The measure of having generated a determination to be free
The next verse explains how to gauge whether you have generated a determination to be free of cyclic existence:

"Having familiarized yourself in this way,
if you do not generate admiration
For the prosperity of cyclic existence even for an instant,
And if you wish for liberation day and night,
At that time you have generated the determination to be free."

The next verses explain the generation of the mind of enlightenment. First the need and purpose of generating altruism is explained.

The purpose of generating the mind of Enlightenment

"If this determination to be free is not influenced by a pure mind of enlightenment
It will not become a cause for unsurpassable enlightenment, the perfect bliss.
Therefore, the intelligent should generate a mind of enlightenment."

However strong your familiarity with the determination to be free of cyclic existence may be, unless you generate an altruistic attitude, a strong wish to benefit sentient beings, it will be impossible for you to attain enlightenment. In this regard Nagarjunas Precious Garland says:

"If you and this world wish
To actualize supreme enlightenment
Its root is the mind of enlightenment."

The basis for generating an altruistic aspiration for enlightenment is compassion, of which there are many types. One kind of compassion is to think how nice it would be if sentient beings were free from suffering. There are other degrees of compassion which include not only this thought, but also have greater courage. This induces a special resolve to take responsibility personally for getting rid of sentient beings sufferings. Even the Hearers and Solitary Buddhas strongly wish that sentient beings be separated from suffering.

Similarly, we ourselves sometimes generate the kind of compassion which thinks how nice it would be if sentient beings were free from sufferings. For example, seeing the misery or neglected condition of a particular person or animal, we might generate a strong sense of compassion wishing that the sufferings of that particular sentient being be eliminated. It is also important to note that when the object of our compassion is someone we like our sympathy is based on attachment rather than compassion. On the other hand, if, seeing the sufferings of a neglected animal, such as a stray dog to whom you have no attachment at all, you generate compassion, that is pure compassion.

Now, the compassion generated by Hearers and Solitary Buddhas is of a much higher quality than the compassion we normally generate, because, seeing the suffering that pervades the whole of cyclic existence, they generate compassion for all sentient beings. Unable to see the sufferings of all cyclic existence, we see only the sufferings of particular beings, which we see only as some kind of fault or demerit in them. However, Hearers and Solitary Buddhas do not have a compassion that induces them to take responsibility for liberating sentient beings themselves.

The compassion generated by Bodhisattvas is of the highest kind. They not only wish that sentient beings be separated from suffering, but voluntarily take responsibility for ridding them of their sufferings. This is called great compassion. It is this compassion which underlies the altruistic aspiration for enlightenment and which induces the special attitude. For this reason we often come across statements in the scriptures that it is compassion which acts as the root of the mind of enlightenment. In order to generate such compassion, on the one hand you must identify the suffering by which the particular sentient being is afflicted. On the other hand you should regard that being as pleasant and dear to your heart.

The means of generating the mind of Enlightenment

"Carried away by the four torrential rivers,
Bound by tight bonds of actions, difficult to undo,
Caught in the iron net of the conception of self,
Thoroughly enveloped by the thick darkness of ignorance.
Born into boundless cyclic existence,
And in their rebirths unceasingly tormented by the three sufferings.
Contemplating the state of mother sentient beings in such conditions,
generate the supreme mind."

The words mother sentient beings here clearly show that suffering sentient beings are not totally unrelated to you. They have acted as your mother in many previous lives and have been extremely kind to you. Therefore, you should see them as very pleasing. Understanding how your mothers suffer will provoke in you a feeling of being unable to bear it. Through the mental process of recognizing how you are intimately connected to sentient beings you will be able to generate the great compassion that gives rise to the mind of enlightenment.

This verse says that sentient beings are being carried away by four torrential rives. These four could refer to the four causes that project sentient beings into birth in cyclic existence, and they could also refer to their four results. But, here, the four rivers refer to the four unwanted sufferings that we encounter in cyclic existence: that is birth, ageing, sickness and death. In other words, we are completely under the control of very strong, irreversible contaminated action, because of which we experience these four sufferings.

Such strong contaminated actions also arise from potent delusions like anger and attachment. These in turn arise from a powerful conception of (a truly existent) self. This is compared to a strong iron net, due to which we are ensnared in cyclic existence. A strong conception of self means that it is stable and unchallenged. The stronger the conception of self is, the stronger delusions like anger and attachment will be. And the stronger the delusions are, the stronger the actions that project us into cyclic existence will be. And the stronger the actions that project us into cyclic existence are, the more powerful our sufferings will be.

The misconception of self arises because we are obscured on all sides by the darkness of ignorance. In this context the misconception of self that entraps us in cyclic existence actually refers to the misconception of self of persons, because the next line says that sentient beings are completely confused and enshrouded by the great darkness of ignorance. Usually the misconception of self itself is referred to as ignorance, but when we find two things explained, like the misconception of self and ignorance, the first, the misconception of self, refers to the misconception of self of persons, and ignorance in the next line refers to the misconception of self of phenomena, the misconception of phenomena as truly existent.

Our misconception of the true existence of phenomena, in other words our strong grasping for the attractions of our physical body, acts as the foundation for generating too much attachment towards our own person. Therefore, the misconception of phenomena acts as a foundation for the misconception of the person. When you observe the I in your continuum and generate a feeling of I, a conception of a truly existent self, that is called the view of the transitory collection. So, the misconception of self of phenomena give rise to this view of transitory collection and this in turn stimulates the accumulation of action. And because of the misconception of self of persons, we involuntarily take birth in cyclic existence and for an immeasurable time experience an unceasing chain of suffering like birth, ageing, sickness and so forth.

Now, the cessation of subsequent results depends on the cessation of the preceding causes. If strong causes have been created then you have to experience their results, no matter how reluctant you are. If you think in this way then the more you resent your sufferings the more you will loath their causes. These verses explain two ways of generating renunciation and a determination to be free through thinking about true suffering. These are to think about the faults and sufferings of cyclic existence and to reflect on the true origins of suffering. When the verse explains the four levels of sufferings and so forth, it is explaining true suffering, and when it explains factors like the conception of true existence, ignorance and contaminated action, it is explaining the true origins of suffering. In this way it explains the first two noble truths.

If you think about this cycle of suffering and its origins with reference to other sentient beings, it will lead to training in compassion. But if you think about these sufferings and their origins with reference to yourself it leads to generation of a determination to be free.

Yesterday we were discussing the different levels of suffering and how to generate an altruistic attitude wishing to benefit all sentient beings. In this context the text says:

"Seeing the sufferings of the mother sentient beings
That are in such a situation we should generate the supreme mind."

In other words we must first observe the sufferings of sentient beings and then generate a strong feeling of closeness and affection for them. The closer you feel to other sentient beings the easier it will be to generate a feeling of being unable to bear their suffering. Therefore, we should view all sentient beings as our relatives, such as our mother.

In order to generate this mental attitude of concern for other sentient beings we must first understanding the beginningless nature of cyclic existence. The sentient beings who have taken birth in cyclic existence are also beginningless; therefore, there is no sentient being who you can say has not been connected to you as a relative such as your mother.

In order to generate a strong sense of affection and closeness to all sentient beings, you must first generate a strong sense of equanimity towards all sentient beings. Based on this feeling you can generate a sense of kinship with the rest of sentient beings and view them as your mother. Then, you will be able to reflect on the kindness of these sentient beings, which is the same as the kindness of your present family which sustain you now. When you see them as your own relatives and remember their kindness you will be able to generate an attitude of cherishing them, taking them to your heart.

Another method of generating an altruistic attitude is to exchange yourself with others. This is possible because all other sentient beings are the same as you in wanting happiness and not wanting suffering. They are also the same as you in having the capacity and the opportunity to get rid of suffering and attain happiness. Like you all sentient beings have the right to eliminate suffering and attain maximum happiness. Although you are the same from all these perspectives, all other sentient beings are countless. And yet you are not unrelated to them, because in worldly terms you are very much dependent on them. Even when you meditate on the path you do so by focusing on sentient beings.

Finally, ultimate enlightenment known as the effortless spontaneous achievement of others purposes is achieved in dependence on them. Thus, we are related to and dependent on sentient beings when we are in cyclic existence, during the path and finally at the time of the fruit.

Now, seeing that you have this close connection with all sentient beings, it is foolish to neglect their welfare to pursue the interest of only one being yourself. On the other hand, it is wise to neglect the interest of one for the benefit of the rest who are the majority of sentient beings. All the pleasures and facilities that we enjoy in this life, such as wealth, possessions, fame and friendship, are all obtained in dependence on other beings. We cannot think of enjoying anything by our own efforts alone without their help. In this modern age especially, everything we enjoy, food, clothing and everything else, is produced by various manufacturing companies in which other people work. Almost nothing is grown or produced in your own small garden or courtyard.

We eat tinned fruit which is produced by the hands of other human beings. When we travel in an aeroplane we depend on the work and facilities provided by the many people who are involved in running that aeroplane. In our modern society we cannot think of surviving without depending on other human beings. Equally, without other human beings you would have neither reputation nor fame. Even though you may have acquired certain qualities that are the basis of your fame and reputation, if other people do not know about them there is no question of your becoming famous.

If you think carefully, even your enemy, who you usually view as an opponent and completely dislike, gives you the chance to generate many qualities like patience, courage and strength. There is a teaching by Shantideva in his chapter on patience that is pertinent here about how to generate patience with respect to your enemy and to regard him as precious. This is especially important for a Buddhist practitioner. If you are able to see how you can gain these kinds of qualities from your enemy, you will also be able to generate kind feelings towards him.

If you are able to generate such a positive mind towards your enemy, who is normally an object of contempt, you will have no trouble in generating a feeling of care and concern towards neutral beings or of course to your friends. In order to generate such a mental attitude, it is not necessary that you recognise all the sentient beings individually. You can for example, infer that all trees have certain common characteristics from the qualities of one particular tree without having to know each and every individual tree.

Similarly you can conclude that all living beings are the same in wanting happiness and not wanting sufferings, by examining your own situation. By doing so you will easily generate compassion, which is an aspiration thinking how nice it would be if all sentient beings could eliminate suffering. If you are able to generate a clear understanding of the sufferings of sentient beings, you will also be able to generate love, which is to think how nice it would be if all sentient beings met with happiness.

Based on these two aspirations love and compassion you will generate the special attitude of taking responsibility for getting rid of these sufferings yourself and this will induce the mind that wishes to attain the highest enlightenment for the sake of all sentient beings. This is called the mind of enlightenment. The way to measure your generation of the mind of enlightenment and determination to be free was explained earlier.