personal talisman =>>> positive thought replace negative that caused pain
Bodhichitta 菩提心 就是成佛的心
“May the precious, superior mind of enlightenment,
Be developed in those who have not developed it,
And not decrease in those who have developed it,
But increase continuously.”
an uplifting sense of extraordinary ===> enlightenment ??
cultivate the cause for great bliss of enlightenment which is a mind of great virtue
the law of karma, of cause and effect
non-virtuous thoughts, views, habits, speech or action could only result in suffering.
The difference between good karma and the virtue that propels us towards enlightenment.
“Bodhichitta” intention or motivation to become enlightened for the benefit of others.
shunyata 空 (佛教) 是「不執著」自性的意思；「性」是本質的意思。換句話說：「空性」就是「不執著」事物的本質
In Dharma, we need two wings to fly to enlightenment, “Bodhichitta and wisdom. we need the motivation, the intention for awakening” and understand how things exist, “shunyata”
If everything is just an idea, why bother doing anything ?
being before => good samara => human being now , with leisure and fortune , will end this life….the me or I, our cherishment of self will propel us into a future rebirth, another samara : good or not so good , base on kramas …and will through another SELF with mind that is sometimes up and sometimes down, seemed pointless to continuing like this , life after life. If here and now we can escape.
Escape means a shift in perspective, letting go of deeply ingrained habits of thought. And the requires application and effort. Just like physical training, hard work especially to begin with.
If we practice virtue, this is a counter to our samara. When our actions are motivated by bodhichitta and we recollect shnyata, we create direct causes for enlightenment. Not just regular good karma for happy conditions.
Why so few people know this? because they don’t have the karma to know it.
Virtue is the heart of spiritual practice, no virtue, no transformation.
signs of progress….lightness, inner peace, no matter of circumstances.
Four immeasurables 四梵住 即是修行與實踐慈、悲、喜、捨四種心境 四無量心、四無量觀
- Loving-kindness (Pāli: mettā, Sinhala: මෛත්රිය (maitriya)) is active good will towards all;[9][10]
- Compassion (Pāli and Sinhala: කරුණා (karuṇā)) results from metta, it is identifying the suffering of others as one’s own;[9][10]
- Sympathetic joy (Pāli and Sinhala: මුදිතා (mudita)) results from metta: is the feeling of joy because others are happy, even if one did not contribute to it, it is a form of sympathetic joy;[9]
- Equanimity (Pāli: upekkhā, Sinhala: උපේක්ෂා (upekshā)): is even-mindedness and serenity, treating everyone impartially.[9][10]
Brahman 梵 梵（梵語：ब्रह्मन्，bráhman），印度宗教概念，最初指的是自祭祀儀式所得的神秘力量，後來被用以指稱萬物的本源和終極實在，現世相對來說則只是不真的現象。又如：梵心（清淨之心）、梵志（以清靜為志）、梵門（清淨的法門）、梵事（清淨的法事）
Antidote and the truth
Cultivate compassion: The antidote thinking about all beings as having been our mother.
Cultivate equanimity : The truth would be that all beings are just the same as us, in wishing for happiness and to avoid suffering.
Clairvoyant
Buddha’s ultimate truth is shuyata, the way that things exist
Amitabha
Definition of bodhichitta, is for the sake ( benefit ) of others, the wish to attain enlightenment. Other beings, not only oneself, are the basis of our motivation. When we witness the suffering being endured by those around us, we wish not only to end it, but to end it completely. Permanently. The only way that can happen, is for them to realize the true nature of reality – shunyata – directly. And the very best way for us to help them do that, is by attaining enlightenment ourselves.
3 approaches to bodhichitta or en;ightenment
- shepherd- altruistic of all montivation , we place welfare of others before our own, all other being are free from samara, we will finally attain enlightenment for ourselves.
- Boatman- we ferry all other beings to safety on the same raft that we’re on, arriving at a state of enlightenment together with them.
- King- we become enlightened, so we’re in the powerful position to help others.
sangha = the Buddhist community of monks, nuns, novices, and laity.
Shantideva 寂天 八世紀初，古印度那爛陀寺著名佛教學者
“For as long as space endures
And for as long as living beings remain,
Until then may I, too, abide
to dispel the misery of the world.”
― Shantideva