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in hisIntroduction to Tibetan Buddhism John Powers explains that, the career of

a bodhisattva begins with the first dawning of the mind of awakening (bodhicitta)

(113). This dawning marks the beginning of a complete transformation of the

Bodhisattvas outlook on life; motivated by compassion they seek Buddhahood in order

to help suffering beings. The termBodhicitta encompasses the very core of Mahayana

Buddhism, through ultimate bodhicitta and conventional bodhicitta one ends self-

grasping and begins to compassionately care for all sentient beings. The system of mind

training orlojongis a means to the end goal of Buddhahood, it outlines practices

necessary to truly awaken the mind through cultivation and application of these two

components conventional and ultimate bodhicitta.

Conventional Bodhicitta is the awakening mind that relates to the great

compassion that motivates bodhisattvas to heal and alleviate suffering of all sentient

beings. As Santideva states, The childish pursue their own interests, while the buddhas

act for the welfare of others (Gyaltsen, 100). The practice of conventional bodhicitta is

explained through the practices dictated in The 7 Point Mind Training. In this process,

the practitioner must exchange self with others and learn to both give and take. By first

reflecting on their own mother who nurtured and nourished them when no one else

would, they find the embodiment of true kindness and compassion. Extending their

gratitude, appreciation and understanding to all sentient beings who have throughout their

lives also been their mother, they seek to take their suffering and its origins upon

themselves. In addition, they offer up their body, wealth and virtues to provide all beings

with happiness, while never calculating the cost to themselves. The process is an

alteration of attitude, in which they learn to cleanse their mind of expectation or


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apprehension so that their motivation is pure altruism. Its aim is the true and genuine

cultivation of great compassion or conventional bodhicitta.

UltimateBodhicitta is the awakening mind of the ultimate truth of emptiness. It

refers to the realization that all phenomena are no more than conceptions of the mind.

For, not a single atom exists with a reality separate from the mind, and nothing

inherently exists in the way we perceive it to (Gyaltsen, 91). The training involves

viewing all phenomena as dreamlike for they are simply apparitions conjured up by a

deluded mind (Gyaltsen, 91). This includes your own self and the self of others, for

what we consider to be me does not truly exist, it is only a deluded perception and a

mere aggregation of dependently originated things. Once you can contemplate and see

yourself as an illusory person, you can also comprehend how the self, and grasping that

self, is the true enemy. As a result, any harm that comes to you is welcome as it is an

attack on your enemy (Gyaltsen, 106). You can no longer suffer in the way most sentient

beings do, as you have let go of this false sense of self. Thus, ultimate bodhicitta is the

true realization of emptiness that fundamentally changes how you perceive everything in

this world, including suffering.

As with the doctrine of codependent arising, conventional and ultimate bodhicitta

rely upon the other. Neither would exist without the other, just as one will never attain

Buddhahood with just one. In The7 Point Mind Trainingneither is given superiority

over the other, rather they are presented as two halfs to the same circle and the

importance of their simultaneous cultivation is stressed. This is highlighted in the way

the 7 points are ordered, each bodhicitta is a precursor for the other depending on the

point of training. One reflects on the ultimate bodhicitta first when training in step 2, the


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two minds of awakening. During step 3, when turning adverse conditions onto the path

of enlightenment, you must first meditate on conventional bodhicitta.

Aside from the sequence ofThe 7 Point Mind Training, the doctrines within

ultimate and conventional bodhicitta, emptiness and compassion, are also reliant on the

other. Each takes a turn being a strong foundation for the application of the other. For

example, just as a doctor needs to diagnose the ailment before it can be cured, so too do

practitioners need to comprehend the doctrine of emptiness to see that grasping at a false

self is the root of all suffering. However, for this doctor to diagnose and then cure their

patient, they must first want to help them. In the same way, compassion is required

before one can effectively apply the ultimate bodhicitta. Without conventional bodhicitta

the knowledge would do nothing to continue them on their path to enlightenment and by

extension would do little to alleviate the suffering of sentient beings.

Similarly, the cultivation of the ultimate bodhicitta is necessary for applying

conventional bodhicitta because without acknowledging the illusionary state of all

phenomena, your goal to help alleviate suffering would not truly be compassionate. This

at first seems counterintuitive, first you accept that every thing is conceived within a

deluded mind and nothing truly exists in the way people perceive them to. As one

realizes that there is no true self, it becomes apparent that others do not have a true self

either. With this knowledge and awakened mind, how and why do bodhisattvas feel true

and genuine compassion for beings that they know to be falsely conceived illusions?

Here the bodhisattva is tested, for they must truly let go of all worldly, mundane and self-

grasping tendencies. Rather than congratulate themselves on how awakened their mind

is, they realize that nothing exists and this includes, the very mind that negated the


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intrinsic existence of perceived objects is empty of all identifiable characteristics

(Gyaltsen, 89). Thus, their generosity becomes boundless and their compassion becomes

greater, for they must feel compassion for beings they know to be illusory. To actively

try and benefit this universe of inherent emptiness is a harder and more challenging task

of both the body and mind. Despite their emptiness, the bodhisattva acknowledge that

these beings still have a moral weight and their compassion drives them to aid beings

who grasp at a false self and perpetuate suffering.

Furthermore, until one grasps ultimate bodhicitta themselves, one has no way of

knowing how truly ignorant sentient beings are. The comparison between yourself and

others is forever altered and becomes too much to bear, for with that kind of wise insight

[they are] enabled to see all beings as on the way to their slaughter (Powers, 114).

Following the imagery of being awakened, a bodhisattvas eyes are opened and, with the

divine eye they perceive countless beings, and what they see brings great agitation

(Powers, 114). This agitation is due to the bodhisattvas sudden appreciation of what

others lack; the awareness that phenomena are inherently empty of substance and chasing

these empty dreams for temporary satisfaction is the root of suffering. The Bodhisattva

becomes acutely aware of how to cure the chronic disease of grasping at the transient and

impermanent, which continues to plague most beings. An overwhelming compassion

arises as you see what you were before you could accept emptiness, how much you have

developed and so, how little others have. While compassion may have existed before, it

is propelled to a new state of urgency and importance; the Bodhisattvas compassion

grows as their understanding of emptiness or ultimateBodhicitta grows.


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Ultimate bodhicitta and compassionate bodhicitta are thus two sides of the same

coin. Their union and simultaneous application is both the problem and the solution. It is

no easy task and from this perspective one can begin to understand the significance of

their relationship. Accomplishing a truly awakened mind is the perfection of both

ultimate and conventional bodhicitta. These two components of bodhicitta represent the

trap of perceiving any doctrine as a final fixed position, for the nature of emptiness and

compassion is only mutually exclusive to those whose with an un-awakened mind. The

ability to both unify and embody these seemingly contradictory concepts is what sets

apart those who have attained Buddhahood and those who have not.

Enlightened beings break the ordinary rules as perceived by a deluded mind

because they can hold these ideas at the same time and in equal proportions. To try and to

succeed in amalgamating the opposites is both a test and an indicator that the test has

been passed. In the fifth point the summary of a lifetimes practice reads, Apply

yourself to the five powers, which are the power of propelling intention, the power of

acquaintance, the power of positive seed, the power of eradication and the power of

aspirational prayer. These five powers are considered the Mahayanas method of

transformation and each reinforces the necessity to, never be divorced from the two

awakening minds (Gyaltsen, 112). The bodhisattva alone can understand, apply and

overcome the contradictions of these two awakening minds, they are no longer bound by

the tainted conception of subject-object duality.

The essence of bodhicitta that incorporates both ultimate and conventional aspects

can be likened to the meaning of the mantra of Avalokitesvara, om mani padme hum,

which is an important recitation in the Tibetan Buddhist tradition. Avalokitesvara is


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considered the embodiment of compassion, as his is without afflictions and extends to all

sentient beings (Powers, 265). Upon breaking down the syllables of his mantra, it is

exemplifies the meaning ofbodhicitta or awakening mind that is at the core of the

bodhisattva path. Firstly, mani symbolizes the factors of method; the altruistic

intention to become enlightened, compassion and love (Powers, 265). The following

two syllables, padme, symbolize wisdom and finally hum indicates the indivisibility

of method and wisdom. Thus this simple mantra can help to summarize the notion of

bodhicitta as the knowledge of emptiness, the method of compassion and the importance

of their indivisible union.

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