How does one bring forth the Bodhi mind (Bodhicitta), the mind of enlightenment? Many people know that they should bring forth the Bodhi mind, but how should it be done?
Firstly, learn to care for all sentient beings. One should learn to care for every individual. Embrace the concept of “when others drown, I drown,” which means feeling as if it’s you who has fallen into water when you see someone else fall in. Similarly, “when others hunger, I hunger” implies feeling the hunger and thirst of others as if it were your own. In the ethos of ‘benefiting oneself benefits others, and achieving for oneself is achieving for others,’ every action should be beneficial and reasonable, not just for yourself but for others too. In helping yourself, you’re effectively helping others; similarly, helping others is, in essence, helping yourself.
Secondly, embrace all beings with tolerance. When others make mistakes, be forgiving rather than harbouring hatred. “Blame yourself as you would blame others” means to criticise yourself first before criticising others. “Forgive others as you forgive yourself” – in modern terms, this is known as putting yourself in others’ shoes. Understanding forgiveness and being tolerant of others’ mistakes is a sign of wisdom. Everyone makes mistakes, but when you show tolerance, others are likely to reciprocate – this is the law of karma.
Thirdly, practise self-restraint and constantly reflect on your own faults. Learn to forget the self, to control your ego. Regularly acknowledging your own mistakes can prevent sadness. To forget the self is to constantly remind yourself of your limitations and vulnerabilities. Recognise that your strength largely depends on the contribution of others. Without this collective support, you won’t achieve anything. Avoid dwelling on others’ past mistakes. “Do not force yourself to act” – avoid compelling yourself to do something and don’t hold onto thoughts that aren’t meant for you. “Do not be obstinate or egocentric.”
Fourthly, as a person cultivating their mind and bringing forth the Bodhi mind, you should instil confidence and joy in others. Giving others joy and confidence is the mark of a Bodhisattva. Offering words that inspire confidence, filling others with Dharma joy – this is the practice of a Bodhisattva. In your speech, say more that is good and less that is harmful. Every additional kind word spoken can counteract a negative one. Treat others sincerely, share wholesome teachings, assist them passionately, and help them achieve their potential. Regularly help others with a sincere heart and contribute to their success.
Bringing forth the Threefold Mind in Buddhism involves bringing forth three types of minds: 1. Utmost Sincerity. 2. Profound Mind. 3. Vow for Transfer of Merit. The mind of utmost sincerity is about being genuinely authentic, without deceit or falsehood. This means speaking truthfully without any pretence and treating all sentient beings with a heart of true sincerity. The profound mind involves caring for all beings with boundless compassion, regardless of their relation to us, and helping others with this profound intention. The vow for transfer of merit, a higher aspect of the Buddhist practice, involves two key principles: Firstly, all good deeds converge to a common end. This means that all virtuous actions are dedicated towards accumulating merit and virtue. Secondly, the vow to liberate sentient beings universally – this is about vowing to guide and awaken all sentient beings, those with feelings and consciousness, towards enlightenment.
What does auspiciousness mean in the Human Realm? Anything that one should rightfully attain in life can be considered auspicious. Conversely, acquiring something that one should not, even after striving for it, is deemed inauspicious. What is rightfully yours and what you deserve to obtain is auspicious. However, obtaining things that aren’t meant for you, even after seeking them out, is inauspicious. For instance, constantly chasing lottery wins and spending money over many years, even if eventually winning, might lead to danger, such as being targeted or kidnapped. This is an example of inauspicious gain – something not meant for you but acquired nonetheless. This understanding is a concept, an idea, a reflection of the wisdom of Bodhisattvas. It’s crucial to remember not to pursue things that are not rightfully yours.
What then constitutes true great auspiciousness? It involves the enjoyment and utility of all things in life. Being able to use and own something signifies great auspiciousness. For example, if you acquire money that is not rightfully yours through theft, fraud, or robbery, and then get caught by the police, would you consider that auspicious?
Let’s pause here for today and continue next time.