..續本文上一頁te thought of the Bodhi Mind, which up to that time had not developed, will spontaneously arise.
In broader terms, as the Bodhisattva Samantabhadra taught in the Avatamsaka Sutra:
Great [Bodhisattvas develop] great compassion by ten kinds of observations of sentient beings: they see sentient beings have nothing to rely on for support; they see sentient beings are unruly; they see sentient beings lack virtues; they see sentient beings are asleep in ignorance; they see sentient beings do bad things; they see sentient beings are bound by desires; they see sentient beings drowning in the sea of Birth and Death; they see sentient beings chronically suffer from illness; they see sentient beings have no desire for goodness; they see sentient beings have lost the way to enlightenment. [Bodhisattvas] always observe sentient beings with these awarenesses. (Thomas Cleary, tr. The Flower Ornament Scripture [ Avatamsaka Sutra]. Vol. II. p. 343.)
Having developed the great compassionate mind, we should naturally develop the great Bodhi M ind and vow to rescue and liberate. Thus the great compassionate m ind and the great Bodhi Mind interpenetrate freely. That is why to develop the compassionate m ind is to develop the Bodhi Mind. Only when we cultivate with such great compassion can we be said to have “developed the Bodhi Mind. ”
Point 4: The Mind of Joy
Having a benevolent mind, we should express it through a m ind of joy. This mind is of two kinds: a rejoicing m ind and a m ind of “forgive and forget.” A rejoicing m ind means that we are glad to witness meritorious and virtuous acts, however insignificant, performed by any-one, from the Buddhas and saints to all the various sentient beings. Also, whenever we see anyone receiv-ing gain or merit, or prosperous, successful and at peace, we are happy as well, and rejoice with them.
A “forgive and forget” m ind means that even if sentient beings commit nefarious deeds, show ingratitude, hold us in contempt and denigrate us, are wicked, causing harm to others or to ourselves, we calmly forbear, gladly forgiving and forgetting their transgressions.
This m ind of joy and forbearance, if one dwells deeply on it, does not rea ly exist, because there is in truth no mark of self, no mark of others, no mark of annoyance or harm. As stated in the Diamond Sutra:
The Tathagata teaches likewise that the Perfection of Patience is not the Perfection of Patience; such is merely a name. (A. F. Price, tr., “The Diamond Sutra,” p. 44. In The Diamond Sutra & The Sutra of Hui Neng.)
The rejoicing m ind can destroy the affliction of mean jealousy. The “forgive and forget” m ind can put an end to hatred, resentment, and revenge. Because the m ind of joy cannot manifest itself in the absence of Enlightenment, it is that very Bodhi Mind. Only when we practice with such a mind, can we be said to have “developed the Bodhi Mind. ”
Point 5: The Mind of Repentance and Vows
In the endless cycle of Birth and Death, all sentient beings are at one time or another related to one another. However, because of delusion and attachment to self, we have, for countless eons, harmed other sentient beings and created an immense amount of ev il karma.
The Buddhas and the sages appear in this world out of compassion, to teach and liberate sentient beings, of whom we are a part. Even so, we engender a m ind of ingratitude and destructiveness toward the Triple Jewel (Buddha, Dharma, Sangha). Now that we know this, we should feel remorse and repent the three ev il karmas. Even the Bodhisattva Maitreya, who has attained non-retrogression, still practices repentance six times a day, in order to achieve Buddhahood swiftly. We should use our bodies to pay respect to the Triple Jewel, our mouths to confess our transgressions and seek…
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