The Supreme Kind of Kindness

Why is shepherd-like bodhichitta considered superior to king-like and boatman-like bodhichitta?

These descriptions of the various ways of generating bodhichitta reflect the different levels of the mind's scope. This is also one of the key teachings in the stages of the path.

In the Mahayana teachings, motivations are categorized into three types of bodhichitta: king-like, boatman-like and shepherd-like bodhichitta.

King-like bodhichitta is the aspiration to first attain Buddhahood, then to place all beings in that same awakened state.

Boatman-like bodhichitta is the intention to reach the far shore together, as a captain journeys with the passengers. The practitioner vows to reach enlightenment alongside all beings.

Shepherd-like bodhichitta is the resolve to let every sentient being attain Buddhahood before oneself. Until then, the practitioner dedicates themselves entirely to the benefit of others.

The reason shepherd-like bodhichitta is considered most significant is that it is supported by wisdom, or prajñā.

This aspiration for limitless beings to attain precious Buddhahood is supported by wisdom. Arising from a basis of perfected wisdom, it is imbued with boundless love and deep regard for oneself and all other precious beings in samsara.

Such an intent arises when one sees the ways in which all beings wander in samsara, ensnared by delusion and experiencing its results, even though the true state of abiding lacks even the slightest trace of true existence.

Since the delusion and the beings who experience suffering because of the delusion both lack true existence, the compassion given rise to at such objects is devoid of reference points. This compassion, grounded in such valid reasons, then transforms into the shepherd-like bodhichitta. In my view, this form of bodhichitta is rendered especially significant because it is supported by wisdom.

Of course, other ways of generating bodhichitta, such as the king or boatman-like approaches, are also precious. However, even when one declares with resolve, “I will attain Buddhahood first,” it remains difficult without being empowered by great compassion. Without great compassion, there can be no bodhichitta; and without bodhichitta, there can be no attainment of omniscience. What is a bodhisattva? A bodhisattva is one of great virtue, capable of shouldering immense responsibility for all sentient beings. The very word 'bodhi' refers to one with direct experience and insight into both the appearance and reality of samsara, thereby becoming capable of bearing such profound responsibility.

This is profoundly explained in the great text A Guide to the Bodhisattva's Way of Life, an extraordinary work by Shantideva, who, through his direct realization of emptiness, was able to impart such wisdom.

For us beginners, cultivating bodhichitta becomes greatly beneficial when rooted in this reason: the precious, limitless sentient beings to whom we owe deep gratitude. Also, to achieve liberation and the state of omniscience, we must also rely on the kindness of all beings to cultivate great compassion.

To cultivate bodhichitta, we must engage in the practice of the six paramitas. In this way, the perfection of each of the six paramitas depends on the kindness of all sentient beings for its full realization. Take the perfection of patience, for example: without someone or something to provoke us, there would be no occasion for it.

Those who cultivate bodhichitta supported by exceptional wisdom are capable of transforming all faults into the very essence of virtue. This may well be the mindset of a bodhisattva.

If we are unable to employ wisdom as a support when generating bodhichitta, certain conditions may arise that weaken or even destroy it. However, when grounded in exceptional wisdom, our bodhichitta will remain undisturbed in the face of all circumstances.

We can cultivate compassion for beings who wander in samsara due to their ignorance of the mode of abiding, the nature of emptiness.

We can give rise to compassion when we recognize the outcomes of the stark contradiction between how suffering appears and what it truly is.

While many causes and conditions contribute to this shepherd-like bodhichitta, it embodies an attitude dedicated to guiding all sentient beings to Buddhahood. If a person fears that adopting this motivation will result in being left behind, alone, it suggests a lack of engagement with the practice of exceptional wisdom.

Naturally, other forms, such as king-like bodhichitta or boat-captain bodhichitta, are also tremendously valuable. The thought, “If I do not attain enlightenment before others, I will be unable to protect and guide all sentient beings,” holds a certain truth. However, without both bodhichitta and a profound understanding of emptiness, one cannot truly traverse the path to enlightenment. To attain these two qualities, one must first engage in the necessary practices.

In brief, bodhichitta is about expanding the mind to vastness and beyond. In doing so, we benefit immensely. While king-like and boatman-like bodhichitta are also valuable, we may adopt whichever approach aligns with our inclination and interest. Nevertheless, shepherd-like bodhichitta is truly extraordinary, as it embodies practices of exceptional wisdom and compassion and is thus regarded as supreme.