If we look at the nature of bodhichitta, it can be divided into two types: "worldly" and "trivial". Secular bodhichitta can be further divided into "aspiring bodhichitta" and "acting bodhichitta." Shantideva has said that the difference between "willing" and "doing" is like the difference between "wanting" and "doing".

If you want to make a pilgrimage to Bodhgaya, India, one must first have the idea that I should plan a pilgrimage to India, and I must make up my mind to reach my destination in order to fulfill my wish. In order to benefit sentient beings, we think, "I must benefit sentient beings," and making such a wish is "wishing for bodhichitta."

"Wish" is just thinking, and action is "doing". So what are we going to do? If you want to make a pilgrimage to Bodhgaya, you must first have money, buy a plane ticket, prepare your luggage, and take a plane to fly in the direction of your destination. When these actions have been performed exactly, they are called "lines". In the same way, "doing bodhichitta" is not just "thinking" to benefit sentient beings, but also actually taking action. When one recites sutras, holds mantras, keeps precepts, makes offerings to the Buddhas and Bodhisattvas, gives to sentient beings in the six realms, or hears and meditates on the Dharma, etc., it is called "practicing the Bodhisattva Path."

The bodhichitta of "I should give for the benefit of sentient beings" should be generated in the mind for a long time. And in order to make the mind not just a simple thought, we have to act again and again, and over time, we will become familiar with the bodhichitta of "wishing" and "doing", and we will become accustomed to altruistic thoughts and actions. Through practice, gradually, we will gradually begin to fade and let go of the sentient beings we want to saviva, the sentient beings we can save, the pure land (the place to be reached) or the sampa world (the place to leave) of the Buddhas and Bodhisattvas, and the wonderful method that allows all beings to become Buddhas, and so on, and we will gradually begin to fade and let go of them, and then we can look at them like a dream.

At present, most of us are walking on the "path of food" and can only practice the bodhisattva path in a dreamlike way. Such "wishes" and "actions" are "missing" in the worldly truths, no matter how much we work hard, and the good fortune we are ripe for is "missing"; But until you really understand the correct view of emptiness, this is worldly emptiness. The good fortune accumulated in this process is the food, and when these resources become more and more abundant, we enter the "preliminary" path. After that, when one is able to understand that none of these things are substantial, that is, that there is an enlightened understanding of emptiness, it is called "seeing the way." "Seeing" refers to seeing the essence of all dharmas and the truth that all dharmas are empty, and this is the "victory of righteousness". All the way to the point where the wisdom of emptiness appears naked on the mind, it is called the bodhichitta of victory.

Shantideva Bodhisattva Cloud: "Worldliness and righteousness, Xu is the two truths; Shengyi is not the state of mind, and the heart is worldly. "True victorious bodhichitta is attained by the worldly bodhichitta of "wishing" and "doing". Guru Jimerlingpa said, "It is foolish to rely on the Guru who has accumulated boundless resources, purified one's karma, and relied on attainments to understand the true victory, and to rely on other methods. "When our karma is not pure, when we do not have enough resources, we will not achieve anything. In the Buddha's Sutra, it is mentioned that "before the two qualities of happiness and wisdom are consummated, it is impossible to realize the emptiness of divine righteousness." "Just like the six paramitas of Mahayana, reciting the Buddha's rebirth in the Pure Land of the West, and so on, it is also necessary to accumulate boundless good roots, and these good roots are increased by accumulating vast resources. Therefore, in order to truly understand the meaning of victory, of course, it is necessary to have sufficient resources and good fortune.

When you take the bodhicitta vows, you can visualize the state of refuge and become our witnesses in the void in front of you, as you will be able to pass on the Guru, the Thousand Buddhas and all the Bodhisattvas, Arhats, Sutras and Dharma Protectors. Then, thinking about all the beings in the world, there is not a single sentient being who has not been his parent since the beginning of time. And when every sentient being is his or her own parent, no matter how he loves his child, that spirit of selfless devotion and compassion is no different from that of a loving father and mother in this world. They have given us all the best uses, and they have even given up their lives for the sake of their beloved children, and now they are suffering in samsara. The source of suffering is ignorance, like a dark cloud that covers the sun, and ignorance completely covers their purest heart from beginning to end. When the heart has lost its purest side, it has no ability to dominate the sacrifice of good and evil, and is completely led away by its own delusions and distractions.

We are surrounded by good knowledge that has long guided us on the path to Buddhahood, but they do not have such good fortune. When we have troubles and fears, we can pray to the Buddhas and Bodhisattvas, to the lineage teachers, but many sentient beings are in a situation of helplessness and do not have such causes. It's not that Buddhas and bodhisattvas don't have compassion, it's because they don't have prayer and devotion. They are like blind people walking in the vast desert, tormented and not knowing where to go. If we are their relatives, how can we be willing to abandon them to rise and fall in such a sea of suffering, and suffer from the scorching sun in the vast desert?

At present, the only people who can lead them to liberation are those who study Buddhism, so they should think, "What is the point of liberation by me?" For the sake of all sentient beings, how the Buddhas and Bodhisattvas of the past developed Mahayana bodhisattva minds in the face of sentient beings, I have to learn from them now, hoping that no sentient beings will suffer in samsara, and in order to free them from sorrow, troubles, sorrows, and illnesses, I want to save them. "Keep thinking like this from the bottom of your heart.

If we have made a great wish to benefit sentient beings, can we do it in our actions? The following comparison will make it clear. Guru Gampopa once said, "When compassion arises, tears will naturally flow and the hairs on the body will stand on end, and this is the phenomenon of great compassion." …… The symbol of the attainment of the practice of compassion is that there is no intention to seek happiness for oneself at all, and that is always for the sake of all beings, and that is a sign of the maturity of compassion. The symbol of compassionate maturity is that the rope of self-cherishing and self-centered attachment has been severed. And it is not just the mouth, but the compassion that does arise in the heart to free all living beings from all suffering.