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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