On The Career of A Bodhisattva

Bodhisattvahood begins as a wish – and is later “stamped” by the direct taste of inclusivity. Bodhisattvas embody the fearlessness to “step up to the plate”. This phrase evokes the courage to take on great responsibilities for the benefit of others. It seems that in this discussion, we have now reached the point where we are asking questions like, “Well, what are those responsibilities? Who actually benefits from stepping up to the plate? How do we know what is the proper action to take, in order to truly be of service to others?” Taking these questions seriously and investigating them deeply is what drives us forward into more profound levels of the path and spiritual maturity. 

Let’s look at what “proper action” means. We live inside of an infinitely malleable reality. We are constantly experiencing causes and effects that bring on further causes and effects, which were themselves initially brought on by inconceivable networks of causes and effects. There is no action that does not produce or influence another action. Therefore, every action has infinite impact. Bodhisattvas are defined by the effort to only perform actions that will ensure maximum evolutionary benefit for all beings.

If we truly desire to engage in any proper action of body, speech, or mind, we must have a complete and total understanding of how any action will take effect. We must know how all the “programs” run and what will happen if we “change the code” of a particular program. When one thing is changed on a causal level, it can have immense consequences – constructive or otherwise – for everything else. 

Until we have become perfectly enlightened, we will still carry a probability of creating suffering for others, despite our best efforts and intentions to be helpful. It is not enough to just have good intentions, or to just “clean out the closet” – we can’t stop there, if we truly care. Like a pandemic in which a virus can remain hidden and asymptomatic, we may have “good intentions” to stop the spread, but not realize that we are actually carriers of the virus. As carriers of a virus who continue to interact with others, we spread the virus unknowingly. Therefore, the first step in a Bodhisattva’s career is to acquire and become increasingly familiar with the appropriate antidotes to hatred, ignorance, and fear – and to gain deeper and deeper insight into the creative phenomenon we call cause and effect.

For example, if we try to address problems on a “physical” or surface level only, with a limited view of reality, or with any ounce of confusion, the result will be like a doctor who only prescribes medication to treat symptoms. Such an approach will never root out the true cause of disease, disharmony, or suffering, and so the problem will continue to arise time and time again, like cutting off the top of a weed, without removing the root.

Accepting the fact of causality produces a clear understanding of priorities. We see then that it is actually impossible to permanently help anyone else before gaining real clarity and insight for ourselves. When we understand that we may potentially create suffering for others if we are not actively putting an end to the causes of suffering within ourselves, we progress to another level – that of practice. 

Bodhisattva “training” includes two dimensions – “wisdom” and “compassion”, traditionally. “Wisdom” is defined as insight into inclusivity, and “compassion” is defined as actions that enhance the constructive evolution of all beings.

“Practicing wisdom” is traditionally defined as study, reflection, and meditation, in that order – and with a qualified mentor. Effective “wisdom practice” leads to a clear understanding of the three causes of enlightenment: bodhicitta, compassion, and skillful means. With this understanding, “compassion practice” can effectively begin.

Authentic “compassion practice” is rooted in daily prayer – a sincere wish to steward others that is constantly reinforced. This type of prayer helps to strengthen bodhicitta, which is traditionally defined as the wish to become enlightened in order to benefit all beings. Bodhicitta is an experience which is catalyzed initially by a profound sense of empathy for the suffering of others, such that one is moved to tears and deeply wishes to be able to assist. This “emotional experience” marks the beginning of a transformation of empathy into compassion. As bodhicitta becomes more distilled, the wish to relieve others from suffering transforms into actual effort made to assist others in removing the causes of their suffering – this action is compassion. That is, real compassion is defined by action, not just a feeling or a wish to help.

But as we have said, simply taking action is not good enough – we must take appropriate action. In order to do so, we must be able to discern which actions are actually beneficial – and which actions simply enable the addicted or afflicted behavior to continue. This is why we place such emphasis upon an ongoing “wisdom practice” as a necessary foundational supplement to “compassion practice”. Without wisdom, even though we wish it, we may never actually develop any skill or ability – let alone a “perfect ability” – to educate others and offer them ways to develop a correct and clear view of reality. The ability to educate others about the various layers of life is the most effective action that can be taken to assist sentient beings. Authentic Bodhisattvas strive for nothing less. This is also why Buddhas are teachers, ultimately.

We can see therefore, that while Bodhisattva training includes two distinct dimensions, an inner (wisdom) and an outer (compassion), neither dimension can be said to take precedence over the other. Wisdom would not manifest without action, and most actions that sentient beings perform are not wise. Clearly, for beneficial outcomes to ensue, both are required. Going to “higher ground” – climbing to the summit of a mountain or the roof of a building – provides us with an encompassing perspective of the ground, but it is equally important that corresponding actions be executed at the ground level. 

Wisdom is like the bird’s eye view from the summit – the big picture – while compassion is the individual effort made to benefit others. As mentioned, if Bodhisattvas were all wisdom and no compassion, nothing would get done – we’d all get lost in mental abstractions, and suffering would continue. Alternatively, if Bodhisattvas were all compassion and no wisdom, improper actions would be carried out, and suffering would continue, still! Both wisdom and compassion, understanding “the big picture” and “executing the strategy”, must be cultivated in tandem. The development of one increases the potential to develop the other. The more that a Bodhisattva is able to synthesize her or his “degrees” of wisdom and compassion – that is, to unite them together into a single force – the more magical and meaningful life becomes for that Bodhisattva.

As the synthesis of these two “collections” grows more and more fluid, Bodhisattvas realize that it is actually destructive to others to remain “small”, “hidden”, and “powerless” – and therefore, they develop a determination to become “lovingly formidable”. “Formidable” Bodhisattvas develop tremendous strength and become like modern day superheroes, fully committed to saving the universe and offering techniques that can efficiently lead all beings toward the experience of healthy, meaningful lives. The challenge that all “formidable” Bodhisattvas face is to convince their beloveds to care about themselves, the environment, and one another. 

This message certainly can’t be conveyed by force. Therefore, like method actors or Shakespearean “players”, “formidable” Bodhisattvas become expert communicators who are able to fully commit themselves to a wide variety of roles or “costumes”, in order to speak the relevant language to their intended audience – in this case, the beloved friends and family they wish to serve. “Formidable” Bodhisattvas – like their Buddha mentors – vow to “manifest whatsoever will educate whomsoever”.

This skillful art of educating is what successfully assists us all in understanding why and how we should reprioritize our lives. If we all truly felt a visceral connection to the Earth as the source of our bodies, then there’s no question we would treat it differently – without thinking twice! If we all truly understood the extent to which we are all responsible for the physical, emotional, and mental wellbeing of one another, we would treat one another with profound honor and respect. 

To summarize, Bodhisattvas realize that becoming perfectly enlightened takes priority over providing temporary assistance to others. The most effective way to step up to the plate is to first seek the education of the lineage of mentors – and then to make the effort to become a mentor capable of effectively educating others – formally or otherwise. In wishing to truly benefit others, Bodhisattvas realize that it is no longer constructive to delay the development of clarity, insight, and ultimately, Buddhahood. Bodhisattvas vow to become as amazing as possible – as soon as possible – for the benefit of all beings.