From Bodhi Mind to Ultimate Enlightenment

 

Buddhism comprises the methods of gradual cultivation and sudden enlightenment, as well as Mahayana and Theravada schools. The Theravada practitioner’s aim is to attain arhatship, be freed from the three realms and attain liberation. The Mahayana practitioner concentrates on the Six Paramitas (or Six Perfections), benefits self and others, liberates all sentient beings, and broadly cultivates good affinities with others, until all virtues and merits are perfected in order to attain buddhahood. Mahayana and Theravada teachings, the methods of sudden enlightenment or gradual cultivation, or other Buddhist teachings, are all directed at the different capacities of sentient beings, using various expedient means. They are all based on the same principle—bodhi and nirvana, which are the ultimate aim of cultivation in Buddhism.

Since everyone’s aspiration is different, his or her achievements also differ. Whether we wish to attain the fruit of the arhat, the pratyekabuddha, the bodhisattva, or the buddha; whether we wish to achieve samadhi, or the stages of non-regression— not regressing from our attainment, actions, or mindfulness—we need to work hard on our cultivation. If we wish to attain the Way by practicing meditation, we must be in accord with this pure mind, this unconditioned mind of wu-wei (無為, non-action), because the Way is not apart from the mind. When enlightened, this mind is the Way. Unenlightened, this mind is deluded.

In Buddhist cultivation, whether it is by principle or by practice, gradual cultivation or sudden enlightenment, the exoteric or esoteric school, we must follow two important principles: first, “bring forth the bodhi mind,” and second, “uphold the precepts of purity.” When we have achieved these, we will not let ourselves down in this life; even if we do not attain enlightenment, we will attain the stage of non-regression. By strictly upholding the precepts, the three karmas of body, speech, and mind will be pure; we will attain the state of true emptiness and achieve arhatship. Furthermore, if we cultivate the Six Paramitas and other myriad practices, we will attain the fruit of the bodhisattva; when the bodhisattva way is perfected, we will attain buddhahood. Yet, all these practices are not apart from the bodhi mind and the precepts. Therefore, giving rise to the bodhi mind and upholding the pure precepts are the two most important factors in our cultivation.

The ultimate state of bodhi and nirvana

The bodhi mind is the awakened mind; it is the mind that is pure, lucid, undefiled, and the master of itself. It neither moves nor wavers, neither comes nor goes, neither arises nor perishes. A scripture says, “If we do not bring forth the bodhi mind in our cultivation, it is like farming without planting seeds.” If we diligently till the soil and plow the field, but do not plant the bodhi seed, how can we expect fruition from our cultivation?

The Perfection of Great Wisdom Treatise by Nagarjuna states:

The bodhisattva’s initial resolve,
Is to attain ultimate enlightenment.
“I will become a buddha”—
That is the bodhi mind.

So we can see that the most important thing in our cultivation is to bring forth the bodhi mind.

If we wish to attain this mind of purity, we need many auxiliary conditions to help us bring forth the bodhi mind. These conditions are the precepts. A difference between Buddhism and other religions is the upholding of specific precepts. If the rules of conduct are based on erroneous views, heterodox views, mistaking wrong causes for right causes, or misunderstanding the actual consequences of an action, then they will not bring about conditions for achieving nirvana.

What is nirvana? Nirvana is not death. It is the mind that has arrived at the highest and most tranquil state; it is the realization of emptiness. Yet, we must realize not only emptiness, but also the bodhi mind.

There are four stages of nirvana: “nirvana with residue,” “nirvana without residue,” “nirvana of non-abidance,” and “nirvana of pure, inherent nature.” In achieving “nirvana with residue” and “nirvana without residue,” we realize emptiness. In achieving “nirvana of non-abidance” and “nirvana
of pure, inherent nature,” we realize the bodhi mind. Actually, all the different types of nirvana are states of this present mind, with the realization of emptiness in different degrees. It also matters how long one can maintain a mind of clarity and absolute stillness. If we can only maintain it for three minutes before the mind becomes drowsy or has delusive thoughts, then this bodhi mind is not unveiled very long.

The bodhi mind and nirvana are our highest aim. If we cannot yet realize this, the Buddha offers us some expedient means to calm our mind so that one is not in panic or fearful, and can find a temporary resting place. This is the Buddha’s compassion. However, if we truly wish to attain buddhahood, we must be awakened to the bodhi mind. The sutra says, “Only the buddhas can enter this door; the pratyekabuddhas and the sravakas cannot reach it.” This means that even if pratyekabuddhas and sravakas are as numerous as the grains of sand of the Ganges River, they cannot know the state of the Buddha. Why? Because the bodhi mind is the foundation of buddhahood; the bodhi mind is the seed of all buddhas. All the buddhas and bodhisattvas practiced for innumerable kalpas to give rise to this mind; then they worked diligently to swiftly attain ultimate enlightenment. The bodhi mind is the great mind that bodhisattvas, practicing Mahayana, must bring forth at the beginning. Therefore, it is extremely important to be awakened and to realize this mind. (TOP)

Different degrees of enlightenment

What really is the bodhi mind? How do we bring forth the bodhi mind? The Diamond Sutra says, “The mind should act without any attachments.” The bodhi mind is a mind of non-abidance. The Chan School says, “With sudden enlightenment of the original mind, one directly realizes buddhahood.” This is the bodhi mind; it is our awakened inherent nature.

In the autobiographical section of the Platform Sutra of the Sixth Patriarch, it is recorded:

One day, the Fifth Patriarch Hong Ren said to his disciples, “You have practiced under me for a long time. Today, write me a gatha (verse) to describe what you have learned and to show your understanding of the truth.” The erudite Dharma Master Shen Xiu, who was the foremost instructor under the Fifth Patriarch, wrote the following gatha on the wall of the south corridor:

The body is a bodhi tree,
The mind a standing mirror bright.
At all times polish it diligently,
And let no dust alight.

This gatha seemed very sensible and meaningful.

At that time, the (future) Sixth Patriarch, as a disciple under Master Hong Ren, was working in the kitchen, splitting firewood and pounding rice. When he heard someone reading Shen Xiu’s gatha, he had an insight and asked someone to write the following gatha right next to Shen Xiu’s:

The bodhi is no tree,
Nor a standing mirror bright.
Since all is originally empty,
Where can any dust alight?

This means that, in bodhi (i.e. from an enlightened perspective), not a single thing or dharma can be grasped. Therefore, “The bodhi is no tree/Nor a standing mirror bright”—the bright mirror is our mind of absolute clarity and understanding; it is also absolute emptiness. “Where can any dust alight?”—everything is empty, so where can the dust alight? From these gathas, we can see that the realization of Master Shen Xiu was that of “gradual cultivation.” He had not yet truly realized the bodhi mind. But the Sixth Patriarch’s gatha was that of “sudden enlightenment.” There are different degrees of enlightenment. A cultivator may have “dozens of great enlightenments and thousands of small awakenings.” For example, when we sense that life is impermanent and resolve to cultivate the Way, it is only the beginning of enlightenment. After this awakening, we must continue to cultivate, because we have only realized impermanence or some principles of the phenomenal world; we have not fully realized the true nature of our mind. Therefore, we must persevere to attain great enlightenment in the future. Depending on a person’s level of enlightenment, the depth of truth they realize is different; therefore, the Dharmas that they speak also vary.

Even though the gatha written by Shen Xiu is of the gradual cultivation path, it can be a motto for most people. If they cultivate according to his method, they can still attain the fruits of the Way.

“The body is a bodhi tree/The mind a standing mirror bright.” If we wish to attain the Way, it is like planting a bodhi tree—there must be soil, water, sunshine, constant weeding, and tilling of the soil so that it can grow and blossom. Cultivating the Way is the same; we must regulate body and mind, and strictly and heedfully uphold the precepts so that the three karmas generated from the body,speech, and mind are pure. We must also diligently perform good deeds to increase merits. With sufficient merits, the necessities of life needed in aiding our cultivation will not be lacking.

“The mind a standing mirror bright.” This mind is like a bright mirror undefiled by dust and without bias. “When a Han comes, a Han appears; when a Hu comes, a Hu appears.” When an object comes, its image is reflected; when the object leaves, the image disappears. Likewise, the mind is not the least bit defiled; it is totally empty and bright, devoid of greed, anger, ignorance, pride, and doubt, with no attachment to dharmas (all phenomena), no attachment to self—only this absolute mind is bright as a mirror. To reach this state, we must “polish it diligently.” How do we polish it? By examination, reflection, and contemplation, and by making amends for our offences—this is the method of gradual cultivation.

The gatha of the Sixth Patriarch elucidates the method of sudden enlightenment. “The bodhi is no tree/Nor standing mirror bright/Since all is originally empty/Where can any dust alight?” This is the Sixth Patriach Hui Neng’s state when he realized prajna, the wisdom of emptiness —that all dharmas are fundamentally empty, without subject or object; everything is cleansed and is in the state of perfect purity. This is what the Chan patriarchs mean when they say, “When a buddha appears, kill the buddha; when a demon appears, kill the demon.”

Why should we “kill the buddha when a buddha appears?” Here “a buddha” represents favorable circumstances. When we encounter favorable circumstances, we will develop cravings and attachments towards them. The mind will then create obstacles, inhibiting us from enlightening our mind and seeing our true nature. Therefore, during meditation, even if we see buddhas of the ten directions coming to stroke our heads, to prophesize our future attainment, we should not be overjoyed, because joy will perturb the mind, resulting in a mind trapped in birth and death. That would no longer be the still, pure, and lucid mind. “A demon” represents fearful situations. When we encounter fearful circumstances, we do not have to be afraid. We must reflect that “all appearances are illusory.” Bad circumstances arise from the perception of our own consciousness; they are illusive and unreal because all dharmas are ultimately empty.

Then what is “to kill”? “To kill” is “non-attachment”—do not cling to either good or bad circumstances; when they come, accept it; whenthey go, accept it. Continue to harbor right mindfulness, with clarity and mindfulness in every thought, be our own master everywhere; the bodhi mind will then manifest.

Therefore, whether it is gradual cultivation or sudden enlightenment, the aim is to attain the bodhi mind; only the methods differ. (TOP)

Sudden enlightenment and gradual cultivation are compatible

Since people’s capacities are different, methods for their practice—gradual cultivation and sudden enlightenment—also differ. Gradual cultivation means to enter the Way by practice, to realize the fundamental principle through perfecting our actions. Sudden enlightenment means to enter the Way by principle, to realize the fundamental principle first, and then perfect our actions. Sudden enlightenment and gradual cultivation are compatible and complement each other.

Enlightenment through gradual cultivation is reached by going through various stages—from that
of an ordinary person until all merits and virtues are perfected and one attains buddhahood. Like going to school, one goes through elementary school, high school, college, and all the way up to earning a doctorate, gradually climbing step by step. This is gradual cultivation.

“Sudden enlightenment” is to awaken to this present mind, this awareness, this bodhi mind, this pure and lucid mind, to awaken to the ordinary person’s inherent pure nature without any affectation; this is the wisdom of the tathagata, true suchness, the profound bodhi mind. When we are enlightened to this mind, we realize that the mind is Buddha; the mind is the Way. Once we are enlightened, based on the realization of the principle, whether we are in stillness or in motion, idle or busy, this mind is never clinging or confused; it is always clear and lucid, the master of itself; maintaining this state from enlightenment until the attainment of buddhahood. This is sudden enlightenment.

Actually, everyone has this mind. From the past to the present and to the future, everyone has it; everywhere in the world, men and women, young and old, rich or poor, noble or lowly, all have this mind that knows and is aware. Even though everyone has the original awareness, which is equal and absolute, neither lesser in the ordinary person nor greater in the saint, the manifestation of wisdom and compassion is very different. This is because the degree of each person’s awareness is not the same. When there are afflictions, attachments, delusions, and erroneous views in the mind, our awareness is clouded and wisdom cannot manifest; therefore, to obtain a mind of purity and clarity, we must make diligent efforts in our cultivation.

In Buddhism, there are four levels of enlightenment—those of the sravakas, the pratyekabuddhas, the bodhisattvas, and the tathagata. These are the attainment of the saints. Their wisdom surpasses that of the ordinary person. For the ordinary person to reach the state of the tathagata, there are two methods: the first is “gradual cultivation,” the second is “sudden enlightenment.” Gradual cultivation is to practice the Six Paramitas—charity, moral conduct, tolerance, diligence, meditation, and prajna (wisdom). These are the vows and conducts of the bodhisattva. By perfecting merits and virtues of the Six Paramitas, one will reach the state of the tathagata. It takes three asamkheya kalpas (uncountable eons) to complete the gradual cultivation path. This is why the Buddha has kindly taught the sudden enlightenment method.

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