宗喀巴_三主要道英文版及解释-第14节

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action。

Superior　intention

Then　through　wishing　others　to　have　happiness　and　its　cause　（which　is　love）；　and　wishing　others　to　be　free　of　suffering　and　its　causes　（which　is　passion）　one　needs　to　develop；　or　bring　about；　the　superior　intention。　So　here　'superior　intention'　refers　then　to　not　just　leaving　the　mind　of　love　and　passion　as　just　that　…　a　mind　wishing　others　to　have　happiness　and　wishing　other　to　be　free　of　suffering；　but　rather　bringing　about　the　means　which　will　allow　them　to　have　the　causes　of　happiness　and　be　free　of　the　causes　of　dissatisfaction。　So　'superior'　in　that　it　is　superior　to　all　the　other　kinds　of　intention　which　one　might　develop；　this　superior　intention　is　the　actual　cause　which　brings　about　the　mind　aspiring　to　highest　enlightenment。　So　then　if　we　look　at　this　through　the　utilisation　of　an　example；　we　can　get　some　idea　of　what　this　mind　should　be　like。　If　we　then　view　sentient　beings　as　being　blind；　'blind'　in　the　sense　that　the　wisdom　eye　has　been　blinded　by　the　arrow　of　ignorance；　and　not　only　that；　but　the　kind　mother　sentient　beings　are　unsure　of　what　to　take　up　and　what　to　abandon；　so　in　that　way　they　are　kind　of　crazy　in　a　sense；　or　drunk。　And　then　not　only　that；　but　they　are　bereft　of　a　spiritual　friend　who　can　advise　them　of　what　to　take　up　and　what　to　abandon；　thus　we　can　say　they　are　without　a　guide。　And　as　our　kind　parent　sentient　beings　have　accrued；　like　ourselves；　many　positive　and　negative　karmas；　then　it's　very　possible　that　they　could　very　easily　fall　into　the　abyss　of　the　lower　realms。　So　they　are　like　a　person　walking　upon　a　cliff…face。　So　if　an　only　child　were　to　see　his　mother　in　a　state　of　being　blinded　by　a　cataract　or　an　arrow　of　ignorance；　without　a　guide；　and　kind　of　temporarily　insane；　walking　atop　a　high　cliff　path；　then　that　child　would　be　desperately　seeking　a　way　to　get　to　his　mother　and　to　rescue　her　from　such　a　predicament。　So　in　the　same　way　we　should　train　our　minds　so　that　we　view　all　sentient　beings　as　that　only　child　views　his　mother　whilst　wandering　atop　the　cliff　path：　blinded　by　ignorance；　bereft　of　a　spiritual　friend　who　can　show　them　what　to　take　up　and　what　to　abandon；　bereft　of　a　guide　to　lead　them　along　that　path；　in　immediate　danger　of　falling　to　the　abyss　at　the　bottom　of　the　cliffs　i。e。　the　lower　realms；　wandering　along　such　a　path。　We　should　train　our　minds　to　feel　like　that　only　child　viewing　his　mother　in　such　a　predicament。

Qualities　of　the　Buddha

Having　given　rise　to　this　superior　intent；　like　the　child　viewing　his　mother　in　such　a　predicament；　we　need　to　contemplate　…　how　can　I　rescue　my　kind　mother　sentient　beings？　What　can　I　do　that　will　enable　me　to　rescue　all　these　kind　mother　sentient　beings　from　this　perilous　predicament？　So　then　we　need　to　search；　we　need　to　look　around　to　see　who　has　the　ability　to　bring　about　the　release　from　suffering　of　all　mother　sentient　beings。　If　we　search　in　the　hearers　and　the　Solitary　Realisers；　foe…destroyer　camp；　then　we　find　that　those　individual　do　not　have　the　capacity　to　bring　about　such　a　cessation。　If　we　look　in　the　Bodhisattvas　abiding　on　the　grounds；　then　we　find　that　those　superior　ones　also　do　not　have　the　ability　to　liberate　all　sentient　beings　from　such　a　predicament。　So　then　through　searching；　we　e　to　the　conclusion　that…　the　only　individual　we　will　find　who　has　such　an　ability　is　the　Fully　Enlightened　One；　the　Buddha。

So　as　is　mentioned　in　the　Abhisamayalankara　then；　the　desire　to　achieve　this　state　of　Buddhahood　is　one　of　the　two…fold　cause　which　brings　about　this　state。　For　example　as　is　mentioned　in　the　text；　one　needs　to　view　all　sentient　beings　and　wish　to　separate　them　from　the　suffering　which　they　are　undergoing　and　the　causes　of　that　suffering；　and　then　also　plement　that　with　the　wish　that　one　will　achieve　this　exalted　state　（that　is　the　state　of　full　enlightenment；　or　full　awakening）　to　bring　about　such　a　cessation；　to　bring　about　the　removal　of　these　causes　of　suffering。　So　then　there　are　two　factors　which　are　needed　to　bring　full　enlightenment　about　…　the　desire　to　achieve　that；　and　the　reason　…　to　liberate　all　sentient　beings　from　suffering　and　the　causes　of　suffering。

So　then　if　we　contemplate　the　Buddha　–　what　is　it　about　the　Buddha　that　has　the　ability　to　release　all　sentient　beings　from　suffering？　So　if　we　look　at　the　qualities　of　the　Fully　Enlightened　One；　we　can　look　at　the　qualities　of　the　body；　the　speech；　the　mind　and　the　enlightened　activity。　For　example　with　regard　to　the　physical　form　of　the　One　Thus　Born；　then　we　have　the　thirty　two　major　and　eighty　minor　marks；　the　mere　sight　of　which　causes　liberation。　Then　we　have　the　inconceivable　speech。　So　it　is　said　that　if　a　hundred　people　in　their　own　languages　ask　a　hundred　different　questions；　each　and　every　one　of　them　will　be　satisfied　with　regard　to　the　answer　they　receive　from　one　utterance　from　the　enlightened　speech　of　the　Fully　Awakened　One。　And　with　regard　to　the　mind；　there　is　a　division　of　knowledge　and　love。　So　with　regard　to　knowledge：　in　a　single　instant；　the　Fully　Awakened　One　knows　all　actions；　all　dharmas；　of　the　past；　the　present　and　the　future　simultaneously。　And　with　regard　to　love：　Viewing　all　sentient　beings　in　an　equal　fashion；　regardless　of　those　beings'　views　toward　the　Fully　Awakened　One；　whether　they　be　massaging　perfume　into　one　of　the　hands　or　cutting　the　other　hand　with　a　sword；　then　the　Buddha　himself　views　all　sentient　beings　as　a　mother　views　her　only　child。　And　with　regard　to　the　enlightened　activity　…　the　enlightened　activity　is　one　which　is　pletely　limitless　and　spontaneously　works　to　bring　about　the　benefit　of　sentient　beings。　So　this　state　of　existence；　this　state　of　Buddhahood；　is　that　which　one　strives　to　achieve　so　as　to　be　able　to　bring　about　the　benefit　of　all　sentient　beings。　This　is　what　is　known　as　the　'king…like'　bodhicitta；　'king'　in　the　sense　that　a　king　can　decree　laws　and　so　forth　which　will　bring　about　benefit　to　his　subjects；　so　in　the　same　way　if　one　achieves　this　status；　one　can　bring　about　the　benefit　of　all　sentient　beings。

Exchanging　self　for　others

We　have　gone　through　the　six　cause　and　one　effect　method　of　generating　the　awakened　mind；　but　there　is　also　another　method　of　generating　such　a　mind　aspiring　to　highest　enlightenment；　which　es　through　Manjushri　and　Shantideva　and　such　masters。　This　is　known　as　'the　equalising　and　exchanging　of　self　for　others'。　So　it　is　said　that　through　this　contemplation；　one　necessarily　meditates　upon　the　six　cause　and　one　effect。　However　if　one　contemplates　the　six　cause　and　one　effect　method　of　generating　the　awakened　mind；　it　doesn't　necessarily　follow　that　one　engages　in　the　practice　of　equalising　and　exchanging　self　for　others；　so　there　is　a　difference　there。

So　then　the　starting　point　is　to　develop　a　mind　which　views　all　sentient　beings　as　being　equal　–　equal　in　the　sense　of　all　sentient　beings　wanting　happiness　and　all　sentient　beings　wising　to　avoid　suffering。　What　follows　then　is　the　meditation　of　giving　and　taking；　where　one　visualises　taking　upon　oneself　the　suffering　of　others　and　then　giving　one’s　qualities　to　others。　Although　this　in　and　of　itself　is　not　the　main　purpose　of　this　profound　meditation　technique　…　the　profundity　here　then　es　about　through　changing　one’s　attitude

…through　contemplating　this　mistaken　attitude　and　this　beneficial　attitude；　one　can　truly　engage　in　this　particular　practice　through　changing　one's　attitude　towards　oneself　and　others。

The　exalted　remembering　the　kindness　of　sentient　beings

In　order　to　develop　this　mind；　one　needs　remembering　the　kindness　of　others　in　an　exalted　way。　This　is　to　say　that　one　doesn't　just　dwell　upon　the　kindness　which　was　shown　to　one　in　a　previous　existence　where　one　had　the　parental　relationship　with　a　particular　individual；　but　rather　what　one　dwells　upon　is　that　all　sentient　beings　at　all　times　are　being　useful　and　kind　to　us。　If　we　consider　our　enjoyments；　for　example　the　clothes　we　wear　…　if　we　have　a　nice　woollen　sweater　that　keeps　us　warm；　then　let　us　consider　where　this　sweater　came　from：　Initially　the　wool　had　to　e　from　a　sheep　which　was　kept　by　a　farmer；　then　there　was　the　sheep…shearer　who　took　the　wool；　then　the　wool　was　cleaned；　then　the　wool　was　made　into　spinning　wool；　then　from　that　wool　a　sweater　was　made　which　was　then　dyed；　then　taken　to　a　shop；　then　sold　to　us；　and　then　we　can　enjoy　this　sweater。　So　through　the　kindness　of　many　individuals　in　the　manufacture　of　our　sweater　then　we　are　able　to　enjoy　this　product。

So　in　the　same　way　when　we　eat　food；　whether　it　be　rice　or　barley　or　whatever；　then　that　doesn't　just　e　from　nowhere　or　just　e　from　the　cook　that　has　put　it　on　a　plate　for　us。　Rather　if　we　consider　that　a　field　has　to　be　sown；　a　field　has　to　be　ploughed；　then　the　seed；　whether　it　be　rice　or　barley；　has　to　be　sown；　then　the　crop　has　to　be　taken　care　of　（watered；　fertilised　and　so　forth）；　then　has　to　be　harvested；　then　the　chaff　has　to　be　taken　away；　and　then　the　rice　is　processed；　then　it's　packaged；　then　it's　taken　to　a　shop；　then　it's　put　on　the　shelf；　then　we　are　able　to　take　that　from　the　shelf　and　then　cook　it。　So　all　along　the　way；　there　are　countless　kind　individuals　who　are　aiding　us　to　enjoy　these　product