..续本文上一页nlightenment for the welfare of all beings." There is a strong need for and a great purpose in dedicating merit. The reason is that whenever we carry out a deed, we usually hold strong attachment to the fruit of our own labor, thinking that the result somehow belongs to us for our own enjoyment. In order to relinquish that selfishness and to abandon the rigid attachment to the notion of self and others, it is important to train ourselves in sharing and dedicating the positive outcome of whatever we do with all sentient beings, rather than just continuing on with our selfish attitude. By doing this we will greatly reduce the attachment and fixations we have on things as being solid and real, and this will diminish our selfishness and ego-clinging. Through this we will make much swifter progress on the path, realizing samadhi and increasing its stability. By dedicating the merit we train in being more altruistic and are focusing away from our own selfishness. By training like this we will at some point have the capacity to benefit other beings. Since all the virtuous roots are dedicated towards the complete and perfect state of enlightenment, the activity stemming from this will be for the welfare of others. Even while we are still on the path developing enlightened qualities, we are able to teach, to guide, promote and uphold the Dharma teachings, and thus help others. In this way, dedicating the merit of our deeds, the roots of virtue, will truly help others. Whatever form of practice we practice, it is essential to embrace our practice with the "Three Excellences." (1) The "Excellent Preparation of Bodhichitta," taking refuge and forming the resolve to attain enlightenment for the welfare of all beings. (2) The "Excellent Main Part Beyond Concepts." Whatever practice we engage in should be carried out while embracing it with the view of emptiness, without any attachment to the practice as being solid or real. And finally, by dedicating the roots of virtue, sharing the merit with all beings and making pure aspirations. (3) This is called the "Excellent Conclusion of Dedication."

　　 The thirty-sixth chapter is called "Lovely Moonflower." This is the name of one of the past incarnations of the bodhisattva Youthful Moonlight. Lovely Moonflower engaged in the vast, immense actions of a bodhisattva. In the sutra, the Buddha makes a prediction how this same bodhisattva in a future life would be born under the name Dawo Shonnu, Youthful Moonlight, and would spread the flawless teachings on samadhi, and in doing so benefit innumerable beings. Youthful Moonlight was also one of Gampopa”s names, and in his teachings on Mahamudra, Gampopa himself discloses that in a former life he was the one who requested the King of Samadhi Sutra from Buddha Shakymuni. This is the chapter that narrates how Gampopa formed the bodhisattva resolve for the first time. The chapter starts when Ananda, one of the Buddha”s close disciples asks, "Why does a bodhisattva undergo great hardship in order to carry out the vast actions of a bodhisattva

　　 How is he able to not stray away from his vow of Bodhichitta nor weaken his resolve to attain complete enlightenment

　　" The Buddha replied, "You already know the answer very well. You also know how in my past lives I underwent numerous trials and hardships and never damaged or degenerated the vow of a bodhisattva." The Buddha then gave an example, saying, "If someone”s body has caught fire and he undergoes severe pain, how will he react to being told he should enjoy the five sense pleasures, such as beautiful forms, sweet sounding music, and lovely fragrances

　　 "Such a person will not be able to enjoy these sense pleasures in any way whatsoever. In the same way,

　　 …

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