'Bringing forth the Bodhi Resolve' means generating a True intention in your Mind to become enlightened. That intention is a seed that can grow to create a Buddha. Bringing forth the Bodhi Resolve is the beginning of the Path to Enlightenment.
(FAS Ch17 2-3)
“The Bodhi Resolve arises when, during the course of one's Cultivation, one is most Single Minded. One becomes a Buddha right here in the World, and it may occur at any time throughout several Hundreds of Thousands of Myriads of aeons. Shakyamuni Buddha cultivated for Three Great Asankhyeya (see entry) Kalpas. And how long is an Asankhyeya Kalpa? It can only be described as a limitless length of time. . . . That means that Shakyamuni Buddha cultivated for Three limitlessly vast expanses of time.
“Therefore, in the Flower Adornment Sutra we are told how at the time of First bringing forth the Resolve, one Realizes Proper and Equal Enlightenment. (AnuttaraSamyakSamBodhi) When one is Single Minded to the utmost, the Bodhi Resolve suddenly comes forth, and one becomes a Buddha. I t can also happen in one's Mind in the course of walking the Path of Bodhi. In Cultivating the Six Paramitas (see entry) and the Myriad practices, one is also bringing forth the Bodhi Resolve. When one is Non-Retreating (Avaivartika) to the point that one would never turn back, one is also bringing forth the Bodhi Resolve. By being vigorous day and night, one is also bringing forth the Bodhi Resolve. For example, those who live at the Way Place here do Morning recitation, work all day long, and then when evening comes, they forget about sleep-even after working so hard all day long. That's all part of bringing forth the Bodhi Resolve. Therefore, you should all be attentive and not reject these aspects of bringing forth the Bodhi Resolve-don't neglect them. Use whatever skill you have in Cultivation, and consider the Bodhi Resolve to be your personal responsibility and your responsibility toward others. In that way, you will be vigorous in your work. That is how one can be a superior and lofty person.” (FAS Ch5 178-179).
”Good man, the Bodhi Resolve brings to Realization infinite Merit and virtue. . . . You should know that it is entirely Equal to all the Merit and virtue of all Buddha Dharmas. Why? It is because the Bodhi Resolve produces all Bodhisattva Conduct. It is because the Tathagatas of the Three periods of time are born from the Bodhi Resolve. Therefore, good man, if there are those who have brought forth the Resolve for AnuttaraSamyakSamBodhi, they have already given birth to infinite Merit and virtue and are Universally able to collect themselves and remain on the Path of All-Wisdom.“
(EDR VIII 77-78)
All Buddhas take a Heart of Great Compassion as their substance. Because of living beings, they gave rise to Great Compassion. Because of Great compassion, they brought forth the Bodhi-Resolve. Because of the Bodhi Resolve, they Realized the Proper and Equal Enlightenment. (UW)
1) Chinese: Fa Pu ti Xin , 2) Sanskrit: Bodhichitta, Bodhicittotpada, 3) Pali –, 4) Alternate Translations: giving rise to-generating-developing the Bodhi-Mind, developing Bodhi in one's Heart, setting the Mind on Bodhi, developing the thought of Enlightenment, the mental attitude which aspires to Buddhahood.
(both verses 3x)
Bodhichitta (Bodhicitta or Bodhi Resolve), (bringing forth)  - see also Bodhi enlightenment, Anuttara Samyak Sambodhi (Anuttarasamyaksambodhi), Bodhi, Bodhisattva Vows, Brahma Net Sutra, Generating Special Bodhichitta
Bodhisattva - see also Bodhisattva Vows, Rite of Remedy for Bodhisattva Vow Downfalls, Bodhichitta, Mahayana; Avalokiteshvara (Objectless Compassion, Lokeshvara, Guanyin, Guan Yin, Guan Shih Yin Kwanyin Gwanyin, Mahakala, Hayagriva, Tara, White Umbrella Goddess, Shitata Patra, She Dan Do Bo Da La, Rasavajra); Manjushri (Yamantaka, Kalarupa, Stainless Wisdom); Vajrapani (Lord of Secrets, Shaptavajra or Shabdhavajra); Samantabhadra (Universal Worthy); Ksitigarbha (Di Zang, Di Zang Wang Pu Sa, Kshitigarbha, Earth Store, Great Vows Bodhisattva, Rupavajra); Maitreya (Ajita, Big Belly Buddha); Mahabala (Great Strength Bodhisattva, Mahastamaprapta), Akashagarbha (Khagarbha or Khamgarbha, Gandhavajra), Pandaravasini, Achala, Aparajita, Mamamaki, Lochana, Sarva-Nivarana-Viskambhini, Amritakundali (Sparshavajra), Takkiraja, Niladanda, Ushnishachakravartin (Ushnisha Chakra Vartin), Sumbharajas
Chapter 14 Entering the Great Path
The path of Small Scope (Hinayana or Theravada) is the means to liberate oneself from the suffering of the three lower realms. The path of Medium Scope is the means to liberate oneself from all suffering of cyclic existence (samsara). Together they include teachings on impermanence, the suffering of beings caught in cyclic existence (samsara), and the manner in which cyclic existence perpetuates suffering. Thus the paths of small and Medium Scope lead to the attainment of renunciation. They are also the foundation for the practice and realization of the third path, the path of Great Scope, and therefore are practices common to those engaging in the Great Scope. The explanation of the path of Great Scope contains the special teachings specific to the practice of the Great Vehicle, the Mahayana stream of Buddhism. All the practices of the paths of Small Scope and Medium Scope, such as impermanence, karma, the Four Noble Truths, twelve links (dependent arising - pratityasamutpada) and so on, are common to both the Lesser Vehicle and Great Vehicle. Whether such practices are part of the Lesser Vehicle leading to Liberation, or the Great Vehicle leading to Enlightenment, depends on the motivation with which the practice is engaged. Concentrating on impermanence, while motivated by renunciation of cyclic existence (samsara) and the aspiration for Liberation, is a practice of the Lesser Vehicle. Concentrating on the same object, while motivated by the aspiration to attain Enlightenment in order to free all living beings from cyclic existence (samsara), is a practice of the Great Vehicle. Whatever Dharma practice you engage in, even Vajrayana practices such as visualizing deities and reciting mantras, if motivated only by renunciation is part of the Lesser Vehicle, and will only result in Liberation (nirvana). Any practice undertaken with the Bodhichitta motivation, wishing to escape from cyclic existence (samsara) and attain Buddhahood for the sake of all beings, is a practice of the Great Vehicle.
Fair Use: Ron Epstein, Buddhism A to Z, Burlingame, California, Buddhist Text Translation Institute, 2003, and Vasant Lad, Textbook of Ayurveda, Ayurvedic Press, 2002, and many other sources (see Bibliography).
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