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Additional info for Ethics of Tibet: Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo (S U N Y Series in Buddhist Studies)

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Also, the Manjusribuddhaksetragunavyuha* explains: < previous page page_50 next page > If you like this book, buy it! 2009 11:27:09] page_51 < previous page page_51 next page > Page 51 At the Northeast junction, there is a world realm of the Buddha, King of Mahesvaras, * called thousandfold adornments. Just as a monk is happy to enter cessation in that place, so the sentient beings are happy. Suppose he practices there the pure life for a hundred thousand myriad of years. In this field, if one realizes the thought of love for all the sentient beings even in the mere time of snapping the fingers, the merit of this far exceeds that of the former.

For example, a Tibetan father would not be able to give birth to Indian, Mongolian, and so forth, sons. The father is the surety cause of the son lineage. From a Tibetan mother there is born a diversity of sons, so it is a shared cause. Also, natha* Nagarjuna* says: You are the sole path of liberation, the sure support for the Buddhas, Pratyekabuddhas, and Sravakas*. It is sure that there is no other. < previous page page_30 next page > If you like this book, buy it! 2009 11:27:00] page_31 < previous page page_31 next page > Page 31 Thus, praising Perfection of Insight (prajña-paramita *), (the verse) shows that also theSravakas* and Pratyekabuddhas take recourse to it, and so Prajñaparamita* is called the Mother.

Otherwise, as it is explained and repeated below, one generates it by recourse to compassion. The fourth is when one observes the rarity of that Thought of great purpose; and urged on chiefly by that, gets the desire to attain Buddhahood. This generation of the Thought is laid out by way of getting the desire to attain enlightenment, but it is not laid out by way of there being a high goal. < previous page page_35 next page > If you like this book, buy it! 2009 11:27:02] page_36 < previous page page_36 next page > Page 36 If one does not desire to attain Buddhahood by way of applying faith in the good qualities of the Buddha, one does not ward off the mentality that is content with accomplishing one's own aim and quiescence alone.

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