..续本文上一页ration for Supreme Enlightenment).

　　The word “Bodhi” means “enlightened.” There are three main stages of Enlightenment: the Enlightenment of the Sravakas (Hearers); the Enlightenment of the Pratyeka (Self-Awakened) Buddhas; the Enlightenment of the Buddhas. What Pure Land practitioners who develop the Bodhi M ind are seeking is precisely the Enlightenment of the Buddhas. This stage of Buddhahood is the highest, transcending those of the Sravakas and Pratyeka Buddhas, and is therefore ca led Supreme Enlightenment or Supreme Bodhi. This Supreme Bodhi M ind contains two principal seeds, Compassion and Wisdom, from which emanates the great undertaking of rescuing oneself and all other sentient beings.

　　To reiterate, the Bodhi M ind I am referring to here is the supreme, perfect Bodhi M ind of the Buddhas, not the Bodhi M ind of the Sravakas or Pratyeka Buddhas.

　　***

　　The Mahavairocana (Dai Nichi) Sutra says: The Bodhi M ind is the cause

　　Great Compassion is the root (foundation) Skillful means are the ultimate.

　　For example, if a person is to travel far, he should first determine the goal of the trip,

　　then understand its purpose, and lastly, choose such expedient means of locomotion as automobiles, ships, or planes to set out on his journey. It is the same for the cultivator. He should first take Supreme Enlightenment (Buddhahood) as his ultimate goal, and the compassionate m ind which benefits himself and others as the purpose of his cultivation, and then, depending on his preferences and capacities, choose a method, Zen, Pure Land or Esotericism, as an expedient for practice. Expedients, or skillful means, refer, in a broader sense, to flexible wisdom adapted to circumstances – the application of all actions and practices, whether favorable or unfavorable, to the practice of the Bodhisattva Way. For this reason, the Bodhi M ind is the goal that the cultivator should clearly understand before he sets out to practice.

　　Thus, while the previous chapter dealt with the importance of the Pure Land method and its immediate purpose of escaping Birth and Death, this chapter goes into the Supreme Bodhi M ind (Buddhahood) as the ultimate goal of the cultivator.

　　When Buddha Sakyamuni preached the Four Noble Truths, we might expect that he would have explained the “cause” of suffering first. Instead, He began with the Truth of Suffering, precisely because he wanted to expose sentient beings to the concept

　　of universal suffering. Upon realizing this truth, they would become concerned and look for the cause and source of suffering. Likewise, this author, fo lowing the intent of the Great Sage, first brought up the Pure Land method of escaping Birth and Death as a most urgent matter, and will proceed next to discuss the Bodhi Mind.

　　The Avatamsaka states:

　　To neglect the Bodhi Mind when practicing good deeds is the action of demons. This teaching is very true indeed. For example, if someone begins walking without knowing the destination or goal of his journey, isn ”t his trip bound to be circuitous, tiring and useless

　　 It is the same for the cultivator. If he expends a great deal of effort but for-gets the goal of attaining Buddhahood to benefit himself and others, all his efforts will merely bring merits in the human and celestial realms. In the end he will still be deluded and revolve in the cycle of Birth and Death, undergoing immense suffering. If this is not the action of demons, what, then, is it

　　 For this reason, developing the supreme Bodhi M ind to benefit oneself and others should be recognized as a crucial step.

　　2) The Bodhi Mind and the Pure Land Method

　　The Dharma, adapting to the times and the capacities of the people, consists of two traditions, the Northern and the Southern. The Southern tradition (Theravada) emphasizes everyday…

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