Master Ri-Chang's reminder to us to strive to develop Bodhicitta (菩提心)

#1

Taken from Master Ri-Chang’s Lamrim Commentary Track 100b:

我们做任何一个业,记得吧?造业的时候啊,它有几个条件:第一个心清净,换句话,心的力量;第二个加行的力量;第三个田清净,田的力量。而现在这个里边哪,心,你那个心,那就是跟法界相应的,最了不起的心,是一个无限大,所以你碰到,什么东西碰到它,就什么就产生无限的功效。这一点哪,我们一定要经常摆在脑筋里面去思惟观察,加深认识,产生净信。

My reading is that with Bodhicitta (菩提心), your positive actions will easily generate immerse good karma.

我们开始学的时候,为什么我一直鼓励你们:尽管现在, (p133) 是,我条件不够,这个条件不够什么?宿生的业力所感哪,是无可奈何的,但是你现在的心千千万万不要被它牵去呀!“唉呀,我不行啊!”那就完了!以前不行,所以已经现在不灵光到这种程度,我现在一定要努力。所以就像那个故事当中,一拳打上去,一拳打上去,一脚踢上去,两个脚踢上去,头上去。“你还有什么办法?”“欸,我的心!”我们就要这个。现在我们就像这样的,哎呀!我们这个头被病绑住了,这个脚啊又被病这个苦绑住了,那宿生的业力,没关系,这我的心你绑不住我呀!这点注意哦!所以我们处处地方就─我这个心!比如我今天睡在那里头痛,头痛是“你”的事情,这是以前的业,我现在的心可是要一定要这个地方去做!你能够这样去做的话,没错,到了时候你自然而然这条直路。喏!你就向着这条路来走了。

I see Master Ri-Chang’s encouragement to us to be mindful of our motivation and work on our Bodhicitta (菩提心) as priority!

#2

忘失菩提心,修诸善法,是名魔业
My literal translation:
If you lose your Bodhicitta purpose, whatever good you do, it is still considered as demonic karma

I was surprised when Master Ri-Chang quoted this.
How can good deeds done without Bodhicitta be considered demonic?

Master Ri-Chang gives a brief explanation:

你修学的根本目的何在?这个菩提心。这个地方就是 (p125) 什么?求解脱这个心。如果你一旦忘失掉了,那你做什么事情都是集谛,集谛是什么?魔是什么?就是专门把你拖在生死当中的。所以现在这个地方呢,不管我们做什么学问,这个一定要了解的。
https://bwmonastery.org.sg/lr68b

After going through more Lamrim studies, I am starting to see the central role Bodhicitta plays in Buddhism.
And if I examine my own heart, I will realise that most of the time my motivation for doing good deeds is selfish. As Master Ri-Chang says, this will lead to me being stuck in the cycle of life and deah, suffering. Thus, such good deeds, I should consider as demonic.

:pray:

#3

From Master Ri-Chang’s Lamrim Commentary Track 106a

Therefore, when you are on the path—right from the time of wanting the goal of buddhahood—you must depend on both method and wisdom; you will not attain it by either one alone.

【是故欲得佛果,于修道时须依方便智慧二分,离则不成。】

所以我们要得到圆满的佛果的话,这两样东西都要学。而且这两样东西,要互相配合,这样才可以。所以前面说,方便摄持的慧,慧摄持的方便,不是你是你、我是我。常常我们说钢筋水泥,钢筋摆在那里,水泥摆在一边,没有用,钢筋需要跟那个水泥配合得恰到好处,样样东西都是如此。

There is an analogy that follows:

The Sublime Continuum comments on this passage as follows: Generosity, ethical discipline, patience, and so forth— These are the painters; Emptiness supreme in all aspects is said to be the likeness.

【《上续论》中释此义云:“此诸能画者,谓施戒忍等,具一切种胜,空性为王像。”】

This uses the analogy of assembling a group of artists to paint a king’s likeness. One knows how to paint a head but not something else, one knows how to paint a hand but not something else, and so on. If even one artist is missing, the painting will not get finished. The king’s likeness is analogous to emptiness and the painters are analogous to generosity and so forth. So if method—generosity and so forth—is incomplete, it would be like a decapitated or amputated likeness.

【谓如有一善能画首,不善画余,有知画手不知余等,集多画师画一王像,若缺一师亦不圆满。国王像者譬如空性,诸画师者譬如施等。施等方便若有缺少,则同缺头残手等像。】

这个解释。就像一个、有一个人哪,画那个头啊,画得惟妙惟肖,其他的不会;有的人画手,各有各的特长。那么把那些人集在一块儿的话,画出来一个,啊!庄严的国王像,如果缺掉一样东西的话就不行。那国王像呢,就譬如空性;那么画师呢,这个画图画的人譬如布施。这个意思就是说,你必定要布施、持戒、忍辱、精进、禅定、智慧,平常我们说六度;实际上呢,下面就十度,还要方便、愿、智、力,圆满这样东西。它每一样 (p52) 东西有它的真实的内涵,特别重要的。你把这个所有的做圆满了,那个时候这个最胜的空性,那个空性就是国王像。