THE REASON OF THE MIND.

The foundation of the Mahayana path is the enlightened mind; 
This noble thought is the only way all the Buddhas stepped. 
Never give up the noble way of enlightened thought. 
With compassion for all beings, recite the six-syllable mantra  

"Enlightenment," bodhicitta, is the desire to reach enlightenment. For the benefit of all beings. Bodhicitta has two aspects, relative and absolute. Absolute bodhicitta is the recognition of the Buddha-presence which is inherent in every being and can only be understood by those who realize the emptiness of all phenomena; Because it is not easy to comprehend it completely, we usually begin with the practice of relative bodhicitta, which is less difficult.

Relative bodhicitta is also divided into two: aspirations and application. The first is the desire to attain enlightenment for all beings, and the second brings this desire into action through the practice of the six paramitas. In other words, bodhicitta is the realization of purpose, and applied bodhicitta is the means by which the goal is attained. The key point of the Mahayana is that both aspirations and application are directed not to oneself but to all sentient beings, even though birth and death can exist.

How do people begin to develop bodhicitta, the feeling of compassion for all sentient beings in our desire to attain enlightenment for them? First, take Avalokiteshvara as a witness to your decision to attain enlightenment for the benefit of others. Next, the effort to beat the attitude is only to help those close to you while refusing the needs of those you do not like. This becomes possible when you realize that, in all of your past lives, every being without exception has ever been your mother or father at least once. Each of these beings, coming down to the smallest insect, wants only to be happy and not suffering; But none of them know that suffering is due to bad deeds and happiness is due to a virtuous mind that arises. When you think of all these beings they are hopelessly sinking in misery like those who are blind in a vast desert, you can not help but feel a great compassion for all. they.

To further develop this compassion, imagine yourself being in the hell realms; Suddenly, in front of you, your parents were dragged by the minions of Yama (40) on the ground, beat them brutally, slashed them with sharp weapons, and put them in the burning cauldron. , and pressed them under red hot iron plates. Seeing their terrible dying, do not you feel the pity and the urgency can not control the rush to save them? When this strong feeling of compassion arises, think for a moment. Your living parents are just two of the infinite beings. Why are so many other beings not worth your compassion? To understand this is unreasonable, gradually try to expand your compassion, first with your closest friends, then to those you know, to the whole of the country, to the whole earth, and ultimately to all beings in the three realms of samsara. Only when your compassion really reaches this immense level can it be called true compassion.

All beings are alike in the desire for happiness and not suffering. The big difference between myself and others is in numbers - I'm the only one, the others are countless.Therefore, my happiness and suffering are completely meaningless compared to the happiness and suffering of countless other beings. What is really important is that other beings are happy or suffering. This is the basis of bodhicitta. We need to expect others to be happier than ourselves, and we especially need to wish for the happiness of those whom we regard as enemies and those who treat us badly. If not, what is compassion?

Feeling compassion for all beings is the starting point.Then you can translate your wishes and aspirations into action. But, as Atisha says, "It is a very significant intention." If your mind is always filled with the intention of benefiting others, then whatever your actions are on the surface How does the application of bodhicitta take care of itself? If you can maintain this attitude of bodhicitta, you will not only never get lost out of the way, but will also surely progress on that path. When your body, speech and mind are completely permeated by the desire to help all beings, when your goal is fullness Buddha for others and for yourself, then even onions the smallest one, only one recitation or just one prostration,

The six mani words, the essence of Avalokiteshvara, are six cloaks in the form of mantras. When you recite the mantra, the six natural dharmas begin and the bodhicitta applies. 

It is said that when those who are sad in the prison of birth arise the idea of ​​enlightenment, they immediately recognize the Buddha as their sons and daughters, and they are praised by both man and heaven. Their whole life has a new meaning. All of this is due to the immeasurable capacity of bodhicitta like jade. Bodhicitta is the essence of the eighty-four thousand parts of Buddhism, but at the same time it is too simple, too easy to understand and easy to practice, with the first person.

Ultimate bodhicitta is the inseparability of emptiness and great compassion. It is the simplicity of the dumb state that transcends all thoughts and boundaries of thought and knowledge, from which it is natural compassion, without the object of exultation, benefiting all beings. 

As you progress in your practice, the two aspects of bodhicitta reinforce one another. Getting even a glimpse of the absolute nature of mind will give you the right perspective to practice relative bodhicitta, and vice versa, the practice of Bodhicitta is relatively expanding your realization of Absolute Bodhi.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.9/11/2018.