Achieving bodhichitta: the six conditions in Mahayana Buddhism

Buddhism teaches that the divisions the world into 'good' and 'bad' do not exist outside of the human mind. By changing one's perspective and mindset, one is able to change one's state of happiness or unhappiness to a state of even acceptance of all things. Buddhism teaches that all of life is suffering (samsara, or change) and through acknowledging the impermanence of the world, ourselves, and our emotions, we can find Enlightenment.

Karma fuels the endless cycle of birth and rebirth in the world: it defines the law of cause and effect. Every action in the world has a reaction. These laws of karma are not necessarily viewed as evil or good, as they are in Western religions, but the aim of Buddhism is to bring the cycle of karma to cessation through mindful actions and observance of one's emotions (versus wallowing in them).

Module eight

Buddhism does not resemble Western religions, but it is characterized by certain, essential actions designed to bring about a more aware state, including meditation. The concept of right action is integral to Buddhism. Charity, virtue, and compassion are the cornerstones of this philosophy and observing the self and identifying unproductive thoughts and actions that lead to bad karma on a daily basis is a vital component of mindfulness.

Part II

The first of the six conditions which enable us to achieve bodhichitta begins with selfless giving -- giving to others without expecting a return. Treating others with compassion thinking "what a good person this will make me seem like," is rooted in egoism, one of the causes of the failure to achieve bodhichitta. Being able to give also means being able to receive compassion from others. Giving requires a state of egolessness and acceptance.

The second of the six conditions which enable us to achieve bodhichitta lies in a commitment to one's ethical worldview. In Buddhism this means committing acts which generate good karma. This is designed to circumvent the negative effect or failure of generating bad karma through evil actions.

The second condition is patience. This is an especially difficult virtue to cultivate today, given that in today's society, we expect instantaneous results. Expecting that bodhichitta will come instantly will hinder us on the path.

The fourth condition is determination or perseverance. This is also difficult to achieve today, given the many distractions in our fast-paced society which draw us from the path. The path to bodhichitta is a rocky one and forces us to confront our delusions about our importance in the world. Remembering this and the need for determination is required to fight against the negative temptation to give up.

The fifth condition is concentration or mindfulness. This is why meditation is such an important component of Buddhism, while the natural tendency of the human mind is to succumb to worldly distractions.

The sixth and final condition is wisdom, which is different than intellectual ability. Wisdom is needed to circumvent ignorance, the final condition which can prevent us from achieving bodhichitta. Wisdom is defined as compassion for all sentient beings, compassion that is the same as one might extend to one's 'self' (for Buddhism teaches the self is an illusion).