrayana (i.e., Tibetan Buddhism).
Bodhicitta, I need to mention, before I forget, is a Mahayana term. To my knowledge it isn’t found in the Pali Nikayas. I would guess that it is more or less fungible with 'luminous Mind' or in Pali, pabhassara-citta as found in the Nikayas.
"Oh! monks. The mind (citta) is luminous (pabhassara)! It is defiled by the adventitious defilement. Oh! monks. The mind is luminous! it obtains release (vippamutta) from the adventitious defilement" (A. i. 10).
If we consider that the uncovering of mind’s luminosity is an awakening to Mind’s absolute nature, which is different from the former mind-of-samsara, then the luminous Mind is the same as Bodhicitta.
One of the difficulties with translating Bodhicitta is that it appears to entail an esoteric experience which is a manifestation of the Dharma-kaya (Dharma body) or Bhuta-tathata (reality of thatness). In some respects, it is like translating the word ‘dharma’ or ‘nirvana’. To be sure, Bodhicitta is nothing that the intellect can observe or lay its hands on except externally and through the literature.
Of the Bodhisattva’s path, it commences with bodhicittotpada, that is, the arising (utpada) of the Bodhi Mind or the same, Bodhicitta. The experience is so illuminating, in fact, that one is no longer regarded as a prithagjana, that is, a worldly person who is attached to the three fetters (samyojana), namely, the view of the body as the self, skepticism, and attachment to rules and rituals. Bodhicitta is truly transcendent, in other words. It is said that “one may count the stars of the sky, but it is impossible to estimate the virtues and merits that are associated with bodhi-citta” (Dayal, The Bodhisattva Doctrine, p. 61).
According to the Avatamsaka Sutra when one arouses Bodhicitta, one already obtains complete and utter enlightenment! Such a person is said to abide where the Buddhas abide which means they are Buddhas in essence. What they lack is the maturity of a Buddha. We can draw from this that Bodhicitta constitutes the immediacy of Buddhahood rather than its full and complete unfolding and development with anuttara-samyak-sambodhi. As such, the Bodhisattva, in order to become a Buddha, still has to go through a long maturation process consisting of Bhumis or stages of spiritual development sometimes consisting of ten stages.
Also noteworthy, we find Bodhicitta mentioned in the early phases of Zen Buddhism (presently, it is hardly mentioned in Zen centers at all). The following material is taken from Peter N. Gregory's book, Sudden and Gradual: Approaches to Enlightenment in Chinese Thought, which is about Ho-tse Shen-hui (670–762 CE) who studied under the Sixth Patriarch, Hui-neng.
"The major impression one gets from reading Shen-hui's works, of course, is the very concrete sense of his doctrine of sudden enlightenment. This impression holds even in the case of the Platform Sermon, in which he hardly uses the term “sudden” (tun) at all. It is abundantly clear in this text that Shen-hui’s intent was that those listening to him should generate bodhicitta, the aspiration to achieve enlightenment, even as they listened to his sermon. He appears to have been a consummate evangelist: although the ethical vows found at the beginning of the text were no doubt part of the conventional liturgical repertoire, Shen-hui must have used them in order to lead his congregation to a more exalted frame of mind in which they would be more open to moments of inspiration. There is not however any real consideration of the practice of meditation after that first generation of bodhicitta, a term which he uses in a manner that is virtually tantamount to the final achievement of enlightenment. For example, Shen-hui’s Platform Sermon contains the following verse in adulation of bodhicitta:
Although bodhicitta and the ultimate [realization] are no different. Of these two [states of] mind, it is difficult to say which is more important With oneself still unsaved, to first save others—thus do we reverence the initial [achievement of] bodhicitta.
By this initial bodhicitta one becomes a teacher of men and gods, superior to the auditors and solitary Buddhas.
With such a bodhicitta, one transcends the triple realm, hence this is called the most insurpassable” (pp. 250–251).
The notion and history of Bodhicitta in early Zen is certainly intriguing. But it needs to be taken up in modern Zen circles in a serious way; not just laid to the side or inadequately defined as: “The altruistic mind which is focused on attaining full Enlightenment for the sake of all sentient beings.”
If I have not said this before, I will say it again, without directly apperceiving the luminous Mind or the same, manifesting Bodhicitta (bodhicittotpada), there can be no nirvana in the highest sense. One can even sit on their zafu until their butt turns blue, but sitting is not enough.
I would like you to comment on and perhaps delve into the topic of animal bodhisattvas--like the giant turtle that saved the men and then allowed himself to be made into turtle soup, so to speak. So many times is the phrase "sentient beings" bandied about, but so rarely (if at all) is it ever explained how non-humans can be "enlightened" or can enlighten others. I myself know that so-called animals are in many cases more enlightened than humans, but I'd like to get your take.
Posted by: Frank | February 20, 2010 at 09:59 AM
In the context of bodhichitta, is it definitely worth mentioning that the motivation for its attainment is to gain enlightenment for the benefit of others. This point is made with great emphasis in Tibetan Buddhism, as in this article:
http://www.rigpawiki.org/index.php?title=Bodhicitta
Posted by: Shunyata_Kharg | February 19, 2010 at 12:04 PM