Superior intention

[Inexhaustible] superior intention (Skt. akṣaya adhika cintanā; T. lhag pa’i bsam pa) is a factor of the eighty inexhaustibles.

The Khenjuk states:

As [bodhichitta in action] increases more and more, to accept the burden of benefiting others and to train further in the path is called superior intention. To engage in actions spontaneously and to diminish unfavorable factors, just like flames catching hold of firewood, is the resolve that resembles fire.

Explanation in the Akṣayamatinirdeśa

The Akṣayamatinirdeśa states:

“Furthermore, Venerable Śāradvatīputra, the bodhisatvas’ intention is also imperishable. Why? That intention is not artificial, as it is not made up. It is not made up, as it is without hypocrisy. It is without hypocrisy, as it is right understanding. It is right understanding, as it is without pretense. It is without pretense, as it is pure. It is pure, as it is straight. It is straight, as it is not crooked. It is not crooked, as it is clear. It is clear, as it is not uneven. It is not uneven, as it is firm. It is firm, as it is not broken. It is not broken, as it is stable. It is stable, as it is unwavering. It is unwavering, as it is not dependent. It is not dependent, as it is not attached. It is not attached, as it is especially noble. It is especially noble, as it is irreproachable. It is irreproachable, as it is the performance of good actions. It is the performance of good actions, as it is not blamed in secrecy. It is not blamed in secrecy, as it is free from remorse. It is free from remorse, as it is without distress. It is without distress, as it is true. It is true, as it is undeceiving. It is undeceiving, as it acts in accordance with what has been promised. It acts in accordance with what has been promised, as it is well done. It is well done, as it is without reprehension. It is without reprehension, as it is unerring. It is unerring, as it is steady. It is steady, as it is not falling back. It is not falling back, as it cares for living beings. It is care for living beings, as it is rooted in great compassion. It is rooted in great compassion, as it is indefatigable. It is indefatigable, as it is the knowledge of the way to bring beings to maturity. It is the knowledge of the way to bring beings to maturity, as it does not seek self-centered pleasure. It does not seek self-centered pleasure, as it does not hope for recompense. It does not hope for recompense, as it is unattached to material things. It is unattached to material things, as it is confidence in the Dharma. It is confidence in the Dharma, as it cares for weak living beings. It cares for weak living beings, as it is an assistant. It is an assistant, as it is a refuge. It is a refuge, as it is a protector. It is a protector, as it is without affliction. It is without affliction, as it is complete understanding. It is complete understanding, as it is beyond abuse. It is beyond abuse, as it is good intention. It is good intention, as it is not anything in particular. It is not anything in particular, as it is completely pure. It is completely pure, as it is completely virtuous. It is completely virtuous because of its inner stainlessness. It is inwardly stainless because of its outer purity. It is outwardly pure because of its complete purity in all aspects.

“That intention of the bodhisatvas, Venerable Śāradvatīputra, should be seen as being for the sake of the abandonment of envy, and it should be seen as imperishable since it brings envious beings to maturity. That intention should be seen as being for the sake of getting rid of the stain of immorality, and it should be seen as imperishable since it brings immoral beings to maturity. That intention should be seen as being for the sake of getting rid of ill will, harshness, and negativity, and it should be seen as imperishable since it brings beings with negative attitudes to maturity. That intention should be seen as being for the sake of getting rid of sloth, and it should be seen as imperishable since it brings slothful beings to maturity. That intention should be seen as being for the sake of getting rid of lack of concentration, and it should be seen as imperishable since it brings beings who lack concentration to maturity. That intention should be seen as being for the sake of getting rid of bad insight, and it should be seen as imperishable since it brings beings with bad insight to maturity. Thus, Venerable Śāradvatīputra, intention should be seen as being for the sake of getting rid of all the nonvirtuous phenomena of all living beings, but it should be seen as imperishable since it brings all beings to strive for virtue. This, Venerable Śāradvatīputra, is called the bodhisatvas’ imperishable intention.

Sources

• Mipham Rinpoche (2002), Gateway to Knowledge, vol. III, translated by Kunsang, Erik Pema, Rangjung Yeshe Publications 
• Jens Braarvig and David Welsh (2022 ), The Teaching of Akshayamati, 84000 Reading Room