The ultimate or absolute bodhichitta principle is based on developing the paramita of generosity, which is symbolized by a wish-fulfilling jewel. The Tibetan word for generosity, jinpa, means "giving," "opening," or "parting." So the notion of generosity means not holding back but giving constantly. Generosity is self-existing openness, complete openness. You are no longer subject to cultivating your own scheme or project. And the best way to open yourself up is to make friends with yourself and with others.
Traditionally, there are three types of generosity. The first one is ordinary generosity, giving material goods or providing comfortable situations for others. The second one is the gift of fearlessness. You reassure others and teach them that they don't have to feel completely tormented and freaked out about their existence. You help them to see that there is basic goodness and spiritual practice, that there is a way for them to sustain their lives. That is the gift of fearlessness. The third type of generosity is the gift of dharma. You show others that there is a path that consists of discipline, meditation, and intellect or knowledge. Through all three types of generosity, you can open up other people's minds. In that way their closedness, wretchedness, and small thinking can beturned into a larger vision.
That is the basic vision of mahayana altogether: to let people think bigger, think greater. We can afford to open ourselves and join the rest of the world with a sense of tremendous generosity, tremendous goodness, and tremendous richness. The more we give, the more we gain although what we might gain should not particularly be our reason for giving. Rather, the more we give, the more we are inspired to give constantly. And the gaining process happens naturally, automatically, always.
The opposite of generosity is stinginess, holding back-having a poverty mentality, basically speaking. The basic principle of the ultimate bodhichitta slogans is to rest in the eighth consciousness, or alaya, and not follow our discursive thoughts. Alaya is a Sanskrit word meaning "basis," or sometimes "abode" or "home," as in Himalaya, "abode of snow." So it has that idea of a vast range. It is the fundamental state of consciousness, before it is divided into ''I'' and "other," or into the various emotions. It is the basic ground where things are processed, where things exist. In order to rest in the nature of alaya, you need to go beyond your poverty attitude and realize that your alaya is as good as anybody else's alaya. You have a sense of richness and self-sufficiency. You can do it, and you can afford to give out as well. And the ultimate bodhichitta slogans are the basic points of reference through which we are going to familiarize ourselves with ultimate bodhichitta.
Ultimate bodhichitta is similar to the absolute shunyata principle. And whenever there is the absolute shunyata prinCiple, we have to have a basic understanding of absolute compassion at the same time. Shunyata literally means "openness" or "emptiness." Shunyata is basically understanding nonexistence. When you begin realizing nonexistence, then you can afford to be more compassionate, more giving. A problem is that usually we would like to hold on to our territory and fixate on that particular ground. Once we begin to fixate on that ground, we have no way to give. Understanding shunyata means that we begin to realize that there is no ground to get, that we are ultimately free, nonaggressive, open. We realize that we are actually nonexistent ourselves. We are not-no, rather. l Then we can give. We have lots to gain and nothing to lose at that point. It is very basic.
Compassion is based on some sense of "soft spot" in us. It is as if we have a pimple on our body that is very sore-so sore that we do not want to rub it or scratch it. During our shower we do not want to rub too much soap over it because it hurts. There is a sore point or soft spot which happens to be painful to rub, painful to put hot or cold water over.
That sore spot on our body is an analogy for compassion. Why? Because even in the midst of immense aggression, insensitivity in our life, or laziness, we always have a soft spot, some point we can cultivate-or at least not bruise. Every living being has that kind of basic sore spot, including animals. Whether we are crazy, dull, aggressive, ego-tripping, whatever we might be, there is still that sore spot taking place in us. An open wound, which might be a more vivid analogy, is always there. That open wound is usually very inconvenient and problematic. We don't like it. We would like to be tough. We would like to fight, to come out strong, so we do not have to defend any aspect of ourselves. We would like to attack our enemy on the spot, single-handedly. We would like to lay our trips on everybody completely and properly, so that we have nothing to hide. That way, if somebody decides to hit us back, we are not wounded. And hopefully nobody will hit us on that sore spot, that wound that exists in us. Our basic makeup, the basic constituents of our mind, are based on passion and compassion at the same time. But however confused we might be, however much of a cosmic monster we might be, still there is an open wound or sore spot in us always. There always will be a sore spot. Sometimes people translate that sore spot or open wound as "religious conviction" or "mystical experience." But let us give that up. It has nothing to do with Buddhism, nothing to do with Christianity, and moreover, nothing to do with anything else at all. It is just an open wound, a very simple open wound. That is very nice-at least we are accessible somewhere. We are not completely covered with a suit of armor all the time. We have a sore spot somewhere, some open wound somewhere. Such a relief! Thank earth!
From: Training the Mind and Cultivating Loving-Kindness