We all can write beautiful texts and meanwhile act through craving, self importance, act through boasting ego. It is like eating beautiful looking food with poison.
Some words by Mipham Rinpoche:
We can unlock the seed of bodhichitta so the flower can bloom.
The attitude of the bodhisattva.
When you meet an individual who has mastered this attitude, it’s very intimidating. The bodhisattva is not holding on to any sense of self-importance, since he or she has offered this life to others—even for lifetimes to come. There’s a sense of enormous gentleness and space. This is the mind we meet when we encounter great teachers like His Holiness the Dalai Lama or Kalu Rinpoche, who gave me the bodhisattva vow under the bodhi tree at Bodhgaya.
After taking the bodhisattva vow, we may think, “Well, I’m now a bodhisattva, so I’ll just work for others.” It’s not that simple. It’s a gradual path that involves working with that part of our own mind where we’re always hanging on or hiding out. Taking the vow is our aspiration to let all that go.
How do we do it? It is said that the bodhisattva leads others like a shepherd, a ferryman, and a king. Our inspiration and intelligence are like that of a king. We lead others by example, exerting ourselves in the discipline of meditation. Our patience and fortitude is like that of a shepherd. We’re willing to be the last person through the gate of enlightenment. At the same time, we have the intention of the ferryman, generously offering our life as a vehicle for everyone else’s passage to peace. So we need to be the leader in a sense of our own practice, but at the same time, we are willing to be the last person to achieve enlightenment. And we mean to take everyone else with us. ”I am willing to work until all sentient beings have attained complete and genuine liberation.”
If you were to look inside the bodhisattva, you would find a big, courageous mind. That’s why Shantideva refers to the bodhisattva as a warrior. When we take the bodhisattva vow, we are in a sense forsaking our own life. The power of our aspiration—through innumerable lifetimes to help all sentient beings—is said to supercharge all of our other activities by infusing them with the electricity of such a noble purpose.
There are seven signs of progress on this path. Our body, speech, and mind become more gentle. We are less likely to deceive ourselves or others, because there is less and less to hide. We are more likely to respond to a situation with kindness and compassion. We begin any activity by generating compassion for all sentient beings. We find ourselves longing for the dharma. At times we are able to bear difficulty without complaint, welcoming obstacles as part of the path. We might even feel a sense of joy at having the opportunity to generate more bodhichitta. Finally, we engage in virtue.
There are many kinds of virtue. Among them are the paramitas—generosity, discipline, patience, exertion, meditation, and their binding factor, prajna. Prajna is “best knowledge,” wisdom rooted in seeing how things are: there is suffering, impermanence, and selflessness. Bodhisattva activity is prajna-infused generosity, prajna-infused discipline, prajna-infused patience, prajna-infused exertion, and prajna-infused meditation. It is not about being a doormat.
We have to go beyond theories no matter how sacred they might seem.
Theories can create an illusory distance between us and enlightenment.