Bodhichitta in Aspiration and Action

Together, bodhichitta in aspiration and bodhichitta in action are termed relative bodhichitta. Through long-term training in relative bodhichitta to accumulate merit and wisdom, we eventually arrive at direct insight into the uncontrived nature of all phenomena that is called absolute bodhichitta. Absolute bodhichitta can only be realized through spiritual practice, whereas relative bodhichitta are generated through rituals by which we take the bodhisattva vow and are strengthened through various acts of the six transcendent perfections. While beginners’ relative bodhichitta is undoubtedly contrived, persistent mind training will eventually make uncontrived bodhichitta manifest naturally.

In Sanskrit, the six transcendent perfections are called paramitas meaning “to the other shore.” Crossing over to the other shore is a metaphor for transcending the narrow view of dualism to reach enlightenment through the practice of six transcendent perfec-tions. The scope of the six transcendent perfections is extensive, as expounded by Shantideva in his Way of the Bodhisattva and by the seventh-century Indian scholar Chandrakirti in his Entering the Middle Way. What I am going to explain only concerns their basic meanings. The six transcendent perfections are not the code of conduct for a good Buddhist, nor are they mandatory rules imposed on practitioners. For Mahayana practitioners, every act motivated by bodhichitta is viewed as an effective means for fulfilling the bodhisattva aspiration.