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inually watching over us； and making sure we are not in any kind of minor distress； making sure that we have a full stomach； that we are not on any rough surface and so forth。 And then as we start to develop as a child； we learn to crawl； then it is said that the mother is continually looking for hundreds of ways to protect the child from the world； in the sense that in your house there might be a fire and the child might crawl towards the fire or it might crawl out of a door； crawl onto a road where it might be hurt by cars； or might crawl near to the stairs。 So every day the mother is continually protecting us from hundreds of dangers or hundreds of difficult situations。 Not only giving us a physical protection in the early years； but also then later in life helping us to turn from a child into an adult； aiding us with education； giving money for our education and so forth。 All of this is not something that appeared from nowhere but rather something which is brought about solely through the kindness of one's mother。 So using the mother of this life as an example； then we should engage in the practice of bringing to mind the kindness which we have been shown。
Wishing to repay such kindness； mind of great love； mind of great passion
Then through recalling the kindness of one's parent sentient beings； we should not just leave it at that； but rather use that as the starting point to wish to repay such kindness which has been shown to us。 We might think that we can repay the kindness of our parent sentient beings by giving some food or some clothing or a place to stay； but that is limited in the sense that it is only something which might be utilised or enjoyed in this life； and this life alone。 Rather if we view sentient beings in the sense that sentient beings all； like ourselves； desire to have happiness and the causes of happiness and desire to be free of suffering and the causes of suffering。 So if we were really to repay the kindness of parent sentient beings； it would be most beneficial if we could bring about the causes for happiness and their result for our parents； and bring about the removal of suffering and the causes of suffering for our kind parent sentient beings。 So in order to do this one needs to develop heart…warming love … wishing them to have happiness and its causes； and passion … wishing them to be free of suffering。 The plight of sentient beings in echoed is Shantideva's book； The Bodhicaryavatara； where it says；
Although desirous of happiness；
through the force of ignorance；
they destroy its causes like an enemy。
Although not wishing dissatisfaction；
they joyfully enter its path。
So what Shantideva is saying is that sentient beings； although desirous of happiness； do not know the causes which bring about happiness； and more often than not； destroy the causes of happiness like they would destroy an enemy because of being blinded by ignorance and confusion。 And then through this confusion； they joyfully enter the pathway which will lead to the state of dissatisfaction。
Superior intention
Then through wishing others to have happiness and its cause （which is love）； and wishing others to be free of suffering and its causes （which is passion） one needs to develop； or bring about； the superior intention。 So here 'superior intention' refers then to not just leaving the mind of love and passion as just that … a mind wishing others to have happiness and wishing other to be free of suffering； but rather bringing about the means which will allow them to have the causes of happiness and be free of the causes of dissatisfaction。 So 'superior' in that it is superior to all the other kinds of intention which one might develop； this superior intention is the actual cause which brings about the mind aspiring to highest enlightenment。 So then if we look at this through the utilisation of an example； we can get some idea of what this mind should be like。 If we then view sentient beings as being blind； 'blind' in the sense that the wisdom eye has been blinded by the arrow of ignorance； and not only that； but the kind mother sentient beings are unsure of what to take up and what to abandon； so in that way they are kind of crazy in a sense； or drunk。 And then not only that； but they are bereft of a spiritual friend who can advise them of what to take up and what to abandon； thus we can say they are without a guide。 And as our kind parent sentient beings have accrued； like ourselves； many positive and negative karmas； then it's very possible that they could very easily fall into the abyss of the lower realms。 So they are like a person walking upon a cliff…face。 So if an only child were to see his mother in a state of being blinded by a cataract or an arrow of ignorance； without a guide； and kind of temporarily insane； walking atop a high cliff path； then that child would be desperately seeking a way to get to his mother and to rescue her from such a predicament。 So in the same way we should train our minds so that we view all sentient beings as that only child views his mother whilst wandering atop the cliff path： blinded by ignorance； bereft of a spiritual friend who can show them what to take up and what to abandon； bereft of a guide to lead them along that path； in immediate danger of falling to the abyss at the bottom of the cliffs i。e。 the lower realms； wandering along such a path。 We should train our minds to feel like that only child viewing his mother in such a predicament。
Qualities of the Buddha
Having given rise to this superior intent； like the child viewing his mother in such a predicament； we need to contemplate … how can I rescue my kind mother sentient beings？ What can I do that will enable me to rescue all these kind mother sentient beings from this perilous predicament？ So then we need to search； we need to look around to see who has the ability to bring about the release from suffering of all mother sentient beings。 If we search in the hearers and the Solitary Realisers； foe…destroyer camp； then we find that those individual do not have the capacity to bring about such a cessation。 If we look in the Bodhisattvas abiding on the grounds； then we find that those sup