Genuine bodhicitta of a bodhisattva refers to the aspiration to give others whatever is needed unselfishly and unconditionally, which in hard times is a particularly difficult thing to do.

Therefore, we must strive to succeed in generating bodhicitta, no matter how difficult it is. The challenge is with our own self, with that selfish mind. It is a constant battle we must face with endurance.

If we try to practice the advanced teachings like the Great Perfection or Mahamudra without first completing the preliminary practices, no results will be achieved owing to inadequately prepared faculty. Thus, the foundational practices should be made the top priority for all who intend to bring their practice to fruition.

In summary, the first requisite of generating bodhicitta is the aspiration to deliver sentient beings from samsara; the second, the determination to attain Buddhahood in order to free sentient beings from the suffering of samsara.

To be a Theravada practitioner, the first requisite is having unshakable renunciation—complete distaste for worldly fulfillments and whole-hearted pursuit of liberation from samsara.

In addition, all practitioners need to do a self-check on goal setting. An incorrect goal would be tantamount to one’s biggest inadequacy. If that happens to be the case, then one may not even be a qualified beginner of Buddhist studies at this point. If unwilling to work hard, one will forever remain a non-Buddhist. Actually, everyone has the capacity to arouse uncontrived bodhicitta if real effort can be put into the practice. Bodhicitta, as taught by Shakyamuni Buddha, is a practice exactly meant for people, perhaps like us, who are not yet beginners and have no bodhicitta.

This is because the attainment of Buddhahood is the ultimate way of freeing all sentient beings from suffering.

The minimum goal we should set for ourselves of this life is to enter the bodhisattva’s path of accumulation, which is the first step, a must, to start the journey of dharma practice.

The teachings I have given so far all deal with renunciation and bodhicitta. Sure, I can also teach the Five Treatises or some advanced Vajrayana practices, but they will not be helpful to most of you here, at least not for the time being. It is like a cook should only make as much food as the guests can consume. To make more than the guests can stomach would be pointless. And this is the very reason why I hesitated to give advanced teachings all along.