接下来给大家讲怎样发菩提心？很多人只知道我要发菩提心，那应该怎样发呢？
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?
第一，学习关心一切众生，要学会关心每一个人，人溺我溺，就是看见人家掉进水里，要感觉像自己掉进水里一样；人饥己饥，就是人家饥渴了，饥饿了，就像自己饥饿了一样；利己利人，达己达人，就是不管做什么事情能够通达，能够通情达理，能够帮助人家，帮助自己就是帮助人家，帮助人家就是帮助自己。
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.
第二，包容一切众生，就是人家做错了，要能包容人家，不要去恨人家；以责人之心责己，就是在讲人家的时候，先用这种心来责怪自己，责人先要责己；以恕己之心恕人，以宽恕自己的心来宽恕别人，用现代话来说就是叫换位思考。一个人要懂得宽恕人家，如果不懂得宽恕人家就是没有智慧，要懂得饶恕人家，宽容人家，人都会做错事情的，等到你宽容人家的时候，人家才会宽容你，这叫回报（报应）。
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.
第三，学习克己，常思己过，学习忘我，学习克制自己，经常想想自己做错的事情，你就不会难过，学习忘我，就是学习忘掉自己，经常想想自己没有什么本事，我很弱的，我主要是靠大家，没有大家我也不能做好；不念人非，不要去念人家过去做错的事情；勿意勿必，就是说不要强迫自己必须去做这件事情，不要用这个意念，不该你有的意念不要有；勿固勿我，就是不要固执，不要有我。
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.”
第四，做一个修心的人，发菩提心的人，应该给人信心，给人欢喜。要给人家欢喜心，给人家信心你就是菩萨。语言布施给人家信心，法喜充满，这就是学菩萨，多讲好话，少讲坏话，能多讲一句好话，就可以少讲一句坏话。诚心待人，善法予人，热心助人，成人之美，经常诚心地去帮助人家，成人之美。
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.
圆发三心，一个人学佛，要从心里发出三种心：1.至诚的心。2.深心。3.回向发愿心。至诚心就是真实无伪，真真实实没有虚伪的心，讲话都是真实的，没有任何的伪装。要用真诚无伪的心对待一切众生。深心要用一切无缘的慈悲心关怀一切众生，用深心去帮助别人。回向发愿心，这个心是一个学佛的心，是比较高尚的心。回向发愿心要记住两点：一个是万善同归，所做的一切善事，归到同一个归宿。师父的话就是归到功德，把所有的善良的事情全部归到功德。另一个是普愿有情，自己的心发愿要度所有的有情众生，有情众生就是有情义的众生。
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.
在人间什么叫吉祥？凡是在人间应该得到的东西就是吉祥；本来你不应该得到的东西，但是经过你的努力后得到了，就是不吉祥。在人间该你拥有的东西，该你得到的东西，叫吉祥，然而不该你得到的东西，你去求来之后，就是不吉祥了。比如，六合彩，你天天去求，天天花钱去买，几十年下来你花进去的钱不说，最后就算得到了，可能会被人家追杀，或被人家绑架，这就是不该得到的得到了，就是不吉祥，这是概念，这是理念，是菩萨的智慧。大家一定要记住做人不该你得到的东西，不要去追求。
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.
什么叫真正的大吉祥？一切万事万物的受用称之为大吉祥。能受用就是能够为你所使用的东西，是你所拥有的就是大吉祥。就像明明不该你得到的钱，你去抢，去骗，去偷，接下来被警察抓，你们说吉祥不吉祥？
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?
今天就到这里下次再讲。
Let’s pause here for today and continue next time.