..續本文上一頁ntless buddhas of the past were once bodhisattvas. What caused them to achieve perfect awakening

　　 The wish and decision to attain buddhahood. They opened their hearts for others” well-being and gave rise to bodhicitta.

　　So many beings suffer in samsara because they are governed by their own disturbing emotions, but up and until now they have not aroused the extraordinary aspiration of bodhicitta. One needs to remember that wanting to leave suffering behind is the ground as well as the stepping-stone to gradually realize perfect awakening. The aspiration of a bodhisattva means having a good heart.

　　People are free to engage in two kinds of activities: beneficial or harmful. One can harm others, either by hurting them directly or by putting obstacles in their way. Harmful activities are senseless, beneficial activities aren”t, because they are born from the wish to help others. Therefore, generating and keeping good wishes in one”s mind is very good – the more, the better. Even if one”s wishes are small, one”s own life as well as that of others will be better. Of course, it is natural to mainly wish those persons one likes most the best. In contrast to such limited wishes, the greater aspiration of a Mahayana practitioner is to wish that all living beings without exception (no matter who and where they are) equally realize prajna, experience lasting happiness and become free from suffering.

　　Another aspect of bodhicitta is actually putting one”s wish to help everyone into practice by engaging in bodhicitta of application. One sees what others need and helps by giving them food, clothes, shelter and daily necessities. This is the aspect of compassion. Is that helpful in the long run

　　 Someone with a good heart sees that generosity helps and is certainly effective, but a bodhisattva who has wisdom-awareness knows that offering reliable means so that everyone is able to become free from suffering and experience lasting happiness is better. This is the aspect of wisdom. A person who takes the bodhisattva vows wishes to practice both aspects of bodhicitta, that of aspiration and that of application.

　　Sometimes students doubt whether they can keep the commitments. There is no reason to hesitate when the opportunity presents itself. Promises made by novices and lay practitioners pertain to body and speech and are resolutions. Of course, a promise is broken when someone breaks their word, but bodhisattva vows pertain to the mind. Let us be honest, we do not have control over our mind, so it is not really possible to keep the vows. Taking the vows is a practice that is based upon the aspiration, so renewing them again and again is right. The aspiration of a sincere practitioner becomes better and better each time he or she renews the vows. The ability to actually keep the vows becomes more stable and firm through practice, therefore faltering while aspiring should not be considered bad. For example, a novice and lay practitioner can be compared to a fragile porcelain cup that requires careful attention so that it does not break. The bodhisattva vows, on the other hand, can be compared to a golden vase. When dented, the golden vase can be hammered back into shape. This is why the bodhisattva vows can be taken again and again, because a sincere practitioner becomes better and more conscientious each time. After all, every time a stupa is whitewashed, it becomes just as white as it was before it got dirty.

　　There are three steps involved when taking the bodhisattva vows: the preliminary ceremony, the main section and the concluding practice. The preliminary ceremony is taking refuge in the Three Jewels. One may think one has already done this and wonder why one does it again. The general practice of seeking refuge in the Three Jewels pertai…

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