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berzinarchives.com_p.pdf_604035159
Alexander Berzin
Hamburg, Germany, November 2011
Samsara is beginningless, and yet there can be a first time when we develop a bodhichitta aim.
How does this decision arise to aim for achieving enlightenment for the benefit of all beings?
Is it a matter of free will - we choose to aim for enlightenment? Is it all determined by our
karma and it happens mechanistically, so we have no choice? Or is the question more complex
than that?
Determinism implies that the result truly exists already, findable in the cause, and is just
waiting to pop out and become manifest. If that were the case, the result would already have
been produced and so could not be affected by any conditions to arise. Moreover, there would
be no need for something to arise again that has already arisen.
This last refutation is the same if the result already truly exists, determined at the time of the
cause. There would be no need for it to be made to arise again. On the other hand, if the result
were totally nonexistent at the time of the cause, it could not come to exist. A truly existent
"nothing" cannot become a truly existent "something."
So if neither free will nor determinism is the case in making decisions and choices, our
discussion really comes down to an analysis of how does decision-making occur, such as the
decisions involved in developing bodhichitta for the first time, i.e. the decision to aspire and
work toward attaining enlightenment for the benefit of all?
The fuller question is: Given that time is beginningless, the number of limited beings (sentient
beings) is finite, everyone is equal, and there have always been Buddhas, then why haven't all
This situation is quite different from the question: Given that time is beginningless, the
number of limited beings is finite, and everyone is equal, why have all beings been my mother
at some time?
The prasanga-style proof is that if one being has been my mother, then all beings have been
my mother, because everyone is equal and no beginningless opposing force needs to be
overcome in order to have been my mother. If that were not the case, then if one being has not
been my mother, then the absurd conclusion would follow that no one has ever been my
mother, including my mother in this lifetime, also because everyone is equal and no
beginningless opposing force had to have been overcome in order to have been my mother.
Now it is true that all limited beings are likewise equal in having had, with no beginning, as
parts of their mental continuums, the Buddha-nature factors that will allow this unawareness
and grasping to be stopped forever. These factors include their networks of positive force
(collection of merit) and deep awareness (collection of wisdom), plus the deepest natures of
their minds, voidness (emptiness). However, when the beginningless combination of the two
networks is accompanied with beginningless unawareness and grasping for truly established
existence, they function as the causes for beginningless samsaric rebirth. This is because,
unless accompanied by renunciation or both renunciation and bodhichitta, the networks of
positive force and deep awareness are samsara-building networks.
Why Has Everyone Already Been Our Mothers, but NotEveryone Has Already Attained Enlightenment?
2
If Rebirth Is Beginningless, Why Haven't We All Become Enlightened Already?
However, since there is no beginning, each limited being is an individual, with different
strengths of unawareness and grasping for truly established existence, different strengths of
the two samsara-building networks, different strengths of karmic aftermath and of tendencies
of disturbing emotions and attitudes, and different strengths of the mental factors enabling
spiritual growth, such as concentration and discriminating awareness. Because of these
differences, occasionally some limited beings may develop renunciation and bodhichitta. But
for this to happen, it requires a large build-up of samsara-building positive force before the
network of positive force is strong enough to ripen into meeting a Buddha, receiving
teachings, following them, and developing renunciation and bodhichitta for the first time. It
then takes three zillion eons of building up positive force in order to attain enlightenment. But
even developing a positive thought, not under the influence of disturbing emotions, is
extremely rare.
As Shantideva wrote:
In the case of all limited beings having been my mother, except for my mother in this lifetime
while she is still alive, the "state of being my mother" of all other limited beings is no longer
happening. In the case of someone being enlightened, their "state of being enlightened"
Why Have Some Beings Developed Bodhichitta for the First Time and Others Have Not? 3
If Rebirth Is Beginningless, Why Haven't We All Become Enlightened Already?
continues to be presently happening once it is attained. Therefore, if, for the reason of
beginningless time, everyone should have already attained enlightenment, then everyone's
"states of being enlightened" would still be presently happening, including my own. However,
this is contradicted by valid cognition of at least my own way of acting, speaking, and
thinking. I'm not enlightened. So it is not like the case of everyone having been my mother,
but I don't recognize them as such because they are not my mother in this lifetime. It is not
that everyone has attained enlightenment already, but I don't recognize them as such because
they are not enlightened in this lifetime.
In the case of becoming my mother, positive force was not required for this to happen and no
decision or choice was involved either. It just happens that someone becomes our mother
because, over infinite time, everyone will have interacted with each other. This is because all
beings are equal in the sense that all beings engage in samsaric activity and all beings undergo
rebirth. It is like the example that all dust particles in a room over infinite time will collide
with each other because all of them are equally in motion. It is not like the case of our meeting
the Dharma and our meeting and studying with spiritual teachers in all our lifetimes as the
result of offering prayers and dedicating our positive force for that to happen. No one would
ordinarily offer prayers and dedicate positive force to be born as the child of a specific person
in all his or her lifetimes.
Although the laws of probability lead to the conclusion that everyone has been my mother at
some time, the laws of probability do not lead to the conclusion that everyone has met a
Buddha at some time. Why? because a build-up of positive force is required for meeting a
Buddha, receiving teachings, and so on. If there were a beginning at which point everyone's
network of positive force was equal, then the same line of reasoning as proved that everyone
has been my mother would apply. If one person had met a Buddha and so on, everyone would
have met a Buddha; otherwise, if one person had not met a Buddha, no one would have ever
met a Buddha, including Shakyamuni's personal disciples.
However, since there was no beginning, then everyone's network of positive force has always
been of different strengths. Because of that, only some limited beings have built up sufficient
strength of positive force to have met a Buddha and so on. We need to have attained a
precious human rebirth. Therefore, as the lam-rim texts all explain, if we have built up
sufficient strength of positive force to have attained a fully endowed precious human rebirth,
we have the working basis for developing renunciation and bodhichitta for the first time and
going on to attaining liberation and enlightenment.
Summary
In summary, although we are all equal in equally having
Has Everyone Already Attained Enlightenment, But WeJust Don't Recognize It? 4
If Rebirth Is Beginningless, Why Haven't We All Become Enlightened Already?
it is not that all these started at "value equals zero" at the beginning. There was no beginning.
So the strength of each of these has always been different in each being.
First of all, to even be in the position to decide whether or not to aim for enlightenment in
order to best benefit all beings, we need confident belief in the existence of the qualities of a
Buddha, our ability to achieve them, and an aspiration to attain them ourselves.
To develop this, we need to encounter the teachings of a Buddha and have interest in them and
the teacher, Buddha, who taught them, which means not having an antagonistic distorted
attitude toward them. We also need love and compassion to help others to attain this too.
To develop these, we need at minimum a precious human rebirth so that the teachings and
teachers are available, they are supported, we are a human being, we encounter the teachings
and teachers, we are receptive to them, and so on.
The causes for a precious human rebirth are ethical discipline, prayer and the other five
far-reaching attitudes. These build up the positive karmic force or potential for attaining a
precious human rebirth.
But, we can only develop such discriminating awareness (the cause for a precious human
rebirth) during a precious human rebirth. So, is it a cumulative process that the more
discriminating awareness we build up and the more constructive behavior we engage in, the
more precious human rebirths we will attain? If that were the case, then, because of
beginningless rebirth, by now we should all have built up enough positive force or potential
for developing bodhichitta for the first time and for reaching enlightenment - i.e. three
Summary 5
If Rebirth Is Beginningless, Why Haven't We All Become Enlightened Already?
• unawareness of reality is beginningless and, although our having the mental factor of
discriminating awareness is also beginningless, our having correct discriminating
awareness - for example discriminating awareness of what is beneficial and what is
harmful in the long term (not just short term, like instinctively running away from
danger), or of voidness or of the Four Noble Truths - is not beginningless. It too needs
to be developed for the first time.
• We can only develop such types of correct discriminating awareness during a precious
human rebirth.
• Despite beginningless rebirth, the infinite number of lower rebirths we have had is a
larger infinite number than the infinite number of precious human rebirths we have
had. For example, if for every one precious human rebirth, we have a million lower
rebirths, then the infinite number of lower realm rebirths we have had is larger than the
infinite number of precious human rebirths we have had. According to both Western
and classical Indian mathematics, infinities can be of different sizes.
• We are building up negative karmic force and strengthening the force of our ignorance
and disturbing emotions in all our rebirths, but we are strengthening our positive
karmic force and discriminating awareness only sometimes in some rebirths.
Therefore, our negative karmic force and ignorance are much stronger and compelling
than our positive karmic force and correct discriminating awareness.
• Although constructive behavior can weaken negative karmic potentials and destructive
behavior can weaken positive karmic potentials; nevertheless, since the amount of our
destructive behavior is much larger than the amount of our constructive behavior, we
are constantly weakening our positive karmic potentials or force.
• Also, although negative and positive karmic potentials no longer exist once they have
finished ripening; nevertheless, since our negative ones outnumber our positive, we are
always left with more negative karmic potentials than positive ones.
So, how can we strengthen our networks of positive force and deep awareness so that they can
overcome our negative potentials and unawareness, so that we can attain a precious human
rebirth and develop renunciation and bodhichitta for the first time? Can we simply decide to
do so with free will, is it determined, or is there some other explanation? To analyze this issue,
we need to look more closely at these two networks.
If our positive force is built up with unlabored bodhichitta, then it cannot be weakened by
destructive behavior and it doesn't run out. It continues to ripen all the way to enlightenment.
Unlabored bodhichitta is bodhichitta that arises without our having to build it up through steps
and lines of reasoning, such as distinguishing all beings as have been our mothers. According
to the Panchen textbooks, the same is the case even if our positive force is built up with
labored bodhichitta - bodhichitta that arises through building it up through steps and lines of
reasoning. But in the case of labored bodhichitta, we must actually generate the mental factors
of each step for developing bodhichitta- equanimity, love, compassion, exceptional resolve,
and then bodhichitta. On the other hand, samsara-building positive force, for instance to have
a precious human rebirth, can be weakened, for instance by anger.
So, it is possible for positive force to overpower negative force if that positive force is
enlightenment-building positive force, because positive force built up with actual bodhichitta,
either unlabored or labored, cannot be weakened or destroyed. But, first, we need
samsara-building positive force in order to attain a precious human rebirth; and only in a
precious human rebirth can we develop facsimile bodhichitta so that we build up the facsimile
enlightenment-building positive force that can eventually lead to labored and then unlabored
bodhichitta and to building up actual enlightenment-building positive force.
(1) the feeling or wish to act destructively, which ripens from a negative karmic potential and
occurs before the compulsion (the karma) arises that drives us to think to act on that wish;
(2) the feeling or wish to act constructively (in other words, to refrain from acting
destructively) ripens from a positive karmic potential.
But the opportunity to even make this decision will only arise if, when a negative karmic
potential ripens to give rise to the wish to act destructively, a positive karmic potential also
ripens to give rise to the wish to refrain from acting destructively. Only then can we
experience indecisive wavering between the two wishes. Negative and positive potential
ripens, however, only when certain circumstances are present.
Positive potential will ripen and feeling like refraining will occur when we have:
Many circumstances, then, need to be present even to encounter the situation in which we can
make a decision between acting destructively or refraining, and each of these circumstances
arises from its causes.
But even if the circumstances are present, if the positive karmic potential is too weak, it won't
give rise to the wish to refrain from acting destructively. This is the more usual situation.
Once the wish to act destructively (feeling like acting destructively, for instance like yelling)
arises and is accompanied by a disturbing emotion (anger), incorrect consideration (that
yelling will bring happiness), and so on, then new karma (new compulsion) arises. With
compulsion, we think to yell and then we act with a compulsive shape of our body or a
compulsive sound of our yelling voice. The whole sequence follows without deliberation, just
compulsively.
So, when the wish to yell arises from the negative karmic potential to yell, we cannot choose,
with deliberation, to refrain from acting on it unless a positive karmic potential to refrain from
yelling also gives rise to the wish to refrain. In addition, the positive potential needs to be
strong so that the strength of that wish is strong and all the supporting circumstances and
factors for choosing to act on that wish, like perseverance, ethical discipline, etc., need also to
have arisen from their tendencies and be strong.
But we can only have strong positive karmic potentials if we have built up them up through
refraining from destructive behavior. And to do that, we need to have had discriminating
awareness.
Since that discriminating awareness needed to build up positive force is only built up during a
precious human rebirth, and to attain such a precious human rebirth we need positive karmic
force, and we are always weakening our positive karmic force through anger, and so on, it is
like trying to fill with water a bucket that has a hole in it. This describes samsara and is why
all beings have not yet achieved enlightenment. It is because, in brief,
• so many positive circumstances need to come together and these are not beginningless,
• the negative circumstances arise from beginningless causes,
• the negative causes continually weaken or destroy the positive ones that we have built
up.
So, when faced with the two feelings or wishes arising - to act destructively or to refrain from
so acting - and cognizing them with indecisive wavering, how does a decision occur? How
does it occur either based on presumption (we presume that it is better to refrain, but we aren't
fully convinced) or based on valid inference based on conviction that Buddha is a valid source
of information about karmic cause and effect. In either case, we experience the occurrence of
a decision arising as "making a choice," but how does it happen?
When a presently-happening decision occurs, it means that we cognize one choice, let's say to
refrain from yelling, with correct discriminating awareness that this course of action is
beneficial. Optimally, this discrimination is based on having analyzed the choices with the
mental factors of gross detection (rtog-pa) to investigate the situation roughly and subtle
discernment (dpyod-pa) to scrutinize the details. This analysis can only have occurred if we
have built up the habit of analysis so that the tendency to analyze gives rise to these mental
factors, based on various conditions being present for them to arise, such as motivation.
Optimally, then, with gross detection and subtle discernment we have analyzed the conditions
that have caused these two wishes to arise - to yell or to refrain from yelling. In other words,
we have analyzed why we feel like yelling or why we feel like refraining from yelling. We
can also have analyzed why we want to yell or want to refrain, and why we need to yell or
need to refrain. With correct discriminating awareness, we have evaluated the strength and
validity of all the reasons for all of these and correctly discriminated the disadvantages of
yelling and the benefits of refraining. At the conclusion of this process, the decision occurs
with an urge arising that drives us to refrain from yelling. This urge is accompanied by correct
discriminating awareness of the benefits of doing this. It is also accompanied by the positive
mental factors that caused the positive karmic potential to refrain to ripen into feeling like
refraining, such as mindfulness of the Dharma and so on. Subjectively, we experience this
process as making a choice.
• armor-like courage, to endure difficulties, gained from reminding ourselves of the joy
with which we make our decision,
• constant and respectful application of ourselves to the task of implementing our
decision,
• never becoming disheartened or depressed about our decision,
• never withdrawing from it,
• never becoming complacent, for instance that refraining once from yelling is enough
and we don't need to apply ourselves to refraining again in the future.
All of these factors and aspects of joyful perseverance network with each other to give
strength and energy to the decision-making process. We can label the network of these factors
as "will-power," and if we impute our conventional "me" onto this will-power, we experience
the occurrence of the decision of refraining from yelling as "I made the decision." And this is
a correct mental label. No one else made the decision.
But if we impute a truly existent "me" onto this complex, we believe that we made the
decision not to yell based on free-will and it feels like that. If we impute a truly existent
"decision not to yell" onto the dependently arisen decision that occurred, then we believe that
the decision not to yell was determined and it feels like that. But if we impute the mere
conventional "me" on the basis of all the presently occurring five aggregate factors of our
experience that include the decision-making of not to yell, and we do not grasp for the truly
established existence of the three so-called circles involved - "me," the decision, and the
decision-making - then our decision is accompanied as well with correct discriminating
awareness of reality.
Dependent Arising
In the end, we have seen that developing bodhichitta for the first time arises dependently on
many very basic factors and conditions - a precious human rebirth, refraining from destructive
behavior, and all the causes and conditions for both of them. All these factors and conditions
can be condensed into two: positive force and discriminating awareness. The opportunities to
develop these two are only available on the rare occasions that we have attained a precious
human rebirth. Therefore it is extremely crucial that we take advantage of the precious human
rebirths that we presently have and use them to develop bodhichitta, enlightenment-building
positive force and correct discriminating awareness.
Inspiration from the Buddhas cannot overcome the compulsion of our karma. This is because
the force of the enlightening influence of Buddha's inspiration and the force of the compulsion
of our karma are equal. Our beginningless unawareness and grasping for truly established
existence are continually cancelling out whatever progress we make. We need will-power to
overcome the compulsion of negative karma so that we make the correct decisions with
correct discriminating awareness that will eventually lead to developing bodhichitta for the
first time and to building up enlightenment-building positive force that cannot be depleted.
Will-power consists of a network of many factors and arises dependently on many factors that
each arises from yet other causes and conditions. Will-power is devoid of self-established
existence precisely because it dependently arises.
• the force of our own strength, meaning our own efforts and will-power,
• the force of others, meaning by relying on the inspiration, support and help of others,
for instance our spiritual teachers and spiritual community,
• the force of a cause, meaning by the force of having become familiar with the
Mahayana teachings in previous lives, having instincts for bodhichitta arise when
merely hearing praise for the Buddhas and bodhisattvas in this life,
• the force of application, meaning by habituating ourselves to constructive factors for a
long time in this lifetime, such as entrusting ourselves to a spiritual teacher and
thinking about the Dharma we have heard.
on our own force or the force of a cause from previous lives will be firm, whereas developing
it from relying on the force of others or from applying ourselves in this lifetime will not be so
firm.
From these quotes it is clear that will-power plays a large role as well in making a decision to
refrain from acting when a feeling arises to do something destructive. And, as we have seen,
dependently arising decision-making based on dependently arising will-power, then, is neither
a case of free will nor determinism.
In short, everyone has not become enlightened yet because the myriad decisions needed for
developing bodhichitta for the first time occur only through dependent arising. If they
occurred through free-will or determinism, everyone would have become enlightened already
and they have not. Thus, "through dependent arising" is the answer to the question, How do
we develop bodhichitta for the first time?
Links
{1} http: / / www.berzinarchives.com / web / en / archives / sutra /
level4_deepening_understanding_path / path / 2_enlightenment_build_networks.html
{2} http: / / www.berzinarchives.com / web / en / archives / e-books /
unpublished_manuscripts / bca_shantideva / translation / engaging_bodhisattva_01.html