These twenty higher aspirations (vimśatyadhicitta, lhag pa’i bsam pa nyi shu) are enumerated and explained in the Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā (Toh 3807, Degé Tengyur vol. 91, F.39.a et seq.). They comprise (1) the supreme aspiration of higher faith in the Buddha, Dharma, and Saṅgha (sangs rgyas dang chos dang dge ’dun la lhag par dad cing sems pa mchog gi bsam pa); (2) the aspiration of the higher attitude to ethical discipline that adopts the vows of the bodhisattvas’ ethical discipline (byang chub sems dpa’i tshul khrims kyi sdom pa yang dag par blang ba la lhag par sems pa’i tshul khrims kyi bsam pa); (3) the aspiration of the higher attitude to perfection in order to achieve the perfections of generosity, tolerance, perseverance, meditative concentration, and wisdom (sbyin pa dang bzod pa dang brtson ’grus dang bsam gtan dang shes rab yang dag par grub par bya ba’i phyir lhag par sems pa’i pha rol tu phyin pa’i bsam pa); (4) the aspiration of the genuine higher attitude concerning the nonself of phenomena and individual persons, ultimate reality, and the profound real nature of phenomena (chos dang gang zag la bdag med pa dang don dam pa dang chos kyi de bzhin nyid zab mo la lhag par sems pa yang dag pa’i don gyi bsam pa); (5) the unchanging and steadfast aspiration that one-pointedly establishes the certainty of complete enlightenment (yang dag par rdzogs pa’i byang chub tu sems rtse gcig tu nges par gyur cing mi ’gyur ba brtan pa’i bsam pa); (6) the impure aspiration of the higher attitude to the level of engagement through belief (mos pas spyod pa’i sa la lhag pa’i bsam pa ma dag pa’i bsam pa); (7) the pure higher aspiration concerning the levels from the first to the eighth (sa dang po nas sa brgyad pa’i bar gyi lhag pa’i bsam pa dag pa); (8) the utterly pure higher aspiration concerning the ninth and concluding [tenth] levels (mthar phyin pa’i sa ste sa dgu pa dang bcu pa’i lhag pa’i bsam pa shin tu dag pa); (9) the higher aspiration concerning the inconceivable might of the extrasensory powers of the buddhas and bodhisattvas (sangs rgyas dang byang chub sems dpa’ rnams kyi mngon par shes pa bsam gyis mi khyab pa’i mthu la lhag par bsam pa); (10) the beneficial aspiration that introduces beings to the practice of virtuous action (sems can rnams dge ba byed du ’jug pa phan pa’i bsam pa); (11) the aspiration that is undeceiving concerning the teacher and the object of generosity (bla ma dang sbyin gnas la mi slu ba’i bsam pa); (12) the aspiration to bring about happiness when bodhisattvas associate with conduct in conformity with the Dharma (byang chub sems dpa’ chos mthun par spyod pa dang / ’grogs na bde bar bya ba’i bsam pa); (13) the aspiration to overpower the minds of those overwhelmed by the afflicted mental states, the subsidiary afflicted mental states, and all the deeds of Māra (nyon mongs pa dang / nye ba’i nyon mongs pa dang bdud kyi las thams cad zil gyis mnan pa dag gi sems kyi dbang du gyur par bya ba’i bsam pa); (14) the aspiration of the view concerning the defects in all formative predispositions (’du byed thams cad la skyon du lta ba’i bsam pa); (15) the aspiration of the view concerning the advantages in the attainment of nirvāṇa (mya ngan las ’das pa la phan yon du lta ba’i bsam pa); (16) the aspiration to constantly cultivate the factors conducive to enlightenment (byang chub kyi phyogs kyi chos rnams rtag tu bsgom pa bya ba’i bsam pa); (17) the aspiration to stay in isolation until one attains conformity with cultivation of those very factors conducive to enlightenment (byang chub kyi phyogs kyi chos de dag nyid bsgom pa dang mthun pa’i bar du dben pa la gnas pa’i bsam pa); (18) the aspiration that disregards mundane materialism, acquisition, and fame (’jig rten gyi zang zing dang / rnyed pa dang bkur sti la mi lta ba’i bsam pa); (19) the aspiration to realize the Great Vehicle, abandoning the Lesser Vehicle (theg pa chung ngu spangs te theg pa chen po rtogs par bya ba’i bsam pa); and (20) the aspiration to accomplish all the aims of all beings (sems can thams cad kyi don thams cad bya ba’i bsam pa).

Introduction

The Translation