In any action we might perform, one thing is certain. We will have undertaken it with some level of motivation. Lacking a motivation we would have done nothing. Motivation therefor is the fundamental cause for any action. That is why the Ven. Geshe Tsultrim Gyeltsen, on his last visit to Thekchen Choling, spoke exclusively on the topic of correcting one’s motivation.
Motives can be awfully complex. For it is seldom that we are moved to action with but a single goal in mind. Looking inward, we most often find ourselves driven by a confusing plurality of desired potential outcomes, many of which circle in orbits of mutual opposition. Some we recognize as simple pairs, contradicting only each other. Others, when their reasoning is followed full course, turn somehow back upon themselves. And still more will branch and chain together in a disordered multidimensional jigsaw puzzle beyond any hope of simple understanding. Thus our minds are revealed as nests of utter confusion and chaos.
Delving attentively, we uncover a disturbing lack of clarity as to the precise nature of even just a single one of these competing mental processes. So ill-defined are they, that were it possible to freeze-frame an instant of thought and map out its divisions in a chart or diagram, even that would not suffice. Like a tangle of many different strings all knotted together with loops and whorls descending downwards into infinity, its seemingly random interweavings would confound all reason. Confusing even in its apparent symmetries, the shear fractalness of such finely drawn intricacy would induce a sense of vertigo. For each and every separate thread is a string of karmas woven through time. Few if any can be followed so far as to determine either a beginning or an end. Most would seem to stretch endlessly in one direction or another. Confronting such a diagram we would most likely stand mute, quite unable to pull any sense of order from the roil. We would then have to admit that it is only from the relative distance of deliberate non-attention that our motives ever appeared to us as focused, simple and pure. A herculean effort would be required to redirect this multitude of forces all at once. We are much better advised to set them off to one side -- at least for just a little while.
That is why the first thing we do, after having taken our seat, is to breathe mindfully, shutting out discursive thoughts until these mundane concerns have all seemingly melted away. Then, once our minds have become pliable and our thought-streams more channeled, we next examine the motivation with which we shall proceed. We simplify, categorizing through analysis. For example: a reader might ask, "Just exactly, why is it that I am now reading this column? Is my motivation: A) For the temporary benefit of myself in this very life?; B) For the more lasting (but still transient) benefit of myself in some future life?; C) For my own complete and final escape from all samsara?; or D) For the sake of bringing Enlightenment to each and every sentient being, however long that that may take?" Arriving at a mixed outcome, he or she would then have to ponder, "What are the ratios? How are they weighted?" Imagine weighing your four intentions in the separate trays of a hypothetical four-armed balance scale. Picture it tipping in more than just the usual two directions. Which way does the needle swing? Judging is difficult. Nevertheless we must try. For only then may we apply the appropriate counterbalances which, when added just so, will tip the beam in a more helpful direction.
According to Buddhism, item A from the above list is so worldly and immediate that it is beneath consideration as a motive for spiritual practice. Spirituality is, by definition, concern with affairs beyond this life. That is why actual meditation is said to begin with the setting of one’s motivation. A sense of purpose rooted in virtue -- this is what qualifies an activity as spiritual practice. We may engage in chanting, visualization, prostration or any number of other physical and/or mental exertions. It all serves as meditation just so long as our intentions hold true. And by the same token, if and when our compassionate mind-set should slip away, nothing thereafter would have much value. We could sit for days in the deepest trance without wavering. Even this would count for naught without the guide-post of virtuous intent.
In the above four cases, items B, C and D represent the small, medium and great scopes of spiritual practice. Most of us start out practicing with a mixture of B and C. We feel intimidated by the vastness of D. We judge ourselves inadequate to engage in D. This is to be expected. But we must nevertheless determine to work our way slowly up through B and C, finally pressing on to exert ourselves ever more assiduously in D. It is inevitable that we must do so. As spiritual beings we cannot avoid it. All that remains is to choose a time. This is our ultimate destiny -- the path called mahayana, or "great vehicle".
But in having identified ourselves as great-vehicle practitioners, we must strictly avoid becoming haughty. This would poison our motivation. So in upholding the mahayana, we may not belittle the hinayana. All of Lord Buddha’s teachings deserve our utmost respect...and the hinayana (Theravada Buddhism) is no exception. We must not forget that while devoting excessive effort to hinayana teachings forms a breach of the 28th bodhisattva vow, denigrating and abandoning them violates the 27th. It would be a fault of lacking generosity to demean any path which brings joy and benefit to others. Such an attitude would be a taint on our motivation and must be uprooted the same as any similar hinderance. If we fail in this, then we ourselves are likewise practicing outside of the mahayana. While striving to cultivate the great scope within our graduated practice, it needs to be admitted that we still have much to learn from the practices of the other two scopes.
Lamrim then, is an ordered set of the Lord’s teachings which spiral upward through all three scopes. So ultimately, boundless generosity and charity are our goal. But who among us can lay claim, here and now, to holding pure and unfailing concern for the ultimate welfare of all sentient beings? We cannot...yet. That after all, is why we are still here -- trapped in samsara. Deliberate effort must be exerted before we can hope to contrive even a shadow of this mind-set. But rest assured: we can and will work up to it, bit by bit. The method is not at all different from acquiring any other desired attribute or skill. One has to practice.
We start out small and go on from there. Who, after all, would expect to finish a marathon or paint a masterpiece on their first time out? It is quite the same with bodhicitta -- the wish to be of maximum service to all sentient beings. One quite reasonably expects to fall short. We can count on it happening again and again. It will surely take years, a lifetime, possibly even several lifetimes before we approach within clear sight of this, our cherished goal. That’s just the way things are. It is pointless to demean oneself for the very same shortcomings which everyone together has shared alike since beginningless time. We must remind ourselves that beings who lack compassion are not evil, merely untrained. And we ourselves fit that category to varying degrees -- some days more than others. It helps to recall that just as an athlete, scholar or artist may be skilled or not depending on his or her training and effort, so it is with fledgling Bodhisattvas. Now is the time for us to practice. Our two wings of wisdom and compassion may be pretty stubby just now -- but with time and effort, one day we shall fly. And it is only with that kind of freedom that may we enjoy the fullest ability to help our countless suffering fellows.
So we shouldn’t beat ourselves up for having gotten a late start. Let us simply strive for as much heartfelt compassion as we can sincerely muster and reflect, "It is good that I wish to escape from suffering and obtain happiness in future lives. It is better yet that I further wish to escape samsara’s suffering completely. But best of all is my included wish (however small and faltering) to do so for the sake of aiding all my fellow sentient beings." Then determine, "Let me work at gradually increasing this latter, more ennobling desire." Evoke visual imagery to enhance your sense of empathy. Recite inspiring verses from scripture. Recall stories from the lives of the masters. Dwell upon these until you really feel good about having this opportunity to sit down and meditate. Cultivate joy in the prospect. Now you are meditating...