Extracted from the website of Buddhist Vajrayana Charity Funds Association and translated (心與菩提心) into English:

Heart and Bodhi Heart (Bodhicitta)

When using Chinese language to interpret the Buddhism term ‘heart’, it does not refer to the human flesh heart. In general, it refers to a collective term of human consciousness or spirit (true spiritual mind); also being the thoughts, opinions, insight, discernment, mind, wisdom, will and so forth of sentient beings. It belongs to the state of consciousness and psyche which is immaterial part. Sometimes it also means the accumulation of various seeds that engenders the original form of all Dharmas. It is an abstract noun that can only be sensed and felt. It is commonly used and confused with cognition and consciousness of which they (the three words) are regarded as synonyms. However, amongst the three words, heart, cognition and consciousness, there are certain differences (not be discussed here at this time). It is even more difficult if it is expressed or interpreted in English language.

There are many different definitions of Heart, such as, Cultivation-heart, Pravrajya-heart (remark: pravrajya is a Sanskrit word which means a layperson leaves home to become a monk/nun), Compassion-heart, Four-Immeasurable-heart, Bodhi-heart, etc. When we talk of ‘heart-giving’, it is a frequently used and commonly seen term in Buddhism. Heart-giving is to develop the field of Heart. Buddhist sutras often describe our Heart as field and land: if the field of Heart is not actively developed, even though we may be fully endowed with external links and completely equipped with merits and virtues, the seedling of Bodhi cannot sprout and grow. This is similar to a seed, where in barren field and land, it cannot bear good flowers and fruits.

The degree of heart-giving reflects the extent of its achievement. The power of heart-giving is inconceivable. Strictly speaking, it is generally divided into Heart-giving of material world (for example, the heart-giving of offering Guru’s meal, the heart-giving of donations to charity organisations and so on), and Heart-giving of spiritual world (for example, to initiate Vow-heart, to initiate Bravery-heart, to initiate Cultivation-heart, to initiate Pravrajya-heart, to initiate Compassion-heart, to initiate Bodhi-heart, etc.).

Of course, our intention to heart-giving must be made with purity and greatness. Simply speaking, Bodhi-heart is actually such greatness. Therefore, Mahayana regards Bodhi-heart as ‘great’ heart. If one loses the Bodhi-heart, even though we may call ourselves practitioners of Great Perfection, Mahamudra, or Great Middle Way, we are in fact still embarked on a selfish narrow road.

When we possess everything that we need, but we do not have the Bodhi-heart, we do not have room to improve. True cultivation is something that must be developed and opened. If from initial cultivation, one can completely detach from being clung to and anger, and continuously place those immeasurable affectionate sentient beings in one's heart, this indeed proves that we are already ‘well prepared’ for inspiration and enlightenment.

We need to pay attention to the meaning of Dharma teachings, and every moment we need to be alert in reflecting the actions and behaviour of our own body, speech and mind. If we can cultivate in this way, we will make progress on our path; this is similar to a well educated and brought up little child, where one can observe, from his/her manner of eating and other daily behaviours, whether he/she has been well educated and brought up or not. This is due to the fact that his/her heart has once been changed by this type of training. Our Guru can, in this way, see through our shortcomings and faults, see through our greed, anger, obsession, and arrogance as revealed from our behaviour in daily life. He can also see through our lack of depth and diligence in learning Buddhism (learnt but forgot and left behind), and that we still do not understand and cannot comprehend Tantric Buddhism (learnt but did not practise or experience)!

In daily life, we must be able to maintain the accomplished state of any cultivation and realm manifestation. It is possible to regard ourselves as having already reached a certain high level. However, this type of thinking is, in fact, the first obstacle we encounter. Moreover, we will have no way of successfully managing all the different situations we come across in everyday life. The time period of cultivating Dharma in the seat, meditation and after leaving the seat, should complement and strengthen each other; otherwise, it is difficult to achieve ‘liberation’.

It is not easy when one begins to cultivate. When one reaches half-way, it is not easy to firmly maintain this state of mind; however, ultimately, it will become completely natural. Therefore, at the very beginning, we must use our utmost efforts to cultivate diligently. Please think and reflect upon this speech carefully.

If you develop a strong Renunciation-heart towards reincarnation (Sanskit: samsara), are constantly alert to matters of impermanence and moreover, have already accumulated merits and wisdom; then, it will be quite easy to quest for true and direct awakening of the Mahamudra and Great Perfection. On the other hand, if you said, ‘Merits are only for those inferior followers; I’m only interested in Great Perfection’, then even though you can sit in mid-air without a thought on the suffering of impermanence or reincarnation, you will not be truly diligent, and excellent enlightenment will not also arise.

Finally, we should all have noticed or discovered that our Guru dedicates the merits derived from all Dharma teachings and discourses to all sentient beings; as such, we should also pledge to transfer and forward merits derived from listening to Buddhist Dharma. We must be fully equipped with this attitude, otherwise, our Dharma cultivation and practice cannot be claimed as genuine teachings of Vajrayana and Mahayana.