There are a vast amount of Buddhas already, and each one manifests countless forms simultaneously throughout all of the planes of cyclic existence for the benefit of all beings. However, at any given time, each individual being will have a stronger karmic connection with certain Buddhas, compared to other Buddhas.
Likewise, if you were a Buddha, since a huge number of beings throughout cyclic existence would have a stronger karmic connection with you during certain times, you would be able to benefit them much more directly than the many other Buddhas would be able to. Do not forget this.
The deeper you realise this, the greater your bodhicitta motivation becomes – in other words, the greater your compassionate wish to attain the enlightened state of a Buddha for the benefit of all beings, as soon as possible!
Merely understanding the mind is not good enough. Recognizing it as the source of happiness and suffering is good, but great results come only from looking inward and meditating on the nature of the mind. Once you recognize its nature, then you need to meditate with joyful effort. Joyful meditation will actualize the true nature of the mind, and maintaining the mind in this natural state will bring enlightenment. This type of meditation reveals the innermost, profound wisdom that is inherent in the mind.
Meditation can transform your body into wisdom light, into what is known as the rainbow body of wisdom. Many masters in the history of the Nyingma lineage have achieved this, as can anyone who practices these methods of meditation. The wisdom aspect of our nature exists at all times in each of us. You have always had this nature and it can be revealed through meditation. When you maintain the mind in its natural state, wonderful qualities shine out like light from the sun. Among these qualities are limitless compassion, limitless loving-kindness, and limitless wisdom. ~ by Khenchen Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche, published by Snow Lion Publications
The mind, dividing experiences into subject and object, first identifies with a subject, “I”, then with the idea of “mine”, and starts to cling to “my body”, “my mind”, and “my name”. As our attachment to these three notion grows stronger and stronger, we become more and more exclusively concerned with our own well-being.All our striving for comfort, our intolerance of life’s annoying circumstances, our preoccupation with pleasure and pain, wealth and poverty, fame and obscurity, praise and blame, are due to this idea of “I”.
Self-deception seems always to depend upon the dream world, because you would like to see what you have not yet seen rather than what you now seeing. You will not accept that whatever is here now is what is, nor are you willing to go with the situation as it is. Thus, self-deception always manifests itself in terms of trying to create or recreate a dream world, the nostalgia of the dream experience.
By this merit may we obtain omniscience
Having defeated all the enemies of wrong-doing
May we liberate migratory beings suffering in the ocean of existence
From its stormy waves of birth, old-age, sickness and death.
“To trace a river back to its source, you need to go right back to the snow line. so too must you trace a Dharma back to the Buddha, our Teacher.” pg 27 of “Liberation..”
It is always wise to know where your information comes from…validating information allows faith to grow. And we need faith…for our practice to flourish. Practice without faith is wasted.
Here we learn of Atisha‘s family background…why he is an entirely reliable source for lamrim (graded teachings). We have now traced the river back to Atisha.
There are many wondrous signs marking Atisha as being more than a mundane Prince. Please read for yourself.
Yet today….these two sections jumped out at me…
“It is hard for us even to give up the things in our pokey little rooms, let alone the power of a price. Contrast this with great Atisha , who gave up his royal position, treating it like spittle left in the dust,…”
Also, this…”Atisha had already become a great scholar and a adept. As we have said, when only eighteen months old he had without any prompting spoken words that proved he was already conversant with bodhichitta. And yet he willingly underwent these hardships [to reach Indonesia], which must convince us that nothing is more fundamental in the Mahayana then precious bodhichitta.”
I cannot say it better…”nothing is more fundamental in the Mahayana then precious bodhichitta”. Bodhichitta is the reason your practice flourishes. Bodhichitta is the reason your eyes open to new understandings. Bodhichitta.