Introduction:

In the pursuit of awakening, it is crucial to understand the concepts of relative and absolute bodhicitta. Relative bodhicitta encompasses two aspects: the bodhicitta of aspiration and the bodhicitta of application. These aspects focus on motivation and intention rather than immediate action. Before engaging in the practice of the six transcendental perfections, it is essential to cultivate the correct motivation that aligns with the path to enlightenment.

Bodhicitta of Aspiration:

The bodhicitta of aspiration involves committing oneself to the ultimate goal of perfect enlightenment. It is motivated by the wish to liberate all sentient beings from suffering and establish them on the level of complete awakening. The driving force behind this aspiration is the recognition of the preciousness of Buddhahood and the profound desire to attain it for the benefit of all.

Bodhicitta of Application:

The bodhicitta of application centers around committing to the causes and practices that lead to perfect enlightenment. It involves embracing the six transcendental perfections, namely generosity, discipline, patience, diligence, meditation, and knowledge. By maintaining the intention to engage in these practices, one aligns their actions with the goal of liberating all beings from suffering and establishing them on the path to enlightenment.

The Relationship between Motivation and Action:

It is essential to understand that both the bodhicitta of aspiration and the bodhicitta of application primarily concern motivation rather than immediate action. The commitment to engage in the six transcendental perfections reflects the bodhicitta of application. However, actual practice requires the accumulation of the third countless great aeons—the time it takes to genuinely cultivate the intention and willingness to undertake these practices.

The Significance of Bodhicitta:

Bodhicitta generates the highest form of virtue, leading to the attainment of complete enlightenment—the liberation of the greater vehicle. This ultimate degree of virtue involves intentional practice aimed at reaching perfect enlightenment. Without the integration of bodhicitta, the practice of the six perfections may be reduced to lesser degrees of virtue, such as accumulating worldly merit or seeking liberation from cyclic existence (samsara). Similarly, solely generating the motivation of bodhicitta without engaging in the practice of the six transcendental perfections will not lead to the state of perfect enlightenment.

Relative and Absolute Bodhicitta:

Relative bodhicitta refers to the two types of motivation—bodhicitta of aspiration and bodhicitta of application—focusing on motivation rather than action. Practicing the six transcendental perfections embodies the application of bodhicitta. Finally, the realization of one’s Buddha nature represents absolute bodhicitta.

Conclusion:

Understanding the nuances of relative and absolute bodhicitta is crucial for practitioners on the path to enlightenment. By cultivating the bodhicitta of aspiration and application, we align our motivations with the aspiration to liberate all sentient beings and engage in the transformative practices that lead to perfect enlightenment. Let us embrace the power of bodhicitta, integrating motivation and action, as we progress on the profound journey toward awakening.