The Buddha preached 84,000 kinds of teachings, and the main point can be summed up as follows: "Do not do all evil, practice all good, and purify one's mind, which is all Buddhism." Buddhism can be said to be very vast and profound, and it will take us a long time just to read the Tripitaka Sutra. However, Buddhism is also very simple because there is only one point in it, which is not to harm sentient beings – which is the essence of all Dharma.

The panacea that can heal millions of our heart diseases is bodhichitta and it is a very special treasure. More than 900 years ago, the Indian Buddhist scholar Atisha called it the Most Wonderful Treasure. Liberation can be attained with such an essence method, and without this bodhisattva mind, there is absolutely no other way to achieve liberation. Because in order to accumulate good fortune, we have to rely on compassion and bodhichitta. The difference between compassion and bodhichitta is the difference in the size of the state of mind of sentient beings, and even arhats have to have compassion for sentient beings, and if they don't rely on sentient beings, their good fortune will never increase.

If you want to repent of karma thoroughly, you have to rely on compassion for sentient beings, because karma is created for sentient beings. In order to eliminate karma and accumulate resources, we visualize and remember the Buddhas or bodhisattvas or hold mantras, and so on, and finally become Buddhas with compassion and wisdom. All the skillfulness in this process is so that pure bodhichitta can arise as it really arises and grows firmly in the mind.

There is no way to become a Buddha without relying on bodhichitta, absolutely none. If you have bodhichitta and you hold the mantra wrongly, visualize the wrong view, recite the sutra wrong, or even don't know how to recite the sutra, it doesn't matter, then you will still become a Buddha in the end, because your mind is originally Buddha-natured. The skill of chanting sutras, holding mantras, and visualizing is so that we can purify ourselves through compassion for all beings, and then we can generate victorious bodhichitta (bodhichitta). When the bodhichitta arises, that is, when the bodhichitta reaches the level of all-pervasiveness, the omniscient wisdom and compassion for every sentient being are one and the same.

When you have bodhichitta, no matter what kind of Dharma you practice, whether you do it in the Hinayana, Mahayana or Vajrayana way, or if you only practice mantras or visualizations, you will eventually attain the Buddhahood. Without bodhichitta, no matter if you are superficially practicing esoteric methods such as Dzogchen and Mahamudra, or pure land, you will not be able to attain perfection. Eventually, these practices may become the source of demons, because when we don't have the mind of a Buddha or a bodhisattva, we practice only to attain our worldly powers, desires, or some kind of fantasy. When one has bodhichitta, one's practice will naturally lead to the right path.

So, we can use whether we have bodhichitta or not to see if we have strayed into a deviated path. The way we practice hard throughout our lives is to allow bodhichitta to arise and grow from our minds. It is of course best to produce eternal and unregressive bodhichitta; If you are still having difficulties and are unable to do so, try to meditate on the true meaning of bodhichitta every day.

In order to realistically generate a vast and special bodhichitta on the one hand, one must train one's mind by cultivating bodhichitta and on the other hand, by learning the emptiness wisdom of the Dharma and eliminating all attachments that arise from ignorance. To practice bodhichitta one must first start with the four immeasurable minds, namely compassion, compassion, joy, and renunciation.

By practicing the four immeasurables of compassion and joy, we not only lay the foundation for bodhichitta but also cure our own habits of greed, anger, naivety, slowness, and doubt. When the role of self-grasping is gradually diluted in our motivations, words and actions, then it means that our compassion and bodhichitta are gradually growing. When one's suffering due to one's ego decreases, it shows that the mind is expanding, and it also shows that this deep-seated selfishness is constantly being transformed after we give compassion and joy. The test of whether our practice is good or not is not how much our theoretical knowledge has increased or how much we have completed the preliminaries, but whether we can apply the Dharma to our own mental actions, and how much our troubles and sufferings will be reduced when we deal with problems and face problems again.