..續本文上一頁Heart Sutra, called the Four-Fold Emptiness. "Form is emptiness and the very emptiness is form; emptiness does not differ from form, form does not differ from emptiness; whatever is form, that is emptiness, whatever is emptiness, that is form, the same is true of feelings, perceptions, impulses and consciousness."
While being in the innate nature of emptiness there is still appearance, which is called form. Do not seek the awaking state without form is what the buddha is saying. This sutra is used as a background or a support for the practice of Mahamudra.
All of the previous chapters covered the teaching of samadhi and now the next three chapters the 26th, 27th, and 28th are more oriented to the conduct or behavior of a bodhisattva.
The Buddha says to Youthful Moonlight, "If you wish to train in a state of samadhi, you should regard all sentient beings as your own relatives, and consider the roots of virtue which are the causes of something to rejoice in."
The chief disturbing emotion of jealousy belongs under the state of attachment and arises with ones fondness or selfish desires for pleasure and happiness, and when it appears that other people are enjoying experiencing or getting abundance of happiness pleasure then one dislikes that. One thinks that what”s most important is, I myself should be happy, not someone else. Also, when considering virtuous actions of thought, words or deeds created by other beings which will result in pleasure and happiness, when thinking of these, one will also feel like resentment. This jealousy needs to be given up and abandoned by a bodhisattva, practitioner, and a great master of the sons of the Victorious Ones. Shantideva said, "We should rejoice even in the virtuous actions of an ordinary being, someone who has not entered the path of a bodhisattva, but due to virtuous deeds done in past lives, experiences abiding happiness in the present, that is something to rejoice in." People who strive for happy states in this life and future lives are called people of inferior or lesser capacity. Higher than that are those who strive towards the elimination of the causes of further samsara and to achieve the state of liberation from all of samsaric existence. They do not possess the supreme attitude which embraces all sentient beings, which is aimed at liberating all sentient beings as well as oneself. Still such a person will lead toward a state of Ahat. This is also something to rejoice in as well. Higher than that is the path of the bodhisattva, the practitioner of the greater vehicle, the Mahayana. A bodhisattva has this attitude and does not believe in personal achievement of happiness, but has great motivation to rescue and protect all sentient beings from painful samsaric states. He has the attitude to establish them in liberation in complete enlightenment. Not only having the wish to do so, but in actuality to exert oneself in the great deeds of a bodhisattva and in practicing the six paramitas; and so forth, and in directly benefiting other beings, in protecting them from suffering. By doing so they journey along the path of a bodhisattva. The temporary states of achievement, from the first bhumi up to the joyousness of the tenth bhumi, of The Cloud of Dharma and the ultimate achievement of enlightenment, this is also something to rejoice in.
In all situations and at all times, we should train ourselves in rejoicing in the virtue of others; no matter on what level it is created. This helps us to progress in the state of samadhi, and help those who have yet to experience it, experience it. That is why the Buddha taught in the twenty-sixth chapter the importance of rejoicing. After rejoicing in the virtue of others we ourselves should apply ourselves …
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