618

gang zag gi bsam pa la dgongs pa

Comment: dgongs pa (abhiprAyA) is often mistranslated as "intention," but this does not accord with the following:\nFour Thoughts\nThinking of sameness (mnyam pa nyid la dgongs pa, samatAbhiprAya)\nThinking of another meaning (don gzhan la dgongs pa, arthAntarAbhiprAya)\nThinking of another time (dus gzhan la dgongs pa, kAlAntarAbhiprAya)\nThinking of a person's attitude (gang zag gi bsam pa la dgongs pa, pudgalAntarAbhiprAya)\n\nFour Intentions:\nIntending entry [into the teaching] (gzhug pa la ldem por dgongs pa, avatAranAbhisaMdhi)\nIntending the [three] characters (mtshan nyid la ldem por dgongs pa, lakSaNAbhisaMdhi)\nIntending an antidote (gnyen po la ldem por dgongs pa, pratipakSAbhisaMdhi)\nIntending translation (sbyor ba la ldem por dgongs pa/ bsgyur ba la ldem por dgongs pa, pariNAmAbhisaMdhi)\n\n"Thought" (dgongs pa) is [posited] from the viewpoint of indicating the basis in [Buddha's] thought, "Thinking of this, [such and such] was said," and "intention" (ldem dgongs) is [posited] from the viewpoint of indicating purpose, "[Such and such] was said for this purpose." Since thought and intention are posited in different ways with respect to one non-literal sUtra, [a sUtra having an] intention and [a sUtra having a] thought must be asserted as mutually inclusive. The basis in [Buddha's] thought is just what the Teacher has set in [his] mind and is not relative to another, the trainee, and purpose definitely must rely on another, the trainee, since it is for sake of taking care of another. See Ann, dngos, 134.5.

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