..续本文上一页hi arouses our determination and joy for it, and further inspires us to seek it out. In other words, appreciation of the wisdom of Supreme Bodhi meaningfully translates into our determination to attain perfect enlightenment.

　　b) Great Compassion.

　　Great Compassion may refer to sympathy or loving kindness and compassion in general, in a wider sense, it refers to loving kindness, compassion, appreciative joy and equanimity. To be compassionate is to have the mind intent upon relieving living beings from their miseries. To have loving kindness is to be intent upon giving living beings enjoyment and happiness.

　　All the practices of the Bodhisattva begin with the mind of loving kindness and compassion. The mind of loving kindness and compassion is always first and foremost. As stated in the Sutra, "The status of a Bodhisattva is attainable through the mind of compassion, it is not attainable by merely meritorious deeds". Without loving kindness and compassion, all virtues and wisdom will not comply with the practice of a Bodhisattva. Thus, the great mind of loving kindness and compassion is indeed the heart of the Bodhisattva”s practice.

　　c) Emptiness (The wisdom of non-grasping or subtle intangibility) as the wisdom of Prajna.

　　This is the wisdom of non-attachment and supreme emptiness. The wisdom of emptiness that was cultivated under the guidance of the compassionate vow (i.e. the Bodhisattva vow) will not be just a dull emptiness and still silence. It is a great skilful characteristic. By possessing this wisdom, the practice of loving kindness and compassion can be successful and hence lead us to the attainment of the fruit of Bodhi. Thus, these three themes, the Bodhi vow, the Great Compassion and the Wisdom of Emptiness are the real essences of the path of the Bodhisattva.

　　1.2 The Three Essentials in the Superior Practice of the Bodhisattva

　　The great Bodhi vow, the Great Compassion and the great wisdom of the Bodhisattva are an extension of the purest practices of all humans and devas as well as the Two vehicles. Summarising the merits of all teachings, in terms of aims, humans and devas practice to become saints or to be reborn in heaven. They look forward to the worldly reality, beauty and virtue. The practice of the Two Vehicles cultivates the mind to the extinction of worldly desire and Nirvana. It promotes the mind of leaving the deluded world. And the practice of the Bodhisattva emphasises the cultivation of the great Bodhi vow.

　　Loving kindness to living beings, in the practice of humans and devas, is aroused due to sympathy towards other living beings. In the practice of the two vehicles, it is the sense of universal altruism that gives rise to loving kindness. In the practice of the Bodhisattva, it is the wisdom of emptiness (the realisation of Dependent origination, non-self and non-attachment) that gives rise to loving kindness.

　　In terms of the cultivation of wisdom, in the practice of human and devas, wisdom refers to worldly knowledge. In the practice of the Two Vehicles, wisdom is one-sided dogma In the practice of the Bodhisattva, it is the wisdom of non-discrimination in all aspects.

　　The response of the mind to the external environment varies among the three realms of practice. The mental activities involved are basically the activities of faith and determination, loving kindness and compassion, and wisdom. The distinction among the three realms is that practitioners in each realm practise them at different levels. From the above analysis, it can be seen that the three main themes of the practice of the Bodhisattva are beyond all others, they encompass the practices of all virtues.

　　The Embodiment of Dharma: Faith and Determination; Loving Kindness and Compassion; Wisdom:

　　In Human and Devas Practice

　　To be a …

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