A Compiller Generator for Microcomputers by Pechenberg P., Mössenböck H.

By Pechenberg P., Mössenböck H.

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I think it is rare for us to be motivated by even the least of motives, a yearning for a better rebirth—let alone have the best of motives, bodhichitta [the mind that aspires to enlightenment], or the next best, renunciation. Right at the beginning, we usually aspire to achieve desires related to this life’s trivia; any prayers we make to this end are in fact sinful. Then, for the main part of the deed, there is no pure joy or enthusiasm to it; when we recite even one rosary of o˙ ma˚i padme hÒ˙, for example, our minds cannot stay focused the whole time.

It is difficult to do things well for even the time it takes to recite the Hundreds of Gods of Tu˝hita once. And when it comes to making the final prayers and dedications, we slip back into directing them toward this life. So, although we might feel we have performed great virtues, in fact they are only feeble. Sometimes we do not prepare properly; at other times we botch the motive or the final step; and there are times when we don’t do any of them properly. Thus only the nonvirtuous karma in our mental streams is very strong; it is the only possible thing that will be activated when we die.

The discourse on the stages of the path to enlightenment has four major parts: (1) the greatness of the authors, given in order to show that the teaching has . the g r e at n e s s o f t h e a u t h o r s . 27 an immaculate source; (2) the greatness of the Dharma, given to increase one’s faith in the instruction; (3) the right way to teach and listen to this Dharma with these two greatnesses; (4) the sequence in which the disciples are to be taught the actual instructions. These four headings are found in [Tsongkapa’s] Great Stages of the Path.

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