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The commentary on THE GREAT PERFECTION: THE NATURE OF MIND, THE EASER OF WEARINESS called the Great Chariot The First Chapter of the commentary on THE GREAT PERFECTION: THE NATURE OF MIND, THE EASER OF WEARINESS called the Great Chariot In Sanskrit the title is Mahasandhi citta isranta ritti !aharatha na!a, In Tibetan Rd"o#s $a chen $o% se!s n&id n#a' #so(i% shin# rta chen $o% shes )&a )a I prostrate to glorious Samantabhadra From the ocean of the glorious two accumulations come clouds that bear the abundant rain of peace and happiness. These are the hundreds of qualities of the ature that constitute the beauties of trikaya. The thunder of wisdom and kindness per!ading the limits of space, the great drum of "hrama, sounds. To the all#knowing Chief of "eings, to the $harma, and Sangha, the leaders of beings, I bow. %n an island in the lake of &ddiyana, "orn within the blossom on a lotus stalk, Spontaneous emanation of the !ictorious ones, "la'ing with qualities of the ma(or and minor marks, )admasambha!a protects the lotus of my mind. % primordial, spotless, full ocean* you who emanate samsara and nir!ana % non#dual, unborn, full nature* perfect essence of "uddha, you the natural state, % fullness with no e+istence or lack of it, !iews that things are eternal or nothing, coming or going, nor ob(ects of comple+ !ariety. % fullness with no conception of good or e!il, you who neither accept or re(ect. I bow to the uncompounded nature of the mind. This is the unsurpassable city of (oyous liberation. ,ere the -ictorious %nes of the three times attained supreme peace. So that all beings may go there directly, it embodies the heart of the sutras and tantras. ,ere, day and night, with unremitting effort, with single#minded de!otion, my mind is absorbed in peace. .ay this Great Chariot of the profound path that liberates from samsara be clearly elucidated. %f this e+planation of the GREAT PERFECTION, THE NATURE OF MIND, THE EASER OF WEARINESS, The single path of all $harmas and traditions, there are three main sections/ First, the manner of entering on the composition of the treatise and the meaning of the introductory section, Second, the e+tensi!e e+planation of the main sub(ect of the te+t, Third, the conclusion.

First, the manner of entering on the composition of the treatise and the meaning of the introductory section, The di!isions are First, the meaning of the homage Second, The !ow to compose the te+t. First, the meaning of the homage The "uddha has come into this world. The e+cellent speech of his teachings, holy $harma, remains in e+istence by the kindness of genuine beings. ,ere are the details of how the ocean of the sutra and mantra !ehicles may be practiced by a single indi!idual. In that way, now that the freedoms and good fa!ors, so difficult to attain, ha!e been attained,. oneself and others may completely cross the ocean of sufferings of samsara.. ,ow mind, wearied in samsara, eases its weariness in the land of peace is taught fully and without error. This goes from how the beginner enters and begins, up to how the fruition of buddhahood manifests as the completed and perfect meaning of all the !ehicles. 1ishing to compose the thirteen chapters of this treatise, the Great Per*ection, the Nat+re o* Mind, the Easer o* Weariness, first I offered a short homage/ The primordial lord; the great, full ocean of buddha qualities; Whose natural wisdom and kindness is limitless in its depth, Birthplace of the Victorious Ones and all their sons, Who emanates heaped up clouds of goodness and benefit, I prostrate to the one who is all that is desired. Thus I call on him. This lord is the manifestation of enlightenment, whose place is the primordial ground. This is the teacher, the "uddha "haga!at. ,a!ing the nature of the great full ocean of qualities of renunciation and reali'ation, he rules the sphere of ine+haustible adornments of body, speech, and mind. 2ll the depth and e+panse of supreme understanding and wondrously arisen compassion are (ust this. This saying is incomprehensible to the mind that sees only the manifestations of the I of 3this side.3 "y earnestly practicing the $harma taught here, mind becomes the source of the (ewel of the buddhas of the three times and their sons. Then for all the realms of sentient beings, as limitless as the sky, there are temporary benefits in accord with the happiness of each. 4ods and human beings alike are brought to happiness. The ultimate happiness is being brought to whiche!er of the three enlightenments of the shra!akas, pratyekabuddhas, and bodhisatt!as is in accord with the good fortune of our powers. The holy masters (oin us to supremely ultimate great enlightenment, omniscient buddhahood. Therefore, I prostrate to them, glorious Samantabhadra and so forth, all the !ictorious ones and their sons throughout the ten directions and the three times. 2s for the ocean of buddha qualities of this primordial lord. The glorious Net o* I''+sion says/ The lord is timeless perfection, known as buddhahood.

This is the precious ocean of "uddha qualities. These precious (ewels arise e!en within the connections of cause and effect. Uttaratantra says/ From the "uddha comes the $harma* From the $harma comes the assembly of the oble %nes. 6egarding emanation of 7heaped up clouds of goodness and benefit8 for sentient beings, the Maha&anas+tra'an,ara says/ They ha!e compassionate kindness for e!ery sentient being. They ha!e the kind of !ision we do not need to seek. They ha!e the kind of !ision that is inseparable. I prostrate to you with the !ision of goodness and happiness. 1e should prostrate, because there are such great benefits for both oursel!es and others. Since our bodies are of this e+cellent kind, if we briefly praise the good fortune of words and meaning, we reali'e that all this is holy. If we undertake this holy acti!ity who stay with it, we cannot but reach the goal. The Great Co!!entar& on the Pra-.a$ara!ita in /000 1ines says/ Those who ha!e the kindness of benefit for others For the sake of li!ing beings, ne!er rela+ their powers. Though these holy beings bear a hea!y burden, They ne!er put it down and dwell in discouragement. This needs to be attained by others as well. 1hen the teacher and shastra are understood in the highest way, there is de!otion. agar(una says/ It is ne!er fruitless, when the authors of the treatises 9+press their homage to the teacher and the teaching* "ecause of doing so they make us feel inspired. 2s for saying that both kinds of benefit must be attained, by perfecting the accumulations the goal of ripening will be accomplished. The S+tra o* 2ast P'a& says/ The wishes of those with merit will surely be accomplished. The S+tra Prod+cin# !an& 3+ddhas/ 1hoe!er for the Conqueror as a leader, $oes e!en a little bit of acti!ity, ,a!ing gone to !arious celestial realms, 1ill attain the le!el of buddhahood. Second, the !ow to compose the te+t/ ,ere is why homage is made/ uminous dharmaka!a, immaculate realm of the conquerors" #or us who wander here in samsara, b! ignorant grasping, $midst this realm of grief of karma and the kleshas, The

Toda! ma! our weariness come to rest in that nature of mind. The nature of mind is primordial luminosity, the essence of the buddha realm. It is beyond the four e+tremes of e+istence, non#e+istence, eternalism, and nihilism. It primordially per!ades all sentient beings. The Uttaratantra says/ 1hen by the luminous nature of the mind It has been seen that kleshas are essenceless, 2fter it has been reali'ed that all beings 2re completely pure of the four e+tremes, 2ll will dwell within perfect buddhahood, )ossessing the mind that has no obscuration. "eings, completely purified, will possess The limitless !ision of the percei!er, wisdom. Therefore, to that nature I pay homage. Though primordially pure wisdom e+ists within us, by not recogni'ing it, we wander here in samsara. This karma of ignorance produces ego#grasping. "y that in turn are produce passion, aggression, ignorance, pride, and en!y. It is because of these fi!e poisons or kleshas that we are whirling around here in samsara. 1hy so; 2s !arious habitual patterns are superimposed on alaya, we enter into unhappiness. The least result is that by the karma of ignorance we are born as animals. The intermediate is that by the karma of seduction and desire we are born as hungry ghosts or pretas. The worst is that by the karma of aggression we are born in ,ell. Those who ha!e pure merit, but also an equal amount of pride, are born as gods or human beings. Those who ha!e equal parts of goodness and (ealousy are born as (ealous gods or asuras. 9ach of these has their own realm of e+istence, with its happiness, sorrow, and the states between them. They ha!e their own sorts of good and e!il beha!ior. So it is that we wander helplessly in this plain of the beginningless and endless sufferings of samsara, so difficult to cross. In !anity we grasp at an I or real self, which is like the seeming appearances of a dream. Though if we e+amine these well, they are non#e+istent, at this time of our confusion they appear to be really and truly e+istent. The Sa!adhira-a S+tra says/ The life of samsaric beings is like that in a dream. Since this is so, no one is e!er born or dies. The Re4+est o* 3hra!a says/ The beings of appearance are like those in a dream. "y their personal karma, bound as indi!iduals, They wander among samsara<s many (oys and sorrows. Though their nature is suchness that is egoless Still these unknowing children fi+ate I and ego, 2nd so samsara<s torments are e!er on the rise. The sentient beings of samsara are held in !arious kinds of bondage. Though all dharmas are egoless, fi+ators of ego e+clude themsel!es from the eye of liberation, and ha!e to be taught their own true essence.

,ow; 1hen they know that this is their path, it is wrong for them to concern themsel!es with the goal of peace alone. 2s all beings wander here in beginningless samsara, there is not e!en one has not been our father and our mother. So to re(ect them and liberate oursel!es alone is not the right way. The Teacher(s 1etter says/ %ur family, carried off in the ocean of samsara Seems to ha!e tumbled down into a great abyss. If we ha!e re(ected them, who don>t know who they are. "ecause of the process of birth and death and transmigration, If we produce liberation for oursel!es alone, They will ne!er be liberated from their karma. Thinking about that, and seeing the weariness of sentient beings, e+hausted by the burden of their long wandering here in samsara, I wanted to compose a treatise gi!ing the instructions of how we can ease this weariness by coming to the resting place ornamented by the wondrous wealth of the -ictorious %nes, the le!el of great nir!ana. I wanted to illuminate how we can guide those wandering in samsara with immeasurably abundant compassion. The A ata!sa,a S+tra says/ ?ye@ % son of noble family, when we see the realm of sentient beings, all undertakings of body, speech, and mind become the immeasurable great compassion. 1e work with the worldly sciences and those beyond the world that ha!e come from the heads of the noble ones. Inspired to the good, we perform once more the buddha acti!ity of the former -ictorious %nes. Aet us offer to the Tathagata. Aet us raise the !ictory banner of $harma. Aet us introduce the great path of liberation. % ,oly beings@ % precious crest#ornament@ That was the !ow to compose the te+t. Second, there is the e+tensi!e e+planation of the actual sub(ect. In general, the e+tensi!e e+planation of the sub(ect, how the two benefits arise, is in thirteen chapters. I. The free and well#fa!ored human body, so difficult to obtain There are four sections/ 2. ". C. $. The general e+planation of being free and well fa!ored, and how it is so difficult to obtain. 6ecognition of being free and well fa!ored. True analysis of the en!ironment and inhabitants of the phenomenal world. The dedication of the merit of the situation.

2. The general e+planation of being free and well fa!ored, so difficult to obtain. 1ithin the general topic there are 1. The summary of the essence 0. The e+tensi!e e+planation of the nature. 1. The summary of the essence

ow from the e+planation that is the real body of the te+t, first, briefly, the support of establishing enlightenment is being 3well#fa!ored.3 2s for the details, here is the praise/ %! friends, this bod!, the precious essence of freedom and fa&or, Is &er! hard to gain within the si' realms of beings, Thus, like a blind man who has found a precious treasure, With e'cellent (o!, ma! good and benefit be accomplished. 1ho has crossed o!er to enlightenment; It is the spiritual friend who has established enlightenment. This instruction is gi!en to those with the good fortune of bodhicitta, the wish for that enlightenment. In regard to attaining the holy freedoms and fa!ors, it is wonderful e!en for those who are not poor to attain what is supremely precious, let alone the poor. If those who are blind and helpless attain it, it is e!en more astonishingly wonderful than that. 2s for praise of beings who attain the free and well fa!ored human body, while they are whirled about in the si+ lokas of samsara, The S+tra Teachin# the Freedo!s and Fa ors says/ It is like this/ Aike a blind person who finds a precious (ewel among earth and stones, sentient beings wandering in samsara, blinded by cataracts of ignorance who yet find their real humanity are supremely (oyful. 2nd so we ought to practice the $harma, which is always e+cellent. 0. The e+tensi!e e+planation of the nature, There are eight topics aC The e+tensi!e e+planation of the eighteen freedoms and fa!ors/ If !ou ask what are these freedoms and e'cellent fa&ors, We were not born in )ell, nor !et among hungr! ghosts. We are not beasts, nor long li&ed gods, nor &icious barbarians, We were not reared in wrong &iews, nor in a time without buddhas, *or ha&e we been born as idiots without speech, We are completel! free from all these eight non+freedoms. We were born in the human realm, and in a central countr!. $lso we sound in all our faculties, *ot ha&ing done ine'piabl! wrong in deeds and actions, We are properl! faithful to the ob(ects of faith. Thus the fi&e hol! fa&ors regarding oneself are complete. The Buddha has appeared and he has taught the ,harma. %oreo&er, at this time the teachings still remain. -o that the! ma! continue, people still follow them, $nd others are treating us with kindness and concern. These fi&e fa&ors are those that e'ist in regard to others. Those were the eighteen kinds of being free and well+fa&ored. On this auspicious occasion the! are complete within us. -o stri&e from the heart, that liberation ma! be accomplished.

1e had better take this to heart. 1hy; The life of the king of "rahmins $rEkyi ?yeche says/ It is hard to find the opposites of the eight non#freedoms. It is hard to find attainment of humanity. It is hard to find the freedoms in purity and completeness. It is hard to find the arising of a buddha. It is hard to find true powers that are without defect. It is hard to listen to the teachings of a buddha. It is hard to find the friendship of any holy beings. It is hard to meet with genuine spiritual friends. If we are born as ,ell beings, pretas, or animals* distracted by suffering, we ha!e no freedom of body. The blind, who cannot associate !erbal symbols with their meanings, ha!e no freedom of speech. 9!en those who are long#li!ed may ne!er see the practice of $harma. "uddhas may be absent, so that they arise in a dark kalpa without the appearance of the teachings. 9!en if buddhas appear, people may be coarse barbarians with no idea of entering. 9!en those who want to enter, falling into e+tremes of e+aggeration or denigration, may fall into the four wrong !iews. Such people ha!e no freedom of mind. one of these ha!e an opportunity to practice $harma. They ha!e been depri!ed of it by their own bad karma of the eight non#freedoms. "y abandoning those eight the corresponding freedoms are always possessed. The Co!!entar& on the Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ "eings in ,ell, the pretas, and the animals* The long#li!ed gods and those who are barbarians, Those in an age without buddhas and those who ha!e wrong !iews, These and the blind comprise the eight states of non#freedom. The S$irit+a' 1etter, says/ Those who grasp wrong !iews and animals, The hungry ghosts and beings born in ,ell, Those without the word of the Conqueror, 2nd those who are born as sa!age barbarians, The blind, the feeble#minded, and the gods* These possess the faults of the eight non#freedoms. Those who ha!e the freedoms from these eight Should stri!e in eliminating further births. 2s for being well#fa!ored, the Moon in &o+r Heart S+tra says/ Those for whom the ten qualities are complete 2re said to be the ones who are well#fa!ored. 1hat are these ten qualities; The following ha!e been listed/

1. 0. 5. :. =. B. D. F. G.

1e ha!e left behind the lower realms of life. 1e are not feeble#minded. %ur senses are not impaired. 1e are born as !essels. %ur health is good. 1e are not impo!erished. 1e are not ensla!ed. 1e ha!e the power to use words. 1e ha!e come within !iew of many noble beings.

That is many people<s !iew of what they are. "ut here they are as in the S+tra o* the T5e' e Per*ections/ These are the fi!e perfections pertaining to oneself 1. 0. 5. :. =. 1e ha!e attained the human condition. 1e are born in a country where there are noble ones. %ur powers are sound. 1e ha!e not performed e+tremely e!il deeds. 1e ha!e faith in the proper topics of faith.

These are the fi!e perfections pertaining to others. B. 2 buddha has come. D. The $harma has been taught. F. The holy $harma still remains. G. %thers also practice it. 1H. %thers show kindness to those who practice the $harma. 2s for kindness to others, the spiritual friend apprehends us with compassion, and leads us to the $harma. 2s for there being twel!e perfections, the two bases of distinction are also counted. 2 tantra commentary says/ 2 central human being with faculties that are sound, 1ithout e+treme bad actions, but with faith in the ob(ects of faith. These are the fi!e kinds of fa!or pertaining to oneself. 2 buddha has come and taught, and the teaching still remains. The teaching still is followed and beings are kind to others. These are the fi!e kinds of fa!or pertaining to other beings. ,ere the freedoms are the essence and the fa!ors are its particular dharmas. This is like the blue utpala lotus and its stalk and so forth. The Midd'e 1en#th Pra-.a$ara!ita says/ If e!en becoming human is difficult to attain, 1hy e!en speak of completing the !iew of the precious freedoms; bC ot being steadfast, e!en if we ha!e the freedoms and fa!ors

9!en though we may ha!e attained all of these freedoms, by cra!ing samsaric happiness e!en a little/ If we accomplish no benefit within this life,

We ma! not hear later e&en the words .the higher realms,. /!cling again and again on the wheel of samsara #or a long time we will ha&e to sta! in the lower realms. )a&ing no knowledge of what we should accept and re(ect, We will certainl! go upon a mistaken path Wandering in samsara, without beginning or end. If within this life, so good to obtain, we do not practice the beneficial holy $harma, by the power of karma we will be born in the lower realms. There we shall not so much as hear the words 3higher realms,3 let alone going there. The 3odhichar&a atara says/ 2s for our beha!ior which is of such a kind, If we shall not e!en gain a human body, It goes without saying we cannot go to higher realms. For if we shall not e!en gain a human body, 1e shall do only e!il, and there can be no good. ow when there is a chance for e+cellent beha!ior, If, e!en so, good actions are not what we perform, 1hat are you going to do then when they come for you 1ith the stupefying sufferings of the lower realms; If we go to the lower realms, we shall not be liberated for a !ery long time. The same te+t says/ 9!en in the course of a thousand million kalpas I will not e!en hear the words, 3the higher realms.3 cC The instruction to stri!e for the $harma 2n opportunity of liberation from the limitless depths of samsara is hard to find. So let us stri!e for the $harma with all our hearts. That is the instruction. Therefore, now when we still ha&e the power to do so, B! auspicious conditions that accord with the proper path, 0el!ing on the ine'haustible wholesome dharmas 1ained b! ha&ing gathered the two accumulations, et us pass be!ond the cit! of samsara. ?eep in mind aging, becoming old and decrepit, and dying. ow while we still can, let us be guided by the path of liberation. If we do whate!er goodness we can, we shall surely come forth from samsara. The S+tra o* the 2ast Dis$'a& says/ % monks, because death, aging and enfeeblement are non#e+istent, because by nourishing goodness, your powers will be transformed, and because enlightenment will proliferate, stri!e to accumulate merit and wisdom. For you the three cities of samsara will be emptied. The gates to the lower realms will be cut off. The stairway to the higher realms will be established. The realm of liberation will be attained. dC ,ow we must work hard at this

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1hen the freedoms and fa!ors of knowing about and establishing such benefit and goodness are accomplished by a guide who is our spiritual friend, e+treme situations do not manifest. 1hen this precious ship has been attained in the middle of the fearful, limitless ocean of samsara/ If we do not cross the limitless ocean of samsara *ow at the time of ha&ing attained this precious ship, Then how can we e&er do it at another time When painful wa&es of the kleshas are alwa!s utterl! raging2 If we ha!e a great ship which will ser!e our purpose, we should use it to cross the ocean. Similarly, ha!ing attained this ship of humanity, we should cross the great ocean of samsara, so fearful and unbearable, whose beginning and end are not apparent. "ecause of wandering in constant birth, old age, sickness, and death, samsaric situations are ne!er bearable. Shantide!a says in the 3odhichar&a atara/ 1hoe!er with the support of this ship of human birth, Can cross the great waters of the ri!er of suffering, Since later such a ship may be difficult to find, 1ould be wrong to sleep at this time, because of stupidity. eC The suitability of this "ecause the freedoms and fa!ors are so difficult to attain/ Therefore, quickl! donning the armor of e'ertion /lear the murk of mind and the e&ents of mind, $nd thus complete the path of spotless, luminous wisdom. %a! the path of enlightenment be without obstacles. 1hen the turbulence of samsaric mind and mental e!ents is pacified, the luminous wisdom of the nature of mind naturally rises. "ecoming familiar with this is called the path of enlightenment. Try to practice it uninterruptedly day and night, abandoning sleep and tiredness. Iust remain T,969. The Fi e Sta#es says/ 2ll the comple+ities of mind and mental e!ents, 2t the time when these are completely pacified, 2rise as luminosity, the state of wisdom. This is without conceptions and has no center or limit. ,ere, 3mind,3 means e+aggerated conceptions which support the three realms. "y the e+pressions of subsequent analysis in terms of these conceptions there arise murky disturbances that obscure suchness. "ut when these conceptions are completely pacified, we enter into wisdom that is completely non#conceptuali'ed. The T5o Tr+ths says/ .ind and mental contents are merely conceptuali'ation, 9+aggerated phenomena, the three realms of samsara. Samsaric mind correlates with the generali'ed conception of 3this,3 when an ob(ect is first seen. 3That<s an utpala lotus3 is the mind<s consciousness of such a first moment. Then, as we discriminate !arious distinctions of that ob(ect, we make analytic particulari'ations of the contents of mind. ,ere there are such conceptions as, 3this utpala lotus is blue in color, and round in shape. It has a blossom, stamens, and pistil. The Center and E6tre!es says/

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To see the ob(ect as 3that3 is consciousness. $istinctions of that are ob(ects of the mind. The A)hidhar!a,osha says/ There are conception and analytic discernment, and these may be fine and coarse. 2ll who are bound in such conception and analytical discernment, bound by such habitual patterns of mind and mental e!ents, are blocked from the le!el of buddhahood. The Madh&a!a,a atara says/ 1hen all the dry firewood of knowable ob(ects has been burned, There is peace, the dharmakaya of the !ictorious ones. Then there is no arising, and also no cessation. Cessation of mind brings manifestation of the kayas. 1hen, within self#awareness wisdom, we become enmeshed in the net of the kleshas, because of the confusion of grasping and fi+ation, that is called 3samsaric mind.3 This is the dim and dismal cellar of e+amination and analysis. Aiberation from that is buddhahood. The enlightened ob(ect and percei!er are free from the attachment to e+amining and analysing of grasping and fi+ation. The Praise o* the 2a-ra o* Mind, says/ If we are enmeshed within the net of kleshas, 3.ind3 is that which is e+pressible by speech. If we ha!e been separated from the kleshas, This is the !ery thing that is known as buddhahood. The A)hisa!a&a'an,ara says/ ,a!ing 3big mind3 is the (ewel itself "uddhahood is ha!ing 3big mind,3 or the great wisdom. The S+tra on the Arra& o* 7+a'ities, says/ The mind of sentient beings is that of false conception. ,owe!er, the great wisdom is the mind of buddhahood. Iust like gold in mountains or in the banks of ri!ers, Sometimes it is pure, and sometimes it is not. In mantrayana big mind and its big kleshas are said to be wisdom itself. It is like that/ The dimness that does not know that is purified of its blindness. The unceasing desire of mind is stupidity. 1hen we meditate, ob(ects still appear within awareness, but awareness of concept and analysis ceases. The S+tra on the 3ases o* Disci$'ine says/ 1ithin dhyana % monks, though the motion of mind has ceased, ob(ects still appear within the sense#consciousnesses. %b(ects still whirl with the motions of samsara. "ut now they are like fleeting reflections in a still pond.

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The Ascertain!ent o* Pro$er Reasonin# says/ 9!en when the inner self rests motionless, -isual forms arise in the mind of the !isual sense. ,owe!er, within the senses, apparent ob(ects are not conceptuali'ed. The same te+t says/ This is taught because sense#awareness is not samsaric. In brief, conceptuali'ation and analysis of ob(ects produced due to grasping and fi+ation are called 7samsaric mind and its mental ob(ects.8 %b(ect and insight when grasping and fi+ation are completely pacified are the kayas and wisdoms. The S+tra o* the G'orio+s Gar'and says/ 1hene!er there are distinctions of grasping and fi+ation, that is repro!able. Such conceptuali'ation of ob(ects is the mind of samsara. 1hene!er grasping and fi+ation do not e+ist, ob(ect and insight are the wisdom of liberation. "y that it is established. fC The samsaric torments if we do not make an effort now. 2 person who has the $harma by the power of former goodness/ Whoe&er has the happ! good fortune of the ,harma, Becoming a &essel of that precious spotlessness, 3et has no use for its cooling rain of ,harma+amrita, Will be annihilated b! the torments of samsara. The hol! rain of the cooling waters of wisdom #rom the banks of clouds of benefit and great bliss #alls to cleanse the free and fa&ored minds of beings. "eing a good !essel is like ha!ing the precious human body. 1hen the rain of $harma falls on us, if we are not !essels who can hold it, we will only e+haust oursel!es in suffering the torments of samsara. The Generation 3orn in an Iron Ho+se says/ 9!en though the free and fa!ored !essel is gained, Since no drops of $harma are recei!ed within it, 1e shall roast in ,ellfire, so difficult to bear. Aong and e+cruciating pain will be our karma. gC The teaching of the freedoms and fa!ors, which support the $harma. Supported by the freedoms that we ha!e, the natural arising of $harma is like this/ Therefore (o!full! practice the ,harma from !our heart. That is the instruction. The supreme teachings of the "uddha are the rain of $harma. The freedoms and fa!ors are its support. This rain naturally falls. The Arran#e!ent o* the 2esse' says/ ?ye@ % child of a noble family, for those with the freedoms and fa!ors, the great

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rain of perfect $harma will fall. They will possess immeasurable benefits. hC 1hy the freedoms and fa!ors are difficult to obtain/ It is harder for us to gain a human birth Than for a tortoise to thrust its head into a !oke That is tossed about in the middle of the ocean. That is what the teacher of 1ods and humans said. Then wh! e&en speak of a free and well fa&ored bod!. et us be diligent in da!s that are to come. Aet us say that a turtle li!es in an ocean for a hundred times a hundred years. Floating upon that ocean is a single yoke with a hole in it, blown by the wind so that it does not stay in one place for e!en a moment. It is !ery unlikely that the turtle<s throat will be thrust into it. Jet obtaining a human body from within the lower realms of samsara is taught to be far more difficult. The S$irit+a' 1etter says/ It is harder to gain a human birth and the $harma, From the state of ha!ing been an animal, Than for a turtle to put its head into a yoke 1hile both of them are lost in the !astness of the ocean. Therefore with these faculties of human beings "y practicing holy $harma let us reach its fruition. The 3odhichar&a atara says/ This is the reason why the "haga!an has taught That attaining human birth is much more difficult Than for a turtle to put its head into a yoke, Tossed within the !astness of a limitless ocean. 2s for the scripture they are speaking about, the 3+nch o* F'o5ers says/ It is difficult for the "uddha "haga!ats to enter into the world. "ut !ery much more difficult than that is attaining human birth. Aet the reason for this be taught in an e+ample. % Shariputra, let the great difficulty of the first be like an ocean. 1ithin it let there be a yoke, ha!ing a single hole. Aet there also be a decrepit turtle. In that great ocean the wind blows from abo!e and blows from below* and as it blows these things about, that decrepit turtle rises out of the ocean once in a hundred times a hundred years. The difficulty of becoming human again after ha!ing fallen back is not equal to that of the throat of that decrepit turtle that rises once in a hundred times a hundred years quickly entering into the hole of that quickly mo!ing yoke. For those who fall away like that, becoming human again is !ery much more difficult. If e!en attaining the human body is so !ery difficult, why e!en speak of a body with the freedoms and fa!ors, and the !iew that reali'es the $harma. The 3odhichar&a atara says/ That a tathagata has actually arisen, That we ha!e faith, and ha!e attained a human body, 2nd that, in addition, we can practice goodness* 1hen will what is so rare e!er be gained again;

1:

The Re4+est o* The One 5ith the 8e5e' in the Cro5n says/ To see a guide is something !ery hard to find. To hear the teachings, the $harma of peace, is !ery hard. It is !ery hard to be born as a free and fa!ored person. $iscipline and faith are always hard to find. ". ow there is the second di!ision of the general meaning/ delineating the nature of the freedoms and fa!ors There are si+ sections/ 1. The e+planation of merely attaining a human body. 1hat is a 3precious human body;3 a. ,ere is the e+planation of the three di!isions of those with a human body/ There are some who merel! gain a human birth, -ome whose bod! is special, and some whose birth is precious. b. 1hat is said about the di!isions/ 0especti&el! these are persons who act improperl!, Because the! ha&e no knowledge of what is right and wrong. 4&en if their powers are sound, their birth is common. The! are barbarians e&en in the central realm. The S+tra o* Precio+s S$ace says/ These are born in the human world because of former goodness, ha!e senses that are completely sound, and always are born in a country where the $harma is practiced. ,owe!er, they still do not know about karma and its ripening. .any of them will depend on the path of what is not good. It may be said that these ha!e become human beings, but they will only be the worse for it. That is the last time they will be human, because they will fall without limit into the lower realms of death. 0. The special human body Those who do not appl! the teachings are confused The! do not ha&e proper faith about what is right and wrong. 5reoccupied with this life, distracted b! its business, 6ndisciplined and beguiled, neglecting what is to come, With no interest in liberation, though the! ma! hear the ,harma, The! do not ha&e the best bod!, but onl! the middle kind. Occasionall! their minds are drawn to something wholesome, But mostl! their mental &ision is blocked b! e&il deeds. The! onl! go through the motions. What good are the! to an!one2 Whether the! take the form of a householder or a monk, Onl! because the! are slightl! abo&e lower realms,

1=

The Buddha has said that these ha&e a special human bod!. The S+tra o* Precio+s S$ace says/ In the realm of sentient beings some do not dwell purely in the $harma, e!en though they could, because their beha!ior mi+es right and wrong, and they are preoccupied with worldly acti!ities. 9!en if they are sincere, with undisciplined body, speech, and mind, they are easily seduced. Falling into the three lower realms, they ha!e the karma of remaining there. ,owe!er, since they ha!e seen the sunlight of the "uddha<s compassion, and ha!e had seeds of liberation for a long time, they are said to ha!e the special human body. "ecause their beha!ior mi+es !ice and !irtue and they gi!e only lip ser!ice to de!otion, they are not protected from the lower realms. The Sa!adhira-a S+tra says/ "reaking their discipline, they go to the lower realms. They are unprotected, no matter how great their learning. The Nir ana S+tra says/ ?ashyapa, the monk $e!adatta had heard only the ordinary sutra !ehicle of the burden of an elephant. 9!en though he grasped it, because of his non#!irtue, he fell into the lower realms. The Pair S+tra says/ Collection of .edicines, those sentient beings who wail so at the time of death are not among those who possess ripened karma of good deeds. If these are protected from karma, who would not be; 2lso it says there/ Though the Tathagata has arisen and been seen, 2nd though the striking of the #andi has been heard, Though they ha!e heard the teachings of the holy $harma, 1hich take us to the peace which is called nir!ana, e!ertheless they ne!er acted on what they heard. )eople such as these are later going to say/ I am a person with the mind of a perfect fool. ,a!ing fallen under the power of bad companions, "y the desires which rose from confusion in my mind, I produced the karma of many e!il deeds. "y culti!ating and going along with these desires I ha!e been a murderer of li!ing beings. "y listening to the people who waste the goods of the Sangha I ha!e to know the unbearable fruit of doing that. I am destroying stupas by my harmful thoughts "y malicious words I punish e!eryone, e!en my mother. 6egarding this human body that I formerly made Soon all my transgressions will be common knowledge.

1B

.y mind will then be summoned to the lowest ,ells. The births I see ahead are more than I can bear. 5. The )recious ,uman "ody. 2s for the third part/ -upremel! e'cellent beings, spotless &essels of ,harma $ppl! their powers to what the! hear and contemplate. )a&ing tamed themsel&es, the! establish others in goodness. The! are immo&able in their practice, like %ount %eru. $ll these genuine sages, like banners of saintliness, Whether the! are householders or renunciates, $re taught b! the Teacher to ha&e the precious human bod!. 2fter ha!ing tamed oursel!es by hearing, contemplating, and the yogic resting of meditation, we also urge others to goodness. That is the good gate of auspicious $harma. )utting on the great armor of liberation we flourishes the great banner of the sages. Calling this badge or clothing a !ictory banner is not (ust a figure of speech. 1hen we urge others to work for the good, whether one li!es in a house or is a renunciate, this is called ha!ing the precious human body. The S+tra o* G'orio+s Secret says/ 4lorious Secret, though many ha!e heard this, their hearing is obstructed. The meaning is made into conceptuali'ed thoughts. "ut by meditating without kleshas, union is produced. If we also urge others to do this, this produces the essence of the freedoms and fa!ors, the most sublimely beautiful thing in this world including its gods. 2lso the Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, bodhisatt!as say, 3I practice the good,3 to e+hort others to do the same. )roducing the essence of the freedoms and fa!ors, this is praised by all the buddhas. I praise it. I honor it. 2s to how others should be e+horted the 2ast P'a& says/ 2ll compounded things will quickly be destroyed. Aike lightening in the sky they cannot last for long. 2s your time too is therefore drawing e!er nearer, The time has come for true repentance to manifest. The master Chandrakirti says/ First for a little while all the listeners 1ill certainly be (oined to small talk and the like. 1hen they become good !essels, after that occurs, That is the time to relate to them with deeper words. That is how it should be done. 1hat it is to be such a !essel, generally depends on which of the !ehicles we are concerned with. In particular, as for the freedoms and fa!ors in the unsurpassable !essel, the 8e5e' o* S$ace S+tra says/

1D

The bodhisatt!a 2kashagarbha asked, 3"haga!an, how should the freedoms and fa!ors be !iewed;3 This was the 1ord of the "uddha/ If they are di!ided up by the discursi!e conceptions of mind, they are abused. This should be known as disrupting what we are engaged in. 2fter discursi!e conceptions of mind ha!e been pacified, resting within the nature is known as freedom. 2s for the fa!ors, if the nature of mind, awareness, recei!es the wealth of what mind really is, that is being well#fa!ored. :. 1hy we should think about the $harma. ,ere is the reason why the person who has attained freedom and fa!or should think only of the $harma/ Therefore, ha&ing heard the ,harma from hol! beings, To establish what is proper, abide within in the ,harma /ulti&ate what is ,harmic, weed out what is not. B! practicing ,harma, we will abide within the ,harma. That is the authentic instruction. It is difficult to meet with a spiritual friend. To hear the $harma and be able to practice it is difficult. 2lways to work hard at it is !ery difficult. 1hen the "uddha was e+pounding the scriptures of the -inaya at -aishali, this was among the beneficial instructions gi!en/ % monks, consider the beings of the lower realms. 2fter going there, a material human form is !ery difficult to obtain. Consider bad teachers. .eeting a genuine spiritual friend is !ery difficult. Consider those who ha!e broken their discipline, and how they ha!e damaged discipline and liberation. "y dwelling in the goodness of renunciation, $harma, which alone is good, will be practiced. Therefore, (oyfully dwell in forests or monasteries. 4o farther than these others. =. The benefit of contemplating the reason 2s for the benefit produced/ 5rocrastinate no longer. /ross o&er samsara7s ocean. 8uickl! go to the island of peace and pass be!ond suffering. The Re4+est o* De a$+tra S+tra says/ $e!aputra, 9+erting oursel!es in this alone, let us e+ert oursel!es on the side of the good. 1e shall quickly hold the benefits of complete, perfect enlightenment. The S$irit+a' 1etter says/ ,a!ing well attended an e+cellent spiritual friend, 1e ought to make an attempt to act in a decent way. This is what was taught by the utterly perfect Sage. 2ttend on holy beings, for ha!ing attended them, There are !ery many who will attain to peace. B. If the inhabitants of this earth practice, there will be great benefit.

1F

"eings who ha!e been born as inhabitants of this earth, Iambuling, ha!e established a portion of goodness. "ut if, ha!ing become human beings, they do not train in goodness, here is what is said/ There is no one who has a mind that is more foolish Than those becoming human who do not li&e in goodness. ike coming back empt!+handed from a land of (ewels, The! make no use of the freedom and fa&or of their li&es. -o let us act in the wa! of the ,harma, which leads to peace. Though we may ha!e attained these freedoms, if we do not practice the holy $harma, then e!en though we ha!e come to an land of precious (ewels, we take none of them. 6eturning empty# handed, we are fools. The 3odhichar&a atara says/ If e!en ha!ing attained the leisure of these freedoms 1e do not train in what is wholesome and what is good, There is no seduction that is greater than this. There can be no greater fool than such a one. 2fter doing some insignificant bit of good, we shall not ha!e complete attainment. "ut by e+erting themsel!es in the truth and goodness of $harma alone, many attain the perfection of the "uddha qualities. The Precio+s Ma'a says/ Thus it is that if we always practice the $harma, 1e shall be the masters of all within the world. 1hoe!er changes what is no+ious into goodness, In a little while will surely reach the peak. "ecause the good of $harma will wake us from our sleep, 1hen we awake to goodness, we shall be purified. "ecause the master within us is one who has no faults, 9!en in dreams we shall see what is !irtuous and wholesome. If we ha!e respectful de!otion to our parents, 2ttending on the principal persons of our family, Committing oursel!es with patience to !irtuous beha!ior, Speaking soft words of truth without any calumny, "y such discipline o!er a single lifetime, The powers of a god ha!e actually been attained. %nce again at this time, we shall produce those powers, 1e gradually will establish the state of buddhahood. 2fter that/ 2s for the benefits, the fruition of such karma, 1e shall act in accord with what we ha!e come to know. If we are always performing benefits for beings, This itself will be of benefit to us. 1hile we do so, for this reason, there will be the wholesome merits of $harma.

1G

C. True e+amination of the nature of the en!ironment and inhabitants of the phenomenal world, There are si+ sections/ 1. The teaching of mind, the root of $harma. 1hen we undertake to find the natures of the en!ironment and inhabitants of the phenomenal world, they are truly analy'ed as being one/ ,harma depends on mind, and likewise mind in turn ,epends on the freedoms and fa&ors, so both depend on these. *ow these man! conditions and causes ha&e come together. The thing we chiefl! need to do is tame our minds. 2ll dharmas depend on mind. .ind depends on the free and well#fa!ored human body. This is the interdependent arising of the en!ironment and inhabitants of the phenomenal world. .ind is the realm of $harma, the cause of all that is wholesome. 2s it is the companion necessary condition of the freedoms and fa!ors, we must study e+actly how to tame the mind. The S$irit+a' 1etter says/ The "haga!an says we must tame our minds. .ind is the root of $harma, as is taught. The A''9creatin# :in#, says/ 2ll dharmas without remainder, howe!er they appear, 2re emanated by mind, produced by the nature of mind. The 1an,a atara S+tra says/ Though reflections may appear within a mirror They do not e+ist* and if we do not know The appearances of mind as mere appearances, The duality of conceptual thinking will arise. 1ith seeds of habitual patterns, what is completely pure 2rises as a !ariety of different mental contents. Though for human beings these seem to be e+ternal, e!ertheless the phenomenal world is only mind. 2lso it says there, in regard to mind that does not possess true reality/ For mind that is disturbed by seeds of habitual patterns 1ithin the completely real, appearances will arise. The appearances of mind are like those of a dream. 2rising merely from the !iewpoint of confused mind, the !ariety of inner and outer arises as nothing at all. Such appearances arise from the seeds of confused habitual patterns. In reality they do not truly e+ist* but because they appear in the mind as if they did, mind is the root of all dharmas. Though mountains and so forth appear e+ternally pro(ected from the !iewpoint of confused mind, there are really no mountains there. They e+ist only in the mind. If students ha!e not guarded the mind before, they will not be able to guard it

0H

later. The 3odhichar&a atara says/ If this mind has not been guarded pre!iously, 1e will not be able to keep the disciplines. 2lso it says there/ 2side from the kind of discipline that guards the mind, 1hat is the use of performing many disciplines; 2lso it says there/ Thus it is that e!erything that frightens us, 2nd also all of our measureless pain and suffering, 2re only contents that ha!e risen with the mind. So it has been taught by the Speaker of Truth himself. 1ho was it that produced the multitude of weapons For the use of sentient beings within the ,ells; 1ho was it that produced this ground of bla'ing iron; From where do these multitudes of bla'ing flames arise; 9!ery one of them, and all such things as these, 2re the mind of the e!il#doer, so the Sage has said. Thus it is that in the whole of this three#fold world, There are no terrors that are other than the mind. 2lso it says there/ If we e!er succeed in taming the mind alone, 2ll these !arious things will likewise ha!e been tamed. Since all that is wholesome and unwholesome within samsara has arisen from mind, working to tame the mind is the root of all $harmas. The S+tra o* the C'o+ds o* the Three 8e5e's says/ 1hen we ha!e been instructed by our worldly mind, This mind of ours will ne!er see the actual mind. 2ll our !irtuous karma and that which has no goodness 2re nothing but collections in that worldly mind. 2lso it says there in the chapter called, 34uarding the light/3 .ind produces !arious karmas like a painter. In manifesting all harm, it is like an e+ternal danger. In producing all suffering, it is like an enemy. The Dro Na!-e S+tra says The ground is made of iron, bla'ing hot, 2nd bla'ing tongues of flame are e!erywhere. The (ustice of the sharpened iron saws

01

$i!ides a single body into eight. Such things as these arise as mental contents, From e!il acts of body, speech, or mind. .ind is the root of all our (oys and sorrows. %ur only effort should be to tame the mind. 0. The Instruction that 1e Should 9+ert oursel!es in $harma $ay and ight. 1hen we are wandering in samsara, as successi!e distractions occurring time and time again, here is what should be done/ Being terrified of death, within our endless births, With depri&ation and suffering falling on us like rain, $rises from making no use of being free and well+fa&ored. The result is a state of becoming radicall! disturbed. The higher manifestations, the dharmas of truth and goodness $rise from thinking how hard it is to be free and fa&ored, 4n(o! such effort unstintingl!, working da! and night. The Ganda &+ha S+tra says/ ?ye@ % son of noble family, where!er beings wander within samsara, the body adorned with the freedoms and fa!ors, so hard to obtain, is not produced, due to manifestation of our wishes. "ecause of the bad company of non#spiritual friends, there are samsaric phenomena, and we are tormented in flames of suffering. e!ertheless, by contemplating the freedoms and fa!ors, we shall be completely liberated from samsara. 5. 1hen the benefits ha!e been e+plained, we arouse (oy ow there is the instruction to be (oyful because of these benefits/ )ere since it is useful to ha&e seen a guide, $nd it is of use to hear the ,harma and practice it, %aking use of this life and all its later fruits, $rises from ha&ing gained this free and fa&ored bod!. /ontemplate this again and again, with the highest (o!. ,a!ing seen how "uddhas of former times were completely liberated, ha!ing the benefit of being well#fa!ored day and night on the present occasion, and collecting the seeds of a later liberation##this is what we ha!e, if we are among the fortunate. 2ll this arises from contemplating the freedoms and fa!ors, which are so hard to obtain. The C'ose'& P'aced Mind*+'ness says/ 2nanda, how should the arising of what has been well seen and well heard by you from ha!ing contemplated the freedoms and fa!ors be !iewed; It is what establishes the happiness of beings, and whate!er good dharmas there may be. That is how it should be !iewed. Therefore, let us meditate with heartfelt (oy on ha!ing attained these freedoms. :. ,ow we can attain superhuman goodness

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ow, moreo!er there is the e+planation of how superhuman goodness is to be established/ -ince ha&ing attained the deathless le&el of amrita B! the ord of this world of beings, including the gods, $nd his children among the shra&akas and prat!ekabuddhas, $rose from ha&ing attained the precious human bod!. The freedoms and fa&ors are praised as better than being a god. Therefore, re(oice in ha&ing attained this human bod!. 1hen the Sage, the "haga!an, attained enlightenment, he became the chief of the human beings of Iambuling. Therefore, he was called better than the gods. The S+tra o* Co!$'ete En'i#hten!ent says/ 9nlightenment in the realm of the gods produces an e+clusi!e pride, and truth is not completely reali'ed. 9nlightenment is seen only as a human being, for whom the freedoms and fa!ors are complete. Therefore, to the place of those who dress in yellow and whiteK. The 3odhichar&a atara says/ This body, which is better than the body of a god... =. )raise of the freedoms and fa!ors, the support of all the !ehicles The le&el of wisdom, that sees the truth without conception Is eas! to gain among gods and men as a human being. 4&en the &a(ra &ehicle, profoundest heart of the path, Is easil! gained as the fruit of attaining a human bod!. It is taught that among the foundations of the ,harma, Within both the greater and the lesser &ehicles, The free and well fa&ored human bod! is best of all. The A)hidhar!a,osha says/ Thirdly, nothing higher than this is seen/ 1ithin the !alley of sadness of human beings So that they might see its end this was composed. 2lso the suchness of the secret mantra is quickly established with the support of human birth. The Tantra o* E6ha+stin# the Fo+r E'e!ents says/ This is the wondrously risen king of secret mantra. If human beings e+ert themsel!es in gaining it, 2ccomplishment occurs within this !ery life. 1hy e!en speak of the siddhis of any other yogas; Therefore, as the support of all the !ehicles, the freedoms and fa!ors ha!e been praised. B. .editating on how difficult these are to obtain.

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To take this difficulty of obtaining a human body as an ob(ect of meditation, sit on a comfortable seat. Take refuge and arouse bodhicitta. Then we !isuali'e our own bodies, adorned with the freedoms and fa!ors/ ike a poor man who has found a gem of the highest &alue, #earful and an'ious that it was nothing but a dream, /ontemplate the freedoms and fa&ors with (o!ful longing, -ince this will establish the genuine benefits of the ,harma. Aike a poor man who finds the finest of gems, let us re(oice in ha!ing obtained these freedoms and fa!ors. This is a $harma that should be practiced e+clusi!ely. Thinking, 3If only this is not a dream@3 we are afraid and terrified. 1ell, we really ha!e attained it@ So meditating in heartfelt (oy, let us dedicate it to the ultimate benefit of sentient beings. The Discri!ination o* Scri$t+re says/ .audgala, these freedoms alone should be contemplated. 6emember them with (oy. $. The fourth section of the general meaning/ $edicating the .erit. ow there is the dedication of the merit of ha!ing taught the freedoms and fa!ors to sentient beings/ The futile agitation of beings is pacified, B! the precious amrita of this auspicious news. 1oing into sweet solitude in pleasant forest retreats, %a! mind, worn out within this thicket of the kleshas, Be freed this &er! da! from all its weariness. "y looking at this e+planation of the holy amrita of peace, its continuous stream adorned with the flowers of truth, may all beings, e+hausted by the agitations of this life, eliminate them. In a single (oyful life, in the peaceful solitude of meditation, may their minds, long wearied by samsara, be released from that weariness. This is the instruction on the particular topic of easing weariness. .ay the meaning of this whole chapter showing samsara and its sadness be instantly taken to heart. There is also a dedication written after completing the chapter. .ay the further chapters also be known in that way/ In peaceful forests, ca!es, and (oyful !alleys of herbs, $ancing with mo!ing flowers, to the rush of waterfalls, .ay this mind, which has been so long in complete e+haustion. )roducing the genuine benefits of the freedoms and fa!ors, Come to rest in unmo!ing equalityLequanimity. .ay no beings be seen who are not tamed by that. 1ith pacification of kleshas and the se!en noble riches 2fter lea!ing behind this body and this life, .ay we reach the primordial le!el##the ?ing of .ind.

II/ The Impermanence of Aife

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There are fi!e sections. 2. ". C. $. 9. The brief teaching. The e+tended e+planation. The instruction that we should e+ert oursel!es. The concluding summary. The dedication of merit.

2. The brief teaching. 9!en though the freedoms, so difficult to obtain, ha!e been obtained, since our minds are not stable, we are instructed that our nature is such that we need to e+ert oursel!es/ 4&en if this hard+won freedom has been gained, These destructible dharmas will not last for e&en an instant. If the! are e'amined, the! are without an essence. The! are no more to be trusted than bubbles floating on water; -o contemplate da! and night the certaint! of death. 9!en if the freedoms and fa!ors are obtained, they cannot be permanent. They ha!e no heart, like a banana tree Ma mere onion#like series of herbaceous layers that is hollow at the centerN, and will not bear analysis. Aike bubbles on water, they appear for only a moment. Then e!ery one of their main and subsidiary characteristics is destroyed. %n e+amination, they are necessarily found to be separable from reality. The Shrine o* Te''in# the Reason Wh& says/ ?ye ma@ ,ow impermanent are all compounded things@ 2nything that is born is going to be destroyed. Since ha!ing once been born, all will be destroyed, 3Them as dies quickly will be the lucky ones@3 They are like starry lamps that are clouded#o!er with mist, 9phemeral things like bubbles on water or drops of dew, $reamily insubstantial, like lightning in the clouds. 2ll compounded things are taught to be that way. ". The e+tended e+planation, 1. 4rasping the importance of the impermanence of the human body. This essenceless body is impure and changeable. Its indi!idual qualities are separable, and nothing about it continues. ,ere is the instruction that those inclined to material desires should absorb the mind day and night in contemplating impermanence/ This bod!, the principal source of the rising of the kleshas, Is the source of all suffering and unhappiness of the mind. Though decked in fine garments and ornaments, flower garlands and such, $nd worshipped with man! offerings of food and drink, In the end we must separate and part from it. Because it is impermanent and destructible, This bod! will be food for fo'es, &ultures, and (ackals.

0=

$bandon all thoughts that it is important, lasting, or pure. 0ather, from now on, let us practice the hol! ,harma. 4rasping our alleged bodies as a permanent I and self, we offer them food and clothing, tending them with a le!el of ceremony befitting our ideas. Though we don>t want to talk about it much, sorrowful time speaks for us by re!ersing our ministrations to harm. Shantide!a says/ This body of ours is like a momentary reflection. The time when we will be taken by the Aord of $eath comes without warning. 1hen the mind separates from the body, we cannot be with the body any more. It will be food for charnel birds, dogs, fo+es, and !ultures. To count such a thing as paramount and e!en think that we should do e!il deeds for its sake should be regarded as !anity. 6eally we are something like a ser!ant indentured to the body<s happiness. 1hy is the body so worthy of being rewarded with food and clothing; 1hat is worth e+ertion day and night is the $harma. The S+tra o* Instr+ctions to the :in# says/ % great king, these ha!e an essence like a great mountain, solid and firm in all the four directions. This mountain is indestructible, not to be split, !ery hard, undamageable. Its four sides, dense and massi!e, touch the sky and return again to the earth. 4rass, trees with trunks, branches, and all their lea!es, li!ing things, and spirits accumulate there, like flour on a mill#stone. To escape it by speed, remo!e it by force, buy it off, or get rid of it with substances, mantras, and medicinal herbs is no easy task. % great king, that is what these four great terrors are like. 1e cannot escape them by speed, remo!e them by force, or buy them off. To get rid of them with substances, mantras, and medicinal herbs is no easy task. 1hat are these four; They are old age, sickness, death, and deterioration. % great king, old age comes to conquer youth. Illness comes to conquer health. $eterioration comes to conquer all our good qualities. $eath comes to conquer life itself. %ne cannot escape them by speed, remo!e them by force, or buy them off. To get rid of them with substances, mantras, and medicinal herbs is no easy task. % great king, it is like this. The king of beasts, the lion, dwells among the beasts. ,e preys on the beasts. ,e rules as he wishes. The beasts are powerless against his mighty (aws. % great king, it is like this. Aikewise, there is no pro!ision against the gleaming staff of the Aord of $eath, there is no protector, no refuge, no friendly forces, no friends and relati!es. %ur (oints will di!ide and come apart. %ur flesh and blood will dry up. %ur bodies will be racked by sickness. 1e shall rage with thirst. %ur arms and legs will con!ulse. 1e will be unable to act. 1e will ha!e no strength. %ur bodies will be co!ered in sali!a, mucus, urine, and !omit. %ur powers of !ision, hearing, smelling, tasting, touch, and thought will fade. 1e shall !omit. %ur !oices will crack and whee'e. %ur medicines will be gi!en up as useless. 2ll our medicine, food, and drink will be thrown away. %ur possessions will go to others. 1e shall lie in our beds for the last time. 1e shall subside into the beginningless round of birth, old age, and death. 1e shall ha!e no body. 1e shall be terrified by the Aord of $eath. %ur powers of acting will be gone. %ur breathing will stop. %ur mouths and noses will gape. %ur teeth will be e+posed.

0B

They will demand, 34i!e us our inheritance.3 %ur karma will take o!er, and we shall pass into the control of samsaric e+istence. 2lone without a second, we shall be friendless. 1e shall lea!e this world. 1e shall be outside the world. 1e shall be borne up in the great change of abode which is death. 1e shall dwell in the great darkness. 1e shall fall o!er the great precipice. 1e shall be crowded off the edge of the world. 1e shall be cast into the great abyss. The great ocean will carry us away. %ur karmic energy will pass away. 1e shall go to ugly places. 1e shall enter the great battle. 1e shall be sei'ed by the great harm. 1e shall die away into space. %ur fathers, mothers, brothers, sisters, sons, and daughters will gather round. %ur breathing will stop. They will say that our property and clothes should be handed out. %h no@ our fathers will say. %h no@ our mothers will say. %h no@ our children will say. Fear will o!erwhelm us. 4enerosity, penance, and $harma will be our only friends. There will be no refuge but $harma. There will be no other protector. There will be no other friendly forces. % great king, at this time, at this moment, the $harma will be an island, a dwelling, a protector, a teacher. % great king, though looking like we are asleep in our beds, we shall e+perience appearances of the life to come. If we are going to go to the lower realms, terrifying premonitions of those realms will arise. 1hat refuge will there be then but $harma; % great king, Jou should fully guard such a body. "ut no matter how perfectly you look after it, its time of death will come. Intimates ha!ing all !irtues, with whom we ha!e been satisfied by much pure food and drink and so on, parents and children, will be there for the last time. The medicines will be thrown away. 1hen e!erything is gone, we will be unhappy indeed. Such will be the time of death. % great king, your body will be repeatedly washed and fumigated with incense. It will be co!ered with fragrant flowers and, no doubt, pleasantly perfumed aromas will arise. % great king, you will be dressed in fine clothes of -aranasi cotton and silk, and when this has been done for the last time, it will be like going to a defiled, stinking place, as a ser!ant who has to go alone. Aike that the time of death will come. % great king, though you ha!e en(oyed your !arious desirable possessions, you will abandon them all, as if they did not satisfy your desires. The time of death will come. % great king, within your house incense, flowers, silk hangings, seats, and !arious cloths will be collected. 1ith the pillows on the left and right, your bed will be taken away to a great charnel ground full of crows, fo+es, and re!olting human corpses. Ine!itably your motionless body will lie there on the ground. % great king, as you are thus carried on the backs of your elephants, horses, and so on, different kinds of music will be heard and pleasantly en(oyed. -arious parasols, !ictory banners, and so forth will be raised aloft. The new king, minister, and friends and relati!es will make nice little speeches, praising you and going to look at you. The bed, formerly not raised !ery far, after you ha!e died in it will be raised high by four pallbearers, lifted by your brothers and so forth. Sla!es dri!en by painful beatings will bring it out by the south gate of the city, and then in a solitary wild place it will be put down on the earth. Jou will be eaten by crows, !ultures, fo+es, and so forth. Jour bones will be burned by fire, thrown into water, or put on the ground, whiche!er it may be. They will be dispersed by wind, sun, and rain, and strewn in all directions. They will rot.

0D

% great king, all composite things are impermanent. $o not rely on them. Take this e+tensi!e teaching to heart and remember it. )ersons knowing that the appearances of this life, no matter what they are, are empty, should try to e+ert themsel!es solely in practicing the holy $harma, day and night. 0. To attain e!en the realm of "hrama and so forth is impermanent. Those who are true foundations of wealth within the three le&els, 1ods like Bhrama, -hi&a, -ur!a, and Ish&ara, Though the! shine with a radiant gleam of fame and fortune, )a&e no chance to &anquish the realm of the ord of ,eath 4&en if the! sta! in samadhi for a kalpa, When their karma has been e'hausted, that is their time of death. 1ods as well as asuras, siddhas, and sorcerers, )owe&er man! &illeins and &assals there ma! be Throughout their endless births are terrified b! death. "hrama, .ahesh!ara, -ishnu, Indra, the four great world#protecting kings, and so forth fill the world with great rays of light, brighter than a thousand suns. They are more splendid than a mountain of gold. The fame of their merits fills the world. They are the highest beings of the three worlds, below the earth, upon the earth, and abo!e the earth. "ut, e!en though they are adorned with all this real wealth, they still ha!e to die. The D+'5a 1+n# says/ % monks, look on this wealth as being essenceless and sub(ect to loss. If the retinue mindful of my teachings were transferred into the inconcei!able life and insatiable powers of "hrama, Indra, the world protectors and so forth, they would be brought down to the lower realms. 2lso it says there/ "hrama the pure one, wrathful Indra, and thousand#eyed Surya, 2s well as desireless -ishnu, are impermanent, and passing. The display of the sun and moon is only for a moment. The continents of the world, are seen to ha!e been emptied. The gods of the four dhyanas, and the other gods, the asuras, siddhas who ha!e accomplished austerities, and all the holders of !idya mantra still die. The same te+t says/ The gods who accomplish the dhyanas, as well as the kinnaras 2nd ascetic sages who are not gods but bla'e with splendor, 2re impermanent, though they may li!e for a long time or a kalpa. 2s for conditioned humans, whose bodies are like froth, o need to discuss their freedom from indi!idual destruction. The lords of the four continents, the uni!ersal monarchs, kings, ministers, and all kinds of ordinary people, monastic renunciates, brahmins, householders and so on, none of them escape death. The Shrine9roo! o* Te''in# the Reason Wh& says/ ?ings possessing the se!en precious treasures, 4reat noble lords and royal ministers

0F

.onks and brahmins, householders and such, 2ll of these beings are impermanent. They are like beings e+perienced in a dream. 5. There is impermanence because change is the nature of things. "ecause there is transference and change, there is impermanence/ Within the impermanent pla! of the rain+clouds of this life, In garlands of flashing lightning, dances the ord of ,eath. ,a! and night, the falling rain of the changing seasons ,rowns whate&er sprouts ma! grow within the three le&els. %rnamented by the essence of the freedom and fa!ors, the dark summer cloud#banks of this life gather, while, naturally wreathed in qui!ering bolts of lightning, the Aord of $eath performs his terrible dance. $ay and night, not pausing for an instant, the rain of immanent death falls constantly, flooding out and drowning all the sprouts of sentient beings dwelling within the three worlds. The 2ast P'a& says/ The three worlds< impermanence is like the clouds of autumn. The birth and death of beings has the aspect of a dance. The li!es of beings !anish like lightning into space. Aike waterfalls cascading down a precipitous mountain, 2s quickly as the water comes it falls away. :. The impermanence of the -essel and 9ssence The !essel is the world, which has long been stable and motionless. The accompanying essence or contents supported by it is taught to be mo!ing beings. When the &essel and contents of this impermanent world, With all its &arious c!cles of creation and destruction, Is destro!ed se&en times b! fire and once b! water, $nd blown awa! like dust b! the force of raging wind, 4&en %ount %eru, with its four slopes of precious substance, -urrounded b! the four oceans and the four continents, 4ncircled b! mountain ranges and the ramparts of the world, Will not endure when all is turned to a single space. Thinking that this time must certainl! come to pass, Therefore, let us practice the ,harma from our hearts. The e+ternal !essel and contents are destructible. The inner !essel and contents too are taught to be impermanent. In the beginning of the first kalpa, in the accommodating sky, the empty space of nothing whate!er, !a(ra wind was born from a crossed !a(ra, indestructible. 2bo!e it was born the mandala of water, hard like !a(ra. There also on the little island which is this world, was the supreme mountain of precious substances, .ount .eru. The east was made of crystal, the south of yellow beryl, the west of ruby, the north of gold. 6eaching to the edges of the surrounding water, with se!en lakes between them were yashing $'in, and so forth, the se!en mountain ranges, surrounded by the e+panse of the outer ocean. In the outer ocean, in the east was the continent )ur!a!ideha. In the south was Iambud!ipa, in the west 2paragodaniya, in the north &ttarakuru.

0G

%n .ount .eru, are four gro!es, and to the north#east, completely enclosed in trees, is the all#!ictorious e+cellent mansion, ornamented by ca!erns like a city, with agreeable mountains at the edge. From this to the ocean<s hori'on, as far as the other surrounding iron mountains, is the !essel, the world, ornamented by the sun and moon. Supported within it is the essence, sentient beings. The luminous gods are separated from people of the four main continents and eight sub#continents beside them. These sub#continents are $eha and -ideha, Chamara and &pachamara, Satha and &ttaramantrina, ?ura!a and ?aura!a. 2lso there are the appearances produced by lower karma, the indi!idual realms of lower beings, the animal, hungry ghost, and ,ell realms. In the dhatu of the animals the great ocean is the root place. "elow, the hungry ghosts< royal capital city is their chief place. ,ell beings ha!e the hot ,ells and snow mountain cold ,ells. &nder them all, like a yellow rose with eight (oined petals, are the neighboring ,ells, oriented in the four directions of the 2!ici or &nremitting ,ell, which is the place at the root. The widely scattered animals, the hungry ghosts wandering in space, and the ephemeral human realm are also there. The si+ kinds of kama di!inities of the desire realm, kama de!a shatkula, are halfway up mount .eru in the rising place of the sun, moon, stars, and planets. First there are the four, great, noble kings. 2bo!e them is the hea!en of the thirty#three. 2bo!e them with their sky palaces dwelling like the stars and planets, in order there are the desire realm deity hea!ens of the strifeless, Jama* (oyful, Tushita* $elighting in 9manation, irmanarata* and .astery o!er Transformation, )aranirmita. In holes in the rocks of .ount .eru dwell the asuras. In the edges of the water 6ahu, and in Skartreng, 4arland of Stars, the city at foot of .ount .eru, is the asura king ?anto .ali. In the edges of earth are nicely te+tured slopes where desire gods contend in wealth and en(oyments. %f the four realms of the desire gods, in the "hrama realms of the first dhyana are the stratum of "hrama, 2bhas!ara* )riests who chant before "hrama "hramapurohita* and 4reat "hrama, .ahabhrama. In the space abo!e is the hea!en of .astery o!er the 9manations of %thers, )ara#nimitta# !ash!artin Othe si+th of the twenty#eight desire hea!ensC whose thrones reach upward four pagtse. The second dhyana has the hea!ens of Aesser 6adiance, )arittabha* Immeasurable 6adiance, 2pramaanaabha* and radiance, )raabhas!ara. The third has Aesser -irtue, )arittashubha* Immeasurable -irtue, 2pramanashubha* and -ast -irtue, Shubhakritsna. The fourth has Cloudless* Increasing .erit, )unyaprasa!a* and the great fruition born of merit "rihatphala. Then there are the fi!e )ure 2bodes, )aPcashuddhani!aasa. ,ere the three places of indi!idual beings are the Slightest, 2!riha* )ainless, 2tapa* and 2ttracti!e Sudrisha. The other hea!ens of the pure realm gods are e+treme Insight, Sudarshana, and the ,ighest, 2kanishta. These fi!e hea!ens are one abo!e the other. The four formless realms are limitless space, 2kashanabtyayatana, limitless consciousness, !i(Panabtyayatana nothing whatsoe!er, 2kimchanabtyayatana and neither perception nor non#

5H

perception, nai!asam(Pasam(Payatana. These peaks of samsara, depend on former attainment of the formless samadhis. They are in the place where one dies. Thus, uniting the aspects of !essel and essence, as e+plained, this is called one world realm of four continents. 2 thousand of these, likewise surrounded by iron mountains as high as the place of the thirty#three gods, is called a first thousand#fold world realm. 2 thousand such realms, with surrounding mountains as high as the )ara#nimitta#!ash!artin realm is called a middle#thousand world realm. 2 thousand of those, with surrounding mountains as high as the special first dhyana realm, is called a great three thousand fold world realm. In each of these worlds is shown a body like that of the supreme nirmanakaya, performing the twel!e deeds of a buddha that are not performed before or after. "y its appearance, these are called worlds of those to be tamed. %ther than that in the ten directions, are measureless other words, round, semi#circular, square, and of other shapes, per!ading to the limits of space. They also ha!e immeasurable kinds of sentient beings abo!e, below, and on the same le!el. 4enerally, in this uni!erse of suffering, the times of arising, enduring, destruction, and !acuity are equal. The first is the time of well#arising. Then there is the present time of well#remaining, from the time of the coming of the tathagata ampar Qikpa when all beings attain immeasurable li!es to when Shakyamuni comes Mand li!es are of about 1HH yearsN, to the time when beings ha!e li!es of ten years. From the long ago time of the beginning li!es each decrease by 0HH years each. Then when they reach 1HH, they increase by one from 1H1 to FH,HHH after .aitreya has come. 2fter diminishing to 1HH, they diminish by 1, until reaching 1H years of life. There are FH such cycles of increase and decrease, 1F in the present kalpa* 2mong these, GG= buddhas arise. Then from 0HH years li!es increase by one to measureless. 1hen they go a little lower, after the buddha called 3$e!oted3 comes,3 all the deeds, li!es and assembled retinues of former buddhas are brought into one, and the same deeds and li!es and assemblies arise. "eings not tamed by the former buddhas are tamed. The sound of the three (ewels is heard. This continues until e!en beings who had sundered the basis of discipline and completely slandered !irtue are liberated from samsara, and by the power !ows to do so, these deeds are fully accomplished. &ntil their nir!ana the holy $harma also remains that long. The completely perfect third#thousand#fold uni!erse<s sentient beings, howe!er many they were are established in liberation. 2fter their tenth year of life, that kalpa is entirely burned se!en times by destroying fire, to ashes. The fire lasts a day. Some sutras say se!en days. Some say that one sun ha!ing the heat of se!en arises. In reality DHH times ten million suns will occur, and the uni!erse will be annihilated and burned. The ashes will be washed away by water, scattered by wind, and finally, ha!ing become a single space, it will be like the former situation where nothing had yet been born. ?now all dharmas to be like that. Aike this story of how the outer !essel and essence will be destroyed, the inner body too should be !iewed. .ind becomes the single first nature of mind. From within that the wind of ignorance and discursi!e conceptuali'ation are born. "ecause of that, by the karma of dwelling in samsara, by the condition of the karma establishing the nature of water, from the semen and blood of

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the father and mother, the body is .ount .eru, the eyes are the sun and moon, whose inner essential natures are white and red. The twel!e ayatanas and dhatus are the four continents and eight sub# continents. The eight consciousnesses are the se!en mountains and the great hori'on, making eight altogether. Supported by body, speech, and mind are the three main nadis, roma and kyangma to the left and right and the central channel. 1ith the support of the three gates, the three poisons, and the three kayas there are the three realms. The nadis petals which are the fi!e or si+ chakras are the fi!e or si+ buddha families. There are many distinct but similar realms, and within all these thousand#fold world systems appear many (oys and sorrows and so forth. 4athered together, they separate. "orn, they die. Compounded, they are destroyed. 1hen the time of death comes, the four e+ternal elements within which dwell the four inner elements, are destroyed se!en times by fire and once by water, eight altogether. Then the inner elements dissol!e into the secret elements, primordial luminosity, and e!erything becomes a single space. 1hen the four elements of the body ha!e been gathered together, the emptying of prana nadi and bindu are the se!en destructions by fire. Transmigration of life is the one destruction by water. Cessation of the breath is the final scattering by wind. The indi!idual body disperses, finally becoming nothing at all like space, like before the body was born. The 1ater Tantra o* 2ast Wisdo!/ says/ 6ipened by the elements of water and air and fire, The world of the body is engendered as the !essel. adi and prana and the essence of the elements, 9+isting as the pure nature of the four great elements, Then abide in the form of changeless, radiant light. $welling in space, if we transfer into purity, 2ll the different elements, nadi, prana, and essences, That is like the world#destruction by se!en fires. The dissol!ing of the elements is the one destruction by water. Cessation of coarse and subtle is the scattering by wind. 9ntering into the light is the realm of spaciousness. Then there is the primordial lord, enlightenment, This is reaching the final goal of non#confusion. 1e should e+amine further the subsiding of the worlds of indi!idual sentient beings. The S$irit+a' 1etter says/ For se!en days the mass of the earth, as well as the oceans, 1ill bla'e, and all these beings will be burned away. If !isible bodies all will be reduced to ashes, 1hy e!en speak of those which are in!isible. That is how we should think about it. =. Impermanence of the teachings of how the !ictorious ones and their sons attain nir!ana.

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9!en the teachers who come into these worlds, the many tathagatas and their retinues, go beyond suffering to nir!ana. In considering how their teaching declines, there is the further teaching that our own li!es are impermanent/ 4&en the leaders of the world, lord buddha sages, $ttended b! their retinues, the buddhas9 children, 5rat!ekabuddhas and hosts of shra&akas, $s within the clear sk! the e&er+e'isting moon Is encircled b! its attending garland of stars and planets; Though these ma! shine with brilliance in luminosit!, The! also teach impermanence b! passing into nir&ana. -ee too how the measureless sun that is the precious teachings -ets e&er more from generation to generation. Then wh! should our bodies, like plantain trees without a heart, Or like a phantom castle, fail to be destro!ed. Teachers came to this world of suffering. Their forms were seen. -ipashyi, 6atnachaada, -ish!abhu, ?rakucchanda, ?arakamuni, $ipamkara, and Shakyamuni, like the full moon rising on an autumn e!ening, bla'ed with the brilliance of the ma(or and minor marks. They were surrounded by hosts of stars as their retinue, shra!akas, bodhisatt!as, pure ones, world protectors, and so on. Their bodies bla'ed with splendor. Their speech was brilliant, and without meaningless chatter. Their spotless minds shone forth with their illumination. They were as firm as !a(ra, ha!ing passed beyond suffering. %ther teachers, gradually declining, depended on the supreme being of the Shakyas. If all of them were impermanent, how will my body, as insubstantial as a bubble, not be impermanent. The Shrine o* I!$er!anence says/ 2bla'e with a thousand marks is the body of sugatagarbha. If this is impermanent, established with merit a hundred times o!er, Then, as unreliable as a breaking bubble, ,ow can, this, my body, not certainly be destroyed; The one who is the benefit of sentient beings, The -ictorious %ne, the Sugata, passes like the sun, The moon, the treasure of holy $harma, is seen to set. 2s for our goods, our retinues, and our en(oyments, 1e should be ready to know that they are impermanent. B. 1e are impermanent because our li!es ne!er wa+ but always wane. If e!en a !a(ra#like body is impermanent, how can we depend on this body, as insubstantial as a plantain tree. That is the instruction/ Therefore, though it is certain that we are going to die, Of where and when and how there is no certaint!. Our life+span ne&er wa'ing, is alwa!s on the wane, /onditions of death are man!, and those of li&ing few. ife has no time to waste, so keep right to the point. #rom this da! onwards, what makes sense is to work with ,harma.

55

Iust by being born, death is certain. The White 1ot+s o* Ho'& Dhar!a says/ 1here!er there is birth, death will be there too. 1here!er there is gathering, there is dissolution. Though time is beginningless, e!eryone has died. The Good Mar,s S+tra says/ 1ho was e!er known who might not die tomorrow; Therefore this !ery day we should e+ert oursel!es. The Aord of $eath and his considerable tribe, either of the two are any friends of ours. 2nywhere in the world, death is ine!itable. 1alking, standing, or whate!er we are doing, we should be ready, thinking, 3Is it today that I will die;3 The S+tra o* the Good Ar!& says/ .ountains or steep ra!ines, defiles or precipices, 2t home or in the streets, or on a ri!er bank, Somewhere on the earth will be my last abode. This is something that is not going to be di!ulged. This completely remo!es my en(oyment of the world. "ecause of conditions, the time of death too is uncertain. The scriptures say/ Some people die from choking on their food. %thers die from taking their medicines. 1hy e!en say that beings ha!e different conditions; There is no certainty of the time of death. %ur life#spans ne!er increase, but always grow shorter. $eath is certain. The Ne5s o* I!$er!anence, says/ Aike the rock of a pool that was cut by falling water, There is no increase, but always only decrease. Since all of us must enter on the path of death, 1ho can rely upon this incidental life; The 3odhichar&a atara says/ $ay as well as night it ne!er stays at all. This life eternally fleeting is getting e!er#shorter ,a!ing gotten shorter, it will not then increase. 1hy would one like me not be doomed to die; Few conditions are required for death other than birth in a womb. $eath is certain. The Ne5s o* I!$er!anence, says/ Though the conditions of death are a numerous multitude, The conditions of being born are only a !ery few. Therefore, since it is certain that we are soon to die, Aet us keep the holy $harma in our hearts.

5:

D. ,ow what seems e+ternal is inner impermanence %ne<s own mind is e!en more mortal than an ancient ruined city/ -entient beings, like a bower gathered from the four elements $re ornamented with mo&ing thoughts like people inside. /omposite, their dharmas arise from conditions and are destro!ed. -ince all is impermanent, like an ancient cit!, et us quickl! perform the actions of hol! ,harma. That is the e+hortation. 6uined cities that are now abandoned were once well#constructed and filled with many beings. Aater they became !acant. Aook at this life as being like that. ?ye ma<o@ 1hat is left of the former youth and wealth of these samsaric beings; %nly the people<s names remain. Their adornments destroyed, bones are all that is left of these beings who once emanated their !arious discursi!e thoughts. Aike this, our bodies, these bowers collected from the four elements, are now beautified with clothing and ornaments. 1hat people will later call by our names is our bones. 3That<s how it is,3 we should think from our hearts. The S$irit+a' 1etter says/ 2s we near the finish of the body, we glimpse its bleak end. 2t last its foul essence is not there at all. It is worn out, decomposes, and is completely destroyed. ?now that its dharmas will be torn asunder. F. 2n e+ample of impermanence Aike being instantly killed in a dream in which we ha!e en(oyed celestial bliss for a long time, at that time/ $s the flame of a lamp that has been caught in a sandstorm #lickers and is not stead!, e&en for a moment, When suddenl! we are struck b! the fierce conditions of death, We shall not endure, but certainl! will die. Therefore, practice the hol! ,harma right awa!. 2 lamp may endure a soft bree'e rising from the hearth, but is quickly blown out when a strong wind arises. %ur li!es, like such a flickering lamp, are agitated by the incessant, soft wind of day and night. 1hen we grow old, death gi!es no respite, and as if by a fierce wind, we will be quickly blown away by conditions of illness or harm. Think about this being certain. The 1etter to St+dents says/ Aike the tongue of flame of a lamp, "lown away by a mighty wind This tiny moment of life, ,as no reliance at all. G. 2ll is impermanent and must be left behind. .oreo!er, as for thinking of impermanence* because, ha!ing left e!erything behind, we must depart/ $ttendants, pleasures, friends and relati&es,

5=

3outh and beaut!, power and social rank++ We ha&e to lea&e alone, abandoning them all, #ollowed b! black and white karma, until the! both are emptied. Then there is no refuge other than the ,harma. Wh! should we not e'ert oursel&es to go be!ond them2 2t the time of death, none of the appearances of this life will be of any use to us. %nly the $harma will be our refuge from the e+ecution of the karma of our !irtue and !ice. 2bout this the S+tra o* Instr+ctions to the :in# says/ The time approaches when the king will go, Jour cherished pleasures, friends and relati!es 1ill not follow where you must go then. 2s for kings, where!er they may go, ?arma follows after like a shadow. The Sutra requested by Shridatta, says "y karmic confusion we are made to seek en(oyments 1e are also distracted by our children and spouses. "y that we shall e+perience suffering alone. They will do us no good at our appointed time. %ur belo!ed parents, siblings, children, and spouses, Ser!ants, wealth, and crowds of friends and relati!es, 1ill not tra!el with us when we go to death. ?arma will be an only child at that time. 2t that time those who ha!e gathered powerful bad karma will seem to be surrounded by those whom they ha!e killed, and the minions of the Aord of $eath will seem to lead them away with a noose. The 3odhichar&a atara says/ If this is the day when a man is being led To a place where he will ha!e a limb cut off, 1ith dry mouth, blood#shot eyes, and such, ,e seems quite otherwise than he was formerly. 1hen the utterly terrifying messengers of the Aord of $eath ,a!ing a form of flesh, sei'e us bodily, ,ow badly will we be stricken with the illness of great fear; 1hat need is there to say how terrible that will be; 1ho is the sahdu that can be our guardian %ne who is able to guard us from such frights as these, %ur flesh will crawl with panic, and with staring eyes, 1e shall search for protectors in the four directions. Seeing that in the four directions there are none, 1e shall be en!eloped in complete despair. Then it will be too late to think about $harma. It will be like criminals looking for a refuge as they are gi!en into the hands of their e+ecutioners. From now on we had better remember that.

5B

The same te+t says/ 9!en if we truly abandon la'iness, Then it is too late. Then what can we do; 2fter the Aord of $eath has suddenly appeared, 1e shall think, 3%h no, all is surely lost.3 Thus/ The three (ewels and the !irtue of $harma are a refuge For those who ha!e supplicated for this spotless gift. For us, besides such beings, though they ha!e appropriate !irtue, 9!en our father and mother can be no refuge to us, or can a host of friends, and wealth and beautiful youth. 2ll such refuges will sink into samsara. 1e should gi!e o!er our bodies (oyfully to the buddhas, 2nd likewise entrust to them our li!es and our en(oyments. %ther than the three (ewels, there is no refuge at all %n which we can rely while we are sentient beings. 1H. The impermanence of the three times Samsaric e+istence and the being of oursel!es and hosts of others are all more impermanent than we think/ Think of the e'istence of former and later worlds. /ountless former generations ha&e passed awa!. $lso most of the beings of the present world /ertainl! will not last another hundred !ears. Those of the future will follow in a similar wa!. 3oung and old are equal in their lot of passing awa!. Because we too will not transcend this common nature, Thinking that death is certain, let us practice ,harma. %ur e+istence may be primordially good and pure, but think of the other spheres of apparent being to which we will later transmigrate. Aook and see whether the people who li!ed a hundred years ago are still embodied. 1e who are now human beings a hundred years from now will be only names. The Shrine o* Te''in# the Reason Wh& says/ 2 person who (ust for a night 9ntered into a womb, 1ould suffer tremendous harm. Such going is irre!ersible. In the morning one would see .any different beings. "y e!ening some would be gone. %f the many one would see later The ne+t morning more would be gone. umerous men and women

5D

$ie e!en in their youth. 1hy are the young so cheerful, So confident they will thri!e; Some will die in the womb. Some the day they are born. Some will be snatched away, In une+pected departures. Some will die old, some young "ut one by one they will go, Aike fruit that ripens and falls. 11. The impermanence of the three le!els .oreo!er/ Within the three le&els from )ell up to the peak of samsara, There is no liberation from the ord of ,eath. 4&er!thing is impermanent, changing, and essenceless. *othing is stable, and things roll along like a wagon wheel. 5articularl! the human world has man! afflictions, Being a place of harm b! sickness and b! d:ns, B! fires and falls and weapons; b! poison and wild beasts. B! kings and enemies, b! robbers and the like, We will be ra&ished of life, and our wealth will be destro!ed. There are no beings anywhere in the si+ realms, for whom death does not establish itself. 1e should recall that none of the si+ kinds of beings in the three le!els transcend death. The S+tra on Teachin#s that are the 3ases o* Disci$'ine says/ Someone who is born without death being established Such a one does not e+ist within this world. or are there any in the air or in the oceans. There are none who li!e among the tallest mountains. 1hen we die, as soon as we lose our bodies, this mind by its former karma undergoes rounds of samsaric e+istence in many worlds. The 2ast P'a& says/ "eings, by of the power of samsaric ignorance, In di!ine and human paths, and those of the lower realms, 2re tumbled in samsara as fi!e kinds of ignorant beings. For e+ample, as a pot is turned upon a wheel. "aited with fine and pleasant forms and ra!ishing sounds, Sweet fragrances, delicious tastes, and blissful touch, The snare of e!il times always traps these beings For e+ample, like a monkey snared in a hunter<s net. .any in the human realm are afflicted with leprosy, contagion, disorders of prana and bile, and other diseases. There are many in(uries from birds, rakshasas, dakinis, obstructing spirits and demons. ?ings, enemies, sa!ages, dissipation of the skandhas, and so forth end hundreds of li!es.

5F

These contend with the Aord of "eings for our body and life. Since we die without respite, we should try to practice the holy $harma. The Co''ection o* Precio+s 7+a'ities says/ 1ith the many harmful spirits and diseases of the world, )eace is a truly kind and beneficial gift. 10. Instantaneous Impermanence ot only do we die of such afflictions, but e!en if we ha!e no afflictions, the life of sentient beings is passing away/ 4&en with no afflictions, the life of beings is passing. ,a! and night, with the passing of e&er! moment or instant, It is alwa!s approaching the land of the ord of ,eath. $s o&er waterfalls, water flows into the ocean, Or far to the west the sun declines until it sets. 9!en though there are li!es where someone can say, 3I ha!e not been harmed by incidental affliction,3 and though there are teachings that e+tend life with appropriate food and medicines and so forth, in the end it is of no use##we ha!e to enter death. The 3odhichar&a atara says/ Though seemingly today, I am without any illness, 9!en if I ha!e food and am without affliction, This life is still no more than an illusory instant, This body is no more than a momentary reflection. 2bout its not lasting for e!en a moment, the Pinnac'e o* Precio+s Gatherin# says/ It was said by Subhuti, 3The life of beings is like a waterfall. The S+tra on Teachin#s that are the 3ases o* Disci$'ine says/ 1aterfalls descend in ri!ers to the sea The sun and moon sink down behind the western mountains. $ay and night tick off their fragmentary instants. Aike these, the life of beings must pass and disappear. 15. The impermanence of the conditions and time of our e+istence/ )a&ing completed life7s conditions, such as food, $s sure as taking poison, will bring occasions of suffering. With so man! contrar! conditions that do us harm, )ow can this completion fail to be destro!ed2 $ll of it must turn into a cause of death. *e&er knowing how or when or where we die, We ha&e been seduced into futilit!. Therefore, abandoning the dharmas of this world, et us turn to genuine practice from the heart, $ttaining the ,harma teaching of impermanence and death. Though food is necessary for life, it is also a condition of sickness. Though it appears to be

5G

temporarily beneficial, essentially it is an ine!itable establisher of harm. 9!en beneficial purification with baths and medicine leads to sickness, not to mention life being cut off by damage that acti!ely opposes it. Since the conditions of death are changelessly many, let us consider the approach of death. .oreo!er, as abo!e, whoe!er li!es will die. %nly when and how are uncertain. 1e cannot e!en be sure that we will not die today. 2nd e!en if we could, the 3odhichar&a atara says/ 32t least today I will not die,3 I say. 1hat reason is there to re(oice in that; For still, the time when I become a non#e+istence 1ill doubtless come to pass, in any case. C. The three instructions of stri!ing 1. The instruction to practice at this fa!orable time of ha!ing the guru and oral instructions. 2t this auspicious time of completely attaining the free and well#fa!ored human body, we should liberate oursel!es from samsara/ If, ha&ing attained the ship of being free and well+fa&ored, Whose captain is the oral instructions of the guru, If we do not stri&e to cross the ri&er of suffering, But stare at it fascinated, until there is no choice, $t last we shall fall in, and so be swept awa!. In the ship of e+ternal freedom and fa!or, ha!ing the holy guru as our guide, if we think we do not need to work with the tradition of $harma established by the "uddha "haga!at, we are much decei!ed. The 1etter to St+dents says/ 1hoe!er, attains the path of $harma of the Sages, The tradition like a great ship, and throws it away again, 1ill whirl like a giddy dancer in the ocean of samsara. 2 mind that thinks that (oy is certain is decei!ed. 0. The e+hortation truly to make an effort from our hearts/ This is because if we do not try, we will not be liberated. While we ha&e this precious &essel praised b! the Teacher, Which offers an end to e&il and attainment of what is pure, If we will not recei&e the wealth of the two benefits That for oursel&es and also that for other beings, We onl! chain oursel&es in the prison of samsara. Those with the support, these freedoms, who do not practice the holy $harma that benefits self and others will be bound fore!er in the noose of samsara. Those who use their leisure to turn back samsara, will establish the liberation of holy $harma. &rging practice, the 1etter to St+dents says/ 1hoe!er has the best gifts of the ocean of arising 2lso plants the good seed of supreme enlightenment.

:H

Its !irtues are better than those of a wish#fulfilling gem. 1hoe!er has human birth, though lacking the fruition, ,a!ing the power of mind attained by human beings Should rely on the sugata path, which is the guide of beings. Such a path is not attained by gods and nagas, "y sky#soarers, kinnaras or serpent gods. ,a!ing attained humanity, so hard to gain, 1hoe!er really thinks about the worth of that 1ill practice !ery hard with the greatest diligence. 5. The moti!ating power of compassion Third, for the human beings who ha!e been so well#urged, there is also the moti!ating power of compassion. These words ha!e been spoken so that we can protect beings. ,ow can we not hold this in our hearts; Therefore, our aspiration to peace is always moti!ated by the guiding power of compassion. ;!e ma" $s if we had been chained to solid rock, Thinking mostl! of this world, our sorrow grows. *ot reali<ing what was taught; not understanding the teachings, 4&en though our da! of death ma! be tomorrow, We fi'ate our li&es as being long and permanent. *ot grie&ing at samsara, with no speck of renunciation, We are consciousl! proud and knowingl! confused. While we are so distracted, the rain of the kleshas falls. )ow can we e&er be of use to sentient beings2 ?ye ma@ Sentient beings ha!e been told how things are, but with a fool<s intelligence, they cannot comprehend the details of the symbols and the means of practice. 6eally ha!ing !ery little freedom to follow them, they will ne!er reali'e them. They do not understand the e+planations. Some, e!en while they are being urged to get rid of the appearances of this world right away, are actually attached to keeping them instead, moti!ated only by the actions of this world. Their karmas and kleshas bla'e like a fire, and they are far from happiness. %thers with the fire of aggression burning within them are (ealous of others. They abuse them in many ways, pro!oking faults, spreading bad rumors, and belittling them. Some, no matter how many sufferings torment and oppress them, are not saddened by samsara and ne!er e+perience the least particle of renunciation. Some, who ha!e heard (ust a little, dispute and condemn others because of pride and arrogance, emanating a thousand tongues of klesha flames in the ten directions. $ispensing with the natural goodness of their being, they burn up anything pure. 2s they break !ows and samayas day and night, there falls a rain of e!il. 1hen we see this, sometimes the thought arises that we should gi!e up and (ust try to practice profound samadhi alone in peaceful forests, with the intent of personal enlightenment. "ut for the most part, the powerful force of compassion produces the (oyful thought, 3Aet<s get enlightened@3 The following are !erses on this highest of aspirations.

:1

Those who li!e in the ten directions of the world, 2s many sentient beings as may be in e+istence, "y my merit may all of them gain happiness, 2nd may they all be free from any suffering. Those who are sickly and those whose li!es will be cut short, .ay they ha!e the good fortune and auspiciousness %f li!es that are long and happy, without attacks of sickness. .ay those condemned to being poor and hungry beggars ,a!e abundant food and drink, and ample wealth. .ay all in fear of bandits, sa!age ones, and kings, 4reat abysses, water, fire, and other terrors, 2ttain the happiness that is free from all such fear. 1hate!er they wish for, may their wishes be established. "ecause of always acting well and properly, .ay they be liberated in enlightenment. "y a good Sakyong ?ing may the whole earth be protected. .ay his gentle kingdom widely spread and flourish. .ay his ministers< $harmic wishes be fulfilled. .ay his ser!ants always li!e in happiness. .ay those who ha!e the sufferings of the lower realms, "e freed and ha!e the happiness of the higher realms. .ay those who ha!e the sufferings of the higher realms, "e peaceful and establish prosperity and bliss. .ay sentient beings who dwell in the three realms of the world 2ll be happy in their minds and e!ery thought. Aet no e!il conceptions flash within their minds. $ay and night may they transcend them through the $harma. .ay there be good har!ests in all the realms of beings .ay they be free from e!ery sickness and affliction. 2mong them may there be no strife and quarreling. .ay they be happy, like gods within the hea!enly realms. .ay those who further goodness be completely successful. Those who want wealth and retinue, ser!ants, and attendants, .ay it be accomplished, (ust as they desire. .ay merit and dominion increase for sentient beings. .ay the $harma increase for its renunciates. For those who want !irtue, may !irtuous states of mind increase. .ay life and auspicious fortune flourish and increase. For those who meditate, may samadhi and insight, ,igher perceptions, and miracle flourish and increase. .ay there be the path and fruition of the $harma. .ay we come face to face with liberating wisdom.

:0

Those who are tormented with pain and suffering, .ay their minds be soothed, e+panding with great (oy. .ay those who are idle and slothful, stri!e for enlightenment. .ay those well#ornamented with the wealth of merit, Those who ha!e dhyana and discipline, ne!er be separate From all who need them in their fear and an+iety. .ay the many children of the -ictorious %ne ,a!e immeasurable body, life, and buddha acti!ity. .ay benefit for others be completely perfect. .ay the time they remain on earth be !ery long. If anyone at any time who depends on me, .ay happiness and prosperity of such beings increase. Those who ha!e mastered the !inaya, knowing what is allowed, .ay they be possessors of the se!en aryan riches 1hether they praise or blame, or !erbally disparage, .ay all who see or hear, remember or contact me Ruickly cross the fearful ocean of samsara. .ay those who e!en hear my name, because of that, "e e+pelled from samsara in that !ery life. 2ttaining bliss and liberated from samsara, Aet them be solidly set as unsurpassable buddhas. .ay I always, like the elements, earth and so forth, "e a sustaining ground for the sake of sentient beings. .ay e!erything that is beneficial be established. .ay those who are poor and suffer setbacks in samsara, eedlessly tormented in bla'ing tongues of flame, "ecome a happy throng, completely liberated. .ay they always try to benefit other beings. .ay beings< sufferings ser!e to ripen them for me. 1hate!er merit I ha!e, may it ripen sentient beings. "y any !irtuous mental power I may ha!e, .ay beings attain to bliss and purification of suffering. .ay suffering be unseen, e!en in their dreams. .ay they attain an ocean of bliss and happiness. )er!ading the space of the sky in all the ten directions 2s many buddhas and sentient beings as there may be, .ay they be associated with happiness. .ay they be wealthy and prosperous, because of what I do. Throughout the ten directions, for all who hear my name, .ay there fall a rain of all that is desired. .aking offerings to buddhas and other sentient beings,

:5

.ay sentient beings of the si+ realms and ten directions o more be surpassed by any !ictorious ones. .ay I completely liberate e!ery one of them. .ay the endless ocean of samsara be empty. Sukha!ati, totally beautified by ornaments of light, the precious source of all beings, is a uni!erse filling the whole of space, established from clouds of pure happiness. "y grasping this white yak tail scepter or (eweled umbrella, all the obscuring torment of the three le!els is cleared away. In this undisturbed water, may the gradually blossoming lotuses of the !ictorious ones be planted. .ay pleasant and delightful di!ine maidens, their heads adorned with fragrant lotus garlands, playing on platforms with water birds, lo!ingly caress the lotus anthers. "y these teachings may human hearts be greatly e+alted, floating in the water of e+planation, emanating as it does in the pure lands. Free from the harm of the kleshas, completely filled with samadhi, may those e+cellent ones help all sentient beings cross o!er. The undefiled young sun, has an eye is characteri'ed by an e+cellent red light, wreathed in !ariegated stars. So becoming amrita for beings, may the eyes Mof these guidesN shine more e+cellently than the brilliantly bla'ing light of "hrama. .ay !ast appearances of these radiant masters, re!ealed as great beings adorned with the mandala of the ma(or and minor marks, fill the whole of space. .ay all beings effortlessly reach that field, the supreme wealth of the three kayas, the cloudless path of the sun and moon, free from e!en an atom of the nir!ana of lesser people. 1ithout duality of one and many, in uncompounded, primordial e+istence incomprehensible to thought, the spontaneous presence of peace, in the field of Samantabhadra may the purified minds of all beings be healed of their weariness. .ay they reach the space of the dhatu beyond wide and narrow, high and low, bias and partiality, concept and thought. There may they remain without sadness and weariness, with e+cellent thoughts, e+erting themsel!es to benefit self and others among the rocky mountains. &rged on by the intention of benefit, one can hardly not be sad at the $harma teachings of impermanence. For those with a mind that always grasps samsara and ne!er turns back, teaching $harma is like addressing a lump of stone or an animal. The Instr+ction on I!$er!anence says/ Aike me, you too will die. 2nd/ There is no doubt about it. ?ye <ud@ I am an animal. $. The final summary There are two parts.

::

1. ,ow to think of impermanence in order to cross o!er from samsara. ow the final summary teaches of the great e+hortation to meditate and work until samsara is gone/ Whoe&er trul! wishes to cross the ocean of e&il $nd establish the wondrousl! risen e'cellent qualities, *ow should contemplate the certaint! of death. %editate da! and night on impermanence alone. $gain and again arouse renunciation and sorrow. 1hether going, staying, eating, sleeping, arising, walking, talking, or seeing a crowd of many people* and whether staying in !illages, solitary !alleys, or monasteries, always meditate on impermanence. 1hate!er we see, hear, and remember has the nature of impermanence, and the marks of impermanence. 6emember the e+hortation of impermanence. The 3odhichar&a atara says/ 2lways, day and night, let me think of this alone. If we do not think about it, what<s the problem; 1ell, ha!ing come into the power of this life alone, there will be ambition, lo!e of fame, desire, hatred, la'iness, hoarding, indolence, cantankerousness and sometimes the $harma<s not arising. 1e will not quickly be liberated from samsara. 1e do not ha!e enough time for our ordinary tasks, let alone the liberation of enlightenment. So stri!e with a long and continuous effort until buddhahood is attained. $ipamkara, Shakyamuni, and so forth were at first sentient beings like us. "ut by their e+ertion, they became "uddhas. ow we are the ones wandering in samsara. 9!en though countless former buddhas ha!e come, we ha!e not been healed by their reali'ation of enlightenment. Thinking that, by our own karma, we will wander limitlessly in samsara, by now we should ha!e been led to complete their path of enlightenment. Thinking that this life is impermanent, like a borrowed moment or instant, we should try to practice the $harma. The 3odhichar&a atara says/ If I do not make an effort from now on I will simply go e!er lower and lower still. Though countless former "uddhas ha!e come throughout the past, ,a!ing the purpose to benefit all sentient beings, I, because of my own faults and shortcomings, 1as not within the scope of their healing ministrations. If from this time on, I still act like that, 2gain and yet again, (ust as it was before, I will die and ha!e to go to the lower realms, "eing cut in pieces and suffering other tortures. 0. The "enefits of the Teachings If we meditate day and night only on impermanence and death, in a short time we will accumulate a measureless accumulation of !irtues. Then because of that,

:=

Thus goodness and benefit will surel! be established. -tri&ing with a fierce energ! to establish them, The mind of this life will be abandoned and cast awa!. The confusion of fi'ating egohood will be destro!ed. In brief, establish all the e'cellent qualities. 0estrict the mind to the root of all dharmas, impermanence. This will be the cause of authentic liberation, Bringing us the end of e&er!thing that is e&il. $eath is certain. Thus our own deaths are certain. 1hen the smoke of thinking, ceaselessly 31ill we ha!e e!en tomorrow,3 continually arises, the bla'ing fire of e+ertion in $harma will also naturally arise* and so we will be led to the path of this and later benefits. 1hen appearances of this life are seen not always to ha!e power, mind no longer desires. It is not contentious and quarrelsome, does not grasp maliciously, is not angry, does not harm others, and naturally lea!es behind all afflictions. )ride and ego grasping cannot occur, and by the rising of the e+traordinary, all is harmonious and pleasant. Since we know that wealth, retinue, and all relati!es and companions are impermanent, desire and attachment to them will not arise. 1hen through these relati!es and companions other harms or benefits arise, whate!er (oys and sorrows occur, no desire or aggression will arise. 1hen these die or are separated from us, or e!en if we ha!e nothing, the suffering of unhappiness will not arise. 1here!er we go in the world, we will not return to the karma of desire and attachment. 1hate!er suitable and unsuitable conditions arise, the indi!idual marks of desire, aggression, and the grasping of attachment will not arise. $ay and night will pass in happiness. ,a!ing come to the path of $harma, we will fulfill our !ows and difficult practices. %ur acti!ities will be spotlessly pure, unobscured by transgressions. 1orking with the $harmic acti!ities of the path, we shall accumulate the two accumulations a hundred times o!er. Since our conduct will not be mi+ed with e!il deeds, there will be no regret for anything we do. 2 special faith, compassion, and renunciation will newly arise. The "uddha and all the bodhisatt!as will take care of us. .en and non#men will ha!e no opportunity to harm us, and the gods of 2bhirati will keep us within the whiteness of !irtue. 1e will sleep in happiness, rise in happiness, go in happiness, walk in happiness, possess happiness, and li!e happy li!es. The higher worlds of the celestial realms will arise for us. 1e shall see the Sugata and his children. 1e shall hear the good $harma. 1e shall meditate on the good path. 1e shall attain the good realm of Sukha!ati. The S+tra on Teachin#s that are the 3ases o* Disci$'ine says/ Those who act with pure conduct 2nd meditate well on the path, 1ill not suffer in dying, 2s if freed from a burning house. These and limitless other !irtues will be attained. 9. $edicating the merit. ow the merits of well composing this are taught as a way for beings to attain blessings/

:B

Thus b! the amrita of this auspicious news #rom the resounding drums of the thunder+clouds of ,harma, B! the deep, melodious speech of beneficial instructions, %a! the wear! nature of the minds of beings 6nhinged b! the kleshas and fi'ated thoughts of permanence, Be released this &er! da! from all its weariness. In benefit#producing white light, to the sound of di!ine drums, from the swelling ocean of good teachings, emerge water dragons of instruction with open mouths. For beings e+hausted by samsara, the turbulent e+tremes of e!er#grasping mind are completely pacified. "y the primordial lord who draws breath in en(oyment of bliss and happiness in his e+cellent house adorned by the rays of the sun, may all weariness be eased. "eings are distracted, as if they were in a dream. 4athering and dispersing dharmas are hollow and empty. Though tra!elling to a market, companions match our path, They like impermanent dharmas soon go their own way. Aike an flash of lightning among the autumn clouds, The life of beings hurtles by like a waterfall. $harmas are impermanent with no stability. From this day forth let us reali'e that with certainty. Things and property and much collected wealth, 2long with any fame and glory we possess, 2re fickle dharmas. .ind can ne!er rely on them. Aet us know their nature of the four e+tremes.

III. The Sufferings of Samsara There are four parts/ 2. ". C. $. The general e+planation of the nature of suffering The e+tended e+planation of the particulars The appropriateness of thinking about the sufferings of samsara The dedication of merit

2. The general e+planation of the nature of suffering There are eight parts. 1. The brief teaching of suffering. 2fter reali'ing the impermanence of dharmas, is the teaching of the suffering intrinsic to samsara. 2nything one says about it falls short of the truth. #or those among the dharmas of the three realms of samsara, 6nremittingl! changeable, there are the e'tremest sufferings. With sufferings of suffering, change, and composite nature, $ll beings of its si' habitations li&e in e'treme an'iet!

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The S+tra o* Instr+ctions to the :in# says/ % great king, this samsara is change. This samsara is impermanence. This samsara is suffering. The three kinds of suffering are the suffering of suffering, the suffering of change, and the sufferings of the composite. "y these the si+ kinds of sentient beings struggle and sink in the ocean of samsara. 0. The e+amples of suffering. "y these !erses the e+amples of how the kleshas are produced are e+plained/ ike some person who is thrown into a fire, Or attacked b! a ra&ening horde of sa&age men or beasts, Or imprisoned b! some king, (ust like an animal, With successi&e wa&es of suffering like the 6nremitting )ell $nd ha&ing no chance of escape, our sorrows (ust increase. Thus as the assembled faculties of sentient beings are not purified of former suffering, it will oppress them later. &nbearable, it is without measure or limit. The 8e5e' Ma'a says/ Space in all the directions, earth, water, fire and air, Iust as they are limitless, so are beings< sufferings. They rise again and again, as wa!es rise in the ocean. Aike always ha!ing to li!e in terror and in fear 1ith !icious beasts of prey and cruel sa!ages. Aike the dungeon of a king, getting free is difficult. 5. The e+ample of being seduced by desire. Though all sentient beings want to find happiness and be free from suffering/ We ma! wish to find bliss, and be separated from suffering, But suffering strikes us, acting as both cause and effect. ike a moth attracted b! the flame of a lamp, 4nticed b! grasping, desirous of its wished+for ob(ect; Or like beings like deer, and bees, and elephants, 4nticed b! sound or smell or else b! taste, or touch, Beings are seduced b! desire for the fi&e ob(ects of sense. -ee how the! ne&er find bliss, but onl! suffering. 9!en though we may want powerful means of entering into the fruition, by the obscuring power of accepting and re(ecting, we do not produce the cause. ,ow can we be free from accepting and re(ecting; Those who want happiness should practice the cause, the !irtuous path. 1e want to lea!e suffering behind, yet we wholeheartedly enter into its cause, non#!irtue. 1e practice all the causes of suffering, the fi!e klesha#poisons, and the three chief kleshas. 1e rush to practice the source of all suffering, whose fruition is suffering itself, and e+perience of its different

:F

!arieties. 1e (ust accept this and cannot e!en be ashamed of it. This is like a thief who is punished by ha!ing his hands cut off, but still robs us again. This time his punishment is ha!ing his head cut off. The 3odhichar&a atara says/ 1e think we ha!e the intention of getting rid of suffering, Instead we run right to that !ery suffering. Though we want happiness, because of ignorance, 1e conquer our own happiness like an enemy ,ow do we conquer it; "y the force of desire and attachment to the fi!e desirables, the power of the kleshas increases, and we enter into suffering. 2 moth desiring the form of a lamp<s light, is burned when it is reached. $eer are killed because they listen to the sound of a flute. "ees who suck flowers, the source of nectar, get tangled when they close to them. Fishermen entice fish by the taste of food on the point of a hook. 9lephants wanting to feel cool, go into lakes and drown. 2 song in the Doha,osha/ "y the mudra of samsara all beings are seduced. 2lso it says there/ ?ye ho@ The stupid are wounded by arrows it is said. -iew them as ha!ing been enticed like gullible deer. They are like fish and butterflies, elephants and bees, The kleshas arise from the fi!e sense#ob(ects, and by their force we wander endlessly in samsara. This is more to be feared than poison, it is taught. The 1etter to St+dents says/ %b(ects and poison alike are pleasant on first e+perience. %b(ects and poison alike are unbearably harsh when ripe. %b(ects and poison alike are imbibed because of ignorance. %b(ects and poison alike are potent and hard to re!erse. )oison and ob(ects, imputed with certainty by the mind, "oth do harm, but poison may simply be a!oided In(uries by ob(ects are not so easily shunned. )oison is only poisonous in a sentient being %ur feelings regarding ob(ects are poisonous anywhere. )oison when mi+ed with other poison is neutrali'ed. Thus supreme secret mantra is properly used as a cure. )oison skillfully used is of human benefit. ,owe!er, the great poison, ob(ects, ne!er will be so. :. ,ow beings are tormented in successi!e births within the si+ realms of beings These samsaric beings whirl about with each other and suffer/ #or gods, asuras, )ell beings, and the hungr! ghosts, #or humans and animals, all beings of the si' realms, ike the chain of buckets on a water wheel, imitless sufferings follow each other in a train.

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The Precio+s Ma'a says/ Its three paths ha!e no beginning, ha!e no middle and no end. Aike the circle made by whirling a fire#brand. .utual causes become the mandala of samsara. =. ,ow enemies, friends, and relati!es are uncertain Thus when we are whirled within samsara/ In the course of the generations, e&er! sentient being )as carried the burden of being our friend and our enem!. $lso the! ha&e been neither, or something between the two. The number of times that the! ha&e done us right or wrong Or benefit and harm transcends enumeration. Often a father becomes a mother and she a sister, $nd she again a brother, lost in uncertaint!. We can ne&er be sure when our friends will change to enemies. In all the generations from beginningless time any particular sentient being will ha!e been the father of all the sentient beings in the three realms, and so forth. The number of times that it will ha!e been their father, mother, and intimate cannot be counted. The S$irit+a' 1etter says/ "y desiring what is fine, depri!ation, and death Sickness, age, and so forth, are sources of many sufferings, Samsara indeed is a treasury of e!ery sorrow. B. ,ow we suffer in countless births/ If thus we think of the karmic succession in this world, Our sorrow should increase to its ultimate e'treme. If all our pre&ious bodies, when we were born as ants, Were gathered up together and piled into a heap, Its height would surpass %ount %eru, with its four precious slopes. The tears we ha&e wept would surpass the four oceans in their &olume. When we ha&e been a )ell being or a hungr! ghost, The amount of molten copper that we ha&e had to drink, $nd the foul &olume of pus and blood and e'crement, Is unmatched b! the flowing ri&ers to the limits of the directions. Our other sufferings were as limitless as the sk!. The number of time our head and limbs ha&e been cut off, Because of desire, is unmatched b! the atoms of the world. The Restin# in C'ose'&9attenti e Mind*+'ness, says/ % monks, be sorrowful in the realm of samsara. 1hy; 1hile we were being whirled about in beginningless samsara, we were born as ants. If their discarded bodies were brought together in one place, and made into a heap, it would be taller than .ount .eru. 1e ha!e wept more tears than there is water in the four

=H

oceans. In the countless immeasurable number of times we ha!e become ,ell beings and pretas, we ha!e drunk more seething molten copper, blood, urine, pus, and mucus than there is water in the four great ri!ers that flow down to the ocean. "ecause of desire, the number of times that our head, eyes, and ma(or and minor limbs ha!e been cut off equals the number of atoms of earth, water, air, and fire in as many worlds as there are grains of sand of the ri!er 4anges. The S$irit+a' 1etter says/ .ore than the four oceans is the milk that we ha!e drunk. .ore than the retinue of e+isting indi!iduals, The heap of all our bones would be bigger than a mountain If (uniper berries were as many as our mothers, The earth would not suffice for such a number of them. D. ,ow, e!en if we attain the fruition of being "hrama and so forth, we will ultimately suffer. .oreo!er, when we course within samsara, here is what happens/ /harnel &ampire+ghouls, and demonic mountain spirits, Beasts and snakes, and &arious things that creep and crawl 4'perience the countless pains and pleasures of this realm. Bhrama and Indra, and adepts of dh!anas formed and formless ,efending their territor! and se&en precious possessions )uman rulers, whate&er splendor and wealth the! gained, #all to the lower realms, suffering more and more. In this time of samsaric succession, there are no realms of earth, water, mountains, islands, and space, where we ha!e not been. Countless times we ha!e been gods, nagas, rakshasas, gandhar!as, kimbhandas, persons who e+perienced the sufferings of all the si+ lokas at once, the gods "hrama and Indra, and world#ruling kings. There is no (oy and sorrow of any of these that we ha!e not e+perienced. 2gain, we ha!e been whirled down to the lower realms and li!ed among their e+treme sorrows. The 1etter to St+dents says/ 1hat being e+ists that we ha!e not been a hundred times; 1hat (oy e+ists that we ha!e not sa!ored many times; 1hat glories, like splendid white yak tails, ha!e we not obtained; Jet whate!er we gain, our desires only increase. There is no ri!er upon whose banks we ne!er li!ed. There is no country or region where we ha!e ne!er li!ed. There is no direction where we ha!e ne!er li!ed. 2nd still the difficult power of our desire increases. There is no sorrow that was not ours formerly many times. othing could satisfy beings that we ha!e not desired. There is no sentient being that we ha!e not engendered* "ut whate!er we ha!e in samsara, we are not free of desire. Completely grasping at birth these widely meandering beings 2re rolling on the ground in ecstasy and sorrow. There is no being with whom we ha!e not been intimate.

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F. Suffering due to the nature of change. These others who did badly in the mouth of samsara are worthy of further thought/ )a&ing en(o!ed unlimited wealth within this life These beings of e'alted station, after the! departed, Were stricken with po&ert! or e&en made to be ser&ants. $s wealth in a dream is gone as soon as we awake, If we thoroughl! think of the sufferings of change, $rising from the impermanence of all our (o! and sorrow, Our sorrow increases, building e&er more and more. Therefore beings within the three realms7 habitations, Without desire for samsara7s pleasures, should get enlightened. So it is for Indra, the king of the gods, "hrama, the paranimita!asha!artin gods, and those who ha!e attained happiness among human beings. 1hen they e+haust the fruition of their former !irtuous karma "hrama, Indra, uni!ersal rulers, gods, including samadhi gods and formless gods, and ordinary people who had a great fruition by the power of former karma, death, and transmigration, must e+perience many afflictions, going to the lower realms and so forth. The S+tra on Ren+nciation says/ 1hen from their (oyful and e+cellent e+istences Aion#like lords of beings ha!e to die and transmigrate. The gods will speak to them, saying words like these/ This care#free life must be completely left behind. The (oys of the gods, howe!er many they may be, 2ll of these arose from the cause of our good karma. ow by these pleasant actions that you ha!e in mind 2ll your collected !irtue is totally e+hausted. ow, e+periencing suffering from non#!irtue that you ha!e, Jou will fall into the suffering of the lower realms. 9+tensi!e manifestations of this kind will arise. 2lso the S+tra on Teachin#s that are the 3ases o* Disci$'ine says/ 1ealth in a dream with houses and abundant pleasures, $reaming that we are made lords of gods and human beings "ecomes quite non#e+istent as soon as we awake. It is like that. The 3odhichar&a atara says/ Aike the phenomena that we ha!e within our dreams. 1hate!er may be the sorts of things that we en(oy, These become nothing more than ob(ects of memory. They all are gone. 1e do not see them any more. 1hen one transfers between li!es, this also happens. The S$irit+a' 1etter says/ Indra who is worthy of homage from the world,

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"y the power of karma, falls back upon the earth. 9!en after becoming uni!ersal monarchs, Aords of the world are born again as others< ser!ants. "reasts and buttocks of celestial courtesans, 2re delightful to fondle, but after time has past, They are destined to be sausage in the Aord of ,ell<s machines. Such lo!e is attended by knowledge difficult to bear. The touch of their shapely legs is happily endured, "ut ha!ing li!ed with tremendous (oy for a !ery long time 2gain in ,ells of biting flames and rotten corpses 2n equal result of unbearable pain will be produced. 2fter the (oyful attentions of celestial maidens, 2fter this life of pleasure in e+quisite gro!es, "y a forest of trees, with lea!es like swords and daggers %ne>s arms and legs and nose and ears will be cut to pieces. ,a!ing li!ed in a place with di!ine girls free to hand, 2ll with pretty faces and golden lotuses, 2gain we shall be helpless in the ri!ers of ,ell Forced into scalding water, as hot gates block return. $esire for the realm of the gods will be !ery great "ut ha!ing reattained the desireless bliss of "hrama, %nce more we will fuel the fires of the 2!ici ,ell. 1e shall be thrown into constant agony with no gaps. 2ttaining the sun and moon, the light of our personal bodies 1ill shine with brilliance to the limits of the world. Then again we shall come into dismal murky darkness, &nable to see so much as our own hands and feet. Thus, as for the merit of those who were criminals, 2fter the triple lamp of the "uddha<s teaching appears, They will go where the sun and moon ha!e ne!er shone, They will pass into chaos, limitless endless darkness. The three realms of desire, form, and the formless, are the cities of appearance, half# appearance, and non#appearance. This is because they ha!e coarse appearance, subtle appearance, and none at all. Those who are happy, not desiring the path at all, are instructed to establish unsurpassable enlightenment. "ut being without the leisure to establish merit, they must make an effort. The same te+t says/ If our hair or clothing suddenly burst into flame The first thing we would do is put them out. Then we would try to keep it from happening again. There would be no priority that would be higher than that. ". The e+tended e+planation of the particulars

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There are three parts/ 1. The basis of confusion There are two parts. a. The basis of confusion in the three worlds. 1hate!er sufferings e+ist, their basis of dependence is the inner three realms. These are body, speech, and mind* or desire, form, and the formless/ In the cities of appearance, half+appearance and non+appearance Tormented b! composition, pain, and change, The compositions of senses, mind, and consciousness $re remorselessl! turning mills of the ob(ects of (o! and sorrow, "ody composed of coarse things is the city of appearance. Speech, as appearance that is non#e+istent like an echo, is the city of half#appearance. .ind, without the phenomena of the fi!e gates and completely without things, is the city of non#appearance. These are also called the realms of desire, form, and the formless. The Enterin# the Intention says/ "ody is the coarse, the desire realm. Speech is the subtle, the form realm. .ind is the !ery subtle, the formless realm. 1ithin these three cities li!es the child of apparent true e+istence. That child is e+plained as naturally#arising wisdom. The three gates are tormented by the three sufferings. 1ith the condition of conceptuali'ing e!erything, arising becomes e+perience of one confusion after another. ,ow does confusion arise; The ob(ects of the si+ senses indi!idually come forth by means of the powers of the si+ sense#consciousnesses. "y fi+ating these ob(ects, there is continuous attachment to them as happiness, suffering, and neutrality. These indi!idually arising phenomena of form and so forth are called 3consciousness.3 The first, coarse, general phenomenal process of conscious is insightful apprehension, ri#$a, or mind, se!. 1hen we analy'e the particular kinds, there are passion, aggression, and ignorance, a continual series of mental contents of one or another of these three kinds, comprising 3content#mind,3 &id. The 3odhisatt a)h+!i says/ The appearance of ob(ects is known as consciousness The first conceptuali'ation of these is known as mind. Subsequent particular analysis of these deals with the mental contents. This is content#mind. .ental contents are also established by mind as ha!ing uni!ersal relationships, similarities or classes that e+ist among mental contents. 1hen ob(ects are e!aluated by insight, at first there is a generali'ed perception of nature. The aspect that does this is mind, se!. Then, by discriminating particular aspects, mental contents are indi!idually designated con!entionally. This is our real ob(ect understanding, and e+cept for such analysis, there is no other. The Precio+s Ma'a says/ If you ask about the ob(ects that are seen by mind, They are what is con!entionally e+pressible. 1ithout the mental contents, mind cannot arise. ot to maintain them as co#emergent is meaningless.

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2t the le!el of a sugata and the completely non#conceptual natural state, apparent ob(ects are indi!idually discriminated by insight, but then there is no mind, content mind, or consciousness. This is because there is no grasper of dualistic appearance, or awareness of a grasped ob(ect by a fi+ating mind. The Praise o* 2a-ra o* Mind says/ Sentient beings, who ha!e mind, content#mind, and consciousness are accustomed to grasping and fi+ation, and so conceptuali'e them. Therefore, they do not ha!e non#conceptual wisdom. Supreme wisdom is the apprehension, 'o, that sees reality. The Str+ct+re o* the Three 8e5e's says/ either mind, content#mind, and consciousness* nor samadhi which is free from these are discarded. The secret mind of the Sugata is incomprehensible by thought. 1hen form, sound, and so forth arise as a corresponding e+ternal phenomena, and the mind<s insight apprehends them, it is called consciousness, literally na!$ar phenomenal she$a awareness. These mental productions appear to be apprehensions of ob(ecti!e phenomena, and so they are called na!$ar she$a. 1hen first we know ob(ects, the aspect of insight, that apprehends 3this3 is mind. The analy'er of distinctions that arise continuously connected to that is content mind. 2fter the instant of clarity when indi!idual things first present themsel!es, the knowledge that discriminates ob(ect awareness analy'es them. If it is attached to them as pleasant there is desire or passion. if as painful, there is aggression. If there is neither, but attachment to 3this,3 that is ignorance. 9+amples are, seeing a good woman we once knew* seeing an enemy that once conquered us* and seeing a wall, water, a highway, a tree, and ordinary people, toward which we ha!e neither (oy or sorrow. The S+tra on Teachin#s that are the 3asis o* Disci$'ine says/ If we see pleasant people, then we feel desire. If harmful ones are present, our minds become aggressi!e. For intermediate ones, our ignorance will increase, In any case the gates of our faculties ha!e been bound. b. The basis of confusion in the eight consciousnesses ow the ground of arising and di!isions of these are e+tensi!ely taught as follows/ $la!a consciousness, content mind, and then the fi&e gates, 1raduall! proliferate, one upon the other. #rom that rise the cause and effect of samsaric suffering. The root of samsara and suffering is ignorance, )a&ing the confusion of grasping and fi'ation. B! ob(ects, conceptuali<ation, and mind7s habitual patterns, B! fi'ating .me. and .mine,. samsara is established. ,ere to distinguish the different aspects, at the !ery time when awareness of indi!idual ob(ects arises, without di!isions of their !i!idness, the mind which has insight of this is called the alaya#consciousness. Then the mind that fi+ates that, that peacefully sa!es it, with much analysis of ob(ects at its leisure and so forth, is content#mind. The S+tra o* the Orna!ent o* Man-+shri(s 5isdo! says/

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.ind refers to the alaya consciousness. The 3I3 fi+ator is the content#mind. The eye#consciousness sees, when forms are seen, depending on the eye. Similarly depending on the ear there is sound, depending on the nose there is smell, depending on the tongue taste, and depending on the body touchables. These are the fi!e consciousnesses The arising of later knowledge from such former phenomena is called the 7ayatana.8 MIn Tibetan this isN ,&eche, meaning increase or proliferation of what has arisen. The ob(ects and awareness of these ha!e immeasurable conditions, and since these many and e+tensi!e aspects are not put aside, but 3retained3 this is called ,ha! or in Sanskrit dhatu. From the ob(ect there is the arising of the seemingly supported percei!er#apprehension. From what is former, a connection to the later arises, and dharmin, the realm of dharmas, and dharmata, their nature, occur. This is interdependent arising. 1hen the two minds of ob(ect and percei!er are combined, pleasure and such phenomena are felt and included in insight. "y the condition of contact, this is called feeling. The particulars of these and other aspects are beyond describing. In brief, by the three poisons, arising from the three collections of ob(ects, the senses, and the actions of concept mind come all moti!ating karmas. These karmas are unhappiness. From patience and so forth freedom from the three poisons arises. This is the great happiness, the great bliss. %n the path of the ten !irtues and so forth, pra(Pa and compassion are not fully accomplished. This is the path of the lesser happiness. 2ccumulated by ignorant earthly beings, after the fruition of samsaric happiness is produced, it is e+hausted. This is happiness proportional to merit. The enlightened happiness produced by completely finishing the path is happiness proportional to liberation. "y the three poisons there is uni!ersally arising unhappiness. The lower realms and whate!er suffering there may be are produced by this cause. ,appiness proportional to merit grasps at the glorious highlights of di!ine and human happiness. The happiness proportional to liberation is produced both by incidental highlights and ultimate true goodness. The Precio+s Ma'a says/ 2s for passion, aggression, and ignorance The karma produced by them is unhappiness. 2s for non#passion, #aggression, and #ignorance, The karma produced by them is happiness. &nhappy karma is all suffering. ,appy karma is all the higher realms 2nd all the happiness of sentient beings <9+ternally appearing things are like the things that appear to be other in a dream.< This means that grasping in!ol!es habitual patterns of ob(ects. These !arious appearances of pure and impure are confused e+istence. ,abitual patterns of reality are produced by the karma of bodily arising and also by the inner condition of not knowing suchness. These are the shandhas, dhatus, ayatanas, and so forth. From them arise all the kleshas and the suffering that is their fruition, with the support of the confusions of fi+ation. Auminous, naturally#arisen wisdom is in essence empty, and by nature luminous. It is the

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source of the unobstructed arising of !arious kinds of radiance. 1hen we become attached to this as the indi!iduali'ing characteristics of grasping and fi+ation, insightLawareness arises as the habitual patterns of mind. The fi!e or the three poisons arise. The root of confusion is fi+ating on the 3I3 and ego. "ecause of that, the confused appearances of samsara arise like reflections, dreams, or hairs drifting before the eyes. .oreo!er, fi+ation is fi+ated as 3I3, and grasped ob(ects are fi+ated as 3mine3 with an attitude like that of the owner of a house. 0. The manner of confusion, There are two sections/ a. "y knowing or not knowing what we are there are liberation or confusion. ow the basis and way of confusion are e+tensi!ely taught, as follows/ The changeless nature of mind, perfection, dharmaka!a, B! ignorant fi'ation, takes on habits of false conception. In&ol&ing confused appearance of impure relati&it!. ,ualistic appearance of ob(ects as being self and other, Then come to be grasped as reall! being two. Intrinsicall! this presents itself as limitless suffering. When we ha&e reali<ed the e&er+changeless nature of mind, B! the path of meditation on this unerring perfection, We will properl! reach the field of pure relati&it!. 4asing the weariness of the &illage of samsara. ,ere three great doctrines of the yogachara tradition are taught. These are false conceptions, relati!ity, and the perfectly established, in Sanskrit, parikalpita, paratantra, and parinishpanna. There are two kinds of false conceptions, characteristics, and accountable false conceptions. "y characteristics, from someone<s !iewpoint something is conceptually imputed, though it is non#e+istent, such as the horns of a rabbit or the alleged ego. This includes any bad doctrines and all the names and meanings of this and that established from them that may be presented by such a mind. 1hat is this like; Some search for the real bodily e+istence of that to which the name 3lion3 is imputed, but do not find it. Though the phenomenal meaning has been presented as 3this,3 from mere arrogance, gi!ing indi!idual characteristics without any real remembered mental ob(ect, they may say it is like 3fire.3 2ccountable false conceptions are !arious aspects of the en!ironment and inhabitants of the phenomenal world arising from the !iewpoint of confusion##(oy and sorrow, or the skandhas, dhatus, and ayatanas. "ecause they really do not e+ist, but only appear like a dream from the confused !iewpoint of mind, they are called 7accountable false conceptions.8 Though all these things are natureless, they appear from the !iewpoint of confusion. Since they are e+aggerations, they are called parikalpita, or false conceptions, Min Tibetan ,+n ta,, literally all#imputation or all#labeling.N The 3odhisatt a)h+!i says/ 2s for the false conceptions of parikalpita

=D

Though non#e+istent, they are produced by the mind of confusion. There are also two kinds of relati!ity, pure and impure. )ure relati!ity is the pure fields and the ob(ects of the pure seeing of the buddhas, appearances that arise of buddha fields, the se!en precious things, and di!ine palaces of pure light. Some say that the relati!ity of yogachara tradition is unacceptable, since all such things are classified as personal appearance. Such disputatious people ha!e not seen this properly. This sort of relati!ity is not established by oneself from personal habitual patterns of awareness. It is not like the phenomena reflected in a mirror, which are produced by conditions. 1hether e!erything is included within personal appearance should be analy'ed. 9ither mind is included within mere appearance, or appearance is included within mind. If it is like the first, at the time of mere appearance, there is no discernible boundary between phenomena that are included and those that are not included. Therefore 3included3 is a mere word, ha!ing nothing to do with real phenomena. If it is like the second, how can this be suitable; Someone might say, 3Since appearance arises from mind, it too is mind.3 Then a boy child that comes from a woman would also be a woman, but this is not so. 9+crement comes from the body, so it would be the body. This is clearly not the case. Someone also might say, 32ppearance is mind because it appears in mind.3 Then form would be !isual consciousness, because it appears in !isual consciousness. "uddhas that appear to erroneous sentient beings would be the minds of those beings. Fallaciously, these sentient beings with their erroneous minds would be buddhas. Since sentient beings also appear to these buddhas, the whole realm of sentient beings would all be buddhas. .oreo!er, this fault that spotless buddhas are also defiled sentient beings could ne!er be abandoned. This is because if buddhas were not mind, they could not arise at all. If someone says, 3)henomena are mind,3 then what is really cause and fruition would be a single thing. If this did not e+ist, neither could arise at all. Thus, an enemy and one<s anger at the enemy would be the same single thing. Therefore, without the enemy, there could be no anger at the enemy. or is it right to say, 3phenomena are mind because they are produced by mind.3 Then the details of a painting would be the painter, because the painter produced them. ,ow is it right to maintain that e+ternal earth, stones, mountains, and rocks are mind; 2dmit that their arising from the habitual patterns of mind is confused appearance. If this were not so, when a hundred people look at one !ase, the !ase that is seen by them all would be their awareness. 2ll those hundred beings would be a single awareness. If this is maintained, it would be correct reasoning that if one of them gets enlightened, they would all be enlightened. If one went to the lower realms, they would all go there. If it is like these notions, sentient beings in the world like you and me would not e+ist at all, since all that appears like that would be other than one<s own mind. .oreo!er, it would not be suitable that there were any other buddhas besides the single one Shakyamuni. This is because all ob(ects seen by him would be his awareness. If one maintains that, clearly all of us are him. These days many people fi+ate such approaches and completely obscure

=F

the mahayana. From what they say it would follow that a huge body could be co!ered by one the si'e of a lotus. 2 flower could ha!e ear#rings. 2 gold face would be more than a mere ornament. 2n elephant would be (ust the sound of trumpeting. If you ask, 71hat are pure appearances,8 when it is proclaimed within proper reasoning that completely false phenomena that are spotless are mind#only, that tradition says/ These appearances of oneself to oneself are one<s own mind appearing to itself, but the apparent ob(ect is not mind. .any yogachara te+ts say/ 2s many things as appear, that many things are mind. "ut that is not the case for apparent ob(ects themsel!es. ,a!ing habitual patterns from beginningless time, 1e are shaggy, as it were, with hairs before the eyes. 2ppearance and the apparent ob(ect are distinguished. %thers may think, 3The apparent ob(ect of a mountain is a mountain@3 but the clear appearances of fi+ated mind arise in dependence on the faculty of sight. The ob(ects we directly encounter, the phenomena fi+ated by our minds, are pri!ate, personal appearances. Then when others encounter the same mountain, that their apparent ob(ects are the same as ours does not follow. 2pparent ob(ects are fi+ations of what appears in sense perception in terms of the habitual patterns of former eye consciousness. 2 mere abstraction, a mental ob(ect, a luminous appearance of what does not e+ist, !i!idly appears in the mental sense. Therefore, e!en if appearances apprehended by the mind and the fi+ator of them, as well as appearances of others and the fi+ator of them are all mind, the ob(ect which arises for and is percei!ed by the mind is classified as an apparent ob(ect. 2ll the ob(ects of the fi!e gates appear e!en though they do not e+ist, like shaggy hairs before the eyes, because of beginningless habitual patterns. Thus they become duali'ed. It may be asked, 3$o you therefore establish appearance and apparent ob(ect as different; For you also they are two. This is because they e+ist e+ternally to apparent mind, and because this is maintained within the fi+ating mind. These are one within the mind, but are called 3two.3 It may be asked, 3according to proper reasoning are they one; ,ere while neither the apparent ob(ect caused by confused habitual patterns nor the appearance ascertained by fi+ation e+ists, neither differs con!entionally from the phenomena confused by habitual patterns. .oreo!er, since there are not really two such ob(ects, they are established to be not#two in nature. For we who profess madhyamaka, if we analy'e, not only the thing which is the apparent ob(ect, but the appearance too is maintained not to be mind. SSSSSSTT01D.=UU This is because mind is inner and does not e+ist e+ternally and appearances of e+ternal Mob(ectsN that arises within the indi!idual senses are analy'ed as being within the mind. If appearances had an e+ternal aspect too, then peoples< consciousness would be two or more at the same time, or our consciousness would be a material thing. There would be many such fallacies. Therefore, the fi+ator of appearance and non#appearance is mind, but appearance itself is not established as mind. Though what is or is not the word 3tail3 is grasped by the listening consciousness, listening consciousness itself is not established as the word, 3tail.3

=G

In brief, one<s own mind, though seemingly e+ternally pro(ected does not really go outward. Therefore, e+ternal phenomena really do appear inwardly. ,owe!er, an appearance of an e+ternal Mob(ectN is ne!er internal mind. 1hy; "ecause what appears does not e+ist. 2 !ariety of such things, white and red, arise. For one who has diseased eyes, due to a disorder of the phlegm, ob(ects which are completely non#e+istent ne!ertheless appear, e+ternally, internally and between. These are said to be natureless or empty of essence. ,owe!er, neither what is established as mind and what is established as other than mind are liberated from attachment to truly e+istent self#nature. In that respect they are indistinguishable. Some one may say, 3Isn<t this assertion that there are e+ternal ob(ects#real things that are not directly known, like that of the shra!aka !aibhashika school; It is not the same. The !aibhashikas proclaim that these ob(ects are established to ha!e indi!idual characteristics of material things. 1e, on the other hand, say that habitual patterns of confused appearance, appear to mind e!en though what seems to be there is non#e+istent like a dream. This approach is not refuted by madhyamaka, and so it is suitable. Someone may ask why what has been proclaimed by us is not refuted by the prasangika madhyamaka school. .ere appearance is not refuted, but attachment to true e+istence is refuted. The teacher agar(una says/ Thus though appearance itself is not to be refuted, 9liminate thoughts that conceptuali'e this as truly e+istent. The yogachara true#aspectarians proclaim that phenomena are mind. "oth the true and false aspectarians assert the refuted tenet that the absolute is truly established as self#insight. Then how will they deny that confused appearances of habitual patterns arise while they are non#e+istent and that classifications of e+istents are really entered into; This is because these would be made into the classification of the relati!e at the same time. Thus outer relati!ity and the relati!ity of mind or insight, arising after the former, its appearance depending on other pre!ious ob(ects, must be analy'ed in terms of inner patterns. If seeming appearance of before and after is imputed, the name alone is the meaning, and they accord. If the meaning is maintained to be other and different from what is present, one<s own insight cannot be established as a characteristic of something other, because the !ery assertion is contradictory. This is not good reasoning. The former te+t says/ Thus all these !arious different kinds of appearances, "ecause they seem to be phenomena that are other, 2re the impure relati!ity of grasping and fi+ation. The pure is also said to be relati!ity, "ut what becomes through e+ternal power is ne!er pure. This too is e+plained as appearing to be something that is other. The perfectly established is changeless and true. This changeless, completely established nature without confusion is the emptiness that is dharmata, by nature intrinsically pure, without distinction of earlier and later. This changeless perfectly established is the quintessential natural state. The empowerment of this is established as empty or as threefold.

BH

It is naturally empty of itself, other, and both. 2s for emptiness of itself, it appears as non#e+istence, like the moon in water. Indi!idual characteristics are abandoned, and di!ided aspects of self and other do not e+ist. ,owe!er, as spontaneously present dharmas are not put aside, there are imputations both of these and of the emptiness of their self#nature. 9mptiness of other is the other emptiness of not ha!ing or the other emptiness of accountables. 9mptiness of both self and other has both emptiness of accountables and emptiness of the indi!idual characteristics denoted by the words. This luminous nature of mind, the nature, the dhatu, the essence, is empty of all fallacious things. It has the characteristics of the buddha qualities. Its purity of essence is beyond faults and !irtues, and beyond establishing or clearing away. -arious defiled dharmas of confused appearance, red and white, arise. These false conceptions, the eight consciousnesses, are natureless. Their self#nature is empty. 2ccountable like a pillar or a !ase, they are empty and fallacious. The pure nature is beyond faults and !irtues, establishing or clearing away. The paths too are empty of themsel!es and ha!e some !irtuous and some faulty aspects. "ut the pure essence is beyond faults and !irtues. 2t the time of the ultimate purity, all in(urious faults together with their habitual patterns are obscured in emptiness. This is the absolute itself. 1hate!er qualities of the absolute dhatu e+ist are also ultimate manifestations, and these are not empty. The pure essence is beyond faults and !irtues, establishing and clearing away. In brief, as for self#emptiness, the nature of dharmas of this and that has no true e+istence. From the two di!isions, as for characteristics being empty of their own essence, any characteristic described is non#e+istent like the horns of a rabbit. Though appearing from the !iewpoint of confusion, it is without nature or reality, empty like the moon in water. 9mptiness of self#nature of imputation, is emptiness of what is imputed by names, words, and letters. 9+cept as mere mental constructions, the indi!idual characteristics of these ob(ects do not e+ist, as for small children what is imputed by the name 3lion3 really has a turquoise mane. 1hat is actually denoted by the word used by this small child has a body without such a mane, but since the understanding producing name can ha!e an understood symbolic meaning e!en when it is empty, all impute to it an effect#producing power. In emptiness of other, a dharma is imputed to be empty of another dharma. From the two di!isions, in other emptiness of not ha!ing the sun is said to be empty of in the sense of not ha!ing darkness, a pillar, a blanket, and so forth. ,ere, dharmas that are non#e+istent within the sun are other real indi!idual natures. 2s for emptiness of accountable others, 3the sun3 and 3light#producer,3 and 3the one with se!en horses3 are general accountable imputations. Since the natures and particular included e+amples e+pressed do not touch the indi!iduating characteristics which are the meaning of the sun, it is empty of them. 1hat is empty of both self and other, is a dharma that has neither. From the two di!isions. There are accountable imputations and real indi!idual characteristics.

B1

1ithin the one in!ol!ing accountable imputations, are the skandhas, dhatus, and ayatanas and so forth, which are imputed by samsaric confusions. 2ll such things are also empty of the indi!idual characteristics of the three realms, since they are constructions of con!entional mind in names. They ha!e both empty indi!idual characteristics, like the water in a mirage, and no indi!idual characteristics, like the child of a barren woman. Though they are empty of any truly any e+isting nature, they unubstructedly appear, !i!idly luminous, with an emptiness like that of relati!ity. If the three essences are di!ided in this way, there are si+ sorts of things of which there is emptiness. Though these are e+pressed by calling them empty of essence, they are also completely pure and since being beyond mind is included as a second sense of the accountable e+pression empty, all dharmas should be reali'ed also to be empty in this manner. 2s for what is said by e+ponents of nihilistic emptiness, since that style of emptiness is impossible, their dharma is like that of the outsider materialists, the char!akas. There is emptiness* but this non#empty emptiness is merely partial emptiness. It accords with the dharma of those of the eternalistic !iew of the shra!akas and pratyekabuddhas, and therefore it falls into both the eternalistic and nihilistic e+tremes, and simply should not be relied upon. Correct perfect establishment is the path of true liberation. In reali'ing the natural state as it is, since the phenomena of appearance are not put aside, in the relati!e merit can be accumulated. The contemplated nature of emptiness is the accumulation of wisdom within the absolute. Try hard to produce this dharmata like the sky free from one and many. The former te+t says/ 3Correct3 is genuinely gathering the truths of the path. In brief, we enter into the nature of mind, the changeless luminosity of suchness, after all dharmas are reali'ed to be empty in the sense of being mere false conceptions. If we meditate on the path, impure confused appearance, along with the mind of false conceptions, becomes pure as it really is. The primordial state has been reached. The dharmas of the authentic teachings are gathered into one as the ine+haustible body, speech, and mind, of the sphere of the ornament. %ne becomes a perfect master of the pure buddha fields. b. The suffering of wandering in samsara because of ego#grasping. ow because there is such a grasper and grasped, as we wander here in samsara, as if in a dream, we are compared to people sinking in a ri!er/ 4 ma" )ow limitless is this realm of samsara. )ow difficult it is to e'amine what it is. -o painful is the weariness of the path of samsara That an!one born there has no happiness at all. This unbearable fruition is produced b! unhapp! actions, It is a self+pro(ection wrongl! understood, The sort of thing we often do within a dream. The natures e'perienced b! indi&iduals of the si' lokas $re confused appearances of what does not e'ist. Therefore the! gi&e rise to measureless sufferings. isten while I summari<e what has been taught about them. The Ana'&sis o* Scri$t+re says/

B0

2s if in a filthy swamp of foul and disgusting stench "eings of the si+ realms possess no happiness. 2s if in a bla'ing pit where it is ne!er cool Those within samsara ne!er ha!e any (oy. 1ithin samsara they transmigrate from the desire realm to the realm of form. From the realms of form and the formless, they transmigrate into the realm of desire. From the realm of the formless, they transmigrate to the realm of form. 1here!er samsaric beings e+ist within the si+ lokas, there is only suffering, and they ha!e no chance of happiness. For a little while, as e+plained in the scriptures etc., they may remember how those who ha!e reali'ation put aside the mind of (oy in samsara and urge them to 3practice the $harma of liberation.3 If they do not make an effort to do this, generally they continue to wander in samsara. The 1etter to St+dents says/ 1hoe!er dwells in the e!er#changing round of samsara, ,appily thinking that this is (ust a residence, 1ill certainly willy#nilly many hundreds of times 1ander e!erywhere with like and dissimilar beings. 5. The $i!isions of Confusion a. The ,ells, 1C the ,ot ,ells %f the twel!e hot ,ells, the first is the 6e!i!ing ,ell. aC The 6e!i!ing ,ell/ iC 2 brief e+planation/ O&er the bla<ing iron coals of the )ell of 0e&i&ing, Beings meet and kill each other with their weapons. $ &oice sa!s, .0e&i&e,. and again the! suffer as before. The! e'perience this until their karma is e'hausted. %!er bla'ing iron coals, these ,ell beings are gathered by their karma. They strike each other with sticks, battle#a+es, iron clubs, disks and so forth. Seeing each other as hostile enemies, they seem to fight until all of them are killed. Then a !oice from space says, 36e!i!e,3 and right away they re!i!e as they were before. They ha!e to e+perience countless times the real suffering of being killed by their weapons. The S$irit+a' 1etter says/ Three hundred times a day by short sharp spears, These are fiercely stabbed, and their pain 1hen they enter into the agonies of ,ell 2re an unbearable rain of sufferings. 9!en one instance is unbearable. iiC The measure of their li!es The measure of their li!es is until their karma is e+hausted. "riefly, as it says in the ordinary sutras/

B5

#ift! !ears within the life of a human being $re (ust a da! for the four great gods who are kings of the world. Their months are thirt! such da!s, and twel&e months make a !ear. #i&e hundred such !ears are a da! in the 0e&i&ing )ell. The! ha&e to suffer for fi&e hundred !ears of da!s like these. The e'act calculation of this, according to the sutras, Is a hundred and si't! trillion !ears of human time. The ordinary sutras of the mahayana, the tantras, and the shastras say that by indi!iduals< karma there being thin or thick or merely Man aspect of theirN transmigrating between li!es, those who fall into that place are not taught to ha!e one single certain measure of life. Strong antidotes may arise in their being and so forth, so that they suddenly transmigrate. Someone who was something like a tantric master might ha!e to remain for many kalpas, until released from karmic obscuration. The S$irit+a' 1etter says/ Thus they e+perience quite unbearable suffering %!er the course of eight times ten million years. For as long as their bad karma has not been e+hausted, For that long they cannot be free of that life. In the case of the !iewpoint of the ordinary sutras, the A)hidhar!a,osha says/ In the si+ le!els of the 6e!i!ing and so forth, %ne day equals the li!es of desire gods. 2ccording to the account gi!en in the O)-ects o* Mind*+'ness and 1e Na!-e, fifty human years is one day for the great conquering kings of the four families. Thirty of these is one of their months, and twel!e of these is counted as their year, and fi!e hundred of those years is one day of the 6e!i!ing ,ell. They suffer for fi!e hundred such years. If one counts this in human years, the O)-ects o* Mind*+'ness says/ "eings endure a hundred thousand times ten million years and B0,HHH in the 6e!i!ing ,ell. bC The "lack Thread ,ell The ,ell below this is the "lack Thread ,ell/ In the Black Thread )ell the! are sewn together with bla<ing needles, Then (ust where the! were stitched, the! are cut apart again. Because of this, their suffering is terrible. If we take a da! of a =>> human !ears, $ thousand !ears of those is a da! of the Black Thread )ell. $ccording to the teachings, a thousand of their !ears Is twel&e trillion, nine hundred si't! billion !ears of ours. The S$irit+a' 1etter says/ Some are sewn with needles, and parted like that again. "y sharp irresistible a+es they are cut apart

B:

If 155 human years is counted as a day, a thousand years of such days is one day of the "lack Thread ,ell. They endure a thousand such years. If we count the same period in human years, the O)-ects o* Mind*+'ness says/ The years of beings in the "lack Thread ,ell are twel!e hundred thousand and ninety si+ times ten million years. cC The ,ell of Crushing and Ioining "elow that In the )ell of /rushing and ?oining, beings are crushed to atoms B! mountains like horses, camels, lions, tigers, and so on. The mountains part, and again the! are li&ing, as before. In iron &alle!s hammers pound them into dust. While the! are being crushed, streams of blood flow down. Two hundred !ears are a da! for the $&iha gods. Two thousand such Twin+god da!s are a da! of the /rushing )ell. There the! are said to suffer for two thousand of their !ears, Or thirt! trillion, nine hundred and eight! billion !ears. The 1etter to St+dents says/ ,erded by two fearful mountains like giant shepherds 4athered between them their bodies are crushed and reduced to dust. They are separated by wind that does not cool at all. Then again they are crushed to dust like that a hundred times. The S$irit+a' 1etter says/ Some are crushed like sesame seeds, 2nd others ground fine like flour. There are certain gods who, because they are free from fighting with the asuras, are called 3free from strife,3 2!iha, and because boys and girls emerge from their loins together, they are also called the 3Twin gods.3 Two hundred human years make up one day for them. Two thousand of these days are one day in the ,ell of Crushing and Ioining. "eings there must endure two thousand such years. If this is di!ided in human years, the O)-ects o* Mind*+'ness says/ Those of the ,ell of Crushing and Ioining endure 1H,5BF,HHH times ten million human years. dC The Crying and Screaming ,ell iC 2 brief e+planation Then below that/ In the /r!ing and -creaming )ell, beings are burnt in fires, This is wh! the! weep and lament, the! scream and wail. The! suffer b! being cooked in boiling iron cauldrons.

B=

#our hundred !ears are a da! for the Tushita gods. #our thousand of these are a da! of the /r!ing and -creaming )ell. Their sufferings go on for four thousand of these !ears. In human !ears this is a hundred and eight! trillion *ine hundred and fort!+four billion are also added to these. The S$irit+a' 1etter says/ Some are burned by bla'ing embers continuously, 1hile they are being consumed, their mouths are gaping wide. Some boiled in iron caldrons, or great copper ones, 2re cooked like meat that is being made into a soup. The 1etter to St+dents says/ Some fall into great soup#kettles and are boiled there %thers transmigrate to burning sand that gi!es off sparks. They cannot see the ground on which they put their feet. Four hundred human years are counted as one day among the gods of the Tushita hea!en. Four thousand of these are one day of the Crying and Screaming ,ell. They endure four thousand such years. If one counts this in human years the O)-ects o* Mind*+'ness says/ iiC The measure of their li!es Those of the Crying and Screaming ,ell li!e for 1H,G::,HHH times ten million human years. In the )ell of 1reat -creams, in a bla<ing iron house, Beings are burned in fires and hacked in pieces b! 3ama. 4ight hundred !ears are a da! for the *irmanarati gods. 4ight thousand of those are a da! within the )ell of 1reat -creams. Their sufferings go on for eight thousand of their !ears. This amounts in human !ears to three quadrillion, #i&e hundred and fift!+two trillion, si' hundred and si't! billion. The 1etter to St+dents says/ They li!e in ,ell fire and a shroud of stinking smoke. Tongues of flame per!ade the circle of the directions. 2dorned with heaped white bones, like some terrible wreath. 9lephant skins appear as a means of threatening them These beings cry out in pain and fear 3?ye ma@ ?ye hu@ Some places great flaming fires are emanated 1ith an agoni'ing roar they rise and tower upward. "y day their !oices peak in number and shrill !olume Inside their dwellings of bones, they loudly scream and howl. ot e!en kalpa fire produces what they fell into. 9ight hundred human years are counted as a day of the irmanarati gods, and eight

BB

thousand of those years are a day of the ,ell of 4reat Screams. They remain for eight thousand of their years. 2s for the count of this in human years, the O)-ects o* Mind*+'ness says They ha!e to endure the ,ell of 4reat Screams for BB5,==0,HHH times 1H million human years. eC The ,ell of ,eat "elow that/ In the )ell of )eat beings are in an iron house. Their brains are first e'posed b! using a short spear. $fter that the! are thoroughl! beaten on with hammers. Inside and out the! are seared b! bla<ing tongues of flame. $ da! of the 5aranirmita&asha&artin gods )as the same length as si'teen hundred human !ears. -i'teen thousand of these is a da! in the )ell of )eat. The! suffer there for si'teen thousand of their !ears. Which equals three billion and eight!+four million human !ears, To which are added another hundred and si't! thousand. The 1etter to St+dents says/ 1e see the noose of time in the hand of the Aord of $eath )oisonous snakes are coiled around the head and lap. Crows, gulls, ra!ens, and !ultures peck out eyes and brains From li!ing !ictims without the slightest hesitation. Si+teen hundred human years is counted as one day by the )aranirmita!asha!artin gods. Si+teen thousand of these are counted as one day in the ,ell of ,eat. They endure si+teen thousand of their years, which in human years, as the O)-ects o* Mind*+'ness says/ Those of the ,ell of ,eat endure this for F1F,:1B million times ten million human years. fC The -ery ,ot ,ell "elow this/ In the Ver! )ot )ell, among two rows of iron houses, The! are burned in fire and stabbed with three+pointed weapons. Their heads and shoulders are parted, then (oined with bandages. The! also suffer b! being boiled in copper cauldrons. The length of their li&es is half an antahkalpa. It is be!ond being counted in terms of human !ears. In four small kalpas the world arises and endures. It is destro!ed and there is nothingness. The length of these is equal to one antahkalpa. One great kalpa is eight! intermediate ones. 2 sutra says/

BD

In the -ery ,ot ,ell are a host of bla'ing fires Their bodies are pierced and stabbed by !a(ras and by tridents. They are boiled in great copper cauldrons and tied in bandages. They only rest while burned by fires within and without. The measure of their li!es is unfathomably long. In four stages the word arises, endures, is destroyed, and remains in emptiness. 9ach of these is counted as one antahkalpa or intermediate kalpa. They li!e for half of such a kalpa. The O)-ects o* Mind*+'ness/ Those of the -ery ,ot ,ell e+perience their sufferings for half an antahkalpa. Think about it. gC The 2!ici ,ell "elow that/ In the 6ninterrupted )ell, in bla<ing iron houses $side from the clamor of lamentation of the )ell beings, The fire and those beings cannot be separatel! seen. ?ust as the burning flame of a lamp will cling to its center, There is (ust a spark of life in the center of the fire. The! ha&e to suffer this for the time of one antahkalpa. -ince there is no greater suffering that this, Therefore it is called the 6ninterrupted )ell. The 1etter to St+dents says/ 2s dry grass burns from the heart, they are burned by bla'ing fires. From throats and mouths repeatedly issue smoky flames. Falling from inner hunger, their innards burst and splatter. They produce an indescribable howling cry. 1ishing to be freed from their great suffering, 2gain and again, they watch from within the opening gates Seeing other places, they wait until they open. 2s soon as they go forward the gates shut tight again. Then there is further pain of unbearable depression. Aike a falling rain of sharp and bla'ing arrows, The guardians beat them with sticks, and boiling tears flow down. "ecause they are being stewed in a pot of molten iron, $rinking in a heaped up wreath of tongues of flame, Smoke rises from the holes of their noses, mouths and ears. 9yes and brains oo'e like cream in bla'ing tongues of flame. That fire, as if furious at those piled bodies, Flares as in piles of dry firewood that are being kindled. The S$irit+a' 1etter says/

BF

2mong the unbearable sufferings of all of these Those of the 2!ici ,ell are worst of all. The Ana'&sis o* :ar!a says/ 2t the gates of the 2!ici ,ell is an iron mountain of BH,HHH pagtse. The ,ell beings, e+hausted by getting by it, transmigrate to new li!es. There are an immeasurable number of them, it is taught. This is manifested by !ery hea!y karma of ha!ing abandoned $harma, broken samaya etc. The O)-ects o* Mind*+'ness says/ Those of the 2!ici ,ell transmigrate after ha!ing passed there an intermediate kalpa. 9!en if they are born as a king, their powers will not be sound, it has been taught. hC The summary of the meaning of these ow there is the summary/ In each these different )ells that ha&e been mentioned abo&e, The tongues of flame are se&en times hotter than the last. 4ach is lower, with greater suffering, than the last. Beings suffer until their karma is e'hausted. 2s for these ,ells that ha!e (ust been described, the tongues of flame become se!en times hotter Mfrom one to the ne+t. The Ana'&sis says/ ,ellfire from one to the ne+t Increases by se!en times. Aikewise the sufferings 2re se!en times the last. .ore and more sufferings are stacked up, like blisters on top of leprosy. 2s if their sensations had became se!en times stronger, their sufferings are also se!en times stronger. They must endure this until their karma is e+hausted. iC The ephemeral ,ells iC The .ain 9+planation of the temporary ,ells Included among these ,ells are the following/ The ephemeral )ells ma! be in the mountains, trees, or sk!. In water, fire, or rocks, or in uncertain places. 1roups or single beings remain there for a while. In those places the! suffer their respecti&e torments. That e'plains their being called .ephemeral )ells.. The beings of the ephemeral ,ells are in mountains, rocks, water, fire, space, and so on, or in uncertain places, like a pestle, rope, refuse rag, a burning piece of wood, or a log. There may be different kinds of beings together, or one alone. They may be hot, cold, wet, or dry, ripped apart, cut up, boiled, whate!er sort of suffering it may be, but each of them is unbearable. This may last half a

BG

day and night, (ust a moment, or for all eternity, since they suffer by the force of different karmas. Thus they are called ephemeral. The S+tra on Teachin#s that are the 3asis o* Disci$'ine says/ Then, son of .audgal, from across the ocean, the ,ells of the beings of the ephemeral ,ells are in places like a pestle, or a tree, and they are seen to be tormented by many different kinds of suffering. 1ithin the realm of samsara, beings ha!e no pleasure. They are like the beings of the ephemeral ,ells, 2ll tormented by their indi!idual sufferings, 2s if they had been forced to li!e in a bla'ing land. iiC In order to refute other kinds of wrong conceptions/ -ome mistakenl! sa! that the name .ephemeral. Is gi&en as few are there, or since their li&es are short. But scorpions li&e for quite a while among the rocks. $nd once there was an ephemeral )ell that had the form Of fi&e hundred shra&akas gathering for their noontime meal. It is said that the! took up weapons and struck each other. Some say are called ephemeral since each day they become non#e+istent. This is not the right sense here. 2fter many human generations in an iron house Still they ha!e many years to remain within this ,ell. 1ith such harm, and some alone and companionless, they are called ephemeral. 1hen gro b'hin skyes rna bye ba ris arri!ed in a !ihara, from one with a net beating a gandi, as soon as =HH beings had taken the form of shra!akas, they quarreled with each other, and resol!ed it with weapons. The moment the hostilities were o!er, they were no longer seen, so the scriptures say. (C The eighboring ,ells iC The brief teaching. 2round the 2!ici ,ell are 1B others/ The *eighboring )ells are found b! the 6ninterrupted )ell. The! are found in each of its cardinal directions. These are the fire pit )ell, the )ell of putrid stench, The plain of weapons, and the ri&er without a ford. In all there are four times four++si'teen such )ells. iiC The e+tensi!e e+planation There are si+ sections describing these, which open in whate!er direction one turns. aCC The Fire )it ,ell/ Thinking that its ten million gates ha&e now been opened, Beings come forth from within the 6ninterrupted )ell.

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-eeing shad! ri&er &alle!s, the! enter the running water. )a&ing sunk into bla<ing coals up to their knees, Their flesh is burned awa!, lea&ing bones as white as lotuses. Then re&i&ed, as before, their suffering is e'treme. First, their karma mostly restrains them in the iron houses of the 2!ici ,ell, where sufferings of heat are afflicted with increasing sufferings. Then, thinking that the gates ha!e opened, they flee. 2s they approach, dri!en by iron dogs, they seem to see a pleasant shady ra!ine. 2bout what they suffer the 1etter to St+dents says/ 2 crowd of torn people are dri!en by dogs with gaping (aws Aong thorn#like fangs with !a(ra tips rip at their bodies. There is a ra!ine and ri!er completely lacking water, Full of dismal ashes and licking tongues of flame. 1hile dri!en they are mutilated by cornered rocks, ,a!ing sharp ra'or points that tear unbearably. Fleeing into the ri!er, they sink into the ashes. Their flesh and bones are burned, and then they re!i!e again, bCC 1hen they think they are free, ,ere is what they reach/ $s soon as the! enter the cooling ponds that the! ha&e seen, The! sink in a putrid, stinking mire of rotting corpses. Worms with metal beaks of copper, iron, and gold, 5iercing their bodies, bore and tunnel into them. The 1etter to St+dents says/ Some mo!e about like little worms and insects. "ecause of the crowd their bodies are immobile. %r else they rot away upon the fields. Their li!es are blocked by the trap of their karmic nature They li!e without being e!en able to mo!e. cCC Then/ $s soon as the! return to the pleasant plains the! ha&e seen The! are cut to pieces b! bla<ing daggers while still ali&e. The 1etter to St+dents says/ Into a gro!e whose branches are swords with dagger lea!es, They run e+hausted, and of course their bodies are wounded "y many three#pointed spears, and arrows, and sharp swords. Fangs in the mouth of the Aord of $eath pierce as they fall. dCC 2nd then/ When the! ha&e entered into pleasant leaf! gro&es,

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The! are o&ercome b! a forest of sharp swords The 1etter to St+dents says/ 9nduring many torments difficult to bear $ay and night, their bodies are grie!ously destroyed. 2s they go through green trees which they ha!e formerly seen, They cannot help falling onto lea!es of a hundred weapons. There in long entanglements they are badly wounded. eCC 2nd then 5assing from there to a &er! pleasant mountain peak, The! see their former homeland and go as if the! were summoned. #lesh and blood are scraped awa! with sharp iron spoons. Vultures peck their brains, as the! are climbing upward. Then the! think that the! are called to descend the mountain, $nd again the! are scraped b! the spoons, as when the! first went up. $t the edge of the plain are men and women with sharpened beaks. In the bla<ing embrace of these their suffering is e'treme. $fter that the! are eaten b! man! dogs and (ackals. Then they think that there is a !ery pleasant mountain. 1hen they go there, these former men and woman seem to see all the features of the countries where they formerly li!ed, and seeing people once close to them, thinking they are calling, they ascend. 2s they are scraped with iron spoons, the flesh and blood multiplies. 2s they come down, they suffer the same pains of being scraped as when they went up. The 1etter to St+dents says/ They quickly climb this slope of unbearable shalmali trees. There is a host of briars. Sharp spoons scrape them through. 1ith terrible pain, they destroy inside, and then subside. 2nd also/ 1hen they mo!e downward, from the iron briars going upward, They remember many sharp things roughly piercing their bodies, Then sometimes by the sharpness and the painfulness %f bla'ing three pointed spears, their bodies cannot descend. Then by crows whose beaks are marked with symbolic weapons They are dri!en along by ordinary needs %f their bellies and such, and as they are lost and scattered. Some fall into fearful pits of mountain chasms. 2lso From all the women a hundred tongues of flame come forth. They li!e ornamented by massi!e wreaths of flame. Toothed like saws these do not e!er lea!e their bodies. Aured into pleasant gro!es, men embrace and unite with them.

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fCC 2nd then/ $lso ha&ing seen the cool streams of flowing ri&ers, $s soon as the! (o!full! go and are immersed in them, The! sink to their waists in hot ashes, and flesh and bones are consumed. The! see the guards of 3ama keeping them from the two banks. There the! ha&e to suffer for man! thousands of !ears. The O)-ects o* Mind*+'ness says/ 1hen they go there, they see streams. 2s soon as they step into them up to their waists, their flesh is burned, and e!en their bones turn to powder and separate from them. 1hen again they are re!i!ed, on the banks where they formerly were, the beings of the Aord of $eath appear to be standing. kC The instruction on eliminating those sufferings. They are as follows/ If someone in the )ells remains unterrified, But knows the nature of these endless samsaric torments, Then that person will ha&e the means of passing be!ond them. That is the instruction. 0C The Cold ,ells, There are three sections aC The eight cold ,ells. ow the sufferings of cold are e+plained/ There are also eight )ells where there are the torments of cold. In e'tremel! frigid places of snow and so forth, $rbuda, *irarbuda, $tata, and )aha&a )uhu&a and 6tpala, 5adma and %ahapadma. In blackest darkness their bodies are ra&ished b! swirling bli<<ards, ,e&oured b! li&ing things with sharp and flaming beaks. 6ntil the! reach the end of their karma the! shi&er there. 2fflicted, in cold and snowy places that are cold and dark, blasted by black winds, they are co!ered with blisters and, when the blisters burst, with wounds. 9+cept for snee'ing 3achu@3 they cannot speak. They lament, 3kye <ud@3 but their teeth chatter, so that no speech can get out. They are wounded like a blue utpala lotus with fine roots and big lea!es turned inside out. Aike a red lotus, they are split into four pieces. Aike a big lotus they are split into eight pieces. From their wounds come fine streams of fluid. Insects crawl in and eat. 2s for their immeasurable sufferings from cold, the 1etter to St+dents says/ They are many beyond e+ample, e+posing e!en their bones. Their hungry bodies shi!er, becoming shri!eled and crooked. 2 hundred blisters rise with fluid, and as they break,

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Insects ra!age them with beaks as sharp as swords To their feet the blood and gore comes dripping down. Their teeth chatter helplessly. Their head and body hairs tremble. Sore eyes, ears, throats and noses, torment all these beings. 1ith bodies and minds corrupted to the !ery center, They remain in those Cold ,ells, and loudly cry and wail. bC The e+planation of the measure of time. The time of their suffering in these eight ,ells/ The length of their li&es within the )ell that is called $rbuda Is as long as it would take to empt! out $ sesame store in ;osala containing @AA bushels B! remo&ing onl! a single grain in a centur!, In each of the other cold )ells, it is twent! times the last. The O)-ects o* Mind*+'ness says/ If the storage bin of the city of ?osala were full of sesame seed full of sesame seed without any gap, The li!es of the beings in the "listering ,ell are as long as it would take to empty it by remo!ing one grain e!ery hundred years. The others each last for twenty times longer than the last. In accord with this, the A)hidhar!a,osha says/ From within a sesame store e!ery hundred years 6emo!ing a single seed until they all are emptied, That is the length of life within the "listering ,ell. The li!es each of the others are twenty times the last. cC The Instruction of stri!ing in the means of liberation from these ,ells Thus thinking of these immeasurable sufferings of heat and cold/ Beings with minds should then arouse their strength of effort To conquer these merel! mental worlds of )ell. So it is taught. The S$irit+a' 1etter says/ 9!ildoers, as soon as their breath has ceased, 1hen they are cut off by time, at the end of life, ,a!ing heard of ,ell<s measureless sufferings, To be fearless through emptiness requires the !a(ra nature. If ha!ing seen pictures of ,ell and heard of it, 6emembering, reading, or merely glancing at pictures, )eople are often stricken with unbearable fear 1hy speak of the actual e+periences of ripening; b. The suffering of the hungry ghosts, There are three sections.

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1C The way they li!e/ 5retas sta! and roam in their world of hungr! ghosts. Their bodies are large with great paunches. Their hands and feet are small. Their necks are slim, with mouths no bigger than a needle. #inding no food or drink, the! are racked b! hunger and thirst. Trees and flowers, medicinal herbs, and wholesome things Wither awa! as soon as these pretas look at them. 4'ternall! the! eat &omit, or things that are foul and &ile. If the! do see food and drink, the! seem to be kept awa!. Because of inner defilement, their food is consumed b! fire. -mok! tongues of flame spew from within their mouths. Obscured with malicious anger, the! alwa!s fear depri&ation. In terrif!ing places, the! suffer helplessl!. Ai!ing in space as they do, e+ternal ob(ects are obscured for them, and since what e+ternals they do e+perience are not pleasing, they do not get what they want. Their e!il bodies ha!e to eat repulsi!e !omit, and e!en if these ra!ening ones see food and drink, it seems to be guarded, or as soon as they get to it, it dries up. "y that they suffer. Their inner obscurations are e!en worse. Flames bla'e from their bellies, emitting smoke. 2s for their obscurations generally, on top of that they always suffer po!erty, depri!ation, hunger, thirst, ugly forms, and sensory distortion. They always ha!e to be fed by others. They are fearful, without refuge and protector. The 1etter to St+dents says/ &nbearably tortured by thirst, they seem to see spotless streams. They would like to drink, but as soon as they can, the water Is full of clots of hair, mi+ed with pus and fish dung Trailing mud and slime, and blood and e+crement. In time winds disperse the water, and they are among cool mountains. There they see green growing gro!es of sandalwood, "ut abo!e them, the forest flames, with sharp thick tongues of fire, "la'ing embers fall and they cannot help themsel!es. Fearful ocean wa!es rise and crash o!er them 9!en if they get beyond that foamy trouble, .illions of harsh red clouds of howling, gritty wind 1hirl and drown e!erything in a fearful, sandy desert. If the rain#clouds come that they are praying for, 2 rain of iron arrows falls with smoke and embers, ,ot !a(ra boulders crush, destroying them completely, Seeming of golden color, wreathed with orange lightning, 2 rain of these falls e!erywhere upon their bodies. 0C Those who li!e in the air and in space/ 2s for this subtle assembly/

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The spirits of the air are e&il hungr! ghosts. B! miraculous actions the! go unhindered an!where, $ccomplishing their &arious manifestations of harm. Bringing sickness, the! ra&ish health and cut off life $ month for human beings is (ust a da! for them. #i&e hundred !ears of theirs are fift! thousand of ours. The! suffer thus within the realms of the ord of ,eath. These too are among the hungry ghosts, and their suffering is immeasurable. Their realm is unpleasant, dangerous, fearful, hungry and thirsty. 1hoe!er is close to their hearts is infected with fatal diseases. They themsel!es are always tormented by these as well, and spread these diseases. Aife and health are ra!ished away, and only harm to others is accomplished. They are beings unhappy to meet. 4oing about by miraculous power, they appear as guardians of narrow paths. Their indi!idual bodies are like gates, bubbles, half burned or split pieces of wood, and !arious dogs and birds. Some by former slight merit ha!e en(oyments, but also suffer many sufferings. .ostly e!ents occur at the wrong season and moreo!er e!en in their en(oyments there are limitless sufferings and so forth. The same te+t says/ 9!en in a snowstorm they are afflicted by heat. ,elplessly chilled by winds, they are e!en cold in a fire. "y such unbearable ripenings they are stupefied. -arious kinds of things wrongly appear to them. 9!en the eye of a needle seems many terrifying miles, 1ith their great bellies, e!en if they drink an ocean, It will not wet so far as e!en the end of their throats. "y the heat of their mouths they are thirsty for e!en a drop of water. The S$irit+a' 1etter says/ ,ungry ghosts are impo!erished by ne!er#ending desire. The suffering so produced is unbearable and constant. ,unger, thirst and cold* heat, fatigue, and fear, )roduce unbearable sufferings that always attend on them. Some with tiny mouths as small the eye of a needle. 2nd bellies as big as mountains are tormented by hunger. They cannot get rid of the false perspecti!e of their eyes. They do not ha!e the power to seek out anything. Some are naked with bodies formed of skin and bones They are dry like the sun#baked tops of desert palms. Some are abla'e with fire from mouths and genitals, 2s food of burning sand falls into their gullets. Some of the lower ones do not e!en get so much 2s pus and e+crement, or blood and other filth. From their throats, they mutually infect each other. "uboes rise, and then e+ude decaying pus. For pretas, e!en in the springtime of their li!es, The moon itself is hot, and e!en the sun is cold.

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Trees are fruitless and barren, blasted by their glance, 2s soon as they are looked at, ri!ers and springs go dry. Sufferings attend them constant and unhindered. 2s for the karmic noose of their e!il acti!ity, The bodies of some of them are quite tenaciously held. They will not die in fi!e or e!en ten thousand years. %ne human month is counted as a day of the pretas. Fi!e hundred of their years is taught to be =H,HHH human years. 5C 9ncouragement to practice $harma, not $esiring Samsara. 2s for the endless ways of suffering/ )a&ing seen this saddening nature of how things are, $ccordingl!, persons, in order to gain their liberation, -hould distance themsel&es from samsara7s hedonic calculus. B! that the true peace of hol! ,harma will be established. That is the good instruction. c. The 2nimal 6ealm 1C 2nimals too are without happiness/ In the animal realm, those who li&e within the four oceans $ll de&our each other, in measureless suffering. 4&en if the! hide in the dark places of the land, The! fear heat and cold, and hunger and thirst, and being eaten. Wild beasts and birds throughout the human realm $re in danger from sharp weapons and also from each other. )orses, o'en, camels, as well as donke!s and such, )a&e limitless pains of carr!ing burdens and being beaten. The! are killed for their skins, and for their meat and bones. The! cannot see the limitless suffering of their nature. *agas suffer the pain and pleasure of noon and midnight. $s well as the pains and pleasures of coming da! and night. In some places there fall rains of abrasi&e, burning sand. In some the! are forsaken, alone without companions. %ostl! stupid, the! fear such things as soaring birds. The! meet with a great &ariet! of sufferings. Though their uncertain li&es are sometimes (ust a da!. ,i&ine Takasaka and others are said to li&e a kalpa The great oceans between the four continents are filled without gaps with fish, conches, crocodiles, and the like, crawling like grain in chang. The big ones eat the little ones, the little ones eat still littler ones, and so forth. %thers from this continent to the surrounding iron mountains#hide in darkness inside the

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earth, since the sun and moon do not appear there. 2s in the water, they eat one another, and ha!e measureless sufferings of hunger and thirst. The scattered animals on the face of the world, li!ing in the human realm<s mountains, plains, water, rocks, sky, and so forth, small creatures, worms, insects, birds, wild animals, and so forth, each ha!e their particular sufferings of heat, cold, hunger, thirst, being eaten by each other, and so forth##measureless illness and affliction. In particular they are tormented by hunters, fishermen, and birds of prey. Some die for their flesh, skins, and bones, or are e+ploited, beaten and bleeding, and then killed at the end of their labors, and ha!e limitless other sufferings. In the serpent realm too though there are appropriate pleasures of day and night, morning and e!ening, there are also the many particular sufferings of hot and cold, hunger and thirst, and so forth. 1here some li!e thousands of rains fall, and some are forsaken by any. Some are entirely alone and companionless. In general they are stupid and afraid of birds, !idya mantra, and immeasurable other harmful phenomena. Their li!es are uncertain. Some li!e only an instant, a day, and so forth. The kings of nagas, like Takasaka, li!e for an intermediate kalpa. The A)hidhar!a,osha says/ That of Takasaka is a kalpa. The S+tra Re4+ested )& Ocean says/ ,e li!es in the ocean for an intermediate kalpa. The S$irit+a' 1etter says/ Those of them who li!e within the animal realm ,a!e !arious sufferings of bondage and of beating. They are worked and dri!en with whips and hooks and so forth. 0C The instruction to be diligent in the $harma/ )a&ing thought about this, those who want liberation #rom the world of animals, to benefit themsel&es, -hould customaril! tra&el the path of accurate &ision. -tri&ing da! and night to be absorbed in the wholesome. For these reasons, those desiring liberation from the fate of those who ha!e gone astray among the animals, from the goodness and so forth of holy $harma, should stri!e with this opportunity of the great human and di!ine path of the ten !irtues that accord with merit, the four dhyanas, and the four formless attainments. This is the instruction of the ultimate great path of liberation through the accumulations of merit and wisdom. Its essence is emptiness and compassion. Stri!e to meditate on that path by the si+ paramitas and so forth. d. The human realm, There are nine sections/ 1C The torments of the eight sufferings/ ow, though they ha!e attained the higher realms/

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)umans also ha&e no chance of happiness. There are sorrows, unhappiness, strife, and war and such, Before we are rid of one, we suffer with another. -ometimes our food is changed b! being mi'ed with poison. #ood, clothing and requisites fail us, and therefore we get sick. ater sufferings we ha&e ripened then come forth. There are the three kinds of suffering and also the followingB Birth and age, sickness, death and hostile people; Being parted from those we lo&e and what we want, $s well as the pain of ha&ing to deal with what we get. The suffering of these eight is without measure and end. 1hat kinds of suffering do people ha!e; The three great root sufferings are the sufferings of/ 1C. Suffering, 0C. Change 5C. Conditioned e+istence. The eight kinds of suffering that always grasp us in samsara are/ 1C. birth, 0C. age 5C. sickness :C. death =C. meeting with hostile enemies BC. being separated from dear intimates DC. not getting what we want FC. sufferings intimately associated with the fi!e skandhas. In the suffering of suffering, one misery is heaped on another. It is like our father dying, and then our mother dies too. In the suffering of change, as much as one<s present pleasure is the suffering it emanates. This is like a house falling apart when someone has not been careful about the site, or poison mi+ed with food. The suffering of conditioned e+istence is like ha!ing eaten poison. Though our food, clothing and acti!ities are not directly harmed, they are in!ol!ed in the subsequent sickness* or from one<s senses being in(ured, later in(uries follow on that. The D+'5a 1+n# says/ The misery of samsara 2rises from the skandhas. There are the three sufferings %f suffering, change, and conditions. From the eight !arieties, )eople suffer terribly. The suffering of birth is predominantly before birth occurs. Thus wandering in the intermediate state between li!es, as for spirits who come near and enter, as they grasp e+istence in

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the mother<s womb/ )rana mind and bindu of ignorant consciousness. 4ather as o!al and oblong, and then a solid lump, Then we are like a disk, then like a fish and tortoise, In se!en weeks a body is gradually engendered. 1hen the mother is tired, hungry or thirsty, hot or cold, 9!en a little bit, we suffer immeasurably. $ark and close, it is fearful with an unpleasant stench. 1e must suffer unbearable suffering of restriction. 2fter se!en weeks, for twenty#si+ following The deceptions of the senses and limbs are being established. For a total period of thirty#si+ weeks, The bodily embryo grows and gains the power to mo!e. Then soon to be e+truded between the girdle of bones, "y our karmic energy we are turned head downward. There is greater pain than dying, like the Crushing and Ioining ,ell. 2fter birth, being touched is like being skinned ali!e. "eing washed is like our flesh being scraped away with ra'ors. From the intercourse of the father and mother there is a mi+ing of the essence of the red and white bindus, which constitutes consciousness. In the first week, the embryo has the shape of a fluid o!al like mercury. In the second, there is an oblong shape like mucus. In the third there is a lump shaped like a finger. In the fourth there is a hard lump like an egg. In the fifth, there is a disk like a lotus petal. In the si+th, it is like the fish as which -ishnu incarnated. The se!enth is like a tortoise. For e+ample, the head, feet, and hands are !ery non#prominent like those of a tortoise. Then for twenty#si+ weeks, the limbs of the body, the fingers, the eyes and other senses and their supporting structures, the hair of the head and body, the heart and !eins on the inside, the prana and dhatu essences, blood and lymph, masculine and feminine organs, and so forth de!elop along with the ayatanas. $uring the thirty#si+th week, in the body that has de!eloped, there is the downward mo!ing power of absorbing food and drink, and produced by the fetus<s eating and drinking, there is occasional mo!ement and restless thoughts and the body becomes uncomfortable. $uring these stages, the fetus dwells in darkness. It seems close and disgusting. There is the suffering of being restricted, and if the mother<s belly is too well satisfied, it thinks it is being squashed by mountains and oceans. If she is tired and strongly agitated, there is suffering like being thrown o!er a cliff. Infant boys, remain with their faces looking inward from the mother<s right side, co!ered by their two palms. 4irls stay looking outward from the left. Then by the wind of karma their heads turn upside down. ,a!ing been e+truded through the pel!ic girdle, at birth they suffer as much as those in the ,ell of Crushing and Ioining. 2s soon as they are touched, it is as if their skin was being taken off. 1hen they are washed, they suffer immeasurably, as if their flesh were being cut off with ra'ors. The sufferings of growing, can be briefly seen from those of entering the womb. %f these the 1etter to St+dents says/ Confined, accumulating unbearable no+ious stenches,

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9nclosed in unmitigated darkness and narrowness. ,a!ing dwelled in the ,ell#like place that is the womb, The body, completely restricted, must suffer great suffering. 4radually ground like sesame oil, how will it be born; "ut in the sutras it says its life will not be lost. Indeed its condition is highly fit for suffering. Ai!ing in filth, by looking about it is badly harmed. "y the damp womb it is fettered, in unbearable fearful stench. The pain of de!elopment is as bad as being destroyed. 2s in coming on something disgusting, former memory is lost. 0C The suffering of old age Then in stages/ The suffering of age is &er! hard to bear. $fter !outh deca!s, there will be no more pleasures. We cannot get up and down without the help of assistants. $s bodil! heat is impaired, our food is hard to digest. Our strength is failing, and also we begin to tremble, -o that it is difficult either to go or sta!. Our (oints deca!. We cannot get where we want to go. The senses fail. The e!es are dim and cannot see. We cannot hear sounds or &oices an! longer. There are no sensations of smell and taste and touch. %emor! is not clear. We sink in an ignorant sleep. 5erception of things is failing, so there are few qualities. ,elicious food and such appear as the opposite. $s life is failing, thoughts are disturbed b! the fear of death. ike a child7s, our patience and span of attention are small. We are quickl! gone, like a lamp whose oil is spent. "y the slipping away of youth, the strength of the body deteriorates. The (oints disintegrate. Food does not nourish. The senses cloud. The eyes are fu''y. The ears become increasingly deaf. The tongue stammers. .emory is lost. %b(ects and food that were pre!iously delightful are no longer pleasurable. To the dimming sense organs of the tongue food and drink do not taste like they did when we were young. 1e are afraid of death. Aike a child again, we ha!e little patience. There are such immeasurable sufferings. The 1etter to St+dents says/ Then for all persons, age, The hand of the Aord of $eath, 2fter it has grasped us 1ith no chance of letting go, %ur hair turns gray and white, 2ll our collection of teeth 2s if for a (oke are taken.

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%ur (oints are all unhinged. %ur minds become impaired. %ur situation becomes 2s bad as being in ,ell. 5C 2s for the suffering of sickness/ The suffering of sickness is &er! hard to bear. The bodil! nature changes, and mind becomes unhapp!. Our en(o!ment of things no longer gi&e us pleasure. There is increasing fear that we will lose our li&es. We wail a lament about this unbearable suffering. 1hen we are afflicted with sickness our minds are distressed and no (oy arises. )erception is interfered with, and we are irritated. 1e must die, or sometimes we (ust think it would be better if we did. 1e want to die, but at the same time the torment of dying ri!als ,ell. The Co!!entar& on the Praise o* the H+ndred Actions says/ 2s for embodied beings Tormented by sickness, It feels like being in ,ell. Increasing more and more, Such is the misery %f suffering in samsara. :C The suffering of death 1hen our time is e+hausted, or e!en if it is not really e+hausted, but one throws it away/ The suffering of d!ing is e&en greater than this. There is our last meal and our last words are spoken. #or the last time we get dressed. We go to our final sleep. Bod! and life, attendants and ser&ants are left behind. #riends and relations, wealth and en(o!ment, are left behind. We cannot sta!, but still we fear to go alone. For the last time we lie down, rest, talk, eat, and get dressed. 1e come to the last appearances of this life. 2ttendants and en(oyments are left behind. 1e ha!e no power to keep li!ing, and lea!e alone and companionless. ,a!ing thought about how we will do it with an unhappy heart, with a strong feeling that our essence is being destroyed, life ceases. 1e e+perience wandering in the bardo. 1ithout refuge or protector, our skandhas are lifted on a litter. 1e are taken to the charnel ground. 1e are eaten by (ackals and so forth. %ur assembled intimates suffer immeasurably. The 1etter to St+dents says/ ,ow is it going to be; This fearful Aord of $eath 1alking at my head, 1hether oppressed or doubtful, The pain will seem like !a(ra. Those who harm the mind,

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2fter ha!ing oppressed it 6elations and the household 1ith tears streaming down their faces 1e see their pain like !a(ra. That ha!ing infiltrated Into our deepest nature Is most unbearable Aike entering murky darkness. This body we guarded so 'ealously 2nd all its accustomed pleasures 1ill be completely lost. Firmly bound at the feet %f the terrible Aord of $eath %ur head tuft is pulled out, %ur fate will be determined. 2s we are taken by him, "y the roar of those nearby %ur many screams and cries 2re ne!er heard at all. "etween water hard to cross and piled heaps of boulders, )ricked by sharp piercing thorns, Those on this frightful path, "ound by the noose of time, "y the things of the Aord of $eath 2re fiercely dri!en with sticks 2nd herded like animals. =C The suffering of meeting with enemies/ B! the suffering of meeting people who are hostile We are oppressed b! fear of the danger of being unpleasantl! harmed. If we meet with hostile enemies, we will no longer be able to ha!e our bodies, li!es, and en(oyments. BC The suffering of being separated from those dear to us/ To separate from people and the countries that we lo&e /auses sorrow, lamentation, and unhappiness. 0emembering their qualities, we are tormented b! longing. If we are separated from our dear friends and relati!es who are kind to us, remembering their qualities, our minds are tormented with suffering. DC The suffering of depri!ation.

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2s for the suffering of being depri!ed of desirables/ In the suffering of being depri&ed of what we want $ tormented mind arises when we do not succeed, Worn out b! po&ert!, like hungr! and thirst! pretas. If we do not succeed in our goals, our minds are unhappy. 1hen we are depri!ed of possessions or of something desirable, we are tormented by unhappiness. FC The suffering of defilement/ #orm, feeling, and perception, formations, and consciousness Which comprise the fi&e perpetuating skandhas, Because of defilement are the ground of all suffering. The! ha&e been said to be its source, support, and &essel. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, because the closely connected skandhas are defiled, they are the place of all suffering. They are the support of all suffering. They are the !essel of all suffering. They are the source of all suffering. .oreo!er, since form manifests the harm of suffering, it is its place. Since feeling takes on suffering, it is its !essel. Since perception is the first gate to being disturbed by conceptuali'ation, it is its support. Since the doer and understander arise among formations and consciousness, they are its source. These are so e+plained in the Great Co!!entar& on the Pra-.a$ara!ita in Ei#ht Tho+sand 1ines. GC The Instruction of e+ertion in the means of liberation from this. ow there is the instruction on eliminating unhappiness/ Thus within the limits of this human world, With suffering as cause and effect, there is no happiness. To be liberated from this, think of the e'cellent ,harma. That offers the means of liberation from samsara. 2s for the path, by the action of the cause of suffering, unhappiness, there is subsequent suffering. Sometimes there will be suffering by the fruition of former actions. 1e need to be be liberated from that. e. The suffering of the asuras, 1C ,ow they are unhappy/ aC The way of their unhappiness/ $suras likewise are without a chance of happiness. Through hatred the! ha&e senseless quarrels, disputes, and wars. Through en&! the! cannot bear the splendor of the gods. Their warlike approach supports man! hundreds of sufferings.

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The asuras fight and quarrel e!en with their own kind. ,a!ing seen the happiness and wealth of the thirty#three gods, they are tormented with fires of hatred and (ealousy. Sometimes, in the wars which they fight with the gods, their heads and limbs are cut off. They are in(ured by !a(ras, arrows, wheels, and so forth, and sometimes die, or suffer from fear of dying. The S$irit+a' 1etter says/ Since by their nature asuras ,ate the splendor of the gods, Their minds all suffer greatly. Though they are knowledgeable, "y the obscurations of beings, They do not see things truly. 2s for its being said that they do not see truly, their seeing is like that of the path of seeing of the shra!akas and pratyekabuddhas, but not like that of the mahayana. The Edi*ice o* the Three -e5e's says/ If we gi!e an account of the dharmas of those li!es, the gods, nagas, asuras, and sky soarers of the animal realm, the kinnaras, and the big#bellied hungry ghosts beyond number, with respect to $harma, do not ha!e e!en a particle of the $harma eye, nor do they attain spotlessness. Therefore, the way of their !ehicles should be so reali'ed. bC The instruction to be diligent in practicing $harma/ Therefore, those who are going to happiness and peace -hould quickl! practice the ,harma, that leads to liberation. f. The suffering of the gods There are four sections 1C The suffering produced by death and transmigration. Thus in the hea!enly realms/ $lso gods in the realm of desire ha&e endless suffering. ,runk with desire, the! are careless. The! fall in the change of death. Their flowers wither, their thrones no longer gi&e them pleasure. $bandoned b! their friends, the! dread their coming state. #or a week these gods will ha&e unbearable emotions, The !ictorious Four 4reat ?ings, the Thirty#three, the Twin 4ods, the 4anden gods, the Thrulga gods and Shenthrul 1ang(e appear to be happy. "ut e!en this happiness does not go beyond the suffering of change and the suffering of conditions. 2t the time of their deaths, the color of their bodies becomes unpleasant. Their thrones do not please them. The flowers wreathing their brows wither. Their clothes smell bad. 2 pain they ha!e ne!er e+perienced before arises. They are troubled by the perception that they will lea!e their di!ine companions and be alone. 1ith the di!ine eye, they see the place where they will be born, and they are terrified.

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1hen they faint away, from far away the gods who are their father and mother or intimates call their names, saying, 3.ay you be born among human beings in Iambuling. There ha!ing practiced the ten !irtues, once again may you be born here in the god realm.3 ,a!ing said that and scattered flowers, they depart. The day of such gods is a week. The S$irit+a' 1etter says/ In the celestial realms, as they are !ery happy, The suffering of death and transmigration is therefore great. ,a!ing contemplated that, superior ones $o not cra!e for celestial realms that will be e+hausted. Their color of their bodies becomes unpleasant to see. Their thrones no longer please them. Their wreaths of flowers wither. Their clothes smell bad* and irresistibly in their bodies, 2rises a dread that they ha!e ne!er felt before. These are the fi!e presages of being summoned by death 2nd their transmigration from the celestial realm. That arise for gods within the realm of the gods. 2s with men on the earth who are going to die There are those who are summoned to !iew their deathsK. 0C The associated suffering of their subsequent samsaric birth The samadhi gods of such realms of form, as the realms of Bhrama, 4'hausting their former karma, fall down into samsara. The! suffer the suffering of ha&ing foreseen this change. $nd e'haustion of their karma of formless shamatha. The! suffer anticipating their subsequent state of samsara. Though the! ha&e gone to hea&en, the! cannot rel! on it. Therefore, fortunate ones should gain enlightenment. $uring their great fruition in the "hrama realms, the samadhi#gods ha!e natural bliss. "ut they too die, and this is transformed. They suffer o!er entering into their subsequent births. agar(una says/ 1ith self#e+isting samadhi, as in the "hrama realms, Though they ha!e the brilliance of limitless light and color, Since they ha!e not seen their latent ego#conceptions, 2fter they die, they cannot help being born in ,ell. Those gods who remain one#pointedly in formless shamatha, also die and transmigrate, and then with formations of suffering on seeing their subsequent samsaric birth, they must be reborn. The S$irit+a' 1etter says/ Since they are in such a samsaric state asuras 2s well as ,ell beings, animals, and hungry ghosts 2re not good births, and therefore we should know these births To be the !essels of many further kinds of harm 5C The suffering of defiled bliss/

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$ll beings who are attached to samsaric happiness $re tormented for their cra&ing in a fier! pit. .oreo!er, they sow the seeds of subsequent e+istences in the lower realms where there will be nothing but the flow of the four great currents. The 1etter to St+dents says/ 4athering fiery suffering in the world of destruction, "eings who e+pect to be happy are manifesting pride. They will be flung to the giant mouth of the Aord of $eath. They sow the seeds of the tree of subsequent rebirths. :C ,ow we should establish liberation, There are four sections. aC ,ow if we do not establish it, we shall not attain liberation 1e may think that we will really be protected by the "uddha from the lower realms, but if by ego we ha!e done e!il deeds, the fruition of the lower realms is ripening within us. 2s for the teaching that it is difficult to ha!e an opportunity of being seen with compassion/ 4nlightenment and the means to it depend on us. -o it has been said b! the Teacher of gods and humans. It cannot be the incidental gift of others, ?ust as dreams in the coma of sleep cannot be stopped. If this could be done, samsara would alread! be empt!. B! the ra!s of compassion of the Tathagata and his children. 3ou !ourself must gird !ourself in the armor of effort. *ow is the time to ascend the path of liberation. "eing liberated from the lower realms and from samsara depends on our own efforts. This cannot be done by someone else through any amount of effort or skillful means. The !inaya says/ I, by teaching you the means of liberation Teach you to stri!e for freedom depending on yoursel!es. That is the right idea. Trying to make karma of self#accumulated pro(ections re!erse itself, is like eliminating a dream, by going to sleep and ha!ing another dream. If that was workable, these immeasurable samsaric beings would already ha!e been emptied long since by the light rays of compassion of the buddhas. bC Since we ha!e not been tamed by the buddhas in the past, if we do not make an effort, we will not be liberated by them now either. Therefore, by our own defects/ Those like us who ha&e not practiced the remed!, $s was done b! countless buddhas in the past, Will wander on the desolate path which is samsara, Whose nature is to be a path of e&il deeds. Think how, as before, if we do not make an effort, We will produce the sufferings e'isting in the si' realms.

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The 3odhichar&a atara says/ For the sake of benefiting sentient beings There ha!e been countless buddhas, teaching in the past* Though this is so, simply because of my own defects, I ha!e not been the ob(ect of their curati!e actions. If now again I act in such a way as that, ,a!ing acted again and again in (ust that way, ,ow will I be worthy of their consideration; cC The instruction that compassion will not enter into bad karma/ The sufferings of samsara are as limitless as the sk!. $s unbearable as fire, and as &arious as all ob(ects. Our lack of care for oursel&es is reall! such a shame. )ow can we ha&e a chance to enter into compassion. The wise and skillful deeds of buddha acti&it! $re said to depend on the karma of those who are to be tamed. Therefore ha&ing come to recogni<e our faults, %indful in our hearts of the suffering of samsara, -o that we and beings ma! be free from samsara, et us trul! embark upon the path of peace. The sufferings of samsara are as limitless as space and cannot be encompassed by thought. They are a mass of fire difficult to endure. Since their e+istence is not reasonable, enduring the !ariety of seeming net of red and white apparent e+ternal ob(ects is not right. The 3odhichar&a atara says/ This is an inappropriate and shameful ob(ect of patience. Such patience is truly shameless. ot seeing the rays of the sun of the "uddha<s compassion, we are like people in the darkness under the earth who ha!e no chance to enter into sunlight. Iust as the darkness under the earth has its own impure manner of e+istence, unassociated with conditions that produce light, within the murky darkness of our own being, it is difficult for compassion to ha!e an opportunity. The compassion of the -ictorious %ne also appears only in accord with the merit and good fortune of those who are to be tamed, The A ata!sa,a S+tra says/ 9!en if the circle of the moon arises, 1hen there is no !essel, it is not reflected there, 2lso the e!er#shining moon of the "uddha<s compassion 1ill not shine where there is no !essel of good fortune. Since this is so, it is right to e+ert oursel!es in the means of true liberation. dC ,ow, e!en though suffering has been e+plained, we are not saddened Suitability for that is like this/ If our suffering now is hardl! bearable, )ow will we bear the pain that is trul! unbearable.

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If we are not e&en a little sorr! when this is told, Our hearts must be great lumps, composed of the hardest iron. Our minds must surel! be as thoughtless as a stone. Shantide!a says/ If e!en this amount of suffering we ha!e now Is irresistible and more than we can bear, 1hat of the sufferings of sentient beings in ,ell; ,ow would we be able to bear such pain as theirs; Think about that, and don<t (ust say 31ell it isn<t my fault@3 The 3as,et9'i,e Ta', says/ 1e hear of samsaric suffering, and yet we are not sad. 1e who are like that are certainly !ery foolish. 2s if we were made of stone or a piece of solid iron. 1e clearly show oursel!es to be (ust mindless fools. C. It is right to contemplate the sufferings of samsara. For that reason/ -amsara is a &alle! of unbearable suffering. ;nowing mind as the source of man! different kleshas, ;leshas and sub+kleshas, and those that are uni&ersal, Who would want this state of samsara to increase further2 -o let us quickl! be &ictorious o&er samsara. The nature of samsara is suffering. The fruition of suffering is the fi!e skandhas. These are the si+ causes. The fi!e root kleshas and the twenty lesser kleshas are all included in the truth that all is suffering. It is right that the nature of this great source of many illnesses and harms should make us sad. $. the dedication of merit of the situation ow the merit of proclaiming the nature of these in song is dedicated as a cause of benefiting sentient beings/ -o b! this pure feast, the source of happiness, %a! all the beings that dwell within the three habitations Be able to nourish themsel&es on (o! and happiness, Wearied b! all the &arious kinds of suffering, Toda! ma! the nature of mind, be able to come to rest. That is the aspiration. 2nd by the auspiciously#caused merit of this wreath of genuine words and meanings, may all the beings here in the three worlds of beginningless samsara, impo!erished and e+hausted in the $harma of accumulation of merit, be enriched by the true wealth of the noble ones, so that their weariness may be eased. .ay those tortured by massi!e flames in ,ell and so forth "e cooled by a lake of celestial water gently falling. 1reathed in circlets of (ewels, their faces adorned in light,

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,a!ing gone to the higher realms, may they be enlightened. Thus may hungry ghosts, animals, and asuras, ,uman beings and gods, becoming of equal fortune, ,a!ing attained the (oy of the celestial realms, 2ttain the enlightened peace, where not e!en an atom e+ists. 2wakening from the pure !iew of good dharmas of meditation. 2nd also the absorptions of the four formless attainments, "y ha!ing completely perfected themsel!es in merit and wisdom .ay they attain a state like that of lord 2mitabha. "y this good and true intention which is mine .ay all samsaric beings be led to total peace, .ay they perfect the two benefits, stri!ing day and night. .ay they attain the limitless ma(or and minor marks.

I- This is the commentary on the fourth chapter of the GREAT PERFECTION, THE NATURE OF MIND, THE EASER OF WEARINESS, 3?arma, Cause, and 9ffect.3 The fourth chapter, 3?arma, Cause, and 9ffect,3 has four parts/ 2. ". C. $. The brief teaching of the essence, The e+tensi!e e+planation of the nature, The final summary, The dedication of merit.

2. The brief teaching of the essence. 1hy do these li!es of wandering in the sufferings of samsara, each with its own appearances of (oy and sorrow appear; They occur because of karma/ Thus, samsara7s heights and depths of pleasure and pain $rise from former accumulations of our karma. That is how it was taught b! the -age, the Buddha. From the different conditions of beings, different fruitions of their associated karma e+ist. .any kinds of connection with happiness and sorrow ripen. The H+ndred Actions says/ 9 ma ho@ ?arma comes from the world. Ioy and sorrow are a painting produced by karma. The assembly of conditions arises karmically. ,appiness and suffering are produced by karma. 2lso it says/ ?armas o!er the time of a hundred kalpas $o not dissipate, but accumulate. %nce embodied beings ha!e acquired them

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The ripening of their fruition is assured. The White 1ot+s says/ ?arma is like a painter who produces e!erything. ?armic patterns are choreography for a dance. The Gatherin# the Acc+!+'ations o* En'i#hten!ent says/ ,a!ing as well as being without the three#fold kleshas 2re established according to merit and karma of liberation. "ecause of mind and karma, and the causes of beings, .any karmas are gathered, and remain like seeds. ". The e+tensi!e e+planation of the nature of karma, has two sections. 1. The establishment of the samsaric world, 0. "eing connected to peace. 1. The establishment of samsara. There are three sections a. The brief teaching, b. The e+tended e+planation, c. ,ow to eliminate it. a. The brief teaching From the establishment of the samsaric world, and being connected to peace, this is the first sub(ect/ The black and white actions that are the formations of samsara )a&e the nature of ten actions, bad and good. The ten bad actions and the ten good ones that accord with merit establish samsara. 1hat are they; The Precio+s Ma'a says/ ot cutting off life, and gi!ing up thie!ery* Aea!ing alone the spouses of other people* 1ith no talk that is fri!olous, wrong and rough, ?eeping our speech both true and genuine. 1ithout the attitudes of desire and anger, ,a!ing completely abandoned the !iew of ego, These ten actions are the white karmic path. The opposites are the path of unwholesome blackness. These bad actions produce suffering and the lower realms. "y the good ones, we attain happiness and the higher realms. The O)-ects o* Mind*+'ness says/ "y the bad ones we gain suffering and the lower realms, "y the good ones there is happiness and the higher realms.

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The S+tra on Prod+ction o* :ar!ic Pheno!ena says/ The ,ouseholder Toutaputra, the bhramin<s son, asked, ?ye 4autama, by what cause and conditions ha!e sentient beings short or tall height, ha!e many illnesses or few illnesses, ha!e a pleasant or unpleasant color, great or small powers, e+alted or low caste, great or small acti!ities, and great or small pra(Pa; The "uddha spoke saying, 3% "hramin<s son, sentient beings are as they are because of karma. Their karmic roles are performed. They ha!e their karmic birth# places. They depend on karma. Aow, high, and middle, e+alted, degraded, bad, and good ones de!elop. The karma of sentient beings is !arious. Their !iews are !arious. Their actions are !arious. "y black karma sentient beings are born among ,ell beings, pretas, or animals. "y white karma they are born among gods and human beings. b. The e+tended e+planation, There are three parts 1C The support, 0C The supported, 5C The fruition. 1C The support There are ten sections, aC The e+planation of alaya and consciousness, The supporting ground of these is the neutral ala!a. ike the surface of a mirror without reflections, uminous awareness, without conceptual ob(ects, 5roduces a ground for such reflections to arise. It is like the luminous clarit! of a mirror. #rom that comes the consciousness of the fi&e sense faculties. $s the fi&e senses grasp their ob(ects, such as form, In their own nature the! are not conceptual; 0ather the! are like reflections in a mirror. $fter that occurs, there rise the awarenesses Of the di&ided ob(ects of grasping and fi'ation. Within successi&e moments, as these are fi'ated or not, There ma! be conceptuali<ation, or there ma! not. The former is klesha+mind, and mental consciousness. ?arma and all the resulting appearance of phenomena depend on what is within alaya as its seeds. The S+tra o* the I!!ac+'ate Wisdo! o* Ma.-+shri says/ 2laya is the ground of e!erything, The ground of both samsara and nir!ana, 2nd all the appearances of phenomena.

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The suchness of space is called the neutral ala!a. The ground of all that is di!ided, it is completely neutral and undistinguished. %n top of this, or within it, connected to and supporting the spontaneously present, primordially uncompounded nature of insight, is the ala!a of realit!. This is made into a ground by ignorance. The support of the dharmas of samsara, the collections of the eight consciousnesses with their habitual patterns, is called the ala!a of the &arious habitual patterns. 1ithin this are supported all things of the compounded nature of good and e!il, that arise as !arious (oys and sorrows. ,ere all causes and fruitions in accord with merit and all goodness according with liberation are also supported. These are naturally supported by the fruition free from defilement. 2s for the e+tended e+planation of these, on top of the neutral alaya are lower good and bad samsaric causes and effects* the aspects according with liberation, the separable cause of nir!ana* and the karma of phenomenal appearances. 2s many as are percei!ed are supported. 4ood things according with liberation and included in the true path are incidental and compounded. Therefore, they are supported as separable causes within the alaya of !arious habitual patterns. They are supported in the gotra as fruitions of separation. Such a fruition is dependent in something like the way that the re!ealed sun depends on the sun behind obscuring clouds which is yet to be re!ealed. The Uttaratantra says/ 9arth is in water, water in wind, and wind in space. "ut space is not in the dhatus of wind and water and earth. Thus the skandhas and dhatus, and the powers of sense, 2re supported in e+istence by karma and the kleshas. ?arma and the kleshas are not as they should be. They always e+ist in the form of mental artifacts. These mental artifacts that are not true entities, 9+ist completely within the purity of mind. "ut the true nature of mind does not e+ist in them. In this case we speak of/ 1C. 0C. 5C. :C. The ground of separation The cause of separation The fruition of separation The separated. The ground of separation is the element or essence. The cause of separation that eliminates defilements superimposed on that essence, is the aspect in accord with liberation, possessed by the good path. The fruition of separation is that when sugatagarbha has been freed from all defilements, the buddha qualities manifest. The separated is the eight consciousnesses with their !arious habitual patterns. These depend on the alaya of the !arious habitual patterns. 2ccording to secret mantra these are known as the basis, producer, and fruition of

G5

purification and that which is to be purified. The words are different, but the meaning is the same. 1ithin that state, without dependence, is the nature of ignorance, the alaya of the !arious habitual patterns. It is the cause of impure samsara and its consciousness. That compounded good entities are associated with the le!el (oined to liberation has been taught for a long time. The alaya of reality is associated with the buddha qualities of nir!ana, which depend on it. These arise because of the essence, emptiness* the nature, luminosity* and all per!ading compassion. The (ewel#like qualities of the alaya of reality, neither defiled nor free from defilement, are spontaneously present as reali'ation of the primordially luminous kayas and wisdoms. T,9 2T&62A ST2T9. The natural state is natural, complete purity, like space. Though described by the names 7the markless,8 7emptiness,8 7the completely uncompounded,8 and so forth, it is not nihilistic empty nothingness* rather, it is reali'ation of spontaneous presence, the luminosity of the kayas and wisdoms. It is empty in the sense of being completely liberated from all dharmas of samsara. The Contin+o+s Dis$'a& o* 3ea+t& says/ The disk of the moon, immaculate and pure, 2lways undefiled, is completely full. Jet by the power of time within this world, The moon is thought to wa+ and wane in phases. Aikewise, the alaya of reality 2lways is or possesses sugatagarbha. 2laya here is another word for the essence 2s it was taught by the tathagatas. For indi!iduals who do not know this 2laya, by the power of habitual patterns, Is seen as !arious karmic (oys and sorrows, The uni!ersal afflictions of the kleshas. 1ith a nature pure and undefiled, 1ith qualities like a wish#fulfilling gem, 1ith no transmigration, and no change, It is perfect awareness of liberation. .aitreya says/ There is nothing to illumine, There is nothing to impro!e. The real looks at the real. In accountable names, this is called the associated alaya of reality, the beginningless goodness of the element of dharmas, sugatagarbha, the dhatu, the luminous nature of mind, dharmadhatu, the suchness of the natural state, the natural purity of suchness, the perfection of pra(Pa, the supporting ground, the source of arising, and the producer of the cause of separation. Jet what is being named cannot be truly encompassed by thought.

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In addition to the nature of mind there is the support of habitual patterns of samsara, called the alaya of the !arious habitual patterns. 1hat is it like; It is primordially without the karmic natures of good and bad, or liberation and apparent phenomena. That is because it is the support and producer of all such incidental productions. "ecause the arising of both !irtue and e!il depends on it, and because its essence is ignorance, it is neutral. Some say that ignorance rather than the alaya of the !arious habitual patterns is the support and producer of the fi!e poisons and phenomenal arising. That is (ust a change of labels. 1hy; Though it is not the same as the ignorance that discriminates the fi!e poisons, co#emergent ignorance at the time of first being confused by samsara is also called ignorance. The support and producer of phenomenal appearance should be e+amined further. It is not the support and producer of the wisdom of buddhahood, possessing the two purities, primordial purity and purity from incidental defilements. That kind of alaya must remain unchanged. The Ho'& Go'den 1i#ht says/ The alaya that endures is dharmakaya, the essence. The Tantra on E6ha+stin# the 3asis o* the E'e!ents says/ The pure alaya is the same as dharmadhatu. )ure alaya is not the cause of the dhatu separate from defilement, nor are they related as support and supported. It does not produce compounded actions of merit and meditation on the path of the accumulation of wisdom, e+cept in the sense of being the support of their phenomenal appearance. Since these are included in the true path, though classified as decepti!e and impermanent, it is therefore accepted that they are dependent on the alaya of !arious habitual patterns. 1ell if so, how is it reasonable that it also destroys such things; This has been said, but it really is like that. It is like a lamp dependent on a wick or a fire dependent on fuel burning until they burn themsel!es out. Though they depend on alaya, habitual patterns of samsara are self#purified by the path of the two accumulations. That is how defilements of the gotra, or of dharmadhatu, are purified. Then the phenomenal e+ists as it did at first, as the manifest luminosity of enlightenment. 1hat produces this manifestation is called the condition of purification. 2fter that the antidotes that produce purification destroy e!en themsel!es. This is because they are good false conceptions imputed by mind. The commentary on the Uttaratantra says/ The beginning of the manifestation of enlightenment occurs because all truths of the path are eliminated. The Madh&a!a,a atara says/ "y burning all the dry kindling of e!ery knowable ob(ect There is the dharmakaya of the !ictorious ones. If so, what about the kind of emptiness that throws nothing away, or what about the thirty se!en factors of enlightenment; 2ll things are gathered into the le!el of buddhahood without being thrown away. The thirty#

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se!en factors of enlightenment are there. ,owe!er, neither of these are included in the path, since at that point the path is o!er. The list of names of the great darkness is co#emergent ignorance, the alaya of the !arious habitual patterns, obscuration without beginning or end, primordially e+isting unawareness and so forth. The nature of mind like the sky, besides e+isting as the beginningless space of the dhatu, depending on liberation e+ists as yogic union, and depending on samsara e+ists as !arious habitual patterns. These are the (oys and sorrows of the different appearances of samsara and nir!ana and the arising of their faults and !irtues. The commentary to the Uttaratantra says/ The dhatu of time without beginning and end Is the true state of all the !arious dharmas. Since this e+ists, all beings are in nir!ana. T,9 $I-ISI% S %F 2A2J2 2 $ T,9 9I4,T C% SCI%&S 9SS9S. The neutral alaya of the !arious habitual patterns is like a mirror. The alaya#consciousness is like the luminous clarity of the mirror. The consciousnesses of the fi!e gates are like reflections in the mirror. The mental consciousness is the process of analy'ing former ob(ects of these or saying, 3These are the apparent ob(ects of the fi!e gates,3 when these ob(ects first arise. ?lesha#mind occurs after that, when desire, hatred or indifference arise simultaneously with e+perience. If there is no such appraisal by klesha#mind, there is no formation of any of the three poisons, and no karma is accumulated by the si+ sense#awarenesses. This is how the former teachers say it should be analy'ed. 1hen the nature of all dharmas is known, the situation of the !iew, meditation, and action, is like that. Ignorant beings who make biased assertions about such a mind accumulate bad karma. Thus, the gate of accumulating karma is the mental sense and the fi!e senses along with their supports. The actual accumulator is mind possessing the kleshas and wishing for goodness, and the one who knows such a mind. 1hen these are collected, they are collected on top of alaya. The de!eloper, proliferator and collector, diminisher and so forth, is alaya!i(Pana. .aster AodrE Tenpa in his great commentary on the Maha&anas+tra'an,ara says/ The mind#sense and the fi!e senses, the eye and so forth, are the gates of karma, and supports of its entering. The mind that thinks of good, bad, and indifferent is the producer. The si+ ob(ects, form and so forth, are what is produced. 2laya!i(Pana is the de!eloper. 2laya is their support and place, like a house. 2laya!i(Pana is clear and !i!id awareness with no fi+ation of grasper and grasped. )roliferating from that are the awarenesses of the fi!e senses. The eye consciousness has insight of form. It does not arise as concept, but as consciousness. Similarly the ears hear, the nose smells, the tongue tastes, and things that the body can touch are sensed. They do not arise as concept, but as consciousness. The apparent ob(ects that seem to arise as likenesses in the fi!e gates are dharmas. They are also in the mind consciousness and the dharmas of the ob(ect aspect. These phenomena, arising as

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apprehensions, are known as consciousness. The same te+t says/ 2s for mind#consciousness, traces like former ob(ects arise, or inferences of unpercei!ed ob(ects, but these too are ob(ects of consciousness. 2s soon as the awarenesses of the fi!e gates and alaya!i(Pana ha!e ceased, former ob(ects or phenomena of the indi!idual si+ awarenesses are also mental. The A)hidhar!a,osha says/ 2s soon as the si+ ha!e ceased, Their consciousness becomes mental. 1hen there is apparent form, the !i!id, luminous ob(ect without a grasper is alaya!i(Pana. The arising awareness that apprehends a form#phenomena is the eye#consciousness. 1hen presentation of both has ceased, the instantly arising aspect that thinks and makes the imputation, 3This is form,3 is mind or concept mind. .oreo!er, entering that same instant, labeling that non#conceptuality quickly and precisely as non#conceptual, the ob(ect first intuited is labeled in 3grasping conception.3 $etailed analysis that arises after that is 3fi+ating conception.3 If there is not this continuation of the apprehension of mind at the first instant, karma does not accumulate. So it is maintained by all the lords of yoga. The Doha o* the Pea, o* :no5in# says/ The consciousness of the ob(ects of the si+ senses, Is not defiled by simply being grasped. ,a!ing no karma, hence also without its ripening. It is seen without defilement, (ust like space. b. ,ow consciousness does accumulates karma ow, as for how these consciousnesses accumulate karma/ B! the coarsened &ice and &irtue of conceptual desire $la!a supports the seeds of constructing what is desired. uminous non+thought is reconstructed as form. ,epending on these seeds there is one+pointed, formless non+thought. The remo&able two obscurations, the nature of samsara, $re an essential part of their en&ironment. From false conceptions of the coarse grasping and fi+ation of mind, we fall into the good and bad karma of the desire realm. If the natural state is not attained in samadhi, meditation in which conceptuali'ation of apparent ob(ects as appearances does not arise, karma collects on top of alaya in the realm of form. "y meditating in complete non#thought in the sense of blocking apparent ob(ects, seeds of being born in formlessness are heaped up in alaya. The chapter on 3ultimate samadhi3 of the Edi*ice o* the Three 8e5e's says/ 1hoe!er is afflicted by desire produced by discursi!e thoughts, in turn produced by formations of good, bad, and indifferent, falls into the desire realm. 1hoe!er within this kind of mind has complete non#thought that does not

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discard ob(ects, produces one#pointed yogic union. Separate from the essence of $harma, this is conditioned formation of the form realm. 1hoe!er is within neither form or desire, not seeing the tracks of mind<s ob(ects, and becoming accustomed to this by looking at it a great deal, whirls in the formless realm. These will ne!er be liberated from these three realms of samsara. Therefore, hearing with true hearing, earnestly meditate on that which should be meditated on. cC The occasion of awareness ow the occasion of awareness is taught/ When awareness is undistracted, being without all thoughts, One+pointed without the grasping of apparent ob(ects, That is the time of apprehending the neutral ala!a. When there is no fi'ation of luminous appearance, That is the motionless, clear, and luminous ala!a+consciousness. When the fi&e ob(ects are grasped and fi'ated, affirmed and denied, $nd ob(ects are coarsel! concei&ed in the se&en consciousnesses, That is what is called the se&en consciousnesses. &nwa!ering one#pointedness with no thoughts at all is alaya. 1hen apparent ob(ects are seen lucidly, with still attention and no thoughts at all, this is alaya!i(Pana. Then, when phenomenal ob(ects arise clearly and distinctly this is awareness of the fi!e gates. 1hen any ob(ect that arises is grasped at the first instant, then adulterated by kleshas produced by secondary apprehensions, this fi+ated arising is klesha mind and the mental consciousness. Those are the se!en consciousnesses. The 1e e' o* the A5a,enin# o* 3odhicitta says/ on#thought unconnected to ob(ects is the occasion of alaya. on#thought connected to ob(ects is the occasion of alaya!i(Pana. Indi!idual apprehension of phenomenal ob(ects is the fi!e gates. 1ith subsequent analysis of the first conception of ob(ects, as for grasping and fi+ation arising, this becomes mind# consciousness and the occasion of klesha#mind. dC ?nowing the occasions/ When becoming familiar with these, in the three realms of samsara, There is formation of the three gates and of suffering. ?nowledge of alaya unconnected with the path of liberation is the stable samadhi of one# pointed resting, and the stable conceptionless luminosity of !ipashyana. Subsequent arising of ob(ects, with the predominant condition of the si+ senses, in their accumulated coarse awareness of good and e!il is the formless, form, and desire realms. The reason Mthis occursN is that liberation is not accomplished, and grasping and fi+ation are not transcended. 9!en grasping this samadhi of non#thought and resting in it one#pointedly without distraction in!ol!es fi+ation. )ure dhyana is meditation in the style of skillful means, the great compassion, and pra(Pa without phenomenal comple+ities of percei!er and ob(ect. It does not abide in the two e+tremes. The state described has no one#sided nihilistic meditation. It is connected with the natural state incomprehensible by thought, and with the happiness and bliss attained with it. Though miracles and higher perceptions are attained, there is no arrogant goating and pride in them. There is no fi+ation

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of marks. 1e ha!e to come out again from nihilistic meditation. Therefore it does not go beyond samsara. It is ob!ious that today<s meditation has strayed into the common#path meditation of the e+tremists etc. or is it seen to ha!e the intrinsic buddha qualities. eC 1hat predominates in the three chief realms 2s for these consciousnessses in their own place and as chief factors of other places, in contemplating the ways of samsara/ In the realm of desire se&en+fold consciousness dominates. In the realm of pure form it is the ala!a+consciousness. In the formless realm there is onl! the non+thought of ala!a. The other two samsaric st!les are merel! latent. 4ach of the le&els should be known to be like that. In his commentary e+amining alaya and wisdom, AoppEn San(e Sangwa says/ 1ithin the desire realm, the se!en consciousnesses, the eye#consciousness and so forth are the principal ones, and the others e+ist as their retinue. In the realm of form, the alaya!i(Pana, and ob(ect#engaging consciousness are the principal ones, and the others are their retinue. In the formless realm, alaya is the principle one. The others e+ist only as latencies. fC ,ow consciousness dissol!es ,ere are the e+tensi!e di!isions of the sub(ect/ Thus when we go to sleep, within the desire realm, $wareness of the fi&e ob(ects b! stages dissol&es into mind. %ind dissol&es within the non+thought of ala!a. This is a one+pointed state without apparent ob(ects. $la!a too dissol&es in dharmadhatu, simplicit!. When it de&elops again, from the ala!a consciousness, There is isolated mind, known as the mind of dreaming. What is reall! nothing appears. We affirm and negate its &ariet!. This de&elops further, and we awake from sleep. B! entering into the ob(ects and consciousness of the si' senses, Various karmic formations come to be engendered. This is how things appear throughout the da! and night. 1hen beings of the desire realm go to sleep, the awareness of the fi!e gates of the senses and klesha mind gradually dissol!e into the mental consciousness. 2s the mental consciousness dissol!es into alaya!i(Pana, luminous non#thought arises for a little while. Those who recogni'e this and rest within it course without dreaming in the luminosity of dharmata. Some teachers of the new transmission say that 2laya!i(Pana dissol!es entirely into the impermanent alaya. 2laya dissol!es into dharmadhatu. %n the subsiding of coarse and subtle grasping, the simplicity of empty and luminous dharmata arises and, if it is recogni'ed, confusion is eliminated. Sangwa Jeshe says in the Co!$endi+! o* the Precio+s Tantras says/

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The se!en consciousnesses dissol!e into alaya. 2laya dissol!es in the purity of space. Then there is the primordial state of co#emergence, The natural state of wisdom, emptinessLluminosity. That is something that e!ery yogin ought to know. Then these unfold from wisdom again/ There is alaya!i(Pana, and by that, from the rising of the mental consciousness alone, !arious dreams arise. 2t this time, ob(ects of habitual mind are grasped as dharmas with their own indi!idual natures. 2lso the conceptually acti!ated pranas and the pranas in the nadis that depend on the se!en consciousnesses enter into the side nadis ro!a and ,&an#!a, and then the central channel. Then they are known as consciousness that is not equali'ed with alaya. That is because they are united with nadi and prana and equali'ed with them. Then they enter into the central channel in one taste. This is the time of alaya. 1e go into deep sleep without dreams. Some who directly e+perience the characteristics of dreamlessness rest there. Then as for alaya dissol!ing into dharmadhatu, in the center of the central channel is supreme luminosity. The elements of the coarse nadis do not become this, but the unmo!ing prana has the nature of its clear light. The A''9i''+!inator says/ The nadis that e+ist, in the midst of the central channel $o not become the highest luminosity. That clear and luminous space without solidity Is self#e+isting wisdom, the true state of e!erything. The essence of prana in the central channel is said to be awareness itself. 2t the time of its entry there luminosity arises. 2t that time the bindus of apparent luminosity, radiance, rainbows, and so forth arise. 9mpty luminosity, mind itself free from all comple+ity arises. The luminosity of union, the great wisdom that is e+perience of luminous insight arises. Then, alaya, its consciousness and mind consciousness unfold again, within the life#nadi. The mental prana that depends completely on memory proliferates. Then as prana enters the nadis supporting the indi!idual senses, we wake from sleep. The ob(ects that appear by day arise in their usual unreflecti!e grasping and fi+ation. Then if an ob(ect that seems to be form is conceptually apprehended, its indi!idual di!isions will MreallyN be nothingness. gC If one di!ides dharmas indi!idually On the le&el of pure form, there are the four dh!ana states. These remain within the ala!a consciousness. Though sometimes a subtle consciousness ma! grasp at ob(ects, B! training in samadhi, this mostl! does not occur. 2t the time of the actual dhyanas, each one has its own non#thought as the principal thing. Conceptions of ob(ects are dormant and e+ist as a retinue. The first, second, and third dhyanas ha!e faults of concept, analysis, and a feeling of concentrated (oy. &p to the fourth some abide there with the three bases of sentient beings, death, transmigration, and the chance to listen to the $harma. hC ,ow continuity of mind depends on the four formless skandhas of name/ /onsciousness of the formless le&el is ala!a. In its four one+pointed shamathas on space and such,

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$re subtle feelings, perceptions, formations, and consciousness. On these four skandhas of name, depends mind7s continuit!. We ma! not awake from one+pointed samadhi for a kalpa. When this is e'amined, no &irtuous seeds are planted at all. "efore death, feeling, perception, formations, and consciousness dissol!e into alaya. These four are known as the skandhas of name. The mental body, depending on the continuity of mind, goes into the samadhi of one#pointed shamatha. It rests in the four states of limitless space, limitless time, limitless consciousness, and neither perception nor non#perception. 9!en after an entire kalpa of this, which is like lapsing into deep sleep, no good karma will ha!e been produced. Though no actual bad karma will ha!e been produced either, intrinsic karmic ignorance is acti!ated, and one<s natural ignorance increases. iC ,ow to comprehend the mind of the four formless dhyanas/ Therefore, e&en this, the mind of the formless dh!anas, Is left on e'hausting the karma of which it is the fruit. Because it is ignorance, its nature is merel! neutral. Because it produces repeated errors of cause and effect, Therefore we ha&e a need of liberation from that. The S+tra on 3ein# Witho+t S+**erin# says/ "y the producti!e power of former collections of !irtue, Fine mansions of the celestial gods are reached and relinquished. From the formless samadhis too, when their karma is e+hausted, 2gain one goes among those who are on or under the earth. (C In particular, how the three#fold awareness of the desire realm of same and different, by becoming familiar to the mind of desire, also produces the cause of liberation. $s the mind of desire becomes what it is accustomed to, It also produces the cause of being freed from its highs and lows. "oth the coarse and celestial le!els are le!els of karma. "ut in particular, since we can become a !essel of practicing $harma there, the O)-ects o* Mind*+'ness says/ In the desire realm mind becomes coarsened by planting seeds of good and bad. Therefore, in particular, we should try to work with the good dharmas. iC 1hat consciousness predominates during the day/ B! da! the se&en+fold consciousness usuall! dominates. The other two natures are then the retinue of that. Thus there is grasping of form b! &isual consciousness. The luminous aspect, free from thought, is ala!a+consciousness. The aspect of non+thought is ala!a itself. $ll the other si' should be known in a similar wa!. The eye seeing form is the eye#consciousness. Clear awareness of luminosity and non# thought is alaya!i(Pana. on#thought is alaya itself. It is similar for sound, smell, taste, and touch, and when the mind apprehends a remembered ob(ect. The consciousnesses apprehend their

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respecti!e indi!idual ob(ects. Auminous awareness is alaya!i(Pana.

on#thought is alaya.

1hen there is the motionless, !i!id luminosity of alaya!i(Pana, indi!idual ob(ects are not hindered, and there is also awareness of them. The luminosity is alaya!i(Pana, and the non#thought is alaya. 2lso Min such cases of sense#perceptionN one#pointed entering and dissol!ing into real alaya e+ist as latencies, (ust as the stars e+ist as latencies when the sun rises. ,ere is how the Co!!entar& E6a!inin# Mind and Wisdo! e+plains the armor of buddhahood/ Completely non#conceptual awareness rests in alaya. Its mere clarityLluminosity is alaya!i(Pana. 2pprehension of indi!idual ob(ects is the si+ consciousnesses. 9ntering, dissol!ing, and non#thought are the situations of alaya. iiC The way in which these are the same and different ,ere is the e+planation of how they are the same and different/ -leep is one+pointed, and when we awake from out of our dreams, $la!a, the ala!a consciousness, and the mind, $nd then the si' senses also should be known $s successi&el! one and two in one and all in one. In one#pointed sleep, all awareness is one in alaya. "ut it ne!er fails to be outwardly re# emanated. 1hen we dream, from within alaya come alaya!i(Pana, and superimposed on that the mind consciousness alone arises. 2t this time of no e+ternal emanation, alaya is of one essence with the consciousness rising from it, and the mind consciousness. 1hen we wake from sleep, there is a great deal of e+ternal emanation from within alaya, but still alaya and all of the eight consciousnesses are of one nature. 2s for these, the Secret Co!!entar& says that the four elements are displayed. ow if the meaning is summari'ed !ery clearly, luminous mind is the support or source of all that arises. 1ithin it, samsara and nir!ana are completely undi!ided and undifferentiated. This natural state of changeless unity is sugatagarbha, the source of samsara and nir!ana. The Doha,osha says/ Solitary mind itself is the seed of all, 1hate!er emanates as samsara and nir!ana. It bestows the fruition of whate!er is desired. I prostrate to mind, which is like a wish#fulfilling gem. The Ganda &+ha S+tra says/ To describe the special cause, from which arising occurs, It is not without causation, nor is it without action, ot different from appearance* not different from alaya. If it were different from phenomenal appearance, 2laya could not be refered to something that is eternal. &nmanifested, undestroyed, and permanent, 2laya therefore completely e+cludes the four e+tremes. 9+isting as the purity of sugatagarbha, It is said to be the emanation of wisdom. It and the essence are mutually not different

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It is like a finger, pointing to the essence. The !arious le!els and alaya are sugatagarbha. 2laya is the essence, the Sugata has taught. Though the essence thus is known as alaya. Those whose minds are weak ha!e no knowledge of this. The nature pure of causation, the kayas and wisdoms and so forth, is known as the undefiled, true alaya. 1hen alaya is made into the support of samsara, it is designated as the defiled alaya of the !arious habitual patterns. The different kinds of supported dharmas are of one nature with the supporting ground. The A)hisa!a&a'an,ara says/ "y particular kinds of supported dharmas Its di!isions are completely to be e+pressed. That is the same approach. 1hen there is defilement, alaya also e+ists by a different name as our enlightened family nature or essence, in itself pure of e!ery defilement, but needing to be purified of separable stains. The abo!e te+t says/ 2s in the conception of those who do not know The moon is thought to wa+ to fullness and wane away* Though actually the moon neither grows nor diminishes, That is how it seems to people in the world. Similarly within the alaya!i(Pana, Foolish, ignorant beings, not knowing how things are, Think real things are always growing and subsiding. ot thinking in this way is known as buddhahood. 2laya, as the ground of all the !arious dharmas, ,as habitual patterns of pride and all the rest. 2nd so is corrupted by concepts and discursi!e thoughts. If it becomes otherwise, it is undefiled. If it e!er attains its natural non#defilement, This is eternity, and so it will always ha!e it. The actual moon neither wa+es nor wanes* but by the power of time it appears do so. The luminous nature of mind itself is buddhahood. It has no characteristics of (oy and sorrow. Jet samsaric beings seem to see the celestial realms, the lower realms, and so forth. If the nature is purified, we reach the real alaya. That is what is being said. That completes the e+planation of the arising of alaya!i(Pana and the eight consciousnesses from alaya. These are included within the ignorant confusion of the mind#consciousness. The Sutras say/ .ind, the chief, is !ery quick. It comes first before all dharmas. 1hen we do not know the changeless nature, the perfectly established, there is false conception. -arious kinds of impure, confused appearance arise, produced within relati!ity. 1hen these dreamlike confusions of samsara are eliminated, there is the perfectly established, mind itself. "y meditation on the true path of upaya and pra(Pa in the de!eloping and perfecting stages* that

1H5

primordial ground, the essence, is made to manifest. It is reali'ed as it is. That completes the e+planation of the ground, the support of karma. 0C The e+planation of the supported, karma, aC The root, ignorance/ The root of karma, dependent dharmas, is ignorance. Its threefold essence is passion, aggression, and ignorance. 5roducing the black and white board for samsaric pla!. )rimordially luminous mind#itself, by not apprehending its own nature, propagates confusions of grasping and fi+ation all o!er the ground. That is why there are confused sentient beings in samsara. The Pra-.a$ara!itasa!#atha says/ 2ll sentient beings there may be, low and middle and high, They ha!e arisen from ignorance. So the Sugata taught. The lower ones are those in the lower realms. The middle ones are human beings. The higher ones are the gods. 9ach e+periences the (oys and sorrows of their own particular kind of karma. The root of all this is ignorance. They all equally possess the three poisons. They all equally possess unwholesomeness. In accord with their !irtues and merits, they all produce fruitions of happiness. The section on the producer, the good or !irtuous, has two di!isions, the ground and di!isions of goodness. 2s for the e+planation of the ground/ "y the good, happiness and the higher realms are established. "y the bad, suffering and the lower realms are produced. bC The producer, badness 2s for the e+planation of the bad/ -ince we can fall from high to low within samsara There are un&irtuous actions, di&ided into ten, The three of bod!, four of speech, and three of mind. The ten bad actions that produce falling from the higher realms into the lower ones, and nothing but suffering are as follows/ The three unwholesome actions of body 1. Cutting off life. 0. Taking what is not gi!en. 5. Se+ual transgression. The four unwholesome actions of speech 1. 0. 5. :. Aying. $i!isi!e speech. Sophistic speech. ,arsh words.

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The three unwholesome actions of mind 1. Co!etice. 0. Ill#will. 5. 1rong !iew. cC The di!isions, iC The actions of body/ /utting off life is intentional killing of another 0elated is endangering life through beating and such. Taking what is not gi&en is stealing another7s goods. 0elated to this is getting them b! using fraud. Transgressions in se' are with persons otherwise committed. 0elated are dharmas like wrongful se'ual acts. 9!erything upwards from maliciously killing worms and insects, knowingly cutting off their li!es, and striking them, chopping them up, and so forth is included in cutting off life. Taking what is not gi!en is stealing the wealth of others. 6elated is using fraud to ha!e them gi!en. Se+ual transgression, refers to another<s spouse, close relati!es, those not of competent mind, or deliberately ha!ing se+ at an improper place or time. Included are intercourse in forbidden parts of the body, such as the hands. The A)hidhar!a,osha says/ Cutting off life, as we rightly think, is killing others. Taking what is not gi!en makes another<s wealth one<s own* Including getting hold of it by force or deceit. Forbidden desires comprise the four kinds of wrongful se+. The commentary on the Dro5a Na!-e says/ 1hat is like the actual thing, is related to it. ,a!ing arisen similarly, it is like it* for e+ample beating someone with a stick or relying on magical ceremonies to the same end. iiC The four actions of speech/ -peaking false words is l!ing to change another7s opinion. 0elated is de&ious words making others recei&e them falsel!. -lander is speaking words that bring about dissention. 0elated is sa!ing one thing here, another there. Idle talk is e&il teachings and fri&olous words. 0elated is disconnected or fallacious speech. )arsh language is abusi&e words that denigrate others. 0elated is gentle words that are displeasing to others. 2ctions of speech are e+plained to make speech a gate of entering the $harma. To speak

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words that are not true to change the perceptions of others is false speech. 6elated to that is if one sees that another is decei!ed by literally true words. Saying slanderous words that bring dissension to others is di!isi!e speech. To say one thing to one person, and something else to another is related. To start, spread, and listen to gossip* and to talk disconnectedly and fri!olously, saying !arious things that contradict $harma* is idle or sophistic speech. To say something inappropriate for the time is related. ,arsh language is saying things unpleasant to the ears of others and insulting them. 6elated is saying things gently to make them unhappy. The A)hidhar!a,osha says/ False words change the perception of another person "y their understanding of their meaning of the words. $i!isi!e words are those that bring dissent to others, These are the words of a mind that has the kleshas. 6ough words are those that are unpleasant when they are heard. 2ll those with the kleshas are words of idle talk. The commentary says/ True words that are decepti!e, to repeat such words, to speak at a time when one should not, and to speak pleasantly, but make others unhappy are the related actions. iiiC The three actions of mind/ /o&etice finds another7s wealth unbearable. Therefore it makes an attempt to make it into our own. 0elated is longing for others7 glories, such as learning. %alice is the angr! mind that harms another. 0elated is anger that does not want their benefit. Wrong &iews include eternalism and nihilism, Or the &iew that sa!s that cause and effect do not e'ist. 0elated are errors of glorification and denigration. Inappropriately wishing that others> belongings were ours is co!etousness. 4etting angry at the learning and so forth of others and wishing it were ours is related. 1anting to harm others is malice. "eing unhappy and angry with peoples> benefits is related. $enigrating karmic cause and effect and falling into the e+tremes of eternalism and nihilism are wrong !iews. 9+aggeratedly glorifying and denigrating the true $harma, the spiritual friends who teach it, and others who are in accord with the $harma is related. The A)hidhar!a,osha says/ Co!etice wrongly cra!es another<s wealth .alice is hostility to beings. 1rong !iews deny that there is good and e!il The commentary on the Dro5a Na!-e says/

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To be angry at learning and so forth and co!et it, to be angry and displeased at others< benefits, to disparage true spiritual friends and others according with $harma are the related actions. In this case, though it does not call denigration of the $harma a related action, the Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ Subhuti, those who accumulate the karma of depri!ing others of the $harma will be born as beings of the lower realms or among those who ha!e fallen into wrong !iews. They will suffer among the beings of the great ,ell, the 2!ici ,ell. ,a!ing been contained in its fires for a kalpa, they will be born in the great ,ells of other world systems. There too, when they ha!e been contained in fire for a kalpa, It is taught that they will go to another, and so forth beyond measure. The S+tra o* the Mirac'e o* Ascertainin# Co!$'ete Peace says/ For =HH kalpas they will ha!e fi!e hundred heads, 9!ery head possessing not less than fi!e hundred tongues, 2nd e!ery tongue with plows, fi!e hundred and not less, %f hotly bla'ing iron, will be repeatedly plowed, 2ll this because of the e!il deed of denigration. The E6a!ination o* the three 8e5e's says/ ?ashyapa, If some indi!idual says that I or one like me who has grasped the $harma and grasped the measure of indi!idual beings, has not grasped the measure of the $harma and grasped the measure of indi!idual beings, that indi!idual will fall. 5C The fruition, There are three sections aC The brief teaching of the nature. ow the fruition of these is e+plained/ With bad ob(ect, moti&e, thoughts, and their application. $s for the fruitions of the ten unwholesome actions, There are ripening, and according with their causes, power, and action. 1hen these unwholesome actions are produced by an unwholesome ob(ect, moti!ation, thought, and application, a fruition ripens in accord with the causes and the dominant nature or power. So it is said in the great te+ts. .oreo!er, in the oral instructions, the fruition of action is additionally e+plained. bC The four di!isions iC The ripening of the fruition/ The lesser fruition of the ten actions is birth among beasts. The middle as a preta, and the great to suffer in )ell.

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The O)-ects o* Mind*+'ness says/ %f these ripenings, the lesser is to be born as an animal. The intermediate is to be born as a preta. The great is to be born among ,ell beings. iiC Fruition according with the cause, There are two kinds 1CC 2ccord with the cause of action. $ccording with the cause is said to be twofold. One is born in a situation like that of one7s former action. Then there is the fruition of such a situation. The H+ndred Actions says/ Those who were accustomed to bad conduct will again be dependent on what is bad and act badly. They will continue in their badness. 0CC 2ccord with the cause of e+perience/ 4&en if such beings attain the higher realms, Their li&es are short with the sufferings of man! diseases. The! are not rich in possessions, and ha&e to share them with enemies. Their spouses are ugl!, and !et there still are ri&als. The! are often slandered and cheated b! other people. Their ser&ants are alwa!s intractable and incompetent, The! hear all kinds of unpleasantness and quarrelsome words. *o one heeds their words; their &entures are uncertain ,esire grows. The! ne&er know what is enough. *ot acquiring benefits, the! are harmed b! others. Their &iews are wrong, and therefore, the! are much decei&ed. The ten unwholesome actions ha&e two stages of fruition The fruition fits the cause, then one e'periences that. The H+ndred Actions says/ Those who cut off life may be among gods and humans, but their li!es will be short with much sickness. Those who take what is not gi!en will be an+ious about possessions, impo!erished, and ha!e to share with enemies. Se+ual transgressors will ha!e an unpleasant spouse shared with others. Those who speak falsely will often be slandered and cheated. $i!isi!e people will ha!e bad ser!ants and retinue with whom they cannot be reconciled. Those who speak harshly will hear unpleasant and quarrelsome words. Idle talkers will not

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ha!e their words heeded and trusted. The desires of co!etous persons will increase, and they will ne!er know what is enough. .alicious people will get nothing beneficial and be ob(ects of harm. Those with wrong !iews will ha!e bad !iews and be much decei!ed. The Precio+s Ma'a says/ For those who cut off life, their own li!es will be short. "y taking what is not gi!en we are parted from wealth. Those who engage in imprudent se+ will make enemies. Those who speak falsely thereafter will often be re!iled. "y di!isi!eness, we are bereft of good companions. "y harsh words, we oursel!es will hear unpleasant things. "y idle talk, our speech will always go unheeded "y co!etice, the hopes of mind will be destroyed "y malice, we recei!e the gift of our own destruction. iiiC The fruition of power 2s for the dominant result The power of the effect ripens e'ternall!. )ere with impure dependence on the power of other, Takers of life will li&e in a place that is &er! drab. %edicinal herbs and trees, lea&es and fruits and flowers, #ood and drink are insipid with little potenc!. $lso hard to digest, the! make obstacles to life. #rom taking what is not gi&en, crops will ne&er ripen. We are born in a region of terrible cold, with hail and famine. -e'ual transgressors are born in crowded places, Or mir! swamps that are full of urine and e'crement, *ast! places of stinking filth and stick! defilement. The! are cramped and depressed in such places without (o!. iars are born in inhospitable and fearful places. Wealth soon shifts as the! are cheated b! all the others. -landerers are blocked b! impassible heights and depths, /liffs, ra&ines, and deep defiles oppose all progress With an unpleasant &ariet! of irregular faces. Those who use harsh language are born among stones and thorns. In places that are hot or otherwise disagreeable B! idle talk we are born where har&ests ne&er ripen, In places where the flow of seasons is disrupted. We cannot sta! an!where long, as things are so unstable.

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B! co&etice we see meager grain with copious chaff, Born where the better times of !ear are changeable. B! malice we are born in places naturall! harmful /rops and grain are pungent C bitter to the taste. There are thie&es, t!rannical rulers, sa&age tribes and snakes. B! wrong &iew we ha&e no source of precious things. %edicinal herbs and trees, flowers, and grain are few. There is no refuge, and we ha&e neither friends nor protection. The resolution is as presented. The Co!!entar& on the Center and 1i!it says/ "y the power of being a !essel, !irtue predominates i!C The fruition of action/ Whate&er people ma! do, there is an unhapp! result. Whate&er is done, b! its spreading, suffering is produced. the O)-ects o* Mind*+'ness says tersely/ The ignorant ones who do e!il deeds will do them again. 9!il deeds proliferate, and there is tremendous suffering. c. The final summary/ In short, these ten actions b! their nature are unwholesome. The! are like poison. $n!one who e&er performs them, )ea&!, light, or intermediate, makes great suffering. Therefore we should tr! to a&oid them like enemies. The instructions to the noble one 4yebu or in the D+'5a 1+n# say/ The bad is like poison, because e!en a little produces great suffering. It is like a wild man, because it destroys the whole assembly of the good. Therefore it should be abandoned and one should try to do what is good. The Precio+s Ma'a says/ That which is bad in body, speech, and mind Should entirely be eliminated. 1hat is good should always be pursued. "y that the abo!e two dharmas are e+plained. c. ,ow to eliminate the bad/ There are three sections 1C )roducing the benefits of the higher realms/

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The ten kinds of good actions lead to the higher realms. Their good intention a&oids the ten unwholesome ones. /utting off life is a&oided, and taking what is not gi&en. Wrongful se' is a&oided, as well as lies and slander. -peech is not harsh or fri&olous. Thoughts are not co&etous. We keep far awa! from malice and wrong &iews. .erely by abandoning these bad actions, the ten good ones occur. This is because they are opposites. Therefore, the attitude that abandons the ten bad actions is that of the ten good ones, the Midd'e 1en#th Pra-.a$ara!ita says/ 3I ha!e abandoned the taking of life,3 and so forth. These ten are said. 0C The ripening of their fruition/ If these actions are small, we are born in the human realm. If greater, we are born among gods in the realm of desire. 1reat ones connect us to the samadhi of formless dh!ana. Thus we can grasp the pleasures of the two higher realms. The four results are the opposites of the pre&ious ones. The fruition should be known to be birth in the higher realms. "y lesser wholesome conduct, we are born among the human beings and gods of the desire realm. If it is great, we are born in the samadhi realms. These are the two higher realms, the realm of pure form, and the formless realm. Those higher realms are attained, and entrance into the lower realms is cut off. The Precio+s Ma'a says/ "y these dharmas we are completely liberated From being a being a ,ell, a preta, or animal. 2fter birth among gods, or else among human beings, Increasing glory and happiness easily is attained. 1e e+perience bliss, such as the bliss of "hrama %r the measureless samadhis of the formless realms. 5C ,ow we should choose what to accept and re(ect/ -o it is that b! the merit of these ten good actions We are led to happiness, but the ten whose nature is bad ead instead to falling into the lower realms. $ccept white cause and effect, and likewise re(ect the black. This will be the path to worldl! happiness, Taught to be the fine &ehicle of di&ine and human birth. B! establishing subsequent li&es in happ! forms, We trul! la! a foundation for our liberation. Therefore, fortunate beings should depend on doing this. The Midd'e 1en#th Pra-.a$ara!ita says/

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Subhuti, by accepting the true path of these ten good actions, we are born in the higher realms. "y remaining on the path of the ten good actions, we are born in the lower realms. The White 1ot+s o* Ho'& Dhar!a says/ The !ehicle of gods and humans has the ten !irtues. The S+$re!e Essence says/ The !ehicle of gods is the four dhyanas and the four formless attainments. The !ehicle of humans is the ten !irtues. The latter depends on good dharmas. Jana means !ehicle, mount, or means of con!eyance. 1hen we ride these !ehicles, each one brings us to its particular fruition. The Pra-.a$ara!itasa!#atha says/ 6iding them does away with the sufferings of beings. These !ehicles are a great mansion, immeasurable as space. The highest yana produces (oy, happiness, and well#being. $epending on different le!els of mind, different !ehicles are taught. For e+ample, one is taught for those who aim at complete peace. The White 1ot+s says/ That single !ehicle does not ha!e the three !ehicles. It is taught as pro!isional skillful means. Two are also taught. the I!!ac+'ate S$ace S+tra says/ In accord with the affinities of sentient beings, I ha!e bestowed the teachings of the two !ehicles. These two are the mahayana and hinayana. Three are also taught. The White 1ot+s says/ Though gates of $harma teaching how to tame the kleshas 2re said to be eighty#four thousand, the buddhas> true intent Is their one inseparable essence. That I ha!e taught three !ehicles Is e+plained by different capacities among sentient beings. In brief, the le!els of mind are limitless, and not all of them percei!e the true meaning. The 1an,a atara S+tra says/ ot all the minds that enter finish the !ehicle. %nce mind does that, there is neither mind nor !ehicle. In this case the !ehicle of gods and humans is being discussed. The same te+t says/ Aikewise I e+plained all the different !ehicles. Such as those of the shra!akas and pratyekabuddhas. 1ithin the !ehicle of gods and human beings Though samsaric suffering can be remo!ed, 1hat comes after that is ne!er seen at all.

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0. The second section of the e+tended e+planation of karma and being (oined to peace, There are si+ sections a. The general e+planation of the wholesome being associated with liberation. ow, as for the good being associated with liberation, goodness is certainly established. If the details are e+plained/ The happiness of freedom puts samsara far awa!. It leads to peace be!ond the game of black and white, #orming the arra! of samsara9s heights and depths. Included in the fi&e paths that lead to this liberation $re the ten good actions, and the four dh!ana states of form, The fi&e formless dh!ana attainments, the si' perfections and so on. 0eali<ing that persons and dharmas ha&e no self, B! the happ! combination of pra(Da and upa!a, ,welling neither within samsara or nir&ana, We shall produce great benefits for all sentient beings. $ttaining the limitless le&el of the Victorious One, B! the wholesomeness of !oga we pass be!ond all worlds. The pre!iously taught merit completely transcends both the good and e!il associated with it. 2s for the good which completely liberates us from defilement, the first fi!e paramitas, and so forth are phenomenal accumulation of merit and the ten !irtues. These are relati!e causes of being born in the cycles of samsara. on#phenomenal accumulation of wisdom, pra(Pa, does not dwell in the two e+tremes. 1hen, by the stages of the fi!e paths, these are united, we apprehend the le!el of buddhahood beyond the world<s goodness. 1orldly goodness is grasped in terms of things and characteristics. &nion is beyond things and characteristics. From the !ery time the good action is done, it is liberated from the mind of merit and non#merit. It is awareness of the empty, compassionate essence. 2s to the details, the Pra-.a$ara!itasa!#atha says/ If they are able to car!e a well#formed woman<s image, 1ood#workers who are skilled can make anything else as well. Aikewise, bodhisatt!as skillfully trained in pra(Pa Can do whate!er is done by the wisdom of non#thought. The Precio+s Ma'a says/ 1hoe!er pacifies knowledge and lack of knowledge 4oes beyond both merit and e!il deeds. Freedom from both higher and lower realms, Is what is e+plained as being truly free. 2lso it says there/ ,a!ing the essence of emptiness and compassion, 1e are established in true enlightenment.

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1ith the mind of truth, in apparent goodness without entangling attachments, we act like emanations and illusions for the benefit of others. ,owe!er, if the space#like goodness established by pra(Pa does not establish the path of liberation, this will ne!er take place. The Pra-.a$ara!itasa!#atha says/ If a billion blind men with no one there to lead them Tried to get to a city, though they did not know the way, The first fi!e of the perfections of the -ictorious %ne, 2ttained without the eye of pra(Pa are like that. The Essence o* the Ei#ht Instr+ctions says/ The time when the fi!e first paramitas are completed by the perfection of pra(Pa is the time of entering into the city of omniscience. Since all dharmas are natureless, the good too is natureless. "ecause this is so beginners and those of inferior mind abandon it. The Precio+s Ma'a says/ Though these dharmas are truly good and !ery wholesome, 1ith the air of being profound and subtle beings Childish indi!iduals who are without true learning Think they should a!oid them, the -ictorious %ne has said. The Instr+ction on Pra-.a says/ Subhuti, 2ll dharmas are without essence. The si+ perfections are also without essence. either e+amined or e+aminer are found. They are not percei!ed. They are not really seen. That is how it should be known. $o not tell this to those of the families of those who ha!e newly entered into the !ehicle, of shra!akas, and of pratyekabuddhas. 1hy; They will be so frighened and terrified that their hair stands on end. "y this being said, for this reason, they will abandon this perfection of pra(Pa. b. Comprehending this goodness of liberation If it is asked, 71hat is this goodness of liberation; The accumulation of merit is works with particular ob(ects. The accumulation of wisdom does not. B! these combined, /leansed of the two obscurations, the two ka!as manifest. The stages of meditation and post+meditation are practiced. These are corruptible in ordinar! beings, But in the noble ones the! are immutable. In meditation and the state that follows it B! such a pattern of practice liberation will be attained. The fi!e first perfections, generosity, discipline, patience, e+ertion, and meditation, are the accumulation of merit. )ra(Pa is the accumulation of wisdom. "y their unification, the two kayas, dharmakaya and rupakaya manifest. The Precio+s Ma'a says/

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2s for the rupakaya possessed by all the buddhas, That arises from accumulation of merit. $harmakaya is born, to gi!e a brief summary, From accumulating the wisdom of the conquerors. "y these two accumulations, buddhahood is attained. If this is what we want, we should always rely %n the two accumulations, those of merit and of wisdom. The ma(or and minor marks of the "uddha<s rupakaya are established by these two accumulations in a way that is highly e+alted. 2s much merit as ordinary beings, shra!akas, pratyekabuddhas, and bodhisatt!as may ha!e, a single body hair of the buddhas has ten times more. 2 hundred times as much as e+ists in such a hair e+ists in the minor marks. 2 hundred times the amount in each of the eighty minor marks is that of one of the ma(or marks. The merit of each of the thirty#two ma(or marks increased by a thousand is that of the tuft between the eyebrows. 2 hundred thousand times the collecti!e merit of the tuft between the eyebrows is that of the ushnisha tuft at the top of the "uddha<s head. 2 thousand times the merit of that hair#tuft is taught to be that established by the conch of spoken dharma. The same te+t says/ 2s merit is beyond the scope of thought, So the ma(or marks of the "uddha rise. The scriptural treasury of mahayana Says he is a great being like a king. 2ll the merit of the pratyekabuddhas, 2ll merit in the world without remainder That of both learned and non#learned beings If it were increased to ten times more, 1ould be as much as in one of "uddha<s pores. The hair#pores of a "uddha are all like that. 2s for all the merit of these hair#pores, That amount increased a hundred times, 1ould be the merit of one of the minor marks. That many times that same degree of merit Is that of each of the kingly ma(or marks. These merits of the thirty two ma(or marks, If they are multiplied a thousand times, 2re those of the brow#tuft like the sun and moon. The merits of the brow a hundred#fold 1ould not appear as much as the tuft of the head. 2s much as is produced at the crown of the head, If that were made hundred times as much, That of the conch of $harma would still be ten times more. "elow supreme $harma, is defiled, worldly $harma. 2bo!e the worldly is world# transcending, undefiled $harma. The border is between what is corruptible and what is immutable. The wisdom of meditation is undefiled, while that of post#meditation has defilement. The paths of these are the corruptible and immutable paths. The first fi!e paramitas, generosity and so forth, are

11=

defiled, but pra(Pa is undefiled. They are corruptible and immutable goodness. c. ,ow the cause of liberation is produced, If it is asked on what these goodnesses depend, and from what they are produced, the real goodness in accord with liberation, the true path, is accumulated as a cause of separation Mfrom defilementN. Therefore, it depends on the alaya of the !arious habitual patterns. The fruition of separation attained by this cause of separation depends on the gotra or the essence. The essence is therefore the true cause of changeless liberation. That is the main point/ The gotra is the support of the goodness of liberation. In ha&ing this we ha&e the luminous nature of mind. -potless dharmadhatu is the naturall! present gotra. In its apparent aspect this is the two rupaka!as. These are described b! the Uttaratantra's nine e'amples. This nature of compassion e'ists eternall!. The -ugata has said that this is the .growable. gotraB Its root is the luminosit! of insight+wisdom. Its essence is EbasicF goodness, that does not ha&e the three poisons. This is taught as it is in the final 1ord of the true meaning sutras, the great teachings of all the buddhas. These are The S+tra o* the 7+estions o* :in# Dharants ara, The G'orio+s Ma'a o* the 1ion(s Roar S+tra, The S+tra Re4+ested )& the Gir' Precio+s One, The S+tra Re4+ested )& the Goddess I!!ac+'ate One, The S+tra o* the D5ar* An#+'a!a'a, The No)'e Co!$'ete Great Nir ana S+tra, The S+tra re4+ested )& Maitre&a, The Tatha#ata#ar)ha S+tra, and The S+tra o* the Whee' C+rin# Sic,ness These sutras say that within all sentient beings is primordially e+isting dharmadhatu, the naturally pure space which is the nature of mind. This is tathagatagarbha. It e+ists primordially. It is changeless. Its apparent aspect is rupakaya, the source of the ma(or and minor marks. Its aspect of emptiness is dharmakaya, primordially and spontaneously present, free from all the e+tremes of comple+ity. Its qualities, in their spontaneous presence are e+emplified by a (ewel* in their changelessness, by space* In moistening and per!ading all sentient beings, it is e+emplified by pure water. The Uttaratantra says/ Aike a (ewel, space, or pure water* Its nature has ne!er had kleshas. 9!en at the !ery time it is obscured by defilements, its essence is undefiled suchness. The nature of mind is primordial luminosity. The G&+ Ton#$a says/ .ind is not mind. The nature of mind is luminosity.

11B

That is the dhatu of buddhahood, the gotra or enlightened family which all sentient beings possess. The Uttaratantra says/ "ecause the perfect buddha kaya radiates "ecause of suchness being inseparable, 2nd because of possessing the dhatu e!ery sentient being 2lways possesses the !ery essence of buddhahood. This should be known to be the good dhatu of the $harma. It is fundamentally enlightened from the beginning. The E6$ressor o* Mar,s says/ "uddhahood is without beginning and end. The primordial buddha is without any bias. The T5o E6a!inations says/ Sentient beings are buddhas, in actuality, "ut obscured by incidental obscurations. 1hen these are cleared away, then they are buddhas. 9!en at the time of being a sentient being, the nature of mind has the apparent buddha qualities of rupakaya and the buddha qualities of the emptiness aspect as dharmakaya* but they are obscured by unremo!ed defilements. This is called the dhatu or enlightened family. 2t the time of buddhahood mind is free from all defilements is called enlightenment. This difference is merely the appearance or non#appearance of the perfected power of the nature, mind itself. It is not maintained that first, at the time of being a sentient being, the qualities are non# e+istent, and later they are newly produced. This is because they are changeless. The S+tra o* the S+$re!e A$$earance o* the Essence says/ The dhatu has no temporal beginning. It e+ists as the true state of all dharmas. Since it e+ists, all beings ha!e reached nir!ana. 2s it was before, it will be later. So it is in the changeless state of suchness. The luminous nature of mind is not obscured by the kleshas. The Uttaratantra says/ The nature of the mind is luminosity. It is (ust as changeless as the space of the sky. "y the rising of false conceptions, desire and so forth obscure it, "ut its nature is not obscured by incidental defilements. The di!isions are the primordial gotra and the remo!able gotra, whose arising depends on clearing away incidental defilements. 2s for their beginningless e+istence as dharmin and dharmata, the Nir ana S+tra says/ % son of noble family, the nature of mind is naturally luminous and naturally essenceless. The way naturally pure mind appears is by participating in buddha qualities that bla'e with the ma(or and minor marks, and not being separate from them. e!ertheless its empty and apparent natures are distinguished.

11D

The established gotra, superimposed on the primordial gotra, is the incidental upaya and pra(Pa of the four paths of learning. It is produced by mind and so forth. )urification occurs through the acti!ities of the two accumulations of merit and wisdom. The Ganda &+ha S+tra says/ ?ye, sons of the -ictorious %ne@ This which is called the gotra of enlightenment is genuine dharmadhatu. It is !ast like the sky. 1hen its naturally luminous nature has been seen, training in accord with the great accumulations of merit and wisdom is purified. The Uttaratantra says/ Aike the buried treasure and the fruit The two aspects of the gotra should be known They are the beginningless natural presence 2nd supremacy that truly is recei!ed. 2s is taught, arising from these two gotras, The trikaya of the "uddha is attained. "y the first arises the first of the kayas, "y the second rise the subsequent two. 2ll the splendor of s!abha!ikakaya, Aike the precious statue of the "uddha. Is self#arising and therefore unproduced. It is a mine of precious qualities. "ecause of its great dominion o!er the dharmin It is fully e+pressed, like a uni!ersal monarch. Its phenomenal nature is like a reflection, 1ith emanation#bodies like forms of gold. S!abha!ikakaya is mind itself, the naturally e+isting gotra. This is like a naturally e+isting (ewel. From within it comes the gotra with the nature of the dharmin. ,ere there are the uni!ersal monarch of sambhogakaya, and its reflected emanation, arising in dependence on it, nirmanakaya, the supreme emanation for those who are to be tamed. 2t the time of e+isting as a sentient being, these do not appear, because defilement obscures them. "y accumulating merit through !isuali'ation and so forth, defilements that obscure rupakaya are cleared away. "y the accumulation of wisdom through emptiness meditation and so forth, obscurations are cleared away from the dharmata#s!abha!ikakaya, the body of the self#e+isting# essence, the nature of dharmas. The support, the naturally e+isting gotra, is like clear water. 1ithin it the supported, the established gotra, rises like a !ariety of reflections. The two e+ist primordially, like reflector and reflection. 1ithin the gotra that e+ists as the ground, the incidentally established gotra e+ists as the phenomena of knowing mind, as knowable ob(ects. These are respecti!ely support and supported. The dharmin e+ists separably with dharmata, the naturally e+isting gotra. 2s a separable fruition, it is non#e+istent. The produced gotra is an antidote to purify defilements. Though the two kayas e+ist as if they were produced effect and producing cause, there is no actual causation. That

11F

gotra makes the perfect buddha qualities be born as the reali'ation of the paths of learning. This is their liberation or ripening as the le!el of buddhahood. The Maha&anas+tra'an,ara says/ The nature and the !ast e+tent of its blossoming* That these e+ist as support and what is supported* Their e+istence and non#e+istence* their buddha qualities 2re what should be known as the meaning of liberation. Sugatagarbha per!ades all sentient beings. "y the nine e+amples it is taught to e+ist within the co!ering of the kleshas. The Uttaratantra says/ 2 buddha in a decaying lotus, bees and honey. 4old within a co!ering of an unclean nature. Treasure in the earth, the germ within a fruit, 2n image of the "uddha co!ered up with rags. 2 king within the belly of a poor and ugly woman. Iewels in the earth, within such forms as these, %bscured by incidental defilements of the kleshas, This dhatu so e+ists inside of sentient beings. These nine e+amples are related to the obscured dhatu as it e+ists in ordinary indi!iduals, arhats among the shra!akas and pratyekabuddhas, and bodhisatt!as dwelling on the paths of seeing and meditation. %rdinary people are those who ha!e not entered into the path* or those who ha!e entered but with their being obscured by the assembly of the four obscurations, passion, aggression, ignorance, and all of these together. From the four e+amples of the dhatu within them, first, as for the e+ample of how the essence e+ists when obscured by propensities of desire, the Uttaratantra says/ 9+isting in a lotus that is e!il#colored, 2 Tathagata#statue, bla'ing with a thousand marks, ,a!ing once been seen with the undefiled eye of the gods, The statue would be remo!ed from its mud#born lotus co!er. For tathagatas dwelling in places without torment Their intrinsic buddha eye sees what will later be unobscured. Their intrinsic endless compassion will free it from obscuration. Second, the e+ample of the dhatu e+isting in a co!ering characteri'ed by propensities of aggression/ Aike honey that is surrounded by a swarm of bees, Capable persons ha!e a wish that they could acquire it. ,a!ing seen it is there, by using skillful means, They completely free it from the swarm of insects, "y the all#knowing eye of the great Sage himself ,a!ing seen that the honey of the dhatu or gotra, ,as obscurations that are like the swarm of bees, ,e makes them be completely abandoned and disappear. Third, the e+ample of the dhatu e+isting in a co!ering characteri'ed by propensities of stupidity/

11G

Iust as kernels of grain still co!ered by their husks 2re not usable in that form by human beings, 2nd they remo!e the grain from out of the co!ering husk. &sing the part they want for food and otherwise Iust so, mi+ed with defiling kleshas of sentient beings, 2s many !ictorious ones as there are in the three#fold world, If they are not liberated from being mi+ed with kleshas, So many will not be made into !ictorious ones. Fourth, the e+ample of the essence e+isting in a co!ering manifesting kleshas characteri'ed by the arising of passion, aggression and stupidity all together/ Iust as on a (ourney someone<s treasured gold In the confusion might fall into a filthy place, That dharmin by falling there, would not ha!e been destroyed, 6emaining there like that for many hundreds of years. "y a god who had the pure eye of the gods, If the gold e+isting there was seen and found )eople would say the god established that precious thing, This supremely precious thing, that actually was abandoned, So the buddha qualities of sentient beings. ,a!e sunk and disappeared among the filth#like kleshas. 1hen that was seen by the Sage, to purify them of filth, For all beings he caused the $harma to arise. 2s for the e+ample of the dhatu e+isting in a co!ering of habitual patterns of ignorance, in the arhats of the shra!akas and pratyekabuddhas/ Iust as in the house of a poor man, under the floor, 2n ine+haustible treasure might be lying buried* "ut he would not know about the e+istence of the treasure, or would the treasure say to him that it was there* So with the precious treasure that is within the mind, Spotless dharmata, with no adding or taking away, 1hen it is not reali'ed, we e+perience The impo!erishment of suffering, continuously arising. If the co!ering is abandoned when seen, here is the first of the two e+amples of what the essence is like/ Iust as in a mango or in other fruits There are undestroyed dharmas of seed and germination, 2nd then if there is plowed earth, as well as water and such, The stuff of a king of trees will gradually be established. So in the fruit of the ignorance of sentient beings, 1ithin the co!ering skin is the e+cellent dharma#element 1hich similarly depending on the condition of goodness

10H

1ill gradually become the stuff of a ?ing of Sages. 2s for the second e+ample/ 2s a precious statue of the -ictorious %ne .ight be co!ered up in dirty tattered rags, "ut still a di!ine one on the path might see and re!eal it, 2nd then it would be said, 3,e really dwells on the path.3 So the sugata nature, wrapped in beginningless kleshas, ,a!ing once been seen, e!en within an animal, There would be a real means by which it could be freed. From the two e+amples of how, within the co!ering of defilements to be abandoned by culti!ation, there e+ists the splendor of the good dhatu of dharmas, as for the first/ Iust as an ugly woman with no one to protect her Staying in a shelter for the poor and homeless .ight hold a splendid king in the confines her womb, "ut would not know this lord of men was in her belly. In the refuge mission of life within this world, $efiled sentient beings are like that pregnant woman. 1ith no more than she has, she will one day ha!e her protector. 4estation of the spotless dhatu is similar. 2s for the second e+ample/ Iust as gold ore that has a big nugget inside of it ,as a e+ternal nature that is !ery drab, "ut, ha!ing seen it, those who know it for what it is, In order to purify the gold that is inside, &ndertake to remo!e the outer co!ering. ,a!ing seen the luminous nature that is within us, 2lthough it has been co!ered up by the incidental* The source of seeing what is precious in sentient beings 6emo!es the obscurations of supreme enlightenment. Though the obscurations to the pure ground are many, the same te+t says/ )assion, aggression, and ignorance* acti!e or as an imprint* 1hat is to be abandoned by seeing and meditation* The higher bhumis respecti!ely impure and pure, .any defilements are taught by the co!ering lotus and so forth. Transcending all the di!isions of closely#connecting kleshas, "y these defilements fools and those with the learning of arhats, 2re meant by respecti!ely four and one of these e+amples. Seeing and culti!ation, and the pure and impure le!els ,a!e two and two comparisons to their impurities.

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Ioining these e+amples of defilements and the essence to a determination of their meaning, the same te+t says/ Iust as when a lotus arises from the mud, 1hen it first manifests, the mind is !ery (oyful, "ut afterward it decays and there is no more (oy* The (oy arising from desire is like that. Iust as delicious honey is completely crawling 1ith irritated bees that sting like an army of spears* Iust so, if aggression rises, and swarms within our minds Suffering will be produced within our hearts. Iust as the essence, the kernels of rice and other grain, Is hidden by an e+ternal husk which co!ers it, So sight of the essential meaning, buddhahood, ,as been obscured within the shell of ignorance. Iust as filth is something that is unsuitable, So are those who ha!e desire for these poisons. That is because depending on the cause of their desire, 1hat is like filth will be arising e!erywhere. Iust as when wealth is hidden underneath the ground, %ne who does not know this will not attain the treasure, So the self#arising treasure of the nature Is hidden in the ground of habitual patterns of ignorance. Iust as by gradual growing of the sprout and so forth The shell of the seed is sundered, and it falls away, So by seeing the suchness of the natural state 1hat is to be abandoned by seeing is re!ersed. Those who conquer the essence of transitory collections Through being connected to the path of the noble ones, .ake wisdom the thing to abandon on the path of meditation. This is taught to be like being wrapped in rags. The defilements supported by the first se!en bhumis, 2re like the defilement found in the co!ering of a womb. on#thought is like being free of the co!ering of the womb, This completes the ripening of the insight of wisdom. $efilements associated with the three highest bhumis Should be known to like a co!ering of mud and clay. "y a great being<s ha!ing attained the !a(ra !iew, The !a(ra#like samadhi destroys that co!ering. Thus the many defilements of desire and so forth 2re like the e+amples of a decaying lotus and so forth. The En+!eration o* Dhar!as o* the Co!$'ete Passin# 3e&ond S+**erin# o* the No)'e Ones

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says/ Then the "haga!an spoke to ?ashyapa. % son of noble family, it is, for e+ample, like this. 2 wealthy king had on his forehead a !a(ra (ewel. 1ith other wealthy ones, radiating power, it touched the heads of those other wealthy ones. Then the (ewel on the forehead sunk inside his flesh, and he did not know where it had gone. "ecause a wound arose, he asked a doctor, 3Cure me.3 From this instruction, a !ery capable doctor would not treat him for that wound of the (ewel going into his flesh, saying these words, 3?ye most powerful one, why are you asking about your forehead#(ewel; That wealthy one, from a!ersion, would say to the doctor, 3"ecause my forehead (ewel should not go anywhere.3 he would think, 3Is it an illusion that it is not there;3 This would produce much suffering. Then that doctor producing (oy in that wealthy one would say, 3$o not produce suffering like that. If you emanate power, the (ewel will sink into your flesh, and a mere reflection will appear e+ternally. If you emanate power, hatred will arise. Though the power of the (ewel has sunk into your flesh, you did not feel it.3 ot belie!ing these words that were said, the king would say, 3$octor don<t lie. If it sinks into my flesh, which is matter and blood that is !ery opaque, it is not reasonable that a reflection would appear.3 Then the doctor would say, 32 mirror is likewise opaque, but a (ewel will also clearly appear in that. 1hen you ha!e seen that this is like that, a wondrous, mar!elous perception will arise.8 % son of noble family, all sentient beings are like that. Since they do not !enerate the spiritual friend, though they ha!e the buddha nature they cannot see it. It is obscured by passion, aggression, and ignorance. .any different beings who ha!e so been o!ercome are within samsara and suffering. From that nature, % son of noble family, from within the bodies of all sentient beings come the ten powers, the thirty#two ma(or marks, and the eighty e+cellent minor marks. This has been taught in many ways. The He a-ra says/ 1ithin the body there e+ists the great wisdom The truth of this has abandoned all conceptions. &ni!ersal, it per!ades all things. 9mbodied e+istence does not arise from the body. The Precio+s Ma'a says/ I and limitless sentient beings are primordial buddhas. "y the power of discursi!e thoughts there is samsara. From that I shall produce the supreme mind of enlightenment. The Wisdo! o* the Mo!ent o* Death says/ 1hoe!er reali'es mind is a buddha. )roduce the supreme perception by not searching anywhere else. The Praise o* the 2a-ra o* Mind says/

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1ater that e+ists within the earth 9+ists there pure without defilement. Iust so, within the co!ering of the kleshas, 1isdom e+ists without defilement. The Secret Essence says/ Throughout the ten directions and four times, )erfected buddhas are nowhere to be found. 9+cept for the perfect buddha, the nature of mind, $o not look for any other buddha. The !ictorious ones themsel!es, if they should search, 1ould ne!er find it anywhere else at all. So it is taught, there and elsewhere. In brief, by the e+ample of the great billion#fold e+panse of the three#fold thousand worlds it should be known that within all sentient beings primordially e+ists the kayas and wisdoms of buddhahood, without adding and subtracting, like the sun and its light. That dhatu is always naturally pure. Its self#nature ne!er changes. Its defilements are false conceptions and mere temporary changes. The commentary on the Uttaratantra says/ % great rishi, The kleshas are darkness. Complete purity is light. The kleshas are weak. Clear seeing is strong. The kleshas are temporary. atural purity is the root. So it is taught there and elsewhere. Since the dhatu is primordially without defilement, it is pure. Since it is changeless, it is the true self. Since it always e+ists, it is permanent. Though it falls into the sufferings of samsara, it is not o!ercome by them, and so it is the perfection of bliss. The Uttaratantra says/ )urity, self#nature, bliss, and permanence 2re the perfect qualities of the fruition. The dhatu of the tathagata per!ades all sentient beings.. The Maha&anas+tra'an,ara says/ Iust as space is maintained as eternal and omnipresent, This too is maintained to be eternal and omnipresent. Iust as space is an aspect found within all forms, This too is in all the assembly of sentient beings. 1hen this essence is obscured by clouds, they do not stain it, any more than the sun when is stained when it is obscured by clouds. 2t the time of primordial buddhahood, the dhatu e+ists indestructibly and inseparably. The commentary to the Uttaratantra says The dhatu of the Tathagata e+isting in the three occasions is present within all beings. 2ll their kleshas and phenomenal appearances are composed of this changeless reality. 2s regards the three occasions, the Uttaratantra says/ These are the three#fold stages of impurity, "oth pure and impure, and being completely pure. They are said to be the stage of sentient beings,

10:

That of bodhisatt!as, and that of tathagatas. The impure situation is that of sentient beings. That which is both pure and impure is that of bodhisatt!as. Complete purity is the situation of the buddhas. 2s nothing is like the gotra, it cannot be e+emplified by anything at all. The same te+t says/ Since it is completely beyond the world o e+ample is seen within the world. Therefore the Tathagata and the dhatu 2re taught to be similar in this respect. 2s to how it is incomparable, it is essentially single. Therefore, to e+plain it by many e+amples from different situations would be merely partial characteri'ation of it. It may be asked, 3,ow can this gotra be seen as it is; "eings who do not see the natural state are accepted by the spiritual friend. Those who ha!e de!otion to the !ehicles of the shra!akas, pratyekabuddhas, and bodhisatt!as* and also beings dwelling on the bhumis reali'e it in a single way. This reali'ation is one with that of the bodhisatt!as dwelling on the tenth bhumi. 2s for this being the way it really is, it is not seen otherwise e!en by the buddhas themsel!es. The commentary to the Uttaratantra says/ Seeing clouds and the sun, whether from here on the earth or from the sky abo!e the clouds, we ha!e a similar apprehension. The noble ones whose eye of the mind is pure also see all this !ery clearly. "haga!an, your completely pure understanding of dharmakaya sees all the limitless knowable ob(ects per!ading the space of the sky. The dhatu or essence is the buddha field of the three kayas of one<s own mind itself, along with their wisdoms, e+isting as the circle of the ornament. ,ow is this seen; Since this is buddhahood, it is properly e+plained in these te+ts. "y ha!ing faith in the paths of learning it is entirely apprehended. The former te+t says/ The absolute truth of the self#arisen ones ,as to be reali'ed by means of faith. The bla'ing light in the circle of the sun Is not seen by those who ha!e no eyes. The S+tra on the Essence o* 3+ddhahood says/ o matter what they rely on, indi!idual sentient beings, shra!akas, pratyekabuddhas, and bodhisatt!as do not see the essence of the buddhas as it is. For e+ample, as a blind man cannot see what is painted by others in oil colors. 1hen they say, 3it is like this pillar, he touches the pillar with his hands and grasps it as cold. They say, 3it is like the wings of a swan.3 "y hearing the sound of the wings of a swan the color of a pillar is grasped as a fluttering sound. ,e asks, 3what is the color of those wings like;3 3It is like a conch.3 "y touching a smooth conch, he grasps it as smooth. Iust as a blind person does not know colors as they are, seeing the highest nature of buddhahood is !ery difficult. It is also !ery hard for sentient beings to reali'e it. The same te+t says/

10=

2 king assembled many blind men, and ha!ing shown them an elephant. 2sked to describe the characteristics of an elephant, those who had touched the trunk said, 3it is like a hook.3 Those who touched the eye said, 3It is like a bowl. Those who touched the ear said, 3It is like a winnowing basket. Those who touched the back said, 3It is like a tray. Those who touched the tail said, 3It is like a rope.3 These blind men were not talking about anything other than an elephant, but they had not understood its totality. The buddha nature is also like that. Those who ha!e said different things, that it is emptiness, like illusion, luminous and so forth, ha!e not reali'ed its totality. "eings who are noble ones ha!e a little reali'ation of it, but not as it is. The Nir ana S+tra says/ % son of noble family For e+ample, it is like this. 2 blind man in order to ha!e his eyes healed went to a capable physician. The physician holding a gold knife remo!ed the hindrance. ,a!ing cut off the cataract that obscured the eye. ,e lifted up a finger. 1hen he showed it, the blind man said, 3I do not see it.3 If he showed two or three fingers, the patient would say, 3I see a little bit.3 % son of noble family, if this S+tra o* Co!$'ete #reat Nir ana is not taught, as many are not among the bodhisatt!as, e!en after they ha!e perfected the ten paramitas, e!en when they e+ist on the tenth bhumi, they will not see the nature of buddhahood. It is like that. 1hen this is taught by the Tathagata, they will see it a little. The birds soaring in the sky abo!e must e+amine where the pure sky is. If a swan is in the top of a tree it e+amines whether it is a tree or water, and thinking about the top of a ship on the ocean, or in space, also knows the top of the second. Though by such e+amples the essence is not seen, it is taught to be the manner of non#ascertaining seeing. If it is asked, 3what is the use of teaching this essence that is subtle and difficult to e+amine, and that is not seen with certainty while we are sentient beings;3 "y teaching that the essence of buddhahood e+ists within the being of oneself and others, ha!ing re!ersed our discouragement, knowing that establishing liberation is not difficult, we gain confidence. 9liminating contempt for other sentient beings, we respect e!eryone equally with the teacher as buddhas. ,a!ing eliminated not knowing that reali'ation of the kayas and wisdoms e+ists within one as true reality, pra(Pa reali'es the space of the absolute. ?nowing the natural state like that, it eliminates glorifications and deprecations of is and is not, eternalism and nihilism. Then wisdom reali'es true reality, and the supreme self. ,a!ing eliminated pride and desire for anything more, it sees self and other as equal. It is taught that these are the fi!e necessities for the arising of the great kindness for others. The Uttaratantra says/

10B

Aike clouds, dreams, and illusions, and the other e+amples 2ll the dharmas of knowables are always emptiness. 1hen this has been taught by !ictorious ones to sentient beings 1hy do they also teach them that they ha!e the essence. To answer that question/ Contempt for lesser ones and disenheartened beings, Ioining those who grasp untruth to the truth of $harma, For those who ha!e abundant faults of ego#grasping It is taught so that those like that will abandon them. 2s for those who wrongly slight the body, those ensla!ed by the golden net of wrong !iew, or those who support reali'ation of the true meaning of the sutras and secret mantra with partialities, their 3essential meanings3 are really pro!isional. The intention is taught that, 3If the cause occurs, the fruition will arise.3 It is not like that. That is like the eternal self of the ,indu e+tremists. 3The two kayas of buddhahood arise from the two accumulations. This should be stated as definitely true.3 % you with your lotus net of eternalism, you truly do not know the intention of saying that there were three turnings to the wheel of $harma. Jou are truly grasping the e+treme of emptiness. The first turning of the word, intended for beginners and those of weak mind, made the four noble truths and renunciation into an antidote. This was so that these beings could eliminate samsara, as a means of complete liberation from what is to be abandoned. In the second turning, intended for them e!entually when they had completely abandoned this and for those of intermediate capacity of mind, he taught the eight e+amples of illusion and emptiness like space. This was a means of liberating them from the bondage of grasping the antidote. For those who reached that goal and from the !iewpoint of those of the highest powers, he taught the self#nature of knowables as it really is. This is not like the self of the heretics. Their impossible self is a none+istent, e+aggerated nature. They make measures of greater and lesser, and therefore they do not maintain the dharmas of the kayas and wisdoms. The true meaning is not that self and non#emptiness were taught simply as an antidote for you who are attached to egolessness and emptiness. The Nir ana S+tra says/ % son of noble family, moreo!er it is like this. For e+ample a woman was nursing her small child who was afflicted by mouth rot, and when the child was struck by sickness, that woman too was tormented by suffering, and sought out a physician. The physician ga!e her as medicine, oil and milk and shakara. 1hen the child was gi!en this to drink, he instructed the woman with these words. 3"ecause we are gi!ing medicine to this child, for a little while until you, the mother, are cured, it shouldn<t be gi!en your milk to drink. So he would instruct her. Then so that it would not nurse, he put bile on the nipples. The child would ha!e said that her nipple was smeared with poison and not suitable for sucking. The child, tormented by thirst, desired the breast, but ha!ing tasted it, would not take it. 2fter being treated by the physician the woman would wash her breast clean. 1hen the child cried, she would go to it. 3 ow take the breast and nurse,3

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she would say. That child, though tormented with thirst, because of the former taste it e+perienced, would not come when called. In this instance the mother would gi!e these instructions. 3Jou ha!e drunk the medicine I ga!e you before. 1ith this medicine, until the mother is cured, since it is not proper that the nipple be gi!en for nursing, it was smeared with bile. ow, e!en taking your medicine, the nipple will ha!e no taste in your mouth.3 1hen she said that, gradually approaching as before, the child would drink. Son of noble family, The Tathagata also, in order to liberate all sentient beings, is the persistent teacher of egolessness to sentient beings. "y his ha!ing persistently done that, the attitude of 3ego3 is non#e+istent. Suffering is completely eliminated. This is in order to clear away the bad !iews of the worldly char!akas. "y meditating on the dharma of egolessness, the body will become completely pure. Iust as that woman, because of her son, smeared bile on her breast, the Tathagata too is like that. So that there will be emptiness meditation, he teaches that all dharmas are selfless. Iust as that woman later washed off the bile and called her child, saying take the nipple and nurse, my teaching tathagatagarbha is like that. % monks so that you will not be afraid, as the mother called the child, and it gradually drank her milk, % monks, you too should make a distinction. Tathagatagarbha should not be said to be non#e+istent. In my former sayings in the Pra-.a$ara!ita S+tras, which taught emptiness, understand that the intention was merely naturelessness. %therwise by meditating on the emptiness of nothing at all, the fruition produced would accord with the cause, and the kayas and wisdoms would not arise. 9mptiness e+presses the idea that the apparent dharmin, from the time it appears, is empty of comple+ities grasped as one and many, and empty of indi!idual e+istences, like the reflections in a mirror, that all e+tremes are completely non#e+istent, and that non#e+istent now and primordially, things are not like their confused appearance. The Heart S+tra says/ Form is emptiness. 9mptiness is form. 9mptiness is nothing other than form. From is nothing other than emptiness. Similarly, feeling, perception, formations, and consciousness are empty. The Midd'e 1en#th Pra-.a$ara!ita says/ 9!ery dharmin in its own turn is taught to be empty of essence. "ut if it is also formless, how will there be the !iew that form is empty; The Uttaratantra says/ The emptiness that has the supreme of all aspects Is emptiness that is e+pressed as form. 2nd also/ ,ere there is nothing at all that is to be cleared away, 2nd nothing that is to be added to what there is. 1ithin reality the real is what is seen. If thus we see the truth, we will be liberated. %f what has the characteristic of separability The dhatu, pure of the incidental, is empty.

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%f that which has the characteristic of being inseparable, The unsurpassable dharmas, the dhatu is not empty. Its commentary says/ 1hy is this taught here; For the reason that it is not contradictory with saying that this dhatu of the Tathagata is by nature completely pure from all the kleshas that are to be cleared away. It is free from incidental obscurations because it is its nature to be so. 1ithin this there is nothing to be added for reasons of phenomenal appearance. Completely undi!ided dharmata is also its nature. Therefore, sugatagarbha, which has di!isions and what is separable, is empty of all the separable co!erings of the kleshas. 1hat is indi!isible and inseparable from it is the buddha dharmas beyond being encompassed by thought, surpassing the grains of sand in the 4anges. They are not empty. 1hen something does not e+ist in something else, the latter is said to be empty of the former, but we must subsequently assert that whate!er remains there eternally e+ists and is known truly as it is. Though obscurations of the two primordial kayas of buddhahood, are cleared away by the two accumulations, they are not producing cause and produced effect. If they were, dharmakaya and sambhogakaya would be composite productions, and hence impermanent. ,owe!er, dharmakaya is changeless. The Madh&a!a,a atara says/ The kaya of peace is like a wish fulfilling tree, Aike a wish#fulfilling, gem it is inconcei!able. Till beings are liberated, it is always in the world, 2nd it will appear without comple+ity. The Uttaratantra says/ The .ara of $eath has been conquered by the Aord of $harma. "eing without essence, he is the permanent lord of the world. Contradicting this idea that it has cause and effect it also says/ &ncompounded and self#e+isting, &nreali'ed by other conditions, ,a!ing wise and compassionate power, "uddhahood has the two benefits. That refutes its ha!ing a producing cause and produced effect. Saying it is 3egoless,3 3emptiness,3 3non#dual,3 and so forth should be understood in this way. The Great Nir ana o* the No)'e Ones says/ The secret essence of the Tathagata is shown to be the completely pure buddha nature that neither changes nor transmigrates. If it so exists, it is logically wrmg for those who are skilled in praja not to maintain that. To say it is non-existent would be false speaking, and likewise that it has development or succession. Those of the race of fools espouse

10G

nihilism, not knowing the secret essence of the Tathagata. If it is said to suffer, the blissful nature could not be within the body. Stupid fools think, 32ll bodies are impermanent.3 This is like sending the freshness of awareness into clay. Those skilled in pra(Pa make distinctions. They do not say that e!erything Mconncected with bodyN is impermanent in e!ery way. 1hy; "ecause within our bodies there e+ists the seed of buddha nature. Stupid fools grasp the thought that all the dharmas of buddhahood are selfless. For those skilled in pra(Pa, selflessness too is (ust an abstract label. It should be discriminated as ha!ing no true e+istence. ?nowing this, one will produce no doubts about the matter. 1hen someone says that tathagatagarbha is emptiness, stupid fools gi!e rise to !iews of nihilism and non#e+istence. Those skilled in pra(Pa make a distinction. 1ithin human beings there is the single Tathagata. It is said to be eternally e+istent, unchanging, and does not transmigrate. If by the condition of ignorance, composite things are said to arise, stupid fools, when they ha!e heard this, think that insight and ignorance must be distinguished as two. Those skilled in pra(Pa reali'e that their natures are non#dual. That which is non#dual is reality. 1hen someone says that by formations consciousness arises, stupid fools grasp formations and consciousness as two. Those who are skilled in pra(Pa reali'e their natures as non#dual. on#duality is purity. 2ll dharmas ha!e no self, and tathagatagarbha also has no self. 1hen this is said, stupid fools grasp it dualistically. Those skilled in pra(Pa reali'e that their natures are non#dual. Self and selflessness are intrinsically non#dual. Tathagatagarbha has been supremely praised by the buddha bhaga!ats as immeasurable, beyond e!aluation, and limitless. I too ha!e taught this in all the sutras about the qualities it possesses. So it should be known. The S+tra o* Mirac+'o+s Dis$'a& says/ Those who ha!e wrong cra!ing ha!e the characteristic of ne!er transcending suffering. 1hen this is taught regarding these and those of the cut off family, we may think that not all beings are per!aded by the garbha* but it is not like that. The intention is that those with wrong cra!ing who abandon the mahayana $harma will not be liberated for a long time. Those who are re!ersed from the path are only temporarily cut off from the family of those in whom the path is established. They are not cut off from the dhatu, the luminous nature of mind. The commentary to the Uttaratantra says/ 3Those who ha!e wrong cra!ing ha!e the characteristic of ne!er transcending suffering.3 This teaches that wrong cra!ing causes hostility towards the $harma of the mahayana. This is said with the intention that this hostility to the mahayana $harma will be re!ersed at another time. "ecause the dhatu e+ists with a nature that is completely pure, it is not proper to say that some will ne!er become pure. Therefore the "haga!at<s intention was that all sentient beings without distinction are capable of being completely purified. Though samsara is beginningless, it does ha!e an end. The naturally pure and eternal is obscured by a co!ering of beginningless obscurations, and therefore not seen, (ust as gold might be hidden.

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Since within the dhatu of dharmas all goodness e+ists, it can always be purified. Though, samsara is beginningless, it has an end. "y that is it established. The reasons that the two gotras are awakened are two. 2s for the reason that dharmakaya, the naturally#e+isting gotra, is awakened, the Madh&a!a,a atara says/ 1hen people hear about emptiness, as ordinary persons, The highest (oy will arise within them again and again. Their eyes are wet with tears that flow because of this (oy. The hairs of their bodies rise with wonder and stand on end. 1ithin them the seed of attaining buddhahood e+ists@ They ha!e become the !essels of direct and straightforward teachings. ow the absolute truth has really been taught to them. 2s for the reason Maha&anas+tra'an,ara says/ that the dharmin#gotra of rupakaya is awakened, the

1hy do we become connected !essels, )racticing compassion, and de!otion, 1ith dedication to what is truly good; This is truly e+plained as due to the gotra. 6egarding the benefits of awakening the gotra, the same te+t says/ The lower realms are far off, and liberation is quick. 2fter that occurs, we e+perience little suffering. "y sadness sentient beings will then be quickly ripened. %nce the gotra is awakened, from then on we are liberated from the lower realms, like growing (asmine naturally falling to the ground. There is little suffering. "y their intense weariness sentient beings will be ripened. If there were no such gotra within sentient beings, no matter what sufferings arose, we would not be saddened. The attitude that aspires to nir!ana and re(ects samsara could not arise. The attitude of desiring liberation could also not arise. That in some, without being taught by anyone, compassion for the suffering of others arises, and that some who e+perience suffering de!elop renunciation and so forth is also due to the power of goodness of the beginningless dhatu of dharmas. The Uttaratantra says/ If there were no dhatu of buddhahood, Suffering would ne!er make us sad. There would be no longing for nir!ana, %r effort and aspiration to that goal. "eing able to see the comparati!e attracti!eness of samsara and nir!ana, seeing their faults and !irtues is due to the e+istence of the gotra. If the gotra did not e+ist, neither would these. Thus from the e+tensi!e teaching that by ha!ing the gotra the essence of buddhahood e+ists within us, now some summary !erses are interposed/

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1ithout e+ception all sentient beings ha!e sugatagarbha. In the co!ering !eil of incidental obscurations, 9+ists the primordial lamp, the luminous dhatu of dharmas. This is the kayas and wisdoms. This itself is the $harma. othing can be added, and nothing taken away. 9+isting within us, this itself is self#e+isting. "y de!oting oursel!es to this essence of emptiness and compassion, ,a!ing attained this dhatu, called by the name 3enlightenment,3 1e benefit all the host of beings without remainder. )rimordially self#arising, like the sun in space, 1hen it is obscured by clouds, temporarily dimming the daylight, Then we e+perience the dreamlike sufferings of samsara. So make a powerful effort to clear away obscuration. Confused incidental appearance, appearances of the si+ realms, 2re emanated like dreams, from habitual patterns and karma, 2ppearing as what ne!er was, is not, and shall not be. The spontaneous presence of wisdom primordially e+ists. It is always there, but ne!ertheless it is not seen. 2s what we percei!e in sleep, is not seen to be within us, $harmas defiled with false conceptions are !ain and futile. $o not grasp them, but train in the luminous nature of mind. 4rasp the two benefits, bringing wealth to oneself and others. 3If this gotra really e+ists in e!eryone, why, pray tell, are we still wandering in samsara;3 1e e+ist this way, not knowing our own face, because we !ainly grasp at a meaningless ego. 1e are the lineage#holders of our own kleshas from earlier to later, and as such we are in bad company. 1e ha!e po!erty#mentality. 1e are conditioned by relati!e reference point. This is samsara. The Maha&anas+tra'an,ara says/ 1ell#trained in our kleshas, and in bad company. 1ith impo!erished attitude, and relati!e reference point* "riefly stated, these are the four that should be known. These are the degradations that ha!e defiled the gotra. The Detai's o* 1i#ht says/ )rimordial luminosity itself becomes ignorant. So#called 3rising3 of mind produces attachment to ego. "y these ob(ects being grasped as being so#called 3others,3 "eings become confused, within the realm of samsara. "ecause of their karma of inappropriate (oys and sorrows, They ha!e the e+perience of indi!idual beings. The A''9Creatin# :in# says This phenomenal play, which is wonderful and mar!elous, Is actionless e+istence, like the space of the sky. Ignorance without apprehension of anything,

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6ises immediately from nothing but itself. This is the path that is alike for e!eryone. This is the nature as it is within all beings. $efiled by the remo!able, it therefore is confused. 2lso it says there/ "y gathering in the light that e+ists in all directions To the limits of the four directions, abo!e and below, In an unpredictable rainbow whose colors are ne!er fi+ed The different kinds of gotra will manifest in appearance. Suchness mo!es, but particles ne!er mo!e at all. This is the principle one of all the fi!e elements. The primordial, luminous nature of mind, emptyLluminous self#arising wisdom, is in essence emptiness like the sky. Its nature is luminosity like the sun and moon. The radiance of its compassion arises ceaselessly, like reflections in the surface of an untarnished mirror. The natures of dharmakaya, sambhogakaya, and nirmanakaya come from within sugatagarbha.. Sugatagarbha is entirely without bias and partiality. Its empty essence is also the accommodating space of arising. Its luminous nature naturally abides as the fi!e lights, and these naturally appear as ob(ects. 2rising as compassion, this cogniti!e knowledge of insight#wisdom is maintained to be confusion. The Secret Essence says/ 9 .2 ,%@ from out of sugatagarbha, From out of our karmic relationships comes confusion. 2t this time, the aspect that does not know its intrinsic wisdom to be its own nature is co# emergent ignorance. The aspect that fi+ates its own pro(ections as other is the ignorance of false conception. "ecause of not knowing that all this has arisen within the natural state, by the power of attachment of ego#fi+ation to its ob(ects, habitual patterns of the !essel, the e+ternal world, ripen as body. ,abitual patterns of the essence, sentient beings within the world, ripen as mind. This is confusion, the !arious phenomena of the fi!e poisons. The A''9Creatin# :in# says 1hen the nature of me, the doer of all, is not reali'ed, The dharmas created by me are imputed with fi+ed e+istence. "y the force of desire and cra!ing, apparent things e+ist. 2s impermanent illusion their nature is destroyed. The partless nature becomes like colors to the blind. The root of confusion is not knowing what we are. The Pra-.a$ra!itsa!#atha says/ 2s many sentient beings as there may be, %f lesser, middle, or of higher rank, 2ll of these ha!e risen from ignorance. So it has been taught by the Sugata. The Pra-.a$ara!ita in Ei#ht Tho+sand 1ines teaches that confusion is conditioned by dualistic grasping/ 4rasping an I and a mine, beings whirl in samsara.

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The Pra-.a$ara!ita in T5ent& Tho+sand 1ines says/ Childish sentient beings percei!e the non#e+istence of skandhas as skandhas. They percei!e the non#e+istence of ayatanas as ayatanas. They percei!e the non#e+istence of things that arise interdependently as interdependent arising. Therefore, they are completely within the grasp of the ripening karma of all these dharmas that are wrongly percei!ed in their interdependent arising. 2s to how these dharmas arise, from the two ignorances come samsaric formations. From that comes the succession of births of indi!idual beings. ame and form are established. 1hen the body has been established by the embryonic stages from an o!al to birth, there are contact, perception, feeling, the si+ ayatanas, and old age and death. So with the twel!e links of interdependent arising, we cycle through samsara. 3The primordial natural state cannot e+ist within samsara. sugatagarbha should be samsaric.3 It is not possibler that

ot so@ It is like clear, unmuddied water becoming solid rock#like ice, in a transparent winter wind. From the primordial state, conditioned by the arising of grasping and fi+ation, confused appearance presents itself as a !ariety of solid things. 2 song from the Doha,osha says/ 1hen the wind gets into water and thereby stirs it up The softness of the water becomes as hard as rock. 1hen we are stupefied through being disturbed by concepts, 1hat was formless becomes completely hard and solid. Sugatagarbha is the primordially pure, changeless essence, dharmakaya, designated as the alaya of reality. 1hen this becomes confused, dharmakaya and the connected wealth of the nature of mind, rupakaya and the buddha fields, all the perfect entities of wisdom, are obscured through the confused grasping and fi+ation of ignorance. This is the due to the alaya of the !arious habitual patterns. 1ithin sugatagarbha, since beginningless time, ha!e been planted !arious seeds or habitual patterns of confusion. Their great power becomes indi!idual e+periences of the higher and lower realms, and so forth. 1hen we are within dream#like samsara, fi+ating I and ego, e+periencing desire, aggression, and the fi!e poisons, collecting karma and kleshas, from meaningless confusion, we li!e with a !ariety of attachments to truly e+isting entities. $ay and night the wheel of confused appearance continuously turns, and since its succession is groundless, we are ne!er liberated from it. It is like the confusion of a dream. 1andering because of kleshas, because of good and e!il, is like a prince wandering along a road, separated from his kingdom. It is intrinsically a time of suffering. Since the prince was born into a royal family, the happiness of true wealth is naturally within him* but now he suffers temporarily. 2s to what is taught by this e+ample, the Son# o* the Ora' Instr+ction o* the Ine6ha+sti)'e Treas+r&, says/ "eings bound in samsara, as if they were tangled in !ines, In the desert of ego#grasping are utterly mad with thirst/ Aike a prince without a kingdom, separate from his father, 1ithout a chance for happiness, he gi!es in to despair. 2s to the way that tathagatagarbha e+ists at this time of wandering futilely on the plan of samsara, the Tatha#ata#ar)ha S+tra says/

15:

?ye, Son of the -ictorious %ne, it is like this. For e+ample, the measure of a three#fold thousand world system is one billion. That billion perfectly records the number of all worlds of the three#fold great thousand world system. Similarly the measure of the great surrounding wall of the world is written 3the great surrounding wall of the world.3 The measure of characteristics is written 3characteristics.3 The measure of the second or middle thousand world realms is 3the second or middle thousand world realm.3 The measure a thousand world realms, is 3a thousand world realms.3 The fourth thousand world realms is 3the fourth thousand world realms.3 The measure of the great ocean is 3the great ocean.3 The measure of Iambuling is 3Iambuling.3 The measure of the eastern continent -ideha is 3-ideha.3 The measure of the western continent, 2paragodaniya is 32paragodaniya.3 The measure of the northern continent ?ura!a is 3?ura!a.3 The measure of mount .eru is 3.ount .eru.3 The measure of the palaces of the gods of the terrestrial realm is written 3the palaces of the gods of the terrestrial realm.3 The measure of the palaces of the gods of the desire realm is 3the palaces of the gods of the desire realm.3 The measure of the palaces of the gods who course in the form#realm is written 3the palaces of the gods who course in the form#realm.3 2 billion is the measure of worlds in a threefold#thousand world system. 2 billion is also the measure of such worlds that enter into a single atom. Iust as an atom enters into those billion worlds, similarly all the particles of atoms without remainder enter into the measure of that billion. Then li!ing, acti!e beings are born on middle earth, learned and wise with clear minds. Their eye is the di!ine eye. 9!erything is completely pure and luminous. "y their di!ine eye they !iew phenomena. They see those billion worlds within this small atom. Some sentient beings cannot fully understand that. They think, 3?ye ma, by what .other, by great force of effort was this billion worlds later put in this atom;3 2ll such beings, thinking that, in!ented a powerful agent. They thought that atom particle had been opened by a subtle !a(ra to that billion# fold world system in which all sentient beings li!ed. From one like that, the rest did the same. ?ye Son of the -ictorious %ne, like that the measureless wisdom of the Tathagata dwells within all sentient beings. 1ithin the mind#continuum of all sentient beings it dwells without deception. These mental continuums of sentient beings do not ha!e a measure like that of the wisdom of the Tathagata. Fools bound by grasping perception do not know the wisdom of the Tathagata. They do not know it at all. They ha!e ne!er e+perienced or manifested it. Seeing how each sentient being is within dharmadhatu is the perception of a masterL It is the desireless wisdom of the Tathagata. ?ye ma, these sentient beings do not know the wisdom of the Tathagata as it is. Those sentient beings in whom the Tathagata<s wisdom continues to function were directly taught the path of the noble ones. 2ll the perception#created bonds were cleared away. They were eliminated. d. ,ow by awakening the gotras liberation is attained/ The wakening of these gotras rouses the two bodhicittas, 4stablishing the manifestations of compassion $s accumulation of merit, within the relati&e. This is the three abhishekas of the pure de&eloping stage. 4stablishing reali<ation of the nature of emptiness

15=

Is accumulation of wisdom, within the absolute. This is the fourth empowerment, fulfillment, and mahamudra. When we meditate well, b! the growing of the two stages, The kleshas turn to wisdom. )appiness grows and grows. B! this the obscurations of dharmadhatu are cleansed. The sun of dharmaka!a and rupaka!a is seen. In naturally pure and essentially spotless mind itself, the holy wisdom of buddhahood, the primordially e+isting spontaneous presence of the luminous nature of mind, the apparent aspect, e+ists as the qualities of the rupakaya of buddhahood. This is taught by many e+amples. The qualities of the aspect of emptiness, dharmakaya, are e+plained e!erywhere in the sutras and tantras by the e+ample 3being like space.3 The inseparability of these two is the good dhatu of dharmas. Since it is changeless it is the 3naturally e+isting gotra.3 2fter its defilements are purified, by manifesting its full#blown buddha qualities, it is called the 3de!eloped gotra.3 Its root, self#awareness wisdom, is luminosity. 1hen those two gotras are awakened, by the two accumulations being gathered, defilements of the two gotras are purified. The buddha qualities are made capable of appearing. &ltimate rupakaya with its buddha qualities is attained. Iust as the si+ perfections are classified in terms of the two accumulations, so are the stages of de!elopment and fulfillment. The Net o* I''+sion says/ $e!elopment and fulfillment are the two accumulations, Those of merit and wisdom, as well as the three empowerments, )lus the fourth, that of the nature of suchness itself. There are other ways of di!iding, going beyond all measure. The first three empowerments, or abhishekas, are the !ase, secret, and pra(Pa(Pana abhishekas. )roducing the purity of the de!eloping stage, these are the accumulation of merit. The de!eloping stage includes all meditations with comple+ity on the mandalas of deities and so forth. The fourth, the precious word#empowerment, producing the purity of the fulfillment, prefection or completion stage, is the accumulation of wisdom. The fulfillment stage includes all meditations on luminosity and so forth that are without comple+ity. "y these purifying defilements of the gotra, as the sun emerges from dark clouds, self# e+isting buddhahood comes forth from the co!erings of the kleshas. 2s for the e+tensi!e e+planation, the gotras were pre!iously taught. The stages of secret mantra will be e+plained below, so we shall not deal with them here. e. The related e+planation of the !irtues There are three sections 1C ,ow the unification of the two accumulations is perfected The actions of the ten !irtues are the best dharmas in the world The formed and formless dhyanas are part of gathering merit, These are concerned with relati!ity and appearance.

15B

1hat is completely without the comple+ities of the world Is accumulation of wisdom, which is the absolute. These are the ob(ects of meditation and post#meditation. "y practicing the unification of these two, 9!erything that is e+cellent will be established. 2s pre!iously taught, the ten !irtues, dhyanas, and formless attainments are in accord with merit* but when a being has aroused bodhicitta and attained pra(Pa and upaya* the ten !irtues, dhyanas, formless attainments, and so forth become causes of liberation. The Midd'e 1en#th Pra-.a$ara!ita says/ % Subhuti, those who de!elop the conduct of the ten !irtues, the four samadhis, and the four formless attainments, when they also arouse bodhicitta, aspiration to unsurpassable enlightenment, at that time, since this is in accord with liberation, it becomes a cause of omniscience. This should be done. "y being mastered, this should be established. 0C ,ow we do not dwell in samsara or nir!ana/ ?ust as with good actions that are samsaric formations, #ormations of nir&ana are e'plained as karmic actions. But since the latter are a means of transcending samsara, The! are also a means of liberation from karma. The ten good actions that accord with merit are samsaric confusions. ,owe!er, if we think that with these we will become confused, it is not so. These acti!ities lead to liberation when we also know that karma is natureless, as is taught by similar e+amples. Insofar as these acti!ities are a means of being liberated from samsara, they do not produce samsaric formations. In any case, the great compassion by which we become saddened with samsara e+ists within samsara without being co!ered by its defects. 1hile it knows all dharmas to be unborn, by skillful means, the great compassion does not fall into one#sided peace. The A)hisa!sa&a'an,ara says/ "y knowledge we do not dwell within samsara, "y compassion we do not dwell in a state of peace. The Precio+s Ma'a says/ 9+ponents of nothingness go to the lower realms. 9+ponents of eternity go to the higher ones. ,owe!er, knowing reality e+actly as it is, 1ith no dualistic dependence, we will be liberated. 2nd that is how it is. 5C The e+planation of the fruition From the brief and e+tended teachings, aC The brief teachings

15D

ow the fruition of entering into the ten !irtues of the path is e+plained/ #or those who are on the path, the fruit of the ten good actions actions )as ripening, concordant cause, the power, and action. These are its four aspects. bC The e+tensi!e e+planation, There are nine sections iC 6ipening 2s for the fruition of ripening/ ,epending on whether such practice is small, between, or great, We will be born as human beings or else as gods, 4lsewhere we will attain to ultimate truth and goodness. The aspect according with merit is not e+hausted. Temporally we e+perience the happiness of gods and human beings. &ltimately, we attain the le!el of buddhahood. The Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ % noble Shariputra, what is gained by !irtuous roots is that after going among gods and human beings, we become unsurpassably enlightened. 1hat are !irtuous roots; There are the ten !irtues, which possess the single arousal of bodhicitta, the aspiration to supreme enlightenment, the four dhyanas, the four formless attainments, and the si+ paramitas. These ne!er ha!e any gaps and ne!er become non#e+istent. iiC ?armic fruition that accords with the cause 2s for the fruition according with the cause/ $ctions that ha&e compatibilit! with the cause $re those of one who is b! nature inclined to the wholesome. 4'perience of this is of long life and great en(o!ment. We ha&e a compatible consort and ha&e no enemies. We are not re&iled. 0elationships are friendl!. Our words are taken to heart, and people gladl! hear them. -atisfied, we are kind to others, and ha&e good &iews. The S+tra Teachin# the Ten P+rities says/ "ecause of the karma of these ten !irtues, the buddha field is ennobled by our efforts. %ur li!es are lengthened. %ur en(oyments are increased. 1e ha!e compatible spouses and no enemies. 1e are not disparaged. 9!eryone is pleasant to us. %ur words are considered worthy of heed. 9!eryone is glad to hear them. 1e become content. There is mutual kindness. There are good !iews. iiiC The fruition of power

15F

2s for mastery or power/ We are born b! the power of goodness in rich and brilliant countries. 5otent food, drink, and herbs are easil! digested. We are born in clean places of medicinal herbs and such. The odor and atmosphere is good and agreeable. Others do not cheat us, and we are not in fear. There are no harmful obstacles or danger to our li&es. 5eople suit us and contact with them is &er! happ!. The flow of the seasons is good, and grain is plentiful. We li&e in le&el places, adorned b! lakes and ponds. The man! flourishing flowers and fruits are e'cellent. Vegetables, fruits, and herbs are delicious with fine aromas. 4&er!thing grows well and there are friends and protectors. "y gi!ing up cutting off life, we are born in good and pleasant countries. "y gi!ing up taking what is not gi!en, we are born in places where food and drink are good# tasting and easily digested and medicinal herbs are potently effecti!e. "y abandoning se+ual transgressions, we are born in clean and good#smelling places. "y abandoning false speaking, the places in which we are born are without danger of harm from enemies, thie!es, and so on, and we are not decei!ed. "y abandoning di!isi!e speaking, we are born in places with many compatible people, with few rocks, stones, and thorns. "y abandoning harsh language, we are born in a place where the seasons are regular, and grain ripens at a good time. "y abandoning sophistic speech, we are born in le!el places ornamented with lakes and ponds. "y abandoning co!etice we are born with places where many flowers and fruits and abundant good har!ests are seen. 1e ha!e e+cellent protectors, relati!es, and friends. This is taught in the S+tra o* the Ten P+rities i!C The fruition of action/ The actions of beings spread happiness on happiness. $ll good thoughts are established, (ust as we desire. The 2ast P'a& says/ "y good beha!ior our stock of merit is increased. 1e are made holders of that which is e+cellent, The supreme accumulation of enlightenment. The E6ce''ent Action says/

15G

These e+cellences occur e!en within this human life. !C The fruition of the si+ perfections/ 1enerosit! brings en(o!ment, and discipline happiness. 5atience brings beaut!, and diligence brilliant qualities. %editation beings peace of mind, and pra(Da freedom. The accomplishments of bodhicitta are that possessi!eness is renounced, harmful beha!ior is checked, anger is abandoned, we e+ert oursel!es in what is good, the mind is one#pointed in !irtue, and the nature of the two truths is known. "y good actions of the si+ paramitas, true fruition is attained. The Precio+s Ma'a says/ 4enerosity, discipline, patience, and e+ertion .editation and pra(Pa, and compassion are culti!ated. 4enerosity completely bestows our intrinsic wealth. $iscipline performs beneficial actions for others. )atience is the way that we abandon aggression. 9+ertion is enthusiastic, wholesome action. .editation is one#pointedness, without the kleshas. )ra(Pa is resol!ing the meaning of the truth. Compassion is a heartfelt noble empathy. 1ith all other sentient beings as of one taste with oursel!es. 4enerosity beings en(oyment, discipline happiness* )atience brings radiance and e+ertion brilliance. .editation brings peace, and pra(Pa liberation. Their essential kindness is the accomplishing of all goals. 1hen all of these se!en acti!ities, without remainder, ,a!e been brought to complete perfection all at once, There is the sphere of wisdom beyond the compass of thought. 1e ha!e attained the being of a world#honored one. The si+ perfections are essentially kindness. This is the accomplisher of the deeds of bodhicitta. The e+tensi!e e+planation is below. !iC The fruition/ The Four Immeasurables 2s for the benefits of the four immeasurables/ ;indness makes us pleasant, and compassion beneficial. ?o! fulfills, and equanimit! makes us sublime. In short the ultimate fruit of the two accumulations Is that incidentall! higher states are manifested. 6ltimatel! truth and goodness are established. This e'cellent path is the chariot of the maha!ana. It establishes the perfection of the buddhas of the three times. Through kindness, we are pleasant to e!eryone. Through compassion we perform limitless benefits. Ioy brings perfect wealth. 9quanimity makes the mind workable. The sutras say/

1:H

"y ha!ing kindness mind is !ast. The se!en acti!ities ha!e been performed. %ur knowledge is certain. Shra!akas, pratyekabuddhas, and e+traordinary ones attain the pleasures of gods and human beings and are colorfully adorned. The Precio+s Ma'a says/ Food of fish for three hundred %ffered three times each day 1ill ne!er match the pure merit %f (ust a moment of kindness ?ind ones will be gods and humans. They will be well#restrained. &nharmed by poison and weapons, Their minds will be good and happy. "orn in the world of "hrama, Their success will be effortless, 9!en if not liberated, They will attain the eight qualities. "eings will be made to produce The mind of bodhicitta. ,a!ing relied on that, They will become as steady 2s the lord of mountains. 1ithin them bodhicitta 1ill be fore!er attained. It will ne!er happen That they ha!e no chance for faith. 9+cellent by custom, "y emptiness and so forth, 1ithout desiring dharmas, Carefully they will attain To e!erything that is wholesome. 2nd yet by their motionlessness, They will gain mindfulness. )roducing discursi!e thoughts They will gain intellect. "y offering and homage, They will reali'e the meaning. "y carefully guarding $harma They will de!elop pra(Pa. Those listeners to the $harma 1ho ha!e the gift of faith, "y ha!ing no obscurations,

1:1

1ill accompany the buddhas. 9!erything they wish for 1ill quickly be obtained. 1ithout e!en wanting to do so They will accomplish their goals. 2s they are not miserly, 9n(oyments will increase. Since they ha!e no pride, They will be principal ones. "y patience in the $harma, They will grasp its power. 1ith essential generosity 2nd fearless generosity &nharmed by all the maras. They will gain the highest powers. Stupas strung with lamps, Aights to those in darkness "y these generous lamps and ships The di!ine eye will be gained. "y offerings of stupas, Ser!ices, music, and bells, 9+cellent yak tails and conches, The di!ine ear will be gained. ot discussing confusions of others, ot mentioning in(ured limbs, 4uarding their own minds, They know the minds of others. 4i!ing up boots and horses, 4rowing humble and re!erent, 4i!ing their mounts to the guru, They gain miraculous power For the sake of $harma and such They remember the meanings of te+ts. "y spotless generous $harma They remember former li!es. ?nowing things as they are, They know things as essenceless. They gain the si+ higher perceptions, 9+hausting all defilements. To accomplish the liberation %f limitless sentient beings, They possess equanimity,

1:0

?nowing the nature of suchness, "ecause their meditation Is moistened with compassion, ,a!ing the highest aspects, They are !ictorious ones. "y !arious pure aspirations, The buddha field is purified. 4i!ing precious things to the sages, They emanate limitless light 1ith such pure karma and fruit, 2lways thinking of beings, They will always do benefit. 2nd that will benefit you. Iust those are the realm means of crossing o!er to the le!el of buddhahood. The S+ccession o* 3ein#s says/ %f the two accumulations of merit and wisdom The highest fruit is entering holy liberation o other way of entering was e!er known to e+ist. $escending from the gathering clouds of purity Aet the cool rain of e+cellent dharmas now appear. !iiC The fruition of the two truths/ Thus the formati&e actions of samsara and nir&ana ,epend on mind whose nature is luminosit!. -implicit! like the sk!, it does not think of a doer, The meaning of both the two truths is dependent origination. 2ll karma depends on mind* if we e+amine mind, it is essenceless and luminous. The supreme distinction of the relati!e and absolute truths, because of the nature of interdependent arising is completely pure. The Shri9Sa!adhira-a S+tra says/ 2t that time without e!il deeds, and with the ten powers, There is the supreme samadhi of the -ictorious %ne. "eings in samsara are like the beings in a dream. one of them is e!er born or e!er dies. Though in transmigration we go to other worlds, one our karmic actions is e!er left behind. 1ithin samsara their black and white fruitions ripen. Though they are not permanent, they are not nothingness. 1ithout any gathered karma, there would be no pure lands. 9!en if they were created, we could ne!er reach them. If someone else produced them, they could not be seen. 1ithout any transmigration, there is no rebirth.

1:5

othing at all e+ists, and nothing is non#e+istent, %r it would not be pure to enter the natural state. o one could enter into perfect pacification %f all the acti!ities of deluded sentient beings. The three worlds like a dream are utterly essenceless, Ruickly !anishing, impermanent like illusion. "ecause there is no coming, there also is no going. Constant things, eternally empty, ha!e no marks. This is what is reali'ed by the sugatas## 1ith the e+cellent buddha qualities of the !ictorious ones, The markless natural state is the peace of the unborn. Its powers and strengths are powers of buddha qualities. This itself is the "uddha, supreme among all leaders. "y collecting the qualities of e+cellent white dharmas 1e attain the powers of wisdom and buddha qualities 2nd the e+cellences of miracle and higher perception. !iiiC The indi!idual fruitions of !irtue and e!il deeds 2ppearing e!en while it is nothingness, karma is e+plained by the e+ample of being like a dream/ 5rimordial purit! appearing in nothingness, ike a painter, karma produces e&er!thing. It follows us e&er!where, as a shadow does the bod!. ike ph!sical pleasure and pain, it ne&er slips awa!. ike a waterfall, it is difficult to deflect. %aking beings rise or fall, it is like the ruler of beings. It is e'tremel! &ast, like the endless space of the sk!. Whether black or white, it ne&er changes at all, $n! more than the white kunda lotus becomes the blue utpala. Though karmas and kleshas are natureless, they ceaselessly appear. They depend on ignorance as their root. The condition is the arising of ob(ects. The cause is connection with the three poisons. The O)-ects o* Mind*+'ness says/ The ground of karma is ignorance. If there is insight, we will not come into the power of karma. It is like a skilled and confident painter, who produces a !ariety of works. The condition is thoughts of ob(ects. like a monkey, it is !ery acti!e. Aike a fish, it dwells in the ocean of samsara. Aike a householder, it collects a !ariety of habitual patterns. Aike illusion, something that does not e+ist still appears. Aike a shadow, it always follows us. Aike (oy and sorrow, it does not transmigrate. Aike a ri!er, it is hard to turn back. Aike a king, it can e+change happiness and unhappiness. Aike the sky, it is !ast. Aike utpala and kumut lotuses, one does not become another. i+C The fruition of profound interdependent arising/

1::

Though on e'amining karmas, the! ha&e no nature at all, ike dreams the! are still creators of &arious (o!s and sorrows. 4'cept as mere pro(ections, the! ha&e no substance or qualit!. 5rofound dependent arising, infallible cause and effect, *either e'istent nor nothing, the! are non+dualit!. The! ripen as something like the action that was done. This is the &ision of things in their nature and e'tent. $s it was well+taught b! the Omniscient One. The inner and outer realms are false conceptions. If they are analy'ed, e!en if we look for them, no karma and kleshas are found. The 3odhichar&a atara says/ If the kleshas are not in ob(ects, the senses, between, or elsewhere, 1here are these harmers of beings; They are like illusion. 2bandon the fear in your heart and try to rely on pra(Pa. In the absolute there is no karma* but here in the dream#like relati!e, there is happiness and unhappiness and (oy and sorrow are distinguished. If it is discriminated and e+amined by the mind, karma, beyond e+istence and non#e+istence, is like space. Since there is no karma to be accumulated, do not accumulate karma by the mind being confused o!er and o!er again. That is the instruction. This presentation is known and taught only by the %mniscient %ne, and not by the traditions of others. The teacher "ha(ya says in his Precio+s 1a!$ o* Madh&a!a,a/ ?armas with non#decepti!e cause and effect, 2s it has been taught, are like a dream. "haga!an this is taught by you alone. 2side from that, it is not e+plained in treatises. f. 6efuting other wrong conceptions, There are four sections 1C 9liminating denial of cause and effect. ow other sorts of wrong conceptions are eliminated/ Those who den! the &alidit! of cause and effect $re students of the e'tremists and the nihilists. Whoe&er has confidence merel! in emptiness #alls into the e'treme of the nihilistic &iew. These go lower and lower upon an e&il path. *e&er liberated from the lower states of being, The! are e&er more distant from the happ! ones. Such fools are conspicuous in their pride. Some who do not know the intent of the $harma say there is no karma and no fruition of karma##within suchness like space they do not e+ist at all. 4i!ing up !irtue, they practice the e!il deeds that are natural to them. The Good Ar!& S+tra says/ Those who say there is no karma and no ripening of karma are fools who ha!e only the literal meaning. Those who say this and rely on a great collection of unwholesomeness may promise this $harma with their mouths, but are not within this $harma. They rely on the path of the worldly char!akas. They say, 3It should

1:=

be understood as a delusion of .ara.3 The Precio+s Ma'a says/ In short, a !iew like this is nihilism. They say there is no such thing as fruition of karma. ,a!ing no merit, they go to the lower realms. They are said to be persons with wrong !iew. 2lso it says/ ihilists like these will go to the lower realms. 0C 6efuting the !iew of emptiness. Some also say/ ./ause, and effect, compassion, and the gathering of merit. With these childish literal ,harmas !ou will ne&er get enlightened.. The! do not speak the truth, whose meaning is like the sk!. The stor! great !ogins tell is .1o now and do !our practice". 2s for those who say such words/ -uch a &iew is more nihilistic than nihilism. The! are on a path that goes e&er lower and lower. To den! the cause and affirm the effect is &er! strange" 9!en such outsider materialist e+tremists as the char!aka nihilists do not say that percei!ed appearances are without cause and effect. Jou deny a cause of liberation, but still maintain the effect. This is strange. Jou do this by maintaining that there is liberation because of actionless meditation. 5C 6efuting those ha!ing the mind of the summit of samsara 1hen people claim, 3It is like space,3 we should say/ If space is realit!, wh! do we need to meditate2 If not, then meditation is useless drudger!. If liberation is gained b! meditating on nothingness, Those who ha&e a &acuous mind will get enlightened. But proclaiming such meditation establishes cause and effect. Therefore, put aside this bad and inferior path. Some people claim, 3It is like space.3 If so, and if space is already established, we do not need to meditate. If this space is not established, meditation will be of no use. This non#e+istent thing will ne!er become an e+istent thing, (ust as empty space will not later become something else. This is a reply to those who say, 3Aiberation from the kleshas is attainment of liberation altogether.3 Saying it is attained by attaining this alone, entails that this occurs by cause and effect. Therefore, they cannot say that there is no cause and effect. If it is maintained that there is liberation by meditating on nothingness, e!en worldly hedonists could be liberated by doing that. The

1:B

Doha,osha says/ Someone who says, 3I ha!e been pierced by an arrow,3 1ill ne!er be liberated by ha!ing a mind like space. This refutes such a !iew, so do not think like that. :C The true e+planation of cause and effect. ow the true meaning is e+plained/ The genuine path has interdependence and cause and effect. This is spontaneous union of pra(Da and upa!a. 6sing the means of apparent but natureless cause and effect, There is the apparent but natureless path of meditation. $nd thus the apparent but natureless fruit can be attained. $pparent but natureless benefit for sentient beings Is produced in a wa! that is apparent but natureless. This is pure cause and effect is profound in its interdependence. Therefore, the essence of sutras and tantras of the true meaning Is that b! ha&ing united the two accumulations, $nd b! the two+fold stages of de&elopment and completion, 5erfect buddhahood will quickl! be established. From the two accumulations, whose illusion#like appearance is natureless, buddhahood is established. The :no5'ed#e o* I''+sion S+tra Re4+ested )& S+$re!e Goodness 1ad& says/ "y gathering the illusion#like accumulations, There will be illusion#like enlightenment. There will be performance that is like illusion %f illusion#like benefits for the sake of sentient beings. The sutras of the true meaning and all the tantras e+plain it in the same way. In the tantras, the stages of de!elopment and fulfillment establish the two accumulations, and by that one becomes enlightened within the mandala. C. The final summary/ Therefore, abandon all the aspects of cause and fruition That ha&e a part in constructing formations of samsara. But then we should produce with wholehearted diligence The cause and fruition of the state of liberation. B! that the highest truth and goodness will manifest. There will be the establishment of enlightenment. 9stablish all !irtues. Aea!e behind all e!il deeds. The goal of life must be made to e+ist, since we should quickly go to it. The S$irit+a' 1etter says/ 1ith many harms, this life is blown away on the wind. If e!en a ri!er of water is impermanent, 9+haling and inhaling, when we go to sleep,

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That we e!er wake up again is really a miracle. For that reason to do e!il to oneself and others is not suitable. To go so far as to do e!il deeds for the sake of preceptors, masters, and the three (ewels, is ridiculous, since by the e!il of that ripening within us, we will not be able to participate in them. The same te+t says/ )ractice !irtue. For the sake of brahmins and gods, For feasting, fathers and mothers, queens and retinue, 9!en for their sake do not do e!il deeds, Jou will get no reward but ripening in ,ell. 2s for doing any sort of e!il deeds, If this is not cut off at once, as with a weapon, 1hen the time of death arri!es, then there will manifest The karmic fruit of all these !arious e!il deeds. Therefore, e!en with the elimination of e!il actions, also it says/ 2s for the seeds of these unwholesome acti!ities, "y purifying defilements of body, speech, and mind, 1e should earnestly stri!e with all our present skill. ot to create an atom of these for any reason, This cannot be established by anything other than our own powers, by any association with others. 2ccepting good and re(ecting e!il must come from oursel!es alone. It is said/ 2s for liberation depending on oursel!es, It does not come from association with another, If we ha!e learning, discipline, and meditation, 2 purified world will thus attain to happiness. Aet us gain happiness like that of the "hrama realms. Completely abandoning through practice of the four dhyanas, The happiness and sorrow of desiring and acting, Aet us make an effort in the four noble truths. 2s to how this should be done, it says/ The proper noble master always day and night Transcends the ordinary kind of highs and lows. ot without fruition e!en in the womb, "y being mindful, anything else will become weaker. 1e will always e+perience kindness, (oy, and compassion. 2nd always meditate in genuine absorption. 9!en if it does not please superior ones, .ay we attain the happiness of the "hrama realms. The happiness and sorrow of desiring and acting, Completely being abandoned through practice of the four dhyanas, .ay purity, radiance, and happiness increase, 2nd our fortune of fruition be equal to the gods.

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1ithout conception, without attachment and antidotes, ,a!ing the principal !irtues of the four dhyana states, 2s for the fi!e great !irtues and the fi!e non#!irtues, Aet us stri!e to perform the ones that are !irtuous. In a bit of water, a bit of salt will change its taste* "ut this is not the case with the stream of the ri!er 4anges. Similarly, though our e!il deeds may be !ery few, They will be known in the total scope of our !irtuous roots. 1ild discursi!eness and sinking in sluggish depression 2re states that will be harmful to dark and murky minds. Sleepiness and doubt and yearning with desire, These fi!e obscurations are thie!es of happiness. ,owe!er as for faith, pure effort, and mindfulness The supreme dharmas of samadhi, and the fi!e good pra(Pas 1e should make an effort to manifest all of these. Then there will be the highest powers and faculties. In that way much that is to be transcended will be transcended, and good dharmas that are true and e+cellent will be established. $. The dedication of the merit of this e+tensi!e e+planation of the aspects of the meaning and what is right Mto doN/ Thus with the cooling ,harma rain of mahasukha %a! the two accumulations, merit and wisdom, 1row and flourish widel! within the fertile soil, Of well+manured minds of limitless sentient beings. )ere in samsara, completel! filled with karma and kleshas, %a! the wear! nature of mind toda! find ease from fatigue. That is the good aspiration. "y the cooling dharma rain of words and meaning, in the field of the minds of sentient beings, by the increase of the good har!est of happiness, may whate!er kleshas there are be cleared away, remo!ing the impo!erishment of those who ha!e been depri!ed with accumulated happiness. "y the wealth of the sky#treasury of buddha qualities, may our weariness be eased. "y these present teachings the gates of $harma are opened. The profound and precious meaning is there to be recei!ed. This was composed with the thought that they would benefit others,. "y them may all sentient beings encounter supreme enlightenment. 1ithin the sky of mind, the planets and stars of the kleshas, Improper mental creations, produce the white glow or appearance. "y merit o!ercoming their luminousLempty nature, .ay there come the daylight of the dawn of wisdom. .ay the wishes of beings for (oy and happiness be fulfilled. .ay we cross o!er the ocean of karma and the kleshas.

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.ay there be effortless increase of all that is good and happy.

Chapter -/ 6elying on the Spiritual Friend "y the four ordinary preliminaries, the continua of our minds ha!e been made workable, and by the e+planation of the qualities of our enlightened family, the gotra, (oy has been produced. ow there is the fifth chapter on the spiritual friend, the one who properly teaches their meaning. ,ere there are si+ sections/ 2. Fully relating to the one who teaches the path without error. ". The source of all truth and goodness. C. The instruction to rely on the holy ones and abandon what is e!il. $. 2!oiding those to be a!oided, with those associated with them 9. ?nowing what to accept and re(ect, and how siddhi is to be recei!ed. F. The dedication of the merit of the situation. 2. Fully relating to the one who teaches the path without error. ow there is the teaching of the characteristics of the spiritual friend who teaches the way of doing what has (ust been e+plained/ This unerring cause and effect of the e'cellent path $rises from relating to the hol! ones. ?nowing $harma and adharma, and wholesome and unwholesome, comes from relying on the spiritual friend, or in Sanskrit ,a'&ana !itra. The S+tra o* the Dis$'a& o* No)'e Ones says/ ?ye, % son of noble family, by you the spiritual friend should be pleased. The spiritual friend, completely knowing the collections of merit and non#merit, when there is samsara, completely clears away its causes. ". the source of all truth and goodness/ Thus the unerring cause and effect of the e'cellent path $rises from relating to these hol! ones. $ttainment of the three kinds of enlightenment, That of &ictorious ones, together with their sons, That of the shra&akas, and that of the prat!ekabuddhas, $rises from a relationship to spiritual friends. $lso the higher manifestations of samsara, $nd whate&er happiness ma! be in&ol&ed in them, $rises from relating to these hol! ones. Therefore, we should rel! upon these hol! ones. The S+tra re4+ested )& Maitre&a says/ The liberation of those who are shra!akas, pratyekabuddhas, and supremely enlightened ones, and as many with the skandha of wisdom as there may be, all these should be understood to arise from relying on the spiritual friend.

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.aitreya says/ .oreo!er, as much benefit and happiness as there may be for sentient beings, it all arises from one<s !irtuous roots. These should also be understood to arise from the spiritual friend. C. The instruction to rely on these holy ones and abandon what is e!il, 1ithin this section there are 1. The brief teaching 0. The e+tended e+planation. 1. The brief teaching ow there is the instruction to rely on the spiritual friend and abandon e!il/ $s &ines that grow on a sandalwood tree assume its odor, B! relating with hol! ones, we oursel&es become hol!. ike kusha grass that has its roots in a putrid swamp, B! keeping bad compan!, we oursel&es go bad. Therefore sincerel! tr! to relate with hol! persons. $nd also to abandon e&il spiritual friends. 2 !ine that clings to a sandalwood tree, because of that is tall and fragrant. ?usha grass growing in filth of decayed fish and so on itself becomes nasty. Iust so, ha!ing seen the benefit and harm that come from relying on holy and unholy ones, as for the instruction to rely on holy ones, the 2ina&a says/ 2s a !ine that relies on a sala tree 4rows to be strong with an aromatic smell 2 person who relies on the holy ones 1ill be embraced by goodness and shine with splendor. 2lso it says there/ 1hen kusha grass is entwined with rotten fish, 2nd they ha!e not been kept quite far away, The kusha too will begin to be like the fish. Similarly what people will become 6elying on unholy persons is like that. 0. The e+tended e+planation There are three sections. a. The characteristics of the one to be relied upon* b. ,ow one should rely on such a person* c. The characteristics of the student who is to be accepted. a. The characteristics of the one to be relied upon,

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There are eight sections. 1C The characteristics of the spiritual friend in general, "riefly, as for the characteristics of spiritual friends, if it is asked what they should properly be like, first generally, and then in the tradition of the paramitas or perfections/ What is the proper manner of these hol! ones2 $s leaders of the world, the! cooperate with all. In going be!ond the world, the! cooperate with nothing. In actions of the three gates, the! are more noble than an!one. The Ganda &+ha S+tra says/ If it is asked what spiritual friends should be like, insofar as they are perfect leaders of many sentient beings, if they are seen, it is not inappropriate. Since they are beyond the world, they ha!e nothing in common with any thing. Since what they undertake is always beneficial, they accomplish immeasurable benefit. 0C Their !irtues If it is asked what their !irtues are like/ The! are peaceful in bod!. Their actions pure and faultless. The! are skilled in cutting through doubt. Their speech is faultless and pleasant. Their deep and peaceful minds are a treasur! of omniscience. /ompassionate and learned, the! are limitless in their &irtues. Vast in pra(Da, their &ision and action are like the sk!. In their buddha acti&it! the! are limitless. $ll who ha&e a connection with them are benefited. In kindness the! abandon sadness and fatigue, $nd for that reason the! are constantl! diligent. Beings rel! on spiritual friends as ennobling guides. Spiritual friends benefit sentient beings with many !irtues of body, speech, and mind. Their pra(Pa and reali'ation are as deep as space. The undertakings of their "uddha acti!ity plant seeds of liberation in all who ha!e a connection to them. "y their compassion they look on e!ery one of them like an only child. "y the wealth of good qualities of the teachings, they turn the wheel of $harma of any !ehicle to which someone may ha!e de!otion. The Madh&a!a,a'an,ara says/ Spiritual friends are tamed and peaceful##!ery peaceful. 6eplete with effort and qualities, they are rich in teachings. ,a!ing supremely reali'ed these, they are skilled in speech. 4uarding the nature of kindness, they rely on renunciation. 5C Their particular characteristics. In addition to these qualities, among others that they ha!e, the guru of secret mantra also has these/ In particular, as for the marks of gurus of secret mantra,

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The! keep their empowerments, &ows, and sama!as pure and unbroken. The! reach the other shore of the ocean of tantric instructions. The! ha&e mastered the four+fold aspects of sadhana, 5ropitiation, practice, transforming, and buddha acti&it!. The! ha&e perfected &iew, meditation, action, and fruit, $nd the nyams, the signs, and heat that accompan! reali<ation. Ver! kind, with an e'cellent grasp of skillful means, The! establish students in ripening and liberation. The! are undiminishing cloud+banks of the rain of lineage blessings. 0el! on such a skilled and accomplished, glorious guru. The commentary of the great teacher -imalamitra, The Mirror9'i,e Net o* Mirac'es says/ Such gurus ha!e completely attained the empowerments of the outer and inner mandalas. Their !ows and samayas are pure. They are learned in the indi!idual meanings of the tantras. They ha!e trained in propitiation and practice, together with the karmic applications. Their !iew of reali'ation is unobscured. In their meditation, they are familiar with the e+periences of the n&a!s. They are connected to a !ariety of actions. "y compassion they lead students. They ha!e these eight characteristics. The guru, in addition, because the lineage is unbroken, diffuses an atmosphere of blessings. Therefore this ninth characteristic is also taught. :C The praise by means of e+amples, If it is asked how many !irtues such a guru has, this is the e+planation/ Their buddha qualities are utterl! limitless. To gi&e onl! part of the praise that is due to such friends of beings, The! steer the great ship that crosses the ocean of samsara, Incomparable captains of those who (ourne! on that path. The! remo&e po&ert!, like wish fulfilling gems. The! are the amrita that quenches the fires of karma and kleshas. The! are the e'cellent clouds of the cooling rain of ,harma. The! are celestial thunder, delighting all sentient beings. ;ings of ph!sicians, the! cure the sickness of the three poisons. The! are a radiant lamp, dispelling the darkness of ignorance. The! are like a great tree that can fulfill all wishes. $ll the (o! of sentient beings arises from them. ike an .e'cellent &ase. or a wish+fulfilling gem, The! spontaneousl! grant whate&er ma! be desired. The! are the measureless ra!s shining forth from the sun of kindness. 0emo&ing affliction, the! are the light of the moon of benefits. The Ganda &+ha S+tra says/ ?ye, % son of noble family, moreo!er, because they liberate from the ocean of samsara, they are like ships. They are like guides of those who dwell on the path of liberation. Since they clear away the deteriorations of samsara, they are like a

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king of wish#fulfilling gems. Since they remo!e the fires of karma and the kleshas, they are like a ri!er. Since they cause the great rain of $harma to fall, they are like e+cellent clouds. Since they make all beings re(oice, they are like the great drum of the gods. "ecause they clear away the sickness of the kleshas, they are like a king of physicians. "ecause they clear away all the darkness of ignorance, they are like a lamp. "ecause they fulfill the hopes of all desires, they are like a wish#fulfilling tree. "ecause they accomplish all that is wished for, they are like an e+cellent wishing#!ase. "y their measureless kindness they are like the disk of the sun. Since they cool the torment of the kleshas, they are like the disk of the moon. Since they bestow the wealth of the buddha qualities, they are like the god of wealth -aishra!ana. =C The praise of their being in accord with the goal. Vast in reali<ation, the! are like an unbroken sk!. ike planets and stars, their samadhi is self+luminous. The ocean of their kindness is utterl! measureless. Their great wa&es of compassion flow like the stream of a ri&er. The! are like a snow+capped mountain in their immo&able splendor. The! are supremel! immo&able, like the mass of %ount %eru. ike lotuses growing in mud, the! are unobscured b! samsara. The! are kind and lo&ing, like a father or mother, With equanimit! toward e&er! sentient being. Their limitless qualities are a precious treasur!. $s leaders of the world, the! resemble powerful kings. The sutra of the supremely !ast garland of buddhahood, the A ata!sa,a S+tra says/ ?ye, sons of the -ictorious one, these !irtues arising from the spiritual friend are measureless. Since they arise because of opportunities for compassion, they are like the sky. Their collection of many samadhis and dharanis is like the stars. Their immeasurable compassion is like a great, full ocean. Their lo!ing# kindness is immeasurable like a ri!er. e!er disturbed by agitation, they are like a snow mountain. e!er mo!ed from suchness, they are like .ount .eru. Since, e!en when they e+ist within samsara, they are not obscured by defilements, they are like a great lotus. In the equality of unobscured compassion, they are like a father or mother. "ecause of their immeasurable buddha qualities, they are like a precious treasure source. Since they completely liberate from all wandering within samsara, they are like the Tathagata. The assembly of their buddha qualities is beyond measure and limit. BC The summary. 2s for further qualities/ Where&er these gurus dwell, who are the lords of ,harma, The! are the equals of all the buddhas of the world. B! seeing, hearing or contact, or b! remembering them, -ubsequentl! samsara will surel! be o&erthrown. In the immensit! of their great wa&es of buddha acti&it!,

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Their burden, like the great earth, supports all sentient beings. 1hen buddhas arri!e in the world, all who see, hear, or remember them, will e!entually be established in happiness. Since this is also established by those gurus, they ha!e the same kind of buddha acti!ity. 2s emanations of the -ictorious %ne, they are e+plained in the same way. The Great Dr+! S+tra says/ $o not generate suffering. "e all#(oyful. $o not wail laments, but be all#(oyful. I in later time, will emanate In the form of the spiritual friend himself, )roducing benefits for you and others. The Tantra o* the 2a-ra Mirror says/ 2s the chief of the -a(rasatt!a mandala, The guru is the equal of all the buddhas. 1ithout sadness and weariness like the earth, gurus produce benefits for sentient beings. Though they see peace, the benefit for oneself, they are not concerned with it, undertaking the benefit of others, e!en when it is !ery difficult. The 1etter to St+dents says/ These who stri!e to do benefits for other persons 2re beings who are attenti!e in their ma(esty* They are noble ones with the power to make beings happy. 6iding on the horse of the splendid, radiant sun, Those who are bringers of light, proceed in such a way. Though heaping up no burdens, the earth supports the world* Such, without self#benefit, is the nature of the great ones, 6egarding the tastes of happiness and benefit as one. "y heaped dark clouds of ignorance, beings are disturbed. Seeing them fall helpless into bla'ing fires of suffering, 2ttenti!ely stri!ing, as if those fires flared on their foreheads, In such matters those persons are also !ery skilled. They know well how to benefit other sentient beings. 9!en in the 2!ici ,ell, full of tongues of flame, They enter as (oyfully, as if it were snow and moonlight. 2s if they swam in a pleasant lake of lotus blossoms, They burn with longing for these collected tongues of flame. Those who are skilled in $harmic benefits for others, ,a!e comfort e!en in a gro!e with lea!es of swords. $i!ine maidens> company in a pleasure gro!e, 1ould not produce such happiness as a moment of this. In order that beings who cannot cross o!er may cross o!er, 9ntering the unfordable ri!er -aitra!ani, "y contact with the flowing wa!es of a hea!enly ri!er They would not ha!e the nature of such happiness.

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%rnamented by such (ewels of e+cellent conduct, In luminosity radiant with the amrita of peace )roducing the (oy of (oys, unremembered and hard to find, 2uspiciousness of auspiciousness, they keep the cause of peace. The flower of Sugata speech is always reliable. From the flower of that tree arises a !ast fruition. The flowers of the Sugata<s speech can be relied on. 2s bees on honey, they depend on producing (oy. DC The "uddhas< supreme !iew The buddha+guru is a fourth to the three (ewels. The guru is -hri )eruka, lord of the mandala. In benefits of taming beings of this dark age, 4&en better than Buddha, for beings to be tamed. The &a(ra master is the root of all the siddhis. Bow the three gates purel!, without h!pocris!. The Uni*ied Sa!eness o* the Contin++!s o* A'' the 3+ddhas says/ 1ith the "uddha, $harma, and Sangha The guru is a fourth. The Uni ersa' Secret says/ The heruka who is the lord of the mandala, The highest guru<s siddhi is !ery great. The I!!ac+'ate S,& S+tra says/ 2nanda, though the sugatas do not appear to all sentient beings, spiritual friends ha!e appeared e!erywhere, teaching the $harma and sowing seeds of liberation. Therefore, think of spiritual friends as better than the sugatas. The Doha,osha says/ The root of all the siddhis is the !a(ra master. The Great Dis$'a& o* the Wish9*+'*i''in# Ge! says/ Thus with de!otion and fear to the holy guru, 2lways offering all the offerings, "y pleasing the guru, let us ser!e the truth itself. FC The benefits attending on this ser!ice If it is asked what other benefits the gurus ha!e/ )a&ing blocked the path that leads to the lower realms, The! establish us in the fortune of the higher realms.

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The! benefit us within this life and those to come. The! bless our minds, and so re&eal realit!. We are set on the path that ripens and frees within this life. Therefore with a faith that is alwa!s firm and changeless $lwa!s rel! on the gurus, without fatigue or regret. They block the lower realms and teach the higher realms. They lead to the le!el of buddhahood and are always the source of all buddha qualities without deceit or pretence, without holding back or re!ersing. If we are respectful and re!erent to them, special qualities arise within this life. The Tantra o* S+)t'e Wisdo! says/ "y always being without hypocrisy To gurus ha!ing all e+cellent qualities, If e!en small offerings are made to them, This life will be long, and we will ha!e no sickness, ,a!ing e+cellent and pleasant en(oyments. Aater liberation will be mastered. The Son# o* the Ora' Instr+ctions o* the Ine6ha+sti)'e Treas+r& says/ 9 ma@ The secret teachings coming from the dakinis. 2nd all the !arious $harmas ha!e but a single meaning 9mbodied in the teacher, who is the holy guru. Aike the lips of faith, with de!oted mind this highest Ietsun, Should be recei!ed on the heads of those who are !irtuous ones. The guru points out mind collected into one. 1hat is pointed out is the essence of students themsel!es "y reali'ing all this as suffering in an instant. 2s for that, these conquering heroes by their kindness See the possible benefit. To actuali'e their kindness 1e should always hold to these kings of all physicians. From the ocean of samsara so !ery deep and wide, There is no other e+cellent ship that liberates. 1hen we rely on that holy ship of e+cellent bliss The motionless antidote which is esteemed by all, "y the pure rays of the light of wisdom like the sun, Such an e+cellent being makes ignorance into insight, Transforming all dharmas to bliss, like changing grass to gold. 2lways rely on the guru>s wheel turning upaya. "y that ri!er#like mind dualistic !iews are o!ercome. If we ne!er abandon anything at all, &nobscured wisdom will thereby fully be possessed. 6esting in uncontri!ed mind and its phenomena. 2rises from the amrita#presence of the guru. 1hat to con!ention is only minds and mental e!ents, These labeled designations in the companions of yogins,

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&ndergo transformation in the guru<s lotus presence. 2ll who abandon the tantras in their con!entional thinking 1ill ne!er know the secret teaching of all the "uddhas. Their oral instructions are actually !isible to the eye. They completely per!ade the realm of the physical senses. If we merely touch the dust of the guru<s feet, 1e will later gain understanding of the whole of wisdom. The guru releases a thousand arrows of piercing $harmas, 2 thousand emptyL apparent transforming skillful actions. 2ppearances to be comprehended are seen by pra(Pa. That pra(Pa rises from the purity of the master. The kleshas are supremely transformed by skillful means 2ny tormenting thoughts that cannot be transformed &sing the essence instructions are able to be renounced. This too will be attained by the power of the Ietsun. Therefore whate!er lineage blessings we may ha!e, Aet us always rely on the gurus with skillful means. b. ,ow we should rely on the guru There are two sections, The teaching by e+ample/ 1C If it is asked why we should rely on such a guru/ ?ust as those who are ill are in need of a king of ph!sicians, $s the people need a ruler, and tra&elers need companions, $s merchants needs captains, and different sailors need each other. In order to calm the kleshas and render e&il harmless, -o that birth and death will be annihilated, -o that the two benefits are established spontaneousl!, -o that we can cross the ocean of samsara, We must place our reliance on the hol! guru. 2s in sickness we rely on a physician, we rely on the guru pacify the illness arising from the kleshas. 2s sub(ects rely on a king, the guru guards against harm. 2s tra!elers rely on a guide, the guru liberates from the dangers of birth and death. 2s merchants rely on a ship#captain, the guru accomplishes benefit for self and other. 2s mariners rely on companions, the guru helps beings cross the ri!er of samsara. 0C The e+planation of how to rely on the guru In relying on the guru as on a physician, first as for relying on the guru as one relies on a physician because of illness/ The ph!sician is the guru; the medicine of instructions, -hould be applied to the sickness of our samsaric perception.

1=F

-erious effort is the wa! of using it. 5eace and happiness are the fruit of curing the illness. -uch a wa! of reliance is of higher measure than others. Therefore, rel! on the guru b! means of these four comprehensions. The Ganda &+ha S+tra says/ % son of noble family, you should guard yourself from perception of disease. )erception of the medicine of $harma should be guarded. The perception should be produced that in diligent practice, the disease is completely cured. )erception of the spiritual friend as a capable physician should be produced. 2lso, son of noble family, you should produce the perception of yourself as a sub(ect. Jou should produce the perception of fearlessness in the $harma. Jou should produce the perception that in diligent practice, torments are completely pacified. Jou should produce the perception of the spiritual friend as your king. 2lso, son of noble family, Jou should produce the perception of yourself as a tra!eler. Jou should produce perception of the gift of fearlessness in the $harma. Jou should produce the perception that in diligent practice you are liberated from all fear. Jou should produce the perception of the spiritual friend as your warrior# escort. 2lso, son of noble family, you should produce the perception of yourself as a merchant. Jou should produce the perception of the $harma as your wares. Jou should produce the perception that in diligent practice you are making great profits. Jou should produce the perception of the spiritual friend as your ship#captain. 2lso, son of noble family, you should percei!e yourself as a passenger in a ship. Jou should percei!e the $harma as your ship. Jou should percei!e that in diligent practice you reach the other shore of the ri!er. Jou should produce the perception of the spiritual friend as your skillful friend. 2lso it says there/ Son of noble family, with all re!erence toward the spiritual friend, produce a mind immune to sadness like the earth, a mind like !a(ra, which is not susceptible to any harm, a mind like a student who ne!er closes the mind against any speech, the mind of a ser!ant who does not go against any command that is heard, and produce a mind without arrogance like cutting off the horns of a bull. %f these the 3odhichar&a atara says/ 2s for spiritual friends, who are e!er#!irtuous They are skilled in the meaning of the great !ehicle 2nd the e+cellent discipline of a bodhisatt!a. 9!en to sa!e one<s life, we should ne!er forsake them. 1ithin the 3io#ra$h& o* Shri Sa!)ha a It is taught how we should rely upon the guru... c. the characteristics of students that are to be accepted There are two sections concerning

1=G

1C Students to be re(ected 0C Students to be accepted. 1C Students to be re(ected There are two topics. aC Those who are bad !essels/ On the other hand, ill+starred disciples will be the ground of all e&ils. The! are without shame and the! are without faith. )a&ing no decenc!, the! ha&e &er! little compassion. Both b! nature and nurture, their beha&ior is ill+starred. Their actions, thoughts, and emotions are coarsened b! the fi&e poisons. With cra<ed distortions of ,harma, adharma, good, and e&il. *ot keeping their &ows and sama!as, the! ha&e no antidote. 6tterl! stupid, all but mindless, nearl! insatiable, Their angr! words and hostilit! are fore&er+increasing. The! relate to gurus with fi&e per&erted perceptions, -eeing gurus as musk+deer, and the ,harma as musk. The! see themsel&es as hunters. Their efforts are shot like arrows. $s for the fruition of ha&ing accomplished ,harma, The! think it is profit from selling their pri<e to someone else. But without sama!a, the! will suffer here and hereafter. Students of bad fortune are !essels of many defilements. They ha!e little shame or faith. They ha!e little compassion or e!en common decency. Their family and nature are bad. Their conduct and fortune are bad. Their minds and kleshas are coarse. They re!erse !irtue and !ice and turn the instructions upside down. They do not keep their !ows and samayas. ot shutting the doors of the kleshas, they obscure the antidotes. 1ith little pra(Pa, they are hard to please. Their anger, harsh speech, and selfish attitudes always increase. They compete in adharmic actions. They shame the "uddha. They disgrace the $harma. Their secret mutilations of the Sangha undermines the !ery life of the guru. Completely unpacified, they endanger e!eryone. In particular, in their murderousness, they are like hunters. They recei!e precepts from the master with this approach alone. If there are others, they think 3 1ith this and that faults, they are like animals.3 Saying, 3That $harma is one I ha!e heard o!er and o!er,3 they think they are better than anyone else, and regard it as like musk. They delight in shaming others who are not perfect in the learning of that $harma, and especially in killing them. "ecause they ha!e few resources they sell and barter. Thus this life is not auspicious for them, and later they wander in the lower realms. The commentary to the Tantra o* the Presentation o* Sa!a&a says/ They disparage the !a(ra master of the secret mantra. They want to sell the $harma for power, food, and wealth. "y their family nature, they do not keep samaya. For them this life will be short, as they damage glory and fortune. "y the dakinis< retribution, they will suffer.

1BH

Aater they will fall into the lower realms. b. 1hat occurs if there is no e+amining . 2lso if students are ill#starred/ -ome enter students at random, without e'amination. $t first the! speak &irtuousl!; but later the! disparage. With black+moti&ated mi'tures of public and pri&ate actions, The! de&iousl! slander the retinue of the guru. In fruition the! will go to the $&ici )ell. 2 teacher may accept such students without first e+amining the continuum of student and guru. 1hen they are newly associated, they speak re!erently and respectfully. Then, angered by some little slight, they blame, speak harshly, and when alone, they indulge in fri!olous faults. They disparage e!eryone in the guru<s retinue. Some publicly make a false display of praise and respect, but mentally nurse their lack of faith and respect. 2s they re!ile the guru with hidden agendas and deceitful wiles, there is immeasurable harm. The Fi*t& 2erses on the G+r+ says/ In the 2!ici ,ell and similar fearful places Those unfortunate beings inhabiting such ,ells 2re those who ha!e denigrated and cursed the guru That they stay there long is well and truly taught. 0C Students who should be accepted. There are twel!e sections about the characteristics of good students aC Those who are special !essels/ -tudents of good fortune li&e in faith and pra(Da. ,iligent and careful, alwa!s conscious of e&il. *ot going be!ond the command, guarding their &ows and sama!as. The three gates, bod!, speech, and mind, are tamed. The! are alwa!s &er! compassionate in their thinking, -pacious, forbearing, and generous; great in sacred outlook. 2s they are steadfast and !ery de!oted, the benefits of their ha!ing pleased the guru are measureless. The S+tra o* the Orna!ent o* the Wisdo! o* Maitre&a says/ % sons or daughters of noble family, some who ha!e e+cellent faith, if they ha!e re!erence for the guru, ha!e an immeasurable heap of merit more limitless than that of those who ha!e made offerings to all the buddhas for as many kalpas as there are grains of sand in the 4anges 6i!er. The Ho'& Wisdo! Tantra says/ Compared to offering to the buddhas for kalpas, If part of a single body#hair of the guru Is anointed with a single drop of oil, The heap of merit is much higher than that.

1B1

This is because the guru is a special ob(ect. The E!)odi!ent o* the Intention says .ore than the buddhas of a thousand kalpas The guru should be known to be a friend. 1hy; "ecause all of the buddhas of those kalpas 2rise in dependence on the guru<s !irtues. )re!iously, before there was a guru, 9!en the name of 3"uddha3 did not e+ist. bC Thinking of the guru<s !irtues, confessing, and !owing to refrain Such students/ The! are alwa!s mindful of the &irtues of the teacher. The! ne&er think of the teacher as ha&ing an! faults. 4&en if the! see some, the! think of them as &irtues. The! think from their hearts that surel! these are their pro(ections, /onfession and &ows to refrain ser&e as their antidote. If there is the slightest non#faith, they think of it as a pro(ection with the nature of a dream. They think that certainly the guru does not really ha!e these faults. If e!en in a dream they do not ha!e faith in the conduct of the guru, as soon as they awaken from sleep they confess it. The P'a& o* the Water*a'' o* Sa!sara says/ If e!en in a dream, faults are seen in the guru, 2s soon as one awakes, if one does not confess, This will proliferate as the cause of the 2!ici ,ell. If such thoughts arise during the day, instantly, or within a minute or a day, we should confess. Then for e!ery fault in our minda we should think of a hundred !irtues. Aikewise we should e+press them all. cC 2bandoning what does not please the guru and asking what is to be done 1hat does not please the guru and anything like it should be abandoned. 1e should try to do what will be pleasing/ The! re(ect e&er! aspect of what does not please the guru. $nd tr! to please the teacher in an! wa! the! can. *either do the! e&er break the teacher7s command. The! alwa!s treat the teacher7s retinue like the teacher. The! do so e&en where the! are personall! lower. The! do not take these or the teacher7s ser&ants as their students. Instead the! request empowerments and e'planations of ,harma. They abandon what does not please the teacher and accomplish what does. 1hat is taught by these words must be done. The former te+t says/ 9!en if we ha!e faults, if we act in accord with these words There will be real benefit. 1hy mention this should be done; In the retinue e!en those whom it might be said are below one

1B0

2re treated like the guru. They are not gathered as students. Instead we ask them for $harma#teachings and abhishekas, 6equesting ordinations, fire#offerings, and such. 2nother te+t says/ The lesser ones of the guru, are treated like the guru It is as is said here and elsewhere. 2s for the students> discipline of bodily beha!ior in the guru>s presence, dC Their beha!ior/ Their bod!, speech, and mind are controlled before the teacher. The! sit respectfull! and ne&er turn their backs. The! smile and do not show an! black and angr! looks. The Three Sta#es says/ In the guru<s presence, proper bodily action Is to sit cross#legged and ne!er turn the back. Faces should be smiling, ne!er angry or sinister. In brief we should be mindful of our e!ery action. eC Students control all faults of speech. .oreo!er, as for fri!olous speech and so forth/ The! do not speak fri&olousl!, nor utter lies and slander. The! do not tell others7 faults with harsh and unpleasant speech, *or speak an! words that are not considered or to the point. They ha!e nothing to do with (oking, humorous banter, idle chatter, repeating rumors, di!isi!e false words, running down other people and so forth. 9!en if what is said is true, the speakers will attain great unhappiness. 1hy so; The guru will rebuke them, and there will be quarrels. "y quarrelling with the guru, e!en momentarily, great damage will be produced. The same te+t says/ 2nything connected with careless words Should not e!er be said before the guru. If ordinary persons should be angered, They fall by that into the occasional ,ells. 1hoe!er contradicts the mind of the guru 1ill be boiled in deep black utter darkness For a hundred thousand times ten million kalpas. 2s for controlling wrong conceptions in their moti!ation fC 2s for mind/

1B5

The! are not co&etous about the teachers things. The! sheathe the claws of an! kind of harmful thoughts. The &arious miracles of the guru7s actions and conduct $re not concei&ed to be a h!pocritical sham. The! re(ect wrong &iews of the slightest faults and defects That would be in contradiction with such a &iew, B! thinking, .This is not right, but the teacher still is doing it..B They do not greedily think, 3If only this which is the guru<s were mine@ They do not say anything harmful about the guru<s retinue, students, patrons, and so forth, since if this came to attention of the guru, it would arouse displeasure. They are not hypocritical about actions done for the guru<s purposes, whether peaceful or harsh, or whether or not they are in accord with worldly con!ention. They do not think, 3This is wrong,3 or 3That is not the proper way,3 or that the guru<s earlier and later words and actions ha!e e!en the slightest contradiction. The Root Tantra Esta)'ishin# Wisdo! says/ Co!etice for the guru>s things and retinue 2nd refuting the close retinue is abandoned. For sentient beings the guru>s !arious actions 2s beneficial upaya are great miracles. For that limitless ocean of intentions and actions )ut aside wrong !iews, since they do harm. gC 9+amining our own faults 6espectfully meditating, think that reflections that arise because of being unmindful, and such actions were done through our own faults/ Whene&er the! ha&e shown an! anger toward the teacher, /ertain that the! ha&e faults, the!, therefore e'amine themsel&es. )a&ing confessed their faults the! &ow to abandon them, Bowing their heads in meditation, the! supplicate. 5leasing the teacher thus, the! quickl! become accomplished. 2nger toward true spiritual friends is not good. Since when we do e!il deeds the spiritual friend is not pleased, thinking, 3,ow did we go wrong,3 we e+amine oursel!es. 1e confess and strongly !ow to refrain. 4enerally, anger at anyone certainly depends on oursel!es. If we did not e+ist, this would not arise, like the anger of the people of our continent Iambuling and the northern continent ?ura!a. Since they see and hear each other and so forth, they are like a drum and a stick. 2nger is not right. 1e become the eye#condition of others< e!il deeds, and by our own anger and hatred always arising the seed of ,ell is produced. Therefore, if we are angry with people, we should meditate on them abo!e the head. In a few days anger and obscuration will certainly be purified. In particular when there has been improper feelings toward the guru, meditate on the guru on the top of the head. ,a!ing done prostrations and offerings, with complete repentance, shed tears and (oining the palms saying, 3?ye, kye precious guru, For me there is no other hope but you.

1B:

I supplicate you to look down on me 1ith your eye of kindness and compassion. I am oppressed by confusions of ignorance. 1hy mention that the three gates are impaired. 1ith complete remorse and repentance I confess. .y three !ows ha!e been transgressed and broken. .y mind is co!ered with damaging defilements. .ay you purify that by your compassion. 2s for me, by unknowing stupidity, Though I did not seek to, I did wrong. )re!iously too I wandered in samsara. ow by you who are the compassionate guru, .ay all my obscurations be cleared away. For such an unknowing fool as I am now, If when you ha!e seen my abundant faults, I am not part of your intended kindness, 1hat other intention could arise for me; Former !ictorious ones beyond all counting 2bandoned us and went to liberation. ow the !ictorious ones of the ten directions ,a!ing urged you, for our benefit, 1hen you ha!e emanated as the guru, If you re(ect us now and abandon us, 1ho li!e as if seduced to a fearful place, Jou today will fail us terribly. %r like a precious wish#fulfilling gem If we make our supplication to you, 1ill you grant whate!er is desired; Jou are !ery kind and skilled in means. 1hy do you not look on us with kindness; %fferings are made e!en to flesh#eating demons. 2s soon as our true words ha!e been e+pressed, If e!en former anger is put aside, 2s for you, compassionate father of beings, 1ith de!oted homage, o!erwhelmed with longing, If I confess my faults with sincerity, 1ill you not consider me with compassion; ot all my e!il deeds are purified. If I should go on to other li!es, I shall only burn in the fires of ,ell. If you do not purify these deeds, Compassionate master, how will it be done;

1B=

?ye ma ?ye <ud these faults and e!il deeds I supplicate you, purify them all Instantly when !iewed by your compassion I will recei!e empowerment and blessing. The supreme and worldly siddhis will be bestowed. %bstructing spirits and agents of per!ersion 2nd obstacles will all be cleared away, 9stablishing all my wishes in this life, Free from suffering at the moment of death Immediately when life has been cut off, I will be free from the terrors of the bardo. If I do not rectify transgressions, There will not be this main point of the teachings. hC 2dopting pure and respectful conduct Further, regarding conduct/ When the! see the teacher the! arise and prostrate. The! offer the teacher a seat or whate&er else is needed. ?oining their palms the! praise the teacher with pleasant speech. 4&er!one rises as the teacher is departing. To face in the teacher7s direction as a wa! of showing respect. They spread out the guru<s seat and praise and (oin their palms. 1hen the teacher enters and departs they rise. They go to meet him and see the guru off. This is said in the 2ina&a o* Ho'& Dhar!a 2s soon as the preceptor is seen, they should rise from their seats. If they do not rise, they will be born as serpents or creeping things for fi!e hundred generations. This is said in hundreds of places. If they rise and ser!e the guru e!en moderately well they will attain the ma(or and minor marks. The commentary to the A)hisa!a&a'an,ara says/ "y going to meet the guru, seeing the guru off, and so forth, they will possess the marks such as the palms of the hands and soles of the feet being marked with wheels. 2s for practicing mindfulness and careful attention iC 1hen they are with the guru/ $lwa!s mindful, &er! careful, full! aware With apprehensi&e awe the! sta! de&otedl!, $s sh! before the teacher as a new bride with her husband. 6plifted and not disturbed b! an agitated mind, *ot biased and partial, not looking for profit or fame. The! are not deceitful, nor are the! dishonest. B! the same token the! are not h!pocritical.

1BB

The! do not act differentl! in pri&ate and in public. The! are not pleasant to those who are close, disparaging others. In the guru<s presence, they are completely mindful. They control infractions of body, speech, and mind. Their minds watch their minds, keeping careful control so that they do not become lost in the power of the kleshas. Tamed and peaceful like a new bride or a new monk, their wishes will be established. The 3odhichar&a atara says/ 2s for the drunken elephant of mind, To the great pillar of contemplating $harma Tie it so that it does not escape. 1ith such an effort e+amine e!erything. ?eep mind one#pointed any way you can ot losing it for e!en the space of an instant, 2naly'e (ust what the mind is like* Thus the mind will be discriminated. 2nd also/ 2s for those who wish to guard the mind, 2s for being mindful and aware, .ay I guard them e!en if I die. Thus I (oin my palms in supplication. 9!en alone in our own houses, we should not beha!e carelessly. 1e should keep mindful and aware. The buddhas ha!e the di!ine eye and see us e!en when we are hidden. The same te+t says/ The buddhas and their sons the bodhisatt!as ,a!e unobstructed !ision of e!erything. In the fi!e eyes of these I shall remain. Thinking that, I feel shame, and re!erence, 2s well as fear, and these remain with me. 9!en at other times and occasions the mind should not mo!e from !irtue. The same te+t says/ 2s for fri!olous talk, there are !arious kinds. There are many kinds of wondrous shows. If we enter into e!ery one $esire for that will surely be abandoned. &selessly digging the ground will cut the roots If questions and so forth furrow up the earth, ,a!ing remembered the precepts of the Sugata, 1e will surely let them go from fear. 1hen we want to fidget and mo!e around 2lso if we ha!e a desire to talk, First ha!ing e+amined our own minds,

1BD

1e should be stable in the proper way. 1hen the mind has any kind of wishes %r it wants to be angry, at that time, 1e should not act and should not speak at all. 1e should stay there like a piece of wood. 1hen we ha!e wildness and discursi!eness If we ha!e pride and self#infatuation, 2nd secret negati!e thoughts are culti!ated, %r if there is decepti!eness and cunning, 1hen we become preoccupied with self#praise, %r there is disparagement of others, 1hen we become regretful of such abuse, 1e should stay there like a piece of wood. If we desire possessions, rank, and fame, If we aspire to ser!ants and retinue, %r when the mind desires to be ser!ed, 1e should stay there like a piece of wood. 1ishing decrease or re(ection of others< good 2nd culti!ation of our benefit, 1hen a thought of speaking out arises, 1e should stay there like a piece of wood. 1hen there is fear of impatience or la'iness Similarly of shamelessness, or nonsense, %r mind attached to partialities, 1e should stay there like a piece of wood. ,a!ing e+amined thoroughly the mind %f bitter kleshas and useless furtile struggle, Then heroically by the antidote, 1e should hold the mind completely steady. Completely certain and completely faithful, Trustworthy, de!oted, and respectful, ,a!ing shame and modesty and fear, Try to be peaceful, bringing (oy to others. ot saddened at the mutual discord %f the desires of children and of fools, Think, 3)roduced by kleshas these arise.3 Then we feel kindness for such people. ,a!ing in our mouths no senseless thing 2ble to handle oursel!esand sentient beings, 1e should always firmly keep the mind. 2s if it were a selfless emanation.

1BF

32fter so long this is the highest freedom,3 Thinking again and again of that attainment, Such a mind, remaining like .ount .eru, Should hold to that completely motionless. 2dharma should not mo!e us from this e!en for an instant. Since we are de!oted to the practice of $harma because of the guru, our companions are the khenpo<s instructions, fear of the lower realms, and the misery of samsara* by our effort, mindfulness, awareness, conscientiousness, and many !irtues will arise. The same te+t says/ Through association with the guru, 2nd all that has been taught by the preceptor 2nd de!otion coming from the good fortune of fear, .indfulness will easily arise. ,a!ing produced !irtue and !eneration for the guru, and eliminated partiality, desire for wealth and fame, hypocrisy, deceitfulness, and saying different things when people are near and far away, we will always be the same to e!eryone. Therefore we will perfect the accumulations and purify the obscurations without distinction. (C Showing re!erence by the three pleasings/ If the! are wealth!, the! make offerings to the guru Otherwise ser&ing with bod! and speech, respect and re&erence. The! abandon this life7s &alues and please the teacher with practice. The best is to ser!e with practice. The intermediate with body and speech, and the lesser with material things. Truly do any of these that are appropriate. They re!erse the strayings of others though skillful means/ If others insult the guru, the! refute their words. If the! cannot, the! think of his &irtues again and again. The! co&er their ears, but still tr! to benefit with compassion. The! will not gladl! speak an! words that do not support him. If anyone says something bad, they re!erse it through skillful means. If they do not ha!e the power to do so, they think of the guru<s !irtues, and co!ering their ears with their fingers, they will not attend, listen, or ask about it. The Tantra o* the Arisin# o* A!rita says/ If people should insult the !a(ra master, "y peaceful or wrathful action they re!erse it. If they do not ha!e the power to do so, They will co!er their ears with mindfulness. They do not pay attention or talk with them. If they ask any questions about these things, They will be boiled within the lower realms. 2s for telling the benefits of ha!ing done this These are the benefits/

1BG

Thus the! accomplish benefits in all their li&es. The! meet with hol! persons and hear the highest ,harma. The! are perfectl! filled with the wealth of &arious qualities Of the paths and bhumis, dharanis, and samadhis, -er&ing beings a feast of happiness and peace. The Ganda &+ha S+tra says/ ?ye, son of noble family, because we are supported by the spiritual friend, we always feel re!erence, and therefore there is mindfulness. For the host of sentient beings benefit and happiness are produced. Spiritual friends are encountered. The holy bhumis, paths, and samadhis are accomplished. $. "eings to be a!oided, along with those associated with them There are si+ sections. 1. The instruction to abandon e!il spiritual friends. ow there is the instruction to abandon e!il spiritual friends together with those associated with them/ Thus b! proper relationship with hol! persons, $bandon all e&il people and e&il spiritual friends. Teachers without the qualities described abo&e 1one wrong because of faults, breaking &ows and sama!as, With little kindness, compassion, pra(Da or learned knowledge, $re indolent and la<!, unaware and ignorant. 5roud and arrogant, with harsh and &icious disdain, The! are coarsened b! kleshas and &enomous with the fi&e poisons. /oncerned with this life onl!, the! throw the ne't awa!. $lthough the! ma! seem to be teachers of the hol! ,harma, In fact the! are of the deceitful famil! of adharma. $s bees are dri&en far awa! b! a heap of filth, -uch gurus dri&e students, howe&er man!, far awa!. Trusting them leads on per&erted paths to the lower realms. Whoe&er wants liberation should not rel! on them. Such persons break their !ows and samayas and ha!e little compassion or learning. They are as la'y as they are proud. Their (ealous disdain and fi!e poisons are rude and coarse. They seek retinue, possessions, and fame in this life. 9!en when they stay alone, a rain of distracting acti!ities and kleshas falls around them e!erywhere. They throw concern with the ne+t life far away. They disparage e!eryone but themsel!es, and all $harmas but their own. Their language is that of the $harma, and they make a display of being e+tremely skilful, but in reality, no one<s mind is benefited. Therefore, both their words and sense are in error. Theirs is the family of charlatans. Aike someone piling up a dung heap, they collect a numerous retinue like bees. ,owe!er since they lead those who ha!e faith and want liberation to the lower realms, gi!e them a wide berth. The S+tra o* the Treas+r& o* 3+ddhahood says/ 1orldly enemies only rob us of our li!es. 1e only lose our bodies, and do not also fall into the lower realms. ,owe!er, ignorant persons who dwell on wrong

1DH

paths lead those who aspire to !irtue into ,ell for a thousand kalpas. 1hy so; "ecause practicing a $harma of things and characteristics, they teach a mistaken $harma. They take the li!es of all sentient beings, and when they teach their mistaken $harma, they do great e!il. 0. 2bandoning friends and associates who are e!il#doers Following that is the instruction to abandon e!il friends/ 4&il+doer companions should also be abandoned. The more we are their companions, the farther e&il spreads. 1oodness is obscured, and kleshas fall like rain. The upper realms are blocked and the lower culti&ated. )ol! ones are re&iled with hatred for white ,harma. 4&il is praised and there is reliance on black ,harma. The! praise those who are equal to them in the fortune of e&il. The! alwa!s lead on per&erted paths to the lower realms. Those who ha&e sense and &ision should keep them far awa!. To the e+tent one deals with them, e!il deeds increase, and e!il#doers are supported and praised. Since these people ha!e left !irtue far behind, they will fall into the lower realms, and so they must be abandoned. The Edi*ice o* the Three 8e5e's says/ 1hat are e!il companions; They are those who decrease !irtue and are (oined to non#!irtue. $o not associate with them. $o not attend on them. $o not e!en see them. 2lso it says there/ The shra!akas are those who benefit themsel!es. In benefiting themsel!es they abandon others< benefit. 2ttending them will lead to materialistic gathering. This will ne!er produce the accumulations of $harma. Those are bad spiritual friends and their students bad companions. %ne should abandon them, and keep them far away. 5. The benefits of abandoning e!il spiritual friends and companions ,ere are the benefits of abandoning and not associating with them/ B! abandoning e&il companions and e&il spiritual friends, )app! and &irtuous qualities are established here and hereafter. )appiness ne&er diminishes, but alwa!s increases farther. The path of profundit!, liberation, is completed. We will ne&er see an! persons who are e&il. But instead will see the lord sugatas, with their retinue of children. Thinking about us consideratel!, the! will gi&e us blessings. When we li&e a wholesome life, we go to the higher realms. )a&ing such qualities as thought cannot encompass. The Instr+ction in /,000 1ines says/

1D1

Subhuti, the !irtues of abandoning e!il companions are beyond the scope of thought. -irtue will always be performed. Tathagatas will be seen. ,appiness will be produced during our li!es. 2fterwards we shall be born in the higher celestial realms. In all our li!es, we will ne!er be separated from apprehension of bodhicitta. &nsurpassable, complete, perfect enlightenment will manifest continually. :. The summary/ We should alwa!s relate with &irtuous hol! friends. Because of them our wholesome karma will increase. ;arma and kleshas will lessen and e&il will be stopped. We will reach the end of samsara where higher things manifest. Then what is good and true will come to be established. In this life there will be happiness, and afterwards fruition. We will be e&er+successful leaders of gods and humans. The 2ina&a says/ Conduct like that of "hrama is the true accumulation, 1e will reach the acti!ity of "hrama. "y the increase of !irtuous roots, there will be a cause according with complete liberation. There will be respect from those who possess life. 2nd along with that/ %ne should attend them with fear. The S+tra on Goin# to Mind*+'ness o* Dhar!a says/ "y relying on spiritual friends, mindfulness and awareness will be completely pure. The !irtuous roots will be completely perfected. =. The instruction to attend on spiritual companions/ B! rel!ing on wholesome companions and wholesome spiritual friends, Wholesomeness increases, and wholesome fruitions are gained. We are not afraid of samsara, ha&ing measureless benefits. The limitless wealth of beings7 two benefits is established. $ leader is emanated b! the Victorious One, )a&ing such an appearance in this time of the dark age. Therefore, until we attain the essence of enlightenment, We should rel! on hol! persons, such as these. The S+tra on S+$re!e U'ti!ate Sa!adhi % son of noble family, .oreo!er, in later li!es, at a later time, I myself, will emanate as spiritual friends and display these samadhis. Therefore, since the spiritual friend is your teacher, until being within the complete essence of enlightenment, rely on the spiritual friend, offering respect and due ceremony. B. The e+planation of the !irtues of properly relying on them

1D0

2s for the !irtues of this/ B! that unbiased sacred outlook will arise. We will be &ersed in kindness, compassion and bodhicitta. There will be increase of the nyams and reali<ation. Whate&er measureless benefits for others one can think of Will thereb! be accomplished in the proper wa!. The S+tra re4+ested )& 8e5e'9Cro5n says/ % son of the gods, by attending on the spiritual friend and showing !eneration, all the buddha fields will be seen. The holy samadhi of the great compassion will be attained. 1e will be inseparable from the pra(Paparamita. 1e will completely ripen beings. 1e will attain complete accomplishment of all hopes. "y these teaching we should know how to rely on the nature of the guru. 9. ?nowing what is to be abandoned and accepted, and how the siddhis are recei!ed. There are fi!e sections/ 1. 0. 5. :. =. ,ow to practice, ,ow to propitiate, The accumulation of action, The particular details, The benefits.

1. ,ow to practice. a. ,ow, after this is known, the siddhis are recei!ed/ )ere is how to supplicate and meditateB We should constantl! gather the two accumulations. $lso the two obscurations should constantl! be cleansed. B! da! on top of the head, at night within the heart, %entall! offer and make supplications to the root guru, Ornamented with all the ma(or and minor marks, $s being non+dual with the !idam that we &enerate $nd with the assembl! of the dakinis. -urrounded b! lineage gurus, dakas, and dakinis. The E!)odi!ent o* E er&thin# Precio+s Tantra says/ Though someone for a hundred thousand kalpas .editates on a hundred thousand deities It is better to think of the guru (ust a little. The merit of this is utterly limitless. The great master )admasambha!a bestowed this teaching as an oral instruction. 2s to how this should be done, if we continually supplicate, the unity of guru, yidam, and dakini will be established. The guru blesses. The yidam bestows supreme siddhi. The dakinis remo!e obstacles

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and are the chief establishers of the ordinary siddhis. Sitting on a comfortable seat, take refuge and arouse bodhicitta. From emptiness !isuali'e yourself !i!idly as your yidam. 2dorning the crown of the head, on a lion, sun, and moon throne, is the root guru, bla'ing with radiance and splendor, surrounded by the gurus of the ultimate lineage and all who ha!e a $harma connection with it. -isuali'e that heaps of clouds of dakinis gather. 2fter ha!ing re(oiced in the elaborations, in!ite the (Panasatt!as, make offerings and praises, and confess e!il deeds. In brief/ 4uru, you who are the precious "uddha Jidam, with the host of dakinis, $e!otedly we prostrate and go for refuge. 1e make the outer, inner, and secret offerings. 1e confess our e!il deeds without remainder. 1e re(oice in all the host of !irtues, 1e ask the turning of the wheel of $harma. 1e ask the gurus not to pass into nir!ana. 2nd to bestow the supreme and worldly siddhis. Clear away geks and agents of per!ersion. .ay complete enlightenment be established. Say that three times. b. The manner of propitiation. Then when one recites the mantra/ #irst sa! O% and then the guru7s -anskrit name. *e't sa! $) )66%, followed b! what it is !ou want. %. 2, ,&&., are the primordial, spontaneous presence of the essence of the body, speech, and mind of all the buddhas. 2fter inserting this into your meditation, recite it. If you know how to translate the guru<s name into Sanskrit, do so. If you do not know, ha!ing inserted the name itself, afterward say what you wish for. For pacifying say S,2 TI. ?& 6& J9 S-2,2* for enriching )&STI. ?&6& J9 S-2,2* for magneti'ing, -2S,2. ?&6& J9 S-2,2* for destroying .262J2 ),2T. For e+ample, for the yidam guru )admasambha!a and enriching you would say/ %. -2I62 4&6& )2$.2S2.",2-2 2 ,&&. ?26.2 )&STI. ?&6& J9 S-2,2. .oreo!er practice e+ternally for peaceful* internally for semi#wrathful, and secretly for wrathful practice. The intention is nirmanakaya, sambhogakaya, and dharmakaya. c. The acti!ity practices 1ithin the acti!ity practices are pacifying, culti!ating and enriching, magneti'ing and drawing in, and destroying, with their !isuali'ations, post#meditation, and signs of accomplishment. 1C )acifying 2s for the first, now from the teachings of applying the four karmas, as for the first/ To pacif! sickness and d:ns, obscurations and e&il deeds,

1D:

Visuali<e that !ou emanate white light ra!s e&er!where. Think that the desired siddhi has been attained, While e&er!thing that is contrar! has been pacified. 2t the time of pacifying, from white gurus, from all points emanate white light rays. 4urus and yidams fill the sky. "y the murmur of mantra, think that the siddhi of pacifying is attained. 0C 9nriching/ #or the karma that increases splendor, life, and wealth, Visuali<e !ellow rain that falls as all !ou desire. Think of e!erything as yellow. 2 rain of wealth, life, and so forth falls. Thinking that our dwelling places and bodies are per!aded, do the recitation. 5C .agneti'ing/ $s for the powers that can summon and magneti<e, Visuali<e ra!s of a &i&id red in the shape of hooks. For sub(ugating, drawing in, making enter, and all such powers of magneti'ing, light rays of karma like hooks in!ite whate!er one desires. Thinking that they are beneath one<s feet, recite the mantra. :C $estroying/ #or the action of destro!ing geks and harm, Visuali<e blue+black ra!s, that emanate as weapons Or a conquering wheel of fire that has a thousand spokes. If obstructions of dEn demons, gek obstructing spirits and so forth arise, blue#black light rays emanating e!erywhere as a collection of weapons make the dEns and geks into dust. 1here you are, in the space of the sky !isuali'e a wheel of fire with a thousand radiating spokes. ,a!ing heaped up and drawn in the harmful spirits, it pul!eri'es them into dust. =C In particular/ Visuali<e that the billion worlds are in trembling motion, 8uaking with the &ibration of the recitation of mantra. 5erform the appropriate practice of the de&eloping stage, To facilitate and accomplish these &arious desired karmas. -isuali'e that by the self#e+isting !ibration of the sound of mantra roaring like fire or water all the worlds tremble and are disrupted. This should accord with the particular complete !isuali'ation of the de!eloping stage for the indi!idual one of the four karmas being practiced. BC 2fterward/ $t the end collect the details in conceptionless emptiness. Then !ou should rela' for (ust a little while, ,edicating the merit to enlightenment.

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The e+ternal world is gathered into the form of the deity. That is gathered into oneself. %neself is gathered into the guru on top of the head. That too rests in the conceptionless state of the mere completion stage. 2fter that the merit is dedicated to enlightenment. 2t night, meditate within the essence, so that afterwards the confused dreams of sleep will arise as luminosity. DC ,ow by meditating in this way signs of with the indi!idual karmas arise/ #or each of the karmas, there are particular signs of success. This is the path of profundit!, the ocean of the great bliss. The signs of sickness and dEns being pacified are dreams of bathing, dripping pus and blood, wearing white clothes, and so forth. The signs of enriched life are heaps of grain, good har!ests, the sun and moon rising, and so forth. The signs of increasing en(oyment are a rain of (ewels, symbols of birth, har!est and so forth. The signs of magneti'ing are many people prostrating, praises and so forth. The signs of pacifying harm are great bla'ing fires, sentient beings being killed and boiled, !ictory in battle, and so forth. In reality, what accords with what one wants actually arises. :. The particular details. There are si+ sections. a. 9manating the buddha field. ow from the e+planation of the particular details, in particular, when sickness, dEns, obstacles, and premonitions of death arise/ In particular, when !ou encounter sickness and d:ns, When obstacles arise or premonitions of death, Visuali<e the guru in the space in front, Inseparable from the Buddha, with a radiantl! smiling face. -eated on a lotus throne supported b! lions, Which arouses within one a state of fearlessness. The guru is surrounded b! the teachers of the lineage, $s well as b! the dakinis and bodhisatt&as. Below the lord guru, affectionate and compassionate, $re the &arious samsaric beings within the si' realms of e'istence, Who throughout the three times ha&e been our fathers and mothers. 1hen we see our death or when strong attacks of sickness or dEns occur, !isuali'e the guru in the space in front, inseparable from the "uddha, surrounded by the lineage gurus and hosts of dakas and dakinis. "elow them are the beings of the si+ realms who ha!e been our fathers and mothers, together with the harmful dEns and obstructing spirits. In!ite the (Panasatt!as. )erform abbre!iated offerings and praises. b. Increasing and purifying the substances/ $ s!llable )66% at the crown of the head is !our own mind.

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#rom it there emerges the bod! of a heruka. )olding in his hands a ra<or+knife and a skull cup. )e cuts off !our skull, beginning at the forehead, With the little tuft of hair that grows between the brows. It is placed on a hearth that is made of a tripod of skulls, $nd then it is filled with !our bod!7s flesh and blood and bones. #rom abo&e falls a rain of amrita; below a fire bla<es. The skull fills up with amrita, that equals the billion worlds. -isuali'e that from a white syllable ,&&. at the top of the head, which is one<s own mind, emerges a white heruka. In his right hand is a sword, and in his left a skull cup. 1ith the sword, he cuts your body in two, starting from between the eyes. Jour skull is placed on a hearth made from a tripod of skulls and filled with the body<s flesh and blood. "elow, from J2., wind stirs. From 62. fire bla'es so that the contents of the skull boil. From abo!e, amrita continuously falls, equaling the billion worlds. c. In!iting the guests/ 3our own mind b! emanating countless herukas, ,istributes amrita to all at once, from out of !our skull. When the enlightened guests ha&e all been satisfied, The accumulations are perfect, and siddhi is attained. When the samsaric guests ha&e all been satisfied, The beginningless production of samsara is pacified. In particular when the harmful d:ns are satisfied, The blockage of obstacles will also be pacified. $s all+satisf!ing light ra!s penetrate into oneself, -ickness and d:ns are pacified, and obstacles (ust as the! are. Think that death is thwarted, and siddhi is attained. -isuali'e that you emanate as many graceful hands as there are guests, and by making offerings to all of them at once they en(oy it. The buddhas and so forth beyond the world are pleased, and siddhi is attained. The si+ realms of e+istence are pleased and karmic debts are paid. $Ens are pleased and their afflictions cease. "y the light rays of the en(oyment of all these beings penetrating oneself, all sickness, dEns, and obstacles are pacified. d. The dedication/ $fterwards rest the mind in ob(ectless meditation In dharmadhatu, the state of mind without conception, et things go into their natural purit! as illusion. The guests, the offerings, and the one who offers are all your own mind. Iust so, when you know that all dharmas are not other than the simplicity of your mind, meditate and let all dharmas go into to their illusion#like state. e. The !irtues of this inner feast offering of the kusulu yogins/ B! this unfa&orable conditions are pacified. We perfect the accumulations, and remo&e the obscurations. imitless blessings and reali<ations are born within us.

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With no grasping ego, the mind renounces and focuses. 4&er!thing we ha&e wished for now has been accomplished. *ow the phenomenal world arises as the guru. With sickness annihilated, there is clear luminosit!. The reali<ed state of the moment of death has been established. We are liberated within the bardo+state, $nd the wealth of the two+fold benefits has been perfected. Therefore, wholeheartedl! tr! to establish this realm of the guru. That is the instruction. 2s for other benefits, all !iolations are appeased. The supreme di!ine offering occurs. Since the mind of ego#grasping is remo!ed, the destruction of the confusions of dualistic grasping is immeasurable. f. The reason, ow, to set forth the reason for these great benefits/ It has been said to remember the guru for a moment, Is better than a kalpa of the de&eloping stage. The P'a& o* the Per*ected S$here says/ Though some person for ten million kalpas 1ere to meditate on the bodies of deities, %ne who remembers the guru, the master of all, Is e!en better thatn that it is e+plained. =. The benefits, a. Since the guru is the ground of all !irtues, there is the admonishment rely on the guru This is the instruction to rely on such a guru/ This is the actual basis of splendor and of wealth, #rom which arise clouds of benefit and happiness. Those who want a rain of amrita throughout the three le&els, et them rel! on those who are compassionate. The omniscient "uddhas are the true glory of themsel!es and others. "y the deathless wealth of $harma they protect beings, and they possess limitless good qualities. From these numerous clouds of benefit and happiness in the three realms falls the rain of the three turnings of the wheel of $harma. Those who want to obtain this should rely on the spiritual friend. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, Those who wish to attain omniscience should rely on the spiritual friend. The Pra-.a$ara!itasa!#atha says/ 1hy should one always rely on competent gurus; The qualities of competence rise from them.

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2s for the three turnings, the "uddha "haga!at taught these dharmas after se!en weeks of se!en days. The first week he merely sat in cross#legged posture. The second, he saw the field of the essence, enlightenment. The third he trod nearby upon Iambuling. The fourth, he trod far away on the billion worlds. The fifth, he went to the dwelling of the king of nagas, 4rasping and 6e(ecting. The si+th he remained in the gro!e of the field to be liberated. &ncompounded, profound, peaceful, simple, and clear Is this amrita#like $harma that I ha!e obtained. There is no one at all who will understand it. ot speaking, I shall remain alone within the forest. So he said and remained there. "hrama offered him a melon and honey, but he did not take the !essel. The four kings offered four stone begging bowls at one time, and were blessed. 2fter he ate, he spoke only words of auspiciousness. %n the se!enth day, "hrama and Indra supplicated him, and then when he had gone to -aranasi, for the fi!e e+cellent disciples he turned the wheel of the four noble truths together with the instructions on the di!ine eight#fold path. Then on the -ulture )eak for the e+cellent bodhisatt!as of the ten directions, the four kinds of retinue, the gods, nagas and so forth he turned the wheel of $harma of marklessness. Then in the realms of the gods and nagas, and the cities ?umuda Sal(in and so forth he turned the wheel of the $harma of true meaning. These three turnings were taught at !arious uncertain places. They were intended for those of lesser, intermediate and greater powers* or for those first entering the path, those who remained on it, and those who had the final goal, the essence. The three pitakas were taught in the style of the e+pressor and the three trainings of disciplines, samadhi, and pra(Pa are the three sub(ects of learning e+pressed. Some teachers say the "uddha turned the three wheels of $harma at one time, and in different appearances to different indi!idual beings, and that the sutras of e+istence and non# e+istence were e+plained in separate years is not right. The particular great treasuries of e+planation, are maintained to ha!e continued until he was eighty years old. The "uddha< parinir!ana or passing is claimed to ha!e been at the age of eighty years and three months. The Ch;rten G&e$a says/ Three months after he was supplicated by Tsunda I prostrated to the nir!ana#made chErten. Some other teachers maintain that it was when he was eighty#two. That really it was three months and eighty years is taught in many sutras. 2s for the eighty, the Treas+r& o* E6$'anation says/ The places of the turnings, 2re the city of -aishali, Sakarchen and the hea!ens, IipasEn and ?aushambhi, In !erdant ,ighland pastures, "y stupas and in mountains, 2t 6adiant 4ro!e and $rarche 2nd the city of ?apali!astu. "uddha Shakyamuni,

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The most e+cellent of beings $welt from year to year. Two in the "la'ing Ca!e, Three in the .edicine 4ro!e. Fi!e in the royal court. Si+ in ascetic practice. Twenty three in Shra!asti. Twenty nine in elegance. 2fter eighty years, The -ictorious %ne, the Sage, The Supreme %ne went beyond suffering. To those places of merit The dwellings of omniscience. Ceaselessly offering bows In body, speech and mind, $e!otedly I prostrate. b. The instruction to do as was done formerly/ To pacif! the kleshas in the space of mind, $ccustomed to their torment from beginningless time, We should seek the ,harma, as formerl! was done b! -adaprarudita and -udhana. $bandoning sorrow and weariness, rel! on spiritual friends. &ntil we oursel!es are without karma and the kleshas, in order to pacify these we need to attend on a guru better than oursel!es. This is because we need higher qualities. 2s to how this is done, in the city 32rising )lace of ,appiness,3 was a master merchant or 6abtu Ten who had a son Sudhana who from his southern lineage went to all southern places. "y his always seeking the $harma, it was prophesied that he would become the )rince of Iambuling and so forth, and so he was blessed by fifty#four gurus. 2fterwards he was taught by fifty#four more gurus, so he relied on a hundred and eight. The bodhisatt!a Sadaprarudita, 9!er#weeping, when he was seeking the pra(Paparamita squee'ed his body. ,e stayed in a chariot with fi!e hundred merchants< daughters. 1hen they had come to the eastern city of )ossessing Incense he made offerings to the bodhisatt!a oble $harma. 1e too should do such re!erence. F. The dedication of the merit to sentient beings/ Wearied b! the misfortune of following paths that are wrong, Worse than those of good fortune falling to the amrita Of the thousand stringed instrument of the lord of the gods, /alling us to en(o!ment of hea&enl! delights, %a! the mind toda! come to rest in its suchness. 2s for the well#arranged garland arising from the teaching#lineage of true spiritual friends who practice the true meaning, the host of beings for a long time ha!e attended bad and defecti!e spiritual friends, and are worn out by samsara. "y wishing clouds in the pleasure gro!e of the

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"uddha "haga!at, the guru of gods and human beings, may their weariness be cured. 2ttending these spiritual friends who are not genuine, .ay the numerous throng who ha!e long gone wrong in samsara. These many beings who long ha!e wearied their own minds, 6ely on the great bliss, the le!el of the Conqueror. )ossessing a glorious body like the moon in its fullness, "eautiful in a wreath of deities, stars and planets, 1ith a beneficial white light clearing the kleshas< torment, .ay all beings come to rely on that perfect glory.

The Commentary on the Si+th Chapter of the Great Per*ection, the Nat+re o* Mind, the Easer o* Weariness, 34oing to 6efuge.3 That is the purpose of depending on the authentic spiritual friend, the beginning or foundation of the whole path of the great !ehicle. -I 4oing for 6efuge There are three sections. 2. The stages of entering the path of mahayana ". The particular ob(ects of refuge C. The dedication of the merit of going for refuge. 2. The stages of entering the path of mahayana, ow from the teachings I ha!e composed, there are the stages of how to enter into the path of the great !ehicle. First we should learn a bit about these/ )a&ing properl! relied upon a spiritual friend, We should learn the stages of the path to liberation. 1hy; "ecause it is not workable to enter all at once. If the lower !irtues of the path ha!e not arisen, it is impossible to obtain the higher ones. Therefore, if we do not ascend gradually, the higher ones will not be reached. The Nir ana S+tra says/ Iust like the steps of a staircase, .y profound teachings likewise Should be gradually learned and thoroughly, 6ather than all at once. Iust as for little children Standing straight is gradually mastered, 1e gradually enter this $harma &ntil it is perfected. ". The particular ob(ects of refuge

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There are three parts. 1. The causal refuge, 0. The fruition refuge 5. The benefits of taking refuge. 1. The causal refuge There are four parts. aC For indi!idual beings who take refuge, there is the teaching of the indi!idual kinds of foundation of their paths. Taking refuge is the ground of e&er! path. esser people do so fearing the lower realms. The two intermediate kinds are afraid of the state of samsara. The greatest ha&e seen all the aspects of samsaric suffering. #inding others7 suffering to be unbearable, The! fear the happiness of a personal nir&ana. In entering on the great &ehicle of the buddha+sons, There are three wa!s of taking refuge with three kinds of intention. These are the unsurpassed, the e'cellent, and the common. If we do not take refuge, the !ow will not arise. If we do not bind oursel!es with the !ow, there will be no path. Therefore, refuge is the foundation of the path. The Se ent& 2erses on Re*+#e says/ 9!en if we ha!e taken all the !ows, If we ha!e not gone to refuge, they ha!e no power. "eings are of three kinds. The lesser, desiring the fruition of samsaric happiness, are afraid of the lower realms. Such persons, when they take refuge with their gods or with the three (ewels, do not enter into the doctrine. 9!en if they enter, they are not "uddhists. 9!en if they are included among "uddhists and ha!e faith in the three (ewels, they are not able to enter the path. The S+tra o* the U'ti!ate 2ictor& 3anner says/ 2s for persons terrified by fear, They take refuge on mountains and in gro!es, %r in temples and stupas, or in trees. These are not the principal refuges. They are not the e+cellent refuges. 1ith the foundation of such refuges, They will not be fully liberated. It is taught that they found their path in e+ternal gods, in their desire for happiness. The 2ina&a says/ 2nanda asked, 3Is it e+plained by the approach of a bhramin<s daughter taking refuge in the !irtues of the celestial realms;3 Then the "haga!an spoke. 32nanda, that is not it. Such aspiration to samsaric happiness is known as the refuge of ordinary persons. Therefore, profess

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the true qualities of liberation. This also e+plains the lesser sort of refuge in the three (ewels, which has impure moti!ation. 2s for the middle kind, those of the families of shra!akas and pratyekabuddhas, afraid of samsara, go to refuge because they seek nir!ana as a personal benefit. The N#a!a Den&i says/ 1hoe!er, at any time, should go to refuge In the "uddha, $harma, and the Sangha Is a possessor of the four noble truths/ Suffering, and the cause of suffering, Truly passing beyond all suffering, 2nd the noble path, with its eight branches, That leads to the condition of nir!ana. If they produce the di!ine eye of true pra(Pa, Those will be their principal refuges. They are refuges that are e+cellent. 6elying upon those !ery refuges Completely liberates from suffering. 2s for the greater kind, ha!ing become afraid of peace and happiness, we go to refuge for the benefit of others. The Great 1i)eration says/ Some become afraid of personal peace and completely abandon it for the sake of those who ha!e fallen into the ri!er of samsara. Such refuge is known as that of e+cellent beings, the holy guides. These three kinds of persons are distinguished on the basis of three kinds of mind. The 1a!$ o* the Path o* En'i#hten!ent says/ In terms of there being lesser, middle, and great, It should be known that there are three kinds of beings. 1hoe!er, by whate!er means is used, Tries to accomplish only samsaric benefits, Such a being is known as being lesser. Those who turn their backs on samsaric pleasures, )eople who re!erse all e!il karma, 2nd try to attain the personal peace of nir!ana, 2re those who are known as beings of the middle kind. Those who, truly reali'e their own suffering, 2nd wish to end all sufferings of others, 2re beings that are designated as e+cellent. Aesser ones, by practicing e+ternal cleanliness, non#in(ury, and $harma go to the celestial realms. ,a!ing gone to refuge with the inner three (ewels, by their minimal merits, they cross to the celestial realms. Second, those who do that should also act in accord with the meritorious ten !irtues and practice formless samadhi. %therwise they will not cross to the celestial realms.

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bC The time of going to refuge Since the beings who rely in this way, will establish their three fruitions, when they go to refuge, they ha!e three kinds of intention, ordinary, e+cellent, and unsurpassed. 1hat are these; The length of refuge accords with these &arious intentions. esser ones do so until the happiness of the ne't life. #or the middle two it is as long as the! li&e, Or until the! attain to the ultimate fruition Of the path of the shra&akas or prat!ekabuddhas. #or the highest it is fore&er, or until the! are enlightened, $ttaining the wisdom be!ond all thought and e&aluation. %rdinary people take refuge until they get what they want from their gods, and in particular until they attain the celestial realms. The time is small, like the scope of their $harma. 1ith the middle two kinds, it is until they die, or attain their final goal of becoming arhats. The great ones do so until enlightenment or attainment of the wisdom of buddhahood. c. The ob(ects of refuge, There are two parts 1. The general teaching of the ordinary and e+traordinary ob(ects of refuge ow, regarding the supports or ob(ects/ The two ob(ects of refuge are the ordinar! and causal, $nd the e'traordinar!, when there is the fruition. $s for the &ows that are thus concerned with cause and fruition, The causal &ehicles ha&e a fruition established later. But it is held b! the different di&isions of &a(ra!ana That fruition e'ists right now, in the form of one7s own mind. Onl! the name is common with the refuge teachings That are found in the &ehicles of characteristics. The ob(ects of refuge are of two kinds, ordinary and e+traordinary. The ob(ects of lower and intermediate beings are ordinary. Those of the greater ones are e+traordinary. 1hy; The lesser ob(ects in!ol!e a personal bias. Those proclaimed as the support of the middle two kinds are temporary, and so they grasp only a temporary ultimate. The higher ones grasp the mahayana. Its buddhadharmakaya is not grasped by the lesser and middle ones. There is the $harma of the mahayana. There is the Sangha of bodhisatt!as. In the causal refuge, we are brought to the fruition. In the fruition#refuge, it is maintained that the three (ewels are really already established within our being. The rites and compassion accompanying both are equal. The Maha&anas+tra'an,ara says/ These proclaim a wish for the real thing, and so their compassion too should be understood. In the !ehicles of characteristics, desiring to attain buddhahood after three li!es, countless li!es, or whate!er, we go to refuge. $esiring to attain dharmakaya within our own being is the fruition refuge. &ntil that is attained, we go for refuge to the three (ewels, as the transitional,

1F:

temporary refuge. This is called the causal refuge, because it is the cause of obtaining the other. ,ere people wish to take refuge temporarily in the three (ewels, as distinguished from the ultimate singularity, the buddhadharmakaya. 6upakaya, and the dharmas of scripture and reali'ation that are in!ol!ed in the four paths of a spiritual warrior, the two cessations of the shra!akas and pratyekabuddhas, the four states of noble beings, stream#enterers etc, and the path of bodhisatt!as dwelling on the ten bhumis of the mahayana are not ultimate ob(ects of refuge. This is because they are relati!e, and ha!e not reached the ultimate, and because such persons must still rely on others in attaining enlightenment. "ecause rupakaya is relati!e, and because the dharmas of reali'ation gathered within the being of shra!akas, pratyekabuddhas, and bodhisatt!as are other than the buddhas< reali'ation, ha!ing human signs of accomplishing and gain, they are decepti!e. They and all the $harmas of scripture ha!e to be abandoned at the time of seeing. ,a!ing become afraid of the Sangha with its obscurations and habitual tendencies, we therefore become afraid of being dependent on the $harma as well. The Uttaratantra says/ Since they are abandoned, and ha!e decepti!e dharmas* Since they do not e+ist, and because of ha!ing fear* These two $harmas and the Sangha of noble ones 2re not to be taken as permanent places of refuge. 1here is there such a refuge; &ltimately only in dharmakaya. The same te+t says/ The refuge is the singleness of buddhahood. "ecause the Sage, the "uddha, e+ists as dharmakaya, The assembly of the Sangha is also that ultimate. The S+tra C'earin# a5a& Me!or& says/ The !enerable ones asked, 3To what "uddha should we go for refuge; The "uddha spoke, saying, 3There is refuge in dharmakaya, but not in rupakaya. They asked, 3To what $harma should we go for refuge;3 The "uddha spoke, saying, 3There is refuge in absolute dharma, but not in relati!e dharma. They asked, 3To what Sangha should we go for refuge;3 The "uddha spoke, saying, 3There is refuge in the absolute Sangha, but not in the relati!e Sangha. In brief, those who wish to attain the three enlightenments of shra!akas, pratyekabuddhas, or bodhisatt!as, within their being, commit themsel!es to one of those goals and take a casual refuge. In the sense that what is to be accomplished by the causal refuge is the ultimate, it to can also be said to be ultimate refuge. Fearful of the teachings of producti!e acti!ity of the protector#teachers of the path, Shakyamuni and so forth, as e+ternal buddhas who arri!e and are established within one<s being* and fearful of the $harma taught by these, which is the producti!e acti!ity of the path that crosses o!er to fearlessness* and fearful of the Sangha, the companions who produce the acti!ity of being liberated from fear, we abandon the temporary causal situation. This is the situation of establishing within one<s being the establishing cause of enlightenment, the three (ewels. The reason for establishing it is that if this latter kind of $harma, also taught by the "uddha, is practiced with one<s companions in the Sangha, one will be liberated from fear.

1F=

Some gurus say that, according to the mahayana, that which protects from subtle obscuration, and e!en subtle fear, is only the buddhadharmakaya, so that is postulated as the fruition refuge. In the pratyekabuddha yana, the self#arising of the three (ewels reali'ed within one<s being is the fruition. Then the fruition ob(ects of refuge are established. In the shra!aka yana, whose adherents will arise as pratyekabuddhas in the future, the Sangha of arhats is postulated as the fruition ob(ect of refuge. The fruition refuge ob(ects of each of the three !ehicles are different. The mahayana proclaims that. if we are enlightened, our essence is one with the nature of trikaya. ,ow is it suitable that the $harma and Sangha should not arise; "oth the shra!akas and pratyekabuddhas maintain that the two cessations are ultimately attained, and hence that their respecti!e !ersions of absolute truth, supreme enlightenment and dharmakaya, come about as the goal* so how can the "uddha and $harma (ewels be non#e+istent for the shra!akas; For the pratyekabuddhas too cessation is proclaimed as dharmata and enlightenment, and it is maintained that only the $harma (ewel is eliminated. Therefore, for both what e+ists in the case of the fruition is maintained to be their particular !ersion of enlightenment. The ultimate three (ewels are attained, and these are said to be the fruition refuge. The S+tra re4+ested )& the Ho+seho'der $rakshulchen says/ In going to the "uddha for refuge, it is maintained that buddhahood is attained. In going to the $harma for refuge, it is maintained that the $harma is attained. In going to the Sangha for refuge, it is maintained that the Sangha is attained. 1ith the goal of establishing the nature of the two truths, going to the three (ewels for refuge is the causal refuge. The Edi*ice o* the Three 8e5e's says/ % monks, whether this was done for the sake of self or others, so that oneself might be liberated from fear and torment, you are persons who ha!e gone to refuge. That and that, which you wish and hope for, will be completely perfected. 2s for the secret mantra, wishing to see manifestly that the nature of one<s mind e+ists as buddhahood which is e!en now intrinsic to one, one goes to refuge with the ordinary, e+ternal three (ewels. "ecause of that, one rests in the e+traordinary nature of one<s own mind, the primordial unborn. Thus, both the three (ewels of the indi!idual tantric mandalas and the three (ewels of the general teachings are maintained to be causal ob(ects of refuge. The nature of one<s own mind, self# arising wisdom, is the primordially e+isting three (ewels. This is the ob(ect of fruition#refuge. 6esting in that without accepting and re(ecting or defilements of artificiality is the fruition refuge. Though indeed, for the sake of that, as its cause, grasping refuge in terms of proclamation is esteemable, since chiefly it e+ists intrinsically and spontaneously, resting within that without adulteration is the fruition refuge. The e+ternal causal refuges are a corresponding condition for establishing that. The E6istence o* Wisdo! says/ 2ll the masters of the three mandalas ,a!e a desire to gain that other perfection,

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Therefore they also aspire to ha!e its cause. 2s for the luminous nature of the mind, For the masters of the three mandalas, ,a!ing reali'ed that, they meditate 1ithin its one#pointed equanimity. This is truly e+plained as the supreme fruition. 6egarding these two ways of identifying the two refuges, in the lesser, ordinary !ehicles, the "uddha is the supreme nirmanakaya. The $harma is the twel!e kinds of scripture of the .aster of the $harmas of scripture and reali'ation and the paths of the indi!idual continuum, the samadhis and so on. The two Sanghas are those of ordinary beings and noble ones. The lesser Sangha of ordinary beings is that of male and female getsuls and genyens. This is the field of merit of beings. The greater are those who ha!e taken full ordination, the great Sangha of monks and nuns. The Sangha altogether includes these four abo!e. 2mong the noble ones are stream#enterers, once#returners, non#returners, and arhats. The main point is buddhahood. 2s it is told within the mahayana, there is also the nature of the three kayas of buddhahood, possessing the two purities of nature and the incidental. This is the ultimate in which the two benefits are perfected. The Maha&anottaratantra says/ It is uncompounded and self#e+isting It is not reali'ed by e+ternal conditions. It possesses knowledge, kindness, and power. This is "uddhahood with the two benefits. The essence of $harma is ine+pressible by speech or thought. Its nature is the path or antidote that leads to buddhahood. Its aspects are the characteristics of the fi!e paths and two cessations of the $harma of the meaning and the twel!e limbs of the "uddha<s !erbal teachings. The same te+t says/ 1ithout discursi!e thought, duality, and concept 2re the clear and luminous aspects of the antidote. 1here!er anyone is free from all desire, That is known as possession of the authentic two truths. That is the $harma. 2lso the two desirelessnesses, Comprise the state of cessation and the truth of the path. In the two cessations, former defilements are cleared away by the antidote. These two cessations are/ 1.C Cessation of discriminating awareness in absence of comple+ity 0.C Cessation of discriminating awareness that rests in the natureless meaning in which defilements or comple+ities are like the sky. %n the path, there is reali'ation of the aspects of accumulation, unification, seeing, and meditation. Comprehending the characteristics of the two truths in!ol!es all the $harmas of scripture and reali'ation. The Sangha is the newly seen meaning of the luminous nature of mind of those who abide on the ten bhumis. The same te+t says/

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"ecause of the inner meaning of nature and e+tent, 2pprehended in the pure !ision that is seen by wisdom, The assembly who are non#returning through this mind, ,a!e possession of all the !irtues that are free from mind. 1hat is maintained about the e+traordinary topic of the !a(rayana, differs in the indi!idual tantras. The ?riya and Charya tantras say that the "uddha Iewel is the fi!e wisdoms, and pure dharmata, the nature of the three or four kayas, along with its emanations and blessing#bestowing deities. These are gathered under three families, tathagata, padma, and !a(ra. The deities of the greater and lesser mandalas possess respecti!ely the peaceful and wrathful accouterments of sambhogakaya and nirmanakaya. The $harma Iewel is as before, adding the particular indi!idual te+ts of each yana. The Sangha Iewel is the three#fold Sangha of shra!akas, bodhisatt!as, and !idyadharas. In yoga tantra the "uddha Iewel is the fi!e wisdoms and the pure dharmata of nir!ana or the three kayas. This includes the continuity of the mandala which gathers all the peaceful and wrathful appearances of the fi!e families and trikaya under -a(rasatt!a as the master of all mandalas. It also includes the ratna, padma, karma, and tathagata families, along with their chief deities, retinues, and root mandalas with their one or many deities. There are di!isions of the samaya, dharma, and karma mandalas* the four seals or mudras, samayamudra, dharmamudra, karmamudra, and mahamudra* and all the great and lesser mandalas de!eloped in one or more stages. The $harma and Sangha Iewels, are as already e+plained. In mahayoga, the "uddha Iewel is the "haga!an<s great buddha acti!ity, dwelling inseparably with the !a(ra nature of the body, speech, and mind of all the tathagatas as the chief deity. There is also the retinue, as one, many, or deity#clusters, dwelling within the abundant totality of 4anda!yuha, and all the many emanations emanated by them. The $harma Iewel is all that was pre!iously taught. There is also the unsurpassable Sangha Iewel, bla'ing with the ma(or and minor marks, whose nature is inseparable from that of the three (ewels. 2s to why they are called the rare and e+cellent three (ewels, the Maha&anottaratantra says/ Since they arise but rarely and since they are undefiled* Since they are powerful and ornament the world* Since they are superior, and since they are e+cellent, They are called the rare and e+cellent triple gem. "ecause of these si+ similarities to precious gems, the "uddha, $harma, and Sangha, are known as 3the three (ewels,3 and said to be like precious (ewels. 1C The similarity of rare occurrence They are rare because e!en in the changes of many kalpas, their !irtuous roots are not established and not encountered. 0C The similarity of being undefiled This is because they are always free from defilement. 5C The similarity of being powerful

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This is because the si+ consciousnesses and so forth ha!e powerful !irtues beyond the scope of thought. :C The similarity of being the ornament of the world This is because they are the cause of the wholesome thoughts of all beings. =C The similarity of superiority to ordinary gems This is because they are beyond the world. BC The similarity of being changeless by praise and blame and so forth This is because their nature is uncompounded. 2s for the three#fold classification, the Maha&anottaratantra says/ 2ccording to the meaning of teacher, teaching, and students, From the !iewpoint of persons who possess de!otion To the three !ehicles and the three acti!ities, These are the three occasions that ha!e been presented. 1C The good qualities of the teacher, the meaning of the teachings of such a teacher, the indi!iduals of the bodhisatt!a !ehicle trying to enter into the reality of buddhahood, and the supreme acti!ity of buddhahood, from the !iewpoint of those who are de!oted to it, are the occasion of "uddha, the most e+cellent of those with two legs. So it is taught and presented. 0C The good qualities taught by the teacher, as the meaning of the teaching consist of the profound $harma, since they are afterwards thought of as constituting it through their own auspicious coincidence. From the !iewpoint of indi!iduals within the pratyekabuddha yana and those who ha!e de!otion for the production of supreme buddhahood, these are the occasion of the $harma. This is because those who are free from desire are supreme. So it is taught and presented. 5C The good qualities of the students who enter into the teachings taught by the teacher, are that because they hear the meaning from others and they later understand it, they enter into it. For beings of the shra!akayana and from the !iewpoint of those who ha!e de!otion for making the Sangha supreme, this is the occasion of the Sangha, since these are the supreme ones of the assembly. So it has been taught and presented. In brief, the temporary refuge is the three (ewels. The ultimate refuge is the singularity of buddhahood. The same te+t says/ The holy truth which is the refuge of beings Is the singularity of buddhahood. "ecause the Sage possesses dharmakaya, This is also the Sangha and its goal. The occasion of fruition, the ultimate goal, is like that. So it is e+plained. 0. The particulars of the causal ob(ect

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There are three sections. a. The general teaching of the three (ewels ow where proclaimers of the ordinary refuge ha!e the power to take refuge, they request a refuge because they are afraid of themsel!es. It is e+plained that because they are worthy of the support of what the ritual of taking refuge proclaims, its nature was therefore taught/ The causal ob(ect is the three (ewels concretel! concei&ed. )ere the Buddha means the supreme nirmanaka!a. )e is ornamented with the ma(or and minor marks. There are two kinds of ,harmaB The ,harma of spotless meaning, $nd also its reflection in a written form. The meaning of sutras and tantras in the &arious &ehicles. Is a reflection in letters of the ultimate teaching. In the great and lesser !ehicles, in particular the three (ewels as the support of refuge are 1. The nirmanakaya ornamented with the ma(or and minor marks 0. The $harma, including the words and meanings of the sutras and tantras, and all their reflections in letters. 5. 2ll perfect en(oyments. b. The $harma (ewel From the two $harmas of scripture and reali'ation, there are two sections 1C Scripture, the causal $harma/ aC Sutra There are twel&e di&isions of the sutra teachings 1eneral teachings, h!mns and praises, and prophecies. Verses and aphorisms, and pragmatic narrati&es. Biographical stories and former e&ents as e'amples. -tories of former births, and the e'tensi&e teachings. *arrati&es of mar&els, and teachings of profound doctrines, The No)'e Moon 1a!$ S+tra says/ There are the following/ 1C Sutras or general teachings. 0C -erse summaries. 5C )rophecies. :C -erse#teachings. =C 9+hortations. BC "iographical tales of reali'ation. DC arrati!es of former e+amples. FC Conditional $eclarations. GC 9+tensi!e teachings. 1HC arrati!es of former births, (ataka tales.

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11C 6esolution teachings. 10C arrati!es of miraculous e!ents. 1C 2ll that is part of these !arious di!isions taken together is known as the sutras. 0C The final summary in !erse of what has first been taught in full is called !erse summary. 5C The prophecies of the "uddha and others are the prophecy#teachings. :C -erses that occur alone are !erse#teachings. =C Teachings that e+hort the ones who listen to the $harma are called e+hortations. BC "lessings by particular persons< auto#biographical accounts of their own reali'ation, are called biographical tales of reali'ation. DC Teachings about former generations are called narrati!es of former e+amples. FC 1hen some topic is associated with its conditions, that is called conditional declarations. GC 1hen a topic is presented !ery e+tensi!ely that is called e+tensi!e teachings. 1HC Tales of how the "uddha was faithful and so forth in pre!ious births are called (ataka tales. 11C 1hen after a sub(ect is briefly taught, a commentary on that is taught, that is called resolution#teachings. 10C 1ondrous teachings of the heart essence are called miraculous teachings. bC The fruition $harma, tantra. .oreo!er, aside from the sutras/ ;ri!a char!a and !oga are the e'ternal tantras Within the maha!oga of the inner mantra $re included the father, mother, and non+dual tantras, These ha&e non+dualit! of pra(Da and upa!a. The &olumes where these are written are also known as tantras. The chief, powerful, or e+ternal tantras establish enlightenment in dependence on e+ternal purification. "elonging to this class are kriya yoga tantra, upa or charya yoga tantra, and yoga tantra. The inner tantras are the three in which buddhahood is established by being beyond accepting and re(ecting, and upaya and pra(Pa are non#dual. 2ll si+ of the abo!e are called tantras, as are their literary manifestations. 0C The $harma of 6eali'ation, There are four sections aC The general teaching of the stages of de!elopment and completion 2s for the nature of the meaning/ In the ,harma of reali<ation are the paths and bhumis. There are also the stages of de&eloping and fulfillment. ,harani and samadhi ha&ing the essence of wisdom. Of the nature of compassion, their upa!a is without limit.

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bC The teaching of the ten bodhisatt!a le!els or bhumis The support of these is the bhumis/ The bhumis are -upremel! ?o!ful, and the -potless, Illumining, 0adiant, and the ,ifficult to /onquer, The %anifest, the #ar+going, Immo&able, and 1ood Intellect. The highest of these ten is known as /louds of ,harma. The Great Co!!entar& on the Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ It is e+plained that these are called bhumis or 3grounds3 from their being the ground or support of the !irtuous qualities. There are eight bhumis of the shra!akas and pratyekabuddhas, and ten of the bodhisatt!as. 2s for the first, the Midd'e 1en#th Pra-.a$ara!ita says/ The eight of the le!el of the family, seeing, restraint, desirelessness, and reali'ation of what was done, are known as the bhumis of shra!akas and pratyekabuddhas. The Precio+s Ma'a says/ Iust as within the shra!akayana Shra!aka bhumis are listed as eight Similarly in the mahayana There are ten bhumis of bodhisatt!as. First, the path of preparation is called the family le!el, since it is indi!idually described in each of these three yanas. The Pra-.a$ara!ita in T5ent& Tho+sand 1ines says/ The e+planation of the bhumi of seeing the white aspect is that dharmas are seen as white. 9ntering the stream, entering the fruition, continuous remaining, and remaining within the fruition, make up the eight le!els up to arhatship, called the eight bhumis. ,ere, by being liberated from the many defilements of the one bhumi of desire, the four dhyanas of form, and the four formless attainments, one becomes an arhat. The first fruition of wholesome practice includes entering the stream of seeing and resting within the fruition. These two are the bhumi of seeing. 6enouncing familiar relationships with the desire realm for the most part, one becomes restrained in the bhumi of a once returner. These two are called Mentering into and resting inN the bhumi of restraint. Free of the desire of the desire realm, one becomes a non#returner. These two are called Mentering into and resting inN the bhumi of freedom from desire. "y doing what one has to we are arhats These two are called Mentering into and resting inN the bhumi of reali'ing what has to be done. The le!els preceding entering into being an arhat are known as the shra!aka#bhumis. Their purpose is differently understood within the different yanas. "y the pratyekabuddhas, these bhumis are called the four fruitions of pratyekabuddhas. In this case, the e+planation of the bodhisatt!a bhumis is that by the renunciations of seeing

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and of meditation we are protected from fear of the innumerable e!il spirits of the kleshas. They are called le!els or bhumis because we go successi!ely higher and higher. The Maha&anas+tra'an,ara says/ Since we are without the fear of innumerable e!il spirits, Since we tra!el e!er farther and e!er higher, These are therefore maintained to be the le!els or bhumis. .oreo!er, in dependence on eliminating miserliness and so forth, the ten inappropriate partialities, we are placed within the ten bhumis. The A ata!sa,a S+tra says/ ?ye, sons of the -ictorious %ne, for these ten bhumis to arise, the ten inappropriate partialities must be cleared away. Therefore, they are re!ealed by the ten perfections. %n the first bhumi, we chiefly practice the perfection of generosity, but if the others too are not practiced insofar as we can, that is not it... &p to the tenth perfection, wisdom, the corresponding point is taught. .oreo!er, regarding the ten perfections, the Center and 1i!it says/ 4enerosity, discipline, patience and energy, .editation and also perfection of pra(Pa or knowledge. Skilful means and power, aspiration and wisdom These are what are said to be the ten perfections. The ten to be abandoned by these are miserliness, broken discipline, aggression, la'iness, distractedness, confused pra(Pa, unskillful means, diminished power, unsuccessful aspiration, and the obscuration of knowables. 2s for the ten bhumis whose re!elation depends on these being cleared away/ 1.C 6egarding the first bhumi, supremely (oyful, the Maha&anas+tra'an,ara says/ 1e approach enlightenment 2nd see how to benefit beings. 2s supreme (oy rises from this, It is known as Supremely Ioyful. The Ratna a'i says/ The first of these is called Supremely Ioyful. Since the bodhisatt!a produces (oy, Thereafter the three fetters are abandoned. 1e are born within the tathagata family. "y the ripening of that, generosity is supreme. 1e are able to mo!e a hundred world realms. 1e become great lords in Iambuling. 1e !iew the faces of a hundred buddhas in an instant, know how to be blessed by a hundred buddhas, send forth a hundred emanations, teach for a hundred kalpas, enter into a hundred !isions of wisdom, arouse and stabili'e a hundred samadhis, ripen a hundred sentient beings, mo!e a hundred buddha fields, open a hundred gates of $harma, multiply our bodies a hundred times, and

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each of these bodies teaches surrounded by a perfect retinue of a hundred. 1e are able to take birth as a lord within Iambuling. 0.C 2s for the second bhumi, the former te+t says/ "ecause these ten aspects are completely undefiled, They stay that way entirely by themsel!es. The ripening of that is perfection of discipline. 1e possess the se!en glorious royal possessions 1e turn the wheel of benefit for beings. "ecause of being without the ten unwholesome actions, we practice the ten !irtues. 1e attain in an instant twel!e thousand of the good qualities described abo!e. 1e take birth as a uni!ersal monarch ruling a world system of four continents. 5.C 2s for the third bhumi, the Maha&anas+tra'an,ara says/ "ecause the great light of $harma is produced, It is called the )roducer of 6adiance. The Ratna a'i says/ 2s for the third bhumi, )roducer of 6adiance, Since the light of wisdom arises on this le!el, .editation and higher perceptions will arise. Since all greed and aggression are completely e+hausted, 2s for the perfect ripening of the e+haustion of these, 1e practice with the highest patience and energy. 1e become great and skilful lords among the gods. The greed and lust of desire is totally re!ersed. 1e will ha!e twel!e hundred thousand good qualities, Taking birth as Indra, the king of the thirty#three gods. :.C 2s for the fourth bhumi, the Maha&anas+tra'an,ara says/ Thus the $harma that accords with enlightenment, Is like a torch that burns with fiercely bla'ing light. "ecause we now possess that, as for this fourth bhumi, "y burning duality, it greatly illuminates. The Ratna a'i says/ The fourth is called, )ossessing 9manation of Aight. "ecause the genuine light of wisdom now arises, 2ll accords with enlightenment without remainder. In particular, when this fully ripens in meditation, 1e become completely limitless kings of the gods. 1e ha!e the proper !iew of transitory collections. 1e are skillful, and therefore we are all#!ictorious. 1e attain a hundred and twenty million of the abo!e qualities and take birth as a king of the twin gods.

1G:

=.C 2s for the fifth bhumi, the Maha&anas+tra'an,ara says/ "ecause we completely ripen sentient beings, 1e are also able to guard our minds, For the wise this conquest is difficult, ,ence the name the $ifficult to Conquer. The Ratna a'i says/ The fifth is called The %ne that is $ifficult to Conquer, Since all the maras are difficult to o!ercome. "ecause a skillful knowledge arises in our being %f the subtle meaning of the four noble truths and such, 2s for the fulsome ripening of this good arising, 1e will be born as kings of the Tushita gods. 2 hundred and twenty billion good qualities arise, and we are made the king of the gods of the Tushita hea!en. B.C 2s for the si+th bhumi, the former te+t says/ "ecause with the support of the perfection of pra(Pa Samsara and nir!ana both manifest at this time, This is therefore called the "humi of .anifestation. The Ratna a'i says/ The si+th is called The )lace of .anifestation. "ecause the dharmas of buddhahood manifest. "y practice of shamatha and !ipashyana, Cessation blossoms, and by its ripening, 1e take birth as kings of the irmanarati gods. 1e ha!e ten million times twel!e hundred thousand good qualities and become kings of the irmanarati gods. D.C 2s for the se!enth bhumi, the former te+t says/ 6elated to the path of crossing all at once, This se!enth bhumi is called, 3the one that is far#going.3 The latter says/ The se!enth is The Far 4oing. They way in which it goes far, Is by entering the equilibrium of cessation "y the ripening of that instant entering, 1e become lords of the )ara#nirmita#!asa!artin gods. 1e ha!e twel!e times ten hundred million thousand good qualities and are made kings of the )aranirmita!asa!artin gods.

1G=

F.C 2s for the eighth bhumi, the former te+t says/ "ecause it is not mo!ed by dualistic perception, It is rightly known as The &nmo!ing %ne. The latter te+t says/ Similarly the eighth is called the kumara le!el It is unmo!ing because it is complete non#thought. "ody, speech, and mind, which are the whole of one<s being, 2re motionlessness in a way beyond the scope of thought. "y the ripening of that, we are born as "hrama, The lord of realm whose number of worlds is a thousand cubed. "hrama in general is lord of the first dhyana form gods in a number of hea!ens. 2s for good qualities, we see the faces of as many buddhas as there are particles in a hundred thousand thousand# fold world systems and so forth. G.C 2s for the ninth bhumi, the former te+t says/ 1ith good understanding that truly knows indi!idual things This ninth bhumi is called 3the one with good understanding.3 The latter says/ The ninth bhumi, 3good understanding,3 is like a regent. Since it truly knows indi!idual things, "y this we attain good understanding. 2s the ripening we are .ahabhrama, Aord of two three#thousand fold realms of worlds. In inquiring about the wishes of sentient beings "y arhatship he is not ra!ished away. 2s for good qualities, those on this bhumi see as many buddhas as there are particles in a hundred thousand countless three#thousand#fold world systems and so forth. 1H.C 2s for the tenth bhumi, the former te+t says/ Since it per!ades like clouds the realm of dualistic space, This, the tenth bhumi, is therefore known as 3The Cloud of $harma.3 The latter says/ The tenth of the bhumis is known as 3The Cloud of $harma.3 "ecause the rain of holy $harma falls, 2nd because the bodhisatt!as are empowered, "y the light rays of the power of buddhahood. 2s for the ripening, we are lords of gods In inconcei!ably countless wisdom realms This is the e+cellence of .ahesh!ara. 2s for the good qualities, e!ery instant we see twel!e times as many buddhas as there are ine+pressible numbers of atoms in the also ine+pressible number

1GB

of buddha fields and so forth. In the first bhumi, by reali'ing that the same luminous essence of mind per!ades all sentient beings, we reali'e the equality of self and others as bodhicitta, the mind of enlightenment. In the second, reali'ing the e+cellence of those who can reali'e this, we work to purify defilements of the dhatu. In the third, reali'ing that learning this is the cause according with dharmadhatu, going beyond e!en a three thousand fold world system, becoming a single tongue of flame, we listen to the $harma. In the fourth, we reali'e that this is without ego grasping, and desire for the $harma is abandoned. In the fifth, reali'ing that this dhatu e+ists without difference in the being of self and others, we reali'e equality with all the buddhas by means of the ten pure thoughts In the si+th, reali'ing that the dhatu is naturally completely pure, we eliminate all grasping that accepts nir!ana and re(ects samsara. In the se!enth, by reali'ing that the dhatu has no differences at all, grasping of characteristics is eliminated. In the eighth, by reali'ing that the garbha has no faults or !irtues, no decrease and increase, the unborn patience of unborn $harma becomes utterly and completely pure. In the ninth reali'ing that within the dhatu as its intrinsic attribute is the peace of the four modes of genuine indi!idual awareness we produce the empowerment of wisdom. In the tenth, by reali'ing that the dhatu is the source of perfect buddha acti!ity, we attain autonomy in the four empowerments. 2s for these four empowerments, the Center and 1i!it says/ The all per!asi!e meaning, the supreme meaning* The e+cellent meaning according with the cause, The meaning of complete non#grasping* The meaning of non#difference* 2nd the meaning of non#decreasing and non#increasing* These are the topics of the four empowerments. If one still is asking what those four might be, the Maha&anas+tra'an,ara says/ They are for the sake of transformation %f mind, fi'ation, discursi&e thought, and non+thought. 1hen these become fields and wisdom pure of karma, These are then the four empowerments. 2s for these, the four empowerments In the three bhumis of motionlessness and so on, In oneness they are other than duality, So each of the empowerments is maintained.

1GD

1 "y transforming the klesha#mind we attain the empowerment of complete non+thought. 0 "y transforming fi+ation, the consciousness of the fi!e gates, we attain the empowerment of the pure buddha fields. This second is the eighth bhumi. 5 "y transforming the mind#consciousness we attain mastery of the four modes of genuine indi!idual awareness, and by attaining the empowerment of perfect buddha acti&it!, we ripen sentient beings. This is the ninth bhumi. : "y transforming alaya!i(Pana, the basis of arising of concepts and the mind consciousness, within the tenth bhumi, we attain the empowerment of the mirror+like wisdom. by the great buddha acti!ity, buddhahood and the buddha acti!ity e+isting in the sphere of acti!ity become reconcilable. The Maha&anottaratantra says/ 2s for this manner of the bodhisatt!as, 1ith the tathagatas in post meditation 2nd the true liberation of sentient beings 1ithin the world they are equal in those regards. In the eighth bhumi there are the wisdoms of equality and discriminating awareness. In the ninth there is all#accomplishing wisdom. In the tenth, ha!ing attained the mirror#like wisdom and fourth empowerment, finally the alaya of the basis of all the !arious habitual patterns is transformed in the empowerment of dharmadhatu wisdom. Then we are enlightened. The tenth bhumi is empowerment in the great final light ra!s. The Maha&anas+tra'an,ara says/ ,a!ing attained this final familiarity, "y the great light rays we are then empowered. "y reali'ing the !a(ra#like samadhi, Indestructibility is gained. That is the end of other transformations. &ndefiled by any obscurations To benefit all beings e!erywhere, 1e produce supreme accomplishment. 1e attain omniscience, the highest le!el. 2s soon as a great offering has been made to the buddhas of the ten directions by those dwelling on the ten bhumis, from the tuft of hair between the eyebrows of all the buddhas of the ten directions arise hosts of light rays. "y their sinking into the foreheads of those bodhisatt!as, the !a(ra#like samadhi and countless hundreds of thousands of others that they ha!e not attained before are attained. The subtle obscuration of knowables has been purified, and then they are enlightened. c. The outer and inner di!isions ,ow;/ /oming after these, which are the ten le&els of learning, Is the le&el of total illumination, prabhas&ara. #or the causal &ehicles this is the le&el of nirmanaka!a. Va(ra!ana di&isions go on b! famil! and qualit!. There are a twelfth and other le&els be!ond all measure. For the !ehicle of the perfections, at that time the former dhatus become enlightened. 2ll dharmas are gathered into non#defilement and the wisdom of non#thought alone. The Esta)'ish!ent

1GF

o* Tri,a&a says/ 9+cept undefiled suchness 2nd the wisdom of non#thought, For the buddhas other dharmas $o not e+ist at all. The undefiled kaya is dharmata#s!abha!ikakaya. Though it has that nature, it also has aspects of the wisdom of non#thought, the powers, and so forth, and this is called dharmakaya. That same wisdom, appearing ornamented with the ma(or and minor marks, for the satt!as of the ten bhumis, is sambhogakaya. That same wisdom, appearing to students as other, taming whate!er needs to be tamed, is nirmanakaya. That same wisdom continuous and unbroken, as long as samsara lasts, spontaneously doing benefit for others is buddha acti!ity. 2s for s!abha!ikakaya, the A)hisa!a&a'an,ara says/ 2s for the s!abha!ikakaya of the Sage, 1hate!er undefiled dharmas are attained These will always be complete in purity. 2lways ha!ing the true and genuine nature 2s for dharmakaya, the same te+t says/ Msee categories belowN .easureless aspects come with enlightenment. There are all the natures of the nine dhyanas, 2s well as those of ultimate liberation, The !arious natures of the ten e+haustions, 2nd the eight#fold set of conquered ayatanas. "eing without kleshas and knowing one<s aspirations, 9ach higher perception is truly apprehended, 2long with the four e!er#present purities, The ten powers of a buddha and the ten masteries, The four kinds of fearlessnesses and three non#guardings 2s well as the three#fold pillars of mindfulness. 2wareness of dharmata is ne!er#bewildered "y the true enemy of habitual patterns. There is arising of the great compassion, 2nd the eighteen unshared dharmas of only the Sage 2nd the all per!ading knowledge of omniscience. So dharmakaya has been described. 2s for the thirt!+se&en factors of enlightenment there are the four ob(ects of mindfulness, the four correct actions, abandonment etc, the four legs of miracle, the fi!e controlling powers, the fi!e powers, the se!en branches of enlightenment, the eight#fold noble path.

1GG

The four ob(ects of mindfulness are the essential recollections of 1.C body 0.C feeling 5.C mind, :.C dharmas. The four correct trainings, abandonments etc on the path of accumulation of the shra!akas are 1.C abandoning non#!irtuous actions before they occur, 0.C abandoning non#!irtuous actions which occur to the mind, 5.C de!eloping !irtuous actions which ha!e not yet occurred to the mind, :.C culti!ating !irtuous actions that ha!e already been de!eloped. The four legs of miracle or four stages of miraculous ability are the stage of miraculous ability which trains in the contemplation of 1.C yearning or aspiration, 0.C mind 5.C effort :.C in!estigation The fi&e faculties are 1.C faith 0.C perser!erence 5.C recollection :.C concentration =.C discrimination. The fi&e powers are intensifications of these same fi!e. The se&en branches of enlightenment are authentic or genuine 1.C mindfulness 0.C in!estigation of truth 5.C effort :.C (oy =.C fle+ibility, shin-an#. B.C one#pointed contemplation. D.C equanimity. The eight+fold noble path is 1.C right !iew 0.C right thought 5.C right speech :.C right action =.C right li!elihood B.C right effort D.C right mindfulness

0HH

F.C right meditation The four immeasurables are 1.C kindness 0.C compassion 5.C (oy :.C equanimity. The eight liberations, are 1.C liberation of form possessing liberation that looks at form 0.C liberation of non#form possessing liberation that looks at form 5C liberation of what is attracti!e :C liberation of the formless perception of space =C liberation of the formless perception of consciousness BC liberation of the formless perception of nothing whatsoe!er, DC liberation of the formless perception of neither perception nor non#perception FC the liberation of cessation. The nine samapattis, are 1#:.C the four dhyanas =#F.C the four formless attainments, G.C the samapatti of cessation. The ten e'haustions are of 1.C earth 0.C water 5.C fire :.C air =.C blue B.C yellow D.C red F.C white G.C space 1G.C consciousness. The eight o&ercomings of the a!atanas, are as follows/ 1.C by those possessing inner form, !iewing lesser e+ternal phenomenal forms, and o!ercoming these 0.C by those possessing inner form, !iewing greater e+ternal forms, and o!ercoming these 5.C by those not possessing form, looking at lesser forms, and o!ercoming these :.C by those not possessing form, looking at greater forms, and o!ercoming these* =.C .ere inner perception without inner form of blue, and o!ercoming it. B.C .ere inner perception without inner form of yellow, and o!ercoming it. D.C .ere inner perception without inner form of red, and o!ercoming it. F.C .ere inner perception without inner form of white, and o!ercoming it. The last four are called the four seeings. "y clearing away kleshas in the continuums of others, they are made non#e+istent, and by all that spontaneously arises from their being so made,

0H1

there is knowledge of the ob(ect of aspiration. The si' higher perceptions are/ 1.C the power to perform miracles, 0.C the di!ine ear, 5.C knowing the thoughts of others, :.C memory of former li!es, =.C the di!ine eye arising from manifested formations, B.C the higher perception of e+hausting defilement. The four indi&idual true apprehensions are of 1.C meanings 0.C words 5.C dharmas :.C powers. the four purities, are complete purity of 1.C support 0.C perception 5.C ob(ect, :.C wisdom. The ten masteries are power o!er 1.C life 0.C mind 5.C necessities :.C actions =.C birth B.C de!otion D.C aspiration F.C miracles G.C wisdom 1H.C $harma. 2s for the four fearlessnesses, one can make the following proclamations without fear of successful contradiction/ 1.C 0.C 5.C :.C 3I am enlightened*3 3I ha!e stopped desire and so forth* 3I teach with certainty the path of omniscience and so forth.3 3I ha!e e+hausted defilement.3 ot ha!ing

"y purity of one<s actions of body, speech and mind, they are rightly performed. to check on these three comprises the three non+guardings. The three ob(ects to keep in mind are in teaching the $harma to keep in mind 1.C what the listeners want and do not want.

0H0

0.C that with these two there are attachment and aggression. 5.C that when these two are absent, there are equanimity and mindfulness. There are also *ot forgetting the benefit of sentient beings /onquering all defiled habitual patterns The great compassion that desires benefit for all beings the eighteen unique dharmas of a buddha. The si+ aspects that are not possessed are 1. confusion 0. useless chatter 5. loss of mindfulness :. non#equanimity of mind =. perception of difference B. equanimity that e+cludes discrimination The si+ aspects that are not possessed with deterioration D. resol!e Mto benefit beingsN F. diligent effort G. mindfulness 1H. samadhi 11. pra(Pa 10. complete liberation The three aspects that are preceded and followed by wisdom 15. "uddha acti!ity of body 1:. "uddha acti!ity of speech 1=. "uddha acti!ity of mind The three enterings into wisdom without attachment or obstruction 1B. in the past 1D in the future 1F in the present "esides those 1F there are also omniscience knowledge of the path, uni&ersal awareness. This great collection of twenty#one is dharmakaya. 2s for sambhogakaya, the en(oyment body, the A)hisa!a&a'an,ara says/ The nature of the thirty#two ma(or marks

0H5

2nd also of the eighty minor marks, Since these are en(oyed in e+perience of the great !ehicle They are called the Sage<s en(oyment#body, This is e+plained e+tensi!ely below. 6egarding nirmanakaya, the same te+t says/ 1hen anyone, as long as samsara lasts, $oes benefits for limitless sentient beings 9qually, the bodies of such beings 2re the Sage<s ongoing nirmanakaya. The Maha&anas+tra'an,ara says/ There are working tVlkus, and born and enlightened tVlkus. "ut the nirmanakaya of the supreme enlightenment Is the nirmanakaya of the "uddha himself. ,e has the great upaya which is total liberation. 6egarding buddha acti!ity, the same te+t says/ Thus it is maintained that as long as samsara lasts This karma is unbroken and continuous. 2s for the secret mantra teachings, in addition to these le!els there is a twelfth, pemachen or padmini, a kaya that does not appear to bodhisatt!as, but only to the great e+perience of omniscience, beyond one and many and always spontaneously present. Some also say that in addition there is the thirteenth le!el of a !a(ra holder whose bliss per!ades the limits of the all#per!ading space of dharmakaya free from all comple+ities. 2lso some te+ts say that mahasukha is a fourteenth bhumi, samadhi is a fifteenth, and wisdom, the le!el of the guru, is a si+teenth. These and immeasurable others are taught. ,owe!er they can all be related to sending out light rays e!erywhere and returning into the single essence. The characteristics of the three kayas and fi!e wisdoms appear with their indi!idual di!isions. d. The paths 2s for the pre!iously taught paths The paths are accumulation, preparation, and seeing; the path of meditation and that of no more learning. B! the two stages and such, the profoundest ob(ects of mind, Will arise the immaculate, radiant sun of hol! ,harma. The gate of entering for beginners is the path of accumulation. The path of preparation in!ol!es The four aids of release, 1.C heat or warmth, 0.C 3peak e+perience3 or spiritual e+altation 5.C patience, steadfastness,

0H:

:.C supreme worldly dharmas. This le!el is practiced through de!otion. It is the second path of ordinary beings. The paths of seeing and meditation are the paths of bodhisatt!a noble ones. 2ll these together are the four paths of learning. That which is to be abandoned through seeing and meditation is accomplished with effort. The final path is that of no more learning. This is the matchless umbrella, the single chief le!el. In those bhumis are retention and samadhi and such profound aspects of mind, and the dharmas that are the ob(ects of wisdom are the three (ewels. The path of no more learning is the $harma. 2ssociates are the Sangha. The teacher is the "uddha. These things are said for people of different powers of mind. ,ere the different but inseparable ultimate and non#ultimate three (ewels are all united. c. The particulars of the Sangha (ewel It is the support of association/ The e'ternal -angha includes the beings of the four classes $nd the buddha+sons abiding on the &arious bhumis. The dakinis and the &id!adhara masters of &a(ra!ana $re those who are maintained to be the inner -angha. The four classes, stream#enterers, once#returners, non#returners, and arhats of the Sanghas of shra!akas and pratyekabuddhas and bodhisatt!as abiding on the ten bhumis are the e+ternal Sangha. The inner Sangha is the dakinis and spontaneously arisen beings arisen from mantra with karma or buddha acti!ity, and the world transcending assembly gathered under the !a(ra, ratna, padma, karma, and tathagata families, and the !idyadharas dwelling on the le!els of mahamudra, life#mastery, and self#e+istence. In this case there are four families of &id!adharas. These are the ripening, life#mastery, mahamudra, and self#e+isting families. 2s for the first, !idyadharas of the family of ripening, practice the de!eloping and completion stages on the paths of accumulation and preparation. They ha!e ordinary bodies, but establish their minds as the kayas of the deities. &ntil they ha!e attained the supreme dharma, nir!ana, in the meantime they attain the mahamudra. This is because they re(ect the body and ripen the mind as the mandala of the deity. The Sta#es o* Action says/ The yogin of one and many, when that le!el That is to be taught is to be attained, 2pproaches and accomplishes BB months, &ntil the !a(ra body has been attained. "y the condition of ha!ing but little power "ecause of weak aspiration they will stay 1ithin the residual body arising from concepts. "ut in insight they go to -a(radhara.

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If w attain the supreme $harma, we are genuinely connected to master! of life. The same te+t says/ If we is not obstructed by conditions, 1e will then be (oined to the !a(ra body. 2s for mastery of life, ha!ing reached the great, supreme $harma, by attaining the kaya of the !a(ra body we are without birth and death. The path of seeing mind arises. The same te+t says/ The final and ultimate entering of seeing the meaning Is accomplished by the siddhi of practicing !a(ra feasts. $efiled bodily elements and their birthplaces are e+hausted, "ecoming !a(ra body in the family of life. The dharmas of seeing, recited, consecrate nir!ana, %n the Conquerors> le!el where body is not re(ected. Free from fear we perfect the miracle of life. That body which is the support of supreme $harma remains. The Secret Essence says/ Though births of humans, gods, 2nd "hrama indeed are taken, 1e stay on that special le!el. 9manations and buddha qualities are the phenomena of the first bhumi. 2 mudra#family# holder in the path of meditation from the second until the tenth bhumi, dwells on the ninth. There body appears as the phenomena of the mandala, and mind purified of defilements has wisdom without conceptuali'ed characteristics. The Sta#es o* Action says/ %ne<s own mind becomes the mahamudra. The kaya that manifests by meditation. )ossessing all the ma(or and the minor marks, "oth the ordinary and supreme. In the T5o En-o&!ents are the mudra families. The T5o En-o&!ents says/ %ne becomes a holder of the families %f the (ewel, !a(ra, wheel, lotus, and sword. In the second, third, fourth, and fifth bhumis, we are called holders of the !a(ra family. This is because we destroys the defilements of our le!el by !a(ra#like reali'ation. In the si+th we chiefly practice the pra(Pa#paramita. "y turning the wheel of $harma we becomes holders of the wheel family. In the se!enth our arising like the wheel of $harma is also skillful in means, and we are of the same family. In the eighth, attaining the empowerment of the precious wisdom of non#thought, we are holders of the precious (ewel family. In the ninth, without desire, by practice and attainment we hold the lotus family.

0HB

In the tenth, producing benefit for sentient beings through perfect buddha acti!ity, we are of the sword family. ,olding the self#e+isting family is attaining buddhahood. The same te+t says/ "y perfecting the powers of the former families, $efilements will be purified as e+plained.. The three pra(Pas which are those of a buddha, "ring one to the self#e+isting family Some masters say that mahamudra goes from the first bhumi until the se!enth. Self# e+istence is said to be the three pure bhumis the eighth to the tenth. It seems they did not get the idea. 1hy; 1hile tra!elling from the le!el of a beginner up to the le!el of buddhahood we are gathering these states of the four family holders. d. The actual liturgy of refuge, 1C 9manating the fields ow from the actual presentation of the liturgy of going to refuge, as for the cause of its arising, lesser ones fear the lower realms, desire the good qualities of the higher realms and so forth. The shra!akas and pratyekabuddhas are also afraid of samsara, and produce the three kinds of faith. In the mahayana, by compassion, one turns the wheel of $harma for others. The Maha&anas+tra'an,ara says/ That is to be understood by means of compassion. .oreo!er, ha!ing been told the !irtues of refuge by the guru, we put our minds in order. "efore representations of the three (ewels we arrange offerings. In the space in front, the three (ewels as e+plained abo!e, (ust from ha!ing gathering the te+t and offerings, approach and remain. The "uddha and so forth are the ob(ects of !isuali'ation. 1e !isuali'e them in space/ Visuali<e these ob(ects as being before !ou in space. In particular, Buddha and guru are said to be most important. From the e+ternal !iewpoint, the "uddha is most important, but internally the guru is most important. 1C ,ow to go to refuge/ %aking the outer, mental, and secret offerings, -a! .I and all sentient beings, (oining our hands in de&otion, Take refuge until enlightened, for the benefit for others In the 1uru and the Buddha, the ,harma, and the -angha.G -a! this again and again, from the depths of !our heart and bones. The e+ternal offerings are incense, flowers, and so forth. The inner offerings are amrita, camphor, and so forth. The secret offerings are re(oicing, equanimity, supreme enlightenment and so forth. %ffering these offerings, filling the whole of space, to the guests who also fill the whole of space, say the following/

0HD

7From this time until attaining the essence of enlightenment, I, Msay your nameN, for the sake of all sentient beings, go to the guru for refuge. I go to the "uddha for refuge. I go to the $harma for refuge. I go to the Sangha for refuge.8 Say this three times from the depths of your heart. This is the refuge attained from symbols. 2fterwards resting in a state of complete non#conception, entering into the unborn is the absolute refuge. 2ttaining dharmata is the world#transcending refuge. 5C 9manation of light rays 2t other times, !isuali'e that by ha!ing gone to refuge in this manner, these representations radiate light and so forth as follows/ Visuali<e that b! radiation of (o! and light Obscurations of the three gates are purified, $nd that, because of that, the siddhis ha&e been attained. B! that the accumulation of merits has been perfected, $nd, as the fruition, rupaka!a is manifest. The Edi*ice o* the three 8e5e's says/ "y those beings who take the three#fold refuge The accumulations will be completely perfected, The le!el of "uddhahood will be accomplished. The $harma and Sangha will also be accomplished. That completes the e+planation of the incidental causal refuge. b. The fruition refuge There are fi!e sections 1C The e+planation of the ob(ects of refuge/ The ultimate refuge upon the fruition is dharmaka!a. 4ssence of di&init!, Buddha, ,harma, and -angha, One7s own luminous mind, free from all comple'it!. The !ehicle of characteristics maintains that in the fruition refuge one attains for oneself the fruition of buddhahood. The incidental ob(ects of refuge are the $harma and Sangha, and the ultimate one is the singularity of buddhadharmakaya. 2s for the refuge that goes to the ultimate meaning, That refuge is singularity, "uddhahood. $harmakaya is the ultimate ob(ect of the fruition refuge, because it is the ultimate three (ewels. In the causal refuge dharmakaya also comes into the continuities of others* but in the fruition refuge, the nature of one<s own mind, free from all the e+tremes of comple+ity, e+ists as the nature of the three (ewels, and one goes to refuge with that. The Esta)'ish!ent o* Wisdo! says/ The "uddha is mind with no need of attaining purity. &nchanging and undefiled, this is also the $harma.

0HF

Its self#perfected qualities are the Sangha. Since this is so, one<s mind is e+cellent. 2s to how one goes 0C The manner of going to refuge/ $s for the taking refuge that makes this into the path, "efore the !isuali'ed representations, go to refuge, 3,a!ing !isuali'ed that I and all sentient beings ha!e done this, doing this for as long as the words ha!e power, with these relati!e !isuali'ations we take the causal refuge.3 5C The e+planation of the essence/ In accord with the cause, e&er!thing is one7s mind. In realit! going and goer are non+dual, This suchness is meditational equanimit!. If we grasp at mind and ob(ect as being two, There will ne&er be the ultimate reali<ation. The refuge of fruition has no aspiration. %neself and all sentient beings go to refuge with the phenomenal !isuali'ations of the three (ewels in space. "oth also do so with their own minds, which in reality ha!e not a particle of difference from the miraculous emanations. The essence of all this is the space#like nature of mind that does not fall into partiality. 6est in the simplicity of that. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, 1hoe!er does not concei!e of e!en the "uddha, also does not conceptuali'e the $harma and the Sangha. This is going into the real essence. The thought that the ob(ects, the three (ewels, and the percei!ers, oneself and others, are different does not correspond to the way things actually are. 1e do not need to aspire to those natures. :C The e+planation of post#meditation/ B! that the accumulation of wisdom is perfected. B! that the state of dharmaka!a has been attained. Whate&er ma! appear in the post+meditation state It should be regarded as being a dream or illusion. This non#conceptual emptiness is the accumulation of wisdom, and therefore dharmakaya is established. The S+tra Teachin# the T5o Tr+ths says/ .an(ushri, by the accumulation of merit rupakaya is attained. "y the accumulation of wisdom, absolute dharmakaya is made to manifest. 2ll the dharmas of the phenomenal world of samsara and nir!ana, appearing while they do not e+ist, should be regarded as being within a dream or illusion. 2s to how, the 2ina&a says/

0HG

"y the !ast merit that rises up from this .ay buddhahood naturally rise in sentient beings. .ay I liberate the host of beings ot liberated by former !ictorious ones. 5. 1hat is to be learned about refuge a. The causal aspect, There are four sections 1C The instruction not to abandon the three (ewels Then regarding refuge/ Of these two different learnings, as for the causal aspect, In order to en(o! our li&es and worldl! actions, We should ne&er abandon the guru and the three (ewels. 1hy; 1ithin this life these are hardly different from !irtue. 6efuge establishes all the !irtues that are e+alted and truly good. This is because it bridges the gap between degradation and e+cellence. Shantide!a says/ For gaining lesser things, let us not lea!e the great. 1e should chiefly think of others< benefit. That is what it is like. the 2ina&a says/ For life, and power or e!en in (oke, the three (ewels should ne!er be abandoned. 0C The instruction that refugees are worthy of homage and should not be decei!ed/ $n!one who has gone for refuge with the guru, Is worth! of respect, and we should ne&er cheat them; $nd let us abandon harsh slander of the hol! ones. The Ganda &+ha S+tra says/ "y depending on the spiritual friend people are worthy of respect and should not be decei!ed. Stop saying unpleasant things about holy ones, and instead follow the holy $harma. 5C The limits to be guarded in respect to the three (ewels/ $n!one who has gone for refuge to the Buddha, -hould ne&er offer worship to an! god seen as other. $n!one who has gone for refuge to the ,harma, -hould abandon doing harm to an! sentient being. $n!one who has gone for refuge to the -angha, -hould abandon consorting with the unfaithful. The Shri Mahanir ana S+tra says/

01H

1hoe!er goes to refuge with the "uddha, Should ne!er go to refuge with other gods. 1hoe!er goes to refuge with the $harma Should abandon attitudes of doing harm. 1hoe!er goes for refuge to the Sangha Should not associate with unfaithful. :C The instruction to pay faithful homage to the guru and the three (ewels/ 4&en their pictures ought to be faithfull! re&ered. 0ecalling them da! and night, we should alwa!s go for refuge. 9!en pictures of the guru and the three (ewels should ne!er be treated with disrespect. 1e should re!ere them in such a way that we do not tread e!en on their shadows. This is because they are emanations of the goodness of the buddha fields. 2s is said Mby the "uddhaN/ $uring this time of the age of obscuring darkness I ha!e emanated the spiritual friend. The White 1ot+s says/ .any bodily forms are emanated. They benefit beings by their wholesome actions. The <Ear9rin#< or A ata!sa,a S+tra says/ In the last period of fi!e hundred years I will e+ist in only the form of letters. For the mind with the thought that 3I e+ist,3 2t that time I will be respectful of that. "y being mindful continuously day and night, or si+ times, or three, or once at least, go to refuge* and then these subsequent !irtues will be established. ,ow; "ecause the !irtues of the spiritual friend are told, we learn to practice them. "ecause the !irtues of the three (ewels are told, we emulate them. "eha!ior is the !inaya. .editation is the sutras. The !iew is abhidharma. )racticing according to these is the refuge of practice according to the path. 4athering the basis, rely on holy beings, listen to holy $harma, and practice with the Sangha. That is taking refuge. b. 1hat is learned in the fruition, There are two sections 1C The main sub(ect matter/ What is to be learned in the aspect of fruition Is to stri&e sincerel! for equanimit!. We should not conceptuali<e either good nor e&il, *either high or low, accepting or re(ecting.

011

We should not rel! upon comple'ities, But rather train in the natural state of dharmata. et us course within the single mandala, The state where e&er!thing there is spontaneousl! perfected. The Midd'e 1en#th Pra-.a$ara!ita says/ Those who desire to meditate on the pra(Paparamita should learn the manner of not concei!ing of any dharmas whatsoe!er or seeing things according to conception. 1hat is that like; 7This is high. This is low. This is to be re(ected. This is to be accepted. This is the buddhadharma. This is the $harma pure of all e+ternal causation.8 $o not analy'e in that dualistic manner. 0C The cause of !iolation ow there is the e+planation of the bond to the ordinary ob(ects of the refuge !ow/ We go be!ond bestowing b! proclaiming mere imputation. The defining feature is lost b! arising of false &iews. ,estro!ing what we should learn, we will surel! fall. Take care to be totall! mindful of accepting and re(ecting. The essence is buddhahood and enlightenment. If we think that we go beyond a time of recei!ing Mthe refugesN in rituals, soo that their being bestowed is a mere label, false !iews arise. The three (ewels are abandoned, and we cannot practice. 2s for offering the precepts of refuge, that they are actually bestowed is a defining characteristic. Thinking that prostrating to e+ternal deities and so forth does no harm is called going in a lower direction. These !iolations like an e+hausted royal lineage are not included in "uddhism and do not enter into it. 2s with a merchant decei!ed by his escort what one has is destructible. Aike a picture falling off a wall, all one<s learning and !ows are easily destroyed. Aike common people without a protector, they are easily trampled on by afflictions. Aike a person who has broken the law, by breaking our !ows, we will ha!e many births in the lower realms and so forth. In that way, by conceptions that !iew our infractions and !iolations, we will be remorseful* and after that if our minds recei!es a !ow, we will take it seriously. Though some want a certain fi+ed accounting, here there is no certainty. If the attitude of renunciation arises from !irtue, it is because we wanted it to. The 3odhichar&a atara says/ 2ttaining the attitude of renunciation Is what is called the perfection of discipline. :. The benefits of refuge There are se!en sections a. The benefit of protection in all one<s li!es ow the benefits of refuge are e+plained. "y going to refuge with e+ternal deities and so forth, we fall into the lower realms and such/ Those who see that other refuges are decepti&e,

010

)a&ing faith in the e'cellence of di&ine compassion, Will ha&e no fear, but be protected in all their li&es. What greater happiness and benefit could there be2 Iust going to refuge cuts off the door to the lower realms. 9stablishing the celestial realms, the great path of liberation, and wholesomeness for all one<s li!es, refuge is unequalled. The E6$ression o* Rea'i"ation says/ 2nyone who has gone to the "uddha for refuge 1ill not ha!e to go to the lower realms. 2fter they ha!e left their human bodies, They will be reborn in the realm of the gods. b. The benefits of perfecting the two accumulations/ )ere, when the soil of a mind that is pure as well as faithful )as been well+moistened b! the rain of merit and wisdom, -prouts of auspicious ,harma germinate and grow, 0ipening as a crop of perfect &ictorious ones. In the ground of faith, watered by the rain of the two accumulations, the seeds of dharmadhatu, grow. They ripen as a crop of "uddhas. The Nir ana says/ Those who go to the three#fold refuges 2ccumulating holy merit and wisdom, "y the growth of $harma, conqueror of the world, 1ill surely attain the le!el of buddhahood. c. The benefit of immeasurable !irtues .oreo!er, when we as indi!iduals go to refuge/ We gather the man! qualities of ,harmic &irtue. ;nowing how to be modest, decent, careful, and mindful. 4merging from the co&ering clouds of dharani, The brilliant sun of wisdom rises within our minds. We see it e&en in dreams, and do not lose our awareness. ;eeping it in mind for man! generations, We become elegant with wealth and nobilit!. The S+tra Re4+ested )& Precio+s 1itt'e 3ird Gi*t says/ 2s for those who go to refuge with the "uddha, all their !irtuous dharmas will grow. They know how to be decent. They take care. Those who go for refuge with the $harma are alert. They accumulate many !irtues. They remember former li!es. They ha!e a share in the good fortune of the $harma. Those who go for refuge with the Sangha ha!e workable minds. For them there are many doors of samadhi and dharani. They are always of noble family. 9!en in dreams they are inseparable from the "uddha, $harma, and Sangha.

015

d. The benefit of being guarded by the gods, who are partial to !irtue/ Because of the re(oicing of all sentient beings, Both the two benefits are a spontaneous presence. #inall! we are the refuge of all who possess a bod!. Befriending a host of beings, we hold the wealth of trika!a. This is established by our being protected by the (oy of the gods, who re(oice in white !irtue, and by the increase of !irtuous roots. The same te+t says/ .oreo!er, we are protected by the gods, who re(oice in !irtue, and our !irtuous roots increase. 1e quickly attain the le!el of the !ictorious ones. The Nir ana says/ 1hoe!er has gone to the three#fold ob(ects of refuge Ruickly will become an enlightened being. Those who ha!e gone to the "uddha for refuge will finally attain buddhahood. Those who ha!e gone to the $harma for refuge will turn the wheel of the $harma. Those who ha!e gone to the Sangha for refuge will be gathered into the ocean#like irre!ersible Sangha. e. 2s for the benefits being immeasurable In brief, as for these !irtues/ If all the &irtues of refuge were to materiali<e, Vaster than all of space, the! would be limitless. The S+tra o* S$ot'essness says/ If the merits of taking refuge were to take on form, ,a!ing filled all of space, they would be greater still. .oreo!er, as for clearing away all danger and harm, The S+tra o* the Ho'& 2ictor& 3anner says/ % monks, whether you stay in monasteries, charnel grounds, or in the wilderness, those who ha!e gone to the triple refuge will be without fear and suffering, and no one will say e!en 3I will disturb one of your hairs.8 .oreo!er, there will be no fear of maras and the lower realms. The S+tra o* the Essence o* the S+n says Sentient beings who go for refuge with the "uddha Cannot be killed by e!en ten million !icious maras. 2s for breakers of discipline and disturbers of the mind, Their births will certainly go beyond such things as those. In brief those with the !irtues of refuge are protected from kleshas, afflictions, the paths of the lower !ehicles, samsara, the lower realms, and all such unpleasantness, while they attain all that

01:

is high and good. The Maha&anas+tra'an,ara says/ From all the host of kleshas, and wrong#doing, 2nd e!en from the approach of old age and death, They are protected by the "uddha himself. From afflictions the lower realms and untimely death, From permanent !iews of transitory collections, 2nd from the lower yanas they are protected. Therefore this is the genuine refuge. f. The benefit of being the support of all !irtues/ $s refuge is the ground of all good qualities, Wh! would an!one competent not rel! on it2 1ith these immeasurable !irtues, refuge is properly relied on by all those who know what they are doing. The Edi*ice o* the Three 8e5e's says/ Those who are competent will follow !irtue. "y its power perfect benefit is established. g. The benefit of clearing away all the continuance of samsara and nir!ana/ To the friend of all who abandon e&il and go to peace, Bowing our heads in homage with the deepest faith, We take refuge in the source of happiness, The wish+fulfilling tree that is the most e'cellent leader, Who is all that is meritorious in the three le&els. The supreme refuge for all who are in the world together with its gods is the three (ewels. This is because they protect us from all faults. They are the guides that lead us to the peace of nir!ana. They are the field of merit, the fulfillers of wishes, and the holy treasuries of !irtue. The same te+t says/ These three (ewels are worthy of homage by e!eryone in the world, including the gods. They are worthy of salutation with (oined palms. They are holy fields of merit. The 3odhichar&a atara says/ 9!en those who do harm are still connected to goodness. Aet us then take refuge in that source of goodness. $ay and night si+ times or whate!er, and at mealtimes, e!en if we do not want to eat, we should !isuali'e the three (ewels before us in space. .entally we should prostrate and make offerings, confess e!il deeds, re(oice in merit, request the turning of the wheel of $harma, and supplicate the teachers not to pass into nir!ana. Then, remembering the !irtues of the three (ewels, we should (oin our palms thinking, 3.ay I attain this for the benefit of sentient beings.3 Thus one builds up to the (ewel of the "uddha "haga!at and so forth. 2s it says in the Moon 1a!$ S+tra/

01=

1hen we ha!e e+pressed mindfulness of the three (ewels, if we subsequently dedicate the merit, e!il deeds will be e+hausted, and !irtue will increase. 1e quickly establish enlightenment and attain inseparability with the three (ewels throughout all our li!es. C. The dedication of merit. ow the merit is dedicated for the benefit of sentient beings/ $s the great bliss is famed as the highest of qualities, %a! all beings be well+absorbed in hol! conduct. Worn out b! reliance on bad ob(ects that corrupt, %a! our minds toda! find ease from weariness. "y the thunder resounding in the heaped clouds of merit of these auspiciously composed !erses, and by the e+cellent flashing display of the lightning garland of their meaning, may sentient beings, who long ha!e relied on inferior ob(ects, the steeds of their minds worn out by many thousands of kinds of samsaric suffering, ha!e their weariness eased by the "uddha "haga!at in supreme happiness. )acified through the $harma rain of holy amrita, .ay goodness in the minds of beings ha!e great increase. .ay the wish#fulfilling clouds of the le!el of -ictory, 2lways touch us with e+cellent, liberating wisdom. %n whome!er in the ten directions of the world, There falls the $harma rain of the Sugatas and their sons "y the coming of benefits may they be illuminated. 1ith the three lower realms self#emptied, may all become enlightened. For blind ones wandering in the world without a guide, .ay the !irtues of the three (ewels be fully and clearly proclaimed. 1hen all are fully placed on the path of liberation, .ay e!ery single one attain enlightenment. -II The Four immeasurables Thus ha!ing gone to refuge, from the main topic, the path of mahayana, there are the two sections on producing the two bodhicittas of aspiring to and entering into the supreme mind of enlightenment. 1ithin that first there are the ten sections of the se!enth chapter on the four immeasurables/ 2. The description of the four "hrama#!iharas and the teaching of meditation on them ". The particular teaching C. The particular ob(ects of meditation $. The faults of impure ob(ects of meditation 9. The real ob(ect of meditation F. The particular aspects 4. ,ow to meditate ,. %ther ways to meditate I The fruition of the meditation I. The dedication of merit.

01B

2. The description of the four "hrama#!iharas and the teaching of meditation on them ,a!ing gone to refuge, we meditate on the four immeasurables. Therefore, that is taught ne+t/ Beings who become the &essels of ,harma b! taking refuge. Then culti&ate their minds to benefit sentient beings. Watered b! equanimit! in the cool shade of (o!, #lowers of compassion will bloom in the soil of kindness. ,ere the e+ample is a !ery pleasant garden#gro!e. In the rich, green soil of kindness !arious kinds of flowers of compassion open and blossom. In the cool shade of pleasant trees many birds and deer are present. From lakes, ponds, and good springs of equanimity, flow a collection of many streams, where tra!elers tired out by samsara can refresh themsel!es. 1eariness of mind is eased and cleansed away. 1hat is described is presented in an ornamental form. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, ,ere a bodhisatt!a mahasatt!a should meditate on kindness, compassion, great (oy, and great equanimity. ". The particular teaching 2s for the particular e+planation of this and other things/ When these four ha&e not been (oined to the path of freedom, These sources of sanit! are causes of samsara. But when the! are empowered b! the path of peace, Then the! manifest as the four immeasurables B! which we can transcend the ocean of samsara. The S+$re!e Essence says/ Shariputra, these four, by which, if genuine mind is not produced, it will not be produced later, kindness, compassion, (oy, and equanimity, are the four bhrama# !iharas. They are accompanied by samsaric karmic formations. They produce genuine mind. The kindness, compassion, (oy, and equanimity that are subsequently produced are called the four immeasurables. This is because they also produce the path of nir!ana. C. The teaching of the particular ob(ects of meditation/ Their scope is uni&ersal, both with and without ob(ects. 4ncompassing both sentient beings and dharmata. The meditation#ob(ects of the four immeasurables are all sentient beings, in the arising of four immeasurables with a mental ob(ect* and also the dharmata of all dharmas, with suchness as the meditation ob(ect, in the arising of the four immeasurables without a mental ob(ect. The 3h+!i9 Co''ection says/ 1ith the support of sentient beings and dharmata respecti!ely, the four immeasurables with and without a mental ob(ect arise.

01D

$. The faults of an impure meditation#ob(ect There are two parts. 1. The faults of an impure meditation#ob(ect/ The former concerns a limited number of sentient beings. -uch impure ob(ects are the cause of the Bhrama+&iharas. The meditation ob(ects of the four "hrama#!iharas are the arousing of these four mental phenomena, kindness and so forth, for a limited number of sentient beings, one, two, or whate!er. ,ere liberated mind is not achie!ed. %ne to one kindness, like that of a woman crossing the ri!er 4anges with her child, produces samsaric causation, such as the arising of the "hrama#!iharas. The 3odhichar&a atara says/ The fruit of this attitude rising for one person Is the "hrama#!iharas and so forth. 0. The instruction to learn the liberating four immeasurables 1ith the abo!e#described awareness, these become the four immeasurables/ ,irected to liberation, these become ob(ectless. This should be learned b! those who are compassionate. Those desiring liberation must learn to meditate on phenomena in the manner of the four immeasurables. 9. The real meditation ob(ect ow the meditation ob(ect of the four immeasurables is e+plained/ Those who are unhapp! or tormented b! suffering, #eeling greed or hatred towards others, near or far, Through being preoccupied with happiness and wealth, $re ob(ects of kindness, (o!, compassion and equanimit!. The sentient beings taken as the meditation ob(ect of the four immeasurables are those who are unhappy or afflicted with suffering* and those who feel desire and aggression toward others nearby or far away because of their own pleasure, happiness, and wealth. The Maha&anas+tra'an,ara says/ The ob(ects are those who ha!e a desire for happiness 2nd those with happiness afflicted by suffering, 2nd those who ha!e the kleshas.... F. the particular aspects 2s for the particular aspects/ The particular desires are that it ma! be workable

01F

That all beings ma! be happ!, and also free from suffering; and that ne&er parting from (o!, the! ha&e equanimit!. The ob(ect of these four immeasurables should be the wish that beings be without suffering and possess happiness* and that, not separated from (oy, but lea!ing behind passion and aggression, their minds ha!e only equanimity and kindness. The same te+t says/ I prostrate to you who are kind to sentient beings, Intending that they should not be blocked by conflict, )ossessing as well the intention of non#separation, 1ho ha!e the good intention of benefit. The four immeasurables are free from what does not accord with the essence of each of them. The same te+t says/ .ay the ob(ects abandon what does not fit with sanity. .ay they come to possess the wisdom of non#thought. .ay all sentient beings be completely ripened. 2s for abandoning partialities that do not fit with each one, the commentary of that same te+t mentions not conceptuali'ing self and others, good or bad, happiness, suffering, and in between. ,a!ing abandoned them, benefit the ob(ect, sentient beings. 2s to how to enter into the ob(ect, those who merely do not ha!e happiness are the ob(ect of equanimity. In those who are tormented by suffering and possess passion and aggression there e+ists the cause and fruition of suffering. Therefore they are the ob(ect of suffering. The ob(ects of (oy, happiness and goodness, are those who enter into these three. That the four immeasurables ha!e such dharmas as their ob(ects is said in all the treatises. In the four immeasurables that ha!e the ob(ect of dharmata, the nature of these is reali'ed as the unborn. .oreo!er, in the tantras and their commentaries there is found the terminology of the four immeasurables in which egolessness is not reali'ed, in which it is half#way and dualistically reali'ed, and in which two fold egolessness is reali'ed. The 3odhisatt a9)h+!i says/ That with sentient beings as ob(ect, is an ob(ect in common with the e+tremists. That with dharmas as ob(ect is in common with shra!akas, and pratyekabuddhas. That with no ob(ect, is not in common with anyone. These arise with the ob(ect of sentient beings, dharmas, and with no ob(ect. 9+plaining the arising of these four in terms of the si+ aspects that do not correspond with the si+ perfections, the Maha&anas+tra'an,ara says/ ?indness to the miserly, and to !icious undisciplined ones, ?indness to the impatiant, and to the unconscientious. ?indness to whose who are moti!ated by e+ternal ob(ects, 2nd kindness to those who are strongly inclined to wrong attachments. 9+plaining the ten ob(ects for which they are produced, the same te+t says/ %ne who comes into the power of the fiercely bla'ing enemy %ne co!ered with suffering who is obscured with darkness. 2ll who are dwelling on paths that are difficult to tra!el. Those who really ha!e fetters that are !ery great.

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Those attached to spiritual food that is mi+ed with poison. Those who become completely lost upon the path. Those of little energy who ha!e gone far astray, It is being kind to people such as these. The ten ob(ects are these/ 1.C Those who bla'e with the kleshas as if they were in a fire 0.C Those for whom obstacles of .ara ha!e arisen, e!en though they ha!e entered the path 5.C Those of the three lower realms :.C Those with stupidity and delusion about karma, cause, and effect =.C Those who ha!e entered wrong paths B.C Those who are really bound by the knots of the kleshas D.C Those addicted to the taste of the bliss of samadhi F.C Those who dwell on the paths of shra!akas G.C Those who dwell on the paths of pratyekabuddhas 1H.C eophyte bodhisatt!as. These four immeasurables arise with four conditions/ 1.C The naturally e+isting family or dhatu is the causal condition. 0.C The spiritual friend who teaches the instructions of the four immeasurables is the dominant condition. 5.C The manifestation of one<s particular ob(ect is the ob(ect#condition. :.C )re!ious acquaintance with the benefits of meditating on the four immeasurables and the harm of not doing so is the immediately preceding condition. The former te+t says/ From the causes of happiness and suffering Comes the kindness of the bodhisatt!a. 2long with those causes, from the spiritual friend 2nd our natural disposition rises compassion. The A)hidhar!a,osha says/ "y four conditions there are mind and mental e!ents. "y three conditions there are the two samapattis. %thers things arise from only two conditions. .ind and mental e!ents are produced by four conditions, the causal, predominating, immediately preceding and ob(ect conditions. Samapatti is produced by three, the cause, predominating, and immediately preceding conditions. .aterial things arise from two, a cause, such as the seed, and predominant conditions, such as water and manure. 4. ,ow to meditate There are four sections 1. 9quanimity meditation There are thirteen sections.

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a. The purpose of equanimity meditation ow, as to how to meditate, we are purely and definitely concerned with these alone/ These do not ha&e to be practiced in an! one fi'ed order, But, e&en so, beginners should start with equanimit!. )a&ing de&eloped this toward those both far and near, Then the! should meditate upon the other three. First we should compose oursel!es, putting oursel!es at ease. This is because if we do not bring e!erything near and far into equanimity, it is difficult for the other three to arise. Therefore, first we meditate on equanimity. The master IPanagarbha says in his Orna!ent o* the Midd'e Wa& Crossing with equanimity to the land of goodness, Aike a meadow co!ered with blossoming flowers of kindness, 1ell#adorned with the cooling protecti!e shade of compassion. The water of (oy will be pure, and not disturbed and muddied. ,owe!er, the T5o E6a!inations says/ First meditate on kindness, Second turn to compassion Third meditate on (oy, 2nd last of all equanimity. This is from the !iewpoint a teacher (oined with inner di!ine suchness. For them it is easy first to produce the arising of the other three, kindness and so forth. b. The meditation ob(ect of equanimity ow, to e+plain equanimity meditation/ -ince the meditational ob(ect is all sentient beings, We should e'amine our minds to how we are doing. If we lo&e our mothers and fathers and our friends, But hate our enemies, our attitude is bad. If there is any sentient being that we make our friend or enemy, this kind of lo!ing and hating is not proper. c. 6emembering the kindness of the ob(ect of equanimity In samsara/ While we ha&e been wandering without beginning or end, 4&en such enemies ha&e been our fathers and mothers. The! were formerl! friendl! and ga&e their help to us. -hall we now culti&ate malice to return their kindness2 It is not right to repay with harm those who formerly benefited us. The D+'5a 1+n# says/

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6eturning good for good is e+cellent. 6eturning harm or indifference is wrong. d. 9quanimity meditation on uncertainty For many generations/ 4&en these friends were enemies and did us harm. 4&en now that suffering is still infecting us. )ow can it be right to repa! this with benefit2 $nd those who are neither now were once both friends and foes. Where benefit and harm are without certaint! o&ing and hating are both irrationalit!. If it is not suitable to benefit an enemy who has done us harm, our friends in former generations did us harm, and e!en now, as a result, suffering still defiles us. Iust this produces our lo!ing and hating. 1hy repay that with benefit; 2s for beings who are indifferent to us now, if we think about it, whether they did us benefit or harm before or which they will do later is not certain. Therefore we should produce equanimity for those who are far and near. The Pra-.a$ara!ita in T5ent& Tho+sand 2erses says/ Subhuti, all sentient beings are mutually equal, and you should produce an attitude of equanimity. e. The meditation on equanimity For this reason/ Therefore, start b! regarding friends and relati&es With neither lo&e nor hate, as we would those who are neutral. Then we should gi&e up hatred, being neutral to our enemies. When we do this, near and far are non+e'istent. Thus we should equali'e friends and enemies as indifferent. f. 9quanimity meditation to benefit sentient beings/ To be rid of the mental darkness that comes from fi'ating neutralit!, 4liminate habits of thinking of beings in terms of the kleshas. %editate on phenomena in freedom from samsara. Subsequently may kleshas be completely pacified with regard to all sentient beings, starting with our enemies and friends. .ay lo!e and hate ne!er arise. .ay our minds become mutually workable. g. 9quanimity about getting and losing, by meditating on them as one/ $ll who want happiness want to eliminate suffering. But their ignorance courses in the cause of suffering. Those who truly want (oy for themsel!es do not desire what is painful. Since all beings are like that, how can male!olence toward them be appropriate; $esire, e!en desire for happiness, is a

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cause of suffering. 1e should eliminate this unwholesome approach. h. The real ob(ect of equanimity ;!e ma" If onl! the draining host of kleshas of sentient beings, With all their habitual patterns, were equali<ed in peace. %a! it come about that all embodied beings, Tormented b! their &iolent lo&es and raging hatreds, $re free from either clinging or animosit!, #or all either near or far feeling equanimit!. .ay all the kleshas of sentient beings be pacified. In particular, after the fires of lo!e and hate are pacified, without near and far, may our minds become workable. i. 9+panding the ob(ect of equanimity/ )a&ing contemplated on one being in this wa!, Then going further, do the same with two or three. 1o on to a countr!, and then to a continent. Then ha&ing contemplated all the four continents, Tr! one or two thousand worlds+and then consider them all. The training is complete when self is the same as other, $nd enemies and friends are seen with equalit!. "eginners should meditate on friends and enemies as neutral without regret. Then from one, two, three, beings and so forth, we should go on to our whole town and then our country, its continent, and finally all of this world Iambuling. Then from the continents of -ideha and so forth go on and meditate on a thousand worlds, and two and three thousand, and all the world systems. 2lso first meditate on human beings, and then on animals and so forth as being equal. (. The measure of ha!ing trained in equanimity within our being 1ithin our being/ The training is complete when either self or others, Or enemies and friends, are seen with equalit!. For anyone who has attained this attitude, (ealousy and enmity will not arise. They will be hindered by the arising of equality. k. )ost#meditation in equanimity meditation Then after a session of meditating with that ob(ect/ Then go on to the equanimit! without ob(ect. 4&er!thing is mind, whose nature is like the sk!. 0est in this emptiness, the unborn absolute, #ree from comple'ities of mental phenomena. The ob(ects to be meditated upon, these appearances of sentient beings, are like a reflection, appearing while they do not e+ist, unborn by nature. 6est in mindfulness of this. Though we are attached to the skandhas as being grasped ob(ects and a fi+ating ego other than these, both are false.

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This is like thinking that a reflection in a mirror is a face. 1hat does not e+ist appears, depending on the skandhas. The Precio+s Ma'a says/ Though depending on a shining mirror 6eflections of oneself and others appear, 2ll such !i!id images as these In actuality do not e+ist. Aikewise, in dependence on the skandhas, 9go is percei!ed and firmly grasped. Aike the reflected image of one<s face, 6eally it does not e+ist at all. 2s without depending on a mirror, o reflected natures will appear, 1hen there is no dependence on the skandhas, 9go#grasping too will disappear. "y their nature, if the skandhas are grasped as an ego, karma e+ists. From karma birth e+ists, so by inter!als old age and death will also e+ist. 1hen we do not grasp the skandhas, all this is re!ersed. The same te+t says/ 2s long as the skandhas are being grasped as anything, So long will they be grasped as truly being an ego. If there is ego#grasping, there is also karma. 2s a result of that, there also will be birth. The three kinds of action ha!e no beginning, end, or middle The mandala of samsara, like a whirling fire#brand, ,as recursi!e causes, so it will keep on whirling. "ut if the cause of that were not to be established, Conceptions of self and other and distinctions of the three times, The conte+t of ego#grasping would be entirely e+hausted. Therefore karma and birth will be e+tinguished too, 2nd likewise cause and fruition, would simply cease to be. ,a!ing seen the e+haustion of these, in the world of truth There is no thought of e+istence, no thought of non#e+istence. Therefore all dharmas, without an I or any ob(ect to grasp, should be known to be non# e+istent, like a reflection. The benefits of equanimity meditation The measure of being well#trained by meditating in this way, is that reali'ation of profound peace arises and reali'ation of the nature of all dharmas as primordially unborn equality. The A''9 Creatin# :in# says/ 1ithin the unthinking enlightenment of dharmata, "y resting in non#duality, wisdom will arise.

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l. The fruition of equanimity %f this meditation/ The fruition is that for mind, undisturbed b! near and far, There is the spontaneous presence of the natural state. This is the actual nature of realit!. 1hen the relati!ity of self and other, near and far, is non#e+istent* the absolute, non#dual dharmata, is reali'ed. 1hen we are used to this, we should perform the meditation of primordial kindness. 0. .editation on kindness There are fi!e sections. a. Increasing kindness 2s e+plained abo!e/ $fter the mind has de&eloped this equanimit!, Think of the happiness that !ou want for !our mother. Then contemplate all embodied beings in (ust that wa!. 1hen the mind has been equali'ed, (ust as we feels kindness towards our father and mother, meditate on all sentient beings, placing the mind in the attitude we ha!e toward our father and mother. The Pra-.a$ara!ita in Ei#ht Tho+sand 'ines says/ .editate with an attitude of kindness, not letting it be ra!ished away by the shra!akas and pratyekabuddhas. b. The ob(ect of kindness ,ow to do this;/ The ob(ect of conceptual kindness is all beings. It wants to accomplish for these &arious sentient beings, The incidental happiness of gods and human beings, $s well as the ultimate happiness of enlightenment. %o&e from meditating on a single being 6p to all beings within the limits of the directions. 1hen unhappy sentient beings are seen, may they meet incidentally with the happiness of gods and human beings, and ultimately with the happiness of buddhahood. Thinking that, go from one to meditating on all sentient beings as limitless as the space of the sky. The Midd'e 1en#thPra-.a$ara!ita says/ 1hen we see sentient beings who ha!e no happiness, we should think to oursel!es as follows, 3.ay these sentient beings attain the god realm, where the happiness of the gods is perfect.3 c. The sign of training in kindness

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2s for training/ The sign of success is supreme and all+per&ading kindness. 1reater than a mother7s lo&e for her onl! child. 1hate!er sentient beings are seen we are pleased, and with a great kind longing we want to benefit them. d. ?indness without ob(ect 2fter meditating on kindness with an ob(ect/ Then rest e&er!thing in equanimit!. This is the great kindness without an! reference point. The sign is the unit! of kindness and emptiness. The ob(ect of meditation on kindness is sentient beings, arising from the gathering together of the si+ elements. These elements are 1.C earth 0.C water 5.C fire :.C air =.C space B.C consciousness. If these are e+amined, their coarse atoms, subtle real nature, and pure consciousness do not e+ist as real things. .editate, thinking that they are like space. The Ratna a'i says/ )eople are not earth and are not water. either are they fire, air, nor space, or are they consciousness, nor all of these. 2 person is something different from this. Since persons are gathered from the si+ elements, They are not real, and here is the reason why. 2 gathered nature cannot be something real. The skandhas are not the ego, nor ego the skandhas. Jet neither would be there without the other. 2lso/ 2t the time when no things can be found 2t that time there is pure thinglessness Things of form are simply non#e+istent, 9!en space is nothing but a name. 1ith no arising, form is superfluous. Therefore, e!en its name does not e+ist. Feeling, perception, formations, and consciousness Seem to arise and be thought of as a self.

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"ut without the si+ elements, there is no self. 1hy does no self e+ist; 1hen sentient beings appear, if we e+amine their bodily nature, it does not e+ist. either the support or supported of consciousness is seen, so no 3me3 and 3mine3 are percei!ed. 1hen analy'ed they !anish, essentially empty. The same te+t says/ Iust as if the layers of a plantain tree 2re all destroyed, then nothing is there at all )eople too, if all the parts of their nature Should be destroyed, would likewise disappear. 2s all dharmas are without a self, That is what the !ictorious ones ha!e taught. This mere appearance of seeing and hearing is neither true nor false, since truth and falsity are (ust corresponding patterns of dharmas in the mind. The same te+t says/ Iust by being able to see and hear and so forth, It is taught there neither true nor false. 2lso it says there/ This world transcends both truth and falsity. Thus all dharmas are beyond truth and falsity, like a plantain or banana tree. This is also taught in the Sa!adhira-a S+tra/ Iust as within the moist leafy trunks of plantain trees 1anting to find the essence, people tear them up, "ut nowhere inside or out is an essence to be found. 2ll the !arious dharmas should be known like that. The sign of good training is that while kindness arises, at the same time there arises the reali'ation that beings, like a plantain tree essentially ha!e no self or nature. e. The fruition of meditating on kindness 1hat is the fruition;/ The &isible result is e'perience of pure pleasure. Seeing sentient beings is pleasurable, and the beings, when they are seen, are cleansed of disturbances of lo!e and hate and so forth. The Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ Those who ha!e an attitude of kindness meditate a great deal, and when they see the sentient beings inhabiting the world, it is pleasurable. They ha!e no anger. 2lso immeasurable merit is attained. The S+tra o* the Great 1i)eration 3'osso!in# in the Ten Directions says/

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Though someone in the world keeps discipline pure for a kalpa, 2n instant of (oy produced by kindness is better still. If those in this world do e!il in body, speech and mind, They fall to the lower realms, but by kindness that has an end. 5. Compassion There are se!en sections. a. Thinking about the sufferings of sentient beings ow compassion is taught/ $fter all beings ha&e been enfolded in this kindness. Think of their sufferings, arousing such a compassion $s when !our mind cannot endure !our parents7 suffering. If our kind parents did e!il deeds for our sake and consequently were tormented by the sufferings of the three lower realms and so forth, we would think, 3I must be compassionate to them.3 The Midd'e 1en#th Pra-.a$ara!ita says/ If we see sentient beings who are suffering, we will think, 3.ay these sentient beings be free from suffering.3 b. ,ow to meditate on Compassion 2s for how to meditate/ Think how our parents, who were so kind to us, -uffered b! doing e&il actions for our sake, With hunger, thirst and heat and cold and e&en murder. The! are sinking down into the raging sea, Of birth, old age, and sickness and finall! of death, 4'hausted b! the great &ariet! of these sufferings. "ecause they did e!il deeds for our sake, now they are tormented by their particular sufferings. c. The main topic of compassion From this present suffering/ Though the! want liberation, the! ha&e no peace of mind. There is no spiritual friend to show them the proper path. )ow pitiable is their limitless wandering in samsara. )a&ing seen it, can I forsake and abandon them2 The beings of samsara are suffering and know no way of being liberated. 9+cept for a !ery few spiritual friends, there is no one to teach them all the path of liberation. one of these beings who now suffer without limit in samsara, formerly was not my father, mother, relati!e, and friend. 2s for (ust abandoning them without a refuge or protector, they are my family, father, and mother@

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That is how we should think. The 1etter to St+dents says/ For whome!er has got in this situation and remains 1hoe!er with careful kindness recei!es this cautiously, 1ill ha!e no instance of suffering from these kleshas, and discarding them, If to beings we are bad#tempered, who will be better off; d. The reason of compassion the reason/ Then we should think from the &er! depths of our heart and bones, .%a! all beings be freed in a moment from their sufferings, B! means of our bodies and en(o!ment of our wealth, $nd an! happiness that is ours throughout the three times.. Thus may all our en(oyment and happiness be transferred to other beings. ,a!ing been freed from suffering, may they fore!er en(oy immeasurable happiness. Think that from the depths of the heart. The Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ 1ith such a !ast mind possessing the great compassion, all shra!akas and pratyekabuddhas should meditate in this e+traordinary way. e. The sign of training in compassion 1hen training in this meditation, as we go from one sentient being to all, the sign of success is that the suffering of beings, arising within us, becomes unbearable. e. The post#meditation of compassion meditation 2fter all sessions of meditating like this on compassion with ob(ects/ Then meditate on compassion without a reference point. The sign is the unit! of compassion and emptiness. If the ob(ects of compassion, sentient beings, are e+amined and analy'ed, they are natureless like the appearance of water in a mirage. o water is really there. That is how we should think. The Sa!adhira-a9s+tra says/ 2s when the summer sun is at its peak, )ersons tormented by thirst and other beings 1ith their skandhas see water in a mirage. 2ll dharmas should be known to be like that. The Ratna a'i says/ 2s water in a mirage Is neither water nor real, 9gos in the skandhas 2re neither there nor real.

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That water is a mirage. If so, then why go there; If that water is non#e+istent, 4rasping at it is stupid. 9+isting like an illusion, This world is non#e+istent. The grasper of it is stupid, 2nd so will not be free. "ut also it says there/ 2s these two reasons are true, othing comes, goes, or stays. So our suffering too is gone. 2lso it says there/ The buddhas< teaching is deathless and ne!er changes. It is beyond e+istence and non#e+istence. Therefore, it is said to be like that. 2fter we understand the nature of all dharmas through meditation, emptiness and compassion are unified. This is how practice is done on the true path. If either of these two is absent, we stray from the path. The Doha,osha says/ If without compassion we dwell in emptiness, 4aining nothing, we ne!er gain the highest path. "ut if we meditate upon compassion alone, 1e will ne!er be free from dwelling in samsara. Those who ha!e the power of (oining both of these 1ill not dwell in samsara nor yet within nir!ana. f. The fruition of meditating on compassion %f meditating in this way/ The fruition is a mind without in(urious malice, Workable b! its establishment in primordial purit!. %ne attains a workable mind without malice and harm. enlightenment will be established. The S+$re!e Essence says/ "y the great compassion the mind becomes workable. It becomes deathless. It attains the supreme adornment of delight. 5. The meditation of (oy, Therefore the "uddha<s

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There are si+ sections a. The purpose of meditating on (oy ow (oy will be e+plained. 2s (ust e+plained/ $fter beings are steeped in compassion, and each is happ!, Then we should go further and meditate on (o!. If we see happy sentient beings, we should meditate on (oy. The Pra-.a$ara!ita in =0,000 1ines says/ 1hene!er we see sentient beings (oined to their particular happiness, we should think, 3.ay they be inseparable from this happiness. .ay they also possess the happiness of omniscience, beyond that of gods and human beings. b. The ob(ect of meditation on (oy ,ow; The proper ob(ect of (o! is happ! sentient beings. The content is thinking, .4 ma" there is no need #or me to tr! to establish these beings in happiness. 4ach of them has gained their proper happiness. 6ntil the! attain the essence of enlightenment, %a! the! ne&er be parted from this happiness.. #irst think of one, then meditate on all of them. 4o like that from meditating on one happy sentient being to all of them. c. The measure of (oy 2s for the measure of training/ The sign is the arising of (o! that is free from en&!. &ltimate (oy has no en!y for the wealth of others. d. The essence of (oy 2fter a session of meditating on conceptual (oy/ Then meditate on (o! without a reference point. .editate on the ob(ects of (oy, all sentient beings, as appearing while they do not e+ist, like an illusion. The Sa!adhira-a S+tra says/ Iust as in the midst of many sentient beings .agicians may emanate illusory forms of things, "ut the horses and chariots, and elephants that they con(ure $o not e+ist at all in they way that they appear, 9!ery dharma should be known to be like that.

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The Ratna a'i says/ Secret from people in general, Is this !ery deep $harma teaching, The amrita of "uddha<s teaching That the world is like illusion. Iust as illusory elephants 2ppear to arise and !anish, 1hile in truth and reality othing arises and !anishes, Aikewise this world of illusion, 2ppearing to rise and !anish, In the real and absolute truth, either rises nor is destroyed. 2s an illusory elephant Coming from nothing goes nowhere* "y e+hausting mind<s obscuration, It is really and truly gone. This world, (ust like that elephant, Coming from nothing goes nowhere* "y e+hausting mind<s obscuration, It is really and truly gone. The nature beyond the three times* 2nd e+istence and non#e+istence, ot knowing them all as mere labels* ,ow will someone possess the nature; e. The !irtues of (oy/ In meditating in this way, by the (oy of the natural state/ Bod!, speech and mind ha&e spontaneous peace and bliss. This is the measure. f. The fruition of meditating on (oy/ B! the wealth of the fruition (o! is stabili<ed. The Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ Immeasurably !ast, (oyful mind is ne!er taken from us. unsurpassable perfection we attain the heights. ,. Further e+planation of the way of meditating, 1ith this

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There are se!en sections 1. The details of meditation after this is familiar, ow the way of meditating will be further e+plained. 2s e+plained abo!e/ $fter this is familiar, then, beginning with kindness, %editate on all four, one right after the ne't, 1raduall! breaking attachment to an! of the four. Sometimes meditate on these four in order, as an antidote to liberate them into purity. 0. ,ow to stop obstacles to kindness with compassion/ If kindness attaches !ou intimatel! to all beings, /ompassion breaks attachment to the cause and effect of suffering. If sometimes one becomes permanently attached to other sentient beings as one<s father and mother, a second meditation on compassion will ser!e as an antidote. 5. ,ow to stop obstacles to compassion with (oy/ When a lesser compassion attaches to reference points, -adness is stopped b! the (o! that has no reference point. 1hen there is attachment to compassion for an indi!idually characteri'ed phenomenon, illusion#like, ob(ectless (oy will clear away all sadness and attachment. :. ,ow to stop obstacles to (oy with equanimity/ When (o! disturbs the mind b! arousing an'iet! Then we should meditate on the great equanimit!, #ree from all desire for an!thing near or far. If we are sad because of longing for (oy in the happiness of others, it will be cleared away by meditating on ob(ectless equanimity. =. Stopping the obstacles to equanimity with kindness/ When equanimit! is neutral and indecisi&e, %editate on kindness and so forth, as before. Training in that wa! grows stable and effortless. If e!erything seems to become indifferent, arouse kindness and meditate on that. These are the general antidotes. In particular, as an antidote for each ob(ect, meditate as taught in the corresponding ob(ectless way. "y meditating in that way, we will attain immeasurable peace within our being and quickly attain stability. B. The way of meditating when we ha!e become increasingly familiar/ 3ogins for whom this practice is full! stabili<ed %a! meditate in a different order, or (ump about.

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2fter the four immeasurables are stabili'ed, so that their benefits may arise, after kindness, we may meditate on the others in order, or after equanimity go back and meditate without any particular order. That is, after meditating serially on kindness, compassion, (oy, and equanimity, after equanimity, meditating on compassion and kindness is the lesser. 2fter kindness, meditating on (oy is the middle. 2fter equanimity meditating on kindness is the greatest. Iumping directly up and down after resting between ob(ects is the meditation. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, then meditate on kindness. .editate on (oy. 6est in compassion, )ractice equanimity. D. The !irtues of meditating in this way 1hat is the purpose; B! that our meditation will gain the ad&antage of freshness. Its steadiness will grow to the &er! greatest degree. In particular the mind of the four immeasurables will gain freshness, unsteadiness will be steadied, and steadiness will become supremely great steadiness. I. The fruition There are ten parts. 1. ,ow the higher realms and truth and goodness are established ow, teaching the fruition of the four immeasurables, the following words e+plain how it is/ There are four fruitions of doing this meditation. B! ripening we gain the e'alted and trul! good. In the realm we desire we ha&e a di&ine or human bod!, In a situation producing happ! benefit. Those who do not attain an e+alted state attain the body of a god or a human being. They perfect the two accumulations, benefit beings, and become inseparable from the four immeasurables. 9!en if they are careless or fall asleep, they will not fall prey to serious harm. The Maha&anas+tra'an,ara says/ ,a!ing the mind of these four "hrama#!iharas 1e will always take birth in the realm we desire. "ecause these perfect the two accumulations, They produce ripening for sentient beings. e!er separated from purity 2nd free from what is not in accord with them, The condition of future carelessness and mishap, Impatience, too, will ne!er be found there. 2s the ultimate fruition, enlightenment is established. The same te+t says/ 1hat is harmful is banished, and happiness is produced.

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1ith the seed of enlightenment, and the cause of longing desire, The essence ripens* and sons of the -ictorious %ne 6elying on $harma, are not far from the light. 2bandoning what is harmful is a fruition of separation. )roducing the seed of liberation is a fruition of the predominant condition of empowerment by the master. "ecause we produce happiness for others, being patient about our own trials and hardships is a produced fruition. "y meditating on these four within this life, they ripen in other li!es as a fruition according with the cause. The nature of these four immeasurables always arises in children of the -ictorious %ne. It is born from pre!ious familiarity, from seeing its ob(ects, and by seeing the faults of what does not conform to them. The same te+t says/ This kindness, ha!ing the nature of compassion 2ttains the nature and true discrimination "y formerly ha!ing become familiar with that 2nd seeing it spoiled by what does not accord. 0. The benefits of according with the cause From the two sections of the fruition according with the cause/ a. 4eneral #rom according with the cause, such action is self+performing. The happiness attained is free from contrar! e'perience. "y action according with the cause, we always spend our time meditating on the four immeasurables. "y e+perience according with the cause malice, harmfulness, unhappiness, passion, lo!ing and hating will be absent. ow there are the benefits of the power of this. b. The decisi!e condition or power/ The power is birth in a pleasant, happ!, and (o!ful countr!, Where there are compatible people and amenities of wealth. "y kindness we are born in a pleasant country, by compassion in a happy one, and by (oy in a (oyful one with many flowers, medicinal herbs, and so forth. "y equanimity we are born among many compatible people and are without harm. 5. The benefits of performing this The person/ B! performing this these four will grow immensel! greater. The wealth of the two benefits becomes spontaneous. "y performing this, the four immeasurables increase immensely, growing greater and greater. "y that the wealth of the two benefits for oneself and others will be spontaneously present. "y the increase in merit of the karma of meditating on the four immeasurables, happiness and goodness will be established. :. The benefit of kindness/

05=

When perfect en(o!ment of kindness is without aggression, Then the mirror+like wisdom will ha&e been full! attained, $s sambhogaka!a adorned with the ma(or and minor marks. 2fter kindness transforms aggression into the mirror#like wisdom, we attain sambhogakaya. The 1ot+s Pea, says/ "y kindness aggression will be purified 2s mirror#like wisdom and sambhogakaya. =. The benefit of compassion/ When compassion is desireless, there is dharmaka!a, 5roducing the manifestation of discriminating wisdom. Its dharmas like the ten powers are utterl! distinct. Compassion pure of desire is discriminating awareness wisdom and dharmakaya. The same te+t says/ "y compassion desire is fully purified 2s discriminating wisdom and ultimate dharmakaya. B. The benefits of (oy/ When (o! eliminates (ealous!, there is nirmanaka!a. The hol! all+accomplishing wisdom is attained. *irmanaka!a is nothing fi'ed, but of &arious forms. This self+e'isting ka!a is spontaneous buddha acti&it!. "y immeasurable (oy we attain the all#accomplishing wisdom, whose nature is perfect buddha acti!ity. )urifying (ealousy makes nirmanakaya manifest. The same te+t says/ "y (oy all (ealousy is fully purified, 2s all#accomplishing wisdom and nirmanakaya. 2ction becomes spontaneous and e+cellent. D. The benefits of equanimity/ When equanimit! has eliminated pride $s well as stupidit!, there is the essence of things. Through equalit! dharmadhatu wisdom will manifest. The simplicit! of dharmata is s&abha&ikaka!a. 1hen equanimity has purified pride and ignorance, the wisdom of equality and the dharmadhatu wisdom are established. S!abha!ikakaya, the unchanging !a(rakaya and the kaya of the manifestation of enlightenment manifest. The same te+t says/ "y equanimity and great equanimity )ride and en!y and ignorance will be purified. 1e master the dharmadhatu and equality wisdoms. There are the !a(ra kaya and those of enlightenment.

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2s for the nature of passionlessness, arising from the four actions of these four immeasurables, the Maha&anas+tra'an,ara says/ Those who ha!e kindness completed by compassion, If they do not desire to dwell in peace, 1hy e!en speak of worldly happiness %r enhancing their personal li!es and their careers; 2s for their not desiring their own happiness, the same te+t says/ Compassion produces happiness for those who suffer. 2fter the kind produce these others< happiness, Their personal happiness is not produced like that. 2s for sub(ugating their own happiness for that of others, the same te+t says/ The suffering produced by kindness %!erwhelms all their worldly happiness. If the gi!er of benefit lacks this, 1hat greater wonders can be; The 1etter to St+dents says/ For beings with unbearable sufferings, without a refuge, Those who are happy to suffer for others< benefit, 2re said to be wondrous beings who are truly e+cellent. These diligent ones who delight in stri!ing to benefit others ,ow shall they e!er ha!e en(oyments in happy countries; They will ne!er attain to youthful happiness. They will not ha!e the implements of power and wealth They will ha!e no spouse or companions, nor be born among gods or asuras. 2s for the action of samsara not arising, the former te+t says/ The attitude of compassion is without the nature %f egocentric suffering, the best sign of samsara. Completely knowing it we are no longer sentient beings. or will we be badly harmed by samsaric faults. ,oly beings who ha!e this immeasurably are without faults. The same te+t says/ Those who ha!e desire ha!e corresponding faults. They are not without them, nor beyond the world. Those who ha!e this attitude, by their lo!ing#kindness 1ill be without any faults and go beyond the world. Those who are kind to their literal fathers, mothers, and children ha!e desire. "odhisatt!as do not ha!e such desires in regard to sentient beings. This is because they are liberated from samsara. The same te+t says/ If worldly enlightened ones and all the arhats

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2mong the pratyekabuddhas lack this kindness, 1hat need is there e!en to speak of any others; "ut world#transcending ones are not like that If we do not meditate on the four immeasurables, there will be many faults. The same te+t says/ 2 bodhisatt!a who possesses ill#will 2nd malice due to pain and unhappiness 2nd resulting from attachments of desire Is sure to come in contact with many faults. 2s for its being said that those born in the desire realms ha!e the attachments of desire, those who are born in the first two realms of desire and form are said to ha!e samsaric desire. The A)hidhar!a,osha says/ Those born in those two realms ha!e attachments of samsaric desire. 2s for the fault of increasing kleshas, in regard to this immeasurable the former te+t says/ ?leshas conquer the self. They conquer beings. They conquer discipline. "y recei!ing their corruption we are debased, and stay that way. "y manifesting in that way we are degraded. $o not listen to the arguments of other beings without the freedoms. ,armed by attaining and non#attaining, their minds will attain great suffering. 2ttainment damages the happiness of this life and non#attainment damages later happiness. 2s for the benefits of meditating on the four immeasurables, we do not ha!e such faults, we grasp the possibilities of benefiting beings, and since we are not whirled about in samsara by the kleshas, suffering does not arise. The same te+t says/ For those who rest in kindness and the rest The faults that were described do not arise. ,a!ing no kleshas, they will benefit beings, 2nd will not pass into samsaric birth. 2s for the praise of the !irtues/ 6nequaled with limitless qualities, kindness and the rest $re gi&en the highest praise b! the teacher of gods and humans. The G'orio+s Gar'and S+tra says/ 1hoe!er meditates on the four immeasurables 1ill be considered with kindness by all the tathagatas. 2ll the immeasurable good qualities of this 2re e!en more limitless than endless space itself 2s for the teaching that the four immeasurables are the way of the !ictorious ones 2s for the four immeasurables/

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$n! path that is without them is in error. 0efuge in other teachings is an e&il path.. The path that has them leads to spotless liberation. This is the wa! tra&ersed b! buddhas of the past. It also will be tra&eled b! those who are to come. The Commentary of the Teacher o* the 3h+!is says/ The four immeasurables are the path of liberation. %thers paths are wrong. 2s for the teaching of how to attain the two ultimate realities. The causal &ehicles hold that, like seeds producing sprouts, 6pa!a and pra(Da are the producers of the two ka!as. The fruition &ehicles proclaim these as being mere conditions, 0emo&ing the two obscurations that &eil these same two ka!as. But since upa!a depends on the limitless path of compassion, The meaning is the sameB 4mptiness is compassionate. In that, both cause and fruition practice are in accord. The !ehicles of characteristics mostly proclaim that the two accumulations are the producing cause of the two kayas. The Si6t& Stan"as on Reasonin# says/ "y this merit all beings 2ccumulate merit and wisdom. .ay we gain the two absolutes 2rising from merit and wisdom. In secret mantra, it is maintained that clearing away the two obscurations of the kayas occurs through practicing the two accumulations as upaya and pra(Pa. Therefore this is proclaimed to be a condition. "oth are in accord, insofar as practice ha!ing the essence of emptiness and compassion is what is established. 2s for summari'ing the meaning of this meditation/ The sutras sa! that the unborn seeds of happiness )a&e e'isted primordiall! and ne&er were created. The mantra!ana accords with this, because it claims To clear awa! the incidental obscurations That are the primordial obscurations of trika!a. To summari<e briefl!, learned and accomplished ones 4'plain that sutra and tantra are a unit!, $s outer and inner aspects of a single path. Therefore, following after the Buddha9s hol! children, We should stri&e to practice the four immeasurables. The final teaching says that the dhatu is naturally pure and possesses the buddha qualities primordially. 2t the time of ha!ing practiced the path, the buddha qualities appear to arise, and are proclaimed to appear. In mantrayana all beings naturally e+ist as the mandala, as e+plained below. Since these two approaches are without distinction, it amounts to the same thing. In the path, the two accumulations of upaya and pra(Pa are also the same. In the fruition, the kayas and wisdoms are the same. Former great masters like )admasambha!a ha!e e+plained their relationship as inner and

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outer. Therefore, we should stri!e to meditate on the four immeasurables. The tenth part of the general meaning, the dedication of merit. ow the merit is dedicated for the benefit of sentient beings/ Thus b! the nature of this peace that was so well+taught, When the roiling silt in the mind of all beings is pacified, #atigued b! ha&ing stra!ed into wrong and debasing paths, %a! our minds toda! find ease for their weariness. "y the power of this auspicious way of presenting the $harma, like the host of undefiled rays of the autumn moon, may whate!er beings are dwelling on the paths of the shra!akas and pratyekabuddhas, and others dwelling on the paths of the e+tremists, and those who are wearied by dwelling on paths that are less than perfect, and all those worn out by dwelling on the great path of samsara, completely pacify the roiling kleshas that disturb their minds. In the wondrously arisen gro!e of liberation, carpeted with an array of !arious flowers, Mlike lotesesN in the pond of buddha qualities may they put themsel!es at ease. 2s when the full moon of autumn ornaments the sky. ,a!ing a perfectly rounded, brilliantly shining disk, 2nd hundreds of night#blooming lotuses open to its light .ay these fully blossom in the faith of sentient beings. Aapping the motionless .eru of a mind of sanity Is the play of the ocean of happiness and benefit. The four immeasurables are the ornaments of mind, 2s the four continents adorn that central mountain. .ay happiness beautify the world to its farthest hori'on. .ay beings without remainder all perfect their li!es. From the peaceful wreath of clouds of the play of the three le!els, .ay the hea!ens wondrously open with the rain of happiness, 1ith flashing illumination and the thunder of !ictory. .ay these four immeasurable benefits reach to the end of time.

The Commentary on Chapter 9ight/ )roducing the .ind of Complete 9nlightenment 2fter the mind has been well trained by the four immeasurable aspirations, we enter the essence of the ocean of the acti!ity of the buddha sons, our chief topic, -III "odhicitta, the mind focused on supreme enlightenment. There are three general topics. 2 The teaching of meditating on the root of all dharmas, the two bodhicittas " The e+tensi!e e+planation of how actually to arouse bodhicitta C. The dedication of merit. 2. The teaching of meditating on the root of all dharmas, the two bodhicittas

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ow arousing the mind Mfocused onN supreme enlightenment will be discussed. 2s (ust e+plained/ When we are well+accustomed to the four immeasurables, We should meditate on the root of all ,harmas, the two bodhicittas. "odhicitta is the root of all dharmas of the world and beyond the world. It is the essence of all paths. It is the guide of all sentient beings. The steed by which one will quickly cross to the unsurpassable mansion of e+cellence is the best of attitudes, bodhicitta. ,ere we shall learn how to arouse it. The S+tra Re4+ested )& Maitre&a says/ .aitreya, if a bodhisatt!a has a single dharma the lower realms will be abandoned. There will be no coming into the hands of e!il associates. It will be the cause of quickly becoming fully, truly, completely enlightened. 1hat is this single dharma; It is the most e+cellent and perfect of attitudes, bodhicitta. .aitreya, if one has this dharma, the lower realms are abandoned. There will be no coming into the hands of e!il associates. It will be the cause of quickly becoming fully, truly, completely enlightened. The 3odhisatt a9Pita,a9S+tra says/ Since we shall quickly become enlightened with unsurpassable, true, complete enlightenment, we should train in the best of wishes, bodhicitta. ". The e+tensi!e e+planation of arousing bodhicitta, There are has ten sections. 1. The e+planation of the benefits There are si+ sections. a. The benefit of leading from samsara to peace 1hat are these benefits; These put an end to the kleshas and the ocean of samsara. The! clear awa! the fear and suffering of e&il deeds. The! conquer the karma and suffering in&ol&ed with the samskaras, eading beings awa! from samsara and to nir&ana. 6egarding liberation from the ocean of samsara, The Ganda &+ha S+tra says/ ?ye, son of noble family, bodhicitta is like a great ship that liberates us from the stream of samsara. It is like a heroic guardian who liberates us from fear of samsara and the lower realms. The 1i)eration o* Maitre&a says/ % son of noble family, it is like this. 6elying on a heroic guardian, we ha!e no fear of any enemies. Similarly, bodhisatt!as who put their reliance in arousing

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the wish for omniscience ha!e no fear of any e!il enemy. The 3odhichar&a atara says/ Aike depending on a hero when there is great danger, 9!en after doing ine+piable e!il deeds, The instant we depend on this, we are liberated. 1hy would those who are heedful not rely on it; 2ll suffering and e!il deeds are cleared away. The same te+t says/ 1anting to destroy samsara>s hundreds of sufferings, 1anting to clear away the sorrows of sentient beings, 2nd wanting them to en(oy many hundreds of happinesses, 1e should ne!er let go of the means to this, which is bodhicitta. The S+tra o* the Instr+ctions o* the G'orio+s Great 2ehic'e says/ The person who enters into unsurpassable enlightenment without the e+istence of e!en an atom cuts off the e!il path of going to the lower realms and the eight unfree states. That person is separated from the path of gods and human beings and completely abandons it. Such a person will not be not blind or deaf. 2ll the senses will be sound. In burning the firewood of karma and the kleshas, bodhicitta is like a fire. The former te+t says/ This, like the fire at the end of time, will certainly burn away great e!il deeds in an instant. The 1i)eration o* Maitre&a says/ "y burning away all faults, it is like the fire at the end of the kalpa. .oreo!er, by attaining buddhahood, we are led out of samsara. The 3odhichar&a atara says/ If this occurs, an immeasurable host of sentient beings 1ill attain the ease of the highest state of blissfulness. b. The benefit of being a shrine for the world For those who ha!e aroused bodhicitta/ 4&en while bodhicitta is not !et manifest, The wholesome stream of compassion is rising e&er higher. In meditation, upa!a and pra(Da will unite. $ll undertakings of bod! and speech are beneficial. We become like shrines for all the world and the gods. Those who ha!e faultlessly aroused bodhicitta, when the mind is in non#conceptual meditation, are united with pra(Pa and with absorption that ne!er goes to sleep, loses consciousness,

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or gi!es rise to the perceptions of memory. )erception and feeling cease. There are the absorptions of cessation. 2lways conceptionless, the mind does not manifest the fi!e situations below. The Thirt& 2erses says/ 2s for the arising of mental consciousness, .indless sleep and unconsciousness and the two samadhis 1e are always without any perception of these. 1hen this occurs, the bodhicitta formerly aroused remains undamaged and there is continual merit. The 3odhichar&a atara says/ 1hen this has been grasped, the dhatus of sentient beings Therefore are liberated in a way beyond limit. Since there arises from this the mind of non#returning, Such a true mind as that is actually recei!ed. 1hen this has been grasped, e!en while they are asleep %r when they are non#attenti!e, still the force of merit 1hich is multifarious and continuous, 2s limitless as space, still performs its function. 2ll undertakings will be successful. The Ganda &+ha S+tra says/ % son of noble family, those who ha!e aroused the mind of supreme enlightenment will be successful in all undertakings. They will always be of one taste with wholesomeness alone. "y arousing this undamaged bodhicitta all !irtuous conduct and whate!er neutral deeds are done will no longer be mere incidental accomplishments. They will become !irtues according with enlightenment. 1e will become shrines for the world. The Ganda &+ha S+tra says/ Those who arouse bodhicitta will be shrines for all the world together with its gods. c. The benefit that !irtue increases e!er higher 2s for this !irtue corresponding with merit/ Other kinds of happiness diminish and are e'hausted. The happiness that is established b! precious bodhicitta 0ather than being e'hausted, will actuall! increase. It is like clear water flowing into the ocean, Or a rich and glorious har&est, growing in fertile soil. 2 drop of water flowing into an ocean will not be e+hausted but will go on for a kalpa. 2 sesame seed planted in good soil will greatly increase itself. So it is with the !irtue of arousing bodhicitta. The S+tra Re4+ested )& Maitre&a says/ .an(ushri, similarly if we arouse bodhicitta until attaining the unsurpassable enlightenment of buddhahood, the !irtue of that will not be e+hausted. .an(ushri, for e+ample it is like this, all seeds which are a suitable source

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in e!ery suitable way will grow. 2s those seeds will grow, the !irtue of ha!ing aroused bodhicitta will also !astly grow. .eritorious !irtue is not like a banana tree, which fruits once, and then is e+hausted. The immeasurable fruition of temporal and ultimate !irtue increases ine+haustibly like that of a great tree. The 3odhichar&a atara says/ 2ll other kinds of !irtue are like a banana tree It brings forth fruit but once, then it is e+hausted. ,owe!er the eternal tree of bodhicitta 4i!es fruit that always increases ine+haustibly. The 3as,et o* 3oo,s S+tra says/ .an(ushri, it is like this, a !ariety of trees, ha!ing taken in the four elements, will greatly increase. .an(ushri, if the !irtuous roots are dedicated to omniscience, ha!ing taken in bodhicitta they too will greatly increase. d. The "enefit of being the 6oot of all $harmas. .oreo!er, of all dharmas without remainder/ The root, the seed, of all is the nature of compassion. 4&en in samsara it !ields wholesome fruits. Its nature is nir&ana. It grows to enlightenment. -tri&e to arouse this precious bodhicitta full!. The S+tra Re4+ested )& 3hra!a says/ "hrama, what is this e+cellent thought bodhicitta; 2s the root of all dharmas, it is like a seed. 1hy so; From a seed the sprout, lea!es, flower, and fruit arise. Aikewise from this e+cellent thought much happiness is e+perienced among gods and human beings. 2nd also it will reproduce omniscience. The S+tra o* Instr+ctions to the :in# says/ % great king, by the ripening of the karma of the !irtuous roots of the wish for unsurpassable, true, complete enlightenment you will be born many times among the gods and e+perience happiness. Jou will be born many times among human beings and e+perience happiness. "ut if the power is produced of always being among gods and human beings, then, % great king, the !irtuous roots of bodhicitta will be diminished or not fully de!eloped. e. The benefit of Suffering being 9ased and the 2ppearances of 1isdom )roduced The immeasurable benefits of arousing bodhicitta/ This is the e'cellent medicine that cures the ills of beings, The magic &ase that magnifies wish+fulfilling splendor. This is the sun of wisdom, and the moon that soothes our torments, With qualities like a host of stars in a spotless sk!.

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The Ganda &+ha S+tra says/ "odhicitta is the seed of all the dharmas of buddhahood. In making the white dharmas of all sentient beings grow, it is like a field. In burning away all faults, it is like kalpa fire. In e+hausting all unhappiness, it is like the wealth of the nagas. In accomplishing all goals, it is like a king of wish#fulfilling gems. In pulling us out of the stream of the ri!er of samsara, it is like an iron hook. In the world together with its gods, humans, and asuras, it is like an offering shrine. In fulfilling all wishes, it is like an e+cellent wishing#!ase. The 3odhichar&a atara says/ This is the e+cellent amrita of deathlessness That conquers for sentient beings the fearful Aord of $eath. This is the ine+haustible precious treasure source That clears away all the po!erty of sentient beings. This is the e+cellent medicine of the supreme physician That completely pacifies all the illnesses of beings. This is the wishing#tree that eases the weariness %f beings e+hausted by wandering on the path of samsara. This is the uni!ersally supporting bridge That liberates all beings from fear of the lower realms. This is the arising of the moon of mind, That clears away the torment of the kleshas of beings. This is the great sun that fully bestows on beings Complete elimination of the darkness of ignorance, From churning the milk of teachings of the ,oly $harma This is the essential butter that arises. "eings who are tra!elers, treading the path of samsara, 1ish they could e+perience the bounties of happiness* "ut now at this banquet of the ultimate happiness These great tra!elers, sentient beings, will be satisfied. f. The "enefit of !ast qualities "ecause these qualities are immeasurable, as for such a mind/ This is as &ast as the measureless ocean of dharmadhatu $nd the supremel! miraculous qualities of the Victorious One. Within it are limitless cloud+banks of inconcei&able merit. Their nature, alwa!s producing happ! benefit, Thus the immeasurable dharmas of buddhahood are grasped. The 3odhisatt a9Pita,a9S+tra says/ Shariputra, if a bodhisatt!a mahasatt!a possesses a certain single dharma, these dharmas of buddhahood and immeasurable others will be completely grasped. 1hat is this single dharma; It is the e+cellent wish for enlightenment.

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Shariputra, if a bodhisatt!a mahasatt!a possesses this single dharma, these dharmas of buddhahood and immeasurable others will be completely grasped. Similarly, many aspects of $harma will appear and be blessed by buddhahood. The S+tra o* the E!)odi!ent o* Gen+ine Dhar!a says/ "haga!an, This e+cellent wish is the root of all $harmas. 1hen this wish is absent, we are far from all the $harmas of the "uddha. "haga!an, as for this e+cellent wish, e!en if we do not enter into buddhahood, $harma words will arise from the center of the sky, and from walls, and trees. 1ithin this e+cellent wish of bodhisatt!as, from the e+amination of our own minds, all the instructions and teachings will arise. Therefore, produce the e+cellent wish for enlightenment. "haga!an, it is, for e+ample, like this. The head, though it is the first of the limbs, is not the life. Similarly, whoe!er has this e+cellent wish, does not ha!e the enlightenment of the buddhas. This is better than making offerings to the tathagatas. The S+tra Re4+ested )& the Ho+seho'der G'orio+s Gi*t says/ "etter than persons in the buddha fields Filled abundantly with the se!en treasures, 1ho offer them freely to the lords of the world, Those who ha!e (oined their palms in !eneration 2nd bowed to the e+cellence of bodhicitta .ake an offering that is nobler still, 2nd this is not the end of what is gained. The No)'e Moon 1a!$ S+tra says/ In the fullness of a thousand million fields 2ll the measureless offerings to the Chief of "eings 1ould not equal the !alue of a thought of kindness The S+tra o* Trainin# in the 1i!it'ess Gate says/ "hrama, these three are unsurpassed by offerings and ceremonies for the tathagatas. They ha!e immeasurable merit. 1hat are these three; They are producing the wish for unsurpassable, true, complete enlightenment* grasping the ,oly $harma of the tathagatas* and practicing what we ha!e heard. "hrama, these three are unsurpassed by offerings and ceremonies for the tathagatas. "hrama, if there is entry into the kalpa#long measure of life of the body of the Tathagatas, the completed ripening of these offerings would be shown and that kalpa e+hausted* but the benefit of the heap of merits of these three would not be e+hausted. .oreo!er, liberated from the lower realms, attaining peace, being immeasurable and inconcei!able and so forth, we will onesel!es be worthy ob(ects of prostrations. The 3odhichar&a atara says/

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The moment they arouse the mind of bodhicitta, These wretches who are bound in the prison of samsara, 1ill be called the children of the Tathagata 2nd be worthy of the prostrations of the world. 2nd also/ The low shall be e+alted. The same te+t says/ Aike the e+cellent eli+ir that turns things into gold, It makes this unclean body the body of a "uddha. 1hat is worthless is turned into something supremely precious, Therefore firmly grasp this which is known as 3bodhicitta.3 The Inconcei a)'e Secrets S+tra says/ The merit of bodhicitta, if this were put into form, 1ould fill the whole of space* Therefore it is supreme. The Ganda &+ha S+tra says/ In brief, as manifold as the goodness of the buddha bhaga!ats are the !irtues of arousing bodhicitta. They are as !ast as the sky and dharmadhatu. "odhicitta is taught because of the intention of the buddhas to do benefit. 3odhichar&a atara says/ ,a!ing had this intention o!er many kalpas, The enlightened sages see the benefits of this The praise of the bodhisatt!as who possess bodhicitta is like this. These bodhisatt!as are a great field. 2nyone who becomes angry with them has immeasurable non#merit whose fruition is the lower realms. The 3odhichar&a atara says/ 1hoe!er to such patrons as these buddha sons )roduces !icious aggression and animosity, 2s many bad thoughts as they rouse, for so many kalpas They will abide in ,ell, so the Sage has taught. The S+tra o* the Mirac'e o* Attainin# Co!$'ete Paci*ication says/ .an(ushri, as many times as they ha!e animosity to a bodhisatt!a, so many kalpas will they abide in ,ell. Therefore don the armor of bodhicitta. 1ell if we produce !irtue with faith, won<t our merit increase e!en more; MIndeed it will.N The former te+t says/ The

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If someone produces the supreme attitude, the fruition will be e!en more e+cellent than that. ,ow will it so increase; The S+tra o* the Sea' o* Enterin# into Certaint& and Uncertaint& says/ .an(ushri, as for its being completely and eternally grasped, for e+ample, e!en if all the sentient beings in all the worlds of the ten directions were gi!en eyes, someone who did that would not produce more merit, or if all the beings of all the worlds of the ten directions were released from the darkness of a dark prison and established in the happiness of a chakra!artin or "hrama. If a son or daughter of noble family looks on a bodhisatt!a with faith and de!otion to the mahayana, and e+presses praise, a merit countlessly greater than that will be produced. 9!en those who look on a bodhisatt!a with the mind of the kleshas do not go to the lower realms, but are born in the higher realms, let alone those who ha!e faith. The No)'e Edi*ice o* the Three 8e5e's says/ The bodhisatt!a 4a(e of good form and pleasant to look upon was begging alms in Shra!asti, when he was seen by a merchant<s daughter )alyEn Chengyi Chok. The girl li!ed out her life tormented by a bla'ing fire of desire, and then was born among the thirty#three gods. There the children of the gods remembered their former e+istences, and she said, 39 ma@ If by looking at a bodhisatt!a e!en with desire, such a ripening as this arose, what would ha!e happened if I had looked with faith and re!erence@ ,a!ing thought that, they came together with their di!ine retinues of fi!e hundred. They offered flowers and so on. .oreo!er, e!en those who by not ha!ing faith in them go to the lower realms, finally, guarded by their compassion, will be liberated beyond samsara. If they are connected by faith, by ha!ing that benefit, they will quickly attain enlightenment. The Edi*ice o* the Three 8e5e's says/ 9!en those who do e!il to bodhisatt!as, and by those actions go to the lower realms, will be liberated from there by that bodhisatt!a with great effort. They will be established in great enlightenment. The 3odhichar&a atara says/ "y those indi!iduals who ha!e once seen me 1hether thoughts of anger or of faith arise, Fore!er after may this always be the cause %f establishing e!ery benefit for them. 2lso/ 9!en those who harm them will ha!e a connection to happiness. They will go for refuge to that source of happiness. 0. The essence There are se!en sections a. The general e+planation of arising and entering

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ow the essence of arousing bodhicitta will be e+plained. enlightenment.../ $rousal of bodhicitta consists of the desire Of attaining true buddhahood for limitless sentient beings. The two kinds are those of aspiration and entering. Wishing for this is alwa!s (oined with application ?ust as &olition to mo&e is alwa!s (oined with mo&ing.

Thus for supreme

In arousing bodhicitta, we desire buddhahood for the benefit of others. A)hisa!a&a'an,ara says/ 2s for arousing bodhicitta for others< benefit, It is because of that we wish for perfect enlightenment.

The

.oreo!er since it is right that this attitude has a beneficial essence, and because we discriminate its particulars by arousing the essence, the particulars will also subsequently be produced. For e+ample by the arousing of bodhicitta of aspiring such and such particulars will subsequently be attained. From the two essences of these bodhicittas, the bodhicitta of aspiration is the intention to attain enlightenment. 9ntering is putting that $harma into practice. 2spiring and entering are like wanting to go and actually going. The 3odhichar&a atara says/ "riefly this e+cellent wish, the bodhicitta Should be known to be di!ided into two separate kinds, There is the attitude of aspiring to enlightenment 2nd that of actually entering into enlightenment. It should be also be known that the difference of these two kinds Is like that between wanting to go and actually going. Thus by capable persons these two bodhicittas Should be known to ha!e this particular distinction. ,ere there are many ways of di!iding the classifications. There are the arousal of relati!e and absolute bodhicitta. The Nir ana says/ $i!ided as absolute and relati!e, "odhicitta has two different types. 2lso there are the arousal of bodhicitta by ordinary indi!iduals and by the noble ones and the e+ternal !iewpoint of sentient beings and the internal !iewpoint of the nature of mind. These are also called arousing relati!e and absolute bodhicitta. The S+tra o* the Great Creation o* 3odhicitta says/ The bodhisatt!a ?ashyapa asked, 7"haga!an, how is such a thought aroused.8 The "uddha spoke saying, 32ll dharmas are like the sky without any characteristics. Therefore they are primordially luminous and completely pure. That is called enlightenment. 4i!ing birth to the thought of being in accord with that, the precious thought which has not arisen before, is called arousing the thought of enlightenment, bodhicitta.8

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There are also three kinds of arousing bodhicitta depending on the three disciplines of the three learnings. The Midd'e 1en#th Pra-.a$ara!ita says/ The thought that !ows to be faultless, the thought of collecting !irtuous dharmas, and the thought of ripening sentient beings##$iligently arouse these three bodhicittas. %n the paths of accumulation and preparation, practice arousing bodhicitta by wishing for de!otion. From the first to the se!enth bhumi wish for pure attitudes, on the three pure bhumis for ripening, and on the le!el of buddhahood for abandoning obscurations. 6egarding these four, the Maha&anas+tra'an,ara says/ 2s for arousing bodhicitta, those on the bhumis ,a!e the wish for de!otion and good attitudes Then for ripening, and after that as well, They ha!e the wish that obscurations should be abandoned. There also bodhicittas of aspiring to the fi!e paths of accumulation, preparation, seeing, meditation, and no more learning. The Pra-.a$ara!ita in T5ent& Tho+sand 1ines says/ There are beginner<s bodhicitta, the bodhicitta of one who is properly#trained, the bodhicitta of seeing the $harma, the bodhicitta of complete liberation, and the bodhicitta that is inconcei!able by thought. Subhuti, these are the wish that those who are entering the path may enter it* that those who ha!e entered it should be properly#trained* that the di!ine eye may be produced* that one may meditate on the truth of the noble path* and that the unobscured buddha eye may be obtained. There are also si+ di!isions depending on the si+ paramitas. The same te+t says/ The !ast immeasurable mind of the bodhisatt!as possessing the si+ paramitas is not shared with shra!akas and pratyekabuddhas. There are also ten di!isions related to the ten paramitas. The Ge5a(i 1ha says/ Thus, by proper inner resting in meditation, after meditating on the ten bodhicittas,... 2ccording to the di!iding points of the stages they are taught by twenty#two e+amples. 2ccording to the teachings of the S+tra Re4+ested )& Understandin# Ocean, the A)hisa!a&a'an,ara says/ These are earth and gold, the moon and fire* 2 treasure, a source of precious things, a lake* 2 !a(ra, mountain, medicine, and the spiritual friend* 2 wish#fulfilling gem, the sun, melodious song* 2 king, a treasury, and a far#reaching highway* 2 steed, a fountain* echoes, ri!ers, clouds* 2ltogether the aspects are twenty#two. 2s for the respecti!e meanings of these e+amples, the commentary says that they are/ 1 strong interest

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0 wishing 5 lofty attitude : application = the perfection of generosity B ...discipline D ...patience F ...e+ertion G ...meditation 1H ...pra(Pa 11 ...skillful means 10 ... aspiration 15 ... power and 1: ... wisdom 1= the higher perceptions 1B merit and wisdom 1D the dharmas according with enlightenment 1F compassion and clear seeing O!ipashyanaC 1G retention and confident eloquence, 0H celebration of $harma 01 the path that crosses all at once 00 possession of dharmakaya. Strong interest is like earth, 1ishing is like gold, Aofty attitude is like the rising moon. These three signify the lesser, middle, and greater paths of accumulation. 2pplication is like fire. This is arousing bodhicitta on the four le!els of the path of preparation. 4enerosity is like a treasure. $iscipline is like a source of precious things. )atience is like a lake. 9+ertion is like a !a(ra. .editation is like a mountain. )ra(Pa is like medicine. Skilful means is like a spiritual friend. 2spiration is like a wish#fulfilling gem. )ower is like the sun. )erfection of wisdom is like listening to a melodious song. These refer to the first through the tenth bhumis. ,igher perception is like a king. The two accumulations are like a treasury. The dharmas according with enlightenment are like a highway. Compassion and clear seeing are like an e+cellent steed. 6etention and confident eloquence are like a fountainhead.

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These fi!e apply o!erall to the eighth, ninth, and tenth bhumis. Celebration of $harma is like an echo. Crossing all at once is like a ri!er. $harmakaya is like clouds. These three occur in the tenth bhumi, where wisdom and great buddha acti!ity benefit beings. Commenting on this, the Prasanna$ada says/ The first three include the lesser, middle, and greater le!els of the beginner<s path of accumulation. The ne+t includes the path of entry to the first bhumi. The ne+t include the ten bhumis, 3Supremely Ioyful3 and so on, the paths of seeing and meditation. The ne+t fi!e include special paths. The ne+t three kinds of arousing bodhicitta concern preparation for, real e+perience of, and completion of the le!el of buddhahood. Thus, these di!isions include e!erything from the beginner<s le!el to buddhahood. Some (oin the last three to the le!el of prabhas!ara, but this way of e+plaining the scripture is not right. Those on that le!el do not percei!e entry into buddhahood, because they do not percei!e e+haustion or the final limit. The le!el of buddhahood is where the arhats of the mahayana dwell. The Maha&anas+tra'an,ara says/ The arousal of bodhicitta "y the Conqueror>s children Is taught to be like clouds "y that, it is taught that these twenty#two go from the path of accumulation to the tenth bhumi. ,ere, if it asked whether there is arousal of bodhicitta on the le!el of buddhahood, it is not maintained that there is desire for attainment here, as with the arousal of bodhicitta by students. This is because buddhahood has already been attained. 2lso because we ha!e gone beyond the time of proclamation, there is no arousal of wishes for accepting or collecting anything. ,owe!er, arousal of absolute bodhicitta still e+ists for those who ha!e attained dharmata, mounting higher and higher without harming attainment. This is because emptiness e+ists without being discarded, and because the great ob(ectless compassion produces benefits. The Midd'e 1en#th Pra-.a$ara!ita says/ 1hen I see with the "uddha#eye, the arousal of bodhicitta I possess is beyond the number of grains of sand of the ri!er 4anges in the eastern part of the world. I teach the $harma in order to benefit those sentient beings who ha!e gone into the birth# places of ,ell#beings, pretas, and animals. The glorious teacher IPanakirti said that within the twenty#two abo!e, the first three are aspiring, and the later nineteen are maintained to be entering/ The three di!isions of strong interest and those that follow 2re the three aspects of the aspiring bodhicitta. 2s for what is called the bodhicitta of entering, It is e+plained to ha!e the other nineteen aspects. Though he says that, it should actually be maintained that each of these has two aspects, of aspiring and entering. 2spiring is intends to reali'e enlightenment. 9ntering puts it into effect by

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engaging with it. "oth are necessary in each case. 2s the support of arousing bodhicitta, according to the mind#only school, making what at first was not attained be attained, one of the se!en families of indi!idual#enlightenment, whiche!er is appropriate, arises. The 1a!$ o* the Path o* En'i#hten!ent says/ The se!en families of the pratimoksha 2lways ha!e !ows of achie!ing this as other* ,owe!er this is not seen as other for those 1ho ha!e the good fortune of mahayana !ows. 2ccording to madhyamaka, those in whom bodhicitta is aroused and practiced should not be maintained to be only those who ha!e the free and well#fa!ored human body. The Edi*ice o* the Three 8e5e's says/ ow to e+plain the scope of those who ha!e this $harma, countless gods, nagas, asuras, sky#soarers and big#bellied ones produce bodhicitta, the wish for unsurpassable, true, complete enlightenment. These two systems are not understood to be contradictory. Thus, at the time of arousing bodhicitta, e!en if we ha!e not been imputed with the name of the pratimoksha !ows, since we must be able to take !ows with a similar meaning, not to cut off life and so forth, we will certainly ha!e a similar support. That from transgressing their goal a wrong attitude will arise is certain. If we are not able to take the appropriate !ersion of the pratimoksha !ow, nothing at all will arise. This would contradict the !ery wish that was being aroused. In brief, for a being who wishes to practice this, gathering its bases is the bodily support. ,a!ing the particular attitudes of faith and so forth is the support of thought. The S+tra o* The Pa'! Tree o* the Three 8e5e's says/ "ecause we ha!e faith in the Conqueror and his $harma, 1e also ha!e faith in the highest enlightenment. If we ha!e faith in the practice of buddha children, 1e will ha!e the attitude of the wise. 2s for the support of place, where!er we are born so long as the cause that damages bodhicitta does not arise, that is the place. The three causes of arousing bodhicitta are faith with the "uddha as its ob(ect, compassion with sentient beings as its ob(ect, and hearing the benefits of bodhicitta. The Maha&anas+tra'an,ara says/ From the power of friendship and from hearing $harma, From the cause and roots and from being accustomed to !irtue, There is the &nstable and that which arises stably. Stabili'ed by others is arousing bodhicitta. 6elying on true friends, or being urged by the spiritual friend, and ha!ing heard the $harma are the causes of arousing the unstable bodhicitta of aspiring, which is the first kind to arise. 2rising subsequently by the cause of becoming accustomed to !irtue and awakening the proper cause, and awakening the root, compassion, is the stable arising of the bodhicitta of entering.

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The passage says that there are these causes. The essence of arousing bodhicitta is entering into an attitude of aspiration inseparable from the desire to attain complete enlightenment for the benefit of others. 1hat is included in this becomes the essence of the si+ perfections, The Ganda &+ha S+tra says/ This bodhicitta sets out to do benefit for others. It is this nature of aspiring and entering which has the si+ perfections. 2lso the two bodhicittas and the three controlling disciplines of a bodhisatt!a are of one nature. "y the wish to benefit others and good conduct, there are aspiring and entering. .aster Sherab Iungne in his The Orna!ent o* the Sa#e(s Intention says/ either of these bodhicittas goes beyond desire for unsurpassable, true, complete enlightenment for the benefit of sentient beings. "y self#control there is 1C the discipline of control. Since from that benefit for others is produced, there is 0C the discipline of benefiting sentient beings. "y increase of the two accumulations and so forth, there is 5C the discipline of gathering !irtuous dharmas. Since all of these control unwholesome aspects of one<s continuum, they are taught to be the controlling disciplines of a bodhisatt!a. For e+ample, like a wishing#(ewel that cures plagues, makes arise what is needed and desired, clears darkness and so forth, here there are different aspects of one essence. In the e+tensi!e e+planation of the indi!idual natures b. the essences of arising and entering are e+plained/ $spiring has the essence of the four immeasurables. $nd entering that of the si' paramitas, it is maintained. The S+tra Re4+ested )& Man-+shri says/ .an(ushri, that which aspires to the benefit of others is the great kindness, the great compassion, the great (oy, and the great equanimity. )erfect conduct in refard to that is also the si+ paramitas. ow so that what occurs by means of the indi!idual benefits of these two may be known, let us say a little about c. The benefits of the bodhicitta of aspiring/ For beings/ Though some ma! worship the Buddhas to the limits of the directions #or man! millions of kalpas, caring onl! for their good, This will not match e&en a fraction of the merit of aspiration. The G'orio+s Acco+nt o* the Dhar!as o* Co!$'ete Great Nir ana says/ Though some were to offer for all their li!es to all the buddhas

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The se!en precious substances and the requisites of life 2nd immeasurable offerings of the fi!e kinds of food, .ore e+cellent than that is aspiring to enlightenment For the sake of sentient beings, for (ust the space of a moment. The e+cellent !irtues of doing that are limitless. .oreo!er/ 1hate!er being, for e!en the space of a moment, .editates by arousing bodhicitta, 2s for the heap of merit of doing that, It cannot be reckoned by e!en the conquerors. d. 2n e+ample of what it is like/ 2s for showing its suitability/ $spiring to lighten e&en a little the sufferings of beings 4&en if this arises onl! for an instant, Brings us liberation from the lower realms. $nd limitless happiness among gods and human beings. 2 friendly ship captain<s daughter ga!e four kasharpani coins and eight and si+teen and thirty#two, but also by kicking her mother<s head, wounded it. %n an island in the ocean, she was welcomed by four di!ine daughters and eight and si+teen and thirty two, but when her good actions were e+hausted, in the south she was put into an iron house, and as her head was being drilled, in that instant she thought, 7In Iambuling many ha!e struck their mothers> heads, and these will certainly come here, but may I substitute for them so that they are not be born here.8 The instant she thought this, the remaining time of her punishment by drilling was o!er. 2fter that lifetime was done, she was born as a Tushita god. e. The e+planation of the benefits of entering Though by the bodhicitta of aspiring great benefits are attained, the benefits of entering are limitlessly more than that/ $nd !et the rewards of entering are infinitel! more. Because there is alwa!s a real and actual application, $ll e'cellent minds that appl! themsel&es thus for e&en an instant, $re said to bring together the two accumulations, Which otherwise would be the task of man! kalpas "y this lofty attitude, we are entirely ele!ated. "ecause the benefits of an instant of application are immeasurable, e!en the benefits of an instant of aspiration are therefore immeasurable. The S+tra o* the Gir' E6ce''ent Moon says/ If from (ust the thought of helping others the benefits will be immeasurable, 1hy e!en speak about really doing this; The 3odhichar&a atara says/

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If merely thinking about performing benefit Is much nobler than making offerings to the buddhas, 1hy e!en speak of really e+erting oursel!es For the happiness of all sentient beings without remainder; In accord with that, .inag $ungthungchen Sepa, for a period of forty thousand kalpas did pure actions in a forest, and as the bhramin child 3skar ma la dga< ba3 he did so for twenty thousand years. Then ha!ing come into a city to beg alms, he was seen by the daughter of a merchant, who thought, 7if I don<t ask for him as a husband I<ll die.8 To sa!e her life he abandoned the pure conduct collected o!er twenty thousand kalpas association and so forth, as is said in the S+tra o* the S,i'' o* the Great Secret Path o* U$a&a> 2spiration does not ha!e a fruition of continuously arising merit, but the merit of entering does ha!e the distinction of continuously arising. The 3odhichar&a atara says/ Though from the bodhicitta of aspiration There is a great fruition in samsaric life, The merit of this does not continually arise 2s it does with the bodhicitta of entering. f. ,ow by the power of mind, accumulation is combined ow, with accumulation e!ery instant e+plaining how many are combined, subsequently the wrong conceptuali'ation of inferior minds ceases. 2s for the reason/ -o whether all that was taught to take three countless kalpas Is completed quickl! or after a &er! long time, Or there is liberation within a single lifetime, $ctuall! depends on the powers of the mind. Whate&er is done b! efforts, means and the highest pra(Da, Is in realit! done b! this unsurpassable power. "odhisatt!as of !ery dull powers need thirty#three innumerable kalpas to attain enlightenment. The paths of accumulation and preparation take three. 9ach of the ten bhumis takes three. Those of middle powers need se!en innumerable kalpas. 9ach of the paths of accumulation and preparation takes two. The path of seeing takes one, the path of meditation two. Those of sharp powers take three. The Precio+s 1a!$ o* the Midd'e Wa& by master "ha!ya says/ Those of sharp powers take three innumerable kalpas to become completely and perfectly enlightened. Those of intermediate powers take se!en* those of dull powers take thirty#three. 2s for these three degrees of sharpness, The Maha&anas+tra'an,ara says/ )erfected in three innumerable kalpas, They will then complete their meditation. The great commentary on the Pra-.a$ara!ita in Ei#ht Tho+sand 1ines says/ SSSS =:=.B In the first innumerable kalpa they begin the path of accumulation, and go as far as the first bhumi. In the second, they go from the second bhumi 3The

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Spotless %ne3 up to the se!enth. In the third, they go from the eighth bhumi 3The .otionless %ne3 up to buddhahood. The 3odhisatt a9)h+!i says/ For the paths of accumulation and preparation they take one, from the first to the se!enth bhumis they take one, and for the three pure bhumis they take one. 2s completing the paths of accumulation and preparation brings us to the first bhumi, the pra(Paparamita<s way of e+plaining the number of innumerable kalpas is of one meaning with that of the 3h+!i9co''ection. In this account of innumerable kalpas those of sharp and dull powers are distinguished, and though those of sharp powers take three innumerable kalpas for the gradual stages of the two accumulations, this is from the point of !iew of one final gathering into union. 2lso since it is e+plained that for those of great powers of mind e!ery instant combines many kalpas, they do not necessarily need three countless kalpas. The secret mantra says that from the !iewpoint of those of the sharpest powers, by their great powers of mind e!ery instant combines immeasurable kalpas, and by continuous learning, they are able to be liberated quickly within a single lifetime and so forth. 2fter they attain abhisheka, their dwelling in meditation on the two stages of de!elopment and fulfillment is called the lesser path of accumulation. Then if they stri!e with great effort and skillful means, it is taught that within that !ery life they attain the path of seeing. For those who ha!e attained the path of seeing there are no birth or death, so within that !ery life, they complete the path of meditation. This is attaining enlightenment. 2lso ha!ing attained the path of seeing, if they wish, they can establish enlightenment within se!en days. The Pra-.a$ara!ita in T5ent& Tho+sand 1ines says/ SSSS=:D.1UU These great bodhisatt!as, ha!ing attained with respect to dharmas the dharma eye, if they wish, in se!en days, can be completely enlightened with unsurpassable enlightenment. The measure of benefits of this is the wealth of autonomy, in which whate!er we desire is accomplished and there is only what we like. 1hether on the shra!aka, pratyekabuddha, or bodhisatt!a !ehicles, it is taught that this body of the noble ones is made to manifest. Therefore, not many can be reckoned as suitable for being liberated in a single lifetime in the style of secret mantra. In mantrayana, with its profound skillful means many quickly attain the path of seeing. &p to the path of seeing, they enter into the particulars of means and effort. "eyond that bodhisatt!as of !ery sharp powers and the !idyadharas of mantrayana are without distinction in the time of tra!ersing the bhumis. .antra#practitioner rigd'in noble ones are more quickly liberated than the duller ones. 1ith e+ertion, great skillful means, and a life of pra(Pa their acts are quickly established in the world. "y ordinary ones these acts are not established, but the e+ample has indeed been understood, and after one life they do not tra!el to another. Though the inner luminous nature of mind is not fundamentally established in e+istence, merely from abandoning defilements, getting close to that nature is established. SSSSSSTT=:F.0UU g. ,ow a newly born (oy is produced in these/ "y ultimate bodhicitta/

0=D

This possess the essence of the wishing tree of compassion $s for its bearing well the hea&! burden of beings, In this world e&en Bhrama and so forth, 4&en for themsel&es ha&e ne&er dreamed of this, et alone seeking this bodhicitta for other beings -o (o! is created in this which has ne&er e'isted before. The .adhyamaka!atara says/ Intermediate shra!aka buddhas and the being, the Aord of Sages, 2ll these "uddhas take their birth from the bodhisatt!as. It is the mind that is non#dual with the mind of compassion "odhicitta, which is the cause of the buddha children. Therefore first of all compassion should be praised. In that way, the wishing tree of compassion bears the burden of the flock of birds of limitless sentient beings. 2s for that ultimate bodhicitta, those wishing benefit for themsel!es and for their fathers mothers and so forth are without it. 9!en lords of the world like "hrama and so forth are without it, e!en for themsel!es. &p to now they ha!e cared only for this life. Such an attitude, pre!iously unborn, should be re(oiced in. SSSTT=:G.HUU That is what is being said. The 3odhichar&a atara says/ 9!en if we include the lo!e of father and mothers 1ho has such a beneficial attitude; $o e!en those who are gods and highly accomplished sages %r does e!en "hrama ha!e anything like this; If before now none at all of these sentient beings ,ad such an attitude e!en for their own benefit, If it was not dreamed of e!en in a dream, ,ow would such benefits e!er rise for others; This wish to benefit by bringing (oy to others, 1hich does not arise for oneself as well This specially precious thought of benefiting beings Is an unprecedented wonder which is born. This wondrously arisen attitude accomplishes the benefit of both self and other. It is the supreme offering to the Tathagata. The same te+t says/ This itself is pleasing to the tathagatas This itself accomplishes our true benefit This itself remo!es the sufferings of the world Therefore this itself should always be done by me. Instructing us to arouse bodhicitta, e!en if we do not attain buddhahood, the 3odhicitta Co!!entar& says/ 2s for bodhicitta, not producing it 1e will ne!er attain the le!el of buddhahood. In samsara for doing benefits for oneself and others o other skillful means e+ists but this alone.

0=F

5. The liturgy of recei!ing a. the preliminaries Collecting the concordant conditions, There are si+ sections b. The ob(ect of recei!ing Therefore, since arousing bodhicitta is within our power, in the space front !isuali'e an assembly of buddhas and bodhisatt!as. $o as is e+plained in The S+tra Descri)in# the 2irt+es o* the Fie'd o* Man-+shri, and perform the liturgy below. .oreo!er, the 1a!$ o* the Path to En'i#hten!ent says/ If we do not find a guru, but recei!e the !ow from another, The rite is said to be !alid. So in former li!es .an(ushri "y becoming 2mwara(a 2roused the bodhicittas. The buddha field of .an(ushri 2s e+plained in the Orna!ent S+tra Is also clarified here. 1ith the fi!e eyes of the protectors )erfect bodhicitta Is produced and pro!ided For beings as a lamp, To free them from samsara/ ,ostile and angry attitudes .iserliness and (ealousy 6estraining them from now on, &ntil supreme enlightenment, 1e will not perform them. )ure conduct should be performed 9!il deeds and desire abandoned. 6e(oicing in the disciplines 1e will train in buddhahood. 1e oursel!es will not quickly )roceed into buddhahood. 1hile e!en one sentient being 6emains outside in e+tremes. The measureless buddha fields Inconcei!able by thought .ay they be completely abandoned.

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4rasped from labeling names and Fragmented phenomena 1ithin the ten directions Their karma of body and speech Aet us purify it all. .ental karma should also be purified. &n!irtuous actions are to be done. ;;;;;; In that way bodhicitta Should be aroused by us. aC 6ecei!ing from a guru If one does not ha!e the power to do this oneself or one wants to recei!e it from a guru, as for this precious attitude/ This also arises from the spiritual friend. $s a rain of all desires falls from wish+fulfilling things, From a wishing (ewel falls a rain of all that is needed or wished#for. So too spiritual friends support the arising of all good dharmas and the birth of bodhicitta. ,ow; "y possessing bodhicitta and being competent in training in it, they are able to accept students. The T5ent& 2o5s says/ Since they ha!e the power, they should accept them. The 3odhichar&a atara says/ Competent in the meaning of the great !ehicle, 9+cellent in the discipline of bodhicitta, e!er is the spiritual friend to be let go 9!en for the sake of preser!ing one<s life itself. The 1a!$ o* the Path says/ SSSSSSTT==0.1UU 1e should recei!e the !ow from an e+cellent guru Competent in the liturgy of the !ow 1ho is a master abiding in the !ow. 4rasping its benefits and possessing compassion. Such a one should be known to be an e+cellent guru. bC Creating pure !essels 2s for such a one/ B! a guru free from faults possessing all the &irtues, Who for the fortunate student is a producer of (o!, Who sees the faults of samsara and liberation7s benefits, The e'cellent dharmas of the pro&isional and ultimate &ehicles, $nd the limitless praises of bodhicitta are told.

0BH

To teach this again, seeing the faults of samsara and praising bodhicitta, the guru transforms the mind. cC 2rranging ob(ects of worship and offerings SSSSSSTT==0.:UU Then of arousing bodhicitta In a clean and pleasant place that is beautified b! offerings, 1ather practice articles pleasing to gods and human beings. 2rrange offerings of lights, incense and so on, and gather implements pleasing to gods and human beings. dC The host of buddhas and their emanations SSSSSSTT==0.BUU Then as symboli'ed by the representations in front/ Visuali<e space as being filled with an ocean of buddhas Together with their children, like heaped up banks of clouds. -isuali'e, as is taught in the Moon 1a!$ S+tra that they are summoned by the feast of incense and music, and (oining the palms, say the following three times/ 1e arouse the !ast and e+cellent bodhicitta. .ay all these beings without remainder be enlightened. .ay there be no sentient beings who are not !essels. 2pproach@ 2pproach@ $i!ine ones who possess the ten powers. "y the power of your timely kindness .ay you, the three (ewels, care for the welfare of beings. 1ith mental offerings and those arranged here, 1e supplicate the !ictorious ones and their retinue. "y that from the buddha fields of the ten directions the three (ewels approach. -isuali'e that they fill the whole of space. eC 9stablishing our suitability to do this SSSSSSTT==5.:UU ,ow suitability is established for what is !isuali'ed really approaching/ It is taught that this reall! happens, (ust as we &isuali<e, This is because of the unspoiled power of our minds, $nd also b! the compassion of the wise and considerate masters. The Edi*ice o* the Three 8e5e's says/ 1hate!er !ictorious ones we may ha!e !isuali'ed 6emain in front of us, and always grant their blessings. They completely liberate us from the rising of faults. "y possessing the wisdom that knows the buddhas, we supplicate and intend to in!ite them. )ossessing kindness and compassion, they see us. "y their accomplishing buddha acti!ity, they

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really approach miraculously in an instant. 1hy; From the !iewpoint of the buddhas, sentient beings ha!e no benefits, and they do this for the sake of producing benefit for us. 1hen they come such a long way merely for the food offerings, the merit of bodhicitta must be suitable for the guests really to approach. fC In!iting, and offering baths, and adornment -isuali'e that they listen eagerly and closely and approach in the space of the sky/ SSSSSSTT==:.5UU Then, with (oined hands filled with a double handful of flowers, We in&ite them to be seated, and then we should offer to bathe them, $lso offering garments, ornaments, and the rest. )roduce the e+cellent !isuali'ation that all the three (ewels are in the sky, along with their di!ine palaces from all the three#fold thousand worlds, whose own place is right here. In!ite them to be seated on brilliant lotus, (ewel, sun, and moon seats. The S+$re!e Insi#ht says/ 1ithout e+ception, you who are the lords of sentient beings, $i!ine ones who irresistibly o!erpower the hordes of maras, ?nowing all things without e+ception e+actly as they are, 1e supplicate the bhaga!ans and their retinues, 7Come to this place.8 1hen this is said, they approach and in a bath#house many di!ine youths and maidens wash their bodies with precious (ewel#ornamented !ases and with immeasurable bath#offerings. 2fter these offerings, they dry them with towels. -isuali'ing that we offer them clothing, say these words/ SSSSSS ===.1 In !ery fragrant e+cellent bathing#houses 1ith brilliant floors that shine like spotless crystal, 1hose pleasant pillars bla'e with precious (ewels, 1ith hangings and tapestries that shine with pearls, 2re the tathagatas and the buddha sons. 1ith precious !ases filled with perfumed water 2nd an abundance of good and pleasant songs 1ith (oyful music we ask to wash their bodies. Their e+ternal bodies are lo!ingly anointed 1ith matchless perfumes, pure and e+cellent#smelling. Then for these Sages, with colors that are well#dyed, 1e offer them fine garments of matchless fragrance, 9+cellent clothing, fine and soft to touch. 2nd hundreds of e+cellent ornaments, for all these The noble ones Samantabhadra and .aP(u 2!alokitesh!ara and others 2 fragrant odor fills the billion worlds The supremely fragrant bodies of the sages. "la'e with light as they are being anointed, 2s if adorned in refined and polished gold.

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,a!ing said this, in their dwellings they take their indi!idual seats. SSSTT===.BUU 0C The se!en#fold ser!ice, aC The main topic of the se!en#fold ser!ice, There are se!en sections. iC )rostration This has two sections. aCC The main topic First as for the limb of prostration/ Then we should (oin our palms (ust o&er the crowns of our heads, ike a rising lotus beginning to bloom in some pleasant pond. With melodious praises, emanating countless bodies, We should prostrate de&otedl! to those e'cellent lords. 2s for (oining the palms like a lotus, the Great 1i)eration says/ Aike a lotus that is (ust beginning to blossom, Ioin the palms of the hands at the crown of the head. )rostrate to the buddhas of the directions. 1ith immeasurable bodies like a mass of clouds The Irresisti)'e Action says/ 1ith the power of aspiration for good action, ,olding all the !ictorious ones !i!idly in mind, 1e bow with as many bodies as there are atoms in the uni!erse, 1e prostrate to all the !ictorious ones. bC The benefits 2s for the merits of this/ SSSSSSTT==B.:UU The merits of this are as man! as the atoms of the earth, $ll that are to be found in its man! oceans and mountains. 6ntil we ha&e had the bod! of a uni&ersal monarch $s man! times as there are atoms in Indra7s world, $nd finall! gain the le&el of the highest peace, We would find no such merits in the whole of the three worlds. 1hat has merits equal to those of prostration for the sake of arousing bodhicitta; There is no such thing in the three worlds. This is because, if we prostrate, trying to do only good, much merit is obtained. The Teachin# o* the 2ina&a says/ % monks, If we prostrate with faith to a stupa containing a hair of the

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Tathagata>s head or a nail, as for the ripening of that, as many actions as "hrama does without the arising of anger, as many as the atoms reaching up to the golden ground of Indra, that may times we will e+perience the happiness of a uni!ersal monarch, and go among gods and human beings. iiC %ffering. aCC The brief teaching 2s for the second limb/ %aterial wealth and offerings emanated b! mind We shall offer them offerings unsurpassabl! &ast. bCC The e+tended e+planation This has two sections concerning real offerings and those emanated by mind. 1CC 6eal wealth SSSSSSTT==D.5UU 2s for arranging real offerings/ et there be flowers and incense, lamps and food and waters; /anopies, tasseled umbrellas, and e'quisite musical sounds Victor! banners, !ak tails, cla! drums and other things; Bod! and wealth, and all possessions we cannot part with, $ll these we offer to the gurus of sentient beings, The highest teacher of beings, the Buddha (ewel himself, $long with his retinue, the children of the Buddha. 2s for offering an immeasurable array of these, the 3odhichar&a atara says/ To the lord of sages, the supreme recipient 1e offer such pleasant flowers as the (asmine and lotus, &tpala and so forth, all those of pleasant fragrance, )leasantly arranged in skillfully wo!en garlands. The best of e+cellent incense, full of pleasant fragrance, 1e offer billowing in fragrant offering clouds. 6ich foods accompanied with a !ariety of drinks ourishment fit for the gods we offer to these lords. 1e offer rows of lamps, finely set with (ewels, 1hich ha!e been arranged on golden lotus buds... 2lso it says/ )recious parasols with handles made of gold. ,a!ing edges that are pleasantly adorned, 1ell#shaped and then well#carried by attracti!e bearers, 1e will always offer to the kings of sages.

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2s for the fi!e sections concerning 0CC %fferings emanated by mind, aCCC The offering of compassion 2s for those emanated by mind, there are the en(oyments of the thirty#three gods and so forth/ We offer pleasant palaces, decked with nets of (ewels, $ll that there ma! be in the worlds of gods and elsewhere, Where c!mbals, dances, songs, and praises fall like rain, $dorned with hundreds of the finest ornaments. -isuali'ing all the di!ine palaces in all the world realms, filled with songs of praise, and a rain of flowers, we offer them to the holy ob(ects of homage. The 3odhichar&a atara says/ )alaces of the gods with pleasant songs of praise, 1ith brilliant hangings embroidered in precious gems and pearls, 2ll these ornaments, as limitless as space, 1e offer to those who ha!e the nature of compassion. bCCC The fi!e unowned offerings 1CCC .oreo!er, in completely pure world realms/ We offer precious mountains, forests, and lotus ponds, 0ippled b! the paddling feet of mother swans. )ere fragrant airs arise and medicinal incenses Waft their ra&ishing fragrance from wish+fulfilling trees, That bow with m!riad offerings of fruit and flowers. The 3odhichar&a atara says/ 2s many delightful fruits and flowers as there may be 2nd whate!er kinds of health gi!ing medicines, 2s many precious (ewels as there are in the world 2nd whate!er refreshing clear and pleasant waters, Aikewise mountains made of precious substance $elightful gro!es and solitary peaceful places 2dorned with ornaments of e+quisite flowering trees, 2nd trees with branches bending down with e+cellent fruit. 0CCC .oreo!er/ )olding bees in a thousand undulating petals ike a bracelet made of white night lotuses, Opened b! sun and moon beams in a cloudless sk! We offer lo&el! blue and other lotuses.

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5CCC 2nd also/ Blissfull! perfumed airs, scented with sandalwood, /aressing the flower buds with cool and fragrant bree<es, /a&es and rock+faced mountains, meadows of heathful herbs, We offer ponds that are full of fresh and cooling water. The 3odhichar&a atara says/ Aakes and ponds that are adorned by lotuses 1ith the beguiling music of the wild geese ,ar!ests that need no sowing nor effort of culti!ation 2nd other ornaments for those that are worthy of worship. :CCC 2nd also/ We offer the ornaments of this world of four continents, The white moon of an autumn night, adorned with a rabbit7s image, 1arlanded b! the constellations of its path, $uspiciousl! free from ad&erse influence of the planets, $nd the sun, the shining beaut! of the bringer of da!, With its bla<ing necklace of a thousand ra!s. =CC 2nd also/ The billion worlds, from central mountain to outer circle, The whole arra!, with all their wish+fulfilling wealth, $ll of the buddha fields throughout the ten directions, Whose number is as man! as all the sands of the oceans, )a&ing recei&ed them in mind, now we offer them, To all the lord buddha sages together with their children. 5CC The offering of things that are owned/ 1ish fulfilling... %agical &ases and wish+fulfilling trees and cows, The eight auspicious substances and se&en ro!al treasures. The se&en personal treasures, the silken boots and the rest We offer the hol! patrons, the great compassionate ones. 2s for these mental offerings that fill the whole of space, the se!en royal treasures are the precious, wheel, (ewel, queen, minister, e+cellent steed, elephant, and general. The eight auspicious substances are white mustard, dur!a grass, wood apple, !ermilion, curds, the medicine be'oar, a mirror, and a conch shell coiling to the right. The se!en personal treasures are silken boots, cushion, carriage, bedding, throne sword, and a lamb#skin, used as a rug. 2ll these are offered.

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:CC %ffering the ocean of samadhi, aCC 2s for the samadhi offerings, present good conduct and clouds of offerings and so forth, !isuali'ing that they are immensely great/ #illing the space of the sk!, with the mind of samadhi, We offer the outer, inner, and secret offerings, 1reat oceanic heaps of clouds of offerings. bCC 1CC From the three aspects, as for the first/ $ bla<ing arbor like floating clouds of beautiful flowers, )eaps of clouds of amrita, with medicinal herbs and incense, /louds of shining lamps, along with food and music, We offer to the accompaniment of melodious praise. 2s to how this is done, the S+tra o* the Pa'! Tree o* the Three 8e5e's says/ 2 canopy mostly made of !arious kinds of flowers, 9mitting rays of light from that mass of brilliant flowers This with its array of !arious kinds of flowers, 1e offer to the great beings and the buddha sons. In the palms of our hands are offerings beyond thought 2s we offer these to one of the conquerors, 1e do the same to all of them without e+ception. The miraculous emanations of the rishis are like that. This is also like what is said in the A ata!sa,a S+tra> Also the Good Action says/ 1ith ine+haustible oceans of songs of praise 1ith the ocean of all the different sorts of song 1e fully e+press the conquerors> e+cellent !irtues. So we sing the praise of all sugatas. 0CC The two e+traordinary offerings 2s for the inner and secret offerings, of mind/ 4manating &arious clouds of offering goddesses Of grace and garlands, precious gems and songs and dances. $long with limitless clouds of the offering of practice 5leasing all the Victorious ones and all their children. -isuali'e a host of the eight offering goddesses, the ladies of -a(ra Form, Sound, Smell, Taste, and Touch, 4arlands, the Aady )roducer#of#appearance, and the goddess of Flowers. 9ach has her respecti!e offering. They make offerings filling the sky. That is the offering. This body which is held so dear is also offered up as a ser!ant of the three (ewels. The 3odhichar&a atara says/ 6eaching to the limits of the !astness of space

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2ll this, the property of nobody whatsoe!er, "ringing it to the mind, to these best of beings the sages Together with their children, if these ha!e been well#offered, .ay those holy patrons with their great compassion 2ccept these offerings and look upon us kindly. 1e possess no merit, utterly destitute. 1e ha!e no other wealth that we could offer you* "ut Aords, as you intend the benefit of others, For their benefit, we ask you to accept this. To the !ictoriious ones, to the buddhas and their sons, 1e offer our bodies from e!ery life we shall e!er ha!e. .ay we be accepted by these e+cellent spiritual warriors.... iiiC Confessing e!il deeds Throughout our li!es/ et us confess our e&il deeds that caused samsara, That rose from the habitual patterns of karma and kleshas, That we ha&e been accustomed to from beginningless time. ,ere from the four aspects of confessing e!il deeds, first there are the si+ gates to what is to be abandoned, e!il deeds. These are body, speech, and mind* and passion, aggression, and ignorance. 1ith these, toward our country, father and mother, preceptor, master and so forth, from beginningless time until the present, it has been our nature to do e!il deeds. 1e ha!e the nature of the ten unwholesome actions and so forth. 1hen these are renounced, to all these Mwe ha!e wrongedN we should subsequently gi!e food and so forth. The E6ce''ent Action says/ 1hate!er e!il deeds we ha!e committed $ue to passion, aggression, and ignorance, Through body, speech, and likewise mind... There are e!il deeds we ha!e done, those which we ha!e caused others to do, and those which we did not do, but in which we re(oiced. MIn any caseN because e!il deeds obscure the celestial realms and liberation, they produce the sufferings of the lower realms. The second method of application is the antidote four powers. First there is =H the power of complete remorse which strongly repents the bad action. 1hen we ha!ing done something bad, by trying again there is @H the power of conduct with good conduct as an antidote. ,a!ing accepted a !ow, >H the power of control gains authority o!er doing e!il deeds. 2s by ha!ing relied on the three (ewels and bodhicitta e!il deeds are e+hausted, there is IH the power of support. The S+tra Teachin# the Fo+r Dhar!as says/ .an(ushri, if bodhisatt!as possesses these four dharmas, all the e!il deeds which ha!e been performed and accumulated will be o!ercome. 1hat are these four; The conduct of complete repentance, the conduct of the antidote, the power of control, and the power of support.

0BF

2s for the first, if we do an unwholesome action, we repent it greatly. Second, if we do an unwholesome action, we try !ery hard to do a wholesome one. Third, if we genuinely recei!e a !ow, we attain control o!er not doing e!il deeds. Fourth, we go to refuge with the "uddha, $harma, and Sangha, and do not gi!e up bodhicitta. Third, within the way of application there are the preliminaries, the main topic, and what follows. In preparation we should think of the immeasurable buddhas and bodhisatt!as and go to them for refuge. 2s the main topic, we should remember all our e!il deeds and by confessing and repenting of them, all the e!il deeds of oneself and others, are !isuali'ed floating blackly abo!e one<s tongue. 2s we confess them, from between the eyes of the buddhas and bodhisatt!as light rays arise. -isuali'e that the e!il deeds are immediately purified. Then, after many light rays arise, and all e!il deeds are purified, !isuali'e that the body becomes like crystal. 2s for the words, the 3odhichar&a atara says/ $welling in all the quarters of the uni!erse, Complete and perfect buddhas and the bodhisatt!as, Jou who are possessors of the great compassion, To you we (oin our palms and make this supplication. ,ere within samsara, from beginningless time, 1ithin this life, and also in may other li!es, 9!en against my wishes, we ha!e done e!il deeds* %r though we did not do them, we had them done by others. Confused by ignorance, we were o!erpowered* Therefore we re(oiced in all these e!il deeds* "ut now we see that they were pain#producing errors. Sincerely we confess them to the protecting lords. "y us to the three (ewels, the "uddha, $harma, and Sangha, To our fathers and mothers, to the guru, and others "ecause of ha!ing the kleshas, we ha!e done great harm, "y actions of body and speech, and also in our minds. "y a multitude of wrongs we ha!e engendered faults The e!il deeds which we as e!il#doers ha!e done 2nd which we could not keep from doing in spite of oursel!es, 1e confess them openly to the guides of the world. 2fter that, the essence of whate!er e!il deeds were recogni'ed is purified by being brought into meditati!e equanimity like space. The S+tra o* the 3'osso!in# in the Ten Directions says/ 1hoe!er wants to repent and purify .ust be honest, seeing things as they are. Those who are true will therefore !iew things truly. Those who !iew things truly will be free. That is supreme repentance and purification. Faults of e!il deeds are percei!ed by the master. Contemplating the master, prostration and offerings are done. ,anging the upper robe o!er one shoulder, say. 31e supplicate that e!il deeds may be abandoned.3 2fter that supplication, take refuge and arouse bodhicitta. Then, ha!ing

0BG

mentally !isuali'ed our e!il deeds abo!e the tongue, we say, 31hate!er e!il deeds we ha!e done to the three (ewels, to the master, our parents, or other sentient beings, by the power of ignorance, we repent and purify all these.3 "y thinking this forcefully, the bodhicitta in the fi!e eyes of all the buddhas and bodhisatt!as dwelling in the ten directions will completely grasp us. To attain the enlightenment of the buddhas, say three times, 31e confess these. From now on we shall try to control oursel!es.3 2fter that, enter for a little while into emptiness meditation. Then, from the heart centers of the representations, white light rays arise. -isuali'e that body, speech, and mind are purified. Then in the sight of the master, request the !ow. 2fterwards the students gi!e thanks. 2t first say the liturgy with 3I,3 for oneself. Aater say 3we3 to practice with others. Fourth, as for producing knowledge of being able to train in these, the S+tra o* the Great 1ion(s Roar Re4+ested )& Man-+shri says/ The karma of e!il deeds which we ha!e done because of unawareness should be confessed. 2fterwards, by recogni'ing and confessing our faults, we shall not remain associated with that karma. The Re e'ation o* Instr+ctions says/ Those who produce bad karma through e!il deeds, "y !irtue can put an end to that bad karma, Aike the sun appearing, rising out of the clouds, The S+tra o* the Treas+r& o* 3+ddhahood says/ 9!en those who ha!e murdered their parents or a buddha, by meditating on emptiness are completely liberated. The Re e'ation o* Instr+ctions says/ Those who ha!e done intolerable deeds, Those who are blocked by ha!ing disparaged me, "y fully confessing and controlling themsel!es "y this are fundamentally released. The S$irit+a' 1etter says/ 1hoe!er was careless, but afterwards is careful 1ill be as splendid as the cloudless moon, 2nd as happy as 2ngulimala 1as made by attainment of the (oy of seeing. i!C 6e(oicing in !irtue

0DH

2s for the fourth limb/ %a! we alwa!s re(oice in the limitless stores of merit That ha&e been accumulated b! sentient beings. If we meditate re(oicing on our sincere and natural !irtue, we will attain the root of !irtue, equanimity, and the merit will be immeasurable. The Pra-.a$ara!itasa!#atha says/ To weigh the .ount .erus of the cubed thousand worlds 2nd total up the measure is logically possible. "ut this cannot be done with the goodness of re(oicing. Sincerely re(oice like that, saying these words about the arising of good conduct/ In all the merits of beings in the ten directions The once# and non#returners, and pratyekabuddhas, The buddha children as well as all the !ictorious ones 2s many as they may be, we re(oice in them. !C &rging to turn the wheel of $harma 2s for the fifth limb/ -o that all beings without remainder ma! cross o&er We ask that the unsurpassable wheel of ,harma be turned. The "uddha "haga!at, after becoming enlightened, did not teach the $harma until "hrama offered a mandala and supplicated him. Similarly, !isuali'ing that we are in the presence of the gurus, we supplicate them, saying/ 2ll those who are the lights of the worlds of the ten directions, 1ho ha!e unobstructedly gained enlightenment and awakened, 1e urge those protectors for the benefit of all beings To turn the unsurpassable wheel of holy $harma "y that obscurations of abandoning $harma are cleared away. From then on, from generation to generation, our being will always clea!e inseparably to the holy $harma. !iC 6equesting not to pass into nir!ana 2s for the si+th limb/ #rom now until the ocean of samsara is emptied We supplicate the buddhas and the buddhas9 children $lwa!s to remain, not passing into nir&ana. Iust as formerly our teacher supplicated the spiritual friend Tsanda not to pass into nir!ana, so as many buddha bhaga!ats as dwell in the world and any guru spiritual friends who in their last morning intend to pass into nir!ana, we supplicate to remain until samsara is emptied/ Jou teachers who intend to pass into nir!ana 1e request you with palms (oined

0D1

To remain for as many kalpas as there are atoms in the uni!erse For the peace and welfare of beings. "y that e!il deeds that bring about short life, untimely death, and other dangers to life are purified, and immeasurable life is established. !iiC $edicating the merit to enlightenment 2s for the se!enth limb/ B! this merit ma! we, as well as all sentient beings, One and all without e'ception be enlightened. 1e dedicate it so that the !irtuous roots of oursel!es and others may possess the goal of complete enlightenment, and so that that transformation may also be the cause of others arousing bodhicitta/ "y prostrating, offering, confessing, 6e(oicing, requesting to teach, and asking to remain, 1hate!er trifle of !irtue we ha!e accumulated, 1e dedicate for the sake of enlightenment. 2s for the cause of dedication, we are connected with all of the !irtue of oursel!es and others throughout the three times. The A ata!sa,a S+tra says/ 2ll the !irtue that sentient beings may ha!e That was, will be, and now is being produced, The purity of all the goodness there is, 2ll that goodness is in each of us. $edicating the merit of this should be done only by buddhas. Pra-.a$ara!ita says/ The Midd'e 1en#th

Subhuti, these !irtuous roots, are to be dedicated only by the buddhas. They are not to be dedicated by shra!akas, pratyekabuddhas, and those on other le!els. The purpose is so that all sentient beings may attain enlightenment. The same te+t says/ It is dedicated for the sake of all sentient beings, and not merely for one<s own complete attainment. This is because, by so doing, one would fall to the le!el of the shra!akas and pratyekabuddhas. 2ll dharmas are non#e+istent yet apparent, like dreams and illusions. In dedicating merit, we should know that merit too is like a dream or illusion. The same te+t says/ Subhuti, all dharmas are like a dream, like an illusion. .erit too should be dedicated as being completely like a dream, like an illusion. The S+tra Re4+ested )& 3hadra says/ 1hoe!er does not percei!e a gift that is gi!en 2s being a gift, or gi!en by anyone,

0D0

"y this same equality of gi!ing, .ay goodness become complete and be perfected. If, on the contrary, through conception or attachment, we think of the !irtuous roots as real and truly e+isting, that is not good. The Pra-.a$ara!itasa!#atha says/ Iust like eating good food that is mi+ed with poison It is taught that the whiteness of dharma is o!ercome "y being mi+ed with discursi!e thoughts and conceptuality. 2lso it says there/ 1hy so; 1hen there are no characteristics, there can be dedication to enlightenment. "ut when there are characteristics, there can be no dedication to enlightenment. Therefore, be without conception or attachment. The A)hisa!a&a'an,ara says/ 1hen this has the aspect of being without characteristics, Then it has the characteristic of being right. 2s for the essence of dedication, by directing the !irtuous roots to enlightenment, mind is transformed and its power is bound by these particular words. The Dis$'a& o* 7+a'ities o* the Fie'd o* Man-+shri says/ 2ll dharmas, ha!ing been conditioned by these, "y the dedicated roots are consecrated. 1hoe!er puts forth such an aspiration, Such a one will surely establish suchness. 2s for the difference between dedication and aspiration, words and !ows of aspiration made after the merit of the wholesome causes ha!e been dedicated, are called dedications. 1ishes which are merely wholesome causes to be dedicated are aspirations. $edication and the power of the words transform the aspiration of the gi!er into enlightenment and so forth. 1hat teachers of today say is said from a !iewpoint without certain knowledge. Since this is merely personal testimony, the guru and the Sangha, if they follow those words, accord with establishing mental partialities. 1hen the words are taught to be truly established up to the first bhumi, they do not follow properly. -isuali'e that as witnesses of our establishing dedication in the sky in front, buddhas and bodhisatt!as are heaped up like heaps of clouds. "ecoming as kind as the -ictorious %nes in former li!es, when they ga!e their own flesh and blood to e!il spirits, say as has been taught/ "y this merit may all attain omniscience. .ay it defeat the enemy wrong#doing. From the stormy wa!es of birth, old#age, sickness, and death, From the ocean of samsara may we free all beings. Some say that after this we should e+pand into empty space, but this is completely inappropriate. It may be asked, 7"ut isn<t what they ha!e done conceptionless;8

0D5

MTrue theseN phenomena appear without intellectual understanding. .erit is like a dream. The one who collects it is like a dream. The practitioner is also like a dream. Such non#attachment to the three spheres as truly e+isting is called ob(ectlessness. ,owe!er, MliterallyN empty meditation is nihilism without any merit at all. 1e should understand this to be a bad tradition and abandon it. In general, whate!er merit is produced, the preliminary preparation of e+cellent bodhicitta has been accomplished* the main basis, e+cellent pra(Pa without conception or characteristics, has been accomplished* and the conclusion, the dream#like dedication has been accomplished. Connection with these three e+cellences is called 3merit in accord with liberation.3 There is no other cause of the path of buddhahood than this. If this is not accomplished, 3that which is in accord with merit,3 in the sense of the accmpanying fruition of particular merits, should be known to be e+haustible. bC ,ow our being is purified by this 2s for the purpose of the aforementioned se!en limbs, for e+ample/ ?ust as, in a piece of cloth that is cleansed b! washing, The colors with which it is d!ed shine out in clarit!, Within the mind that is trained b! these preliminaries, The supreme mind of the real will shine out in our being. If defilements hinder the arising of genuine mind, it will not arise. If these hindrances are purified, it will. Iust so, a filthy cloth that is no longer colored needs laundering to make its colors be as they are. cC ,ow those that ha!e this foundation are immeasurable Those who produce the se!en limbs/ $nd so the limitless fruit of this meritorious practice 4ncompasses the whole of space like dharmadhatu. The S+tra Re4+ested )& G'orio+s Secret says/ 1hoe!er, ha!ing !isuali'ed the buddhas %f the ten directions and three times, Ioins the palms, prostrating and offering 6e(oicing in merit, confessing e!il deeds, &rging to teach, and asking to remain, 2s for the heap of merits of doing this, It always arises filling the whole of space. b. 2ctually arousing bodhicitta SSSSSSTT=D:.5UU ow as for the actual main liturgy, after doing the preliminaries/ Therefore, after ha&ing three times gone for refuge To the Buddha and ,harma, and to the e'cellent -angha, We supplicate the lords and their sons to consider us.

0D:

?ust as the former buddhas together with their sons ,welled in the practice of arousing bodhicitta. -o from now on, in order to benefit sentient beings %a! we dwell in the practice of arousing bodhicitta. -o that those who ha&e not crossed o&er ma! cross o&er, -o that those who ha&e not been liberated ma! be liberated, -o that those who are not released ma! be released. %a! we establish all sentient beings within nir&ana. 2nd also/ From this time on, taking this name which has been gi!en to me, I so and so, until attaining the essence of enlightenment, go for refuge to the buddha bhaga!ats, the supreme ones among those who go on two legs, the supreme ones among those without desire. To the holy $harma, the supreme one of collections, and to the Sangha of those who are non#returners because they are noble ones, to those three and to all the buddhas dwelling in the ten directions I supplicate. I supplicate the great bodhisatt!as dwelling on the ten bhumis. I supplicate the !a(ra#holder gurus. Iust as formerly the buddha bhaga!ats and bodhisatt!a#mahasatt!as aroused the mind of great enlightenment, so I, Mthe name that was gi!enN, too in order that sentient beings who ha!e not crossed o!er may cross o!er, and those who ha!e not been liberated may be liberated, and those who ha!e not been released may be released, and those who ha!e not gone completely beyond suffering may go beyond suffering, from this time on until reaching the essence of enlightenment, arouse the mind of great enlightenment. OSay that three timesC 2lso, as it is said in the 3odhichar&a atara, after one has pre!iously done the supplication to the three ob(ects of supplication Mas abo!eN say/ Iust as formerly the all sugatas 2roused the wish for supreme enlightenment, 2nd, ha!ing done so, dwelt upon the bhumis %f the training of a bodhisatt!a So, for the liberation of all beings, I shall arouse the wish for enlightenment. I shall train successi!ely in the bhumis %f this training, (ust as they ha!e done. Say that three times. c. 2fterwards, as for the short teaching of e+ertion in the two bodhicittas, ow that this sequence of stages of bodhicitta has been established, guard the learning and try to produce its natural benefits. 2s for the ritual/ Therefore, let us tr! to arouse these two bodhicittas, 0ecite the liturg! three times e&er! da! and night. Culti!ating bodhicitta, supplicating, and so forth ha!e many purposes.

0D=

:. The purpose of doing three recitations of that ritual The first arouses the bodhicitta of aspiration The second arouses the bodhicitta of entering. B! the third these two become stable and are purified. The Ocean C'o+d says/ "y the first, second, and third recitations, aspiring, entering, and both are made stable and e+cellent. 2spiring and entering ha!e a single essence and are not different things. Though in the ritual they are (oined as if they were different and three different characteristics arise from the three recitations, they are not different in essence. This is because their nature is a single mental substance, a single time, and a single action. The 3odhisatt a)h+!i says/ Since these two, aspiring and entering, are inseparable in nature, they are a unity in producing benefit for others. It should be known that they are not different in nature. =. 2s for meditation on (oy SSSSSSTT=DD.5UU ow that we ha!e aroused bodhicitta/ *ow we are the remed! for sentient beings. We ha&e a bodhisatt&a name as a buddha child. Within samsara we fearlessl! benefit sentient beings. We are alwa!s concerned with their benefit alone. Thus there is a meaning to samsaric human life. From the instant bodhicitta is aroused, it is held. Those who ha!e this mind unimpaired are known in the samsaric world as bodhisatt!as. If we do not impair the !irtue of our own family, but increase it, we meditate in immeasurable (oy. $irectly or indirectly, we benefit sentient beings. If we cannot, still we aspire to do so. The 3odhichar&a atara says/ Thus by those who are intelligent, ,a!ing aroused this e+cellent bodhicitta, ,a!ing entered into and increased it, .ind will be ennobled and uplifted. Today I ha!e the fruition of my life, I ha!e gained the meaning of human e+istence, I am born in the family of the "uddha I ha!e become a child of the "uddha. 1hate!er I may do from this time on, I will try to act in accord with my family. I will try to act so as not to trouble This family which is so faultless and noble. Aike a blind man finding a precious (ewel In a heap of filth and discarded rubbish,

0DB

Iust like that, and seemingly by chance, "odhicitta has been born in me. ,ow many terms are there for bodhisatt!as; There are si+teen. The Maha&anas+tra'an,ara says/ They are known as bodhisatt!a, and mahasatt!a, 1ise ones, and the e+cellent luminous ones, The buddha>s children, the ground of !ictorious ones. "uddha producers, or the buddha sprouts, Skillful ones, and e+cellent noble ones, Ship#captain guides, and the supremely renowned, Compassionate ones, and those who ha!e great merit, oble lords, and possessors of the $harma. These words are said to spread the benefit of bodhicitta to those who ha!e not yet aroused the attitude of enlightenment. The forty#fourth chapter of the Ganda &+ha S+tra tells how Sudhana, after .an(ushri aroused in him the wish for enlightenment, went e!er more southward to seek this learning. 2t the bank of the southern ocean, in a tower called 3,a!ing an 9ssence %rnamented by -airochana3 surrounded by a retinue of many hundreds of thousands of bodhisatt!as, .aitreya was teaching the $harma. Sudhana saw him from a distance of fi!e hundred pagtse. ,e was glad and re(oiced, and did ecstatic prostrations. ,a!ing seen him, .aitreya e+tended his right hand, and placed it on Sudhana<s head. To the retinue he contentedly e+pressed Sudhana<s praises/ Aook now, how with thoughts that are completely pure This Sudhana, who is born of stable, enduring riches. Seeking the practice of supreme enlightenment, This knowing and capable one has come before me now. 2lso it says there/ 1elcome, you who are kind as well as compassionate. 1elcome to the !ast mandala of .aitreya 1elcome to that which !iewed, completely pacifies, 2nd is not e+hausting at the time of practice. This and so forth was taught. Sudhana (oined his palms and requested. 3 oble one, if I am truly to enter into unsurpassable enlightenment, please teach how I should diligently seek the practice of a bodhisatt!a; The answer was, 3% son of noble family, Jou ha!e been completely accepted by the spiritual friend. 1hy so; Son of noble family, bodhicitta is like the seed of all buddha dharmas. It is like the growing field of the white dharmas of all beings. From the essence and benefit of that up to the e+amples, Sudhana ha!ing properly been taught, had these benefits and immeasurable others. 1hat is taught here is e+tensi!ely presented in the sutra. B. The three aspects that are always to be trained in to take ad!antage of the opportunity. a. The brief teaching

0DD

2fter arousing bodhicitta, there should be the stage of serious training in it. This is how to take ad!antage of the opportunity. )a&ing germinated these seedlings of the two bodhicittas Within the good soil that is the mind of sanit!, Tr! hard to keep them and increase their purit!. "y arousing the luminous mind of bodhicitta repeatedly, things become purer. 2s for maras and strayings which we ha!e not able to cut. The S+tra o* the Ten Dhar!as says/ The precious (ewel by nature Is a source of bla'ing light. 1hen we accept and re(ect, Its beauty is torn in two. So, e!en ha!ing the gotra, 6eali'ation of bodhicitta .ust be free of dualistic e+tremes So that maras do not arise. 2fter the sprout of this attitude has arisen, grasp it without deterioration. )urify defilements and stri!e only in means of increasing !irtue. These are established chiefly by the practice of guarding the supreme attitude. The 3odhichar&a atara says/ Thus as for this attitude of bodhicitta 1e should hold to it and try to guard it well. 2side from this practice of guarding the mind of enlightenment 1hat use is there for the many other practices; 2lso it says there/ Those who ha!e the wish to guard this discipline Should keep and guard the mind, using their fullest attention. If we ha!e not trained in the discipline of mind, 1e shall not be able to guard and keep that discipline. "y letting the elephant of mind run free, It will produce the harm of the unremitting ,ell. o mad elephant, who is unrestrained like that, Could e!er do such harm as uncontrolled mind can do. If the elephant of mind is truly tied, %n e!ery side by the rope of constant mindfulness, 1e shall be in a state that is without all fear 2nd e!erything !irtuous will come into our hands. b. The e+tensi!e e+planation of e+changing self and other and so forth, ,ere is the e+tensi!e e+planation of how bodhicitta is grasped, purified, and culti!ated/ I shall take in all the suffering of sentient beings.

0DF

%a! m! happiness become that of these beings. %a! we ne&er be separate until we are enlightened. et us practice such sending and taking in our thoughts. et us meditate on the four immeasurables, Which are culti&ated in the case of aspiration, $bandoning whate&er does not accord with this, Thereb! let us guard the mind of bodhicitta. That which is culti&ated in the case of entering, Is said to be the practice of the si' paramitas. Tr! to abandon whate&er does not accord with this, 6esting in the nature of aspiring and entering is said to be grasping the mind of enlightenment. "ecause what does not accord with this is abandoned, our effort is purified. Culti!ating the e+change of our own happiness with the suffering of others is called 3culti!ating the mind of bodhicitta.3 Thus, we can culti!ate a great deal (oy and happiness, and while we always ha!e happiness alone, we oursel!es bear the burden of sentient beings, and equali'e self and other. That self and other should be e+changed is the collecti!e instruction of the sutras. The 3odhichar&a atara says/ 1ithout discouragement let me gather the supports, 2nd making a great effort, let me master myself. Seeing that there is equality of oneself and other, Aet me therefore make an e+change of self and other. ,ere as the first topic, when the immensity of the task of benefiting sentient beings and the immensity of reali'ing enlightenment is heard, without discouragement that thinks, 3,ow could I do that;3 (ust try to do it. This is the fundamental point. .oreo!er, if lower sentient beings attain the human body, if I from now on they work hard, they will be established in enlightenment. If these lower ones, ha!ing looked at the teachings of attaining enlightenment, think that it is difficult, the 3odhichar&a atara says/ If I should say, 3,ow could I be enlightened;3 $iscouraged, I will ne!er accomplish it. That is the reason why the Tathagata, The one who teaches truly, taught this truth. 4nats and flies on meat and honey bees Aikewise mosquitoes and other bugs and worms 9!en these with great enough force of effort, 1ill gain enlightenment so hard to gain. %ne like me with the gotra and human birth. 6ecogni'es benefit and harm. If I keep to bodhisatt!a conduct 1hy should I not attain enlightenment; The S+tra Re4+ested )& 1a,san# says/ Aaksang, .oreo!er, a bodhisatt!a should train in this way, thinking, 3If

0DG

e!en those who ha!e become lions, tigers, dogs, (ackals, !ultures, cranes, crows, owls, worms, bees, and carrion flies will attain enlightenment, those like me who ha!e become human beings, because of that life, why should we not make an equal effort at attaining enlightenment Aaksang, moreo!er a bodhisatt!a should train in this way, thinking, 3If a hundred people or a thousand ha!e reali'ed and attained buddhahood, why should I too not reali'e and attain it; The Dis$'a& o* the 3as,et S+tra says/ Then the power of 2!alokitesh!ara arose from Singha Aing. In the country $estructible 6ealm in the great city 3)lace of 9+crement and &rine,3 from a place where there were a hundred thousand kinds of insects, at that time, an emanation arisen from the power of 2!alokitesh!ara arose in the form of the sound of the insects, saying, 3I prostrate to the "uddha. These insects afterwards remembered 3I prostrate to the "uddha.3 ,a!ing conquered the twenty#peaked mountain of the !iew of a transitory collection, all these became a bodhisatt!a named Fragrant )erfume, who was born in the world# realm of Sukha!ati. There are two ways in which we should make an effort to liberate the limitless sentient beings who ha!e been our fathers and mothers. 9!en if we ha!e made no effort at all in regard to the suffering of dwelling in samsara, if we accomplish enlightenment, it all will be conquered. If we ha!e not pre!iously accomplished that, there is samsara. Since samsara will occur, we should make an effort to work with it. If we will not bear any suffering of fatigue for others, since in the womb we will certainly bear limitless suffering, which is hard to bear, we should be without discouragement. 2s for this, The Precio+s Ma'a says/ For the benefit of measureless sentient beings, 1ith a desire for measureless enlightenment, 1e produce a merit that is without all measure. From this state of immeasurable enlightenment "y the accumulation of the four immeasurables 1e shall not be obstructed and kept off far away. If we do this, then we shall attain by that 1hat is known as 3Aimitless merit3 2nd 3limitless wisdom.3 "y those our fearful sufferings of body and mind 1ill be quickly cleared away, and they will cease to be. "y bodies of the lower realms due to e!il deeds, Sufferings arise of hunger, thirst, and so forth, ot produced by e!il deeds, but made by merit. ;;;;;; 9+cept for that there is no other kind of samsara. 2s for the mental pain that is due to stupidity, 2rising from fear and cra!ng, from desire, and so forth, "y the wisdom that does not depend on them, These and that suffering will be quickly abandoned.

0FH

"y such suffering of body and of mind, If we are untouched and are completely unwounded, If we ha!e reached the end of our time within the world, ,ow will we be led by the world into feeling sadness; If our sufferings are going to be !ery short, 1hy speak of their being long and !ery hard to bear; If we are happy because there was no suffering, ,ow then could we fall into harm for a limitless time; If we do not ha!e any physical suffering, ,ow then could there be any mental suffering; It is because of our compassion in the world, That we remain here, staying for a !ery long time. "ecause of thinking like that, we will not be discouraged, 1ith the attitude that buddhahood is far off. 9+hausting defilement, for the sake of !irtue, Aet us always stri!e to attain that blessed state. 1e may think, 3,ow could we bear to remain for a long time within samsara for the benefit of sentient beings;3 That is not how it is. Since bodhicitta e+ists, we are happy. Since in that sense there is no suffering, one can bear it. The 3odhichar&a atara says/ "y merit the body will be in a state of happiness. 2nd when because of knowledge the mind is also happy, Though they remain in samsara to benefit sentient beings, ,ow will those who ha!e compassion then be sad; 2s for this, because of the power of bodhicitta, The power of former e!il deeds is quite e+hausted. 1e will therefore accumulate an ocean of merit. This is e+plained as better than the shra!akas. Therefore, mounted on the horse of bodhicitta, 1hich clears away all weariness and desperation, 6ide on from happiness to happiness. ?nowing bodhicitta, who can then despair; 2ll sentient beings ha!e the nature of illusion, whose painting#like phenomena and space appear in and as the primordial unborn. Therefore, in truth nothing needs to be done. 1e should re(oice. The S$irit+a' 1etter says/ 2s for mind it should be understood Aike paintings done with water, earth, and stone. The Edi*ice o* the Three 8e5e's says/ SSSSSS=FB.= For e+ample, though the space of the sky has been there for more kalpas than there are grains of sand in the ri!er 4anges, it has no sadness or depression. The space of the sky is not born, destroyed, burned up, or separated. 1hy so; "ecause the space of the sky is not a real thing. Similarly, for the

0F1

bodhisatt!a who knows that all dharmas are not real things, the attitudes of sadness, weariness, and depression will not be produced. 1e need not be concerned with establishing enlightenment and performing benefits for others. This appraoch also is thought to arise according to the oral instructions of the mahayana. 1e should establish thirteen !arieties ;;;;;; of benefit. 1hat are these; 2ll sentient beings are equal in ha!ing been our fathers and mothers again and again. 2s at that time by their kindness there was only benefit, one should return their kindness and do benefit for sentient beings. The No)'e S+tra o* Co!$'ete Nir ana says/ This great earth has been made merely as a lump the si'e of a pea. If one counts the single sentient beings who ha!e not been my father and mother, though this great earth is e+hausted, the count of a e!en single sentient being who has not been my father and mother will not be e+hausted. If we count the times we ha!e been benefited by sentient beings, it is a greater burden of deeds than we can keep in mind, so that we shall be o!erwhelmed. To clear it away, we should benefit those sentient beings. The 1+n# Na!-e says/ )lains and mountains and oceans are not my burden* .y great burden is unacknowledged deeds. If sentient beings are happy and well#off, though indeed we do not need to benefit them, since to us they formerly did e!il deeds, if they are oppressed by the sufferings of samsara and the lower realms, in order to clear away the faults done by us, we should benefit those sentient beings. Sentient beings as one wish for happiness and do not wish for suffering, but, because the means of doing this is obscured for them, they are tormented by suffering alone. In order to eliminate this, we should benefit those sentient beings. Though immeasurable sentient beings were led by the former buddhas of the past, they were not uplifted, and those buddhas were unable to tame them. If these are not led by us, the gotra of the mahayana family will be broken. Sentient beings will be without refuge or protector, and so we should benefit them. "y the force of I and ego#grasping, these beings are blown about by the wind of the kleshas. Since they ha!e gone wrong, if we speak an aspiration that we will make an effort in order to tame them, what benefit should be done for others; Though all dharmas are empty and egoless, sentient beings who do not reali'e this, like people in a dream, should inspire our compassion. If they are not guided, compassion in particular will be killed, so for this reason also we should do benefit. 2s we wander here in samsara, sentient beings gi!ing rise to kleshas of resentment and so forth arise. ow, e!en if the ob(ect of establishing personal enlightenment becomes more attracti!e than sentient beings, still we should benefit them. The 3odhichar&a atara says/ .any who ha!e pleased these sentient beings ,a!e reached perfection by their doing so. .oreo!er, by ha!ing really performed benefit for others, because the power of benefit for oneself is also established, we should benefit them. The 3odhichar&a atara says/

0F0

1hat truly establishes self#benefit is also this itself. If we benefit sentient beings, since the buddhas will be pleased, also we should perform benefits. The 3odhichar&a atara says/ 9+cept for sentient beings being made to re(oice, There is no other way to please the !ictorious ones. Though bodhicitta may be aroused, if benefit is not established for sentient beings, we will fall into the state of shra!akas and pratyekabuddhas, and therefore also we should benefit sentient beings. In brief, while e!en one sentient has not been liberated from samsara, remaining in samsara, we should do benefits. $ay and night without sadness and weariness, if we try for ten hundred million kalpas, and know that within the being of one sentient being a happy mind will arise for an instant, we should try to do that with great power of mind. The Maha&anas+tra'an,ara says/ SSSSSSS=GH.: The buddha sons rely on making supreme e+ertion. If they completely ripen the host of sentient beings, In order that one other mind may be rendered happy, They will be happy to work for ten thousand million kalpas. That is how benefits should be performed. The Mwarrior>sN supporting troops are of four kinds. The 3odhichar&a atara says/ $e!otion, steadiness, (oy, and release. First, the troops of de!otion. Since we are de!oted to the beneficial qualities of bodhicitta, happiness is established and unhappiness is re(ected. The 3odhichar&a atara says/ $e!otion is produced by fear of suffering 2nd thinking of its beneficial qualities. Second, the troops of steadiness. If we do not arouse bodhicitta, we am (ust gi!ing up. ,a!ing aroused it, by means of sending it forth, e!en thinking, 3This will be bad,3 persist and don>t lose it. The 3odhichar&a atara says/ Then with the obser!ance of -a(ra -ictory "anner &ndertaking that, we should meditate with pride. First e+amine the situation<s possibilities, Seeing whether it ought to be undertaken or not. It is better not to undertake it at all Than that ha!ing once begun, we should then turn back. SSSSSSTT=G1.0UU Third, the troops of renouncing. Sometimes not harming sentient beings depends on the minor precepts of the discipline as e+plained being gi!en to equanimity. The 3odhichar&a atara says/ 2s for relating to fear and celebrations and so on,

0F5

If we cannot do it, then we should (ust rela+. Fourth, the troops of (oy. "y en(oying and re(oicing in benefiting sentient beings and practicing the discipline, we enter into it. The 1etter to St+dents says/ ;;;;;; Those who cut off their heads for the benefit of others 2re like lotuses, the re(oicing eye#opening treasury of !ision For its own benefit it is co!ered by a white parasol. Think of the di!ine le!el too like a sharp sword with whetted edge. 1e should de!ote oursel!es to the wholesome. Since it is the cause of the celestial realms and liberation, that should always be done. The 3odhichar&a atara says/ In spacious fragrant coolness in the heart of a lotus .ade resplendent by the food of the Conqueror>s teachings, .y e+cellent body rises as the Sage<s light makes it blossom, 6emaining before the Tathagata, by !irtue becoming his. The 3odhichar&a atara says/ 1here!er they may go, there by the merit of that They will be presented with the worship of fruition. In terms of the !iewpoint of sentient beings, since of all sentient beings none has not been our father, mother, and relati!e, we should benefit them. "y becoming a field establishing enlightenment, in those terms we benefit them* and since buddhahood produces (oy also from that !iewpoint we establish benefit. The 3odhichar&a atara says/ Sentient beings as well as the -ictorious %nes Aikewise make buddhadharma be established in us. So why do we not ha!e such respect for sentient beings In the way we do for the -ictorious %nes. 2lso it says there/ SSSSSSTT=G0.:UU In order to bring re(oicing to the tathagatas, From now on, with true comportment ser!e the world. .editating on self and other as equal e+plains what is done in ordinary equality meditation. 2s for the e+traordinary, first we produce perception of one like an enemy as our mother, see it as a happy occasion for oursel!es, and if ultimate good is established, re(oicing, since these are without distinction, meditate thinking 3,ow may I establish this person<s benefit;3 Then from one sentient being, we should meditate up to those as limitless as space. 2s for e+changing self and other, from the training on that, whate!er happiness and merit we ha!e, all that we completely gi!e forth thinking, 3"y this merit incidentally may they attain the higher realms and ultimately may they attain buddhahood. .ay I be co!ered with the suffering of their bad karma e+changed for that. ,a!ing recei!ed that, by its ripening within my being, may I e+perience many sufferings in the lower realms for their benefit,.3 From the depths of the bone core of the heart, ha!ing trained the mind in such an e+change with one sentient being, one should go on to them all. "y that, because of beginningless !ery powerful e!il deeds, I later will e+perience the lower realms and so forth, much karma will be

0F:

e+hausted, and much happiness will be attained. The 3odhichar&a atara says/ SSSSSS=G5.= .y happiness and the sufferings of others, If these situations are not truly e+changed, The state of buddhahood will not be reached, 2nd in samsara I will ha!e no (oy. ,ere some say/ 32ll dharmas are similarly conditions of this. In consummate aspiration they are consecrated.3 If one says that, it is not proper. This is because we would always be falling into samsara. 2lso when something unmeritorious has been done, since we are aiming at enlightenment, if we so dedicate it, it would be meritorious, since there is dedication to this special aim. Though in so saying words of .ara ha!e indeed been produced, ne!ertheless such an answer should be e+plained. If we aspire to later remaining within e+tremes and so wandering in samsara for the sake of others, then it follows that e!en .an(ushri would be wandering there. ,is prayer says/ For the sake of e!ery sentient being .ay I later remain within e+tremes. and that would send him there. If we e+change self and other, there is no e+change of anything real with sentient beings. 9!en when there is, it is completely e+hausted, since there is immense merit. Since the mentally e+changed sentient beings and oneself are both one<s own mind, the suffering of others will not ripen within us, and our own happiness will not go forth to others. Thus, it is taught that no karmic effect is transferred. The H+ndred Actions says/ SSSSTT=G:.=UU 1hat is done by oneself is not transferred to others. 2nd the karma of others likewise will not be ours. If the share collected by one were to be effecti!e Sentient beings would be obscured by darkness. Since e!il deeds are not !irtuous roots, it is not suitable to dedicate them as a cause. %ther than the lower realms and suffering, they are not the cause of anything else. The 1+n# says/ SSSSSSTT=G=.1UU

These !irtuous roots are dedicated to unsurpassable enlightenment. From that, it is therefore taught that the roots of e!il deeds are not dedicated to unsurpassable enlightenment. -irtuous causes are what is dedicated by aspiration, and though this is done, unsuitable causes are not also dedicated, (ust as space is not dedicated to enlightenment. $on>t think like that. This should not e!en be heard, and still less should one proclaim a !iew that accords with it. 2s purifying and augmenting will be e+plained below, they are not elaborated here. c. ,ow one should rely on mindfulness and awareness, In this way, day and night/ $lwa!s mindful, e&er+aware, and being careful, I will abandon what is unwholesome, creating an ocean of &irtue.

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Thus by those three meanings, the chief of disciplines is guarding our own minds from the assembly of kleshas. .oreo!er, the mind must be guarded with mindfulness, awareness, and, care. ,ere by being mindful of the beneficial qualities of these three and the disad!antages of their degeneration we will not be harmed. .oreo!er, by remembering one<s own essence, these should not be allowed to degenerate. Aike the string of a tensed bow, their being (ust so is !ery important. 1hy; If mindfulness and awareness degenerate, goodness degenerates, and what is bad easily arises in an instant. The 3odhichar&a atara says/ SSSSSSSTT=GB.1UU The bandits of non#awareness are as follows/ 2fter degeneration of mindfulness* 9!en though merits may be fully gathered, 2s if they were snatched away by thie!es and robbers, 1e will ha!e to go to the lower realms. 2s for the kleshas, that pack of thie!es and robbers, They are seeking their chance to get to us. 1hen they ha!e found that chance, they ra!ish !irtue. 9!en li!es of the higher realms are o!ercome. Therefore, let us keep hold of mindfulness e!er letting it get away to turn into something else. 1hen it has gone, there are harms of the lower realms. So thinking, keep close track of mindfulness. 4uard the mind with completely pure awareness of discipline, its beneficial qualities, the disad!antages of its degeneration, the faults and !irtues of samsara and nir!ana, and so forth. For e+ample, ancient generations of the world by being aware of many good and bad natures, put aside bad actions and entered into good ones. So likewise they entered into $harma. "y being aware of all !irtuous aspects day and night, they actually established them. 1ithin their three gates they e+amined !irtue and non#!irtue as they arose, and reckoned up the little pebbles of these. )utting aside non#!irtue and entering into !irtue, they guarded awareness. The 3odhichar&a atara says/ The situation of the mind and body %ught to be e+amined o!er and o!er. This, to tell the present sub(ect briefly, Is the definition of guarding one<s awareness SSSSSS Thus mindfulness and awareness are what is chiefly guarded. The same te+t says/ TTT=GD.1UU 2s for those of you who want to guard the mind, 4uard your mindfulness and likewise your awareness Try to guard it e!en if you lose your life. To that end I (oin my palms and pray to you. 2lso guard the mind by being careful. 1ith self#control, there is self#respect in not producing the kleshas. ,a!ing had to be ashamed before others, we become conscientious about guarding against non#!irtue. These two ha!e the essence of care, and by that we guard against the kleshas.

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.oreo!er, by being careful there is elimination of the kleshas and the !irtuous acti!ities of liberation. The Co!$endi+! o* A)hidhar!a says/ 1hat is care; ,a!ing tried to li!e with non#passion, non#aggression, and non#ignorance, now when we meditate on !irtuous dharmas, and guard the mind against all defiled dharmas, we possess the karma that completes all the perfections and fully establishes them. If care e+ists, all goodness and !irtue will be established. If it does not e+ist, they will not. It is also taught to be the root of all the dharmas of buddhahood. The S$irit+a' 1etter says/ SSSSSSSTT=GF..UU Care is the place of amrita, but without that care, It is taught that we achie!e the place of death. Therefore, in order that !irtuous dharmas may increase, 1e should always act with de!otion and with care. The Sa!adhira-a S+tra says/ 4enerosity, discipline, and likewise patience and so on, 2s many !irtuous dharmas as anyone may mention, The root of all of these !irtues is this being careful. The S+tra Re4+ested )& 8e5e'9Cro5n says/ 1hat is care; It is (ust that which establishes !irtuous dharmas. "y the care of the bodhisatt!as, the essence of enlightenment is made beautiful. Care is the root of the dharmas of enlightenment. It is the place of the dharmas that establish wisdom. The main support SSSSSSTT=GF.:UU of !irtuous dharmas is their being indi!idually grasped. Formerly heard dharmas do not go to waste. $harmas that should be gathered are gathered. $harmas of obscuration are not gathered. If mindfulness, awareness, and care are not accomplished, what we ha!e formerly heard degenerates. Though mere faith, hearing, and effort may e+ist, they are co!ered o!er as if with fallen mud. Since they are impure, there is no liberation from samsara and the lower realms. The 3odhichar&a atara says/ SSSSSSSTT=GF.eUU For those who ha!e a mind without awareness, ,earing, contemplating, and meditating 1ill be like water in a leaky !ase. They will not remain in memory. 9!en in those who ha!e heard any things, Faith, and any genuine perser!erence 1ill be soiled like falling in the mud, If there is the error of non#awareness. %n all occasions e+amine the mind, and whate!er distractions there may be. If we ha!e to enter into things, whate!er is on the side of good and accords with that, with its retinue, we energetically de!ote oursel!es to its proliferation. 1e also de!ote oursel!es to the non#increase of what is bad. 1hen the good e+ists alone, dhyana and so forth enter into absolute goodness, and

0FD

produce equanimity without remainder. 1hate!er and where!er needs to be produced, many imperfections other than that should not also be entered into. This is because they are hindrances to establishing that. Thus, at the time of generosity, e!en if there is e+cellent discipline, e+cept for merely not transgressing it, effort in Mimperfections ofN that are rested in equanimity, and we must put our effort into generosity. 2t such times, gi!ing and hindering by knowing how to distinguish higher and lower is important. The 3odhichar&a atara says/ Thus at the times of generosity, Aet discipline rest in equanimity. 1hate!er is the intention, act on that. $o not think of anything other than that. "y always thinking of that !ery thing It will be accomplished in a little while. In that way all that is good will be produced. %therwise neither one will be accomplished. The Tsana,a says/ If with the former unfinished, we start to practice another, 1e will be e+hausted, and neither will be produced. If we do not keep one foot set steadily, Aifting the other will be a cause of falling down. The 3odhichar&a atara says/ $o not lose the great for the sake of the small,. Chiefly think of the benefit of others. The Co!$endi+! o* Instr+ctions, Shantide!a<s commentary says/ 2 medicinal tree must always be kept ali!e. If it is ali!e, it will be associated with benefit for others. Iust so, this body should be kept and not gi!en up, until we attain the bhumis of the noble ones. The 3odhichar&a atara says/ "ecause of impure notions of compassion The body should not be lightly gi!en up. In such cases, small !irtue may be accomplished, but if former great !irtue is lost, the lesser will also be left behind. 2s the !irtues of the perfections are trained in and gathered they become progressi!ely more and more e+alted. 2s the higher are produced, the lower are made into equanimity. The 3odhichar&a atara says/ The perfections of generosity and so forth 2re progressi!ely more e+alted than the last. The Edi*ice o* the Three 8e5e's says/ Though some person with a (oyful mind

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4i!es generously for e!en a hundred years, %ne who keeps pure discipline for a day Is much nobler than that other person. 4uarding by knowing the proper occasion is important. .oreo!er, the details of daily $harma practice and details of eating food and so forth, and actions of conduct should be briefly told. First, on arising, rise after remembering the three (ewels and bodhicitta. If e!en in dreams we ha!e done e!il deeds, they should be confessed right away, and if there was goodness, that alone should be re(oiced in. This is because both day and night habitual patterns of mind are the same. The Midd'e 1en#th Pra-.a$ara!ita says/ Shariputra, if we meditate daily on the perfection of pra(Pa, it will increase. "y meditating in dreams, it will also increase. This is because daytime and dream are without distinction. Then with the pre!iously taught liturgy take the !ow of arousing bodhicitta. The aspects of day and night should not deteriorate at all, so that they will be enhanced and increased. Then whether or not we want food, remembering the three (ewels, offer one of the four parts. %ne is left to be gi!en to those who may une+pectedly arri!e. %ne pinch and so forth is offered as a torma. %ne part is eaten by oursel!es. 2lso one part may be gi!en to the three (ewels, one to the protectors, and one to oursel!es. The lefto!ers are offered to bhuta spirits who are able to recei!e them. The Co!$endi+! o* Action says/ Food should be di!ided in four parts. The first is offered as pure food for the gods. 2fter that one goes to the guardian protectors. -ery large tormas are to be presented. 6emaining from our personal food and drink The lefto!ers are gi!en to the bhutas. 2ccording to what is taught in the !inaya of the holy $harma, of three parts the first is offered to the three (ewels, the second left for monks, brahmins or kshatriyas who may happen to come by, the third we en(oy. 2t the time of eating, eat with the attitude that food is unclean, the attitude of sadness, and the attitude that we are benefiting a city of the family of worms. Think that for a little while we need to li!e in this great ship while we cross to the essence, enlightenment. ,owe!er, do not eat with any attitude that increases desire and greed. 2lso of the four parts of the body, one is empty, two are food, and one is drink. The Ei#ht As$ects says/ Two parts are food that is eaten %ne part is said to be drink %ne part is of air and so forth. Those complete the four parts. %r also according to its arising from the basis of food, there are three parts, two of which are food and drink, and one of which is empty. If there is star!ation, a host of worms will harm us, certain illnesses will arise, and we will not be able to undertake actions. If we are !ery full, in consequence many illnesses will arise, and it is said that there are faults of samadhi becoming unworkable and so forth. The 3odhichar&a atara says/

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1e should eat no more than what is sufficient. That is how we should eat. Then the subsequently#impermanent mind establishes the dedication of food. 2s e+plained in the scriptures/ The patron king and The host of other beings, 2lso li!ing in cities .ay they always gain happiness. Then if we are going somewhere, in looking ahead (ust a yoke<s distance to e+amine the path for li!ing beings, our minds will not be decei!ed. The Pra-.a$ara!itasa!#atha says/ Aook for (ust a yoke<s distance, and in going the mind will not be confused. 2lso look with eyes cast down, and if someone comes smiling say, 3It is good.3 2t dangerous times look in all directions. The 3odhichar&a atara says/ 2s for gi!ing in to useless distraction, 1e should ne!er aimlessly look around. ?eeping mind always true and resolute 1e should always keep the eyes cast down. ,owe!er simply for the sake of comfort Sometimes we should look to the directions. If some should then appear before one<s eyes. 1e should look at them and bid them welcome. To watch for dangers on the path and so on Aook again and again to the four directions. For comfort, ha!ing turned the head around, 1e should look and check the path behind. ,a!ing e+amined both before and behind, 1e should proceed and either come or go. Thus on all occasions we should act ,a!ing knowledge of what is to be done. Then, sitting under trees and so forth, perform what is good to do, meditating, reading, and so forth. Sometimes if we want to listen to the $harma, we should see noble persons. e!er speak haughtily and roughly. 1e should speak as is taught in the Moon 1a!$ "efore a great being like you, how could I not be confident. Jou ha!e great pra(Pa. That and so forth is how we should speak. If someone wants to hear the $harma, it is e+plained that we should e+amine whether they are a !essel. If great things are e+plained to those of small mind, they will abandon $harma and go to the lower realms. The Pra-.a$ara!itasa!#atha says/ 1hen they hear, those of small mind will abandon. ,a!ing abandoned, they will be without refuge, They will go to the unremitting ,ell.

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Aikewise small things should not be told to great people. The 3odhichar&a atara says/ Those who are suitable !essels of the !astest $harma Should not be (oined to teachings meant for lesser beings. M2 manN e+plaining the $harma to a woman alone without a companion gpes against pure conduct, and we will be ob(ects of slander. The 3odhichar&a atara says/ K or to a woman without some other person there. The White 1ot+s says/ 2t any time when wise men 9+plain the $harma to women, They ne!er go alone. They should not stay and banter. .oreo!er the path of conduct should not be e+plained to those who do not respect it and so forth. The 3odhichar&a atara says/ $o not e+plain the $harma to those with no respect. To those who wrap the head, like people who are sick, 1ho carry a sword or staff, or ha!e a parasol %r anyone who wears a hat upon the head. Then in a spacious place ornamented with lion thrones and so forth, without personal desire for respect, !eneration, and so forth, e+plain the $harma with an attitude of benefiting others. The White 1ot+s says/ In a clean and pleasant place, on a spacious seat, 9+cellently arranged and carefully#spread, 1ell painted with the finest e+cellent colors, 1ell#dressed, wearing a good clean $harma robe, "ut always without the least desire for these, In eating and drinking any food and drink, ot ha!ing a wish for them, our clothes or seat, %ur robes, or medicines for curing sickness, %r anything recei!ed from our retinue. Skillful regarding others, may we always 9stablish these sentient beings in buddhahood. To benefit the world, may we think of $harma, 2s the total requisite of our happiness. That is how it should be done. 1hate!er sorts of persons we meet and whate!er they say kill pride. 1ithout disrespect, but with a smile, gi!e the teachings in pleasant speech. The Moon 1a!$ says/ Smiling like the wa+ing moon and gentle To the older generation and the younger

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1e should always speak with sincerity 2nd be without pride in anything that is done. The pleasant con!ersation of the world Speak only in a timely proper way. 2 !ariety of distracting words of chatter "ecause of fear we ne!er ought to speak. )leasant speech and praise may be used when without loss for oursel!es they make the minds of others happy. The 3odhichar&a atara says/ 2ll of those we hear who may ha!e spoken well, 1e should tell them so and say to them, 31ell said@ If we see persons performing meritorious actions, )raising them creates supreme and e+cellent (oy. If they are hidden, good qualities should be spoken of. 2nd if they are spoken of, we should repeat that later. If someone talks about our own good qualities, Think 7The good in general is told and understood.8 1e set about all undertakings so that we can be happy. Jet happiness is rare for e!en those with the price. In !iew of that, let us be happy at finding (oy In any !irtuous deeds that may be done by others. othing will be lost by acting in this way, 2nd we shall ha!e great happiness in li!es to come. "ut faults will make us here unhappy and miserable 2nd in li!es to come we shall ha!e great suffering. 1hen speaking we should be rele!ant and to the point. ?eep the meaning clear and speak with pleasing speech. 1e should first ha!e abandoned both passion and aggression Speaking softly and only for a moderate time. "y this re(oicing, e+cellent ones are seen as teachers, middling ones as companions, and lesser ones as retinue, the old as our fathers and mothers, and the young as our children. Those of the same age are seen as brothers and sisters and so forth, and by that all are all made de!oted. The S+tra o* the Ten Dhar!as says/ "y body, speech, and mind being free of recei!ing e!il topics perception is produced of the preceptor as teacher. )erception is produced of the preceptor as master. In beha!ing purely to older, middle, and younger generations, they are purely percei!ed, and de!oted re!erence is produced in them. Generations o* 3ein#s says/ ,oly ones will ne!er pamper or primp their bodies. The spiritual friend relies on a gentle manner. If we are near, a particle of their e+cellent !irtues, 9!en if we do not practice, is established.

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,idden transgressions and subtle improprieties are not to be done. The same te+t says/ 2s for e!il deeds that may be done unseen, 2s with poisonous food, how will there be happiness; "y the gods and the purified eyes of accomplished yogins That these will not be seen is quite impossible. Thinking how the freedoms and fa!ors are so difficult to obtain and how the arising of a buddha is difficult and so forth, be conscientious. The S+tra re4+ested )& G+arder o* the Hori"on says/ 2 buddha, a great sage who benefits the world %nly arises once in a thousand million kalpas, ow that they ha!e attained the holy freedoms and fa!ors, Those who want liberation should abandon unconscientiousness. This body, to guard the $harma, should be guarded from sickness and dEns. Thinking of it as a ship, do not re(ect its food, clothing, and so forth. 1e should not torture oursel!es with useless mortifications and ascetic practices. The 3odhichar&a atara says/ 9!en as a mere support of coming and going The body should be thought of as being like a ship* "ut in order to establish benefits for beings, This body must become a wish#fulfilling body. The Fo+r H+ndred says/ Though this body indeed may be seen as an enemy, )roperly regulated, it li!es for quite a long time. From that a great amount of merit can be attained. 2lso it is impermanent and the attitude that aspires to enlightenment should be produced. The E6$ression o* the Rea'i"ation o* the Se en Princesses says/ Samsaric bodily life is a dewdrop on the grass. If we are long accustomed to not depending on it, 1e will always attain the state of mahasukha. Aife is also guarded because it bestows wealth. For the sake of the great $harmas of arousing bodhicitta and so forth, life must be guarded without depri!ation. The S+tra o* Instr+ctions to the :in# says/ "y me, the bestower of wealth, the body, is guarded. "estowing wealth and the body, life is guarded. "estowing wealth and body, as well as life, The $harma especially is to be guarded. The mind should be e+amined. "y eliminating any faults that are seen, the kleshas will not become firmly entrenched. The Re4+est o* 3hra!a says/ If we completely know the faults of mind,

0G5

The faults of mind will not be stabili'ed. If mindfulness is good within the mind, 1e will attain the place of faultless peace. .oreo!er, a tooth stick, spit, e+crement and so forth should be disposed of in a solitary place not frequented by people, where it will inconspicuous. The 3odhichar&a atara says/ )ersonal refuse such as tooth cleaning sticks and spit Should not be thrown away where they will be !isible. It is gross for persons to urinate and so forth In water or on good land that is used by other people. The -inaya also teaches that defiled things should not be thrown away in usable water and so forth. 2lso at mealtimes, the 3odhichar&a atara says/ 1e should ne!er eat with a mouth that is full of food, oisily, or with talking, or with an open mouth. 1here!er we are, and particularly with the guru or among many people, indecorous bodily beha!ior, sleeping, lying, stretching the soles of the feet forward, rubbing the hands together, and so forth, should not be done. "e straightforward. $o e!erything with grace. The 3odhichar&a atara says $o not stretch the soles of the feet toward other people, 2lso do not rub the hands together in their presence. 1e should ne!er tra!el lying in a bed or be alone with women who are committed to others ,a!ing seen and asked the conduct the world appro!es, 1e should abandon anything that will be offensi!e. Sloppy worship, (oking about the !iew, flirting, and all such unpacified aspects of body, speech, and mind should abo!e all be completely controlled and tamed. The F'o5er Gar'and o* 2ina&a says/ Songs, and dances, and (ingling ornaments, 2ny seeing or ha!ing to do with them 2s well as the e!il of ha!ing directly transgressed, 2re causes of straying from the life of discipline. So doing necessarily lea!es one far from enlightenment. The S+tra Re4+ested )& the G+arder o* the Hori"on says/ &ncontrolled, and wildly arrogant* $isrespectful and proud, with much desire* 1ith rigid kleshas and o!ercome by them, Such people are far from supreme enlightenment. Those who do not tame themsel!es cannot tame others, so first of all we should make oursel!es peaceful and tamed. The Co!$endi+! o* 1i!it'ess Good 7+a'ities says/ Some, while they ha!e not tamed themsel!es speak the words of noble

0G:

enlightened beings. 2cting in contradiction to their own words, they cannot tame others. 1hen we ha!e reali'ed this, placing all beings in our hearts, let us try a little to tame what is untamed in oursel!es. The Edi*ice o* the Three 8e5e's says/ Those who ha!e not crossed cannot bring others across. Those who are not free can ne!er liberate others. Those who are blind can ne!er show the path to others. Those who are liberated can liberate other beings. Those with eyes can show the path to those who are blind. The Ten Dhar!as says/ I am making an effort so that all sentient beings may cross o!er, making an effort so that all sentient beings may be liberated, making an effort so that all sentient beings may enter into peace and gentleness. Since by not taming, pacifying, and guarding myself, I will not ha!e the good fortune of doing that, I must be pacified, tamed, and guarded. Similarly, if by others benefit is recei!ed and harm arises for myself, let it be a cause of good karma and enlightenment. 2mong all beings be like one who endures sadness and weariness from others by producing a !ery humble mind or outcast#like SSSSSSTTB10.0UU perception. "e gentle, but do what needs to be done. 6emembering all that is said, be heedful and conscientious. $isparaging others and beha!ior due to desire and aggression should not occur e!en in dreams. $aily, morning, noon, afternoon, and night, and again late at night, at midnight, and early in the morning, there should be threefold accumulation of prostrations, confession of e!il deeds, and dedication of merit. Train in chanting the Three Acc+!+'ations, and confessing falling away from enlightenment. The 3odhichar&a atara says/ Three times in the day and also three at night Chant The S+tra o* the Three Acc+!+'ations. .oreo!er in all actions and beha!ior we should spend our time in !irtue alone. The Maha&anas+tra'an,ara says/ 2s in the acti!ities of the buddha sons They formerly entered into the !arious realms of the senses, Iust so by words according with my family, 1hat they formerly did for beings I shall also do. That is the idea. It is taught e+tensi!ely in the Co!$'ete'& P+re Rea'i"ation o* the F'o5er Gar'and o* 3+ddhahood/ 1hen bodhisatt!as enter into a house, they arouse bodhicitta, thinking 3.ay all these sentient beings attain the city of liberation.3 Similarly, 1hen they go to sleep, they attain the dharmakaya of the buddhas. 1hen they dream, they reali'e that all dharmas are like a dream. 1hen they awake, they awaken from ignorance. 1hen they arise, they attain the body of buddhahood. 1hen they kindle a fire, the fuel of the kleshas is burned. 1hen it bla'es, the fire of wisdom bla'es. 1hen they mo!e, they go to attain the amrita of wisdom. 1hen they eat food, they attain the food of samadhi. 1hen they go forth, they are liberated from the city of samsara.

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1hen they descend stairs, they are entering samsara to benefit sentient beings. 1hen they open a door, they open the gates to the city of liberation. 1hen they shut a door, they shut the gates of the lower realms. 1hen they set out on a path they tread the path of the noble ones. 1hen they go upwards, they bring all sentient beings into the happiness of the celestial realms. 1hen they descend, they cut the continuity of the three lower realms. 1hen they meet sentient beings, they meet buddhas. 1hen they step forward, they are going to do benefit for sentient beings. 1hen they lift sentient beings, they are bringing them out of samsara. If they see persons who possesses ornaments, those persons will attain the ma(or and minor marks. If they see persons without ornaments, they will possess the qualities of purity. If they see a full !essel, it is filled with buddha qualities. If they see an empty one, faults are emptied. If they see people re(oicing, they will re(oice in the $harma. If they see them sad, they will be sad about compounded things. If they see happy sentient beings, they will attain the happiness of buddhahood. If they see sufferings, all the sufferings of sentient beings will be pacified. If they see sickness, there will be liberation from sickness. If they see kindness returned, they are returning the kindness of all the buddhas and bodhisatt!as. If they see it is not acknowledged, they are not acknowledging wrong !iews as kindness. If they see disputes, they can eliminate all the disputes of the fathers. If they see praise, all the buddhas and bodhisatt!as are praised. If they see discussions of $harma, the confidence of the buddhas is attained. If they see bodily form, they see all the buddhas without obscuration. If they see a stupa, they become a stupa for all sentient beings. If they see merchants, they will attain the se!en aryan riches. If they see homage, they arouse bodhicitta, thinking, 3.ay the world along with its gods attain the non#manifestation of the center at the crown of the head. .oreo!er, for all who are uselessly disturbed, with sadness and fickleness of mind, doodling in the sand, babbling inanities, thinking discursi!e thoughts and so on, when distractions arise, until they ha!e abandoned these by mindfulness and awareness, may all the actions of body and speech and the thoughts of mind be caused to become $harma. 1hen they go to sleep at night, lying on the right side, may they sleep with their heads in a northerly direction. 6emembering death and recollecting the three (ewels, may they sleep resting their minds in dharmata like the sky. The 3odhichar&a atara says/ 2s the Aord slept, passing into in nir!ana, So should we sleep in the desired direction. $ay and night aspire to the acti!ities of the e+cellent noble ones, or sing the meditation songs of the masters, the Se ent& As$irations and so forth, performing them before statues, stupas, and so forth. ,ere as to what is taught by the 3Twenty -erses3 The Precio+s Ma'a says/ SSSSSSTTB1BtUU 1 To the "uddha, the holy $harma, and the Sangha, 2nd also to the assembly of bodhisatt!as 2lways paying homage and going to them for refuge, Aet us prostrate to those who are worthy of !eneration. 1e should bring e!il deeds to a state of total e+tinction, Completely accomplishing all that is meritorious. 2s for the merits of the host of sentient beings, 1e should re(oice in any merits that they ha!e.

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,a!ing bowed our heads and (oined our palms together, SSSSSSSB1B.0 So that they will turn the wheel of holy $harma 2nd so that they will remain with beings in this world, 1e therefore make supplication to the perfect buddhas. "y the merits of ha!ing performed this liturgy, 1hether it is performed or not performed by us, 2s a result may sentient beings without e+ception )ossess the unsurpassable attitude bodhicitta. .ay all sentient beings ha!e perfect spotless faculties Their li!es transcending any lack the e+cellent freedoms. .ay they ha!e complete control o!er all their actions 2nd be well nourished ha!ing all their needs fulfilled. .ay all embodied beings abiding in the three realms ,a!e (ewels in their hands as a sign of ultimate wealth .ay all their requisites be utterly limitless 2nd in samsara may they be ine+haustible. 2lways ha!ing e!erything that is indispensable .ay they become supreme and turn into e+cellent beings. .ay embodied beings ha!e all the required knowledge 2nd the ability to do what must be done. .ay they ha!e e+cellent color, and e+cellent healthy bodies. .ay they be e+alted and brilliant in their presence. .ay they be without any illness and suffering, 2nd may they ha!e tremendous power o!er life. .ay they all be capable in the ways of upaya, Free from any kind of fear of suffering. .ay they be diligent in regard to the three (ewels, 2nd possess the great wealth that is the "uddha and $harma. .ay they be (oyfully kind and !ery compassionate 6esting all the kleshas in equanimity, 2dorned with generosity and discipline, 2s well as patience, e+ertion, meditation, and pra(Pa. .ay they completely perfect the two accumulations. .ay they be glorious with the ma(or and minor marks. 2s well as the ten bhumis, which are beyond conception* .ay they attain the !arious powers and masteries. .ay we and other sentient beings, whoe!er they are, "e adorned with !irtues such as these abo!e, 2nd also be liberated from all our !arious faults Aike the kind and e+cellent being known as .aitreya. .ay we be the hope of e!ery sentient being.

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Completely ha!ing perfected all good qualities* 2nd always may we ha!e the power to clear away The suffering of all embodied sentient beings. 1: In all the !arious worlds whate!er beings there are 1ho ha!e become afraid of anything, may those beings 1ho e!en hear so much as the sound that is our names "y ha!ing done so, later become completely fearless. .ay beings by seeing us and by remembering us 2nd e!en by their ha!ing only heard our names "e sure of the natural state that is free from all disturbance 2nd so attain complete and perfect enlightenment. 2nd in all succeeding generations of beings "y means of ha!ing gained the fi!e#fold higher perceptions. 2lways for any sentient beings that there may be .ay there continue to be such benefits as these. 1hate!er beings there are within the world of samsara $esiring the performance of any e!il deeds 9!en so may e!en these be free from harm, 6e!ersing their e!il actions once and fore!ermore The physical elements, earth and water, fire and air, 2re like a field filled with wholesome medical herbs %r like a forest of trees that grows in the wilderness. They ceaselessly pro!ide what people naturally need. Though the li!es of sentient beings are impo!erished, .ay I be e!en poorer by making this e+change/ .ay their e!il deeds all ripen within me. .ay all my share of happiness ripen in other beings. 2ll the sentient beings who remain in the world of samsara 1ho are not liberated, may as many as that 2ll without e+ception be completely transformed, 2ttaining the unsurpassable state of enlightenment. The

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1D

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Saying this three times, three times a day brings inconcei!able merits. 3odhichar&a atara says Therefore, in the presence of a representation %r otherwise, as it may be appropriate, Say these twenty !erses from the Precio+s Ma'a Three times e!ery day and three times e!ery night. 2lso this was taught by the "uddha "haga!at/ If the merits of saying these words were gi!en forms, 2s for being more numerous than the sands of the 4anges 9!en the realm of the world could not contain them all.

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.oreo!er as the sutras and the 3odhisatt a$ita,a say, de!ote day and night to training. 1hy; The dreamlike freedoms and fa!ors are only there for an instant. They are impermanent like a bubble in water. If while we ha!e them we do not set out on the path, we cannot do so later. D. The e+planation of the twenty downfalls, together with the associated qualities/ Train in keeping these two bodhicittas without harm. #i&e downfalls, like wrong &iew, are said to be like a king. #i&e, like sta!ing in cities, are like his ministers. 4ight are like his sub(ects, and two are common to all. $ltogether, twent! is the number of these. It should be known that what accords with these is harmful. *ot ha&ing them, we a&oid the harm of all these downfalls. It should be known that practicing this accords with goodness. This follows the Essence o* S$ace S+tra, where altogether nineteen root downfalls are taught. The fi!e characteri'ed as being like a king, are/ SSSSSSSB1G.: 1 0 5 : = appropriating the property of the three (ewels, inflicting punishment on a monk who possesses discipline, drawing a renunciate away from discipline, committing one of the fi!e ine+piable actions, and holding to wrong !iews. Those which are characteri'ed as being like a minister are staying in 1 0 5 : = !illages, their !icinity, cities, towns and their en!irons.

The eight characteri'ed as ordinary are 1 teaching emptiness to those of untrained mind, 0 turning back from dwelling in the mahayana 5 ha!ing abandoned indi!idual enlightenment, to (oin the mahayana, ;;;;;; : to fi+ate the shra!aka and pratyekabuddha !ehicles and enter into fi+ation = for the sake of possessions and !eneration to praise oneself and disparage others* B to speak of one<s own profound patience. D to culti!ate and take the property of the three (ewels F to gi!e the up the wealth of shamatha for recitation. 2s for those common to all, abandoning the mind of entering makes nineteen, on top of which The Edi*ice o* the Three 8e5e's says abandoning the mind of entering, not uniting with the wholesome, making twenty. The Moon Essence S+tra and the A,asha#ar)ha S+tra also e+plain abandoning the mind of entering as a downfall.

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If these downfalls arise, since this is unsuitable for a bodhisatt!a, try to remedy them. In the T5ent& 2o5s four root downfalls are taught/ 1 For the sake of possessions and !eneration praising oneself and disparaging others, 0 To those who are suffering and without a protector not gi!ing goods and $harma because of miserliness* 5 ot hearing confessions and storing up anger,

: 2bandoning the mahayana and teaching a facsimile of $harma. The intention of calling them the four root downfalls is that they are like being conquered. "y desire of possessions and !eneration 4i!ing praise to oursel!es and disparaging others, 2nd to those who suffer without a protector Stingily not gi!ing wealth or $harma* ot hearing the confessions of other people, "ut rather heaping up anger at those others* $eparting from the path of mahayana Teaching instead facsimiles of the $harma. SSSSSSTTB01.0UU 2ccording to the teacher 2sanga and his followers, four root downfalls are e+plained. 2lso the manner of recei!ing bodhicitta is said to arising from pure mind, depending only on homage and offerings, after first inquiring whether our being has been defiled with obstacles. "y that these obstacles will ha!e !ery little ripening. 2fter that we say the precepts, If any of the four root downfalls ha!e arisen, the way of remedying them is that the twenty !ows must be taken again, during which defilements must be confessed three times to the superiors before us. So it is said. This should not be accepted more than three times, as it is e+plained in the 3odhisatt a)h+!i. The followers of the master agar(una e+plain the way of recei!ing as karma arising in a pure continuum, producing the se!en limbs. The ocean#like assembly does not ask about former obstructions and does not talk about later training. 1hat is to be guarded against is the nineteen or twenty root downfalls. The way of remedying in the A,asha#ar)ha S+tra is that after supplicating, we remedy downfalls. This is done as many times as the downfalls recei!ed. 2s for these two traditions, the mind only and madhyamaka are different. ow the associated factors are e+plained. 2s for the factors associated with these downfalls, for e+ample, associated with wrong !iew is the obscuration of mere de!otion. From this fault, one should ha!e the idea of them all. The !irtuous attitude and so forth that abandon wrong !iew are said to be without the fault. "y not being obscured by the association, we are also said to be without the fault. 2ll that is associated with !irtue is said to be what we should train in. In particular what is connected with benefiting others is the real thing that should be trained in. F. The indi!idual ways of guarding aspiring and entering, a. The way of guarding aspiring has two sections.

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1C The brief teaching ow the indi!idual ways of guarding aspiring and entering will be e+plained. ow as to how aspiring is guarded by accepting and re(ecting, regarding the details of as many things as are to be trained in, in brief/ Briefl! four black dharmas ought to be a&oided. #our pure white ones should earnestl! be performed. 0C The e+tensi!e e+planation, aC The instruction to abandon the four black dharmas. SSSSSSSTT B00.=UU In detail, as for the first four/ These are the four black actions that are to be a&oidedB /heating an! persons who are worth! of respect, 5roducing regret for things that should not be regretted, -peaking unpleasant words to those who are hol! ones, Beha&ing de&iousl! toward sentient beings in general. Since these are the four black dharmas, they should be abandoned. The Edi*ice o* the Three 8e5e's S+tra Re4+ested )& :ash&a$a says/ ?ashyapa, if one posseses these dharmas, bodhicitta will be forgotten. 1hat are these four; Slandering the guru and those who are worthy of respect. )roducing regret in others for things that should not be regretted. To bodhisatt!as who ha!e aroused bodhicitta speaking with the fault of an angry mind. "eha!ing de!iously and decepti!ely to sentient beings. b. The instruction to practice the four white dharmas 2s for the four white dharmas/ These are the four white dharmas in which we should place our trustB 0el!ing on hol! ones and gi&ing praise to their &irtues, 4ncouraging sentient beings to do what is trul! good, $rousing the perception of the teacher within the children. )igh+mindedl! doing goodness and benefit for beings. 2bandoning what is false has the ground of !irtue of benefiting sentient beings. In producing perceptions of bodhisatt!as as teachers, they become special companions on the path. $welling in the e+cellent thought of non#deception is e+emplified by relying on the holy ones and praising them, though this is the consequence of all !irtues. 2s for establishing all sentient beings on the path of mahayana, as it has a particular purity, first producing bodhicitta in that way is urged. The Edi*ice o* the Three 8e5e's says/ SSSSSSSTTB0:.1UU ?ashyapa, if one has these dharmas, bodhicitta will not be forgotten. 1hat are these four; "eing conscientious about not speaking falsely, producing perception of bodhisatt!as as teachers, dwelling in the e+cellent thought of not beha!ing de!iously and decepti!ely toward sentient beings, and truly establishing

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all sentient beings in the mahayana. 2s for guarding by means of what stabili'es bodhicitta, the Shri Sa!adhira-a S+tra says/ % prince, if one has four perceptions, bodhicitta will be stabili'ed. 1hat are these four; They are perception of true spiritual friends as buddhas, percei!ing the $harma taught by them as the path, percei!ing those who practice it as companions on the path, and percei!ing all sentient beings as one<s only child. b. 4uarding the .ind of 9ntering 2s for e+plaining the details of guarding the bodhicitta of entering/ /onsidering others7 welfare as more important than ours, This is the practice trained in b! the bodhisatt&as. If the! benefit others, the se&en e&ils of bod! and speech, $re actuall! beneficial, when the! can be performed, )owe&er, the three of mind are ne&er to be done. and also/ B! desiring peace and goodness for personal benefit 4&en goodness is a downfall for the buddha9s children. #or the benefit of others, e&en that which is e&il, Ought to be practiced, the Victorious One has taught. There are three aspects. 1 Aearn to abandon what is to be abandoned. 0 Aearn to know what is to be known. 5 Aearn to practice what is to be practiced. SSSSSSTTB0=.0UU 1ithin the first is the way of guarding the mind from the root downfalls, the kleshas, and the fault of useless acti!ity. %f the four ways of training in knowing when to gi!e and hinder, the first three were spoken of abo!e. 2s for the last, if there is an opportunity of gi!ing through the ten non#!irtues of body and speech, if it will be for others< benefit, know that it should be done. The greatness of one<s own !irtue will not be obscured by that, and in addition to that, ha!ing obser!ed an occasion for the three increases mahasatt!as should perform those se!en non#!irtues. 1hat is the benefit; % .inak $unguchen, ha!ing seen many persons killed by selfish desire, the guide, by compassion, so that there may be liberation from limitless samsara, seems to cut off life. Some though there is wealth, by miserliness will not gi!e. 1hen there is a time of famine, if it will sa!e li!es, for the benefit of both, what was not gi!en by the rich is taken, to gi!e to the poor. The bhramin<s child skar ma la dga< ba was tormented by the desires of others. "y desiring the goal of re!ersing the certainty of death, wrong acti!ity seems to be performed. In order that those who will certainly be killed may be liberated, there seems to be false speaking. ,a!ing decei!ed the companions of the e!il#doer, for the purpose of re!ersing them from being led into the lower realms,

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there seems to be slander. In order to purify the suffering of those who ha!e suffering, making up and telling !arious stories, or telling (okes, there seems to be fri!olous speech. In order to re!erse those who will certainly undertake e!il deeds, they seem to speak harsh words. These things are done because the purpose is !irtuous. The three e!il actions of mind, should ne!er be done, because they are only bad. Though some say that there is an opportunity of doing them, the !ow is total. .an(ushri re!ersed the first ones by dwelling among the ,indus when he was taming ?untu 4yu, but he is taught not to ha!e fallen into accepting the wrong !iews that arose there. Teaching such !iews was practiced, and by that in body and speech, to ?untu 4yu he taught language associated with the arising of wrong !iew. ,o!e!er, when wrong !iew arose in their minds, to these people by and by he e+pressed the !irtues of the three (ewels, so how could this Mtransgression of the precepts of mindN ha!e come about; Therefore he ne!er performed these actions of mind. 1ell by doing un!irtuous actions of body and speech, he transgressed. Isn<t it like eating poison; 2s in mantrayana, !irtuous mind is without fault by grasping poisont. The T5ent& 2o5s says/ If these are done with compassion and for the sake of kindness It is !irtuous mind, and the act is without fault. "ut the O)-ects o* Mind*+'ness says/ Though it is taught that a sentient being who cuts off one life will be tormented for an intermediate kalpa in the ephemeral ,ells, and though it is taught that an e!il deed is always done if one thinks that* because the "uddha<s word is intended for the minds of sentient beings of different capacities, that sometimes one and sometimes many and sometimes certain and sometimes uncertain are taught should be known not to be contradictory. The Praise o* the Teachin#s says/ "ecause of what is gi!en and what is being held back, Sometimes the words to us are 3it is one and certain. Sometimes 3it is not certain3 also has been said. Therefore these are not in mutual contradiction. In such a way there is pro!isional meaning and true meaning. 1ords ha!ing the intention and those that should be known to ha!e the four hidden intentions, are !ery much in contradiction. These di!isions will be e+plained e+tensi!ely below. 2s for training in the means of knowing knowables, the Maha&anas+tra'an,ara says/ 2s for any not known by the "uddha>s children, Such knowables as these do not e+ist. Contemplation and learning should be industriously undertaken in the worldly topics or sciences, and whate!er world#transcending dharmas there are. This is so that omniscience may be obtained. If one summari'es these, there are fi!e di!isions to keep track of* arts, crafts, the art of reasoning, the reasoning of "uddhists, and the reasoning of non#"uddhists. The same te+t says/ If no effort is made with the fi!e topics of reasoning, e!en supreme noble ones will

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ne!er be omniscient. Cut off other pursuits, stri!e for your own omniscience. In particular when the details of the !ow of training are known, it is !ery important to guard them. .oreo!er, as pre!iously taught, downfall and non#downfall, associated qualities, what is to be trained in, and the reason why this is done should pre!iously be known. There are twenty root downfalls. "ecause these downfalls are absent, we are (oined to !irtue and there is no downfall. .oreo!er when we enter into meaningless speech, fri!olous entertainments, and so forth* if passion and aggression are produced, the fault of ha!ing kleshas will be produced. 9!en if these ha!e been produced, when one enters there is no need to grasp at them, and by mindfulness and awareness, the kleshas being meaningless is produced. If we enter in passionlessly for the sake of others, there is no downfall. If we enter into desire, there is the fault of that. It is associated with it. If one enters simply for the (oy of others, it is the same. 1e should learn, meditate, and so forth that the antidotes are impermanent. 1hen we ha!e seen transgressions, we must confess and renew the !ow. For e+ample, if for reasons not connected with !irtue, we dig up the earth, we commit faults of uselessly cutting roots and so forth. If the same thing is done for the sake of !irtue, there is no downfall. 1hile we do this and do not remember that it is useless, there is the associated fault of doodling in the sand. 1e should learn that this should be accomplished with mindfulness and awareness. ,a!ing remembered what is to be learned, it will be renewed, and our !ow will be renewed. 2ll actions of body, speech, and mind should be known to be (oined to that. If there is transgression, from knowing how to renew, e!en if our aspiration is transgressed it can be cured. .oreo!er, as for the conditions of transgression, discouragement, procrastination, and entering into other paths* as for discouragement, if we think that we cannot produce the benefit of others as we can our own, we get discouraged. 2s for the antidote, because we ha!e attained the freedoms and fa!ors at this time of arousing bodhicitta, discouragement is abandoned. 2s for the praise of confidence, the Maha&anas+tra'an,ara says/ SSSSSSTTB5HtUU Sentient beings become human So that e!ery measureless instant They can try to gain perfect enlightenment. So let us not be discouraged. 2s for procrastination, not seeing the benefits of the path, and ha!ing seen the faults of asceticism, as an antidote to that, ha!ing been taught the benefits and (oy of it, as for the instruction in patience, the 3odhichar&a atara says/ Therefore, ha!ing mounted the horse of bodhicitta, 1hich clears away all weariness and discouragement, 1e go on from happiness to happiness. ?nowing bodhicitta, who could then despair; If we grasp the paths of the shra!akas and pratyekabuddhas as being better than the mahayana, we will be sent into them* so as an antidote, from the two meditations on transgression and benefit, as for the shra!akas and pratyekabuddhas being far from perfect enlightenment the Mani*estation o* En'i#hten!ent o* 2airochana says The paths of the shra!akas and pratyekabuddhas are eighty#thousand great kalpas away from the unsurpassable fruition.

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2s to the immeasurable benefits of the mahayana, the 3odhichar&a atara says/ 2s for this, because of the power of bodhicitta Former e!il deeds will completely be e+hausted. "ecause a heap of merits is accumulated, It is nobler than the path of the shra!akas. The Precio+s Ma'a says/ SSSSSSB5H.B There is no regard for the benefit for oneself The benefit of others is (oyful as one taste, The arising place of !irtues in the mahayana. If mind is sent outward we are far from enlightenment, and the sufferings of samsara and the lower realms are immeasurable. 2s for the way of curing this, before statues and so forth with remorse and repentance confess and take the !ow. 2lso this arises by practicing as before. The number required is uncertain. 2s for the method of remedying the bodhicitta of entering, conditions of defilement are three/ the bodhicitta of aspiring is lost* The opposing root downfalls arise* the condition of abandoning training is offered. 2s for the faults of defiling this. If formerly accumulated merit manifests, by its being degraded later, we will ha!e no happiness, we will not meet with the mahayana, and by breaking our !ows our place will become degraded. "y the hea!iness of defilement, we will wander for a long time in the lower realms. The 1etter to St+dents says/ Those e!en when alone will truly e+amine their minds )roducing an association with genuine karma %n the earth, at the center they become principal holy ones. Those who are e+cellent students will respect the guru .odest, producing a host of !irtues, noble people. Supremely motionless, they follow the !iew of kindness For e!en those brilliant ones re(oicing in truth and tradition, Aife is easily lost and there are no promises. For a while all beings ha!e faults and e!il deeds That will send them all into unbearable ,ells Throwing away the natural state, indeed they suffer. For the wise on earth what suffering is worse than this; 1hoe!er recei!es the sages< life#granting $harma path 2nd recei!ing this that is like a great ship, then throws it away. In the midst of the ocean of samsara like dancers ;;;;; They think the decepti!e thought that their (oy has been assured. Therefore, the 3odhichar&a atara says/ .oreo!er, though merit is easily defiled 2s for the mind, it can ne!er be defiled.

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If one breaks the session, if it is lost, with repentant mind ha!ing confessed as before. by practicing the rite three times it will be renewed. The number is uncertain. "y the mahasiddha agpopa three means of renewal are taught. Those who are lesser ones because of grasping things as solid, ha!ing apprehended them in their minds, confess their faults before others. "y subsequent !ows, as they are gradually distanced from those faults, and rising from the downfall occurs. The middle ones, ha!ing pleased the deities of !idya mantra and secret mantra, the bodhisatt!a 2kashagarbha and so forth, ha!ing attained the blessing of the deity, arise from that downfall. Some who are e+cellent, when someone says they ha!e a downfall, remain effortlessly within bodhicitta. 2s to how, it is taught in the No)'e Maha&ana S+tra Teachin# that A'' Dhar!as are Witho+t Arisin#/ .an(ushri, the bodhisatt!a who knows no#action and no#arising attains complete purity from karmic obscurations. ,ere, 31e should follow this3 is well#thought. Those of inferior mind do so before the bodhisatt!a Sangha or a special ob(ect. They supplicate ha!ing performed the se!en#fold ser!ice, or should renew their !ows, or supplicate such and such a mahasatt!a to consider them/ For I, so and so, such and such a downfall has arisen. This for the sake of all sentient beings, I confess and supplicate it be made pure. Say this three times, and because of others say/ These transgressions I see as transgressions and from now on I will control and !ow well to a!oid them SSSSSSSB55.B Aet that be !owed. "y saying that we are liberated from faults, according to the 3odhisatt a)h+!i. 2lso in between perser!eringly performing the de!eloping and fulfillment stages of the deity before their respecti!e yidam deities, ha!ing done the se!en#fold ser!ice, by confession and ha!ing retaken the !ow, they remedy the downfall. The deity of !idya mantra in general is Shri 2kashagarbha. If we want to confess before him, we should confess continuously day and night. From the time we arise this is done. In the later part of the night call by name and prostrate to all the buddhas and bodhisatt!as of the ten directions, and in particular Shri 2kashagarbha, and continuously speak out strong confessions of our e!il deeds of transgression. 1hen dawn comes, say this/ )lease do what I ask. To Shri 2kashagarbha, if I confess my transgressions, ha!ing purified them, by your consideration, quiet them and grant your blessings. Say that three times. 1hen the sun rises, in !iew of purity of transgressions, body and mind are happier than before, and e!en the sun arises more gently. The air is pure, and good dreams display themsel!es, so it is taught. Some e+cellent beings, sitting cross#legged, first call by name whate!er dream and illusion# like transgressions there are. In the space in front are the buddhas and their sons. 2fter confessing to them, identify the essence of these !ery transgressions outer, inner, and in between, by ha!ing

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e+amined their color, shape, and so forth. They do not arise from anywhere, do not abide anywhere, and do not go anywhere. ?nowing them to be in nature like space, resting within that state, we are liberated from all transgressions. The E6tensi e S+tra o* the Great 'i)eration in the Ten Directions says/ If the bodhisatt!a has four dharmas, all will arise separated from degeneration of discipline and the faults of the kleshas. 1hat are these four; "ecause dharmas ha!e no coming, because dharmas are ceaselessly seen, because dharmas arise interdependently through causes and conditions, and because they are empty of nature. If they ha!e these four, there will be no arising of degeneration of discipline and faults of the kleshas The Dhar!ara-a S+tra says/ If one sentient being knows non#duality, all obscurations will completely be abandoned. For e+ample, as on a mirror a with a thousand years accumulation of dust, there can later be not a particle, this too is like that. For e+ample, in a dark empty house, dark for a thousand years, though darkness has lasted for a thousand years, a lamp will make it non#e+istent. So by the mind knowing the genuine truth of essencelessness, the e!il deeds of countless kalpas will instantly be remo!ed. The S+tra o* Enterin# into the A)so'+te says/ The son of the gods 1hite Aotus asked, .an(ushri, 3,ow should karmic obscurations be abandoned;3 ,e replied, 3Son of the gods, as for karmic obscurations, if we know that karma itself is primordially unreal, it will effortlessly be cleared away. That is like wiping with a cloth a conch that is co!ered by charcoal. These are guarded against by means of knowing their ob(ects, it has been taught. G. The teaching of the stages by which beings should practice this ow, by means of practicing what is to be practiced, guarding is taught. From the two sections of the indi!iduals by whom it is practiced and how it should be practiced, as for the first/ $s for the buddha+sons, there are three kinds of them. Those who ha&e freed themsel&es and desire to free all beings, These are the bodhisatt&as, who are like a king; Those who want liberation for both themsel&es and beings These are the bodhisatt&as who are like a helmsman; Those who free beings and then desire their personal peace, These are the bodhisatt&as who are like a shepherd. It is taught in the sutras that these are liberated, In thirt!+three measureless kalpas, in se&en, or in three, 0especti&el!, in accord with their powers of gaining that. This is called 7arousing the bodhicitta of the great desire of a bodhisatt!a.8 2fter first ha!ing become enlightened oursel!es, later we free beings* for e+ample, as a king, ha!ing attained a kingdom, desires to establish his sub(ects in happiness. 2rousing such bodhicitta like that of .an(ushri is e+plained in many sutras. The desire to liberate oneself and other beings equally is called 3arousing the bodhicitta of

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true wisdom.3 The boat#passengers and oneself equally want to go to the other side of the ri!er. First ha!ing liberated sentient beings, desiring to liberate oneself primordially, is called 7the arousing of bodhicitta of which there is no e+ample.8 Shepherds of sheep, goats, and o+en, when they see narrow defiles and fearful places, or else when in front of them these ha!e entered them, make e!ery one come out again. This is arousing bodhicitta for sentient beings like that of .an(ushri and Shakyamuni. ,ere those of dull powers take thirty#three and the middling se!en, and the sharpest three lifetimes to perfect unsurpassable enlightenment. The Edi*ice o* the Three 8e5e's says/ Those arousing the bodhicitta of the great desire will be liberated from samsara in thirty#three countless kalpas. Those who arouse the bodhicitta of genuine wisdom will reach it in se!en. "y arousing the une+ampled bodhicitta, they will become completely enlightened in three inconcei!able kalpas. 1hy so; "ecause they ha!e powers that are small, middling, and great. For e+ample, they are like a uni!ersal monarch, the pilot of a ship, and a parent. Thus, and so forth it is e+tensi!ely taught. 1H. From the two methods of training in what should be practiced, the acti!ity of the !ictorious ones, a. The brief teaching of the si+ perfections The buddha sons must train themsel&es in e&er!thing, But chiefl! in the practice of the si' perfections. The S$irit+a' 1etter says/ 4enerosity, discipline, patience, and e+ertion 2nd likewise the perfection of imponderable pra(Pa, "y that treasury of powers of the -ictorious %ne 1e reach the other shore of the ocean of samsara. Train in what is e+plained. From the common and indi!idual natures, the common also has si+ parts. 1ithout conceptuali'ing the three spheres of actor, action, and ob(ect, the thought of gi!ing our possessions to another, along with the seed of !irtue, is the perfection of generosity. Its action is to pacify the po!erty of others. 1ithout conceptuali'ing the three ob(ects, thoughts of abandoning the faults of samsara and nir!ana, along with their seeds, are the perfection of discipline. Its action is to eliminate obstructions. 1ithout conceptuali'ing the three ob(ects, bearing harm and weariness and not being afraid of their nature is the perfection of patience. Its action is agressionlessness. 1ithout conceptuali'ing the three ob(ects, (oy in !irtue is the perfection of e+ertion. The action is that merit increases. 1ithout conceptuali'ing of the three ob(ects, one#pointed mind is the perfection of meditation. Its action is that the kleshas are pacified.

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"y not conceptuali'ing the three ob(ects, reali'ation of the nature of dharmas becomes the perfection of pra(Pa. The action is that knowables are reali'ed and, that we are liberated from samsara. These perfections ha!e four !irtues. "y en!isioning enlightenment as the benefit for others they are !ast. "y establishing true goodness and loftiness, they are precious. "y transcending the world, they are without materialism. "y the increase of merit, they are ine+haustible. The Maha&anas+tra'an,ara says/ -ast and not materialistic, )recious and ine+haustible, %f generosity and the others 1e shold know these four#fold !irtues. In three inconcei!able kalpas or more depending on the first perfection, e+altedness is established and the kleshas abandoned. The count of si+ perfections is fi+ed. The same te+t says/ 9n(oyment and the body are both completely perfected. "y perfect acts and retinue we will be e+alted. 1e ne!er again will be in the power of the kleshas, 2nd anything we do will always be correct. Second, in terms of doing benefit for others, with a !iew to accomplishing the benefit for oneself, the count of si+ is fi+ed. The same te+t says/ o longer impo!erished and doing no harm at all. )atient with in(ury and ne!er weary of action, 1e ha!e e+cellent reasons for our feeling of re(oicing/ The benefit of others is our own benefit. Third from the !iewpoint of the three trainings, as for the count of si+ perfections being certain, the same te+t says/ %f the si+ perfections of the -ictorious %ne, 1hen they are classified from the !iewpoint of the three trainings The e+planation is that the first has three di!isions The second has two di!isions, and the third has one. %ne includes all three, with three di!isions described. The first three are classed as training in supreme discipline. 4enerosity is the cause, and discipline the essence, It is patience that is the particular e+pression. The ne+t two are classed as training the mind in meditation. )ra(Pa is gathered under the discipline of pra(Pa. It is e+ertion alone that gathers them all together, "ecause of being associated with them all. $escribing them as being understood in stages, the same te+t says/ The later depend on the earlier Since they are lower and higher,

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2nd since they are fine and coarse, They are taught to be in stages. Since the perfections arise in successi!e order from earlier to later, these are in a series of causes and fruitions. Since discipline is more e+cellent than generosity Metc.N, and there is a gradation from worse to better. The earlier they are, the coarser they are, and the easier to understand and reali'e. The later they are, the subtler and more difficult they are, so there are gradations of fine and coarse. They are described from those three !iewpoints. 2s for the way of practicing, practice generosity with no hope of ripening. 2gain and again in this samsaric realm guard discipline that does not aspire to the higher realms. To endure e!erything patiently, meditate on patience. 9+ertion gathers all these !irtues together. .editation eliminates fi+ed ideas about the formless realms. )ra(Pa should be established non#dually with upaya. The same te+t says/ 4enerosity without hope $iscipline not desiring Samsaric agitations. )atience bearing e!erything, 9+ertion gathering !irtue, $hyana that is not formless, )ra(Pa possessing upaya, These are the si+ perfections. "y their stability 1e are united with truth. 2s for the ascertaining features the same te+t says/ 6emo!ing po!erty, gaining coolness, and bearing anger, &nion with passionlessness, and grasping of the mind, 2re said to be done for the sake of knowing the absolute. 6emo!ing po!erty is generosity. Cooling the torments of the kleshas, and guarding against them is discipline. Forbearance of inner anger is patience. &nion with the le!el of buddhahood is e+ertion. %ne#pointedly grasping mind is dhyana. ?nowing the nature of dharmas, absolute truth, is pra(Pa. b. The e+tended e+planation of the indi!idual natures of the perfections, 1C 4enerosity, aC Identifying the ob(ect, ow from the si+ e+planations of the indi!idual natures, as for the nature of generosity/ bC The general teaching on the nature/ -eeing that sentient beings are tormented b! po&ert!, The! gi&e them limitless gifts of desirable articles, ike food and clothing, horses, wagons and o'en. 1reater are such gifts as one7s own sons and daughters. The greatest is to gi&e one7s head and e!es and such.

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This establishes worldl! and spiritual benefit. cC The benefits of generosity/ Thus we will conquer all our a&ariciousness. /onsequentl! gi&ing rise to wealth for others. .aterial generosity perfects the accumulation of merit and $harma#generosity perfects the accumulation of wisdom. 1ithout a!ariciousness, the continuity of birth as a preta is cut off. 2ctual wealth arises for the benefit of others. The world of the noble ones is grasped. The S+tra Ta+#ht )& 7+estions says/ "y material generosity the accumulation of merit is perfected. "y $harma# generosity, the accumulation of wisdom is perfected. These two establish omniscience. 1hat is material generosity; It is like this. There is gi!ing, great gi!ing, and supreme gi!ing. 4i!ing is of food, clothing, chariots, and elephants to others. 4reat gi!ing is of sons, daughters, and spouses. Supreme gi!ing is of things difficult to do. ,eads, eyes, arms, legs and so forth are gi!en. 1hat is $harma#generosity; The lesser is gi!ing pens, ink, and books. The greater is gi!ing teachings, of the shra!akas, of the pratyekabuddhas, or of the supreme $harma, according to the fortunes of beings. To enter into grasping unsurpassable enlightenment and display the inconcei!able $harma like the sky is the supremely great. ,ouseholder bodhisatt!as practice chiefly material generosity, and renunciates $harma# generosity. 2bout this the Maha&anas+tra'an,ara says/ "estowing benefits, 2nd depending on mind, the root, )erfect both action and mind. 2ccepting these two and perfecting 1hile being without stinginess, 4i!ing $harma and things without fear, ,a!ing known such generosity, There is genuine accomplishment For those who are capable. The essence is being without miserliness. The cause is pure, generous thoughts. The fruition is perfection of body and en(oyment. The action is taking care of both oneself and others, and perfecting the two accumulations. 2s for distinguishing the qualities, the same te+t says/ "uddha>s children, meeting with students, gi!e e!en their li!es. 9!en if they recei!e compassion from other beings, They take no care for the fruits of their human hopes and wishes. 4enerosity brings all beings to the three enlightenments. "y the wisdom of generosity ha!ing been perfected, They are placed in the ine+haustible realms of purity.

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0C $iscipline, 1C 9+planation of the nature and e+pression of praise 2s for the e+planation of the perfection of discipline, since e+ternals are non#e+istent, the inner abides in enlightenment/ B! controlling oursel&es with the highest discipline, 5eace and happiness of mind will be attained. B! pra(Da we will gain perfection of the two benefits. 0C The brief e+planation of what is to be trained in and the instruction to guard it/ The &ows, accumulations of ,harma and helping beings, The Buddha9s children will alwa!s guard these three disciplines. 5C The di!isions of indi!iduals who keep discipline and the e+planation of the root as bodhicitta/ )ouseholders take the precepts of a la! disciple. 0enunciates take the &ows of monk, shramanera, or no&ice, $nd the discipline of guarding both the two bodhicittas ,ere, in addition to whiche!er of the se!en pratimoksha or self#liberation !ows may be appropriate, there is the !ow of the bodhisatt!a discipline, including !ows of arousing the two bodhicittas of aspiring and entering. The single bodhisatt!a !ow has no di!isions corresponding with the se!en families of personal enlightenment. Those se!en families are the male and female genyens, getsuls, and gelongs, and the lay disciples. Counting male and female obser!ers of the precepts for a day there are nine families. %n the side of householders, the !ows of genyen and day#precepts are di!ided into two. %n the side of renunciates, there are getsuls, genyens, and fully ordained gelongs. It is said that on top of these the !ows of arousing the two bodhicittas are possessed. The Maha&anas+tra'an,ara says/ 2s for those who dwell on the side of the renunciates, They ha!e an amount of !irtue that is immeasurable. Compared to householders industrious with their !ows They are more e+cellent than e!en those bodhisatt!as. That e+plains the renunciate bodhisatt!as. The sutras say/ ,ouseholder bodhisatt!as and renunciates, Those who ha!e the forms of females and of males Supremely many billions and millions ha!e one means. %f the two kinds of genyens, as for genyens who obser!e a few precepts, there are the 3root four genyens,3 who keep the four root precepts, and abandon wrong ob(ects of se+ual desire. 4enyens of pure conduct, keep these basic four and also abandon impure conduct. 2s for the getsuls, the Radiant says/ 6enouncing cutting off life, and taking the goods of others,

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Impure acts and false speech, alcohol and so forth, $ances, garlands and such and sitting on high seats, 2nd recei!ing food, gold, or sil!er any time after noon, "y taking these ten precepts, the mind is also guarded from the associated faults. For women there are also the twel!e renunciation producing antidotes of not touching anyone and so forth. Since women ha!e greater kleshas, they are studied for two years to see if they can keep their !ows and if they are stable. For gelongs there are four basic rules in!ol!ing e+pulsion from the Sangha, the additional thirteen precepts, and the thirty of abandoning, which if they are broken one must abandon the ob(ect in!ol!ed and so forth, 0=5 precepts in all. 4elongmas, fully ordained nuns, ha!e 5B: or more. This is according to sar!asti!adins, mahasangikas, stha!iras and many others in the collections that they indi!idually re!ere regarding training in different disciplines. The 3h+!i Co''ection says/ 1hen in addition to the precepts of renunciation, they ha!e those of arousing the bodhicittas of aspiring and entering without corruption, this is said to be bodhisatt!a renunciation. Those who ha!e this discipline ha!e a discipline that binds their being away from corrupting acti!ity. This is called the precept of supreme discipline. In terms of the merit of the attitude of renunciation these are together with "En. The 3odhichar&a atara says/ 2ttaining the wish for renunciation of such things Is what is e+plained as being the perfection of discipline. 6estraining natural degrading acti!ity, the !ows of personal liberation bind non#merit. In samsara the gods must take human bodies to attain the happiness of the benefit for oneself. ot only do they not take care of others, but accomplishing benefit for them is only taught within the bodhisatt!a discipline. 2s for mantra discipline, in addition, the karma and kleshas in!ol!ed in ordinary grasping are abandoned, and in the two stages of meditating in the stages of de!elopment and fulfillment, we are made into worthy !essels. 2t the time of the !ows of personal liberation there is no opportunity of properly committing faults of the nature of the ten non#!irtues. In the bodhisatt!a !ow se!en can be committed to benefit others. .antra depends on skillful means of non#abandoning or non#renunciation. 2s fire arises from wood, this cause of the arising of wisdom is produced only by that profound path. 1ithin the continuum of a single being, the single essence e+ists with different aspects. If ob(ects of choice occur simultaneously, the higher ones are preferentially guarded. The lower part is gathered into that. Though there seems to be complete contradiction with the lower part, the essence is not lost, and so there is no real contradiction. For e+ample, in tantric practice drinking is not a !iolation, e!en though drinking liquor is taught to be a downfall by the shra!akas, and by the bodhisatt!as said to be an associated fault. 2t that time, the ob(ect must not be consumed by the practitioner as a monk or bodhisatt!a. "ut when the deities are !isuali'ed, things change. 2ll things must become into+icating liquor. "y mantra, mudra, and samadhi, they are transformed into amrita and we are supposed to en(oy them. )erceptions and thoughts must become many other things, transformed into perceptions of gods and mandalas. "y their becoming amrita and faultless di!ine offerings, feast practice is perfected. "y meditating with the accompaniment of !iew and samadhi, the good qualities become e+alted, and in

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such a way the nature of these precepts will all be known. In brief, howe!er faults may habe been produced, they are stopped. If goodness is produced, good qualities are bestowed. 4enerally, to know this clearly by !isuali'ation is !ery important. The Precio+s Ma'a says/ 4enerally it is done by !isuali'ing Therefore this is praised in all the shastras. In brief, guarding the mind from harmful beha!ior for the benefit of others is the !ow of discipline. "y the two accumulations and the si+ perfections, an assembly of good qualities which ha!e not pre!iously arisen are produced. Increasing this arising is the discipline of gathering !irtuous dharmas. They are chiefly gathered by discipline of mind. Those skilled in upaya, whether real or from one<s mind, accomplish the benefit of sentient beings. "y the four bases being gathered, others are made (oyful, their situations uplifted, and good and !irtuous seeds of ultimate certainty planted. Such caring for the happiness of others is the discipline of producing benefit for sentient beings. "y these three disciplines, the three disciplines of the path are accomplished. ,a!ing perfected the two accumulations, we are enlightened. 1C "y the discipline of the !ow, we attain perfect abandonment of the two obscurations and their habitual patterns. 0C "y the discipline of gathering !irtuous dharmas, perfect reali'ation is attained of nature, e+tend, and so forth. 5C "y the discipline of benefiting sentient beings, we attain perfect buddha acti!ity, taming whate!er needs to be tamed along with the spontaneous arising of the two benefits. The Edi*ice o* the Three 8e5e's says/ ?ashyapa, this bodhisatt!a discipline has three aspects. There are the discipline of the !ow, the discipline of gathering !irtuous dharmas, and the discipline of accomplishing benefit for sentient beings. "y the discipline of the !ow, the mind is guarded from what is unwholesome. "y the discipline of gathering !irtuous dharmas, !irtuous roots are established. "y the discipline of accomplishing benefit for sentient beings, we de!ote oursel!es to the benefit of others. The Maha&anas+tra'an,ara says/ These si+ accomplish peace by ha!ing wished for it. They gi!e the gift of life within the higher realms, They are the supports of peace and fearlessness "y them we will possess the accumulation of merit. 1e attain the nature of the symbolic signs. 1e ha!e the topics that are contained within the !ow. ,a!ing completely known a discipline like that, Those who are capable will really establish it. The essence has se!en limbs. These are the topics of discipline. "ound by the !ow of personal enlightenment, are 1C. The perfect procedure

51:

0C. The sphere. %nly the subtlest faults are !iewed as topics of fear. The bases of the precepts are genuinely recei!ed. They are learned. So it is e+plained on the le!el of the shra!akas. 5C. 2s for the cause, it makes us attain peace, nir!ana. :C. 2s for the fruition, we e+ist in the higher realms. =C. 2s for the action, it produces the support of all the good qualities. The kleshas are pacified, and we are made fearless about oursel!es and others. BC. 2s for the good qualities, it possesses the accumulation of merit. DC. 2s for the di!isions, there are that arising from recei!ing the har!est of genuineness, and that attained by dharmata. The first, is personal liberation. In attaining dharmata, both samadhi and spotless karma arise. There is the mind of actual samadhi and the path of seeing and so forth, the undefiled le!el of the noble ones. The A)hidhar!a,osha says/ It is called the !ow of personal liberation Spotlessness and samadhi will arise as a result. These disciplines are undefiled. They are not changeable by downfalls. They are not mi+ed with the personal liberation of the shra!akas and pratyekabuddhas. The sutras are not lacking, since they are part of the mahayana. ,a!ing those four aspects, they should be produced as the support of good qualities. The S$irit+a' 1etter says/ %ur discipline is undefiled, and indeed not lacking. ot mi+ed, and unchangeable, it is a pure reliance. $iscipline, whether at the le!els of cause or causeless Is taught as the ground and support of all good qualities. 2s for these !irtues of discipline, The Maha&anas+tra'an,ara says/ The buddha children always recei!e discipline of the nature of the !ow and effort. Though they ha!e no desire for the celestial realms, they genuinely attain them e!en though they produce no desire for them. "y this discipline, all beings are also established in the three enlightenments. "y the wisdom of discipline being completely accomplished, they are ine+haustibly established in the pure realms. 5C )atience, aC The general teaching on the di!isions, SSSSSSTTB=0.5UU Then as for the perfection of patience/ Three kinds of patience also need to be established. We gi&e no thought to how much suffering is in&ol&ed In the &arious kinds of outer and inner in(uries. Because of compassion we ha&e de&otion to the ,harma. Third there is that of compassion that has no reference point. ot getting angry at harm or in(uries produced by e+ternals is the patience of fortitude. 9nduring hardships in liberation and in establishing the $harma for oneself and others, this patience does not care how much suffering is in!ol!ed.

51=

Compassionate patience is being tireless in benefiting others. ot being afraid of the profound meaning of emptiness is the compassion ha!ing no reference point of nature. 2s for the meaning of these, the Maha&anas+tra'an,ara says/ Fortitude knows but does not care how much it must bear. 2s for compassion, patience depends upon that dharma. 2s for the fi!e benefits, they are truly e+plained. They are the producers of the two benefits. ,a!ing the main thing and all the ascetic practice There is the patience that aspires to those three things. 1hen patience such as that has been completely known, "y the wise it is said that it is truly established. The essence is not being angry with others and bearing ad!ersity. The cause is compassion. The fi!e benefits are the fruition. The sutras say/ 1 There is not much resentment and discord. 5 There is much happy and blissful mind. : There is no regret at the time of death, = the body abides in peace, B 1e will be born in the bliss of the celestial realms. Their result is to produce benefit and happiness for both oneself and others. Maha&anas+tra'an,ara says/ The buddha sons bear all the harms of human beings which is !ery hard to do. Since they cannot care for the celestial realms, they are not afraid of not going there, and do not care about their benefits. "y that same patience they establish all sentient beings in enlightenment. "y the wisdom of patience being completely accomplished, they place beings ine+haustibly in the pure realms. b. The way of meditation SSSSSSSTTB=5.BUU 2s for the brief teaching of meditating on patience/ ?ust as no greater e&il e'ists than that of aggression, *o merits are so difficult as those of patience. B! strenuous efforts in these &arious kinds of patience, et us stri&e to quench the great fires of aggression. The supreme good is enlightenment. .oreo!er, the merit established by patience is greater than others. The greatest suffering is ,ell. This is produced by aggression, and since there is no greater e!il than that, by !arious means, it should be (oined to austere meditation on patience. The 3odhichar&a atara says/ SSSSSSS TTB=:.5UU Iust as there is no e!il which is as bad as aggression, o austerity is so difficult as that of patience. Therefore it is proper that we should stri!e !ery hard .editating on patience in !arious different ways. The

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The S$irit+a' 1etter says/ There is no austerity like that of patience Though we cannot do away with occasions of anger "y abandoning anger, there is irre!ersibility. "y this being attained, buddhahood is promised. cC .any ob(ects are tamed by taming mind alone If each of many ob(ects of anger had to be dealt with Mone by oneN, it would ne!er be accomplished and they would not be pacified. 2s for the means of bearing them/ The uncontrolled harm of things is entirel! limitless. We can ne&er succeed in pacif!ing them all. When mind alone is tamed, then e&er!thing will be tamed. -o guard the diligence of keeping mind subdued. The 3odhichar&a atara says/ SSSSSSS TTB==.1UU &nruly sentient beings are as limitless as space It will ne!er be that all of them are subdued* "ut if thoughts of aggression alone ha!e once been o!ercome, That will be like conquering all our enemies. dC ,ow harm is a condition of establishing patience/ The good of patience comes about depending on harm. -uch qualities as kindness and compassion rise. 4nemies, like teachers, are friends to enlightenment. 0el! on them patientl!, feeling respect and (o!. Iust as masters and preceptors are beneficial to renunciation, if we ha!e no enemies, patience will not arise, and therefore we should put up with enemies. The 3odhichar&a atara says/ TTB==.5UUSSSSSSS If we do not endure them in a patient way, The cause of gaining merit will thereby be pre!ented. It is only oursel!es who are our own obstruction ,indering what is the cause of our attaining merit. That which, when it is there, another comes to be. That is the !ery thing which is called the other<s cause, That on whose occurrence something comes to be ,ow can that be called a hindrance to it; The timely appearance of a beggar seeking alms $oes not produce a hindrance to generosity. Calling those who are bestowers of renunciation %bstructions to it is equally unsuitable. Times of harm, conditioned by minor suffering of unhappy mind and so forth condition the arising of compassion and sadness and so forth, and therefore we should bear them. The same te+t says/

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TTB==.eUUSSSSSSS .oreo!er as for the !irtues arising from suffering, "y sadness, it clears away all arrogant haughtiness For those within samsara compassion will arise. 9!il is a!oided and we re(oice in !irtue. Those without merit can attain it by meditating on bearing angry thoughts. They can feel (oy in them and be de!oted to them like the teacher. The Uttaratantra says/ 1ith a (oy and de!otion like that for the teacher. 2lso it says there/ Therefore if we ha!e a !ery angry mind, 2nd patience arises only in dependence on that, Since that is the !ery thing that is the cause of patience, It is worthy of homage like holy $harma itself. eC The thought that the condition of anger arises from oursel!es. This will ne&er be accomplished without oursel&es, ?ust as an echo arises from mutual dependence. This mass of terrible harms that we ha&e turned to e&il, 5roliferates due to karma and incidental conditions. -o it is to be e'pected that this would come about. The onl! means b! which this karma can be e'hausted Is taming the mind and therefore we should stri&e for this. If we were not there, our anger and contention with others would not arise. 2nger and contention mutually depend on each other. If we do not harm others, harm to oursel!es will not arise. Therefore it is useless to do harm, and certainly it is proper to bear it. The 3odhichar&a atara says/ Thus if we do no harm to any other persons, There will then be no one will do harm to us. Therefore not established with work and weariness This is like a treasure appearing in our house. 2s they are related to enlightened acti!ity Then we should re(oice that we ha!e enemies. 1hen some little condition to harm me is produced, that arises from my own former karma, and so it is proper to bear it. The 3odhichar&a atara says/ "eing summoned to action by my personal karma, Those who do harm to me arise within my life. If I am angry, with what actually harms me, that materialistic anger is properly directed at sticks and so forth or at unpleasant words. The 3odhichar&a atara says/ Though actually it is done by the stick that he is using, If it is to the user that I address my anger,

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2s he as well as I is moti!ated by anger It is all the fault of anger##I should be angry at that. In particular, if we are angry when unpleasant words are spoken by other people, not being angry at the inner source, one<s own ear, but being angry at the e+ternal speaker is illogical, because it produces suffering. If we think like that, fame and praise are harmful, and dri!e us to the lower realms. )atience is the opposite. The 3odhichar&a atara says/ 2s for me who am de!oted to liberation I should not be bound by possessions and social position. 1hy should I be angry at the !ery persons 1ho are producing my liberation from this bondage; 1hen they wish for me to be in suffering, It is actually like a blessing by the "uddha, I will go by that to the le!el without outflows. 1hy should I be angry at the occurrence of that; 2lso/ If it is merely because of obstruction by my faults That I will not be patient with this enemy It is only I who will be hindering That which is an occasion for and cause of merit If harm is a prerequisite for patience, anger is not the right response. If harm comes from our own karma, it is not the enemy that is harming us. If harm is none+istent, e!en generosity will not help. ,a!ing let it go, e!erything becomes like waking from a dream. The limitless purposes of beings and harms of wealth are bondage. 2gain it says there/ Since worldly possessions are producers of hindrance, If I do not want these hindering blockages, I should throw away these troublesome possessions Aest the e!il of my deeds be stabili'ed. It is e!en better if I die right now. There is no profit to li!ing long in wrong li!elihood. 9!en if I should li!e for a !ery long space of time There will always be the suffering of death. Supposing that one person wakes up from a dream In which was e+perienced a hundred happy years, 2nd another person wakes up from a dream ,a!ing e+perienced happiness only for an instant. For both these persons, who ha!e awakened from their dreams, That happiness they dreamed about will not return. Aikewise whether life is either long or short 2t the time of death it is o!er (ust the same. ,a!ing great possessions, and abundantly great wealth 9!en though I li!e happily for a !ery long time,

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2s if I were ra!ished by a conqueror I shall go forth in nakedness with empty hands. "eing angry about being disparaged and insulted makes no sense. Fame is (ust words. Such words are mere physical things without the least benefit. The same te+t says/ 2s for !eneration and honor, praise and fame Coming from these there is no merit and no life, There will be no more strength, and sickness will not be absent. or will the body be better off than it was before. If we truly know what is our benefit, 1hat is the benefit of things that are such as these; If we want only a little nominal happiness, Aet us rely on such things as liquor and gambling. The benefit of fame takes away one<s wealth, %r if we should be killed in the pursuit of honor ,ow will anything be done by these mere words; If we die, then who will ha!e that happiness; If their castles of sand collapse and fall to pieces, Children start to cry, hurt by the pain of that. Thus when there is damage to my praise and fame, .y own mind is like the mind of a little child. Some think that there is anger because of unpleasantness. Then if we become angry and say unpleasant words, why not be angry at our own words; 1e may wish to say these wprds, but nothing requires us to be angry because others are arrogant. Since we are making oursel!es unhappy, anger that our own mind is angry is what is suitable. 1e are (ust being unhappy with oursel!es. %thers< words are formless and do not transfer to us, but we eagerly assimilate them and, therefore, become unhappy. If we were not unhappy, there would be neither harm nor benefit. 2ll happiness and unhappiness of the preceding instant ha!e ceased, like the definite appearances of yesterday morning. 2s last night<s dream will not return, is not percei!ed, and is without nature, then equally there are no feelings to be the ground of anger. The appearances of today, and the dream of last night are similar. either is worthy of attachment with (oy and sorrow as truly e+isting. fC The thought about fabrications e+isting or not/ If sudden unwished+for e&ents unpleasantl! occur, If such fabrications e'ist, then wh! should the! be unpleasant2 If the! do not e'ist, wh! be concerned with them2 Therefore let us tr! to be patient with conditions. 1hen desirable and undesirable things arise, if these fabricated things are really there, e!en in an effort of upaya there will be unhappiness, so skillful means are no use. If they are not there, there is no making or not making unhappiness. That there is unhappiness cannot be re!ersed. The 3odhichar&a atara says/ If for such fabrications the fabrications e+ist,

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1hy should we be unhappy because of such an e+istence; If the fabrications are actually non#e+istent 1hat is the sense if we are made unhappy by them. Therefore, sentient beings each performing their own actions, know relationships of mother, father, and so on* Iust for the benefits of samsara and so forth these should not be put up with. "ut for the sake of the master, preceptor, guru, and the three (ewels, we should not be angry with others. If there is harmful misfortune, it cannot be re!ersed. If there is not, it will not be produced. Immense benefit or harm can therefore not result from the praise and blame of others. The teaching of the nature of anger as emptiness. gC 1hat is the nature of this unpleasantness and harm/ If e'amined, the! depend on a nature like empt! space. )app! and sad and (o! and sorrow, good and e&il, ,ualistic grasping of these has no use nor meaning. Tr! to see e&er!thing with equanimit!. ,arm#producing forms and one<s own form are without a particle of difference, and so harming and being harmed do not e+ist. The minds of both are not percei!ed at all either e+ternally or internally. Their words too, if e+amined ha!e no nature at all. The one who harms, harm, and the ob(ect of harm are empty of nature. 2s for (oy and non#(oy, good and bad, nothing is e!er lost at all. 9!en for the appearance of harm no essence is established. These phantoms and mirages etc. are like the eight e+amples of the confused relati!e. In the absolute, meditate on patience like space, The 3odhichar&a atara says/ If thus we know these apparitions as phantom#like, There will be neither sub(ect or ob(ect for our anger. 2lso, if we consider primordially unborn emptiness, The 3odhichar&a atara says/ Thus for things like that which are completely empty 1hat is there to gain, and what is there to lose; 2lso the 3odhichar&a atara says/ 1hat (oy is there to be found, and also what lack of (oy; If we try to e+amine these and look for them 9!erything like this is like the space of the sky It should be grasped as being completely like the self. Thus, if we meditate with many skillful means, patience will be established without hindrance. The 3odhichar&a atara says/ If we are thirsty, they will not easily be at hand. These are things do not e+ist in any way at all. "y familiarity with that, in this life we are on friendly terms with e!erything, and by things being pleasant we are happy. Aater we attain the special celestial realms and enlightenment. The same te+t says/

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2rising from the cause of re(oicing by sentient beings, .ay we see in future attainment of buddhahood. 1hy do we not see that in this !ery life There could be great splendor, glory, and happiness; "y patient appreciation of samsaric life, There are lack of sickness as well as beauty and splendor. There is support of life that lasts for a !ery long time 2nd the bliss of becoming a uni!ersal monarch. :C 9+ertion, aC ,ow it is for indi!iduals who ha!e it ow there is the e+planation of the perfection of e+ertion. For beings.. ?o!ful in the wholesome nature of this effort, Wholesome dharmas are not e'hausted, but gather like clouds. Or bees within a cluster of fragrant lotus flowers. The scriptures say/ "y e+ertion enlightenment e+ists, "ut by non#e+ertion it does not. "y e+ertion happiness is gathered. "y e+ertion good qualities increase. bC The incompatible aspects/ What does not accord with this is the three kinds of la<iness, $ttachment to bad actions, discouragement, self+contempt. *ot accomplishing good is the ground of e&er! e&il. What is e'cellent is damaged and troubles will increase. 1ith la'iness, faults increase, !irtue is obscured, and our wishes are not accomplished. To gi!e the di!isions, there are these/ Aa'iness attached to bad actions concerns acts that hinder holy $harma, and agitate the mind, like always counting our goods and so forth. Seeing difficulties, (oining oursel!es to the thought 3Surely it can<t be done,3 is the la'iness of discouragement. 3Someone like me couldn<t do it@3## such a discouraged attitude is the la'iness of self# deprecation. The 3odhichar&a atara says/ There is the la'iness of attachment to bad actions That of discouragement, and that of self deprecation. cC The measureless good qualities 2s for the good qualities of the opposite of la'iness, e+ertion/

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Whoe&er has e'ertion is praised b! all the world. Whoe&er has e'ertion, accomplishes human wishes. Whoe&er has e'ertion, their &irtues will increase. Whoe&er has e'ertion will pass be!ond suffering. To summari'e the immeasurable benefits of e+ertion, we will be praised by worldly ones and will accomplish the goals of our aspirations. 4ood qualities will increase. "uddhahood will be attained. The same te+t says/ That only with e+ertion enlightenment e+ists, Is like there being no motion without the wind element. So without e+ertion no merit will arise. dC The instruction that we must ha!e e+ertion as a means to these benefits/ Whether in the highest dharmas of worldl! goodness, Or in those of the path that leads be!ond the world, There are dharmas of defilement and those that are without it. What is bad is abandoned and what is good accomplished, -o let us make strong e'ertions, and trul! sta! with them, -o long as buddhahood has !et to be accomplished. 1oing e&er+higher to greater and greater truth, et us stri&e that long without an! slackening. For as long as we ha!e not attained buddhahood, we should try to attain its superior qualities. In doing so we should re(oice in !irtuous actions. The 3odhichar&a atara says/ 1ho without e+ertion will en(oy happiness; 2s for the di!isions, the armor of e+ertion is practicing !irtue as a cause of o!ercoming the four maras. The e+ertion of preparation completes the ten paths. ,a!ing formerly done that the e+ertion that accomplishes the goals of sentient beings is the cause of completing the goals of oneself and others. There are the also three e+ertions in $harma by e+ertion in body, stri!ing in speech, and endea!or in mind. 2lso the Co!$endi+! says/ There are the e+ertions of armor, preparation, absence of despondency, irre!ersibility, and ne!er regarding as enough, with the mind completely (oyful. The 1an,a atara S+tra says/ 9+ertion is that by which there is stri!ing in the upper and the lower parts. ,a!ing seen what accords with yoga, e+ertion in order to eliminate discursi!e thoughts is the perfection of e+ertion. The Maha&anas+tra'an,ara says/ Truly re(oice in !irtue

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6ely on faith and on 'eal, Increase the !irtues of mindfulness, 2s an antidote for the kleshas. Its quality is passionless* 2s for the se!en kinds ,a!ing known such e+ertion, The wise will truly gain this. Ioy in !irtue is the essence. Faith and 'eal is the cause. Increasing mindfulness, samadhi and so on is the fruition. 2 happy mind without the three poisons is possession of the quality. If it is di!ided, in each of the three precepts, it is always produced and is de!otedly produced, by body speech, and mind respecti!ely. 1ith armor#e+ertion that makes se!en kinds. 2s for the qualities, the Maha&anas+tra'an,ara says/ The nature of the e+ertion which is without e+ample Is the armor#application of the buddha sons. ,a!ing destroyed the hosts of their own and others kleshas, They attain the fruition of final enlightenment. "y this !ery e+ertion, all beings are established In the possession of the three enlightenments. "y the wisdom of e+ertion being completely accomplished, They are established ine+haustibly in the three realms. =C .editation, a. The cause establishing meditation, Whoe&er has the wish to culti&ate meditation -hould abandon all the distractions of &arious entertainments. 5leasurable ob(ects, like clouds in an autumn sk!, 4phemeral in their nature are no more stable than lightning. 4n(o!ments are no more lasting than illusor! palaces. The! are untrustworth!, and we should abandon them. Instead we should rel! on the peace of leaf! forests. 2ll compounded things are impermanent. 1ealth is fickle. Aife is impermanent. Since all this is always essenceless, we should try to meditate alone in peaceful forests. The Persona' 1i)eration says/ 2fter they ha!e heard much, 2biding in leafy forests, Their li!es slip away in happiness. The Ta', o* So'it+de says/ In cloud canopies of en(oyment, $isplays like flashes of lightning. 2re destroyed by the winds of this life, Aike lotuses floating on water.

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Ruickly seeing the deceptions %f youthful embodied beings, The wise will therefore establish .editation and samadhi, Turn quickly to the practice %f the ultimate yoga. bC The concordant qualities/ The presence of desires will onl! produce a struggle. In seeking, collecting, and guarding their ob(ects is suffering. $rrogance, cra&ing, and greed, increase our stinginess. We are led to the lower realms, and kept from the higher ones. Therefore be content, and let desires be few. 9+ternal amenities are the source of much unhappiness of seeking, guarding, endangering, unhappy mind, cra!ing, arrogance, hypocrisy and so forth. Since they make us fall into the lower realms, they should be abandoned. agar(una says/ "y the suffering of seeking, guarding, and gathering, 1ealth should be known to be a limitless destroyer. 3Therefore be content, and let our desires be few.3 The S$irit+a' 'etter says/ ?nowing how to be content amidst all wealth, Is said to be the best teaching of gods and human beings. Aet e!eryone know content. If they know that e+cellence, 9!en possessing no wealth, there will be genuine wealth. iC Things as a cause of suffering. 1ith many things there are also many sufferings. For e+ample/ Though b! bodil! wounds we ma! be full of suffering, The suffering of riches is e&en worse than that. Those who cut down their possessions ha&e limitless happiness. There will be less danger of being persecuted. There will be no fear of thie&es and enemies. 5raised b! e&er!one, we sta! upon the path. ,uties will be few and mental karma less. -o let us alwa!s train in ha&ing few desires. If our desires are few, we are praised by all. If we ha!e no wealth, we do not ha!e to guard it from enemies and thie!es. 1ith few actions and body and mind at ease, we can practice samadhi, with little hypocrisy and so forth, and with many good qualities. The more the wealth, the more the suffering for those who possess it. 2s nagas ha!e many snake#like heads, they ha!e much suffering. The S$irit+a' 1etter says/ 2s many as the possessions are the sufferings.

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,owe!er, those with few desires are not like that. 2s many as the heads of supreme kings of the agas, So many are the sufferings rising from possessions. 4reat desire for e+ternal things produces suffering. Internally, the desires of sentient beings in!ol!e immeasurable faults. "y contention, passion, and offenses against pure conduct, the lower realms arise. 2ll concerned are degraded and so forth. Since these arise from grasping desire and cra!ing as pure, abandon that. The Precio+s Ma'a says/ Se+y bodies of women 2re mostly in the mind Their bodies in reality 2re really not so nice. The mouth has rancid sali!a. 4arbage sticks in the teeth. In the nose are pus, and mucus. The eye is a glass of tears. The torso is full of filth, 2nd buckets of lungs and li!ers. Fools who ha!e not seen women $esire their bodies most. Aike an ignorant person cra!ing 2 bucket of shit as a plaything, Such are the fools of this world In their ignorant lust for women. 2lso/ 1hether bodies are good or bad, 2nd whether old or young, The bodies of women are nasty, 1hy should desire arise; 1hat is secretly filthy, .ay ha!e good color and form, "ut is unworthy of desire. Such is the form of woman. The inner bones are co!ered 1ith an e+ternal skin. There is a decaying stench, That seems quite unbearable. 1hen what is unseen is like that, This pretty skin is unclean. 2 container of filthy heaps, ,ow could it e!er be clean; 2 (ar full of shit is degrading

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To e!en its outer brightness. This body so full of shit, ,ow is it any different; 2nd more/ ,owe!er you wash the body, It shows the dirt it is. If that does not show its impurity, 1hat good will a lecture do; %f this body so recei!ed To make a seducti!e display 9 ma, how thoughtless and foolish@ 9 ma, how worthy of shame@ iiC The faults of worldly people and companions/ imitless e&il comes from gladl! suffering fools. The increase of e&il deeds is the source of unhappiness. 1ood decreases, gi&ing rise to strife and kleshas. We become ungrateful and are hard to satisf!. There are man! fri&olous actions and distracting entertainments. $s we would from fire or snakes or &icious beasts, et us gi&e a wide berth to all the attentions of fools. In particular in sentient beings of the present dark age, who were not liberated by se!en generations of pre!ious buddhas and so forth, ultimate wildness, e!il deeds, and kleshas increase. -irtue and peace are abandoned. They return benefit with harm. They pointlessly afflict others in body, speech and mind. They disparage holy $harma and indi!iduals associated with it. They ha!e many purposes and many actions. 1ith their many occupations and distractions, kleshas naturally arise. 2s if we were li!ing among carni!orous beasts, fire, or poisonous snakes, they are hard to deal with. The Enterin# into the S$here o* A'' the Tatha#atas says/ 2s we will ne!er be (oyful 2mong fierce ra!enous beasts, Aikewise dealing with fools, There is no happiness The 3odhichar&a atara says/ If we act like those with the fortune of fools, 1e will certainly go to the lower realms. Aetting oursel!es be led by those of unequal fortune, 1hat will come of associating with such fools; For a moment or two they may be our companions, Then within a moment they turn into enemies. They become angry e!en when things are going well. %rdinary people are difficult to please. If we speak of their benefit, they get angry at that,

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They go on to re!erse our benefit as well. If we do not go along with what they ha!e to say, "ecause they get angry, they will go to the lower realms. ,igher ones they en!y, competing with their equals. 2rrogant to inferiors, and when they are praised, If something is said they dislike, they gi!e way to anger. 1hat benefit can be e+pected from such fools; If one associates with them, it is impossible that passion, aggression, and empty chatter will not arise. The same te+t says/ 1hene!er one associates with fools like these They always praise themsel!es and denigrate anyone else. 1ith talk of their re(oicing in samsara and so forth, Some sort of unhappiness will certainly arise. The suffering of those who so depend on their own partialities of desire and attachment becomes our burden. "y such real bonds, our minds are bound. "y associating oursel!es with their thoughts, our $harma is damaged. If we are with them, there is no de!otion. If we are separate, there are immeasurable damages of unhappy torment. The same te+t says/ If for sentient beings we ha!e produced desire, That which is genuine is utterly obscured. 9!en the thought of being sad at samsara is destroyed. In the end we shall surely know the pains of suffering. There by thoughts that are concerned with only this This life will slip away in seneless futility. "y our association with impermanent friends 9!en the eternal $harma is destroyed. From the desires of foolish indi!idual beings, comes our own non#completeness. The $harma of holy liberation is not established because of depending on these beings. Instead, first staying alone in forest and mountain solitudes, not meeting with human beings, we should meditate. The same te+t says/ "y these our benefit will ne!er be accomplished. Since for oursel!es this benefit will not arise, For a long time we will be distracted by these fools. That is how we should think about it. .oreo!er, e!en if the oral instructions ha!e been heard from the holy gurus, if they are not kept familiarly in mind, we will not be liberated from samsara. Therefore it is important to become familiar with them. iii. The instruction of resorting to solitary places $s long as the mind has not attained stabilit!, -o long will we be seduced b! the wiles of e'ternal ob(ects. -o let us sta! in the (o! of secluded forest places. That is how mind and the oral instructions are mi+ed into one taste. &ntil we attains

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stability, the beginner should rely only on solitude free from occupations. The 3as,et o* the Three 8e5e's says/ "eginners, in order to fully pacify the mind 2nd completely tame it, should stay in solitude. i!C The instruction to remain in solitude all one<s life %nce we are in a solitary place where no one else is, isolated from all beings and fears, we are urged. 6ntil this bod! is hoisted b! four pallbearers, $nd turns to smoke upon a crackling funeral p!re, -trictl! keeping to peaceful places of meditation, /onquer the enem! of sidetracks of bod! and mind. Thinking of the impermanent nature of life, practice samadhi in a peaceful place. The Ta', on So'it+de says/ &ntil this body by four persons Is hoisted up upon a litter, For so long strictly solitary, Samadhi<s peace should be my practice. This is also taught in the 3odhichar&a atara F.5: !C The praise of forest solitudes. ow the !irtues of the forests are e+plained/ In forests clear water, flowers, and fruits are plentiful. There is e'cellent housing in mountain ca&es and sheltering rocks. In solitudes graced b! the shade of o&erhanging branches, %an! birds and deer dance b! the ri&er banks, 4'quisite with colorful flowers and the songs of bees. Forest solitudes in shady !alleys are the best. The ground is co!ered with !erdant grass, adorned with a myriad of flowers. It is full of sounds of cool waterfalls and the songs of humming bees. In the faces of rock mountains, under sheltering rocks are many fine natural houses. Clean water adorned by flowers and lea!es is sufficient food. 2ccompanied by birds and wild animals, we ha!e happy companions. Ai!ing with them in those places of samadhi, our aspirations from the beginningless past will be (oyfully fulfilled. The 3odhichar&a atara says/ Trees and birds and !arious wild animals 1ho dwell within the forest make no unpleasant sounds. There is happiness if they are our companions. So may we always stay together with them. 1hen we are staying in ca!es or in empty temples %r we make our dwelling by staying under trees, .ay we ne!er look back, but instead of that .ay we always culti!ate passionless detachment.

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In places on the earth for which we ha!e no grasping 1hich are by their nature wide and unconstrained, 1e act autonomously and without desire. .ay we always stay in places such as these. 2lso/ 2s we are full of light and (oyfully content, ,appy in a pleasant forest with few thoughts, 2ll agitations will !anish and be pacified. Therefore may we always remain in solitude. 2lso/ Contention and kleshas are emptied in these peaceful forests. In the fortunate, cooled by moonlight in gro!es of sandalwood, 1hose fine and (oyful houses are tremendous slabs of rock Fanned by the soundless motion of the forest wind The wish to help other beings is naturally engendered. The S$irit+a' 1etter says/ %rnamented by the wa+ing circle of the moon 4reat rain clouds pile up, as if buckled at the waist "y seeing mountain forests there is passionlessness. The nature mo!es like wind, touching our li!es with fortune. 1ith the crowd of capering wild animals seen in the forest 2ll is !ery delightful, and we are full of happiness. 1ithin this forest where we do (ust as we like 4oddesses secretly come to !isit in our rock shelter. !iC ,ow it arises in solitude with impermanence. In those places fragrant with (uniper trees and !arious kinds of sandalwood, with the scents of grass and flowers arising, with the aroma of incense and medicinal herbs/ %editation naturall! grows in pleasant solitudes. -weet with the fragrances of incenses and herbs. 4n(o! the four seasons, as the! turn in a lotus pond, The heat of summer, fall and winter, and the spring. We let our sadness grow along with the gradual change, $s we contemplate the impermanence of life. Filled by the fragrance of incense and medicinal herbs, pleasantly scented like ponds of great lotuses, fresh bree'es softly rise. "y the e+ample of the passing seasons, impermanence and strong sadness arise in one<s being. 2s we relate to no one, there is neither passion and aggression. There is no need for mental grasping. %ther people are not !iewed and need not be. %ne need ha!e nothing to do with the struggles of life. 1ithout desire or discouragement arising from others, happiness is

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autonomous. 9!en by the powers of the gods this is not attained. The 3odhichar&a atara says/ SSSSSSTTBDD.1UU In 9mpty houses, under trees, and in natural ca!es, 2biding in such places for as long as we wish, 1e abandon all the suffering of grasping and guarding, 1ithout dependency, and acting as we will. )assionless because of acting autonomously, 1ithout the least relationship with anyone, ?nowing the contentment of such a happy life, For e!en powerful lords attaining this is hard. The S$irit+a' 1etter says/ %n the shores of forest streams of pristine water, "lissful solitude is full of happiness. 2s if the daughters of the gods were there Swaying their fragrant censors of aromatic scent. "earing as ornaments continuous wreaths of flowers, 1ith awesome presence, as if they were di!ine, The trees are perfect in root and fruit and lea!es of green. In forest independence fall cooling mountain streams, Flowing in a place where there is no desire. "eside wide ri!ers fruit and flowers fall as adornments 1e are free and delightfully not ensnared by a ,ell hole house. In wide mountain !alleys without any people !ery happy, -astly e+periencing wa!ing garlands of blue forest growth 2t the waterside pleasant waterfalls, sounding like a drum, 2re no place for the kleshas, so tra!elers proclaim. 1e conquer our relationship with desire and the three worlds, 6e!ealed as illusion, mirage, the moon in water, or wa!es. !ii. In such places how the mind becomes workable/ In some of those peaceful places/ -ee how bones are strewn about in a charnel ground, Think how our bodies will soon be scattered in that wa!. $s we see the futile compounds of samsara, $n! (o! we feel &anishes into the distance. $lwa!s at peace, because there are no strife and kleshas, We let the happiness of our minds be workable. There are limitless good qualities such as samsara<s sadness, contention, and kleshas being completely pacified. The Gon#$a ?h+$a says/ "y de!otion to places of mountains and forests, The source of good qualities will be increased.

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"y resorting to solitary places, The fi!e desires will be completely abandoned. Therefore li!ing unprofessionally 6emain with that which is not spoken by words. ,a!ing !irtuous dharmas must not be harmed "y mutual confusion and talkati!eness. )eaceful empty solitude, is praised by the buddhas. Therefore let aspiring bodhisatt!as 2lways put their trust in solitude. $o not produce desire in the cities. !iiiC The benefits of relying on solitude 2s for these gro!es or e+cellent qualities/ Victorious ones ha&e praised such forest gro&es as these. -addened b! samsara the! keep to solitude. The merits of making se&en steps in their direction $re such that the heap of merit that we would accumulate B! making offerings to the buddhas for a kalpa, Buddhas as man! as the grains of sands in the 1anges, Would ne&er equal a hundred+thousandth part of them. Therefore let us keep to these forest places of peace. Though someone worships the buddhas with material things for a kalpa, if with an attitude of sadness we takes e!en se!en steps to go forth into the solitude of forests, charnel grounds and so forth, that has a much greater merit. The Shri Sa!adhira-a S+tra says/ If one person offers flowers, incense, food, and all the articles related to happiness to all the buddhas for a kalpa, and another with the completely saddened wish of keeping to solitude, takes only se!en steps, the heap of merit of that is immeasurably greater than the first. Completely abandoning any !iew of body and life, .editating in the highest peace of emptiness, The mind with e+ertion and supreme e+ertion Aike a wild animal should stay in solitude. i+C The di!isions of how to meditate, together with the qualities ow as for the e+planation of how to meditate. In the forest/ Therefore, taking a cross+legged posture on our seats, We meditate with a one+pointed mind without distraction. 5ractice the attitude of a child in a temple; Then perfect discrimination of realit!; Then the hol! meditation of the happ! tathagatas. We should know the names of the three kinds of samadhi, 4'perienced b! the noble ones who ha&e entered the path; $s well as the four+fold dh!anas and four+fold formless attainments,

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The e'periences of those who ha&e !et to enter it. The mind that delights in desirable things will be abandoned. Insight, samadhi, and higher perceptions will manifest. There will be the fi&e e!es and the four legs of miracle. The mind will be transformed, becoming autonomous. The essence of dhyana is that the mind one#pointedly grasps a good ob(ect, whate!er it may be. The 1i#ht o* the Path says/ %n whate!er ob(ect may be suitable The mind should be well#placed. Sit on a seat. 1hen the mind is placed in meditati!e equipoise, the comple+ities of appearance subside. 2s we undertake to make apparent ob(ects of one taste with the eye of dharmata, they do not become in!isible, but become ungrasped phenomena. Thus in our own time, seeing apparent ob(ects is like opening the eyes to two natures at once. Sir or madam when the eyes are closed, Such is the mind that is poised in meditation Sir or madam when the eyes are open, Such is the attainment of subsequent knowledge. .editation on the single nature is shamatha. )ost#meditation is !ipashyana. These two ha!e one mind, one essence, one time, one ob(ect, and are one in their action of abandoning obscuration. The S!a'' Co!!entar& says/ The pure world, ha!ing the aspect of completely not grasping sub(ect and ob(ect, includes the subsequent mind as a fruition in accord with itself, re!ersing perception of form and so on. The appearances of meditation do not block appearances, but they are pure of concepts. 2pparent rocks and so on, the ordinary ob(ects of the fi!e senses, are worldly and are so labeled. "ut since at that time they are without the aspects of grasping and fi+ation, they are also non#conceptual mind. The !ery mind of appearance at that time, labeling appearance and emptiness as equal, is included in subsequent mind. .editation and the substance which is mind are one, so meditation naturally abandons grasping and fi+ation. 2ccordingly post meditation is of one nature with the dharmas of form, feeling and so forth. It has abandoned perception attached to them in terms of grasping and fi+ation. )ost#meditation purified by meditation is called 3letting loose3 attachments of grasping and fi+ation and so on. 2s for meditation and post#meditation being of one nature, e!erything e+ists at the time of meditating in samadhi until the se!enth bhumi, and this letting loose of e+istence. &p to then indi!iduals do not e+ist as a single essence. The Uttaratantra says/ .ind always accomplishing 2ctions bla'ing like fire, )eaceful samadhi and absorption 2re always equali'ed. There are three di!isions to the e+tensi!e e+planation. The formless dhyanas of samadhi in the mind of someone not abiding on the path, are called 3the samadhi of a child<s en(oyment.3 For

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those abiding on the path, the samadhis of the paths of accumulation and preparation produce the path of liberation. Completely re!ealing the meaning, this is called 7the samadhi of completely re!ealing the meaning.8 From the first bhumi onward, the samadhis of the noble ones are called 7the spotless samadhi8 or 7the (oyful samadhi of the tathagatas.8 The 1an,a atara S+tra says/SSSSSSTTBF0.:UU The samadhi of child<s en(oyment, Fully re!ealing the meaning 2nd samadhi of the tathagatas. The stages are as in that passage. 2s for the fruition, the Pra-.a$ara!ita sa!#atha says/ "y samadhi, lesser desirable qualities are re(ected Insight and higher perception with samadhi are established. 2s for the meaning of these, the Maha&anas+tra'an,ara says/ 2s for mind, it dwells and rests internally. .indfulness and e+ertion are what are depended on. "y that the production of bliss is subsequently produced. 1e are empowered with the ob(ects of higher perception. Then the three chiefs of dharmas come into e+istence. ,a!ing known such samadhi, skillful ones fully establish it. The essence is grasped in the mind. The cause is continuous mindfulness and e+ertion. The same te+t says/ ,a!ing reali'ed a flash of this with agitation, 1e should produce this repeatedly again and again. The action is production of bliss. This is the support of establishing miraculous ability. The fruition is establishment of the higher perceptions, miraculous abilities and so forth. 2mong the di!isions are the three samadhis of abiding in happiness within this !ery life, the establishment of all good qualities, and performing benefits for sentient beings. SSSSSSTTBF5.:UU 2s for the first dhyana, as good qualities arise from inner dhyana, we attain (oy and bliss. In the stage of access, and in ha!ing barely attained the main part there are conceptual thoughts and sustained scrutiny. The main body in particular has no conceptual thoughts and only sustained scrutiny. The main parts of the second, third, and fourth dhyanas, ha!e mental apprehension without thought and analysis. These dhyanas of which the earlier ones are preparations for the later, are e+plained in the 3h+!i9Co''ection. The samadhi that establishes all good qualities when the si+ pure perfections and so forth are established is the samadhi of one#pointed mind. The samadhi establishing benefit for sentient beings, focuses one#pointedly on the benefit of beings. From the main body of this samadhi, we produce the benefits and so forth of what is desired and what we are interested in.

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2s for the good qualities, the Maha&anas+tra'an,ara says/ The children of the -ictorious %ne ha!e many samadhis, establishing all samadhis. The samadhis e+ist by in!oking bliss, and by the arising of compassion they support lesser beings. "y those !ery samadhis all sentient beings are established in the three enlightenments. "y the wisdom of samadhi, when this has been completely accomplished, they are ine+haustibly established in the pure worlds. BC )ra(Pa that reali'es the natural state also has three sections. aC The e+tensi!e e+planation of the nature of the three pra(Pas Then as for the perfection of pra(Pa/ There are three stages as we de&elop in pra(Da. These are hearing, contemplation, and meditation. B! &ipash!ana the host of kleshas will be abandoned. B! completel! knowing the natural state of dharma and dharmin, #rom li&ing within samsara, we go to the peace of nir&ana. ,earing is the producer of knowledge of the nature, the natural state of all dharmas as they are. "y contemplating what has been ascertained, and producing liberation from the ocean of samsara by meditation, it is maintained to be pra(Pa, which means supreme knowledge or awareness. The S!a'' Co!!entar& says/ Its sources are hearing, contemplating and meditating, or the union of samadhi. This occurs by the pra(Pas arising from the main body of meditation and post#meditation. )ra(Pa is called !ipashyana or clear seeing. It is more e+cellent than the other perfections. ,owe!er, the pra(Pa arising from hearing on the le!el of an ordinary being is also important, because someone who has not heard, one cannot contemplate and meditate. The Uttaratantra says/ )ractice of generosity is the establisher. 2s discipline meditates on the hea!enly realms, $efiling kleshas are completely abandoned. )ra(Pa entirely abandons all kleshas and knowables. "y that there is supremacy caused by hearing. 2lso/ )ra(Pa is supreme. 2s for the ground of that, It is hearing, so hearing also is supreme. In this case, wanting to know the nature of all dharmas is resol!ed by hearing. ,ere the presentation follows the Precio+s :e& that Ma,es One Meet and E a'+atin# the Treas+r& o* Ho'& Dhar!a. From the two sections, first, there is the presentation of pro!isional meaning and true meaning. The dharmata of all dharmas is suchness, naturally pure space, the nature of mind, in naturally pure luminous reali'ation. Changeless, it transcends birth, abiding, and destruction. Its essence is the space of the sky. This is the true meaning. 1ords of the "uddha and shastras that teach this are included within the true meaning. The dharmin is things that appear. This includes arising and ceasing, coming and going,

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pure and impure* the details of the skandhas, dhatus, and ayatanas and so forth. This is the dream# like appearance of !ariety e!aluated by the details of speech, thought, and e+pression. 2ll these teachings of e+aggeration are the pro!isional meaning. 2ll words of the "uddha and shastras that teach this are included within the relati!e. For e+ample, saying or thinking, 3The nature of the mind is like the sky.3 and making a big deal of that is relati!e. To say, 3That which has the nature of the absolute is the true meaning,3 is as it should be. The Praise o* the Madh&a!a,a Inconcei a)'e )& tho+#ht says/ The emptiness of dharmas is the true meaning, as is taught. 1hat arises and ceases, the life of beings and so forth, Is taught to be the pro!isional meaning and relati!e. The Shri Sa!adhira-a S+tra says/ 2s the Tathagata, who is the teacher, formerly taught, There are particular sutras distinguished as the true meaning. Those that teach sentient beings who are ordinary people, 2ll such dharmas are those within the pro!isional meaning. The S+tra Ta+#ht )& the No)'e One Ine6ha+sti)'e Inte''ect says/ If it is asked which sutras are sutras of the pro!isional meaning; 1hich are sutras of the true meaning; Those sutras which are teachings for the purpose of entering into the path are called the pro!isional meaning. Those sutras which are taught for the purpose of entering into the fruition are called the true meaning. Those sutras are called the pro!isional meaning which teach a self, sentient beings, life, persons, indi!iduals, the arising of emotions, and an ego who owns the emotions and is a doer and a feeler, e+plaining these in a !ariety of words, and teach being egoless ;;;;;; and ha!ing an ego. Those sutras are called the true meaning that teach emptiness, marklessness, wishlessness, uncompoundedness, the unborn, the non#arising, no things, no ego, no beings, no life, no indi!idual, and no self, and that the gate of complete liberation is unobstructed. It is said that we should rely on the sutras of the true meaning and not on the sutras of the pro!isional meaning. In brief, the natural state, and the sutras that teach it are called the true meaning and the sutras of the true meaning. The many means for entering into the nature, in!ol!ing confused, impure dharmas that instruct the minds of sentient beings, and all the teachings of their di!isions and so forth, are known as the pro!isional meaning and dharmas of the pro!isional meaning. This is how it is e+plained in the Mirror o* 2ie5in# the As$ects o* Dhar!a and the First :e& o* Re e'ation. In order to e+plain these and so that the intended meaning may be reali'ed, from the two e+planations of the intention and the concealed intention, first, as for the intention, e+plaining with a little e+aggeration, these teachings ha!e a manner which is not completely straightforward. The Maha&anas+tra'an,ara says/ 9quality and other#meaning 2nd similarly other times, 2nd the thoughts of indi!iduals Should be known as the four intentions.

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The intention of equalit! has the intended meaning that dharmakaya is equality, saying 3at that time we will completely see the tathagatas.3 It is like that. 2s for the intention of another meaning, ha!ing intended the three naturelessnesses, 3all dharmas are natureless,3 is taught. Thus, the characteristics of false conceptions are essenceless, since these are not established as real at all. The arisings of paratantra are essenceless, since, their arising is not established from any of the four e+tremes/ They do not arise from themsel!es, because for these arising and an instant in which they arise are contradictory. They do not arise from something else, since if the essential marks of such others are analy'ed, they are not established. That they arise from both would be doubly contradictory, so that is not established. They do not arise without a cause, as that is impossible. The mere arising of whate!er appears, mere interdependent arising like dream or illusion, is appearance of what does not e+ist. The S+tra o* the A$$earances o* Wisdo! as the Orna!ent says/ .an(ushri, as for dreams, what appears there does not e+ist. Similarly all dharmas are appearances of what does not e+ist. From that they are taught to be illusion, mirage, a city of the gandhar!as, the moon in water, reflection, and magical emanations in space. In true reality, they ha!e no absolute essence. This is the absolute. This is because their nature is impure and so forth and their comple+ essence does not e+ist. The co!!entar& Ascertainin# the Intention o* the S+tras says/ Characteristics are essencelessness. "irth is essencelessness. The absolute is essencelessness. ,a!ing reali'ed that, I taught that all dharmas are essenceless. The intention of other times, is like saying, 3by merely grasping the spotless moonlight of the Tathagata>s marks, buddhahood is attained.3 These are not attained in isolation, but ha!ing gathered the former assembly of these, we will always become enlightened by them. 2s for the intention of thoughts of indi&iduals, for some attached to the !iew of grasping supreme discipline, it is like praising generosity as a lesser kind of discipline. Second, the hidden intention is so that those who delight in e+ternal things can grasp the genuine path or meaning. 3Spotless moonlight,3 doesn<t depend !ery much on what has that name. 1hile according with their phenomenal style, a non#according meaning is e+plained. The Maha&anas+tra'an,ara says/ The hidden intention of making one to enter, The hidden intention of other characteristics The hidden intention of the antidote The hidden intention of a transformation. Shra!akas with the essence Thus tame faults and as for profound e+pression These are the four that are called the hidden intentions. 2s for the first, the hidden intention of making enter has the goal of making enter into the mahayana some of the family of shra!akas who do not enter because they ha!e been frightened by emptiness. To them it is said that form e+ists. The hearers, understanding that it truly e+ists, enter. The actual intention of the e+plainer is that all appearances e+ist like a dream.

55D

The hidden intention of characteristics is so that the essenceless natural state may be known. It is taught that all dharmas are essenceless. The three essencelessnesses of parikalpita, paratantra, and parinishpanna ha!e already been e+plained. 2s for the hidden intention of the antidote, some say Shakyamuni<s body and length of life were short, with the intention of implying that he was less than other teachers. 1hen it is said, 32t this time I become the tathagata -airochana,3 the hearers understand that he is equal to rupakaya. The e+plainer intends that he is equal to the completed accumulations, attainment of dharmakaya, and the benefits done for sentient beings. The A)hidhar!a,osha says/ 2s for the assembly of all the enlightened buddhas, In the sense that all the buddhas go to dharmakaya Their body and the like are said to be equal to this. It is not that their bodies and families are literally so big. 2s for the hidden intention of transformation, this $harma may be easy to understand, and in order to pacify the fault of people thinking that a $harma which is actually easy to understand is less than others, they teach it so that it is !ery hard to reali'e. For e+ample, the Shrine Roo! o* Te''in# the Reason Wh& says/ Father and mother are to be killed The king is doubly cleaned, and If we conquer the country Together with its surroundings, Those people will become pure. ,ere 3father and mother3 are cra!ing and grasping at samsaric formations. 2laya is a 3king,3 since it is the support of the !arious habitual patterns. The bhramin<s !iew of a transitory collection and discipline training in !irtue and grasping supreme asceticism are the things cleaned with the two purities of nature and the incidental. The 3country and surrounding regions3 are the eight consciousnesses ha!ing the inner ayatanas of grasping and fi+ation. 3Conquering3 them means that if they are purified, they are enlightened. ,ere two secret intentions, whiche!er is appropriate, make of one nature what is particular and different. 2s for the distinction of these two, Aotsawa Aoden Sherap says that another meaning than what is thought by the speaker is understood for the speaker<s words by the hearers. This is the intention. The meaning understood by the speaker, but not understood by the hearers is the secret intention. So it is e+plained and the Thekpa $ukyi $relpa She(ar says/ This intention, is only mentally presented in mind, and from the !iewpoint of the e+ternal grasper it is not openly proclaimed. The intention is secret to this !iewpoint of the e+ternal grasper. These two should be known to be without contradiction. Someone may e+plain that it has such and such an aspect, and intending that does not depend on whether it is in fact grasped or not grasped by the other. This may be asked by another and so forth. Since not all proclamations of the teachings are complete, the rest of what is intended is the real intention. In order to bring benefit to others, to some degree depending on a double meaning, teaching in according with their appearances, it is called secret intention. &nderstanding depends on the other understanding of what is said by the sayer, as completed

55F

by another meaning. Therefore it is merely not false. These are the two keys of the !iew of scripture. Thus word, meaning, intention, and the purpose of the occasion are of many kinds, so knowing that the sutras and tantras are re!ealed in this manner is !ery important. Two kinds of meanings are e!aluated from two presentations of the $harma treasury. First, as for the teaching in the style of the two truths, The M+'a!adh&a!a,a,ari,as says/ The "uddha>s teaching the $harma 6ightly depends on two truths. These are the worldly relati!e truth 2nd the truth of the ultimate meaning. The S+tra o* the Meetin# o* Father and Son says/ The truths of those who are skilled in the world are (ust these two. Jou ha!e recei!ed no others, nor were they seen by me. These are the relati!e truth and the absolute truth "esides them there is no third truth of any kind at all. ,ere the mere nature of so called dharmas is made into a basis of di!ision. Then the way things appear is called the relati!e truth, and the way things are is the absolute truth. These two are di!ided. 2lso, within the way things appear, there are the confused and non#confused. The first is the nature of speech, thought, and e+pression at the time of e+istence as a sentient being. This is all and e!erything that arises as confused appearance, grasping, and knowledge. This is also all that is delusi!e, changeable, miserable, and so forth. It is the appearance of ob(ects to a confused mind. These are the labels of speech, thought and e+pressions of the minds of sentient beings. 2s imputed labels of such a mind, they do not touch the reality of buddhahood, and are called confused. The appearances and understanding of this time depend on dualistic appearances of incidental truth and falsity, the true and the false relati!e. These ha!e an effecti!e power according with appearances. They arise from causes. They are isolated by e+amination. They appear in a manner of correspondence. Collected under earth, water, fire, and air, with the knowledge of what is intrinsic to these, they are the true relati!e. 2ppearances with no effecti!e power, like the appearance of two moons if we put pressure on the eye, are the false relati!e. The T5o Tr+ths says/ They appear to ha!e an effecti!e power, "y whether they really ha!e it or do not, They are distinguished as being true or false. These di!isions of the relati!e are made. "oth of these, when their nature is e+amined, are equal. They are equal in arising from habitual patterns of confusion. They are equal in appearing to the indi!idual senses. Though from the incidental !iewpoint of confusion they are effect#producing appearances, all the ob(ects !iewed by the eye#consciousness and so forth are equally natureless. The non#confused relati!e is two. There is the non#confusion of fruition, the wisdom of the ground, together with the buddha qualities, and the pre!ious impermanent relati!e, called non# confused from the !iewpoint of crossing o!er to the nature. The commentary to the Uttaratantra says/ 2ll truths of the path are compounded. 2ll compounded things are decepti!e.

55G

This is taught because such things necessarily change and de!elop. ,owe!er the compounded other and the decepti!e are not the same. "y attaining the fruition, with MapparentN knowledge of the rupakaya of the buddhas alone, the buddhas dwell in 2kanishta. This is changeless. It is permanent and self#e+isting. It is the treasury of perfect buddha qualities. 2s the great appearance of the mandalas and so forth, it is perfected mastery of the wisdom of e+tent. Though, as appearance, it is called relati!e, inseparable from dharmakaya, it abides changelessly like the sky. These will be e+tensi!ely e+plained below. irmanakaya is composed of the appearances of students. "y the compassion of the buddhas these are spontaneously present. From the !iewpoint of the minds of those who are to be tamed there seems to be change, but in reality no change e+ists. Aike the moon in water, from the condition of !essels it appears to change, but the real thing, whose characteristics are not established, is changeless. Iust so, though a body appears to beings who are to be tamed, its essential characteristics are not established. These three kayas are of one nature without gathering or separation. This is because dharmakaya is changeless. .oreo!er, (ust as the moon in the sky establishes the moon in the water, but is not of one nature with it* similarly, though emanations spontaneously appear from the state of sambhogakaya, sambhogakaya is really changeless, and nothing is really established. Though from the !iewpoint of those who are to be tamed there appears to be change, none of the things that change are established. Therefore, all aspects of appearance, pure and impure, are gathered under relati!e truth. 2bsolute truth is the nature of things as they are. The M+'a!adh&a!a,a,ari,as says/ ot known from another, and being peaceful, ot complicated by comple+ity. 1ithout discursi!e thoughts and different meanings. These are what are called its characteristics. 2ll the dharmas of samsara and nir!ana are primordially natureless. They transcend all ob(ects of speech and thought. ot reali'ed by concepts, they are not classifiable by mind. They ha!e no proclamations of sameness and difference. The same te+t says/ The buddhas, the protectors of the world, 2re also the amrita of the teachings. The meaning is neither one nor different. It is neither nothingness nor eternal. From the !iewpoint of mind, the phenomenal world of samsara and nir!ana is labeled with differences of good and bad. ,owe!er, since e!erything is primordially pure as the nature of the sky, there are no pure, impure, both, or neither. 3It is completely pure3 means 7It is beyond the sense presented by the mind.8 The same te+t says/ 2ll is not true and not not true 2ll is not both true and not true, 2ll is not neither true or not true. That is the teaching of the buddhas. The !iewpoint of the nature is beyond all proclamations. This is because it is beyond all identification of essences. Though, 3It is like this,3 has been proclaimed, this is the !iew of ego and so forth, such statements fall into the e+tremes of eternalism and nihilism. The Si6t& 2erses on

5:H

Reasonin# says/ If it is proclaimed that this is a actual thing )assion and aggression will rise from such a !iew. It will be impatiently and wrongly grasped. From that contention and contro!ersy will arise Since the nature is without assertions, it proclaims no ob(ects, has no proclaimer, and is not identified as anything at all. This is why it is said, 3It is faultless.3 The E'i!ination o* Contro ers& says/ If I had any assertions, Then I would ha!e these faults. "ut since I ha!e no assertions, I do not ha!e these faults. The natural state or naturally pure essence of all dharmas is profound, peaceful, and free from all the e+tremes of comple+ity. It has no assertions or proclamations. It is the purity of primordial space. Though its essence is inseparable, if we di!ide it in terms of mental e+aggerations, there is birth and the unborn. Though these and e!erything else are established by the mind as emptiness, as comple+ities of the unborn there are the unliberated accountable absolute and the unaccountable absolute liberated from all the comple+ities of born, unborn and so forth. The T5o Tr+ths says/ Though birth and so forth are hindered by proper reasoning, They are e+plained in a way according with the real The birthless where all comple+ities are pacified, Is gi!en the merely symbolic name 3the absolute.3 ,ere if we e+plain the di!isions according to the oral instructions, from the sphere of dharmadhatu which alone is classified as the ground, come apparent aspects like illusion, mirage, the moon in water, and so forth. Since the nature of what appears does not e+ist, this is called relati!e truth. The S+tra Re4+ested )& 8;n$a says/ In the surface of a spotless mirror, Iust as the moon may seem to be appearing, 9!en though its nature is not established, So the forest of dharmas should be known. %rdinary people see appearances as really and truly e+isting, but yogins see them as uncertain, merely like a dream. 9lusi!e and e!anescent, tenuous and diaphanous, they are simply une+aminable. ?nowing all these misty appearances to be une+aminable is reali'ing relati!e truth. 1e are not harmed by the conditions of appearance. 1hen there is attainment, these appearances are established as the beginningless miracles of beings and so forth. ot proclaimed as anything at all, whate!er appears is natureless* mind reaches it without any differentiating of truths. If we attain this wisdom of the noble ones, the buddha fields and so forth appear, and since there is no attachment to their true e+istence, this is called the true relati!e. 2ll conceptions and appearances of a mind attached to their true e+istence are the false relati!e. The source of arising of lack of attachment to true e+istence and all its appearances are the true relati!e. In the absolute too, there is no attachment to the nature of mind, the natureless way things

5:1

are, and all the dharmas included within that nature like the moon in water. Confused appearances are known to be essentially natureless as groundless mere appearance. Aiberation of e+istence and non#e+istence and such mental conceptions into space is reali'ation of the natural state. 6eali'ation of that nature as the absolute is called mind that reali'es the absolute. The Praise to the Mother )& 6ahula, one of the si+teen stha!iras, says/ )ra(Paparamita ine+pressible by speech or though &nborn, unceasing with a nature like the sky, %nly reali'ed by discriminating awareness wisdom. I prostrate to the mother of the !ictorious ones of the three times. 2ccording to that, discriminating awareness wisdom is absolute. 6eali'ing that is reali'ing the absolute. The two truths are not different like two horns on a yak. If the way things are in the relati!e is like the moon in water, the apparent form of the moon is the relati!e. The MreflectedN moon<s being without true e+istence is the absolute. The single nature of these two, appearing as what does not e+ist in the water of a pond, are the inseparably united two truths. .ind that reali'es that reali'es the two truths. The dharmas of appearance, form, sound, smell, taste, and touchables, along with mental conceptions that assert and deny them, are all confused appearances like the eight e+amples of illusion. 6eali'ing that what appears does not e+ist is called setting out from the monastery of samsara on the path of liberation. If we mentally analyse, what does not bear analysis is relati!e. 1hat does is absolute. The details of the conceptual are found to be only relati!e. ,ow so; 1hat bears the analysis of mind either depends or does not depend on the mind. 1hat does not depend on mind is not classified con!entionally as bearing the analysis. If something does depend on mind, whether or not mind bears the analysis, these two are not a single aspect, since the mental e+amination is one thing, and it is only an ob(ect of mind. Therefore it is relati!e. The 3odhichar&a atara says/ The absolute is not within the sphere of mind. It is maintained that mind is merely relati!e. That is how it is e+plained. In brief, the comple+ities of mind and the appearances of comple+ity are the !iewpoint of the relati!e. The non#e+istence of comple+ities, the mind in which grasping and fi+ation ha!e dissol!ed, and the appearances of such a mind are known to yogins as the absolute. Since the two truths are inseparable, the relati!e therefore may also be absolute, in the sense of different aspects of a single essence. 2ccording to what is proclaimed here, though the essence has no singularity or difference at all, according to worldly usage it is said that the two truths are of one nature. 2ccording to what is proclaimed by doctrine, what appears according to the relati!e, and should either appear according to the relati!e or not appear according to the relati!e, therefore has the fault of also not appearing according to the relati!e. The Co!!entar& Ascertainin# the Intention says/ 2s for the compounded and the marks of the absolute, These ha!e separate marks of one and different 1hat is characteri'ed as being both one and different; This has not been properly dealt with up to now. Though it is taught to be without the di!ision of one and different, it is really non#dual. %f these the Mirac+'o+s says/

5:0

Inseparable absolute and relati!e Is the great mandala of truth. .oreo!er, regarding the differences used in presenting the two truths, there are/ 1. 0. 5. :. The difference of two aspects of one essence, The difference of essence, The difference that refutes one, and The difference of different distinctions within one meaning. From those four differences, this is the first, making distinctions of aspects within a single essence. It is not a distinction merely of con!entional names, since there are different characteristics and aspects. The essence is not different, because the essence does not e+ist, and because the two truths are 3inseparable3 merely con!entionally. It is not merely the difference that refutes one, since there are no indi!idual natures within it, and since the single ground would ha!e to be di!ided. Therefore, merely con!entionally, it is like water and the moon in water, different aspects of a single essence. The Co!!entar& on 3odhicitta says/ 2s molasses has many natures 2nd the nature of fire is heat, Therefore of all dharmas The nature is emptiness. 2lso/ The relati!e is e+plained as emptiness. "ecause it is produced and impermanent, 9mptiness alone is the relati!e. If it does not e+ist, it does not rise. 2lso the Fi e Sta#es says/ The relati!e and the absolute, 2re indi!idual aspects. 1hat is true is mi+ed. This is e+plained as union. In the absolute there is no distinction of one and different at all. The S+tra Re4+ested )& Maitre&a says/ The ine+pressible space of compounded characteristics is neither these themsel!es nor something other than these. In the true account there are/ 1. other e+tremes are hindered, 0. e+istence ofLas things, and 5. the true account depending on purpose. %f those three, it is the first. Certainly being liberated and not liberated from things is really

5:5

contradictory. "y refuting a third possibility for the partialities of asserting and negating, these two are a !alid account. Since ob(ects depend on the percei!er, when they are postulated, ob(ects are confused mind that has not reached the ultimate, and ultimate non#confused mind does not go beyond duality. SSSSSSTTDH5.:UU ,ere the dharmas of samsara and nir!ana are all confusion, and since dharmata is the non#confused ob(ect, that for the powers of mind there are two ob(ects is certain. The causal power is something like the high points of art in relief. The Pra-.a$ara!itasa!#atha says/ "y seeing all things as being true and false, Things are grasped as ha!ing a dual nature Seeing what ob(ects are is the absolute, False seeing is taught to be the relati!e. If we di!ide according to the different doctrines, the shra!akas analy'e the absolute as instantaneous awareness by mind and things that cannot be harmed by being broken up by a hammer and so forth. Continuity of awareness and coarse things are relati!e things that are really instantaneous. The instantaneous partless atoms of coarse things are maintained to be absolute. The A)hidhar!a,osha says/ 1hate!er is said by the "haga!an to be other than mind That does not enter into being the same as mind. Aike water and a !ase such things are relati!e, Such e+istence is other than absolute e+istence. Some Sautrantikas according with reasoning say according to the Co!$'ete co!$endi+! o* 2a'id Co#nition: That which has a producti!e power is absolute. 1hat is otherwise e+ists as the relati!e. So the general definitions are e+plained. In the mind#only school the ob(ect and percei!er of dualistic appearance are relati!e truth. on#dual knowledge is maintained to be absolute truth. The Co!$endi+! o* the Essence o* Wisdo! says/ So#called parts of things do not e+ist, Therefore it follows that there are no atoms. Concei!ed appearance of indi!idual things $oes not e+ist, e+perienced like a dream. Aiberated from grasping and fi+ation, Consciousness alone is absolute. This perfection of the ocean of mind Is famed as the tradition of yogachara. For s!atantrika madhyamaka whate!er appears is relati!e, and is like illusion and so forth. It is not absolutely established, like space. The Con4+est o* I''+sion says/ The conceptual relati!e, like the absolute, Is liberated from concei!er and concei!ed. 2s for the prasangikas, what appears is relati!e and emptiness is the absolute* but what is

5::

called by these terms is without difference, dharmata transcending all sameness and difference, free from all the e+tremes of comple+ity. From the time it appears this is rightly maintained to be unborn, unceasing, and without coming and going. The proclaimed relati!e alone is refuted. The Pra-.a$ara!itasa!#atha says/ 1hile you maintain paratantra to be real I do not so proclaim the relati!e. This is saying/ If you think, 3These appearances, are indeed established to arise and so forth,3 arising and non#arising, establishment and non#establishment are e+ternal labelings of mind, so how will they really e+ist; ,owe!er, though your doctrine is refuted, mere appearance is not refuted. 2ryade!a says/ Iust as appearances are not refuted, "ecause they arise in mutual interdependence* In this repeatedly becoming suffering, Conceptions of true e+istence are cleared away. 2ppearance in this case is appearing as if non#e+istent. The M+'a!adh&a!a,a,ari,as says/ Form, sound, and taste and touch 2nd smell<s arisings are only Aike a castle of the gandhar!as Aike dream or like illusion Aike an illusory person 2nd like a mere reflection )leasant and unpleasant 9!en if they arise, 1here and what are they; ,ere what is grasped is that all#inclusi!e, all#good aspect of natureless appearance. 1hen each of these aspects is (oined to its own attachment to true e+istence, they become !ery silly bad doctrines. 2s for the distinction between these two truths, the nature without speech, thought, or e+pression is absolute truth. 2ppearance and what is imputed, being said, thought, and e+pressed by mind is relati!e truth. If it is asked whether this absolute truth is reali'ed or not reali'ed by mind, the essence of the absolute transcends reali'ed and reali'er, and is not classified as being reali'ed. The Edi*ice o* the Three 8e5e's says/ ?ashyapa, what is the absolute, emptiness; It is not !iewed by anyone. It is not actuali'ed. It is not accomplished. It is not attained. 1ell don<t the noble ones reali'e it; 3The mind arisen in accord with the absolute,3 is a string of emptied words. Chandrakirti says/ %f the person with a mind in accord with emptiness, 39mptiness is reali'ed,3 is said, but really there is no such thing as reali'ation of emptiness. For e+ample, by reali'ing that the sky is accommodating, the sky itself does not become an

5:=

inseparable part of the mind. The Dia!ond S+tra says/ Those who see me as form Those who know me as words 2re dwelling on wrong paths. These persons ha!e ne!er seen me. 1hat is meant by 7"uddha8 Is the !iew of dharmata. The leaders are dharmakaya. $harmata is not knowable, So consciousness cannot know it. 2t the time of enlightenment, absolute and buddhahood are not different, so reali'ed and reali'er are non#dual. The time of seeing the truth of the noble ones is also the time of seeing the nature of mind and the wisdom of actuality as non#dual. Since reali'er and reali'ed are non#dual, wearing oursel!es out in a struggle between reali'ation and non#reali'ation is meaningless and futile. Iust by its being said that the essence of the absolute is without reali'ed and reali'er, it follows that it will not be reali'ed by indi!iduals. "ut since this is not connected with the meaning, there is a gap in the e+planation. 3This fire is hot and burns.3 "y saying that, it follows that this was not done by the acts of persons. 1e should think of the former e+pression as also like that. Though space is beyond the e+tremes of thinking and conception, it is still encountered by persons. Iust so, though the absolute is beyond the e+pressions of comple+ity, it is still encountered by yogins. 1hat<s more, it liberates from suffering and manifests the ultimate luminosity of mind. It is genuine, true, and right. .oreo!er, if we do not know the nature of the two truths, we do not the profundity of suchness. The M+'a!adh&a!a,a,ari,as says/ 1hoe!er does not completely know These di!isions of the two truths, These also do not completely know, The profundity of the "uddha<s teaching. 2s for the good qualities of knowing this/ Those who put their reliance on these two#fold truths, 4lean the accumulations of enlightenment. These will cross from samsara to the perfection of wisdom. .oreo!er, as for all dharmas being the appearance of what does not e+ist, insofar as they are completely contained within the play of emptiness they are suitable, and otherwise they are not suitable. The M+'a!adh&a!a,a,ari,as says/ 1hene!er emptiness is suitable Then e!erything will be suitable. 1hene!er emptiness is not suitable, Then e!erything is unsuitable. 2lso/

5:B

Though these emptinesses are entirely proper on#emptiness is ne!er proper in the least. In brief, impure, confused dharmas, the dream#like relati!e are not true, decepti!e, a childish betwi+t and between. 9+cept as mere e!anescence, they ha!e no nature or identity. The luminous nature of the pure nature of dharmas, the profound peace and simplicity of the natural state of wisdom, is changeless, self#e+isting, inconcei!able dharmata. In relati!e truth, the accumulation of merit is hollow like dream and illusion. The accumulation of wisdom of absolute truth is dharmata like the sky. "y meditating on that as a fruition, the holy rupakaya and holy dharmakaya are both made to manifest. 1ith that, the first storehouse, the presentation of the two truths, has been taught. ow the nature of all dharmas as dependent arising will be taught. The M+'a!adh&a!a,a,ari,as says/ There are no dharmas at all That do not arise interdependently, Therefore there are no dharmas, That are not emptiness. In e+planation of this, the nature arises interdependently. Samsara arises interdependently. ir!ana arises interdependently. From these three, as for the first, the dharmata or nature of samsara and nir!ana does not come from anywhere. It does not go anywhere. It does not abide anywhere. Since the dharmin depends on dharmata, the dharmin, from the !ery time of appearing to arise and cease, is free from all the e+tremes of comple+ity of birth, abiding, and destruction. This is the nature of the middle way. The M+'a!adh&a!a,a,ari,as says/ 1hat arises interdependently is e+plained as emptiness. It is classified in dependence on that relationship. That itself is called the path of the middle way. The 1an,a atara S+tra sa&s: 2bandoning eternalism and nihilism, Free from partial e+istence and non#e+istence, Total reali'ation of the middle way, This !ery thing which is known as the path of the middle way, ,as been e+plained by me and also by all the buddhas. 2ll impure appearance and the awareness that grasps it is the dimness of illusory hairs floating before the eyes. From the !ery time of their seeming appearance, they do not e+ist at all. The same te+t says/ o nature, no apprehension, o reality, no support, This corpse#like foolishness Is labeled as wrong knowledge. These errors float like the hairs That are seen by persons with floaters. Aikewise conceptions of things,

5:D

2re wrongly imputed by fools. The three worlds are mere imputation. The confused appearances of dream do not e+ist before sleep and after waking, but in between they seem to appear. These present appearances of the si+ realms are non#e+istent within the primordially pure realm of the first nature of mind. Since the nature of mind is completely pure of these present confusions, there is no such thing as a time when it becomes enlightened. In the middle these appearances appear while they are non#e+istent. Their arising, abiding, and destruction does not e+ist, and therefore in their essence there is neither birth nor destruction. 9arlier, now, and later they ha!e no arising in space. The S+)se4+ent Tantra o* the Creator o* A'' says Since later space is changeless,... To e+plain, confused appearance is a mere labeling with names. Its nature does not e+ist like a sky# flower or the son of a barren woman. If that nature is reali'ed, we are liberated/ There is no worldly birth or destruction Aike a flower in the sky. "y your pra(Pa and your compassion, $o not concei!e of e+istence or yet of non#e+istence. 2ll dharmas are mere illusion. 2bandon mind and consciousness 1ith eternity and nothing. .oreo!er, the eight consciousnesses depend on the alaya of the !arious habitual patterns, and confused habitual patterns of appearance as e+ternal ob(ects. 2ll this is false conception. It is temporary, without benefit, apparent though it does not e+ist, and ignorant. Confused thoughts that grasp at ego and ego#fi+ation render it without benefit. 2s for suffering within this dreamlike attachment to true e+istence of sentient beings, the Son# o* the Ine6ha+sti)'e Treas+r& says/ The game which I ha!e made, Fools grasp and solidify. 2t the time of appearance, from the !ery time when memory and understanding arise, they are primordially empty, beyond all the e+tremes of comple+ity. The Sa!adhira-a S+tra says/ The conqueror>s children are destroyers of e!erything. Samsara primordially is empty of e+istence. 2 partial emptiness is that of the e+tremists. The wise do not dispute with any fools like these. 9+istence and non#e+istence, ha!ing or not ha!ing a certain quality, true and false, pure and impure are all mind#created doctrine and therefore false conceptions. 4et rid of them@ The same te+t says/ Those with conceptions impute e+istence and non#e+istence. "y such e+amination suffering is not pacified. "oth e+istence and non#e+istence are e+tremes. In the same way, pure and impure are mere e+tremes. Those who are wise do not abide in the middle either.

5:F

2lso, the S+tra o* the Irre ersi)'e Whee' says/ 9+istence is one e+treme. 2nd non#e+istence a second. Aikewise mere e+tremes 2re ego and non#ego 2nd eternalism and nihilism. 2s for people being bound by their respecti!e conceptual doctrines, the 1an,a atara S+tra says/ 1ords that know things are grasped Aike proliferating insects. Fools unskilled in relationships 2re bound by inferior doctrines. 2ll dharmas whate!er and whene!er arise interdependently. They are unborn, unceasing, without coming and going, not single things and not different things. They are neither nothingness nor eternal. They ha!e a nature in which all comple+ities ha!e been completely pacified. The M+'a!adh&a!a,a,ari,as says/ 1hat arises interdependently Is ceaseless and unborn either nothingness or eternal 1ithout any coming or going ot different things nor one thing. )acifying comple+ity Is the teaching of peace To the perfect buddhas who said this, To those holy ones I prostrate. In brief, the nature of all dharmas is primordially pure. This is the nature or ground of interdependent arising. ow, the interdependent arising of samsara will be e+plained. 1hat appears as e+ternal ob(ects, the mind<s apparent ob(ects, appears in the form of mountains, walls, earth, water, fire, air, and space, con!entionally symboli'ed as forms, a roll of cloth, the combined strands of a rope, single strands of long yak hair wo!en into cloth, the phenomena of things arising from causes and condition, and this and that produced of similar and dissimilar kinds. 2ll these are called e+ternal interdependent arising. They arise one depending on another, and therefore there is seeming e+ternal appearance of material things. Compounded from ignorance up to old age and death, there is inner interdependent arising. The 1an,a atara S+tra says/ .ahamati, (ust as from a lump of clay a pot arises, similarly from threads come cloth, from indi!idual hairs wea!ing, from seeds a sprout, a stalk and so forth, and from people churning diligently lumps of butter. So .ahamati, in e+ternal interdependent arising, from earlier to later they arise. Internal interdependent arising is like this. 2rising from the dharmas of ignorance and cra!ing and so forth, has been gi!en the name of internal interdependent arising. ot recogni'ing primordial indi!idual and personal wisdom is the great ignorance. From that samsara is produced, and from consciousness up to old age and death the nidanas arise in an

5:G

unbroken interdependent connection from one to the ne+t. The S$irit+a' 1etter says/ From ignorance comes formations, and from that consciousness, Then there is name and form, and from that the si+ ayatanas, Then contact, taught to enable the source of e!erything. From contact there comes feeling, which is the source of all. From the ground of feeling, cra!ing will arise. From cra!ing, comes clinging, from that is birth from life to life. If birth e+ists, there is suffering, sickness, and old age Aoss of what is desired, death, and destruction and so on. Suffering and the skandhas thus become !ery great. From the twel!e e+tensi!e treatments of the di!isions of this, as for 1C ignorance, first there is the natural state, the primordial purity of dharmata, the essential nature, and the dharmas e+hibited by that "y not correctly knowing these, because of formations of samsaric karma, patterns of conditioned 0C formations arise. ,ere body, speech, and mind, obscured by ignorance, are not in accord with what is good and meritorious. The ten !irtues and non#!irtues and the three neutral actions are formations. "y these !irtues the celestial realms are attained and by the non#!irtues the lower realms. The neutral ones associated with these two are like non#!irtue. The M+'a!adh&a!a,a,ari,as says/ From the obscurations of ignorance there is therefore rebirth. The three formations and manifestation of formations, These are the karmas that go into our being beings. "y the karma of formations, there is that which is produced and we enter into the corresponding phenomena. The awareness so#produced is 5C consciousness. The M+'a!adh&a!a,a,ari,as says/ ,a!ing the condition of formations there is consciousness "y consciousness we enter into personal happiness as a sentient being. From the red and white bindus, the aspect consisting of gathering prana and mind, come feeling, perception, formations, and consciousness. These are the four skandhas of name. Form is fro'en by being established as the skandha of form. This is called :C name and form. The same te+t says/ If one enters into consciousness, If there is name and form, there will be desire. In the mother<s womb from entering into consciousness, name and form are established. That form goes on from the embryonic stage of an o!al and so on to the completed body. 2t that time by the arising of the eye, ear, nose, tongue body and mind, there are the =C si' a!atanas. The same te+t says/ 2s for name and form, if desire arises, Then the si+ ayatanas will arise. Then by gathering together ob(ects, the senses, and mental attention, BC contact arises. For e+ample, as from bringing together form, the eye organ, and the eye consciousness, the eye# awareness arises, (ust so, from name, form, and consciousness, in the mother<s womb, contact arises. The M+'a!adh&a!a,a,ari,as says/

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In dependence on these si+ ayatanas 2fter that true contact will arise. In dependence on name and form, and production of memory There can only be arising or birth. Therefore, in dependance on name and form, There will be the arising of consciousness. Then from name and form and consciousness That which is gathered together is known as contact. From that contact... From contact arises DC feeling. From ob(ects being pleasing, displeasing or in between therefore arise feelings of pleasure, displeasure, or neutrality. The S$irit+a' 1etter says/ Feeling is the source of e!erything. From feeling, FC cra&ing proliferates. The child in the mother<s womb by feeling pleasure, and liking that, has a cra!ing for happiness and, from feeling pain, and wanting to get rid of that, has a cra!ing to get rid of unhappiness. From the neutral there is cra!ing for equanimity. These three arise. The same te+t says/ "y the condition of feeling there is cra!ing The ob(ect of one<s feeling will be cra!ed. That which is desired from cra!ing will be the ob(ect of GC clinging. The same te+t says/ "ecause of cra!ing there is also clinging. There are four different kinds of clinging. The Prasanna$ada says/ Thus there is attachment to feelings, and as for that desire, from ha!ing the condition of cra!ing, there is the cause of being impelled, desire, and discipline, and !iew, and practice, and complete grasping to the four kinds of e+pressions of ego. 2lso at the time of cra!ing there are according, non#accord, what is between the two, and clinging to oneself, those four. From clinging there is 1H becoming. 2s for the fi!e skandhas, form, feeling, perception, formation, and consciousness, since they are becoming, that arises. The same te+t says/ 1hen close clinging to this ob(ect e+ists %f the clinger becoming will arise. If there is no close clinging to the ob(ect, 1e are liberated with no becoming. That becoming is therefore the fi!e skandhas. 1hat is first generated from that, is that future 11C birth arises. The same te+t says/ From becoming there is birth ,a!ing been born, growing up, 10C aging and d!ing, with the cessation of life, arise. The same te+t says/

5=1

%ld age and death and fearful suffering, 2nd pain together with cries and lamentation, &nhappiness and quarrelsome discord, 2ll of these arise from ha!ing been born. The sutras say/ From that birth old age completely ripens In death, the decrepit skandhas are destroyed. 2s for suffering, while we are sentient beings, while we are dying, because of delusion there is torment of the heart together with desire. 2s for lamentation, through suffering such e+pression of speech is moti!ated. Suffering is harm within the fi!e senses. &nhappiness comes about when unpleasantness occurs. Ruarrels arise from so much suffering and unhappiness. From these interdependent arisings from earlier to later comes what is called causal arising. Since consciousness of inner earth, water, fire, air, space is produced by gathering together the si+ dhatus, the former are said to arise from them as a condition. The No)'e Rice Sta', S+tra says/ Similarly the causes for the two inner interdependent arisings arise. 1hat are these two; They are the cause and condition. 1hat is the cause of inner interdependent arising; This is when conditioned by ignorance there are formations. Conditioned by formations, there is consciousness. 1hat is condition of interdependent arising; It is the gathering together of the si+ elements. 1hat is that like; It is like this. The gathering of the dhatus of earth, water, fire, air, space, and consciousness is !iewed as the condition of inner dependent arising. This is from the !iewpoint of the mahayana. 2ccording to the shra!akas, the skandhas are ignorant when there is the karmic action of kleshas from former li!es. These fi!e skandhas are formations when there is obscuration from the karma of former li!es. The fi!e skandhas are consciousness on the occasion of entering a womb. The fi!e skandhas are name and form in an o!al embryo and so forth, before the fi!e senses ha!e de!eloped prominently. The fi!e skandhas are the si+ ayatanas from the time the gates of sense ha!e de!eloped, and the fi!e skandhas until we are able to percei!e ob(ects. The fi!e skandhas become contact after we are able to percei!e and grasp ob(ects, but while we do not yet know the particulars of pleasure and pain. The fi!e skandhas are feeling from the time when one grasps the particulars of pleasure and pain, but cannot copulate. The fi!e skandhas are cra!ing from when we grasp the power to copulate but ha!e not accepted an ob(ect of desire. the fi!e skandhas are clinging on the occasion of accepting an ob(ect of desire. The fi!e skandhas are becoming while subsequently collecting karma. Then in the beginning of the ne+t life, when the fi!e skandhas arise from the mother<s womb, that is birth. Then in the name and form of the ne+t life, the four nidanas of the si+ ayatanas, contact, cra!ing, and feeling grow old and die. The Rice Sta', says/ 1hat are the ayatanas of name and form; They are what is sub(ected to age and death From feeling up to birth is similar. The A)hidhar!a,osha says/ The first ones and the last ones, two and two

5=0

,a!e eight more between completing them. Ignorance is the occasion of former kleshas. 2s for formations, it is the fi!e#fold skandhas .ade one with the karma of former consciousness. ame and form continue from that time &ntil the si+ ayatanas are de!eloped. From there until the three collections is contact, &ntil feeling knows the causes of pleasure and pain. From feeling to copulation is called cra!ing. 1hen we desire the act of copulation That is the acti!ity of clinging. "ecause we ha!e attained it, !ery quickly Its fruition, becoming, will arise. The resulting action also is becoming. 2ctually being reborn is the stage of birth. 1hile we ha!e feeling, there is old age and death. There are two ways, instantaneous and gradual, of e+hausting these twel!e links of interdependent origination. From the instantaneous !iewpoint, by the power of self and other, it is impossible that there is a time when life is cut off. Therefore doing e!il deeds is ignorance. The aspect of entering into karma from doing e!il deeds is formations. The awareness at the time of producing karma is consciousness. Then there are the name and form and the si+ ayatanas of oneself and others. Then being pierced by the weapon of desiring happiness for oneself and suffering for others is contact. The pleasure and pain of that is formation. From that entering further and further into (oy is cra!ing. 6emaining into the later arising of that is clinging. )ossessing the fi!e skandhas of that is becoming. The present and future aspect of that is birth. The aging and death of that is completed in the instant of completing the action. In!ol!ed in this there are three kinds of instant. First is the smallest instant of !i!idly entering into knowledge of knowables. Then there is an instant of action, which is a hundred and twenty times that. From the time an action is begun until it is completed is called an instant of completing action. If the continuity is counted, the mind#only school maintains that one cycle of cause and effect is completed in two li!es. In a former life the si+ causes are completed. In this the si+ fruitions are completed. "y that one goes to the ne+t life. The si+ causes are ignorance, formation, consciousness, cra!ing, clinging, and becoming. The si+ effects are the rest. 2ccording to the shra!akas, one round of cause and effect is completed in three lifetimes. $epending on the cause of the ignorance and formations of the former life, the fruition in this life is the fi!e consciousness and so on. In dependence on the cause of the cra!ing, clinging, and becoming of this life, the fruition in the ne+t life is birth, and old age and death. 2s to the purpose of knowing

5=5

these the A)hidhar!a,osha says/ "y those between the earlier the and later e+tremes Ignorance can completely be eliminated. 1ith that the e+planation of interdependent arising within samsaric e+istence is completed. ow there are the two kinds of interdependent arising of nir!ana. These are those of the path and the fruition. 2s for the path, the root of entering into the twel!e manners of samsaric interdependent arising is ignorance. That is re!ersed by the insight of wisdom. "y familiarity with the three pra(Pas, hearing, contemplating, and meditating, the first root, ignorance, is eliminated. "y eliminating that, the others depending on that are eliminated one after another. "y e+hausting the cause of entering into cra!ing, we cross o!er from abiding in samsara. The S$irit+a' 1etter says/ "y the cessation of birth, all of these will cease. The M+'a!adh&a!a,a,ari,as says/ 2s soon as ignorance ceases Formations will not arise. %n cessation of ignorance, "y knowledge one meditates. "y the ceasing of that and that That and that will not manifest. Suffering and skandhas alone In that way really cease. Jogins who aspire to liberation from the cause Mof samsaraN should not collect the confused karma of samsara. The fruition is that later there will be no samsaric arising, and therefore formations will ha!e been blocked. The same te+t says/ The root of samsara is conditioned formations. Therefore the wise do not produce formations. 2s for the interdependent arising of the fruition, after buddhahood, the production of benefits for beings is like dream or illusion. This will be e+tensi!ely e+plained below. 2s this knowledge of the inclusion of all dharmas under interdependent arising is itself included within the absolute truth, one passes beyond suffering to nir!ana. The same te+t says/ 1hoe!er has seen interdependent arising "y that has seen the truth of suffering, The cause of suffering, and its cessation, 2nd the path to that is seen. These are called the two storehouses of the great teachings of the "uddha because all dharmas are included within them. 2mong things that should be known they are of the highest importance. bC The teaching of appearance as unborn, the e+planation of pra(Pa itself, The meaning resol!ed by that/

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These appearances ha&e been unborn primordiall!. Being without an essence, the! are like reflections. *e&ertheless, the! still appear as &ariet!. )a&ing seen the interdependence of the pure nature, We quickl! contact the highest le&el of non+dwelling. Thus all the appearances of outer and inner dharmas are like the reflection of the moon arising in water. 1hat is without an essence appears as !ariety. The Sa!adhira-a S+tra says/ 1hen at night there seem to be moons in water, Though these appear in clear and untroubled lakes* The moons in water are empty, hollow, and essenceless. 2ll dharmas should be known to be like that. .editate like that, knowing that the dharmas of samsara and nir!ana are natureless. Things appearing as e+ternal !ariety are actually within the insight of non#e+istent arising. If the mind lets these two rest without emanation and gathering, not percei!ing any dharmas other than that, the mind enters into a sky#like state. This absolute space of subsiding is the perfection of pra(Pa. The 3odhichar&a atara says/ 2t the time when things as well as non#things $o not e+ist at all before the mind, Then without phenomena as other 1ithout conception, there is perfect peace. Saraha says/ Aiberated from meditation and meditator, ot mo!ing from that is what is called meditation, .ind does not e+ist at such a time. .ahamudra has no hope of fruition. The Maha&anas+tra'an,ara says/ 6e!elation of true and e+cellent knowables $epends on the samadhi of meditation. It is completely free from all the kleshas. )ra(Pa well e+plains the li!elihood. ;;;;;; They are the highest dharmas of fruition. The e+istence of these is said to be three#fold. ,a!ing completely known this kind of pra(Pa, Capable ones establish reality. The essence is that knowables are reali'ed. The cause depends on samadhi. 2s fruition, we are liberated from the kleshas. The Pra-.a$ara!itasa!#atha says/ "y pra(Pa, when the nature of dharmas has been completely known, we are completely released from the three worlds. 2s for the action, with pure li!elihood, after the $harma has been well e+plained, doubts are cut off. The same te+t says/

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The herd#bull of men, as he turns the precious wheel, Teaches $harma to beings so that suffering will be e+hausted. 2s for the qualities, by pra(Pa one reaches the city of liberation. The di!isions are hearing, contemplating, and meditating. The preliminaries, main body, and post#meditation of samadhi are the three pra(Pas. 2s for their !irtues, the Maha&anas+tra'an,ara says/ The buddha sons know all aspects of what phenomena are. 1hy e!en mention that they ha!e passed beyond suffering, and that they are the retinue where attachment of mind is completely unborn. cC Summary of )ra(Pa "y this same pra(Pa all beings are established in the three enlightenments of body, speech, and mind. "y the wisdom of pra(Pa being completely grasped, we are ine+haustibly established in the pure worlds. 1ithout pra(Pa we will not ha!e the fortune of liberation/ )a&ing pra(Da, we will be set free b! upa!a. ?ust as sa!ing a mantra can stop the action of poison, If there is no pra(Da, upa!a will put us in bondage. Tormenting us like a medicine that itself becomes a disease. Therefore, arouse the pra(Da that sees the natural state. The Edi*ice o* the Three 8e5e's says/ ?ashyapa, those who possess pra(Pa are completely liberated by upaya. Those who do not possess pra(Pa are completely bound by upaya. The Doha,osha says/ Those who dwell in emptiness, separate from compassion e!er will attain the path to supremacy. "ut those who meditate on compassion alone These too abide in samsara, and do not attain liberation. Those who are able to (oin the two of these ,a!e an abode in neither samsara nor nir!ana. 2lso/ "y that which is a chain for binding fools, Capable ones are quickly liberated. ?nowing the nature of all dharmas, if one stri!es to the utmost, one will quickly be liberated. The No)'e S+tra Sho5in# the Arran#e!ent says/ Those who with great earnestness and e+ertion fully practice this $harma* the unborn, unceasing, utterly profound emptiness* will quickly become con!ersant with the dharmadhatu of the bodhisatt!as. They will ha!e perfect retention and confident speech, completely gather the unsurpassable dharmas, be praised by the buddha bhaga!ats, and abide in completely pure discipline. ,a!ing attained

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completely pure patience, unsurpassable e+ertion, meditation without conception, and the great pra(Pa, they will quickly become completely enlightened. "y being in the heart of enlightenment, with their parasols borne by the four great kings, they will be supplicated to turn the wheel of $harma. )roducing the great light for gods and human beings, they will fully establish them in enlightenment. DC Summari'ing the meaning of these si+ perfections ow, for the concluding summary, from generosity to pra(Pa/ When we are in the practice of the si' paramitas We should know that we are beings like illusion. *ot percei&ing their three+fold di&ision in samsara, B! the goodness of the two accumulations We attain the peaceful le&el of the Victorious One. Thus by the collecti!e wholesomeness of these si+ perfections, from the moment of performing them without attachment to the Mthree#foldN true e+istence of the ego of a doer, an ob(ect of action, and a !irtuous act, with the attitude of an emanation or illusion#like action, we will quickly attain buddhahood. The S+tra o* the C'o+ds o* the Three 8e5e's says/ 1hoe!er does not conceptuali'e !irtue or anything that is done will gather the two accumulations of merit and wisdom with non#conceptual perfect e+ertion. These should be practiced with the attitude that they are like a mirage, an illusion, or an emanation. If by pra(Pa there is pure !iew, and by upaya there is pure action, we will not stray from the path. Flawless buddhahood will be established. The siddhis of flying in the sky and so forth will be accomplished. 2tisha says/ Thus if the !iew is completely unobscured 2nd the action is completely pure, 1e will not go upon the path of straying, "ut will go to the place of 2kanishta. c. The dedication of merit for the three general topics ow the merit is dedicated for the benefit of sentient beings/ Thus b! the rain that falls from these clouds of auspiciousness, The crop of sanit! grows within the minds of beings. Impo&erished b! the host of e&ils of samsara, %a! the weariness of mind toda! be brought to rest. The !irtuous roots of intellect and the pure space of the spotless fields, arising as the natural state, pile up as thick clouds. "y the cooling rain of $harma amrita continuously falling for all beings, when the har!est of e+ertion in the supreme !irtue of ,oly $harma has been established, may the po!erty of samsara and all its sufferings of po!erty mentality be pacified. .ay they be satisfied by the !irtues of the essence of enlightenment. .ay their weariness be eased. In the host of tormenting fires of suffering of this world "y the continuous falling of the rain of $harma amrita

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2fter all beings ha!e reali'ed the absolute mind, Cooled and refreshed, may they attain the ocean of wisdom. In this beautiful ocean filled with buddha#quality lotuses, 6elying with sincere de!otion on the paths and bhumis, Carried by the shining wa!es of the si+ perfections .ay they swim the !ast sea of the two accumulations. ,a!ing seen all dharmas to be like dream and illusion .ay the mind attached to true e+istence !anish. .ay the state like emanation produce the accumulations. .ay the entire phenomenal world of samsaraLnir!ana "e re!ealed as total purity in an instant.

Chapter IW/ & IFJI 4 T,9 $9-9A%)I 4 ST249 2 $ T,9 )96F9CTI 4 ST249 2fter training our being by the paths of the ordinary !ehicles, comes the path manifesting the unified kayas within one lifetime. The ninth topic of the main sub(ect is the chapter on the )ractice of &nifying the $e!eloping Stage and the )erfecting Stage. The general topic has three sections, 2. 6esol!ing the !iew ". )racticing the meditation C. $edicating the merit. 2. 6esol!ing the !iew, There are nine sections 1. The instruction to train in the !a(rayana, the essence of the teachings/ When the e'cellent mind of bodhicitta has been aroused, We can enter into the stages of de&eloping and completion, $s the! occur in the outer and inner secret mantra. 2s (ust e+plained, after being taught how to enter according to the !ehicles of cause and characteristics, now as the fruition, there is the instruction to enter the !ehicles of secret mantra. The details of these !ehicles are the current topic. 0. 1hy mantrayana is more noble than the stages of characteristics. 1hy; )ere there are man! means and also no difficulties. Though the meaning is one with that of the other !anas, There is no confusion about the means of entering. Those of the sharpest powers are empowered in these four, ;ri!a, /har!a, and !oga, and also anuttara. Though the "uddha taught inconcei!ably many !ehicles in accord with the minds of sentient

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beings, they are all included within three. The mahayana is taught to ha!e two aspects of cause and fruition. The causal !ehicles are taught to be the means of first entering. The fruition is taught to be the !a(rayana. The Net o* Mirac'es o* Man-+shri says/ "y the skillful means of the !arious !ehicles, ,a!ing the di!isions of the benefit of beings, 2s for the definite outcome of the three !ehicles, It e+ists as fruition, the single !ehicle. These !ehicles are also ascertained as two. Since indi!iduals in the mahayana ha!e two families, it is taught that there are two kinds of skillful means or paths. Indi!iduals who ha!e little cra!ing for desirable qualities or who ha!e renounced these desirable qualities, and wish for liberation, are taught the bodhisatt!a !ehicle. For those unable to abandon desirable qualities, there is the skillful means of the stages of secret mantra. These two families train in their two paths until the path of seeing arises. The time when this arises is called 7the path of seeing8 by the bodhisatt!as. This same wisdom of complete non# thought is designated 7the supreme siddhi of mahamudra8 by mantrayana. The time until this arises, using the indi!idual methods of these paths, is respecti!ely long and short. In the !ehicle of characteristics, apparent aggression is abandoned, and by kindness alone without many other means, the attempt is made to gain the one benefit or goal, establishing the fruition. There are great agonies of asceticism. It is not skillful in profound means of practice. Since it is a means of practice for those whose powers are relati!ely dull, all this is practiced by dualistic abandoning and antidotes. Since the aspect to be abandoned is not brought to the path, half of what there is ne!er becomes part of the path at all. This is a narrow path and a lesser cause of enlightenment. The tantras re(ect those methods. 1hen apparent aggression is produced, there are many means for dealing with it. ,ere too there may be kindness, or in the de!eloping stage agression is seen as illusion#like, or in the completion stage as the wisdom of non#thought, or by working with that !ery aggression, it becomes the mirror#like wisdom, and so forth. 2sceticism of body, speech, and mind plays a minor part. 1hen the single goal is established, since this and that means beyond the scope of thought are possessed, it is established with certainty. ,a!ing been produced for those of sharpest powers, kriya, upa, yoga, and the great yoga of anuttara#tantra are taught. The 1a!$ o* the Three Methods says/ ot unintelligent about the single goal, ,a!ing many means and therefore not ascetic, ,a!ing been produced for those with the sharpest powers, Therefore the mantra !ehicles are especially noble 5. 1hy those to be tamed are taught 1hy are these four tantras taught; The! are graded b! time and caste, and powers of the mind. The !ugas are krita and treta, d&apara and kali. Bhramins, kshatri!as, &aish!as and shudras are the castes; The powers are dull and a&erage; sharp and &er! sharp. ;ri!a chiefl! teaches baths and cleansing rites.

5=G

/har!a teaches that actions of the bod! and speech $re equal in importance with meditations of mind. 3oga teaches that meditation is most important. $ctions of bod! and speech are (ust accompaniments. $nuttara is free from actions of the three gates. There is no conception of separate sub(ect and ob(ect. The ultimate concern is the luminous nature of mind. /leansing rites are few, or ma! e&en be discarded. In regard to time, kriya is completed in one kalpa. Since there will be no further cause of manifesting the kleshas of a sentient being, like the humanoids of ?ura!a the northern continent, kriya yogins do not depend on !ows and discipline, or !irtuous antidotes of mind. )urificatory rites of body and speech and actions alone become the focus. In regard to the four castes, the bhramin or priestly caste is tamed by means of rites of purification and asceticism, without engaging in others. Those of dull powers who do not understand the great undertakings of mind, can see this $harma of actions of body and speech, and enter into those. $epending on those three purposes they are taught tantras chiefly teaching washing, rites, and purification, A!o#ha)asha, and S+$re!e Insi#ht, We'' Esta)'ished, the A$$earance o* the Three Wor'ds, etc. 2lso, this is most taught in the first age, the krita yuga, because little secret and stealthy desire arises as a cause of manifesting kleshas. In the times of en(oyment and light karma of the second age, the treta yuga, actions of body and speech are constrained, and ob(ects of purification and rites become one of two goals, for those of the warrior#ruler kshatriya caste who are not so entirely de!oted to purification rites. ,a!ing reali'ed things reali'able by middling powers, they are taught upa tantras, the 1ot+s Pea, and others with their three families of deities. 2cts of body and speech and meditation of mind are equally taught. In the third age, the d!apara yuga, kleshas are coarser, and meditating according to mental acti!ity and so forth becomes the goal. The merchant !aishya caste is widely de!oted, and this is taught for those who are capable and of sharp powers, chiefly with mental meditation, with those of body and speech (ust as an accompaniment. In yoga tantra they abandon the lower realms and are taught the 2a-ra S$ace and so forth. In the fourth age, the kali yuga, when li!es are about a hundred years, the dark age, the time of indolence and impetuous stupidity, the goal will come about only by means of mind. Tribal people or the shudra caste, ha!e no purificatory rites at all, but they do ha!e great ascetic discipline. This is to be reali'ed by those of !ery sharp powers. 6eali'ation comes from all actions of body, speech, and mind not being conceptuali'ed with grasping and fi+ation, accepting and re(ecting, asserting and denying, hope and fear and so forth, but being reali'ed as non#dual. Since the nature of mind, the greatness of primordial buddhahood is self#e+isting, there is the great $harma that seeks for no other buddha than that, anuttara yoga tantra. The Net o* Mirac'es with its short e+planation of peaceful and wrathful deities, Chakrasam!ara, 4uhyasama(a and so forth are taught. The Secret Esta)'ish!ent says/ Since students ha!e the time

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2nd the fortune of being tamed The four great styles of mantra 2re famed throughout the world. :. The three from kriya to yoga These indi!idual stages are e+plained/ The -age has said that the tantras of kri!a, char!a, and !oga $re the tantras of action, total comportment, and mental union. ?riya is the tantra of action, upa or charya that of comportment, and yoga that of yogic union. These three famous tantras were taught by the Sage. They resemble the !ehicles of e+ternal marks in ha!ing rites of purification and !ows of acti!ity. The Sage called them the tantra or continuity !ehicles. =. ,ow these are classified as the e+ternal secret mantra 2s for these great tantras/ These are the outer mantra. We cannot meditate On !ab !um deities, united in se'ual union. There is no teaching of the fi&e meats and the fi&e amritas. The! remain entirel! in rites of purification. In kriya and upa tantra there are male and female satt!as. These deities of !idya mantra and dharani remain in the manner of master and ser!ant and companion respecti!ely. There is no union with them. In yoga tantra the great four#fold arrangement of the mandala is taught as sambhogakaya, but there is no union with it. "y meditating successi!ely on upaya and pra(Pa, the de!eloping and completion stages are separate. There is no use of the fi!e meats and fi!e amritas as samaya substances. These are grasped as defiled ob(ects that need to be purified. The Tantra o* the P'a& o* the Great Po5er says/ Clouds of en(oyment of upaya and pra(Pa 2re the principal means of establishing wisdom. 2s for the fi!e meats and the fi!e amritas 2nd the highest play of mahasukha These wonderful ways of being are absent here. Those with the lesser fortune of tormenting rites %f purity do not ha!e such things as these. B. The di!isions of the three inner tantras 2s for the di!isions of the three inner tantras/ There are three di&isions within anuttara tantra, These are the father and mother and the non+dual tantras. 0especti&el! each of these emphasi<es the stages Of de&eloping and perfecting and the union of these. These three !anas are known as maha, anu, and ati. The deities ma! unite, and in hol! substances There is no distinction of what is clean or defiled.

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0ather it is taught that all is of one taste, 0egarded as the pla! of a single mandala. The G+h&asa!a-a and the @a!anta,a and such yoga tantras are mahayoga, the aspect of the skillful means of the de!eloping stage. The completion stage of mahayoga chiefly teaches prana. These include Jangdak, -a(rakilaya, Chakrasam!ara, ,e!a(ra, and so forth. The pra(Pa mother tantras are called anu yoga. Chiefly the completion stage of pra(Pa is taught. The completion stage also chiefly works with the elements of bodhicitta and bindu, desiring the completely non#conceptual wisdom of bliss and emptiness. The non#dual tantras, The Great Net o* I''+sion and so forth, are called ati yoga. This chiefly teaches the essence of pra(Pa and upaya without adding and taking away, the union of the de!eloping and fulfilling stages. In the completion stage from prana, nadi, and bindu are created bliss, luminosity, and non#thought, and the inconcei!able luminosity of the great wisdom. 9ach of these three, as a symbol of the union of upaya and pra(Pa, !isuali'es the embrace of the mother and father deities. The meaning of this is being without accepting and re(ecting, denying and asserting, clean and defiled, and such accepting and re(ecting of good and bad. Therefore there is a play of samaya substances such as meat and liquor and so forth, and it is maintained that all dharmas are one in the enlightened mandala of primordial buddhahood. The king of the tantras that ascertain the suchness of the secret essence The Great Net o* I''+sion says/ Since it is the characteristic of all dharmas that they ha!e a single essence with primordial buddhahood, they are inseparable from that. D. ,ow these are indi!idually maintained 2s for the way of maintaining these tantras/ In kri!a we are inferior and the gods supreme. We are like ser&ants, and the deities are the masters. B! practicing in that st!le, the siddhis will be recei&ed. In /har!a we &iew oursel&es and the gods as being equal. We are sama!asatt&a, the deit! (Danasatt&a. The deit! occupies the space in front of us. -iddhi is recei&ed in the st!le of two friends. In !oga while the two are actuall! non+dual, The god is summoned to union and afterward dismissed. -iddhi is recei&ed like water poured into water. In kriya tantra, the (Panasatt!a deity is said to be like a king. 1e as ser!ants hope to recei!e siddhi. The Tantra o* Recei in# the Siddhis o* a'' the Fa!i'ies says/ The lord is !iewed as a king, 2nd we see oursel!es as ser!ants. Siddhi, the essence of tantra, Is e+cellently recei!ed. 2s for upa tantra, in front of the samayasatt!a, our !isuali'ation of the deity, we recei!e

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siddhi from the (Panasatt!a deity, !isuali'ed as a friend or companion. The Ra"or o* the Three Fa!i'ies says/ 1ith the deity as friend or companion &ltimate siddhi is to be recei!ed. In yoga tantra, we meditate on oursel!es in union with the deity. The (Panasatt!as of union are drawn in and dissol!e into us. "y sealing with the four mudras and so on, e!en when the offerings, praises, recitation, and so forth are o!er, we still supplicate. 1hen non#duality actually occurs, siddhi is said to arise. The Dor-e 8+n#5a says/ 1e recei!e non#dual dharmadhatu and The highest ultimate siddhi. 1e are blessed with the tathagata, padma, and !a(ra families of the e+ternal mantra, sealed with the samaya, dharma, karma, and maha#mudras. F. The ways in which the highest three are the principal ones 2s for mahayoga#tantra/ In maha, the chief means is prana and the de&eloping stage; In anu the dhatu and pra(Da in the completion stage; In ati it is the wisdom where e&er!thing is non+dual; But in all of them all dharmas are eternal equalit!. The practice is done in the st!le of knowing that this is so. Since all dharmas e+ist as primordially unborn emptiness, the nature of mind is known to be natureless like the sky. 2s for the practice, the Secret Asse!)'& says/ Since these things are primordially unborn, There are neither dharmas nor dharmata. They are natureless like the space of the sky. This is the way enlightenment is taught. This was e+plained abo!e. The Mirac'es o* Fierce 1i#htnin# says/ 9 ma<o@ free from all dharmas of things, Free from the skandhas and dhatus, and the ayatanas, 1e completely abandon grasping and fi+ation. Since all dharmas are natureless equality, %ne<s own mind is also primordially unborn. This is what is called the nature of emptiness 1hen this is known, the stage of !isuali'ing the mandalas of the father tantras of upaya becomes upaya. The pranas of the fi!e elements are completely purified. AuminosityLemptiness, the wisdom of complete non#thought, is the main point. "y that the supreme and ordinary siddhis are established. In the mother tantras of pra(Pa, comple+ities of the de!eloping stage are minimi'ed. The dhatu of the great bliss, the space of speech, is the mandala of the bhaga or womb of the syllables. In the stages leading to supreme enlightenment, another person<s body is the pra(Pa or mudra, and in

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one<s own body, depending on upaya, mahasukha establishes enlightenment by the wisdom of the four (oys. In the non#dual tantras, as distinguished from both these stages, luminous dharmata, the great wisdom without one and many, is the main point* and enlightenment is established. There is the three#fold luminosity of bliss, clarity, and non#thought. First from the workable dhatu self# e+isting samadhi arises. From that, supreme unchanging bliss per!ades the whole of space, filling it with undefiled bliss. In the central channel the great essential clarity of the other two luminosities occurs. "y the power of the inner fi!e pranas, the motionless luminous clarity of wisdom arises in the four dhyanas. 9+ternally the fi!e lights of the fi!e wisdoms, appearing as kaya, bindu, and shining light, fill the whole of space. The Net o* Mirac'es o* Ma.-+shri says/ This !i!id shining forth of the light of wisdom Is the lamp of wisdom which is the light of beings. This, the great brilliance, is luminosity. 2lso/ To !iew possession of the garland of brilliance is sweet. The bla'ing light of goodness is the glorious knot of eternity. 2s the radiance of the fi!e lights enters into the central channel, when the essence of the earth prana enters, mind rests within it. 2s e+ternal yellow light illuminates 6atnasambha!a, pride is transmuted and the wisdom of equality is re!ealed. 1e are empowered with the samadhi of the ground of e+haustion, crossing to the southern ratna family pure land, 6atnakuta. "y the essence of the water prana entering the central channel, within it the essence of undisturbed mind is illuminated. 9+ternally, by white light illuminating 2kshobhya, the mirror#like wisdom is re!ealed. ,atred is purified. 1e are empowered with the e+haustion#water samadhi, crossing to the eastern !a(ra family pure land, 2bhirati. "y the prana of the fire essence entering into the central channel, within it the blissful heat arises. 9+ternally by red light illuminating 2mitabha, discriminating awareness wisdom is re!ealed. 1e cross to the western padma family pure land, Sukha!ati. "y the prana of the air essence entering into the central channel, internally the mo!ement and increase of mind is attained. 9+ternally, by green light illuminating 2moghasiddhi, the all# accomplishing wisdom is reali'ed. 9n!y is purified. 1e are empowered with the e+haustion#prana samadhi, crossing to the northern karma family pure land of ?armaprasiddhi. "y the prana of the supreme non#conceptual space essence, uni!ersal dharmata, entering into the central channel, internally there is complete non#thought. 9+ternally, by blue light illuminating -airochana, the dharmadhatu wisdom is re!ealed. Ignorance is purified. 1e are empowered with the e+haustion sky#realm, 2kanishta 4anda!yuha, the pure land of ,ea!enly 9n(oyment. The Great Net o* I''+sion says/ Thus the fortunate yogin ,as the fi!e lights of the wisdoms. The fi!e kayas cross to their lands. The fi!e e+haustions are gained. G. The way of meditating on all dharmas as the nature of the mandala

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ow as for the teaching that all dharmas, as the complete perfection of buddhahood, ha!e the nature of the three mandalas/ -ince we and all other beings are primordiall! enlightened, The st!le of meditation in&ol&ed in the two stages -ees the dharmas of skandhas, dhatus, and a!atanas $s being the luminosit! of a single mandala. 2ll dharmas should be known to be of the nature of the three mandalas of primordial buddhahood. 1ithin the mandala of the nature of the ground as spontaneous presence, there is resolution of the !iew. 1ithin the mandala of the path as profound samadhi, one practices meditation. 1ithin the mandala of the fruition as supreme enlightenment, the two benefits are perfected. 1ithin the first there are two di!isions. These are the pure ground, the natural state, and the impure ground, the way of confusion. The first is the primordially empty nature of mind, the essence of dharmakaya. Its arising as the luminous nature of sambhogakaya is the source of nirmanakaya. It is open and accommodating like the sky. It is luminous like the sun and moon. 2s with a wish# fulfilling gem, all that is desired is self#arising. The fi!e kinds of bodyLkaya, speech, mind, quality, and action e+ist primordially as the intrinsic qualities of buddhahood. The Secret Essence says/ 9mptiness is the mind of self#awareness. This is primordial knowledge of egolessness. There is neither concept nor concei!er. Therefore the fi+ated memory is transformed. 1ondrous body and speech and the field of qualities 2re the same and not other. That is how it is. 2lso the A''9Creatin# :in# says/ ?ye@ listen to me mahasatt!a/ The nature of me, the doer of all, enlightenment Is a self#e+isting nature that does not need to be sought. This is trikaya, the essence of all the !ictorious ones. .y uncreated nature e+ists as dharmakaya. .y uncreated essence is sambhogakaya. .y manifested compassion is nirmanakaya. o fruition established by seeking has been taught. )rimordial self e+istence, it does not need to be sought. 2bo!e what is referred to by such passages was called the dhatu or essence. This e+ists primordially with the spontaneous presence of the buddha qualities. The impure ground, the way of confusion, is as already described. The Secret Essence says/ 9 .a<o, from out of sugatagarbha Comes the confusion of karma, our discursi!e thoughts. -ariety, mind, and action, e+isting, suffering and such* The 3me3 and the 3mine3 are grasped as being indi!iduals. 2lso/

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It is faulty concepts that are the root of samsara. These ha!e their arising when there are thoughts of self. The powers of sense, birth and destruction, body and action, The infernal machine of e+isting, suffering, and the rest Is nothing whatsoe!er e+cept for a misconception. From the indi!idual rounds of beings within the si+ lokas, in particular for human beings, at the beginning of their confusion, when they are grasped by e+istence in a womb, at first the two eyes and the knot of nadis in the na!el de!elop. Then the body is produced from the essences that will become the sense#faculties, e+isting as the three nadis. 1ithin those nadis are the three syllables %. 2, ,&.. 9+ternally these produce the three supports of body, speech, and mind. Internally, they produce the three supports of passion, aggression, and ignorance. Secretly they produce the supports of enlightened body, speech, and mind. The central channel reaches abo!e to the aperture of "hrama, and below to the secret place. The white 6oma nadi and red ?yangma nadi are to right and left of the light blue central channel. In enlightened body, speech, and mind they are the three#fold e+istence of the great bliss. .utually and continuously they ha!e twenty#one knots. These are the chakras of nadis/ The na!el emanation chakra has si+ty#four nadi petals. The throat en(oyment chakra has si+teen. The heart dharmachakra has eight nadi petals. If they are (oined with the four kayas and the different wisdoms, in addition to these, at the crown of the head, there is the chakra of great bliss with thirty# two nadi petals. From the !iewpoint of the fi!e self#e+isting kayas, in addition to these, in the secret place, is the chakra of guarding bliss with se!enty#two nadi petals, which has the powers of the essential elements. If the si+ chakras are listed in order, the secret center is the chakra of wisdom. The throat center is the chakra of en(oyment#acti!ity. The central channel is the chakra of great bliss. The crown of the head is the chakra of the realm of space. The heart is the dharmachakra. The na!el is the chakra of emanation. 2ccording to The Net o* I''+sion, these si+ are the seeds of purifying the impure si+ kinds of sentient beings. The purifiers are the si+ sages of the si+ realms. 1hen they are purified by the si+ perfections, the si+ wisdoms, the usual fi!e wisdoms plus the inconcei!able wisdom, are attained. 9ach chakra with the first knot between each one makes twel!e. Completing these at the end, pure prana as a thirteenth is maintained to complete the bhumi of the great wisdom. The :a'acha,ra Tantra has si+ chakras and si+ nadis between them. These ha!e twel!e kinds of e(ection of prana, associated with the twel!e nidanas. The power of not e(ecting bindu, turning it back abo!e to the secret wisdom chakra, is said to be a sign of the first bhumi. %ne kind of e(ection of prana is stopped. %ne nidana is purified. Similarly, between that and the space of the sky chakra twel!e le!els are crossed. Twel!e kinds of e(ection of prana are stopped. Twel!e nidanas are purified. "y the bindu reaching the sky realm chakra, it is maintained that we are enlightened. 2ccording to the Root tantra o* Mirac'e there are two chakras. These are the peaceful heart chakra and the wrathful crown chakra. 1ithin these the coarse nadis are equal to the number of deities. These are :0 and =F, 1HH altogether. The fine nadis are countless. The Great I''+sion says/ 6oma, ?yangma, and ?undarma. 2re between the chakras like pillars.

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The branching petals are countless. 2s for elements and pranas, The descending wisdom nadis 2re a thousand in number. 2s the square of se!enty two, There are twenty thousand 1ith BHH,HHH pranas. These ha!e been maintained To be the great mo!ing ones. There are F:,HHH others. The Fi e H+ndred Tho+sand says/ The associated nadis Spread and fill the body These D0,HHH nadis. In the body are goddesses. 2lso/ %f the D0HHH nadis, The different kinds are e+plained. In one day there are said to be B0H,HHH actions of prana. They make up a 3horse3 to carry the F:,HHH small mo!ing ones, whose number is equal to that of the false conceptions and kleshas. 1hen kleshas are mo!ing about, it is maintained that an equal number of these pranas are mo!ing about. "y nature the male prana, 3mo!ing upward,3 dwells abo!e, and the female prana, 3downward !oiding,3 dwells below. 2s for the mother, if the I prana 3equally#abiding3 co#e+ists with these, by that the three e+istences are e+plained. 2s for the pranas in the nadis there are the following/ 1 0 5 : = life#holder, equali'er, fire, upward mo!ing, downward !oiding.

2s said abo!e. The actions are 1 0 5 : = maintaining life, bodily e+istence, making heat, the e+haling and inhaling of the breath, going, staying and casting off impurities.

These are called the ordinary pranas and the fi!e e+ternal pranas. The fi!e internal pranas are the fi!e pranas of the fi!e elements. These are/ the yellow earth prana, the red fire prana,

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the white water prana, the green air prana, the blue space prana. 2s for their functions, they e+ist as a support for the inner skandhas, dhatus, and ayatanas. 1hen impure they are the ground of proliferation of the fi!e poisons, and when pure of the fi!e wisdoms. The fi!e secret pranas, the fi!e wisdoms, ha!e no coarse forms. The great essential elements are two, the white and the red. From roma and kyangma they abide in the petals of the indi!idual nadis. For women, left and right are re!ersed. In particular, the moon, roma, descends from abo!e at the crown of the head. The sun, kyangma, rises from the 2 below in the secret place. In a man<s kyangma and woman<s roma at the bottom there is a knot, so that the red and white elements do not drip. 2s the knots in the nadis are released, the !irtues of the paths and bhumis are perfected. 2s the knots in the central channel are released, two by two, each of the ten bhumis are perfected. In attaining the good qualities of those, each of the essential elements and prana elements seem to enter them. For e+ample, as the first two nadi knots are released, the two essences enter into the central channel. 1hen the four great nadis of the na!el emanation chakra are released, the qualities of the first bhumi appear to arise. 1hen the nadis of the four chakras are released, the four kayas are attained and the four wisdoms manifest. ow in the ordinary nadi knots the red and white essences e+ist as the embrace of the hero and heroine. The !eins are like water pipes, and the elements like the water inside them. )rana is like pressure. Their going and coming when mo!ed by that, constitute the !a(ra body. This is the support of the great wisdom. In particular in the Maha!a&a Tantra, in the empty center of the heart, the essences go into eight subtle nadis as if they were being licked up. There are three dharmata nadis, one wisdom nadi, three autonomy nadis, and one quality nadi. The Secret Dro$ o* 2i!a'a says/ The way they e+ist is known to be eight#fold. The commentary says/ In the empty center of the heart, the essence in the nadis goes into the eight subtle nadis as if they were being licked up. There are three dharmata nadis, one wisdom nadi, three autonomy nadis, and one quality nadi. These eight should be known like that. The central three are the support of the unchanging dharmata of trikaya. In front the nadi of mirror#like wisdom produces the support of the four wisdoms. "ehind and to the right are the nadis of qualities producing the support of the arising of the buddha fields, palaces and so forth. To the left, by the three poisons autonomy nadi, confused appearance of the indi!iduating characteristics of the three realms is produced. .oreo!er, in the sheath of the dharmata nadi, in the midst of drops of yellow light, the letters of the ground of purification, S& and T6I, are the seeds of asuras and animals. The purifier %. is the essence of the kayas and wisdoms. The

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intrinsic light of the syllables is like a brocade tent. In the square sheath of the blue wisdom nadi, is the purifier ,&. and the ground of purification the seeds of gods and human beings 2 and 6I Mwith backwards kikuN They ha!e white, red, and blue light. In the red semi#circular sheath of the autonomy syllables the purifier is 2, and the ground of purification is the seeds of the pretas and ,ell beings )69 and $&. 2lso at the time of impurity, habitual patterns produced by karma and kleshas are collected abo!e the si+ syllables. The retinue created by anger, resentment, and so on are collected abo!e the $&* by desire abo!e the )69* by pride abo!e 2 and 6I* by en!y abo!e S&* and those created by ignorance are collected abo!e the T6I. 2t the time of reali'ation, the !irtues of the intrinsically#e+isting power of wisdom are collected abo!e the three syllables of body, speech, and mind. .editations on forms of the deities and so on connected with body are placed abo!e %.. Those in!ol!ing mantra recitation and so on are abo!e 2,. .editation on non#thought and so on are abo!e ,&.. The letters that are the ground of purification and all the habitual patterns abo!e them are purified. The same te+t says/ In the dharmata#nadi a yellow light dwells. The shape is spherical. It is like flowing mercury. The essence is %.. The seeds are S& and T6I. The colors of these three are like a brocade tent. 1ithin the wisdom nadi is a blue light. Its shape is square. It is like a noose or coiled snake. It is like a lump of !iolet amethyst crystals. The essence is ,&.. The seeds are 2 and 6I. In the autonomy nadi is a red light. Its shape is a red semi#circle. The style is of illusory refreshing#cleansing water like the brilliant arising of dawn. The color is the red of molten copper. The essence is 2,. The seeds are )69 and $&. 2t the time of non#reali'ation, with 2 6I and so forth, it is the cause of samsara. 2t the time of reali'ation, there are T9 % and so forth. .i+ing these two is called 3quasi#mi+ing, since bodhicitta is as before.3 The four nadis are the natural state of consciousnesses. The same te+t says/ The four aspects, and si+ particulars, in the middle of eight... Four refers to the dharmata, wisdom, autonomy, and quality nadis. 2s for the particulars, there is yellow light e+isting as alaya consciousness, blue light e+isting as the mind consciousness, red light e+isting as klesha#mind, and dark red light e+isting as the fi!e sense#consciousnesses. 2t the side of the yellow light are %. S&, and T6I. Co!ered by the blue light are ,&. 2 and 6I. Co!ered by the red light are 2, )69 and $&. The dark red light has the faults and !irtues. 2 and 6I cause corruption of the breath. S& and T6I cause corruption of the nadis. )69 and $& cause corruption of the blood. 2s for the arising of gods and human beings, by producing the mind consciousness, the seeds 2 and 6I are embodied. 2s for the arising of animals and asuras, by producing alaya!i(Pana, the seeds S& and T6I are embodied. 2s for the arising of the pretas and ,ell beings, from producing the fi!e

5BG

consciousnesses and klesha mind, the seeds )69 and $& are embodied. Thus all the sentient beings of the si+ lokas indi!idually e+ist. In the center of the eight nadis in the heart center, is the essence of the nadis, like white silk cords, !ery fine, like twisted single hairs of a horse<s tail. The mi+ed essence of blood and breath, is !ery subtle, consisting of dharmakaya bodhicitta ha!ing light of the fi!e colors, the luminosity of dharmata. The Descri$tion o* the Mar,s says/ The splendid knot of eternity of e+cellent bla'ing light. In the heart palace of the dharma field of 2kanishta, the buddha embodying the tathagatas of the fi!e families, Samantabhadra, remains continuously for all time. The T5o E6a!inations says/ The great wisdom has its dwelling in the body. Conceptions are abandoned in the truth. &ni!ersal wisdom per!ades all things. 9mbodied e+istence does not rise from the body 2lso/ This is also known as great sugatagarbha. The Uttaratantra says/ "ecause the perfect buddha kaya radiates "ecause of being inseparable from suchness, 2nd because of ha!ing the gotra, all embodied beings, 2lways ha!e the essence of buddhahood. The Doha,osha says/ Though there is something somewhere, in a certain place, That does not entail that it must always be seen. It is e+plained by the shastras of the capable ones, That buddhahood in the body is not reali'ed. "uddhahood is the wisdom nadi. 1hen all the essences of prana and mind are gathered together, the field of nir!ana, spontaneous appearance, the house of light, the wisdom#lamp of the bardo, arises. This is the completely pure field of 2kanishta called 4anda!yuha. If yogins make an effort, all the essences of prana and mind will be perfected there. The aspect of appearance, the fi!e lights, and the aspect of emptiness, dharmakaya, will be mi+ed in one taste. The two accumulations of the path will be completed. 2s the two kayas manifest we are 3enlightened in 2kanishta.3 The light of wisdom in the central channel and the nadis are one with this, in the sense that the nature of mind is the support of luminosity. ,ow is this e+plained; From the central channel, in the center of the heart, comes !ery subtle light like ten separately di!ided single hairs of a horse<s tail transparently e+isting, connecting the pranas. If it is made into a support, some masters say that this is the true central channel, so that the three nadis need not be combined in the central channel. Though they say that, since as all the pranas enter the central channel, the essence of the prana of the central channel must enter into the wisdom nadi. It is suitable for them to be connected.

5DH

2t the time of death all the essences and pranas collect in the central channel. The pranas and essences of the central channel are gathered into the ultimate essence, and from that luminosity is maintained to arise. The kayas and fields of the fi!e families are taught to arise by the essence of this during fi!e days of dhyana in the bardo. Therefore this essence is the !ery secret great ultimate secret. The Co!!entar& o* the Secret Dro$ says/ 3In the center of the eight,3 They are therefore one. Thus the essences of the nadis go into the eight subtle nadis as if they were being licked up. Their shape is said to be like eight twisted cords. The eight main essences, the ultimate nadi essences, are like white silk cords, with a shape like twisted cords. In si'e, they are like ten di!ided hairs of a horse<s tail. 1ithin these, which are like white silk cords, goes the blood essence of a !ibrant !ermilion like the mother<s essence. 1ithin that the essence of breath like bright, pure gold in a brocade, curls like steam. 1ithin that the breath essence is light of !arious colors. The interior of that light is called the center. 3 a,3 7in,8 has the meaning here that they abide within it. In the center of that light abides the great bindu, bodhicitta. It is like precious (ewel anthers in a pipe of molten gold or filled full of the white precious stone kekeru. It abides there with a color like the rising sun. Since that is the essence of dharmadhatu, the cause of the absolute and relati!e, it is said 3I prostrate to that.3 Since this luminous nature of mind is all#per!ading, all beings are primordially enlightened. 9!en when they are wandering in samsara, that mind does not mo!e and is not harmed or degraded. "y their being enlightened it is no better than it was before. The Uttaratantra says/ Aater as before, Changeless dharmata. The Fierce 1i#htnin# says/ Clouds of bodhicitta spread and per!ade e!erywhere, as oil per!ades sesame seeds. Then also this is taught/ 9 .a<o, )rimordial $harma completely pure. Though it appears as !ariety, conceptually it is secret. This is because its essence is ine+pressible. It is hard to teach to those who are not !essels. 9 .a<o. In the primordial purity of the three#fold world, "y faulty conceptions concei!ing of ego, the root of samsara, "eings who ha!e aimlessly wandered o!er a !ery long time 4rasp at inappropriate ob(ects of (oy and sorrow. "y the power of errors of their wrong conception, They wander among the turning wheels of samsara. 1ithout things of wrong conception there is bodhicitta. 9!en that ,ellish machine is its ine+haustible ornament.

5D1

The fi!e degenerations are places of happiness. The fi!e skandhas are completely perfected as the kayas. The root of samsara itself, all our faulty conceptions, Is e+plained to be the essence of enlightenment. The outer and inner !essel and contents of the world 2re thus the father and the mother of the enlightened state "y that it is taught that all dharmas e+ist as bodhicitta. 1ith that the teaching of the way of confusion of impure sentient beings is completed. ow there is the teaching that all is primordially enlightened. The fi!e skandhas, though apparently impure, ha!e the enlightened nature of the fi!e fathers. The fi!e elements ha!e the enlightened natures of their fi!e consorts. 2ll concepts are enlightened in the mandala of bodhicitta, and there is not e!en an atom of dharmas other than that. The Secret Essence says/ 9 .a<o, 2s for the fi!e#fold limbs of the !a(ra skandhas, They are known as the fi!e perfected buddhas. The many dhatus and ayatanas 2re the !arious bodhisatt!as appearing in person. 9arth and water are Aochana and .amaki. Fire and air )andara!asini and Tara. The space of sky is the consort of the Aord. 9!erything in the three realms is the $harma. 1ithout remainder this is the buddha field. $harmas that are other than buddhahood "y buddhahood are ne!er to be found. In particular, buddhahood is the luminous nature of mind. The :+n-e says/ 2s for there being a buddha who is other than the mind, This has ne!er been taught by the ?ing, the $oer of 2ll. It will not be taught later, and it is not taught now. Therefore we should know that mind is buddhahood. The Secret Asse!)'& says/ 9+ternal to the preciousness of mind, There are no buddhas, and there are no sentient beings. The Esta)'ish!ent o* Wisdo! says/ &ltimate luminosity of mind, Total purity of buddhahood, Self#arising, unmade by anyone, ,a!ing e+isted from all eternity. In brief, all appearances are the mandala of body. 2ll sounds are the mandala of speech. 2ll cogniti!e apprehension is the mandala of mind. These three should be known. The :+n-e says/

5D0

?ye@ the teacher of teachers@ The doer of all, the ?ing, .akes a display of the essence mandala of body. Thus all the dharmas of appearance and e+istence ,a!e been displayed as the unborn state of dharmadhatu. For the sake of their inmost meaning, 7 o accepting, no re(ecting,8 This too is displayed by me, the doer of all, the ?ing. ?ye@ the teacher of teachers@ The doer of all, the ?ing, .akes a display of the essence mandala of speech. Thus are all dharmas, resounding with the !oice of meaning, 6e!ealed to be the spoken word of unborn space. They embody the ine+pressible heart of speech. This too is my display, as the doer of all, the ?ing. ?ye@ the teacher of teachers@ The doer of all, the ?ing, .akes a display of the essence mandala of insight. 2ll concepts in!ol!ed with knowing and remembering 2re seen as myself, the unborn, the doer of e!erything. The body, speech, and mind of me, the doer of all, 2re mandalas resting in uncreated naturalness. ,a!ing reali'ed the meaning of this state )erfected in a moment, without any need for arrangement, %ne enters the essential heart of the self#e+isting. Thus the appearance of !ariety is produced. Since it is natureless, it is e+haustionLperfection. The mandala of the fundamental meaning should be known to be without producer or produced. 6egarding the nature of that mandala, the same te+t says/ ?ye, as for the mandala of me the $oer of 2ll, It is taught as a perfect self#arising mandala. "y perfecting the essence of all without remainder, There is no birth and there is no proliferation The uncreated mandala is perfect all at once. ?ye, in the center without error, essence of the meaning, Samsara is perfected as the bliss of samsaraLnir!ana. That is the mandala that is the root of all essences. 6eali'e that all mandalas are included in that. ?ye, the mandala of me the ?ing, the $oer of 2ll, Is the perfect mandala of all without remainder. "y whome!er perfects it, that will be reali'ed. Aearn the meaning of the uncreated mandala. ?ye by me the teacher of teachers, the $oer of 2ll, "y the unborn mandala of bodhicitta, 2ll#per!ading, without any coming and any going, "y reali'ing that one enters the meaning of the unborn.

5D5

Therefore, !a(ra beings, you as well as I, Should reali'e the meaning that does not e+ist in the world. 2nyone who has the reali'ation of that 1ill be empowered as the ?ing, the $oer of 2ll. 2ll the skandhas, dhatus, ayatanas and so forth, the !iewpoint of e!erything that appears, are enlightened as the nature of the deities. There are no good and e!il, or accepting and re(ecting. From the !iewpoint of empty dharmata, comple+ities of e+istence and non#e+istence are completely pacified. This is the fundamental mandala of the spontaneously present nature. "y reali'ing that, all the dharmas of the phenomenal world of samsara and nir!ana are known as the mandala. 1hate!er appears is cherished as wisdom. The Secret Essence says/ "y the yogin who reali'es the great perfection, The origin of suffering is reali'ed as the mandala. "y these the teaching of first resol!ing the !iew is completed. ". The e+planation of meditation practice, together with its action of ripening and freeing. 1. The brief teaching of how to do the meditation of the de!eloping stage There are fi!e sections a. .editation in the style of being born from an egg Second, within the practice of meditation, there are the stages of the power of ripening the ground, and the stages of de!eloping and completion that liberate the path. From the three sections of e+tensi!e e+planation of the actions associated with these along with the associated samayas, now there is the brief e+planation of the way of meditating in the de!eloping stage/ There are four st!les of practice that match with the four births. To cleanse habitual patterns of being born from an egg, B! going to refuge and arousing bodhicitta, $nd briefl! doing the practice of the de&eloping stage, /omplete the offerings that in&ite the field of merit. $lso b! meditation on the absence of self+nature, 5re&iousl! completing the two accumulations, 4'tensi&e meditation, through their being primordial, On both the stage of de&elopment and the stage completion, Is like an egg from which a bird will then be hatched. 5erform the short and elaborate de&elopment and completion. In this first stage of secret mantra, in howe!er many samadhis of !isuali'ed deities we may meditate, habitual patterns of the four modes of birth are trained and harmoni'ed. These are taught as four. The Net o* Mirac'e says/ There are four modes of birth that are to be purified. Therefore, !isuali'ation has four different stages. These are the greatly comple+ and the comple+, 2nd those without and completely without comple+ity.

5D:

This is e+plained as it was clearly presented by the great master -imalamitra. Those who are born from an egg are as if twice#born. 1hen we meditate on the samadhi of great comple+ity, first we go for refuge and arouse bodhicitta. 1e instantly !isuali'e oursel!es as the chief deity and consort. In the space in front, in!ite the mandala of deities. .ake offerings and praises to that mandala, confess e!il deeds, re(oice, in!ite the turning of the wheel of dharma, supplicate for desirable qualities, and dedicate the merit. Then after saying 3-2I62 .&, go to your own places,3 or meditateing for a while in ob(ectless meditation, gather the two accumulations of merit and wisdom. This is the brief meditation 2fter that, arising from emptiness and meditating on the mandala of the indi!idual deities is the e+tensi!e meditation. b. .editating in the .anner of being born from a womb Then there is a brief treatment of meditation with few comple+ities/ In purif!ing &asanas of being born in a womb, There is refuge, bodhicitta, and the seed from emptiness; The s!mbol, then the bod! with its ra!s of light and such, Then the e'tensi&e stages, as the! were done before. ,e&elopment and completion do not ha&e the brief &ersion first; $s from prana and mind, and both the red and white bindus /ome o&al, oblong, lump!, becoming solid and so on, 6ntil at last the completed bod! has been born. Iust as for those who are born from the womb the body is born after being gradually completed, in this kind of de!elopment meditation first we go to refuge and arouse bodhicitta. Then with the s!abha!a mantra from emptiness, (ust as the red and white bindus gather together to constitute consciousness, there is the seed syllable of the deity, for e+ample ,&.. Aike the de!elopment of the embryo as an o!al and oblong, from ,&. comes a !a(ra. Aike the oblong and solidification, from the !a(ra, as a cause of the body, comes a mass of the fi!e lights. 2s that becomes an embryo and as -ishnu<s body manifested as a fish and a tortoise, from the light comes the body, and the meditation of the de!eloping stage is completed. Sometimes, from the seed comes a mass of light and syllables, from which the body is maintained to appear. 2s the brief de!eloping stage and offerings to the field of merit are omitted, there are fewer comple+ities. c. .editating in a way like birth from heat and moisture/ To purif! patterns of birth arising from heat and moisture, $fter refuge and bodhicitta, (ust from speaking the name The luminous deities will arise from emptiness. Then one meditates on de&elopment and completion. $s life can be born from a combination of heat and moisture, $nd thus its birth will be accomplished with great ease, There is no need for comple'ities of seeds and s!mbols. Iust as birth from heat and moisture is easily established, ha!ing gone to refuge, and aroused bodhicitta, (ust from saying and remembering the name of the deity it is !isuali'ed from emptiness. ,ere the comple+ stages from the seed syllable up to the body are omitted.

5D=

d. .editation in the manner of spontaneous birth/ To purif! the &asanas that lead to spontaneous birth, ,e&elopment and completion are clear instantaneousl!. $s what has spontaneous birth will be born in a moment, %editation in the stages of de&elopment and completion *eed not come graduall! from the name Eof the deit!.F 2s what is spontaneously born is instantly established, on remembering the deity the meditation is instantly clear and complete. The deity is !isuali'ed from the name alone and comple+ities are unnecessary. e. 1hich style should be chiefly used/ Thus when we deal with these four st!les of meditation, /hiefl! in meditating in these wa!s that are summari<ed, In order to cleanse the &asanas, meditate on them all. In particular the beginners should use the birth from an egg. When there is some steadiness, use the birth from a womb. When steadiness is great, use birth from heat and moisture. When we are trul! familiar, becoming perfectl! stead!, Then we should use the instant st!le of spontaneous birth. )ersons should train in all the styles of meditation. Chiefly we should use the style of womb#birth. "eginners should meditate from stage to stage, training in these ways of meditation as summari'ed. .oreo!er, ha!ing meditated many times on the de!eloping stage, then chiefly train in the completion stage. These four stages respecti!ely should precede the first, second, third, and fourth of the four ways of meditating in the completion stage. 0. The ways of entering into the completion stage, From the four sections a. The ways with and without appearance. ow we shall enter into the completion stage/ #rom the time the! appear, their nature is simplicit!. $s for the stages of unwa&ering form+meditation, Beginners should stop attachment to the de&eloping stage. %ere appearance will cure attachment to true e'istence. -tabili<ed ones should break attachment to completion. 4mptiness will remed! fi'ated characteristics. Thus, ha!ing gathered in gradually there are nada and bindu, and !ery fine life letters like a hundred di!ided hairs of a horse<s tail. That dissol!es into dharmadhatu and rests there. "eginners meditate in the formless completion stage. "y that conceptual attachment to the indi!iduali'ing marks of things of the de!eloping stage is o!ercome. In the de!eloping stage, rest in motionless mind without emanation or gathering. The arising of the wisdom of bliss, clarity, and non#thought is the completion stage with appearance. 2s the ob(ect of meditation for those with little familiarity or

5DB

stabili'ation, it produces the antidote to one#sided attachment to emptiness. b. The way of arising of de!eloping and completion without gathering or separation. %f this meditation/ ater whate&er appears is the means of de&elopment. $wareness without a grasper is the pra(Da of completion. There is ne&er an!thing added or an!thing taken awa!. ,ere as before, by becoming !ery familiar and stable, all acti!ities become appearanceLemptiness, soundLemptiness, insightLemptiness. This is pra(Pa in which natures are not truly e+istent. This arising of naturally non#conceptual shamatha is the completion stage of the pure nature. The completion stage of many indi!idual tantras is taught in accord with this. This is from the general !iewpoint. Some mahayoga te+ts ha!e fi!e stages/ 1C. 0C. 5C. :C. =C. a self#blessing stage a !a(ra !ariety stage a (ewel fulfilling stage, a (alandhara Onet#holderC stage, an inconcei!able stage.

In the first, to produce shamatha, meditate in the de!eloping stage, within the heart center !isuali'ing bindus as globes of light. 9+ternally the motion of prana arises. 2fter the time of the colors of the fi!e elements has passed, by meditating in that way, all e+ternal sickness, dons, e!il deeds, and obscurations are purified. 2t the time of entering internally, similar to attainment of the buddha qualities and so on, in the light of the heart center, mental grasping is quickly uplifted by establishing the wisdom of non# thought. 2s for attaining the ordinary and supreme siddhas, the Fi e Sta#es says/ 2lways there within the heart, The single bindu has no rising. For the one familiar with that 1isdom will certainly arise. "indu has already been e+plained. Second, in the !a(ra !ariety stage, the pranas are united. In the center of the fi!e chakras meditate on the fi!e symbols of the fi!e families. In the head is a wheel, in the throat a (ewel, in the heart a !a(ra, in the na!el a lotus, and in the secret space a sword. $uring the meditation, the buddhas of the ten directions and so forth dissol!e into the respecti!e symbols. "y meditating that the mind grasps them, shamatha arises. Third, in the (ewel fulfilling stage, by the play of coemergence or great bliss, from within the four chakras the wisdom of the four (oys is produced and wisdom is recogni'ed. Fourth, in the (alandhara stage the symbols of the fi!e families become the bodies of the deities. "y the descent of amrita from the place of union of the deities and their consorts, the body is filled. "y the bliss of the fire of tummo burning the ,2. syllable, the mind is focused on bliss. "y

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the wisdom firelight of tummo all the realm of the Tathagata is burned and consumed. The Da,ini Ocean says/ 2s tummo burns at the na!el 2ll the (oints will be consumed. 2s the eyes and such are burned 1ith that the bindu drips. 2s it goes to the ends of the nadis %f which there are D0,HHH Aike threads wo!en into in a net "y its passing the taste is e+perienced "y that there is reali'ation of union and the focus of samadhi increases. 2s for the inconcei!able stage, In the center of the globes of light in the heart, from !isuali'ing ,&. and the indi!idual seed syllables of the deities, light is emanated. It touches all of samsara and nir!ana. "uddhas and beings, all the realms of the animate and the inanimate, melt into light and dissol!e in the light in the heart center. The body dissol!es into light. The light dissol!es into the ,&., and that into the shabkyu under it. That dissol!es into the body of the syllable, then into the head and the crescent, the crescent into the bindu, and the bindu into nada, the non# conceptual space which is the source of bindu. In emanation, from emptiness, e+pand so that these proliferate from one to another and are as before. 2s for meditating that they dissol!e again, the meaning is inconcei!able dharmata, as the union of !ipashyana and shamatha. ,a!ing attained that is enlightenment. "eginners meditate stage by stage. ,a!ing done that training, they train as the stages arise in their being, not necessarily in the order they were taught. c. The process of meditation in the de!eloping stage and completion stage. 1hat is accomplished in these ways of meditating in the de!eloping and completion stages; ,e&elopment stops attachment to appearance as trul! e'isting. /ompletion abandons the thought that it is (ust illusion. When there is no attachment to appearance or emptiness, Then there is the pure nature without dualit!, Between the two stages, those of de&elopment and completion. The de!eloping stage meditates on the e+ternal en!ironment as the palace. 4rasping the ordinary appearance of ob(ects as indi!iduating characteristics of earth and rocks and so on is abandoned. "y meditating on the inhabitants, sentient beings, as gods and goddesses, attachment to the indi!iduating characteristics of sentient beings and desire and hatred toward them is abandoned. 2 clear !iew of one<s own skandhas, dhatus, and ayatanas, clearly percei!es that this is primordially so. "y that obscurations of rupakaya are abandoned. The collection of merit is completed. The arising of the samadhi of shamatha and so forth has many purposes. In the three tantras of e+ternal mantra, yoga tantra and so forth, the de!eloping stage is sealed by the four mudras. There is meditation on the four ob(ects of mindfulness body, feeling, mind, and dharmas, as illusion#like, and the gathering together of meditation and post#meditation. Though these occur, the profoundest great stages are absent in these !ehicles.

5DF

In anuttara tantra, pra(Pa and upaya beyond the scope of thought are taught. "y meditating on the completion stage, there is little attachment to the pre!ious de!eloping stage. 2ll dharmas, like illusion, are abandoned. Free from all conceptual thoughts of 3this and that,3 ha!ing purified the obscurations of dharmakaya, we are (oined to the natural state. This is reali'ation of mahamudra. ,ere the nature is the primordial e+istence of the ground, the nature of the !a(ra body. ,a!ing come to know the nature of mind and the essence of reality, we become familiar with them. ,ere we depend on our own bodies as the upaya and the body of another as the pra(Pa or wisdom# consort. %ur own bodies are relied on in tummo, illusory body, dream, luminosity, bardo, transference and so forth. These completion stage practices establish enlightenment through effort in our own minds without dependence on another. 1hen relying on the body of another, the yogin goes to the pith of prana, nadi, and bindu, and makes bliss into the path. 2s for the purpose, by abandoning attachment to the de!eloping stage, the di!ine nature is reali'ed, and by the particular means employed, bliss, emptiness, and non# thought arise. "y e!erything being brought to the path, whate!er appears arises as dharmata. "y reali'ing the wisdom of co#emergence, doubts are washed away, and so forth beyond measure. 2s for the teaching of the n&a!s, the e+periences, of buddhahood/ )ere the &a(ra!ana reaches its ultimate end. Those persons who are sharp in the powers of their minds Will attain to perfect buddhahood within this &er! life. Then in e&er! world where there are beings to be tamed, Their &arious buddha acti&ities will be spontaneous. This secret path of directness is utterl! profound. This is the path that was taken b! countless &a(radharas. This is the path that should be used b! fortunate ones Who want to be liberated within this &er! life. This path liberates those of sharp powers of mind within this !ery life, so that before long the great deeds of a buddha spontaneously arise for whate!er beings there are in the world to be tamed. The Tantra o* the 2a-ra Secret says/ 2s for the siddhi of unsurpassable mantrayana, 1hen someone practices totally using the highest effort, There is enlightenment within this !ery life. Then the teacher acts within the field of beings. This is the ultimate path directly to enlightenment, 2s it was formerly tra!eled by countless !a(radharas. Those of good fortune who desire liberation should depend on this path, and stri!e appropriately with great effort. d. The power of ripening the ground, There are three sections teaching the stages 1C 2s for its being recei!ed in general and in terms of our own tradition ow as for the teaching of the stages of the power of ripening the ground in mantrayana/

5DG

6sing whiche&er of these tantras arouses de&otion We should establish the state of perfect enlightenment. #irst consider the precepts taught in each tradition Of initiation, permission blessings, and empowerment. B! doing so our minds will be completel! ripened. 2bhishiPca occurs when defilements are washed away, and by powers being established empowerment arises. "ecause defilements in the being of students are purified, powers are produced of later attaining the enlightenment of buddhahood and meditating on particular incidental paths. 2fter the details of the initiatory liturgies of permission blessings, empowerments, and so forth of the !arious indi!idual tantras ha!e been e+plained, we start to practice. In the initiatory rites and permission blessings of kriya tantra, depending only on the mandala, disciples are empowered by the water of the !ase and merely by the mantra permission blessings being bestowed, they become suitable !essels for meditating on the !iew. In upa tantra, by the empowerments of the fi!e abhishekas of insight, si+ with the discipline abhisheka, disciples become suitable !essels. In yoga tantra, preceded by the fi!e abhishekas of insight, when the !a(ra master abhisheka has been completely bestowed, students become suitable !essels. ,ere the empowerment uses a sand#painting mandala, one painted on cloth, one of flower clusters, or the body mandala. "y the lesser empowerment there is a mandala of images, the middle uses only heaps of flowers or symbols of the deities and so forth. The highest, the body mandala, is bestowed depending on the body, speech, and mind of the guru. The Ghanta says/ From dualistic created essences These students desire empowerment. These beings are non#dual 1ith the self#e+isting mandala. 0C ,ow the four unsurpassable empowerments are completely recei!ed In these ways/ Within the e'cellent, secret path of the maha!oga, There are the four empowerments producing ripening, $nd de&elopment and completion, that bring us liberation. The &ase empowerment is that which purifies the bod!. The secret one the speech, and pra(Da(Dana the mind. The word empowerment is that which cleanses habitual patterns. $lso b! this empowerment the siddhis are conferred. The first three of these complete the accumulation of merits. The fourth of them completes the accumulation of wisdom. Obscurations of kleshas and knowables are remo&ed. -o through the ripening of gaining the four empowerments, /ulti&ate liberation through de&elopment and completion.

5FH

In the tradition of mahayoga there are the well#known four empowerments/ 1C The !ase empowerment purifies defilements of body. 1e are empowered to meditate in the de!eloping stage. 0C The secret empowerment purifies obscurations of speech. 1e are empowered to meditate on tummo or chandali. 5C The pra(Pa(Pana empowerment purifies obscurations of mind. 1e are empowered to meditate on bliss emptiness, the wisdom of complete non#thought. :C The precious word empowerment purifies all defilement. 1e are empowered to meditate on mahamudra, the natural state. "y the first three the accumulation of merit is completed. %bscurations of the kleshas are purified. "y the fourth the accumulation of wisdom is perfected. %bscurations of knowables are purified. If they are related to the paths and bhumis, the !ase empowerment is the path of accumulation, the secret empowerment is the path of preparation. )ra(Pa(Pana is the path of seeing. "y the empowerment in mahamudra the path of meditation is completed. "y completing these four empowerments we are ripened. "y meditating in the de!eloping and completion stages, we are freed. 5C The peak of all the yanas ow from the teaching of the stages of secret mantra in general, in particular as to how the peak of all tantras is entered, according to the Non9d+a' Tantra o* the Great I''+sion/ Whoe&er wants to enter the &ision of ati !oga, 0ecei&ing full empowerment, possessing the sama!as,... First, in the stages of empowerment, lesser ones use a sand mandala, and supreme ones enter using the mandala of the body of the !a(ra master. The great bliss mandala uses the mandala of the two bodies of the father and mother, and the details of the fi!e families as depicted in the sand mandala. The Secret Tree says/ 2s for the mandala of mahasukha, There are two ways of di!iding and also fi!e. If those who ha!e faith ha!e also completely entered, $esire and pleasure become equanimity. ,ere the ten empowerments of benefit and the fi!e empowerments of power are completed. 2s for the first ten, according to the same te+t they are those of the/ 1C. head ornament 0C. crown 5C. garland, :C. armor =C. !ictory banner BC. mudra, DC. parasol FC. !ase GC eating the fi!e meats 1HC drinking the fi!e amritas.

5F1

The second fi!e are/ 1C. 0C. 5C. :C. =C. The empowerment of the listener, the student The empowerment of the e+plainer, the teacher The empowerment of buddha acti!ity for the benefit of others The empowerment of the uni!ersal word of a !a(ra king The empowerment of the supreme secret

These fifteen are di!isions of the four empowerments. The ten including the !ase empowerment are preliminary to the action of the !ase and are collecti!ely called the !ase empowerment. From the secret empowerment the supreme secret and pra(Pa(Pana empowerments arise. 2s for the word empowerment, after the empowerment of the uni!ersal word of a !a(ra king has been taught, the e+plainer and buddha acti!ity empowerments are the action of this. 2s for the listener, since upaya is increased, it is included within these. If the way of inclusion is done differently, the benefits will not arise, so do not proceed in that way. If these empowerments are completed, or also if other unsurpassable empowerments like these are obtained, then one has the good fortune of practicing the path of these. e. The details of the associated practice and samaya are e+plained as additional points. ow from the two sections on the practice of mantra and samaya, 1. The samayas connected with the empowerments will be e+plained. aC The essence of samaya is the particular e+cellent thought of guarding without faults the good discipline of entering into mantra. b. The di!isions are the root and branch samayas. aC The essence of samaya 1ithin the first are the three samayas of body, speech, and mind. 1C The body samaya In the body samaya we meditate on the bodies of the deities, and refrain from unwholesome actions of body such as cutting off life, taking what is not gi!en, dirty deeds, and all their aspects. 0C The samaya of speech In the samaya of speech we recite mantra and eliminate the four unwholesome kinds of speech and all their aspects. 5C The mind samaya In the mind samaya, we meditate in profound samadhi and refrain from the three unwholesome actions of mind and all their aspects.

5F0

In brief, bodily practice of ordinary aspects of body, speech, and mind, does not contradict the samaya of true body, speech, and mind. If we di!ide these rather briefly, the Whee' o* Enterin# into the Disci$'ine o* the Arra& o* Sa!a&a says/ From beings< thirty#three ripenings, There are three samayas of mantra. To fi+ the particulars, %f body, speech, and mind, 9ach of these has nine. They are known from the aspects %f entering and action. Samayas of body, speech, and mind e+ist because beings e+ist primordially as buddhas. Since siddhi is attained from not transgressing these, they need to be kept. The threefold samayas of body that need to be kept are outer, inner and secret. 9ach of these is again di!ided into outer, inner, and secret 1C. The outer of outer abandons taking what is not gi!en 0C. The inner of outer abandons dirty deeds 5C. The secret of outer abandons the cutting off of life. The Mansions o* the 2a-ra Essence Tantra says/ The outer samaya of body Is di!ided into three. "y taking what is not gi!en The e+ternal is transgressed. The limbs of the sign of transgression 2re outbreaks of disease. 2n unbearable !ariety 2rises in the body. $irty deeds are the inner 2s a sign of transgressing this There will be diseases 2rising in the senses. Cutting off life is the secret. 2s a sign of transgressing this $isease of the !essel of meaning Is e+perienced by yogins. 6egarding the means of keeping these, the Tantra o* Un)ro,en Sa!a&a says/ "y a yogin who has the signs, For outer of outer acti!ities Se!en clay sculptures and drawings, 1ill liberate e!il deeds. Samaya is guarded by making colored statues and paintings of the gods se!en times. 2lso the same te+t says/

5F5

The way for the inner of outer Is sculpting se!en statues "y consecrated efforts 2nd offering them to the guru. %ne should make se!en statues of the deities of mantra and offer them to the guru. 2lso the same te+t says/ If the sign has arisen %f secret of outer transgression, ine or ele!en !a(ras %r bells should be offered the guru. 2s for the outer, inner, and secret of inner, the Go'den Mansion Tantra says/ 2s for outer of inner, relati!es 2nd their fathers and mothers, 2s well as one<s own body Should ne!er be degraded. The inner of inner, in general, For the greater and lesser !ehicles, Is desiring to enter, and entering and as for entering, $egrading or trying to harm The grasped reflection of body, If the ornament is degraded, The body of buddhahood 6edeems it a hundred times. For the secret of inner, "ecause one<s personal body Is the mandala of deities, 9at medicine and food That ha!e been mi+ed with poison. 9!en if stabbed by weapons, "e without the path of defilement, %r recei!ing a hundred bodies, Aater they will e+perience the torments of the hot ,ells. In amending these !iolations, confess with remorse. 2s for the three of the secret of body, the G'orio+s Edi*ice o* the S+n and Moon Tantra says/ If with !a(ra brothers and sisters %ne defiles the body ornament, %ffending with striking hand, If another enters into it This will increase the cause

5F:

%f the unremitting ,ell. 1ithin it greatly mi+es 2nd widely proliferates. 9!en (ust as a (oke Striking or trying to strike If e!en in a dream, %ne so endangers one<s consort, &ntil one has confessed it, This equals the actual deed. The secret of secret, the guru $o not defile e!en his shadow In 4uru<s pure presence also %ne should ne!er grasp a weapon. $o not e+tend hands and feet %r lie down in his presence. Sit properly cross legged 2nd do not turn the back. Shoes, and seats, and mounts 2nd elegant ornaments Such things as parasols %ught to be left behind. In the guru<s pure house also %ne should ne!er hold %r keep within the hand 2 weapon or a stone. 1HH,HHH times worse Is disrupting the teacher<s house, 2nd doing any e!il deed That makes a mock of his body. Such limitless e!il deeds 2s carelessness with the guru If one does not scrutini'e them, 1ill ha!e limitless consequence. 9!en if we had attained The supreme kayas of fruition The ripening of this 1ould be indescribable. 9!il deeds in!ol!ing the guru in!ol!e karma a hundred thousand times hea!ier than others. If they are done, confess them continuously for a whole day. 9!en if they were not actually done, anything in!ol!ing his body, should be confessed before him. The samayas of speech are three times three in a similar way.

5F=

1C. In the outer of outer, abandon speaking falsely. The Edi*ice o* the Whee' Tantra says/ "y de!oted practice of mantra, "eings are purified. "y ha!ing spoken false words "ecause of selfish desire 2nd ha!ing taken delight In the speaking of such words, 1e will lose the ability %f reciting genuine mantra. 1ith others our speech will be impotent. "y harming our own speech The tongues of other beings 1ill descend on us like !ultures. 1ith a body co!ered with moles. 1e will li!e in the north. 1e will e+perience suffering In !arious lower realms. 0C. The inner of outer is not speaking slander. The same te+t says/ Those beings who dwell in mantra "ut tear at others with slander, 1hen they teach the $harma 1ill gather no retinue. 1hate!er they do goes wrong If this is not analy'ed, They will make many enemies. 1ho stab their bodies with weapons. ,a!ing died and been reborn, They will ha!e bodies with claws. Then they will e+perience 2 succession of lower realms. 5C The secret of outer is not speaking harshly of others. The same te+t says/ Speaking harshly builds up karma "oth earlier and later "eings without kindness are angry 9!en with their friends.

5FB

They o!erturn e!en the $harma. 1hen they die and transmigrate These !ery arrogant people. 1ill go to the lower realms. 2s for the inner/ :C. If one re!iles those who speak the $harma, that is the outer. =C. If those who practice, that is the inner. BC. If those who meditate, that is the secret. The Arra& o* Sa!a&a Tantra says/ To glorify and denigrate 2nd speak re!iling words %f those who are abiding In the discipline of mantra, 2nd of those who teach the $harma 2nd of practitioners, 2nd those who meditate, $iminishing others< discipline, $iminishes our possessions Certainly forgetting 2nd totally o!erthrowing The $harma for oursel!es. 2gainst their e+pectations They will then e+perience Sufferings without limit 1ithin the lower realms. D. The outer of secret is re!iling and denigrating one<s !a(ra brothers and sisters. F. The inner is to speak disparagingly of the guru<s consort and close retinue. G. The secret is denigrating the guru. The Cha#&a N&i-or Tantra says/ 1ith -a(ra brothers and sisters, The consort and retinue, If we !iolate in speech 1ithin the three lower realms For a hundred million kalpas 1e will suffer especially &nendurably harshly. "eings who e+perience this 2s a later sign %f what they formerly did, In their successi!ely e+perience. "y former deeds, during this life, 1ill be low in station 9!en if formerly high.

5FD

2s soon as they are reborn They will e+perience this. 2s for the karmic destiny They ha!e produced by that, In this life as ser!ants The karma of speech they hear 1ill come from the tongues of the retinue 2nd other lesser beings The stream of speech which is pure %f the incidental will cease. 1ith the guru<s wife and children, 2nd whome!er else is close, If we !iolate the command, Transgressing in our speech The karma is twice the former. %f the guru in particular If root and branch !iolations 2re spoken in our speech, If we speak e+aggerations %r denigrating words, It is a thousand times worse. The ripening is unbearable. 1e are gradually separated, Torn away from the holy guru, This occurs at once. The samayas of mind are also three times three. 1C. 2s for the outer of outer, ill#will is abandoned. The Tantra o* Recei in# the Essence says/ Those who to !a(ra holders 9ither others or themsel!es ,arbor malicious ill#will Their bodies will ha!e lesions. For e!ery time they ha!e done this, 6ecei!ing =HHH bodies, They will surely be born in ,ell. 0C. The inner of outer is abandoning cra!ing and malice. The Meteoric Iron 3'a"in# 1i,e Fire says/ For an ordinary being, If the mind of ill#will arises Their e!il deed will be equal To an ordinary person

5FF

1ho has cut off 5HH li!es. If possessing signs of a teacher 9mbodied ones go wrong, 1ith one who abides in mantra It is a hundred times that* 1ith !a(ra brothers and sisters It is se!en times more again* 1ith a guru of tantra Still a hundred times more* 2nd with one<s own root guru 2 hundred thousand times. 5C. The secret of outer is per!erting the doctrine of oneself and others. 2s for a person who does this, the Great Arra& says/ %f either the doctrines of oneself or others If we make a wrong path which degrades the $harma, 1e are !iolating this root samaya of mind. In the earthly realm the sufferings of fire 1ill be e+perienced for a !ery long time. "y one<s own wrong !iews of doctrine arising, There will be no way to be free from ,ell. From the three of inner mind, :C. The e+ternal is wrong action, =C. The internal is wrong meditation BC. The secret is wrong !iew. 1hat is wrong is to be abandoned. The Tantra o* the Cr&sta' Pa'ace says/ 1rong !iew, meditation, and action These are the great wrong path. 2ll the sufferings of beings 1ill ripen within the mind. 2s for the three secret ones, DC. The e+ternal is not paying attention to the meditation and action. FC. The inner is not paying attention to the yidam deity. GC. The secret is not paying attention to the guru and one<s !a(ra brothers and sisters. The Cast 1ot+s E6$anse says/ %ne whose action of mind is fri!olous Transgressing in the dharmas of attention 1ho has not properly turned the mind to them, 1ith destroyed and !iolated intention

5FG

1ill e+perience suffering in the 2!ici ,ell. 6emedy !iolations of e!ery aspect of these and try to confess them. That completes the teaching of the root samayas. 0C The fi!e times fi!e branch samayas, aC The samayas of the fi!e things to be known. Since all dharmas are primordially enlightened, it should be known that/ 1C. 0C. 5C. :C. =C. the fi!e skandhas are the fi!e fathers, the fi!e elements are the fi!e consorts, the fi!e consciousnesses are the fi!e bodhisatt!as, their fi!e ob(ects are the fi!e female bodhisatt!as, the fi!e collections of thoughts are the fi!e mandalas. The Arra& o* the Three Sa!a&as says/ First as for the samayas of things that should be known/ The fi!e skandhas, elements, and consciousnesses The fi!e organs, and their ob(ects, and such things 2re in nature the deities and the mandala. It is also e+plained like that in the :+n-e. bC The fi!e samayas that are to be performed These are great samayas. "y those who are capable, when they are performing benefits for others, there may be cutting off life, taking what is not gi!en, impure conduct, and false speaking. The same te+t says/ 2s for the samayas to be performed Tana, gana, and taking what is not gi!en $irty deeds, as well as speaking falsely, 2s for its fi!e aspects those wise in skillful means If they see that harm will come about From not performing them, then they will do them. 2lso the 3odhisatt a $ita,a says/ For those who ha!e great skillful means, The kleshas are the limbs of enlightenment. In accord with that e+planation, without being bound up with one<s own benefit, acting when there is an opportunity to benefit others is as taught pre!iously. c. The samayas of the fi!e things to be accepted, 9+crement, urine, rakta, white bodhicitta, and human flesh are the fi!e essences. The former te+t says/

5GH

2s for the fi!e samayas, %f the fi!e to be accepted They are e+crement, and so on, The fi!e samaya substances. 6egarding their qualities the 2a-ra Tent o* the Da,inis says/ Jogins who are relying %n immo!ability 1ill abandon all diseases. 2nd always ha!e great brilliance. 2s for the !a(ra sun It ne!er will grow old. 6elying on !a(ra $harma, 1e ha!e all we need. Creatures< bodily !a(ras 2re the king who possesses the meaning. 2ll splendid goals are accomplished That yogin will go to peace. "y drinking the immo!able Sustained =HHH fold. %ur throne will then e+press Ten million !a(ra suns. Times beyond all measure In countless numbers of li!es. 2s limitless as space, "eing drawn by se!en horses, 1ith two limitless !a(ra suns, 2re the roots of gathering a retinue. If yogins depend on these, They are equal to those of good fortune. d. The samayas of the fi!e things that are not to be abandoned The fi!e poisons or kleshas should not be !iewed as enemies, as they are by the shra!akas. "eing of the nature of wisdom, they should be brought to the path. The former te+t says/ 2s for the fi!e samayas %f not abandoning, The fi!e poisons of the kleshas, )assion, aggression, and so forth, In the great secret !a(ra samaya, The fi!e kleshas are transformed, "ecoming the fi!e wisdoms. The fi!e poisons, not abandoned, 2re accepted as the fi!e wisdoms.

5G1

If the fi!e poisons are e+hausted by skillful means, they are not abandoned because/ 1C. 0C. 5C. =C. They become associated with the path, They are of the nature of wisdom, They are primordially unborn space, 2ll dharmas are of the nature of equality without accepting and re(ecting.

These are called the samayas of not abandoning. The ordinary forms of the fi!e poisons are not made into the path e!en in !a(rayana. In reality, when they are e+hausted by skillful means, and bodhisatt!as make them into the path, the purified kleshas are gathered into one. e. The fi!e samayas to be established 1e make an effort to establish the pre!ious fi!e topics within one<s being. The same te+t says/ 2s for the fi!e samayas 1hich are to be established, The fi!e skandhas and fi!e elements, The consciousnesses and ob(ects, 2re established as the mandala. )erfecting the three samadhis 2nd the fi!e aspects of ritual. The mandala of the fi!e families %f !ictorious ones is established. %ur minds should therefore stri!e In these samadhis and rites. The three samadhis are/ 1 the suchness samadhi 0 the all#illuminating samadhi 5 the cause samadhi The fi!e rites are/ 1 0 5 : = !isuali'ing the deities reciting mantra meditating in samadhi abiding in samaya offerings and torma

In general, according to the Mirac'es o* Secret Mantra, the Secret Essence has fi!e root samayas, ten branch samayas, and four great samayas, nineteen altogether. The root fi!e are 1 0 5 : not abandoning the three (ewels re!erence for the guru not cutting short mantras and mudras being kind to those who genuinely abide on the mahayana

5G0

= not speaking the secret to others The same te+t says/ ot abandoning the matchless, 6e!erencing the guru, ot cutting off mantra and mudra, "eing kind to those 1ho abide on the genuine path, e!er telling the secret To those who are outsiders. These fi!e are the root. 1ithin the ten branches are the fi!e samayas of not abandoning. The same te+t says/ Ignorance and passion, 2ggression, pride, and en!y These are the fi!e samayas That are not to be abandoned. 2s for the samayas of the things to be accepted it says/ The red and white essences, ,uman flesh, and e+crement 2re the pure !essel and essence 2nd should not be re(ected. The four great samayas are the fundamental four, regarding cutting off life and so forth. In new translation mantra, samayas to be guarded and samayas to be performed are distinguished. 2s for the first, fourteen root downfalls and so forth are e+plained in their particular traditions. 2s for the second, knowing the nature of the fi!e meats and fi!e amritas, we should en(oy them. The fi!e meats are those of the cow, elephant, dog, human, and horse. The fi!e amritas are e+crement, urine, semen, blood, and brains. 2s for the benefits of eating these, the Shri G+h&asa!a-a says/ 2s for the high samaya %f eating human flesh, The e+cellent three !a(ras 1ill be established by that. 2s for the high samaya %f eating human shit, 1e will be the leaders %f all the !idyadharas. "y the high samaya of eating the flesh of cows, 1e ha!e the fi!e attainments %f the higher perceptions.

5G5

"y the pure samaya %f eating the flesh of horses, 1e will become masters %f in!isibility. "y the high samaya %f eating the flesh of dogs, 2ll the host of siddhis 2re perfected and established. "y the high samaya of eating the flesh of elephants, 1e become supreme 2s solid !a(ra senders. 2lso/ The flesh of cows and horses Should be eaten as food If we eat no other food 4reat minded bodhisatt!as 2nd buddhas will be pleased. also/ 9+crement and semen, "lood and all the others, Should be offered to deities. 1hen this is done the buddhas 2nd bodhisatt!as are pleased. If one does not ha!e them, make food in their form or !isuali'e eating them. The same te+t says/ 2s for pure human flesh If it is fully !isuali'ed, 1e will gain all the siddhis That are part of the secret body, The secret speech, and mind. 2lso/ If none of the meats are there, 1e can !isuali'e them. )erforming this !a(ra union, 1e will be blessed by the buddhas. "y practice of these actions like those of worldly degraded people, liberated from all attachment, we will ha!e the !irtues of being without good and e!il, pleasing the dakinis and mahasiddhas, and so forth.

5G:

:C ,ow to guard these samayas They are guarded by means of mindfulness, attention and conscientiousness, by being upright, and ha!ing fear and re!erence. 2s for mindfulness, not forgetting the details of samaya, and what is permitted and prohibited, keep them in mind. $ay and night make !ows of bodhicitta and confessing and !owing to refrain. 2s for conscientious attention, ha!ing e+amined to see whether the three gates abide in samaya or not, if anything that done goes against samaya, abandon it. 1hat does not go against it, practice. 2s for being careful, as we are careful about great enemies and friends, since when samaya is harmed and there is danger of going to the lower realms, hold it !ery tightly. 2s for shame, if samayas proclaimed before the guru are transgressed, thinking that no one is lower than oursel!es, e+haust or a!oid the slightest fault of the root and branch !iolations depending on oneself. 2s for decency, the guru, yidam, dakinis, and great beings are decent indi!iduals. If one thinks they ha!e been agents of degradation, depending on others, guard against that. 2s for guarding fear, ha!ing thought of our faults of transgression against samaya, we should not let go of samaya e!en if we die. 2s for guarding de!otion, inspired by the great benefit, de!otedly guard samaya. =C The meaning of the word, 3samaya,3 dam tshig in Tibetan. There are two meanings. If what is true and holy 3dam3 is guarded, non !irtue is burned away, 3tshig.3 2lso, if we transgress what is holy in body, speech and mind, we will be damned and burn in the fires of ,ell. The Tantra o* the Arra& o* Sa!a&a says/ S2, in producing that le!el If, .2, it is not transgressed, 2ll the siddhis will be bestowed. J2, if this is weakened $2., it must be restrained If this should be let go That is called transgression, TS,I4, if that is transcended, 1e e+perience fires of suffering. 2s for the benefits of guarding samaya, within this life all our wishes will be established, e!eryone will be pleasant to us, all the dakinis will bless us, all the accumulations will be gathered, and no obstacles will arise. 9!en if our effort and powers can<t go the distance, as long as samaya is not transgressed, in se!en li!es or si+teen we will certainly be liberated, attaining ultimate buddhahood. The Secret Essence says/ "y our abiding within the samaya of equality The equality of the great perfection will be gained.

5G=

The two bad consequences of transgression within this life are that e!eryone will be unpleasant and there will be many diseases and obstacles. 1hat we want will not be established. 9!en if it rains, little will grow and so forth##e!erything we do will go wrong, and !arious kinds of unpleasantness will arise* not to mention that later we will go to ,ell. The same te+t says/ Those without root defilements eed not struggle to cure them. 2n instant of denying them 2nd no more faults will rise. "ut if there is transgression %f the ma(or root samayas 2ll practice will go wrong. -arious unpleasant fruitions 2re gathered in spite of oursel!es. If there is transgression %f the branch samayas, 1ithout attaining fruition, 1e fall to the lower realms. The T5o E6a!inations says/ Snakes who tell the secret 2nd thie!es who steal the dharma, Set fires all o!er the earth. 2lso/ )lagues and calamities 2nd !arious obstacles, Tyrants, fires and serpents Floods, dakinis, and bandits -icious attacks of demons 2nd agents of per!ersion. $estroyed by such assassins "eings will go to ,ell. BC .eans of confession ow the means of confession are e+plained. aC $i!isions $i!ided by time, all transgressions are of four kinds/ 1C. 0C. 5C. :C. 4oing against samaya is not longer than a day. Aess than a month is a fault. 2 breach is more than that up to a year. &p to two and three years is se!erance of samaya. Transgressions up to these, if they are confessed with great e+ertion, can be purified. It is

5GB

taught that confessions of transgressions that cannot not be purified will not be recei!ed by one who is like the guru. The Tantra o* the Arra& o* Sa!a&a says/ 4enerally for the different samaya transgressions The di!ision is distinguished by the time. 4oing against samaya is !iolation 1hich has lasted not longer than a day. If we make confession of the ob(ect It is fully remedied by that. 2 fault of samaya lasts up to a month. It is remedied by strong remorse. If we breach samaya for a year &ninterrupted confession will remedy that. 2 longer time of up to two or three years, Is said to be a se!erance of samaya. It is repaired with immensely strong confession. .ore than three years is simply incurable. If it is recei!ed, both master and student burn. Certainly in the subterranean realm They will only suffer continuously. Transgressions are classified either depending on the essence or on time. Those known by the essence are transgressions of the root and branch samayas described before. For those depending on time, the degree of transgression depends on how soon it was confessed. "y teaching these, the di!isions are fully e+plained. 2s for how to amend, the same te+t says/ 4oing against samaya is confessed 1ith the performance of a !a(ra feast. Transgression is remedied by our possessions. "reaches are repaired with spouse and children, 1ith possessions and acts of body, speech, and mind. Se!erance must be remedied with our li!es. Faults up to a day are remedied by a ganachakra or !a(ra feast. ,a!ing (oined thes palms before the guru and so forth, say/ 4uru, great !a(ra holder please consider me. For me by the power of confusion such and such errors ha!e arisen. These, which I purify by confessing, I supplicate you to purify. Say this three times, with lamentation and remorse. Aater commit yourself to keep trying not to do these things again. "y the gate from which the transgression arose, as an antidote do homage and so forth. For !iolations up to a month, offer your cherished possessions to the person who was the ob(ect. Then remedy with a ganachakra as before. For those up to a year, in addition to that, impo!erish yourself, and offer your cherished spouse and children.

5GD

&p to three years, also with strong effort accomplish hea!y deeds of sacrifice for the sake of others, gurus, and so forth. .oreo!er, transgressions done in dreams, and bad lapses of slandering others should be told. 9+amining to see what was said of others in speech or mind, e!en in fun, all these should be confessed. The Great Arra& says/ To the guru and close retinue To !a(ra brothers and sisters, ot the smallest e!il %f spoken words should be said, In nuance or reality. %r (ust in dream or mind, They all should be confessed. If real and mental faults, 6emain ungrasped by memory, )assed by and not confessed, )ulled down by that halter 1e go to the lower realms. 1hen we ha!e done these, we will be liberated from the transgression by/ performing feasts, fire offerings, and ser!ice to the guru in body and speech, requesting empowerment, doing the hundred syllable mantra in the four periods, offering mandalas, trying to establish the ten !irtues such as furthering life, reciting sutras and dharanis and so forth, e+pressing the !irtues of others, telling one<s hypocritical transgressions to all tantrikas in the ten directions, wishing for !irtue, pleasing those who re(oice in it, and meditating in samadhi and on kindness and so forth, the four immeasurables, etc. To confess and remedy offenses worthy of ,ell, if this is done on the eighth day of the lunar month, all transgressions up to that time will be remedied/ bC The Aiturgy In the space in front !isuali'ing the guru, yidam, and assembly of deities of the mandala, prostrate, make offerings, and confess the e!il deeds. Then, from their body, speech, and mind, there arise red, white, and blue light rays. "y their dissol!ing into one<s own body, speech, and mind, all transgressions and defilements are purified. 2fter the e!il deeds and obscurations of all sentient beings are also purified, they become light and dissol!e into the heart center of the guru. ,ere, while the mind rests in equality like the sky, as we do the dedication, it is e+cellently taught that all transgressions will be purified. 2s for the measure, if the obscurations ha!e been purified, in dreams we will be dressed in white, we will reach the peaks of mountains, the sun and moon will rise together and so forth. That completes the presentation of samaya. DC the conduct accompanying that aC 4eneral

5GF

The benefits of the !iew and meditation, and the special qualities are established. 2s for the essence, after meditating in samadhi, guarding the e+perience in post#meditation brings the benefit of mi+ing meditation and post meditation. .oreo!er in terms of the lesser conduct of shra!akas and the supreme conduct of bodhisatt!as, as the benefit for oneself, by pacification and taming non#!irtue of body and speech is bound. 2s the benefit for others there is the conduct of the si+ perfections. The four teachings of the !ast and e+tensi!e secret mantra for/ iC. "eginners iiC. Those for whom a little e+perience has arisen iiiC. Those with a little stability i!C. Those who ha!e attained great stability. iC. 2s for the first, chiefly acti!ities between sessions are done. There are the yogas of food, torma, making tsha tshas, water offering to the pretas, mandalas, prostrations, and reciting sutras* se!en fold ser!ice, offerings of writing and such, the 1H dharma acti!ities. 2s for the practice, the preliminary part is arousing bodhicitta. The main part is the unborn. 2fterwards complete the practice by dedicating the merit. 2s for the ten dharma acti!ities, The Tantra o* Rea'i"in# a'' the Actions o* the Ora' Instr+ctions says/ Transcribing, doing pu(as, gi!ing, and listening* 6eading and comprehending, e+plaining, and reciting, Contemplating and meditating on these things. These ten acts of $harma ha!e limitless merit. iiC. 1hen a little e+perience has arisen through these, it is called the practice of Samantabhadra. 2s for the second topic, in the practice of those for who this has arisen somewhat, e+perience arising in meditation becomes of equal taste with post#meditation, and is (oined with all the self#appearances of the senses. 2s within the meditation of the de!eloping stage, when we meditate on the mandala of the yidam deity and in post#meditation too all appearances are !iewed as the illusion#like di!ine mandala. "ecome familiar with that. 1ithin the meditation of the completion stage, whate!er e+periences of the n&a! arise are (oined in equal taste to all the self#appearances of post#meditation. In brief, when the practitioner rises from meditation, and when !arious ob(ects are e+perienced, at the time of en(oying form, sound, smell, taste, and touchables, all these are known to ha!e the nature of the deities. They are also known as one<s own mind. The mind is known as emptiness by the deities< di!ine reali'ation and acti!ity. "y that there is the di!ine offering of the play of wisdom. )ractice this as dharmata dissol!ing into dharmata. 2ll the sense appearances of post#meditation become associated with the path. %ur own fi!e skandhas are %., the fi!e fathers. Form and so forth, their fi!e ob(ects, are S&., the fi!e consorts. %bscurations and so forth are ,&., the offering deities. )ractice by !isuali'ing these. The Secret Essence says/ The senses, and the limbs and consciousness, "ecome the completely ripened syllable %.. .editate on the perfect mandala

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2nd on the mandala of the wrathful ones. Form and sound, smell and taste and touch "ecome the completely ripened syllable S&.. .editate on the mandala of the consorts. 2nd on the mandala of the wrathful consorts. Clothes and ornaments, eating, drinking, and songs, -erses and dances, heaped#up clouds of feasting 2re known as ,&.. 1hen they are fully practiced. The wondrously risen mandala is attained. These are known as secret or insight acti!ities. 1hoe!er does them between sessions will ha!e these beneficial e+periences, and by relying on non#harming, harm will be abandoned. iiiC. In the practice when e+perience is slightly stabili'ed, since these same e+periences are beneficial, the discipline of insight should be practiced. This is with, without, and completely without comple+ity. 1CCC The practice with comple+ity is undertaken by those who are young with much !igor and little pra(Pa. In a retreat house, doing sadhana, they do a !a(ra feast and confession. ,a!ing collected yogins and yoginis, complete in their ornaments, equal to the number of deities, and ha!ing meditated on the de!eloping and completion stages, at the end while doing songs and dances, they manifest desire without clinging. In si+ months, or whate!er it takes, siddhi will be attained. 0CCC The practice without comple+ity, is to be done by those of middle age, pra(Pa, and !igor. Aike the other before, they practice alone with an authentic consort or perhaps two or three together. 5CCC The practice supremely without comple+ity is done by those who are old with little !igor but much pra(Pa. In solitary places like charnel grounds, abandoning physical consorts, they unite directly with the !idya of co#emergent wisdom herself, and do kusulu practice. 9+cept for eating, sleeping and !oiding waste, they abandon all other acti!ities, and practice in emptiness. Since these are practices of taming the kleshas by wisdom, these words are said. In these cases if there are many emanations and gatherings of insight, finally the !arious acti!ities of 3cutting the continuity of the city3 of samsara will be completed, and the primordial acti!ity of doing nothing at all will be established. That is the benefit off these practices. The Son# o* the Ora' Instr+ctions o* the Ine6ha+sti)'e Treas+r& says/ Sometimes abiding in charnel grounds the 3lamps3 are practiced. 1ith fearless mind we sleep in places haunted by pretas. 2ssociating with outcasts, the wheel of taste is direct. There is no 3who does what3 and no grasping of proper rules. There is an assembly of sacred celebration Jogins come together with many songs and dances, 1ith flutes and other instruments, they make beguilling music. The assembly sing and dance with the si+ dances of heruka %ur minds are so uplifted that there is no sadness at all. 1ith princely robes on our backs, ornamented with copper,

:HH

1ith wheels pinned in the topknots clinging to our heads. 2ll our limbs adorned with ornaments of bone, 1ith elephant and tiger skins tied abo!e and below, Carrying khat!angas and sounding the bells in our hands. 1e e+cellently perform the actions of the great secret, The ecstatic celebration of cra'y into+ication 1ith forbidden acti!ities that are infamous to perform. Aike drunken elephants !astly plunging into an ocean, )erforming outrageous acts, we are free like a flying arrow. This is the called the 3acti!ity of all the protectors.3 The G+h&asa!a-a says/ 2ll the acts we desire, If we can contri!e to do them, Iust the way we like it, Synchronised into union, 1e quickly get enlightened. 2lso/ &nbearable self#denial Is not to be relied on. 6ely on desirable qualities For quick accomplishment. 1hat<s more, by this path without accepting and re(ecting, the buddhas are !ery pleased. The same te+t says/ "uddhas and bodhisatt!as 2nd those who know the practice %f the highest action of mantra, 2ttain immo!ability, Supreme in the highest $harma, "y relying on all en(oyables. That these practices are connected with the proper kinds of beings and times is important. If beginners do this feast practice or try to perform the 3acti!ity of all the protectors,3 they will (ust go to the lower realms. FC Fruition/ the two siddhis aC 6elati!e ,a!ing attained the benefits of the path by these acti!ities, we quickly attain the two siddhis. There will be the eight karmas, eight ordinary siddhis, and so forth. 2s for the eight karmas, the T5o E6a!inations says/ The powers, higher perceptions, destroying hosts of enemies, dri!ing away, killing, magneti'ing, pacifying, and enriching will really be performed.

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2s for the eight ordinary siddhis, the 2a-ra Tent says/ 1ith these there is no problem. The eye potion and swift running, The wondrous enchanted sword, Finding treasures under the earth, .agic pills and flying, "ecoming in!isible, The eli+ir for making gold. "y pleasing the !a(ra#holders 1e quickly become accomplished. The Secret Essence says/ The mudra of songs and dances 4oes in a rush to the sky. The mudra of songs and !erses, 2ttains the siddhis of $harma. The mudra of dress and ornament, 4ains the bla'ing, in!incible king. The mudra of eating and drinking, 4rants wish#fulfilling amrita. The mudra of !owels and consonants, .akes anything into anything. bC 2bsolute Supreme siddhi is the establishment of buddhahood. The T5o E6a!inations says/ 2s for trikaya being within the body, That should be e+pressed by the form of samsara. 2s for trikaya being completely known, That is e+pressed by the wheel of great bliss. "y that the e+planation together with the subsidiary points is completed. 5. The path that produces liberation, the e+tensi!e e+planation of the de!eloping and completion stages. a. The de!eloping stage There are fi!e sections. 1C .editation on the protection circles/ ow we will enter into the details of meditation on the mandalas of samadhi. In a solitary and compatible place

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-itting in cross+legged posture upon a comfortable seat, )a&ing taken refuge and aroused the bodhicitta, Then from within the nature of simplicit!, Where dharmas all are empt! and ego does not e'ist, The s!llable )6% arises, then in turn from that, 4'tending abo&e and below, as well as in all directions, The deplo!ment of the protecti&e circle is huge and &ast. Its ten spokes ha&e the marks of the ten wrathful deities. The circle is splendid with bla<ing fire within and without. First, as for the preliminaries, sit cross#legged on a comfortable seat. -isuali'ing the guru and the assembly of deities of the yidam mandala in space, take the three refuges and as it is e+plained in the S$ar,in# Precio+s Net/ %ursel!es as well as limitless sentient beings, 2re in reality primordial buddhas, "y us who know that this is really so, .ay supreme bodhicitta be aroused. ,a!ing said that three times, with the S-2",2-2 mantra all dharmas are established as the great emptiness. This is the suchness samadhi. The Great De e'o$!ent and Co!$'etion says/ ,&. The nature of bodhicitta, which is completely pure Is primordially unborn, and eternally all#encompassing, Aimitless, topless and bottomless, boundless in e!ery direction, 2 non#e+isting, unpercei!able state of simplicity, Ine+pressible beyond thought, a perfect space of equality. The Princi$a' Her+,a says/ This inconcei!able space of dharmadhatu Is free from all discursi!e thoughts and concepts. This inconcei!able space of dharmadhatu Is not percei!ed, as space is not percei!ed. .editate like that. From the state of dharmakaya is manifested the auspicious coincidence of the arising of rupakaya. 2s all lesser productions are e+hausted in the empty nature of the great perfection, the knot of attachment to things and characteristics is necessarily untied. The Sta#es o* the Path says/ "y emptiness all paths are marklessness. 2ttachment to ego#grasping is liberated. Then, in order to untie the knot of one#sided attachment to emptiness, there is meditation in the all+illuminating samadhi. The appearance of all dharmas is natureless. 1ith illusion#like compassion, meditate for a little while the natural luminous wisdom of self#awareness without grasping. The same te+t says/ "e familiar with the king of self#awareness, 2nd so supreme enlightenment will be gained. Therefore after the suchness of seeing this

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6est in the ground of arising of compassion. Their rising in sequence like this is a certainty. Then from the two sections on the cause samadhi, play is the circle of what is to be guarded. ,ere from ,&., in the limitless uni!ersal brilliance of the space of the sky, comes a ten spoked wheel. "etween rim and center, in the empty space inside, which is equal to dharmadhatu, the ten spokes are transformed into ten lotus, sun, and moon seats marked with ,&.. 2bo!e is ,umkara. To the east is -i(aya. To the southwest "lue $anda. To the south is Jamantaka. To the southwest is 2chala. To the west is ,ayagri!a. To the northwest is ot 2ttained by %thers. To the north is 2mritakundalin. To the northeast is 2ll#-ictorious in the Three 6ealms, "elow is .ahabala. 9ach of them has one face and two arms ornamented with all the supreme and nirmanakaya ornaments The right leg is bent and the left e+tended. They hold scepters symboli'ing their respecti!e families or a bell and !a(ra. The two wrathful ones abo!e and below, of the tathagata family, hold wheels. Those to the east and southeast, of the !a(ra family, hold black and white !a(ras. Those to the south and southwest, of the ratna family, hold dark yellow gems. Those to the west and northwest, of the padma family, hold dark red eight petalled lotuses. Those to the north and northeast, of the karma family, hold dark green crossed !a(ras and swords. In the e+tensi!e !ersion, in their three centers and si+ hands are the lady tramens. Their si+ feet are on the seats of the protectors of the ten directions 9ach has the fi!e symbols signifying increase and so forth of the fi!e families. These should be learned about elsewhere. 2s for the main topic, the cause samadhi/ ,a!ing meditated on oneself briefly as the chief deity, see the palace, whether !isuali'ed or not, as empty. It is (oined with the meditation of the seed syllable of !isuali'ing the deity. 0C .editating on the mandala 2bo!e and below the center of this protecti!e circle, in the great space between the spokes on each of which is one of the ten wrathful ones, in the center is a four#spoked wheel from the transformation of ",6&./ In the center is the great mandala of -amantabhadra. There are four sides, and four gatewa!s topped b! aches. The fi&e+colored walls ha&e ledges where there are the fi&e sense+pleasures. The cornices ha&e garlands with (eweled pendent strings. The ea&es are decorated with balustrades and railings. Ornamenting the dome is a precious+(ewel &a(ra. There are eight charnel grounds that surround the mandala. In the center there is a seat of a lotus, sun and moon, -upported b! lions, elephants, horses, peacocks, and shang shang

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This is the !isuali'ation of the support, the palace. The display of the field and palace is within the luminous nature of mind. This is the dwelling place of Samantabhadra. .oreo!er within each of the !isuali'ations is the mandala of Samantabhadra. .editate on this as being as limitless as the sky. To the right and left of each of the four gates, are the two pillars of the gateways. The three gates of liberation are in e!ery direction. The body of the palace is cubic. The fi!e layered wall is blue, green, red, yellow, and last of all white. These fi!e are transparent like a rainbow. The four raised areas are the four wisdoms, the mirror#like wisdom and so forth. 2s a symbol of the dharmadhatu wisdom, in the middle is a circular !ase per!ading the whole of space. 2t the top of these walls are the precious cornices. %n top of those are the precious ea!es in the form of little dome#like shapes, outside of which are !ariegated chains of garlands and pendants of (ewels and pearls. .o!ing with the sun and moon pranas, supporting the chains, is a precious railing, built in the shape of stupas. In the middle is the !ase like a circular raincoat. the shrine hall<s stratified roof abo!e the ea!es, co!ering the internal space, has a roof in two stages, abo!e, in the center, and on the four sides spreading like a fi!e pointed !a(ra fence. It is marked at the top with a !a(ra and precious (ewel tip. 2t each side of the gates in the four directions two pillars support the archways. 9ach archway has four layers, adorned with !arious ornaments. %n top of them is a wheel turned by two deer, at whose center is a life tree of precious substances. 2t the four corners are !ictory banners and on long poles are hanging pennants. From the edges of the stories tipped with precious bells, are lifted garlands stretched from the center of the !a(ra tip to the sides of the archways, which from their (ingling gi!ing a pleasant sound. There are (eweled yak tails and silk tassels, with precious staffs and sun and moon finials. There are many kinds of deities and di!ine ornaments, and heaps of offering clouds from all the ten directions. %utside the outer walls are red ledges of desirable qualities, where many transparent# appearing offering goddesses on sun and moon seats pour offerings of the fi!e desirable qualities with a flourish. Then there is a courtyard or field, green, appearing around which, in the eight charnel grounds, are the eight self#arising stupas, $e(e Tsegpa and so forth, and the eight teachers 4arab $or(e O)rahe!a(raC, .an(ushrimitra, )admasambha!a, -imalamitra, and so forth. The charnel grounds are adorned with eight fires, eight lakes, eight clouds, eight trees, eight lokapalas, eight deities, eight nagas, and so forth. In the center of the palace is a throne whose center is adorned with a lion, the east with an elephant, the south with a horse, the west with a peacock, the north with a shan# shan#. %n that is a sun, moon and (ewel seat. In the other places of the deities, meditate that there are self#arising lotus, sun, and moon seats equal to the number of the deities. The Secret Essence says/ 1isdom is !isuali'ed in the four directions and center. 1ith the spontaneous presence of the limitless mandalas,

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"y yogins with reali'ation of the great perfection, The mandala of the source of arising is reali'ed. The wheel has a rim and four spokes, the courtyard adorned by a cube ,as square gateways, with music like heaps of !arious clouds. This is adorned by forty#two different mandalas. 4reat lion, elephant, horse, and garuda thrones float in space 1ith sun and moon and lotus or (ewel seats. ,ere as the garuda and peacock are both alike in o!ercoming poison, there is no distinction between union and purification in o!ercoming the poison of desire. The four great layers of the archways are di!ided into hal!es by sub#layers making eight. The Fierce 1i#htnin# o* I''+sion says/ In that space which is the space of the human mind The edifice of the four elements is self#e+isting. %n top of that arising from the four kinds of (ewels Spontaneously present and completely immeasurable, 2s for the beautiful ground which is supported by that, It is carpeted with !arious kinds of (ewels. 4i!ing way when pressed down, raising back on lifting, %n that there is the edifice of the palace itself. 1ith its cubic shape it is !ery beautiful. It is made of four different kinds of precious (ewels. In the center of the structure is a four spoked wheel, 2lso made of four different kinds of precious (ewels. 2t the peak of the !ase is the crest ornament of $harma, "rilliantly !ariegated like feathers on a peacock. 9ach of the four#fold gates is adorned with an arch. 2t the sides are eight pillars holding up the archways. 2t the center of each is a !ertical four#spoked wheel. The na!el supports a tree, crafted of precious substance. The squares of the courtyards are beautiful in their brilliance. The precious light rays gather together like a staff. The deities ha!e seats of a lotus, sun, and moon. They sit on bla'ingly brilliant e+cellent (ewel seats. The foot supports of the precious thrones are beautiful. The e+cellent ornaments that adorn this wondrous palace "la'e with suns, and moons, and !arious precious (ewels, Canopies, !ictory banners, feasts, and parasols, Flowing silken streamers and garlands strung with pearls, Co!ered with ringing bells and the finest yak tail whisks, 2nd adorned with !arious kinds of musical instruments. The asembled worldly deities ha!e awe#inspiring beauty. These and the other ornaments are inconcei!ably fine. The four gates of the palace are adorned with elephants.

:HB

The silken tassels hanging from the spanning archways 2re glittering with a cascade of (ingling golden bells, 2nd chains inscribed with the symbols of the three e+cellent (ewels. The front of each gate is adorned with matching potted palms. They ha!e fine form and fragrance, and shine with radiance. In these potted palms are cuckoos and so forth 2uspicious birds whose melodious cries resound with song. In front of each gate is a bathing pond of e+cellent shape, 1hose water fully possesses the eight limbs of e+cellent taste In each are inconcei!able countless gods and goddesses. %utside the surrounding walls of this palace of deities 2re peaks and places for walking of indescribable beauty. These and so forth in their inconcei!able e+cellence 2re primordially self#established, not needing to be sought. If this mandala is associated with the three purities of ground, path, and fruition, the ground is that all sentient beings e+ist like that primordially. Therefore/ The four gates are the four immeasurables. The four archways are the four foundations of mindfulness. The fi!e#fold wall is the fi!e wisdoms. The eight pillars are the limbs of the eight#fold noble path. The bells, collected "a ra or bakuli, garlands of suns and moons, yak tails and (ewels are the fi!e senses and powers. The parasols are dharmadhatu. The wheels are the four truths. The cornices are the changeless nature of mind. The garlands and pendants are the se!en limbs of enlightenment. The ea!es are the great compassion. The stupas of the railing are inconcei!able dharmata. The circular !ase is the wisdom of dharmadhatu. The four rises are the four e+cellent wisdoms. The fi!e seats are the essential purity of the fi!e poisons. The !a(ra and (ewel tip is the primordial luminous nature of mind. The eight charnel grounds are the eight consciousnesses. The eight teachers are the eight self#arising wisdoms. The eight fires are the completely torment of false conceptions. The eight trees are the eight natures of the kleshas. The eight ponds are the eight#fold purifying path. The eight deities are the eight gates of siddhi. The eight nagas are the assembly of eight qualities. The eight lokapalas are the eight collections of merit and wisdom. That faults at the time of impurity and enlightened !irtues correspond two by two is kindness. For e+ample, as the fi!e kleshas are counted as aspects of the fi!e wisdoms. If they are connected to the path, the details are associated with the thirty#se!en factors of

:HD

enlightenment/ The four archways are the four foundations of mindfulness. The four tassels or ribbons are the four genuine abandonments. The four ornaments of wheels and so forth are the four legs of miracle. The fi!e#fold wall is the fi!e faculties The cornices, garlands and pendants, ea!es, railings, and o!erflowing containers are the fi!e powers. The fi!e animals, the lion and so forth, plus the sun and moon are the se!en limbs of enlightenment. The eight pillars are the eight limbs of the noble path. The stairs by which the gates are entered are the si+ perfections. The four pillars are the four immeasurables. These three together at each gate are the three gates of liberation. These are the !irtues from the path of accumulation through the path of meditation. If the details are connected with the fruition, the connection is with the qualities of the le!el of buddhahood. 2s for the 5D factors of completing the path, from this way of connecting, in particular/ The four fearlessnesses are the lion#thrones. The ten powers are the elephant thrones. The ten faculties are the peacock thrones. The four legs of miracle are the horse thrones. That all knowables are unobstructed is the shan# shan# thrones. The fi!e wisdoms are the walls. The ine+haustible wheel of ornament of body, speech, and mind is the swirling light rays. The protectors of beings are the parasols. The matchless finial and so forth are adornment by the ultimate buddha qualities. These are arranged as in the Net o* I''+sion> The details are as e+tensi!ely e+plained there. Though some tantrikas say that these things that are connected are not really in the mandala, this tradition of mantra is a wrong conception. ,ere the beautiful symbols appear like reflections in a mirror. From the power of display of these qualities, the palace and deities naturally#arise like a rainbow, and they should be known to e+ist spontaneously. 1hen the ground is free from all obscurations, the power of these self#appearances of 2kanishta actually manifests. The Net o* I''+sion says/ The inconcei!able self#e+isting mandala "y which all sentient beings are consecrated, )ossesses the perfection of all mandalas 2long with their en!ironments and inhabitants. c. .editating on the deities ow we shall discuss the mandala of the inhabitants, the deities. 1ithin this palace, on thrones of lions and so forth, from the transformation of the seed syllables of the indi!idual deities/ There are the deities of the fi&e families with their consorts There are also eight male and eight female bodhisatt&as. The females too are four. There are four male gatekeepers The buddhas of the si' realms are in their proper places.

:HF

Their bodies, perfect in color, scepters, and ornaments, 4manate limitless light ra!s to the limits of the directions. In the center is -airochana together with 2kashadhat!ish!ari, dark blue. In the east is 2kshobhya together with .amaki, white. In the south is 6atnasambha!a together with "uddhalochana, yellow. In the west is 2mitabha together with )andara!asini. In the north is 2moghasiddhi together with Tara. %n the ground below them is a four#spoked wheel. There the fi!e families abide. %utside of the wheel is a square and four square patterns. 2t each of the bordering corners inside and out there are two deities making eight altogether. 2t the southeast corner is ?shitigarbha and Aasya, the goddess of grace, green#blue. In the southwest is 2kashagarbha and .ala, dark blue and blue In the northwest are 2!alokitesh!ara and 4ita. In the northeast are Samantabhadra and 4andhe green#yellow. %n the edges of the courtyards are the si+ buddhas. 2t the east gate are Jamantaka and his consort. 2t the south gate are -i(aya and his consort. 2t the west gate are ,ayagri!a and his consort. 2t the north gate is 2mritakundalin and his consort. They stir up the continuum a little so that it will unite. d. ,ow to meditate on the great mandala of the en!ironment and inhabitants. In particular as for its being taught that action and doer are displayed in the courtyard, this is the courtyard of -airochana<s heart/ Within the heart+center of the principal deit!, -amantabhadra, the ground, is being embraced b! his consort. )is bod! is adorned with the ma(or and minor marks. In color he is like a spotless sapphire sk!. )e sits in cross+legged posture in a bla<ing globe of colors. %editate that light ra!s are emanated from this. The! purif! the &essel and essence of the world. $ll is completel! pure as the gods and goddesses. In the heart center of -airochana on a sun and moon disk is Samantabhadra, in meditation with his consort, dark blue. "y the emanation of light rays of all colors, all the en!ironment and inhabitants of the phenomenal world become one with the palace of deities. .editate that all dharmas become of the nature of the buddha field of 2kanishta 4anda!yuha. 2s this is related to the te+ts, the Fierce 1i#htnin# says/ In the numerous host of wisdom deities 1ho are the inhabitants of this palace The deities are united with their consorts. 2t the center in the heart of the glorious palace Is -airochana along with his mudra consort.

:HG

%f the color of lapis la'uli 2s their emblem they hold wheels in their hands. In front of that hero is -a(rasatt!a with consort, ,a!ing the colors of conch shell and of crystal. 2s their emblems with !a(ras in their hands. To the right is the "haga!an 6atnasambha!a. ,e is of yellow color like Iambunada. 2s his sign he holds an eight sided (ewel. "ehind is lord 2mitabha, colored like ruby. 2s his emblem he grasps a crimson lotus. To the left is the lord 2mogasiddhi. 1ith a dark body color like sapphire. 2s his emblem he is bearing a sword. They are all adorned with peaceful ornaments, 2nd are wearing the crown of the fi!e families. They are sitting in full lotus posture 1ith long necklaces and the customary armlets. Their bracelets and their earrings are e+quisite. The ma(or and minor marks are all complete. The consorts who are embraced with the left arm 2re Samantabhadri and Aochana .amaki, )andara!asini, and Tara. They embrace the lords of upaya with the right. 1ith the left they grasp their signs and bells, 1ith customary ornaments like the fathers<. The spokes of the wrathful wheel are self#e+isting. In front of it there is a beautiful rise. In the deities< hands are light#blue !a(ras. Their sign is the three pointed !a(ra that they hold. To the right of these is ?shitigarbha. 4reen#blue in color, grasping a precious sprout. "ehind this mandala is 2kashagarbha. ,e is blue and holding his scepter sword. To the left embraced by beautiful 4ita. Aord 2!alokitesh!ara is light red. ,e grasps a lotus, his customary emblem. ,is topknot is adorned with (Panasatt!as. ,e sits in the cross#legged bodhisatt!a posture 2dorned with the customary ornaments. 9mbracing these abo!e four deities 2re the consorts ritya, Aasya, .ala, and 4ita. Their right hands by upaya grasp their lords.

:1H

The left are in dance mudra, with mirror, and mala They ha!e a !ina* and their ornaments 2re like those of the principal deities. 2s for the beautiful squares that are at the borders They are white to signify kindness or maitri. They are adorned with beautiful snake#wood gandis. In the square that is on the southern border Is ir!irana!ishkambin who is blue, ,olding in his hand a dharmachakra. "eautiful on the border to the south#west Is light red .aP(ushrikumara. ,e holds as emblems a lotus and sword. "eautiful on the border to the north#west, Is Samantabhadra yellow#green in color. ,is emblems are a (ewel and ear of grain. In the northeast intermediate corner To the left of these who were (ust described abo!e 9mbracing these abo!e four deities 2re the consorts gandha, pushpa, 4ita, and $hupa. 1ith their right hands they embrace their consorts. 1ith the left they are holding their own scepters, 1ith customary ornaments as before. 2t the four gates are the four conquerors. "la'ing Jamantaka is dark blue 1ith a goat<s head, holding the scepters of confidence $welling as the guardian of the east Is bla'ing -i(aya, who is dark yellow. ,olding a !a(ra at the southern gate. "la'ing dark red is horse#headed ,ayagri!a, ,olding a skull and snake at the western gate. "la'ing 2mritakundalin, dark green, ,olds a crossed#!a(ra at the northern gate. ,e is standing in a dancing posture, 2dorned with the !arious charnel ornaments. 2ll these show their teeth in a frightening way They are all en!eloped in bla'ing fires Aoud sounds of ,&. and ),2T re!erberate. 9mbracing these abo!e four deities 2re Shemo, 4yal(ema, Tamdrinmo, and ?hyilma. 2wesome, holding iron chains and bells. Their scepters are iron hooks and iron nooses.

:11

Their accouterments are like those of the conquerors. Those at each of these gates are self#e+isting. 1ithin the beautiful courtyards of the palace, 2re the great sages, the si+ nirmanakayas. They show whate!er bodies are needed for taming. The accouterments they display are uncertain ones. In back and front of these beautiful courtyards, 2re Iepapo and #mo, of sky#like color. They are resting in the state of samadhi. The inconcei!ab e+cellence of these all, Is une+pressed and ine+pressible. The palace is filled by a host of deities. The limitless mandala is self#e+isting. In the heart centers of these e+cellent deities 2re (Panasatt!as whose light is full of colors %n their tongues are the syllables of their signs. Their own signs clearly appear o!er all the mudras. They are of e!ery color, with all the styles, Soft, supple, caressing, yielding, and youthful, Clear, brilliant, and abundantly bountiful They are consecrated with brilliant bla'ing. That di!ine nature illumines the mandala. These are the pure deities of the fi!e families of the fi!e pure skandhas. The deities with their consorts are e+plained as the union of appearance and emptiness. The eye, ear, nose, and tongue are the four inner bodhisatt!as. Form, sound, taste, and touch are their four consorts, the four inner female bodhisatt!as. The pure eye, ear, nose, and tongue powers are the four e+ternal satt!as. The four times, the past, future, present, and inconcei!able dharmata, are the outer female bodhisatt!as. Touch, the toucher, the touched, and awareness of touch ha!ing symboli'ed sense consciousness, sense, sense#ob(ect, and the four gates are the pure forms of the four ayatanas arising from sense consciousness. 2ll dharmas are neither eternal nor nothingness. They ha!e no self#natures and no characteristics. These are the four gates of dharmata. The pure e+istence of the si+ kleshas, si+ perfections, si+ kinds of beings, and si+ purifying sages, and alaya and alaya!i(Pana is Samantabhadra and his consort. 2ll these deities presently di!ided from alaya are (oined to the collections of consciousness with their faculties and ob(ects. This is the situation of impurity. 1hen purified, they are (oined to the wisdoms and buddha fields. ?nowing them in that way is knowing them as the pure deities. e. ,ow to recite the mantra 2fter the nature of the mandala thus elucidated has been known as one<s own mind, from the seed syllables in the heart centers of the deities filling the space of the sky, the mantra garland goes from the mouth of the deity into that of the consort, and from the secret space, on the tips of whirling

:10

light rays, come a host of syllables and bodies of deities and countless scepters. In the world they do benefit for sentient beings. Think that the self#sound of mantra resounds like a thousand thunders %. 2, ,&. S-2,2 or %. ,&. ,62. ,6I, 2,. 0ecite the three s!llables and the seeds of the fi&e buddha families. The! become unborn sound+emptiness, like an echo. et !ourself come to rest in this unfabricated state. 6ecite the three syllables and the seed syllables of the fi!e families. It is like the roar of a thousand thunders of the unborn. 1ithin that rest in meditation without artificiality. 2lso abandoning the faults of additions and omissions and reciting too fast, slow, weakly or, strongly, do the recitation. This !ery sound#emptiness of reciting the mantra is the completion stage of sound. From that state, produce undisturbed mind and yoga without attachment. b. The completion stage, There are three sections 1. The main e+planation of how to meditate 2t this time/ Our minds are eternall! of the nature of the deities Our bodies the mandala; the words of our speech the mantras. Within the great wisdom e&er!thing is self+perfected, Wisdom and sama!a e'ist non+duall! *othing needs to be summoned, and there is nothing that comes. Therefore, there is nothing that we could ask to depart. There is no good and e&il, no accepting and no re(ecting. This primordial mandala has alwa!s been within us. B! supplicating when we know that this is so, This, which is unestablished, can ne&er be made to be. ,a!ing supplicated simply by knowing that all dharmas are the single mandala of buddhahood, we do the recitation, offerings, and praises, within the state where e!erything is the great spontaneous presence whose nature is that of one>s own mind. e!ertheless in the yanas below yoga tantra there is attachment to the duality of good and e!il, and therefore the (Panasatt!a enters into us from outside, and also the departure of the deities after the session is not e+plained in the same way. The Wondro+s'& Arisen :in# says/ 1ithin the primordial mandala of self#e+isting equality, 1hen we ha!e gained the knowledge that we were always there, "y different stages of mind in!ol!ed with meditation, Thre is no need of in!itation and supplication. "ody was always established as the deity, speech as mantra, and mind as samadhi. Therefore, this practice does not differentiate samayasatt!a and (Panasatt!a. There is no contradiction between this and saying that beginners and those who delight in comple+ity should in!ite (Panasatt!as and make offerings and praises to them. The Secret Essence says/ 1e enter the three thousand worlds as a few tiny syllables,

:15

From space we in!ite the mandala, making our offerings. 0. ,ow afterwards one gathers e!erything into the conceptionless. $fterwards, there is a gradual gathering in of attachment. 0est in simplicit! without conceptions of an!thing. *ot there, within illusion like the moon in water, ,edicate the merit to help all sentient beings. ,ere beginners gradually gathering in, meditate on emptiness. Then by ha!ing trained in that !ery !isuali'ation of e+haustion, meditating within the illusory state of appearanceLemptiness, dedicate the merit. 5. The stages during the sessions $ct in all as illusion, emptinessJluminosit!. $ll appearances and sounds are deities and mantra. $ll memories and thoughts are self+arising wisdom. #rom moment to moment this should be known unwa&eringl!. $uring meditation on the mandala of the deities, and also in post#meditation, the en!ironment, the apparent phenomena of the world, are the palace, and the beings who inhabit the world are the gods and goddesses. 2ll sounds are mantra. 2ll cognitions are self#arising wisdom. They rest shimmering in the great non#grasping where whate!er arises is encountered as liberation, So that they do not become ordinary appearances and thoughts of the fi!e poisons, try to remain there undistracted day and night. c. The accompanying samaya and actionLpractice, 1C The instruction to keep pure samaya, ow as accompaniments to the practice of secret mantra/ et us purel! keep our root and branch sama!as. ;now and accept them purel!. ,o not gi&e up, but act. #i&e times fi&e sama!as are meant to be accomplished. These twent!+fi&e can be summari<ed under bod!, speech, and mind. et us tr! to keep our minds completel! pure. 2s e+plained before, guard the three root samayas and the fi!e times fi!e branch samayas. In brief, train in mind being pure and faultless as the chief samaya. The Tantra o* the Arra& o* Sa!a&a says/ 1hat is often talked about 2s 3samaya blah blah blah3 Is keeping one<s own mind In a state of purity. Samaya is a great wonder. So all the buddhas ha!e taught. The Indi id+a' En'i#hten!ent says/

:1:

)erforming no e!il deeds, 2cting in perfect !irtue, The mind is completely tamed. Thus it is taught by the buddhas. That is enough for a brief summary, but for the e+tended !ersion, there should be as many samayas as the assembly of thoughts of sentient beings. The Secret Essence says/ 2s for this samaya It is most wonderful. In the ten directions In each of the si+ lokas, 2s many as thoughts of beings Inhabiting the three realms, There are that many samayas For the purpose of taming them. 2ccountable samayas e+ist in relation to relati!e truth. In relation to absolute truth all dharmas are ine+pressible, beyond any limits that could be guarded, the great suddenness, the unestablished samaya of Samantabhadra. The same te+t says/ 2s the unestablished ultimate, The mudra of supremacy, The ?ing Samantabhadra, 9!erything is established. The A''9Creatin# :in# says/ ?ye@ 2s for the samaya of me the doer of all, It is unborn like the sky, beyond all partiality. 1ithout the duality of guarding and non#guarding, 6eali'e the samaya of the ?ing, the doer of all. 0C $elineating the particular times of practice and accomplishing .oreo!er to complete the two accumulations, pacify all hindrances, accomplish siddhi and therefore remedy all !iolations/ On the fifteenth da! of the month and the time of the new moon, $nd also on the feast da!s of the eighth and twent!+ninth, $nd the tenth da! and night of the wa'ing and waning moon, 5erform the proper approaching and accomplishing With feasts and offerings, confession and amending. There are si+ times for accomplishing siddhi and the remedy of confessing. These are the fifteenth day of the month, the time of the empty sky of the new moon, and the eighth, twenty#fifth, tenth, and twenty#ninth days of the month. %n these days e+ternally dakinis are abroad, and internally the pranas are especially well#gathered in the nadis. These are called 3the times of close gathering.3 In particular, the night of the tenth day of the wa+ing moon and the night of the twenty#fifth, the tenth day of the waning moon, in the places of practice, those who ha!e the dakini practices

:1=

gather to accomplish whate!er karmas they want to attain. They should e+ert themsel!es in the four, approaching and so on, and make feast offerings and confessions. "y that, on these days of the month all transgressions will be remedied. The supreme and ordinary siddhis are quickly accomplished. .oreo!er in single trees, rock mountains, islands in lakes and, so forth there are gatherings of the dakinis at the auspicious times. These are therefore called places of 3gathering near.3 The four inner chakras are always included in the dhatu and wisdom. This is called 3gathering at the auspicious time at the place of drawing near.3 The e+ternal places are the twenty four places and so on. The 3near3 place, is any place where the dakinis are. Internally they are the twenty four places of the petals of the nadis, the crown of the head and so on. Secretly the great bliss is the ground of offering. This is the 3place of drawing near. 5. ,ow from the !irtues the fruition manifests, Since on all these days the supreme le!el is chiefly established, arising from the secret indi!idual tantras and oral instructions/ et us earnestl! tr! to reach the profoundest piths Of the !oga of prana and mind, of nadi and bindu. B! meditating on the path that unifies, The e'periences of bliss, luminosit!, and non+thought, et us be &a(ra+holders within this &er! life. et us attain the state of perfect enlightenment. 2s for the supported, the samadhi mandala, yogins familiar with the upaya of the de!eloping and completion stages always train in the completion stage of the great wisdom, knowing how to meditate on the abo!e#taught nature of prana, nadi, and bindu as it is and in its ultimate arising. 1hen we abide in non#dual wisdom, by the tummo fire of the na!el, drops of the melting element at the crown of the head, the great essence, fall from the throat into the heart center. They acti!ate the secret center and the downward#mo!ing prana is re!ersed. "y its essence going into the heart, the support of the abo!e#mentioned bodhicitta, mi+ed with light, is touched by that, so that the luminous nature of mind is per!aded by mahasukha e!en more than before. 1hen the nature of bliss, luminosity, and non#thought arises, rest in the subtle light of the heart center. "y the arising of inconcei!able wisdom whose body is space, this is called 7treading on the le!el of the great dhyana.8 2t that time, body, speech, and mind become one and inseparable, and it is said that the three realms are not separate. 2lso as for the nadi petals of the heart center and their essences, the Co!!entar& o* the Secret Dro$ says/ 31hoe!er has that absorption3 and so forth, means whoe!er has that absorption has the essential nature. If it so e+ists, as for the white silk essences of the nadis which are like twined cords, their producing the essence of the skandhas from non#obstruction is the essence of arising. It appears as earth. This is the consort who illuminates the buddhas< eyes, "uddhalochana. That is the wisdom of the great emptiness. It produces the support of e!erything not being other than the state of complete purity.

:1B

These white silk cords, are !ibrated by the !ermilion sound essence. 2s for its being like the essence of the mother, since it has made the skandhas primordially pure, that arising essence appears as water. This is the consort .amaki. The wisdom of equality is the nature that combines all these in a single space without separation. The breath#essence, gold, e+isting under the earth as mere !apor, producing the primordial support of the rising and motion of the skandhas, appearing as the air element, is Tara and all#accomplishing wisdom. This nature produces the essence of great bliss. .oreo!er, the primordial heat#essence, like the sun resting in a mirror, e+isting as a mere fragrance, ripens as the apparent element fire. This is )andara!asini and discriminating awareness wisdom. It is the wisdom lamp of reali'ing e!erything as the space of the great bliss. In the center of that light, consisting of the great bindu, bodhicitta is the great essence. It produces the support of the primordial luminosity of the skandhas. It is the essence of arising, appearing as space and the nadis. That is the wisdom of the great per!asi!eness, the consort Samantabhadri re!ealing the luminous state of e!erything as the space of authenticity, appearanceLemptiness. ,er essence like a flower of molten gold is pra(Pa, the nature of all the consorts. 1hat is like precious saffron anthers is the essence of the king of &paya, Samantabhadra, and so forth, the father deities. .oreo!er, the precious white stone ke ke ru, seemingly filling all gaps, is the mirror#like wisdom. "y that the essence of bodhicitta is seen as if unseen, without a seer, and with nothing to see. That which is the father is the mother. That which is the mother is the father. They are seen as radiance without difference. That should be !iewed as that ha!ing that itself. That is called bindu. 1hat e+ists in that way is the union of upaya and pra(Pa. ot only that, but it e+ists as all the three realms. That nature of bodhicitta is !iewed. It should be continuously !iewed and magneti'ed. In the center of the eight nadis of the heart, are the essence nadis, di!ided like ten hairs of a horse>s tail and no bigger, and within them the blood essence is the breath. The essence of breath is luminous like light. For e+ample, like the oily wick of a bla'ing lamp, self#arising wisdom is luminous with the brilliance of the fi!e lights. The essence of the elements goes up and down, since they abide there like many oils. Aike the bla'ing up of a luminous lamp, self#arising wisdom also produces a great light within the body, and in all the nadi petals. Since bliss increases, it arises as the wisdom of self#awareness. ,ere appearance is the fi!e fathers. 2ll the solid earth of the nadis and so forth is "uddhalocana. .oisture and water are the great essence .amaki. "liss and heat are )andara!asini. Aightness and mo!ement are Tara. Since simple space is inseparably united with these ladies, this is called the great union. 2t that time, the body, speech, and mind syllables of the nadis bla'e with light. 1hen the syllables of the basis of purification ha!e been burned, no karma and habitual patterns are conceptuali'ed. Aiberation of samsara into dharmata is produced. This is supported by the nadis. "y breath bliss is mo!ed. "y heat bliss is ripened. "y space, the space of equalityLequanimity of the great perfection is produced. 6eali'ation of the complete liberation of the three worlds as Samantabhadra is produced. The same te+t says/ If it is asked, 3If one meditates like that, what happens, and from what does it arise;3 1hat is being talked about is the wisdom of buddhahood. It is the arising of space as form. The great yoga is not different from the three realms. From what does it arise; From the great essence, profound and unbroken, from that it arises. If it is asked from whence it arises, from that that arises. That

:1D

itself arises, so it is said. 1hen bindu#bodhicitta has (ust become workable and radiant, abo!e and below %. are S& and T6I and abo!e and below ,&. are 2, and 6I. 2bo!e and below 2, are )69 and $& bla'ing with light. The bindu drops of the essence become natureless. Since bindu is natureless, in the nadis, like white silk cords no bigger than ten hairs of a horse<s tail, only the !ibrating !ermilion essence of the mother e+ists, producing desire within the great bliss. "y that bla'ing with light, the breath essence like gold in a brocade, abiding as a mere !apor produces mo!ement within the great bliss. That bla'es with light. 1ithin it the essence of heat, like the sun in a mirror, e+isting as a mere fragrance, ripens the great bliss. "la'ing with light, it becomes the natureless great essence. 2rising only in forms of space, all the three worlds spontaneously rise as non#indi!iduated wisdom, it is said. This bindu#bodhicitta arising as forms of space is dharmakaya. That is called 3(ust so.3 Then within the na!el the nadi petals bla'e, and regarding how the heart bodhicitta is illumined by that and made to bla'e with light, the same te+t says/ The secret pra(Pa bindu is called space and so forth. This secret pra(Pa is called the bindu ha!ing the nature of Samantabhadri. This is dharmadhatu. 1here does it dwell; In the na!el. In the center of si+ty#four nadis dwells the sun. 1hat is its nature like; It is like pra(Pa and upaya. 2rising from that bindu, all marks being grasped is the fathers. It is upaya. 2s for this natureless bindu being dharmadhatu, this is pra(Pa, the mothers. Thus bindu consists of inseparable pra(Pa and upaya. From that bindu form and the three realms arise. 2ll these elements in a mandala of forty#two do not become many "ecoming a mandala, since all these are the bindu of dharmadhatu, they are said to de!elop or be sealed as e!erything. ,ere the fi!e wisdoms are spontaneously present. They e+ist and are seen as fi!e and so# called. 2s the abo!e essences become radiant from the power of heat, their heat descends. This is the bindu of the nature of Samantabhadri. Its dissol!ing downward is called 3descending.3 The bindu of the nature of Samantabhadri bla'es with light. This is called the bla'e of dissol!ing into the essence of the heart center. "y this the great essence brilliant gold, until then e+isting under a co!ering, ha!ing e+isted as a mere !apor, bla'es up with light, ha!ing become the radiant drops of the essence. 1ithout the ground of breath, it becomes e!er weaker until it is motionless. If that motion is absent, its causeless fruition e+isting as the great bliss is called the great#bliss offering. That heat of great bliss dissol!ing into the abo!e bindus is called 7inciting the bindus to bla'e with light.8 .oreo!er, by the heat of the heart center the bindus descend. "y their touching the bliss heat in the center of the nadi petals, again that heat becomes the essence. 1hen it dissol!es into the heart#center essence, by the ceasing of the cause of coarse prana, bindu rests without coming and going in the heart. 9+isting motionlessly, it is dharmata, absolute truth. Then by the heat of the heart center, touching the essence in the center of the nadis of the

:1F

throat, the essence proliferates in the heart. 2lso, by the ceasing of prana it rests in dharmata, about which the same te+t says/ This light of the great essence dissol!ing into the bindu of the throat, is called union. 1here does it dwell; In the center of si+teen nadis, as a lotus blossom, it is said to be in a nadi mandala of two fi!es and si+. 9nergi'ed by the heat below, it bla'es with light. 9+isting as the great bliss, this is called the great bliss. The great bliss is spontaneously present. 2fter this it does not mo!e back. The great re(oicing should be offered. "y what is called 7the merit of the arising place of knowables8 and so forth, knowables are ob(ects, and arisings are thoughts. 9+haustion is radiant bindu. This is called 7the wisdom of e+hausting thoughts through light and luminous bindu.8 "indu itself without nature appears as the great bliss. This is called 7the music of the play of bliss.8 That is also called 7bindu entering into and dwelling in the place of great bliss.8 .oreo!er, when the heat of the heart center dissol!es into the throat#bindu, prana and thoughts do not wander. This is the !irtue of breath dissol!ing into bindu. 2s for heat, at the time of non#identification, or non#grasping at essences, when passion has been e+hausted, there is the wisdom of great bliss. 2s for breath, at the time of non#identification, when aggression is e+hausted, it is the wisdom of luminosityLemptiness. 1hen the empty hollows of the nadis are not identified, that is the time of e+hausting ignorance, the wisdom of the simplicity of dharmadhatu. ow the heat of the throat enters the essence at the crown of the head. 6egarding how the wisdom of bliss, luminosity, and non#thought is produced, the same te+t says/ 3In a mandala of three tens and two3 and so forth ha!ing come into the center of thirty#two, ha!ing come into the center of space, it e+ists as moon#bindu# bodhicitta. That same bindu is the substance of buddhahood, dharmakaya, the main point. The perfection of the mandala of the ten directions and four times is this itself. "ody, speech, mind, quality, and action are this same bindu. "ut after the bindu of the great bliss has been touched by the light of that throat bindu, dissol!ing into light, it becomes a coronation !ase of the nature of the great bliss. The three realms become non#different. 2fter wisdom has arisen in the form of space, it becomes dharmakaya pure of all things. In this sense, the yogin who becomes dharmakaya will see the faces of all the buddhas at once. .oreo!er, that great essence in the center of the space chakra at the crown of the head, bla'ing with light because of that heat, is the mahasukhakaya. ,a!ing reached that, by enlightenment we tread on the le!el of the great ushnisha. If the four stages of this are briefly summari'ed, first in the center of the na!el, the aspect of heat, the bindu ha!ing the essence of the sun, in the center of si+ty#four nadis, is made into a condition by touching the heat in the essence of the heart center. Then the wisdom of nirmanakaya is reali'ed. 1hen the heat bla'es upward touching the great essence of the heart center, the prana and breath essence subsides. False conceptions are pacified. This is the wisdom of sambhogakaya. Since the essence of this mode of dharmas is free from producing mo!ement, prana and mind dissol!e back into luminosity as the great wisdom. ,owe!er, as for the essences increasing in the nadi petals being the wisdom of bliss#emptiness, it is not so. These essences are collected back

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into the essences in the center of the four essence chakras. 2 non#supreme luminosity arises. The bliss#heat#desire aspect is the wisdom of bliss. The mo!ing#breath#prana#dissol!ing aspect is the wisdom of luminosity. .i+ed with the space element aspect within the nadis, these arise as the three wisdoms of non#thought. This is called the circle of the three wisdoms. 2s for the fruition of all these, incidentally one has mastery o!er life and is established as a rigd'in of mahamudra. "y attaining the !irtues of the paths of seeing and meditation, as signs of that le!el one sees many buddha fields, accomplishes great samadhis and miracles, and benefits beings with inconcei!able emanations and $harmas. Finally, by buddhahood, the spontaneous presence of wisdom manifests. The same te+t says/ 3This is the ultimate empowerment.3 2s for this and so forth, the yogin who is capable of this is empowered with mastery of life and so forth, whate!er is desired. There is no other empowerment than this. "y e+isting as the mandala, as abo!e in the supreme samadhi, we become the mandala. ,ere by this self#e+isting buddhahood in which the two accumulations are perfected, since we become all mandalas, their many en(oyments and ornaments do not fail to occur, this is called the ornament. 3"y the dual perfection, the union of bindu...,3 Since bindu is workable, there is dharmakaya. This arises from perfecting the two accumulations. Such a yogin by the great compassion for sentient beings of the ten directions and four times, does benefits like dream or illusion and liberates them from samsara. "y these passages the teaching of e+traordinary completion stage is completed. the summary of the de!eloping and completion stages/ "y ha!ing the single yoga, 2ll mandalas are accomplished. Therefore this itself $e!elops as well as perfects The realm of Samantabhadra. .oreo!er as abo!e, In regard to elaboration, There are comple+ and !ery comple+, 2nd also supremely comple+. Inconcei!able to thought, The limitless mandalas "ecome spontaneous presence. These are incidental !erses. ,ere first is the presentation from the !iewpoint of those who are not able to enter into the e+tensi!e de!eloping stage or only de!ote themsel!es to the completion stage with little elaboration. 2s for the e+planation that all will be meditated upon by meditating on the single deity, after going to refuge and arousing bodhicitta, as it says in the Secret Essence/ This rootless nature of mind Is the root of all the dharmas. The nature of the mind Is the nature of the syllables, The precious wishing clouds. ow as for

:0H

2lso/ 2 is the middle way %f ha!ing no conceptions In between emptiness and a non#empty reality, 2ll is (ust a name, 2 whirling syllable garland 2biding as all the buddhas. "y reciting 2 2 2, all dharmas in a state without one and many are unobscured in the center of a sky free from clouds. In the center of the sun and moon shining brilliantly with rays of light, glorious Samantabhadra and Samantabhadri are non#dual. ,a!ing the mudra of meditation, as the nature of dharmakaya they are without the customary ornaments. .editate on them in the midst of encircling light rays of the fi!e colors, and that by the light of the palaces of 2kanishta all the space of the sky is filled, so that the phenomenal world bla'es with light. %. 2, ,&. 2 2. Saying this as many times as possible, rest in the ultimate space of the sky. "y this meditate on all the mandalas of the buddhas, since this is their source. The Secret Essence says/ In the limpid center of space, on a sun and moon, .editating on the king of wisdom, Seated cross#legged, in meditation posture, 1e meditate on all the mandalas %f the !ictorious ones without remainder. Then as for how meditating in a single completion stage is meditating on them all, !isuali'e that in the heart of the one meditating like that, brilliantly bla'ing globes of light, ha!ing the radiance of the fi!e wisdoms of non#thought. Take hold of the mind and render it immo!able. 1hen prana becomes immo!able, whate!er is percei!ed will not e+ist. 1e can rest for a day and night in wisdom without one and many. Aights and rainbows appear. "uddha fields are !isibly seen. "y mi+ing day and night the mind rests in self#awareness wisdom with no rising or setting. 9+cept for making clear that one<s mind has been like that primordially, in attaining buddhahood no other nature is attained. The Secret Essence says/ In the four times and in the ten directions o other perfect buddha will be found. .ind itself is perfect buddhahood. $o not search for any other buddha. This kind of de!eloping and completion stage unites all the mandalas of de!eloping and completion. 2ll the siddhis are accomplished. Aittle omissions and additions to rituals are no hindrance to siddhi. There are measureless benefits. The same te+t says/ "y completely uniting all mandalas, 2ll mandalas are accomplished. ow there will be no transgressions %f additions or omissions.

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ow, as e+plained abo!e in the brief teaching and the details of the e+tensi!e meditation on the mandala, the details should also be trained in. First, train successi!ely in the three samadhis, the suchness samadhi and so forth until the signs are attained. Then from a white 2 by emanating and gathering fine 2<s, emanate and gather the !owels and consonants. $o the same from the seed syllable of the deity. The same te+t says/ 2 From white 2 which is completely stable, %ther !ery fine 2 syllables emanate. ,a!ing filled and illumined the directions, 9!en when they are gathered back again, They are stable without increase and decrease. From these the brightly bla'ing assembly of names Is similarly emanated and gathered back. .editate on the seed syllables of the deities until they are clear. The !irtues of this are long life, freedom from disease, not being harmed by obstacles of obstructing spirits and dEns, accomplishing the four karmas, and uniting with the supreme le!el. The same te+t says/ This dependent arising %f the !a(ra siddhi "ecomes the cause of wisdom. Then meditate successi!ely on the body of the deity, the ornaments, the syllable at the heart center, and the consort. Then while meditating on the retinue, 2kshobhya and so forth, one after another, meditate on de!elopment and completion as one. 2t this time the signs of perfecting the path of accumulation arise. Then on a rise in front !isuali'e the retinue with 2kshobhya as the principal one. )erfectly !isuali'e behind the mandala the retinue with 2mitabha as the principal one. This is the mandala of three groups. Train in these as body, speech, and mind. Then on a rise to the south and north !isuali'e the mandalas of 6atnasambha!a and 2moghasiddhi. These are quality and action. This is the mandala of fi!e groups. Then with the gate#keepers in union with their consorts, this is the root of all mandalas. There is no need to meditate on any other, since this is the mandala in which all others are included. These gatekeepers of the four directions are the gatekeepers of the four directions of all mandalas. For e+ample, below the rise in the east are 2nkusha and consort as gatekeepers. To the right below 6atnasambha!a are )asha and consort. The west and north are similar. The faces of all these deities are seen from whate!er direction they are !iewed. The same te+t says/ From e!ery direction their faces are clear and !i!id. .editate on them facing in the direction of the principal deity. 2t that time, the !irtues of the four stages of the path of preparation are perfected. Then in the four directions abo!e and below meditate on the mandalas of the fi!e families. In the east is the mandala of -a(rasatt!a, like that there are = + =. In the south, west and north too, are three more, with = + =. In the center is the mandala of -airochana with = + =. 1ithin the 0= mandalas, the number of deities of the root mandala is :0 0.M;;;;;;N. The rises 5F F M;;N these 1DH + = X F=H, N;;;N by meditating on those the !irtues of the path of seeing are perfected. MSorry, I am not

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sure how these numbers workN Then the 1HHH and 0H,HHH appearance#producing buddhas of the lower se!en bhumis are perfected. Then meditating on those as limitless as space, there are limitless self#e+isting mandalas. The !irtues of the three pure le!els are perfected. These !ery numerous teachings are established. This style is e+plained in the Great Net o* I''+sion> Some deities are deities of blessing body, speech, and mind. Some are crown#ornament deities. Some are heart syllable (Panasatt!as. These di!isions should be understood from the Secret Essence and so forth. "y that the e+planation together with the subsidiary points is completed. C. The dedication of merit ow there is the dedication of merit/ Thus b! this utterl! secret, unsurpassable heart, Beset b! karma and kleshas of beings here in samsara, 3et li&ing so close to the palace of -ri )eruka himself, %a! the weariness of mind come to rest this &er! da!. "y the power of wondrously risen unsurpassable !irtue, may all beings preoccupied by the games of the kleshas be liberated from the city of samsara. .ay they effortlessly reach the primordial city of ,eruka whose primordial ultimate nature is self#e+isting. .ay they be confirmed by (oy. .ay their weariness be relie!ed by the good $harma of complete liberation. Fully illumined by massi!e accumulations of !irtue, "y the limitless radiant wisdom of the sun and moon, .ay beings truly !anquish the darkness of the four continents. .ay appearance of the good path of freedom be produced. From the principal essence amid a measureless ocean, "y the crown (ewels of the nagas, the two accumulations, .ay degenerations of many births be cleared away. Fullfiulled by the wealth of the wish#fulfilling rain of $harma. "y the power of riding the horse of the e+cellent !ehicle, Completely carried away from the three worlds that burden beings, 1hen all has been transformed to the path of enlightenment, .ay they cross to the city of the great liberation.

This is the Commentary on the tenth chapter of the NATURE OF MIND, THE EASER OF WEARINESS, )ra(Pa 6eali'ing the 4round that $oes not $well in the Two 9+tremes ,a!ing briefly e+plained the paths that ripen and free, together with the characteristics of the three essences of these, the !iew, meditation, and action, now there is W. T,9 -I91 %F )62IY2 T,2T 692AIQ9S T,9 46%& $ 1IT,%&T $19AAI 4 I $&2AISTIC 9WT69.9S.

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There are nine main topics. 2. The nature of all dharmas consists of the unborn. ". The !iew that reali'es suchness. C. 1hat is to be abandoned. $. The one who abandons. 9. There is no reali'ation by the words of the doctrine. F. )assing the pass. 4. The con!iction of reali'ation. ,. The primordial liberation of appearance and mind. I. The dedication of merit. 2. The nature of all dharmas consists of the unborn ,a!ing fully taught the two stages of secret mantra, now we shall enter into the teaching of the nature of all dharmas as the natural state, co#emergent wisdom, the primordially natureless essential meaning of all $harmas. 2s has been e+plained/ B! the !oga that unifies de&elopment and perfection ,harmas enter into the empt! and unborn. 3"y3 this means it starts to do this until it is completely done. The nature which should be known is the unborn, transcending the four e+tremes. The No)'e S+tra o* the Arisin# o* the Three 8e5e's says/ If we do not understand ,ow e!erything is empty, The consequence is like making 9!erything into space. For e!erything there is, o nature at all e+ists. othing becomes another. ,ow will an absent nature Change into something else; ,ow will the natureless "e anything at all; Therefore it was taught "y the Tathagata. That e!erything, e!en $harma, Is motionless, stable resting. Changeless and undisturbed, It is simply peace itself. 2s the sky is without awareness, ot knowing that beings are stupid* 2s mountains do not mo!e, $harmas are always motionless. They do not die and transmigrate.

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Therefore they are unborn. So the dharmas were taught "y the -ictorious %ne. The A)so'+te Sa!adhi says/ $harmas are without birth 2nd also without arising* 1ith no death or transmigration They do not ha!e old age. Since the Aion of .en has taught this, ,undreds of sentient beings ,a!e been established in it. They do not ha!e a nature. or does anything else. 2nd nothing else has them. They are not internal 2nd also not e+ternal. So the Aord "uddha taught. The Gatherin# o* Intentions says/ 9 .2 ,%, wondrous mar!elous $harma. This is the secret of all the perfected buddhas. It is not empty, it is not non#empty. or is it concei!ed as being in the middle. 2ttachments to e+ternal ob(ects are abandoned by those ob(ects being known as one<s own mind or as the deities and palace. 2lthough they are known as unborn, e!en this antidote is essenceless. o one enters into any 3nature3 of all dharmas. The Co!!entar& Ascertainin# the Intention says/ 2s they depend on mind#only, Thoughts of e+ternal ob(ects 2re abandoned and left behind 2s nothing whatsoe!er. Aater e!en that Is completely left behind. The 1an,a atara S+tra says/ 2fter they are seen to be mind#only, They are not concei!ed as e+ternal ob(ects. 2fter they e+ist in the perfect state, They are seen as transcending e!en mind#only. The yogin who e+ists without appearance "y that has the !ision of the great !ehicle.

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That is how we enter into knowledge of emptiness. ". The !iew that reali'es suchness There are fi!e sections. 1. The natural state/ Though all the dharmas of samsara and nir&ana $re this simplicit! that is without a self, B! fi'ation and ignorance, we wander here in samsara. Though samsara7s (o!s and sorrows do indeed appear, #rom the time the! appear, their nature is emptiness. Therefore, we should know them to be like dreams and illusions. Though all dharmas are empty and without a self, by not knowing this, by grasping me and mine, there are the dreamlike confusions of samsara. Though indi!idual (oys and sorrows may be e+perienced, they should be known to be natureless. The Wondro+s'& Arisen :in# says/ The primordial uni!ersal "uddhadharma, Is without a beginning, middle, or end, ot rightly knowing this nature like the sky, Fools all whirl about within samsara. "ut with no bondage and no liberation, Its nature is like the nature of illusion. The Secret Essence says/ "y conceptions that grasp at self Space is tied in knots. 1ithout bondage or liberation, The actual "uddhadharma Is primordial self#perfection. ,owe!er in order to teach it 1e make up comple+ities. "y grasping what is selfless as a self there is confusion. The No)'e C'o+ds o* the Three 8e5e's says/ These are indeed selfless, but for foolish indi!iduals, attached to grasping them as self, in the self#natures of the skandhas, a self e+ists. "y being attached to that, they do not enter into suchness. Therefore, like the circle of a whirling torch, they wander in the re!olutions of samsara. These !arious confused appearances are established through attachment to habitual patterns of mind. The 1ot+s Arra& S+tra says/ The son of the gods, Aotus 2rray, spoke to .an(ushri saying. 3.an(ushri, were these e+ternal ob(ects made by a creator, or how should they be !iewed;3 .an(ushri said, 3Son of the gods, these e+ternal ob(ects were not made by a

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creator. They are appearances of mind or habitual patterns of thought.3 The son of the gods said, 3,owe!er habitual patterns may ha!e matured, how can these mountains, oceans, the sun and moon, and so on appear to be so hard and solid;3 .an(ushri said, 3Son of the gods, they can so appear. In the great city of -aranasi, a bhramin named 2gnidatta meditated on his body as that of a tiger. The people of the city saw him as a tiger and fled. The city was emptied. "y meditating on e+haustion as earth and water, it appears as earth and water. 1hen the monks of yogachara meditate on filth and bones as their former perceptions, they so appear. "y unobstructed maturation of habitual patterns, why should all this not appear;3 The son of the gods said, 3"y the power of maturation of habitual patterns, why ha!e !arious sel!es appeared;3 .an(ushri said, 32ll appearances are uncertain. Some appearances of earth are dark. This is earth only percei!ed as earth. 9arth is also percei!ed as fire. 9arth is also percei!ed as action and en(oyment. 9arth is also percei!ed as suffering. Fire is percei!ed as fire. Fire is also percei!ed as action and en(oyment. Fire is also percei!ed as resting in place. Fire is also percei!ed as food. 1ater is percei!ed as water. 1ater is also percei!ed as fire. 1ater is also percei!ed as earth. 1ater is also percei!ed as amrita. 1ater is also percei!ed as resting in place. Space is percei!ed as space. Space is also percei!ed as resting in place. Space is also percei!ed as earth. These perceptions are uncertain. It is by the power of habitual patterns that things appear as they do. ot certainly fi+ed as any one thing, like a dream, things are natureless. For e+ample, one man may appear in many roles as a friend, an enemy, a monk, a bhramin, and all kinds of other people with which his appearance is not contradictory. The !arious appearances of dharmas are essentially without dualistic natures. The Doha,osha says/ Iust as, when blown by wind, unmo!ing water Is agitated into patterns of wa!es, Thus like appearance of Saraha to the king "y stirring up oneness !arious things are produced. Iust as for stupid people wrongly looking %ne lamp has the appearance of being two, Thus for the non#dual !iewed and !iewer, ?ye ma@ .ind appears as dualistic things. "ecause of wind, the unity of water appears as many wa!es. %ne lamp, by pressing the eyes, appears as two. %ne Saraha is seen as both good and e!il. 2ll dharmas, in reality non#dual, but dualistically grasped, are like these e+amples. Therefore, all dualistic dharmas are appearances of what does not e+ist, like a dream. They should be known to be non#dual. 0. The refutation of maintaining that appearance is mind Though phenomena appear within mind, apparent ob(ects are not mind. e+planation of this/ 2s for the

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Thus all the things that appear to be e'ternal ob(ects $ppear within the mind, and !et the! are not mind. *or do the! e'ist as an!thing else than mind. Though b! the force of habitual patterns, there appears The dualistic appearance of grasping and fi'ation, #rom the time the! appear the grasper and grasped ha&e not been two This is like a face reflected in a mirror. If a face is reflected in a mirror, the clear surface of the mirror can support the arising of the reflection. 1ith the condition of this power of reflection, there is the appearance of the face. ,owe!er the reflected face is not really a face. So, from the !iewpoint of confusion, images of phenomena appear as this !ariety of things, while those things are really non#e+istent. 1hen they appear by the conditions of interdependent arising, as confusions of cause and condition, this !ariety of apparent ob(ects, mountains and so on, is also not mind. or, as appearances due to confused habitual patterns of mind, are they truly e+isting ob(ects other than oursel!es. They are (ust phenomena of confused appearance. For someone with floaters, hairs seem to trickle in front of the eyes, but nothing like what appears really e+ists. These are the same. ow someone may say, 39arth and rocks and so forth, these appearances, if they do not e+ist as anything either inside or outside, how could that be; ,ow could they be there at all;3 32ttached to establishing things only in terms of dualistic grasping, you are a pig@3 So we should reply. These phenomena, the phenomenal world of samsara and nir!ana, do indeed appear, but from the time they appear, they do not e+ist as anything e+ternal, internal, or in between. Their appearance is like that of the eight e+amples of illusion. The Shri Sa!adhira-a S+tra says/ In a mirror surface or the surface of a !essel 2s she preens herself, a woman sees her face, Though her entire face may seem to appear in these, It is neither e+istent or non#e+istent there. 2ll dharmas should be known to be like that. These appearances, appearing while they do not e+ist, are made to arise as a confused ob(ect of grasping and fi+ations of things as being that way. 4rasping, "+n#5a, is the thought that grasps the thought ob(ect arising in the first instant. It is the nature of mind ha!ing confused phenomena. Fi+ation, d"in$a is later analysis, the mind#contents. The Disci$'ine o* A a'o,itesh ara says/ 4rasping, "+n#5a, the seer, is ob(ect grasping mind. Fi+ation, d"in$a, is mental contents e+amining that. This is the proper account of how it should be known. .ost people, learned or unlearned, proudly say, 3"+n#5a, the grasped,3 is (ust the ob(ect, appearances of mountains and so forth. d"in$a, 3the grasper< is (ust the sub(ect, one<s own awareness.3 1ell, cowboys, enough of your wrong conceptions@ Tell me this##for noble ones who ha!e <abandoned "+n#5a and d"in$a,< do ob(ects appear or they do not; If they appear, according to you, MdualisticN grasped and grasper appear to the noble ones. If the ob(ect itself is the grasped and awareness itself is the grasper, they would ha!e to appear,

:0F

wouldn>t they; If Msub(ects and ob(ectsN do not appear, what about the illusion#like appearances of the enlightened noble ones in post#meditation, such as shra!aka arhats who see mountains and !iharas. 1hat about the buddhas< measureless awareness of all appearances of ob(ects in the knowledge of e+tent; .any reasonings and scriptures call the !iew that they do not appear a total mistake, let alone being being beyond e+tremes. $harmakirti says/ "ecause the wrong path is endless, They should ne!er ha!e begun. That appearance is mind has already been refuted, ne!ertheless, when these mountains and so forth ha!e been made into ob(ects, the mind that first grasps this is 3appearance.3 True, at this point appearance and apparent ob(ect are not distinguished. That understanding pure of pro(ecting things e+ternally is to that e+tent wise. "ut then by becoming attached to a wrong or e+aggerated meaning, it becomes fi+ated. The apparent ob(ect is not mind. This is because mind e+ists in its fashion, e!en if it is natureless. 1hen it goes into the mode of self and other, mind does not turn into appearances with color and shape. If the apparent ob(ect is one<s mind, its e+istence is linked to one<s own. if one<s mind e+ists, the ob(ect e+ists. If it does not e+ist, then the ob(ect certainly cannot not e+ist either. 2s mind is without color and shape, the apparent ob(ect would be so too etc. Since it is certainly true that there is appearance, if appearance is mind, that there truly is mere appearance would entail that there is truly e+isting mind@ This is pretty dumb. 2rrogant people who say the apparent ob(ect is mind, are e+ponents of a most sublime illogic. 5. The phenomenal world is like illusion Thus, when its reflection appears to arise in a mirror/ Though the image appears, no face is reall! there. *othing goes into the mirror that is other than the image, But though it does not e'ist, the appearance of two is there. ;now that all the &arious dharmas are like that. Though a reflected face does not go into a mirror, it appears there. From the time it appears, no dharma other than a face is there either. Iust so, from the !ery time that all the dharmas of the phenomenal world appear within mind, they are established neither as mind nor something other than mind. They are like the eight e+amples of illusion. The M+'a9!adh&a!a,a9,ari,as says/ Aike dream. like illusion, Aike a castle of the gandhar!as, Aike that is birth, and like that is duration. Aike that too is destruction taught to be. The Sa!adhira-a S+tra says/ Aike the moon that shines in a cloudless sky, Though a clear, still lake shows its reflection, The moon itself does not mo!e from sky to water. 2ll dharmas should be known to be like that.

:0G

Iust as for people by a rocky mountain, "y their singing, talking, weeping, and laughing, 2n echo of their singing may arise, "ut the melody ne!er goes beyond its sounds, 2ll dharmas should be known to be like that. :. .ind is essenceless, 1hen these appearances of !ariety are e+amined in terms of reasoning/ $s long as the! are not e'amined the! will please us. But when the! are e'amined, the! are ungraspable. On thorough e'amination, the! go be!ond speech and thought. The! cannot be concei&ed as e'isting or not e'isting. 4'treme conceptions neither appl!, nor do the! not. If we do not e+amine all dharmas, they appear to be truly e+istent. ,owe!er, if we e+amine the atoms of e+ternal appearances, they are natureless. o grasped ob(ects are percei!ed. Inner fi+ation is a partless instant beyond any identifiable essence, and so no mind of fi+ation is percei!ed. on#dual and free from comple+ity, this is beyond e+pressor and e+pressed. The Edi*ice o* the Three 8e5e's says/ ?ashyapa, what is this world#transcending medicine; It is e+ertion that completely seeks out mind. Completely seeking out mind is like this/ 1hat is this mind that becomes passionate, aggressi!e, and ignorant; ,ow does it arise in the past, future, or present. )ast mind has ceased and is e+hausted. Future mind has not yet arisen. That which is presently arising has no support or duration. ?ashyapa, mind does not e+ist internally, nor does it e+ist e+ternally, nor between the two, nor is it percei!ed as something without these two. ?ashyapa, as for mind, there is no scrutiny, no showing, no appearance, no understanding, no e+istence. ?ashyapa, e!en by the buddhas, mind has ne!er been seen, and ne!er will be seen. ?ashyapa, if mind is sought e!erywhere, it is not to be found. That which is not to be found, is not to be percei!ed anywhere. That which is not to be percei!ed anywhere will not be in the past. It will not be in the future. It will not arise in the present. It will not be something which has passed away or something which is to come. or is it something that is arising now. It completely transcends the three times. 2lso/ Aike mind, all dharmas too are not percei!eable, and therefore they do not e+ist at all. The S+tra Re4+ested )& Maitre&a says/ .ind has no shape. It has no color. It has no e+istence. It is like space. The A ata!sa,a S+tra says/

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Those who wish to enter this sphere of reali'ation of the -ictorious %ne should abandon all wishes, like space. They should abandon grasping of concepts, thoughts, and perceptions. They should enter into this mind like space. The M+'a9!adh&a!a,a9,ari,as says/ It e+cludes the e+pressible 2nd e+perience of mind. &nborn and also unceasing, 1ith a nature like that of nir!ana. The A''9Creatin# :in# says/ It is not a thing whose characteristics are shown. It is apart from ob(ects percei!able by sight. It is unknowable by any !erbal e+pression. This, the essence that does not arise from any cause, Is free from all the superimpositions of conception. If we wish to reali'e truly what is the meaning of this, "y e+ample, it is eternal like the sky. The meaning is the unborn, the space of dharmata. Its sign is being the unobstructed nature of mind. $harmata, itself is like the space of the sky. It is symboli'ed by the e+ample of being like the sky. =. The e+amples of naturelessness These appearances of what does not e+ist, though like an illusion, appear to arise and so forth/ #rom the time the! appear, their birth and such are natureless, ike water in a mirage, or the moon7s form in a pond. Aike the moon in water or the water in a mirage, from the !ery time they appear to arise, they should be reali'ed to be unborn and so forth. The Secret Essence says/ 9 .a ,o@ 1ondrous mar!elous $harma. This is the secret of all the perfected buddhas. 2ll that there is is born from the unborn. Jet all this from its birth is birthlessness. 9 .a ,o@ 1ondrous mar!elous $harma. This is the secret of all the perfected buddhas. From the unceasing comes e!erything that ceases. Jet in cessation this is ceaselessness. 9 .a ,o@ 1ondrous mar!elous $harma. This is the secret of all the perfected buddhas. From the non#enduring comes e!erything that endures. Jet the time of enduring itself does not endure.

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9 .a ,o@ 1ondrous mar!elous $harma. This is the secret of all the perfected buddhas. From the inconcei!able comes all that is concei!ed, Jet conception itself is inconcei!able. 9 .a ,o@ 1ondrous mar!elous $harma. This is the secret of all the perfected buddhas. From what neither comes nor goes there is coming and going, Jet the nature of coming and going ne!er comes or goes. The Doha,osha says/ 2s !arious ri!ers all are one in the ocean, .any false things are o!ercome by one truth. "y the appearance of the single sun, .any darknesses are o!ercome. Though clouds recei!ing water from the ocean .ay spread until they co!er all the earth, If we are inside, they are like pure space, There is no increase and there is no decrease. The "uddha<s perfection is completely fulfilled. Co#emergence is the single nature. 2s that all sentient beings arise and cease. 1ithin it there are neither things or non#things. 2s narrow waters become one in the ocean, what appears to be born is one within the unborn. 2s many darknesses are o!ercome by the single lamp of the sun, by knowing the single unborn, all confused appearances are also known as the unborn. 1hen clouds arise and co!er the earth, within them there is nothing solid that is great or small or increases and decreases* (ust so, arising from unborn dharmata, the dharmin appears to arise and cease, but within the unborn nothing increases and decreases at all. Though within the naturally pure nature of mind, all beings are confused by attachment and grasping, their nature has ne!er mo!ed from the nature of mind. This is because mind itself is the primordially pure nature of things. The Co!!entar& Ascertainin# the Intention says/ Subhuti said, formerly when the Aord and I were in a forest, a monk was also there. "y percei!ing !arious signs, we !erified this. Some said that was by percei!ed by the skandhas. Some by the ayatanas. Some by the dhatus. Some by interdependent arising and the ob(ects of mindfulness. I said, since the marks of one such dharma are known to be egoless, they cannot but all be like that. C. 1hat is to be abandoned Thus of these dharmas appearing while they do not e+ist, which are primordially natureless/

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in particular this appearance of beings of the si' lokas Is an appearance of things that are not reall! there. These are forms of confusion, that come from habitual patterns. $s those whose e!es are filmed see hairs before the e!es, $nd, if the! want to be cured, must treat the imbalanced phlegm, Those who want to purif! confused appearance )a&e to take the cure for the film of ignorance. Those whose sight is obscured by a disorder of the phlegm treat the phlegm, when it appears that hairs are drifting before their eyes and so forth. Similarly sentient beings, are obscured by habitual patterns of grasping 3me3 and 3mine3 from beginningless time, and by the film of ignorance. Though these beings really e+ist as mind itself, the luminous nature of buddhahood, not only do they not see that, but they e+perience e+ternal stones, rocks, and mountains, and internal attachments and thoughts of the kleshas and suchlike, like hairs in the eyes. From the time these appear they do not e+ist at all. They are merely seductions for fools. The Prasanna$ada says/ "ecause we follow the errors of ignorance, the world thinks complete absence of nature has a nature. Those who ha!e filmed eyes are attached to the nature of natureless hairs in the eyes and so forth, by the condition of ha!ing filmed eyes* similarly fools whose eyes of intellect are corrupted by the film of ignorance become attached to the natureless phenomena of things as ha!ing a nature. The 1an,a atara S+tra says/ Iust as those with filmed eyes, 1rongly grasp hairs in the eyes, So these conceptuali'ed things, 2re the false constructions of fools. The noble ones who actually see naturelessness reali'e only the purity and essencelessness that accord with the essential nature. The Prasanna$ada says/ 1hen, those with the eye of undefiled pra(Pa, free from the film of ignorance, use that !ision* then (ust as those who are free from filmed eyes do not see the hairs before the eyes percei!ed by those who ha!e filmed eyes, the noble ones, who do not see according to the constructions of foolish people<s minds, do not see these natures of things. 2lso/ "ecause the decepti!e dharmin beguiles fools, appearance is erroneous, like the seeming circle made by a whirling torch. %n the le!el of no nature, all conditioned things are false, because they are the decepti!e dharmin, like the water in a mirage. 1hate!er is true, like nir!ana, is not the decepti!e dharmin. Therefore by the reasoning of the teachings and these scriptures, things are established as natureless. $. 2bandoning 1. ,ow to train in the middle way free from e+tremes ,ere is what is said about those who wish to remo!e the film of this ignorance/

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B! insight+wisdom, which is the antidote for this, 4mptiness passes the pass of samsaric habitual patterns. When we gain the con&iction that emptiness appears, The two truths are known as non+dual appearance+emptiness. %adh!amaka training cures dwelling within the two e'tremes, The e'treme of e'istence as well as that of non+e'istence. ,welling neither in samsara or in nir&ana, We will be liberated in the space of the sk!. This is the &er! essence of the true meaning itself, The natural state, the nature of the great perfection. True pra(Pa is our intrinsic personal wisdom. If by that the nature of dharmas is !iewed* all karma, kleshas, habitual patterns, and so forth, the confusions of things that appear while they do not e+ist, are liberated into the emptiness which we ha!e entered. The M+'a9!adh&a!a,a9,ari,as says/ ?leshas, karma and all The doer and the fruitions, 2re like a gandhar!a castle, Aike an illusion or dream. The S+tra o* the Co!$'ete P+ri*ication o* A'' :ar!as says/ -iew that karma as being by nature essenceless emptiness. It is also empty, because it arises from conditions, The S+tra Re4+ested )& Ma Dr;$a says/ 1hat rises from conditions does not arise. It does not ha!e a nature of arising. 1hat depends on conditions is called empty. To know it as emptiness is being heedful 2ppearanceLemptiness is emptiness merely of true e+istence. The Shri Pra-.a$ara!ita9 sa!#atha says/ Form is emptiness. 9mptiness is form. 9mptiness is not other than form. From is not other than emptiness. The Edi*ice o* the Three 8e5e's says/ That, the nature of form Is likewise emptiness. 9mptiness is form, )rimordially unborn. 2lso/ )assion and aggression by nature are emptiness. Ignorance and pride are completely produced by conceptions. Jet these thoughts ha!e not arisen and do not rise. If we know that, we are among the leaders of beings.

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The S+tra o* A'' Dhar!as 3ein# Witho+t Arisin# says/ )assion is not percei!ed and neither is aggression. 1ithin this, ignorance too will ne!er be percei!ed. 2ll the dharmas are like an unbroken e+panse of space. 1hoe!er knows this is an enlightened !ictorious one. $i!ine and non#di!ine are one in the single nature. Aikewise equal and different are equality. "ecause there is no "uddha, there are no $harma and Sangha. 1hoe!er has knowledge of that becomes a capable one. The nature of sentient beings is taught to be buddhahood. The nature of buddhahood is taught to be sentient beings. Sentient beings and buddhas are not two different things. 1hoe!er has knowledge of that becomes an e+cellent being. 2s for relati!e and absolute being non#dual, truth is inseparable. "y training in the suchness of the middle way, the thingless essence of primordial purity, we transcend suffering and are liberated from eternalism and nihilism, and samsara and nir!ana. This suchness is the great perfection beyond being produced or sought. The A''9Creatin# :in# says/ 2ll the !essel and essence of the phenomenal world, "uddhas and beings, arise from the essence, enlightenment. Therefore pass the pass to primordial non#duality. The E!)odi!ent o* the Intention says/ 9 ma ho, wondrous mar!elous $harma. This is the secret of all the perfected buddhas. It is uncontri!ed, unstained, and unfabricated. The nature of suchness is completely pure. 9 ma ho, wondrous mar!elous $harma. This is the secret of all the perfected buddhas. 2s for the groundless, rootless nature of mind, This is the root of all the !arious dharmas. 9 ma ho, wondrous mar!elous $harma. This is the secret of all the perfected buddhas. The naturelessness that is the nature of things, Is also spontaneous presence of great bliss. 9 ma ho, wondrous mar!elous $harma. This is the secret of all the perfected buddhas. It is not empty, and it is not non#empty. or is it concei!ed as a middle way. 0. Cutting the root of mind/ In realit! appearance does neither good nor harm, But if we ha&e attachment, we are bound within samsara.

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We need not anal!<e the &ariet! of appearance; We onl! need to cut the root of grasping mind. 2ppearance does not bind. If we are not attached to e+ternal assertion and denial, we will not be obscured with internal attachment. This is because no connections will be established. Since it is attachment that binds, as for abandoning attachment, the Doha,osha says/ 1here there is attachment, that is what is seen. If there is reali'ation, e!erything is that. o one has knowledge of anything that is other than that. That which has been read, and grasped in meditation, Is also said to be the !ery heart of the treatises. 1hen e+ternal conceptuali'ations of apparent form, sound, smell, taste, and touch are analy'ed they are natureless. 1hen there is attachment to what is impure and so forth, e!en if it is renounced, the one who is attached will not be liberated, because the root of grasping is not cut. If one throws a stone at a dog, not understanding who hit it with the stone, the dog attacks the now#inert stone. Such practice of $harma, will not liberate from the kleshas. 1hen someone throws a stone at a lion, it kills the thrower. Iust so, one<s own mind, the root of the kleshas of passion and aggression, will be pacified by the e+amining pra(Pa of naturelessness. The Edi*ice o* the Three 8e5e's says/ ?ashyapa, the single cause of the e+ternal many is to be sought within. ?ashyapa, in future time proud monks will arise who are like a dog chasing a stone. ?ashyapa, how are they like a dog chasing a stone; The dog, frightened by that stone, chases after that stone, but not the one who threw it. ?ashyapa, thus some monks and brahmins try to separate themsel!es from inner form, sound, smell, taste, and touchables. They concei!e dharmas as impermanent, decepti!e, and destructible* but since they do not know where they came from, if they go among !illages, cities, towns, districts, regions, and kings< palaces and retinues, they are still harmed by form, sound, smell, taste and touchables. If they li!e in monasteries, at the time of death these abiders in worldly discipline will be born in the celestial worlds. There too they will be harmed by the fi!e desirable qualities. 1hen they ha!e died and departed, they will not be liberated from the lower realms. 1hat are these realms; They are those of ,ell beings, animals, the world of the lord of death, and that of the asuras. ?ashyapa, such a monk is like the dog chasing the stone. For e+ample, though the dog is frightened by the stone, it does not chase the one who threw it but chases the stone. Similarly some monks and brahmins, frightened by form and so forth, li!e in monasteries. Though they li!e in monasteries, if they see the ob(ects of form and so on, they do not know how to keep their inner equanimity. 1hat arises from that fault; From not knowing, they will li!e in !illages again. There they will again be harmed by form and so on. 9!en if they e+perience the en(oyments of the gods, ha!ing died and transmigrated from these temporary di!ine and human births, they will fall into the lower realms. These fools will suffer death and transmigration. They will ha!e a hundred such sufferings. The Tathagata has taught that they are like the dog who chases the stone. ?ashyapa, yogachara monks of times to come will not be like the dog who chases the stone. For e+ample, if people throw a stone at a lion, it knows where the stones came from. It will chase not the stones, but those who threw the stones, so

:5B

that this will not happen again. Aikewise yogachara monks who ha!e seen desirable qualities, knowing that they ha!e arisen from mind, knowing by e+amining their minds that these things do not e+ist, will be liberated. 2s the lion eats the one who threw the stone, these yogachara monks, when they see e+ternal desirable qualities, know that they ha!e arisen from mind, and know the nature of mind to be emptiness. Therefore they liberate it into union with the natural state. ?ashyapa, for e+ample, it is like this. Those skilled in dressage make horses mo!e here and there as they like, &ntrained people cannot do that. ?ashyapa, yogachara monks too, enter whate!er mental contents are seen to arise and fully e+periences them. They ha!e no question about where they come from, and thus completely controls the mind/ 2s a skilled trainer of horses, Trains horses to be motionless Jogacharins see becoming 2nd remo!e the conflicts of mind ?ashyapa, for e+ample it is like this/ 2 secret di!ine yantra of illness makes life cease. ?ashyapa, similarly since all who !iew conceptually grasp an ego, the power of life of the $harma is made to cease/ Iust as a yantra harms life 2nd will not bestow any happiness* 4oing into the !iew of ego, $estroya the life of $harma. ?ashyapa, it is like this, for e+ample, whate!er binds persons, from that they need to be liberated. ?ashyapa, similarly whate!er the mind of the yogacharin desires, from that it should be liberated/ From whate!er binds any persons, From that they should be freed. So from obscuring desires Jogacharins should be freed. That is the secret of mind. The 3odhichar&a atara says/ 1hoe!er has no knowledge of this secret of mind, 1ill uselessly wander about without any aim or meaning. 5. The mind arising as the si+ lokas is unreal 2rising as the ob(ects of the si+ lokas Within the appearance of mind there is no nature at all. It is not found b! seeking. B! looking it is not seen. It has no shape or color. *o essence is there to grasp. *othing is either within the mind or outside of it. *owhere does it rise or cease throughout the three times. There are no parts and di&isions; no things; no ground or root. There is nothing to characteri<e b! sa!ing, .It is this..

:5D

%ind is be!ond the ob(ects of conceptual thought. If mind is !iewed by mind, knowing that no nature at all is identified is knowing the suchness of the natural state. The Doha,osha says/ The root of mind is markless. In triple co#emergence. 1here it rises it sets. There is nowhere it endures. 2lso/ True mind knows no opposite. It sets where it arises. Its outside is within. 2lso/ 1ithin the primordially purity %f the nature of space, "y always looking and looking, Seeing will be obstructed. This is beyond conception, thought, and all comple+ity. The No)'e S+tra o* The So+rce o* the Three 8e5e's says/ There is nowhere dharmas are born 2nd nowhere they arise. o dying and transmigration, or any becoming (oyful. 2s the lion of men ,as taught all this completely, ,undreds of sentient beings ,a!e been established in it. It has no essence anywhere. Jet there is nothing else. o one has e!er found it. It is not within us. 9+ternal things as well 2re nowhere to be found. These teachings were presented "y the Aord "uddha himself. Though the sugatas ha!e taught The way of peace to beings, There is no actual being 1ho is e!er going to find it. These completely teach

:5F

The liberation of beings. ,a!ing been liberated, They liberate many beings. "ecause all dharmas are taught To be without a self, Sentient beings are freed From this uni!erse of grasping. 1e are liberated from going 2nd by liberation from going 1e go to somewhere matchless. The great Sage has attained The other shore of samsara. owhere else to go Is e!er found at all. 9lsewhere does not e+ist, 2ny more than coming back. 2nd yet 3I ha!e gone elsewhere,3 Is what is taught in words. %ne who speaks these words 2lso does not e+ist. either the one who spoke them %r the words themsel!es e+ist. %ne to whom they are spoken 2lso will not be found. %ne who knows them also Is nowhere to be seen. "ecause of wrong conception "y the power of desire, 2ll these beings here 2re simply wandering. 1hate!er being understands The $harma of perfect peace, Sees the self#arising %f the Tathagata. )eaceful ones completely ?now the highest $harma. 6egarding its being groundless and rootless the Secret Essence says/ 2s for the groundless, rootless nature of mind, It is not male or female, nor is it neuter. It is not markless, and has no pedigree. It has no color, and it has no shape.

:5G

It is not e+istent or anything. :. .ind is uncreated or unfabricated 1ithout the increase and decrease of the three times, though it appears to arise continually, it is natureless. From the time it arises as the si+ realms of beings, past mind/ It is seen neither in the past nor in the future. It does not enter the present, remaining where it is. ,o not use mind to look for mind, (ust let it be. The past is gone. The future is not yet here. )resent mind has no arising, duration, nor cessation. &nestablished for e!en an instant, neither !iewed not !iewer e+ist. They put themsel!es to rest. The A''9Creatin# :in# says/ Since mind is not a thing that can be !iewed by mind, "y looking it is not seen. Aet it rest as suchness. =. .ind as instantaneous Thus from the !ery time of emanation/ Ob(ects of conceptual mind are instantaneous, $ssertions and denials of mere recalled cognition. There are no in and out from the time that ob(ects appear. What is sought is produced b! the seeker, so it is taught. -o if one seeks oneself, one ne&er will be found. 1hate!er conceptions of mind ha!e arisen, if they are searched for, they will not be found, since they are the seeker. "y looking for oneself one will not find it, since it is non#dual. If e+amined, oneself is non#e+istent, and so whate!er it percei!es is completely pacified. The A''9 Creatin# :in# says/ Intrinsically e+isting, motionless self#e+istence, aturally e+isting, uncreated by anyone* This uncreated e+istence of suchness as it is, Is taught to be supreme, the uncreated action. 2lso/ "y looking at one as two, our meditation errs. 2 single nature cannot be established as two. B. "ecause it is primordially pure, it is without birth and cessation/ This is the natural state, eternall! unborn. The non+dwelling nature of mind, unobstructed and unceasing, 1roundless, rootless empt! per&asion of the three times, 1round of the ceaseless appearance of &ariet!. With neither things or qualities, how can it be eternal2 /easelessl! self+arising, how can it be nothing2 *either dual nor non+dual, it is ine'pressible.

::H

-ince here there is no e'istence, there is no identification. Its nature should be known to be primordial purit!. "ecause the naturally pure nature of mind is groundless and rootless, it is said to be empty. Since its arising is completely ceaseless, it is said to be appearance. Since if e+amined it has no things or characteristics, it is free from the e+treme of eternalism. Since, as mere apprehension, it is ceaseless, it is free from the e+treme of nihilism. Since there is no other third class which would be both or neither, it cannot be identified as 3this.3 9+cept by mere e+pressions like 3 aturally pure3 it is ine+pressible. It is wisdom unobscured by e+tremes. Saraha says/ 2s for spotless wisdom, unobscured by e+tremes, Free from actions, it is not accretion of karma. 2t any time it is changeless, therefore it is eternal The net of wrong conceptions is nothing. Though it is di!ided into enlightened and other aspects the E!)odi!ent o* the Intention says/ 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. The truly eternal is for eternity. This great eternal has no antidote. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. 2s what is truly nothing is nothingness, 9nlightenment cuts the stream of what is wrong. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. 9+cept for the uni!ersal and limitless, )erfect buddhahood will not be found. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. .ind itself is perfect buddhahood. There is no other sort of buddhahood. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. The three worlds ha!e primordially been the essence, &nfabricated, unerring, and self#e+isting. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. The nature is this self#e+isting space. The perfect "uddha does not need to be sought. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. 2ll and e!erything e+ists in goodness* 9ternal#per!asion, wondrous to be told.

::1

9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. 2part from this essence of enlightenment, o non#reali'ation e+ists at all. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. 9!erything is the "uddha and within it There can be no obscuration by concept. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. Thought itself is the purity of non#thought, There is nothing other than sugatagarbha. 9 ma ho, wondrous, mar!elous $harma@ This is the secret of all the perfected buddhas. 1ithin the primordial essence of the buddhas 6eali'ation is a spontaneous presence. D. Aet accepting and re(ecting be completely absent, because this nature of mind is destroyed by trying to understand it/ If it should be e'amined, it seems to be non+e'istent. But if it is not e'amined, it is alwa!s there. Within this primordial essence whose nature is non+dualit!, There is no conception of accepting or re(ecting. There is no good and e&il; there is no hope and fear. )ow could this e'ist b! e'amining and anal!sis2 -hun the inconstant crowd of the mind of three times. If with many analyses and e+aminations we e+amine the mind, it seems that it does not e+ist. 1hen une+amined, it does not e+ist either. Therefore it is natureless. 1ithout accepting, re(ecting, hope and fear, be at ease like a destitute haughty bhramin elephant. 2s for the instruction of being naturally in that state of non#aggression without !iew, thought, e+amination, memory, and wish, Saraha says/ If the haughty elephant enters accumulations of mind, If it cuts off coming and going, it will be at leisure. In reali'ation like that there is no place for defilement, Shameless 7skillful8 ones are ne!er reali'ed. 2lso/ "y letting loose the elephant of mind, 2ll the stains of ego are destroyed. Aike pictures in the sky, or drinking rippling water, Aet the borders be (ust as they are. 1hen the ob(ect elephant<s powers are grasped by the hand, That will kill it, and how will it be autonomous; The yogin is someone like an elephant#guard...

::0

9. The doctrine is not reali'ed by words, There are four sections. 1. It will not be reali'ed by those who manifest pride. ow there is the teaching that those who e!aluate the $harma merely !erbally, will not reali'e its meaning as it truly is. ?eeping track of whether the reason applies to the sub(ect, the forward and re!erse per!asions, and what kinds of things agree or do not agree with the reason, we are moti!ated by indi!idual conceptions and kindle erroneous kleshas, so that a bonfire of many sufferings bla'es up. Skillful at burning away the true being of oneself and others, such beings manifest pride like a mountain, The mind of relationship with comple'ities and concepts. Is mo&ed, as if b! an e&er+blowing blasting wind. Though a mind like this will ha&e no reali<ation, Bodhicitta not coming or going, taking or lea&ing, Is the all+creating essence of undefiled wisdom, B! resting in that wa!, that is how it is seen. 6egarding this, the essence or intrinsic nature, the 1an,a atara S+tra says/ Sophistic fools e+amine 1hat is like a corpse. Conceptual e+amination spreads a thousand great nets of comple+ities that ha!e nothing at all to do with $harma. $harma and the natural state of mind are primordially pure. othing needs to be established or cleared away. ,ere the Precio+s S,& S+tra and The Tantra o* Ora' Instr+ction accord with the A)hisa!a&a'an,ara and the Uttaratantra of .aitreya/ There is nothing to clear away, 2nd nothing to be established. 6eality !iews the real. To see that is liberation 9nlightenment, bodhi, in Tibetan is -an#ch+). 9ternally undefiled, it is pure, -an#. 1ith qualities eternally complete, it is perfect, ch+). 2rising ceaselessly without obstruction, it is called, -an#ch+) se!, the mind, se!, citta, of enlightenment, bodhicitta. 2s for the teaching that trikaya is primordially self#e+isting, the A''9creatin# :in# says/ The meaning of -an# is this/ The essence bodhicitta Is self arising, primordial, and completely pure, 9!erything that is done by the doer of all, the ?ing, Is completely pure in the state of Samantabhadra, That is the e+planation of the meaning of -an#. ch+) is like this/ The essence is self#arising wisdom. 2ppearance and e+istence, within the !essel and essence, The buddhas of the three times and beings of the three realms, 2s suchness e!erything, is perfect e!erywhere. 2s all#per!ading perfection ch+) should be e+plained.

::5

se! is like this/ The essence is self#arising wisdom. "y that the !essel and essence of the phenomenal world Is entered, empowered, and thereby rendered luminous. That is the e+planation of the meaning of se!. Since all dharmas are naturally non#dual and pure, when we see essential naturelessness, we know how things really are. 1hen we reali'e that the nature of mind has no coming and going, kleshas neither arise nor cease. There are neither abandoning or antidotes. The kleshas are pure as they are. The Son# o* the Ora' Instr+ctions o* the Ine6ha+sti)'e Treas+r& says/ ,ow could either kleshas or antidotes be produced; )eople who work on the kleshas bind themsel!es in samsara. "eing liberated by seeing the pith, does not depend on abandoning any ob(ects. "y knowing the nature of the ob(ects in a dream and the one who grasps them, they are self#liberated. Though others would like to be liberated after abandoning ob(ects, the mere appearance of ob(ects and mind does not bind. ,owe!er, anyone attached to them is grasped by bondage. 2s for the instruction to abandon attachment, Tilopa says/ 2ppearance does not bind, attachment binds. Therefore cut attachment, aropa. The Doha,osha says/ Thinking, 3that is pleasant,3 The mind of equanimity That cherishes such irritation Falls away from the essence. 9!en a little bit The si'e of a sesame#hull )roduces fore!er after othing but suffering. .ere appearance without assertion and denial does not produce attachment. From merely reali'ing the unborn essence of mind, the mind will ne!er produce conceptual apprehension. Though conceptual apprehension may be produced, it is not outside of the pre!ious essence, and there is no belief in or attachment to comple+ities. The A''9Creatin# :in# says/ In the uncreated nature which is like the sky, ,ow can there be e+amination and analysis; The Dhar!ara-a Sutra says/ 1hen someone is struck with a poisoned arrow, if this is quickly pulled out, that person will be sa!ed. %therwise, while that person is thinking, 3This arose from the feathers, or this arose from the shaft or this arose from the point,3 the malady will spread, and that person will die. Similarly, as we e+amine and analy'e many reasons, with the power of the mental conception, kleshas arise and proliferate. Therefore, let the mind rest in complete non#thought.

:::

The theories of arrogant people who conceptuali'e the meaning in mere words ha!e little grasp of how things are. "y such knowing who can be satisfied; Those who deteriorate because of not knowing, will dispute the $harma and put faith in comple+ities. They will be far from suchness. The Doha,osha says/ The e+cellence of all beings is refuted "y the fault of pride that cannot be their character. 2lso/ ?ye ,o@ listen to me my son, The corpse of argument by (oy knows true abiding "ecause of the e+planations and productions of sentient beings, 2nd so on, and so on and so on it cannot be reali'ed. The Co!!entar& Ascertainin# the Intention says/ The bodhisatt!a 2rya $harma said, 31hen I reached the buddha field called 32rrogance3 of the tathagata -ast 4lory, many kinds of e+tremists thought up all kind of useless philosophies. They pondered them. They thought about them. They in!estigated them. ot ha!ing reali'ed the true meaning, these sophists argued with each other. They abused. They re!iled. ,a!ing seen that their philosophies were annihilated they said, 3?ye ma@ 1hen the absolute of the tathagatas is taught to be truly beyond all conceptions, we think that is right@. The "uddha said, 2rya $harma, now, by really being beyond all concepts, I ha!e become enlightened. ,a!ing become enlightened, I ha!e described it. I ha!e clarified it. I ha!e e+plained that the absolute is indi!idually and personally apprehended by the noble ones. 1hat is apprehended by indi!idual beings is the sphere of concepts. Concepts are the realm of philosophy. The absolute is ine+pressible. 6easoning increases contention. The absolute pacifies contention. Truth cannot be e+amined, inferred, or pondered by reasoning. The markless reali'ation of indi!idual and personal awareness, is ine+pressible. Therefore it annihilates con!entionalities. The absolute $harma is free from contention. It is beyond the sphere of conceptuality. The S+tra Enco+ra#in# The E6ce''ent Wish says/ .an(ushri, those who by ha!ing heard much, are self infatuated and haughty, are separated from a true and proper attitude, and the continuum of their minds becomes unruly. Separate from shamatha and !ipashyana, they are far from the utter profundity of the "uddhadharma. ?nowing only !erbally, such people ne!er accomplish anything !ery beneficial. A ata!sa,a S+tra says/ Iust as a deaf musician, "rings re(oicing to others "ut cannot en(oy his own music Such is $harma without meditation The

::=

2 ferryman on a ri!er ,elps others to cross o!er, Iust staying there till he dies, Such is $harma without meditation 2s the taste of molasses, Is unknown from mere description The taste of emptiness, .ust be tasted in meditation. Seeking the meaning !erbally, de!oting oneself only to e+amination and analysis, is not a cause of true wisdom. The Doha,osha says/ ot drinking the amrita %f the guru<s oral instructions, 1hose coolness satisfies The torments of the mind, In the desert of treatises, In that desiccated plain, Tormented by thirst 1e will only die. The holy guru e+emplifying the meaning of profound dharmata is what will satisfy. 2lso/ For those who ha!e a wish for rootless suchness The guru<s oral instructions are enough. In entering the profound essential meaning, do not hope for enlightenment from merely !erbal doctrines of $harma or mere logical lumping together and hair#splitting. %f these two kinds of philosophical conceptions, conceptions of real borders and di!iding points are attached to the true e+istence of indi!idual beings. 1hen words designating these are postulated according to the mind, there are disputes about the classes of what agrees and does not agree with them. ,a!ing become arrogant about such generalities about knowables, their indi!idual ideas about things and non#things and so forth, people make up a heap of distinctions, about the ground, form, and so on. Since none of these e+ternal natures can be established, their minds (ust e!aluate things in terms of superimpositions. 1ithin groundless confused appearance, such doctrines, and their bases of distinction, are nothing but obscuring false conceptions. $on<t do this. The commentary on the Si6t& Stan"as on Reasonin# says/ ot only are you bound by the beginningless, uni!ersal bondage of the kleshas, but now by bad doctrines you are adding e!en more bonds, like silk worms winding themsel!es up in their own spittle. The nature like the sky should be reali'ed to ha!e an essence without di!isions. The A''9 Creatin# :in# says/ 2ll of the dharmas e+ist as e+amples of bodhicitta. 2ll are e+amples of that essence like the sky.

::B

1hat is being described is the meaning of bodhicitta. 2s for the instruction of defilement by mind#made meditation Therefore as for the phenomena of incidental obscurations or natural obscurations, there are these incidental !erses/ 1ithin the purity of the spotless nature of mind, 2rtificial defilements ne!er will be seen. ,ere why should we speak of de!elopment and perfection; In meditati!e purity, defilements are e+hausted. "y looking for comple+ities of de!eloping and perfecting within the primordial spontaneous presence of the nature, the essence without accepting and re(ecting will not be seen. )ass the pass into the self#completed great perfection. The A''9Creatin# :in# says/ For students who re(oice in counting characteristics, Counting mantras is taught and de!eloping mandalas, %f those who ha!e put their hopes upon the path of trikaya. Those who produce understanding by means of heaping up concepts, For the length of time of a hundred million kalpas 1ill ne!er know the sense of the unde!eloped mandala. ?ye@ For me the teacher, the ?ing, the doer of all, "y accumulations and mandalas being self#perfected, The nature of $harmata does not need to be created. 2s the nature with neither wish nor de!elopment, ?now The mandala of the ?ing, the doer of all. Similarly within the nature there are also no path, meditation, and so forth. The same te+t says/ 2s for bodhicitta, it is like the sky. 1ithin this nature of dharmas and mind which is like the sky, There is no !iew or meditation or guarding samaya. 1isdom is unobscured, buddha acti!ity effortless. There is no treading the path, no culti!ating the bhumis. There are no subtle dharmas and no non#dual relationship. For mind there are no precepts, and nothing to be resol!ed. Since this is beyond both e+aggeration and denigration, There is no passing the pass into reality. This is bodhicitta, the !iew of the great perfection. The Doha,osha says/ Free from meditation, what is there to wish for; ,ow will that which is ine+pressible be e+plained; "y the mudra of samsara all beings ha!e been seduced. 1ho has not defiled the nature of things as they are;

::D

Continuity has no mantra, no goal or meditation. 2ll of these are causes of confusing one<s own mind. .ind<s natural purity is unstained by meditation. Its nature e+ists as bliss, so do not produce any torment. The A''9Creatin# :in# says/ That which is primordial undistracted, and unlost Is completely undistracted by the tether of samadhi. "ut undistracted samadhi can be the decei!er hope, 1ithin the pro!isional teachings of the mahayana, 1hen it is presented in terms of cause and effect. That which is primordial, undistracted, and unlost Is the naturally resting nature, apart from cause and effect. This is the antidote to establishment and effort. F. )assing the pass There are four sections. 1. )assing the pass into the nature as limitless as space, 2s for passing the path into the single nature, as limitless as space/ Within the primordial purit! of the nature of mind, Without abandoning, antidotes, separation or attainment, Ob(ects of meditation are superfluous. Without outer grasping or inner fi'ation abandon clinging. Without an! grasping of .this,. let us cut through attachment. Without success or failure, abandon hope and fear. 1ithin the primordially enlightened nature of mind, there is now nothing to purify, so attachments of accepting and re(ecting are unnecessary. The A''9Creatin# :in# says/ ?ye mahasatt!a, If one wants the estqablishment of one<s own mind, Since it is established by being without desire, 6est within the equanimity of non#thought. aturally rest in the realm that neither accepts or re(ects. aturally rest in the state that is naturally motionless. Since inner and outer grasping and fi+ation do not e+ist at all, do not cling. The same te+t says/ 1ithout any inside or outside, this is dharmadhatu. The aspect that is deep has no conceptual ob(ects. Since within unity there is nothing to call, 3this,3 destroy the coils of attachment. The same te+t says/

::F

2s for mind, the nature of it is suchness. Therefore all the dharmas are established as suchness. $o not fabricate anything in that nature of suchness. 2lso it says that there are neither success nor failure/ There is nothing to succeed at, nothing to fail in producing. $o not be caught within the trap of hope and fear. 0. )assing the pass into the unity of the sky at the !ery moment of reali'ation/ In insight that is fundamentall! without change, )ow conditioned phenomena e&er arise as different2 That &er! arising is liberation from the start. ,harmaka!a is one, like water and its wa&es. 1ithin the changelessness of our own minds, whate!er instantaneous phenomena of (oy and sorrow and happiness and suffering and so forth may arise are ungraspable. They liberate themsel!es with no need of other antidotes. 2s for instant self#liberation without before or after, the A''9Creatin# :in# says/ Aiberation is self#liberation. There is no other kind. 2lso the Son# o* the Ora' Instr+ctions o* the Ine6ha+sti)'e Treas+r& says/ That liberated instant is known as dharmakaya. 3There is another liberation by great bliss.3 Though this is said by fools, it is water in a mirage. 2lso/ 2s much as there is emanation from mind, Iust that much the nature of the lord "uddha, Is otherness like water and its wa!es. Such e+perience arises as we pass the pass into freedom from !iewed and !iewer. 5. The conceptual mind of assertion and denial disappears/ When an!thing is &iewed, the &iewer7s essence is lost. Ob(ects and the directions, when sought will not be found. The seeker too is unpercei&ed in simplicit!. Without an ob(ect of action, an actor does not e'ist. -iewing this arising, when we try to re(ect the watcher and lea!e things as they are, while we are looking for something to re(ect, not only are there no directions, places, and ob(ects* but the borderless, all#encompassing seeker is not percei!able either. There is no trace of anything we could affirm or deny, no reference points at all. 2s for the support, mind, being like space, the A''9Creatin# :in# says/ ot e+isting, not reali'ed, no !ision of anything, aturally e+isting equanimity of non#thought.

::G

2s it is eternal, no mind of effort arises. .ahasukha abides as the essence of all dharmas. That is what encountering it is like. :. In encountering the ground, there is nothing to be !iewed. 2t that time, the indi!isible space of the nature of mind is spontaneously present reali'ation. 2s to what it is like when the self#e+isting throne of dharmakaya is attained, taking as an e+ample the autumn sky/ 0each the primordial state that is spotless like the sk!. Without its opposite, resting, how can an!thing go2 When e'haustion has been reached, there also is no coming. -ince nobod! looks at nothing, where could an!one be2 That is a !a(ra song about the display of reali'ation without center or limit. 1hate!er arises is liberated into space like a dispersing cloud. This is the reali'ation arising at that time. "y mi+ing the primordial space of the nature of mind and its self#arising, self#liberated wisdom, the nature of mind is irre!ersible from the natural state. 1e reach the le!el of the e+haustion of dharmas. This is liberation from the defile of knowledge of assertion and denial, that grasps at things and characteristics. 1e reach the stream of dharmata without coming and going. o one goes there and there is no place anyone could go. Jogins who reach such a state transcend the ob(ects of confusion. They do not enter the city of samsara. They reach the ground like the sky. The nature of their minds encounters space. The three gates are effortlessly liberated. They are like clouds disappearing into space. They are purified into the primordial ground of fi+ated conceptuali'ation. They see what they are. This is the time when they are certain of the meaning which those of lesser fortune do not see, e!en if it is e+plained to them. The A''9Creatin# :in# says/ .ahasukha dharmakaya is perfect in the mind, Aet it per!ade without the three times< before and after. The Doha,osha says/ ?ye lord sirs and madams now look here. I ha!e reali'ed nothing but this itself. "efore a being whose karma is e+hausted 4ain certainty about the nature of mind. The time of encountering it is like that. 4. The con!iction of reali'ation If this is known, we ha&e a need for nothing else. Buddhas are nothing now, (ust as confused as we. There are no more questions. 0ootless mind is gone++ *o reference points, no grasping .This,. and nothing certain. 0ela'ed and e&en, letting go into unit!, When we ha&e reali<ed this, here is the song that is sung. B! the rising of ,rime O<er it goes forth from the teaching. 2ll doubts about the natural state are resol!ed. This is the time of no further aspirations.

:=H

%ther liberated yogins, ha!e the same reali'ation we do. So now, beyond this absence of doubts and questions, no one has anything to teach us. The Doha,osha says/ "efore, behind and in the ten directions, 1hate!er may be seen is that itself. Today like "uddha I cut through confusion. ow I ha!e no questions for anyone. That is what it is like. The former well#ordered sequence of !iew, meditation, and action, depends on higher and lower stages like a flight of stairs. Its customary attitude regards yogins as higher and lower. ow the mind which asks questions about this is scattered, seeming to lose its ground and root. It finds no reference point at all. 1hate!er arises is ungraspable, as if one were drunk. 2ppearances are unrecogni'able, as if one were a little child. 1ithout any orderly plan of action, all at once e!erything is on the same le!el, and we are naturally, alertly at ease. 1ithout any reference point to lose, there is fundamental oneness beyond grasping. The phenomena of e+cellence arise within us. The Doha,osha says/ 6eali'ation is like a wish#fulfilling gem. Its confusion#destroying power is really wonderful. This is when that happens. 1hat arises arises as dharmata. 1hen we reach the ground of confusion, it turns out to be pure ob(ectless wakefulness like the space of the sky. 2ll karma and conditionality are liberated. The Doha,osha says/ "eings by karma are bound to the indi!idual. %nce liberated from karma, there after they are free. If our own being is free, there will certainly be no other. This is called the attainment of supreme nir!ana. This is when it happens. 1hate!er is done is liberated into no reference point. "y the arising of the power of non#fi+ation, there is neither bondage or liberation. The same te+t says/ If action and non#action are truly reali'ed, There is no more bondage, nor is there liberation. "y transmission of the reali'ation of the guru, we are free. The same te+t says/ That which is the primordial nature of the unborn, Today I ha!e reali'ed, as taught by the glorious guru. "ecoming god#like, we sing a song of the manifestation of the nature of mind, self#arising wisdom. This is the natural state, beyond e+istence or non#e+istence of the natural state. 1e reali'e the pith, the great limitless impartiality. 1ith the rising of the thousand#rayed spotless disk of the sun, the world of good fortune is made to appear. Auminous mind is re!ealed as the lotus pond called liberation. 1e should know, 3I ha!e gone to mahasukha, the le!el of Samantabhadra.3 ,. The e+planation of the primordial liberation of appearance and mind. ,ow we pass the pass into the great perfection, encompassed in and perfected as the great miracle. There are three sections of closing and summary.

:=1

1. The first has si+ parts. a. The teaching of the emptiness of apparent ob(ects, 1ith instruction of appearance and mind as primordial liberation, we pass the pass into the nature of the great perfection/ ;34 )O m! friends, look at apparent ob(ects. The! are all the unborn. The! are empt! and equal. Though &arious images ma! rise within a mirror, The surface of that mirror is reall! onl! one, 1hen reflections arise in a mirror, there is really nothing but the radiance of one bright mirror#surface, but still these forms appear. So all the dharmas of samsara are nothing else than the nature, emptiness. The S+tra Re4+ested )& 8;n$a says/ 2s in the disk of a mirror, Faces may appear, So unestablished dharmas %ught to be known by IEnpa. b. The pro(ecting mind is emptiness, 2t the time of e+periencing the naturelessness of all dharmas, as for appearances/ If we look at the mind that has pro(ected this, %ind is free from an! affirming or den!ing. ?ust as clouds in the sk! arise and disappear, The non+dual miracles of space are purit!. This is the spotless nature that is the primordial buddha. This is uncreated self+e'isting dharmata. 2wareness, producing the !iew, is liberated from pro(ecting ob(ects. The phenomena of ob(ect#appearance are purified in non#fi+ation. 1hen clouds fade away after arising in the sky, they go nowhere but into space. Self#dissol!ing, they become in!isible. 2s awareness is liberated from pro(ecting ob(ects, the three times too go into the space of reali'ation. The Sa!adhira-a S+tra says/ Iust as in space that has no clouds at all Clouds make a sudden appearance e!erywhere, 2nd then as they !anish, with no clouds anywhere, They make us think they went from whence they came, 2ll dharmas should be known to be like that. 2ll dharmas first arose from or in the space of the unborn. ow they remain there. In the end, they will be liberated back into it. 2wareness of what arises too first arose from the empty nature of mind. In the present it remains there. Finally it will cease there. That is how it should be known. Such a nature is that of primordial buddhahood. The A''9Creatin# :in# says/ 2s for the sky#like nature of the mind,

:=0

The essence of the primordial buddha, enlightenment, It does not e+ist by effort and establishing. 6est in that uncreated natural purity. c. "ody and mind are non#dual emptiness/ There is neither ob(ect nor primordial purit!. There is no recei&ing and there is no letting go, *o bias or partialit!, no negation or affirmation. What appears has no true e'istence; what rises is emptiness. $ll is equalit!, free from all reference points. 2pparent ob(ects and fi+ation#producing awareness, appear while neither of them e+ists, as within a dream. They are known without accepting and re(ecting, and affirmation and denial. The A''9Creatin# :in# says/ That which is only one within the state of suchness, $harmata, appears as fi!e kinds of separate ob(ects. The fi!e desirables and undesirables then e+ist. In single suchness, there is accepting and re(ecting. 2s these are appearances of self#arising wisdom, They are not rightly re(ected by its own agency. 1hat is produced by the wrong of re(ection is samsara. 1hate!er appears is empty of true e+istence, like the water in a mirage. 1hen this is known, the reflection#like appearance of all dharmas should be abandoned. Then there is equality, essentially pro!iding no reference point for the mind. d. 9+ternal ob(ects are uncertain and mind has no reference points/ Ob(ects are uncertain, appearing in &arious wa!s. In the great impartialit!, mind has no reference points. -o the nature of mahasandhi should be known. 2ppearances are not ascertained as any one particular thing, but seem to be a !ariety. The awareness that fi+ates them also has no reference points. 9!erything is liberated as the partless singularity of the great perfection The Great S$ace says 1hate!er appears is uncertain, .ind too is impartial, ,a!ing no reference points. &nfabricated great space, .anifests as the nature %f the ultimate great perfection. e. The reason for these 2s for establishing the reason/ Within the world of dharmas of samsara and nir&ana, The dharmas of the past are equalit! without concept.

:=5

The dharmas of the future are unborn equalit!. The dharmas of the present are non+dwelling equalit!. The three times are timeless as equalit! with no ground. $ll there is was alwa!s eternall! complete. 2s for the fi!e fold equality/ 1. Since all dharmas are equal, they should be known to be without accepting and re(ecting, and good and bad. 0. These dharmas of the phenomenal world are equal in that once they are gone, they will not return. 5. Since the future ones ha!e not arisen, they are equal in not e+isting anywhere. :. In the present they are equal in that if the apprehension that identifies inner and outer essences is e+amined, none are found. = Jet equally when une+amined they appear. The Te''in# the Mar,s says/ 6emain in reali'ation that the three times are timelessness. The three times are related by not being established in time, and since they are groundless they are equally empty. "ecause all things are unborn they are also equal as pra(Paparamita. Their duration and cessation similarly from the time they appear are equal in not being established as anything whatsoe!er. The Midd'e 'en#th Pra-.a$ara!ita says/ Subhuti, since all dharmas are equality, the perfection of pra(Pa too is equality. The S+tra o* Motion'ess Dhar!ata says/ 2ll dharmas by nature are unborn. "y essence they are unmo!ing. They are free from the e+tremes of action. They are beyond the ob(ects of comple+ity. They are primordial equality. f. The changeless nature of mind/ The phenomenal world that consists of samsara and nir&ana Is nothing but an image reflected in the mind. The nature of that mind is the great space of dharmadhatu. The nature of that space is changeless throughout the three times. That changeless nature was nir&ana from the start. This fundamental enlightenment is -amantabhadra. 1hate!er appears is a reflection of confused habitual patterns, arising as if in the surface of a mirror. The A ata!sa,a S+tra says/ .ind is like a painter. .ind produced the skandhas. 2ll the worlds there are 2re paintings of the mind. The phenomenal world is the destructible support and the supported is the destructible inhabitants, sentient beings, within the destructible en!ironment. "y becoming familiar with the habitual patterns of confused mind, they appear to be non#e+istent from the time they arise like a

:=:

dream. %ne gains that con!iction about the confused appearances of apparent mind. %ne gains the con!iction that appearance#fi+ating mind is empty like space. The Doha,osha says/ .ind should be grasped as being like the sky. The nature of space should be grasped as being mind. 2s for becoming con!inced that space is changeless, the A''9Creatin# :in# says/ Iust as the space of the sky is changeless, The space of the nature of mind is changeless. 1hat is changeless is the primordial peace of nir!ana, the nature of Samantabhadra. The A''9Creatin# :in# says/ This primordial purity, the unchanging nature of mind Is the self#e+isting essence, the doer of all, enlightenment. 0. Second section There are fi!e parts. a. Inseparable appearance and emptiness are primordially the same Therefore, all dharmas are primordially and uni!ersally included in and perfected as the wondrously#arisen nature of the great perfection/ Inseparable and primordial appearance and emptiness. -imple, without perception of either one or man!. With neither bias or partialit!, all is equal, 4qual appearance and emptiness; equal in truth or falsehood. 4'istence is equal and non+e'istence is also equal. This is equalit! transcending all e'tremes, The single state of the space of primordial purit!. 2ll dharmas are non#dual appearanceL emptiness beyond comple+ities of one and many, like space. There is nothing solid and definite to them. The A''9Creatin# :in# says/ 2ll dharmas ha!e a nature like the sky. 2s for the sky itself, it is natureless. There is no e+ample of the sky. 2ll these dharmas without the least e+ception, Should be known to really be like that. 6eally equality like space, appearances are equally like reflections in a mirror. They are equally emptiness, ha!ing no intrinsic identity of their own. From the !iewpoint of confused mind, they are equal in truly e+isting only in the sense of ha!ing causal power. For e+ample, either form or a reflection can produce form#grasping awareness within the eye#consciousness. They are equally false. Their natureless state is confused appearance, like the hallucinations created by eating datura plants. They are equally e+istent, as emanations e+hausted in their mere appearance. They are equally non#e+istent, since their nature is not established, like water in a mirage. They are equally beyond e+tremes, like pure space. They are primordially equal, as the space of dharmata beyond di!ision or clearing away, and without e+ample. 2s for their being primordially empty, the No)'e

:==

S+tra o* the C'o+ds o* the Three 8e5e's says/ $harmas, primordial emptiness, ne!er come into being, ,a!e no going or staying, bereft of all e+istence. There is ne!er anything to their illusory nature. )ure of e!erything, completely like the sky, The $harma of the Conqueror has so been taught. If dharmas were not e+hausted, they would not be seen. These dharmas, from the abo!e, ha!e no sel!es or being. 9!en the "uddha<s teachings cannot e+haust such dharmas. The teachings were taught only after such things were thought eternal. 1ithin samsara nothing con!entional will be found. Things that formerly rose lea!e no marks at all. Those of time to come are also known like that. They naturally consist of nothing but karma and action. "oth supreme and ordinary karmas rise. $harmas are eternal peace that is empty of nature. They should also all be known as selflessness. The Moon 1a!$ e+plains it the same way. b. 2ll mentally imputed labelings are empty of essence $ll that the mind e'amines is empt! of an! essence. *ames are inflated m!ths of an indi&idual essence, -upposedl! to be found in this temporar! world. There is neither true nor false, no connection of bod! and mind. One does not co&er the other. There are neither sub(ect nor ob(ect. The doctrines of the skandhas, ayatanas, and so forth are mere mental imputations. .entally imputed dharmas do not e+ist. They are empty of essence. ominal imputations ha!e no reality internal or e+ternal. They are incidental and unestablished. The imputation, 3This is a real specifically characteri'ed phenomenon3 e+hausts itself as mere name and concept. Though imputed ob(ects ha!e been maintained to be like a fire arising from kindling, like fire in a dream, the natures of these apparent forms of confused habitual patterns are not established. 2ll appearances of the confused !iewpoint of samsara are mere superimposed pro(ections. In that sense, from the time such ob(ects appear, they are equal in being only false. ,owe!er, if we analy'e apparent ob(ects and the awareness that fi+ates them, there are neither truth or falsity. %b(ect and percei!er are like space. There is neither related ob(ect nor relationship, and so relationship is not real. othing has nothing to do with anything. ot only does relationship not e+ist, but general and particular, though set forth by the mind, are not specifically characteri'ed or identifiable phenomena. Therefore, general and particular are equally either non# imputed phenomena, or if they are imputed phenomena, they neither increase or decrease. So what if relationship and the fi+ated ob(ects of grasping and fi+ation are shown by analysis not to e+ist; Then all the fi+ations of fools are confused. 2 small child has no such superimposed doctrines and distinctions, but later becomes accustomed to pro(ecting obscurations drawn from doctrines of bad learning. The Co!$'ete Ascertain!ent says/

:=B

"eings become strictly rigid, ot seeing how !irtue is harmed. ?ye ma@ 1ho dealt this mess; &nbearable de!ils of doctrine. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, all dharmas are mere symbols, mere imputations. These mere symbols, mere imputations, are incidental. They are empty of essence. c. Since mind emits nothing, no ob(ects arise. 2s for the e+ample of the instruction of not fi+ating this non#relationship/ ?ust as &arious forms appear within a mirror, 5henomenal ob(ects rise in the space of sense awareness. B! grasping them we feel desire and aggression. Then there is the confusion of the samsaric world. Bring them all together, not pro(ecting the mind. *o ob(ecti&e phenomena will rise within the mind. Being essenceless, the! do not e'ist as two. This short passage about the well#known e+ample is added to make this easier to understand. 1hen the reflection of a face appears in a mirror, does one<s face pro(ect the reflection so that they become two; %r does the reflection appear to be like the face, while not pro(ected out of the face; 2s for indi!idual appearance in the faculties of the si+ senses, mind does not pro(ect itself as an e+ternal ob(ect. or does the ob(ect appear within the phenomenal apprehension of sense awareness. The face does not pro(ect itself and become the reflection or image* but Mstill somehowN the reflection is supposed to appear 7like it.8 1hen phenomena arise, the way they are grasped by mind is samsaric confusion. If these ob(ects are analy'ed, mind is not e+ternally pro(ected, and the e+ternal phenomena allegedly apprehended do not shoot in and arise internally. 2s what they appear to be, they do not arise anywhere. The mind of phenomenal arising too is not established e+ternally, internally, or in between. Then fi+ation of phenomena does not e+ist. If phenomena are analy'ed, they are essenceless. 1hat arises is unestablished. )henomena, ob(ect and percei!er are things that could not possibly be established. The M+'a9!adh&a!a,a9,ari,as says/ 1here are they supported; 1here do they arise; In brief such things cannot e+ist as what they are. 2nd since they cannot be something other than they are, They are not nothingness, and they are not eternal. d. Since ob(ect and mind are natureless, they are self#liberated. 2ppearing like this/ Ob(ects all are one because the! ha&e no essence. Theories all are one, as their ob(ects cannot be grasped.

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$ppearance and mind are not two, but one primordial purit!. There is no need for anal!sis or e'amination. The! are a single fundamental liberation, 2s the !arious things in a dream occur within a single state of sleep, all apparent !ariety is one in naturelessness. 2ppearances seem to arise continually, but thoughts as one can apprehend no essence to them, like wa!es that are only a state of a single body of water. Iust as obscured !ision is one with the eye#awareness that grasps it, appearance and mind are one within non#dual dharmata. 6equiring no e+amination or analysis at all, beyond e+amination and analysis, the nature of this pleasure garden in the sky is taught to be that of the sky itself. The Sa!adhira-a S+tra says/ Iust as with perception of the ego Train the mind with e!ery kind of awareness. The essence of all dharmas is emptiness. They are completely pure like the space of the sky. The A''9Creatin# :in# says/ Thus, since all the dharmas of the phenomenal world 2re a unity within the unborn state, o grasping and fi+ation are there to be percei!ed. "eyond the reach of conceptions of either thought or speech Their nature is a single space that is like the sky e. If we reali'e that what arises is self#liberated, that is sagacious/ *on+dual -amsaraJ nir&ana, is one within the mindB $ &ariet! of ri&ers are one within the ocean. $ll has the equal taste of single co+emergence. The change of four elements is one in the state of space, One in freedom from mental negation or assertion, One because whate&er arises is liberation, One in the purit! of non+dualit!, The pla! of wa&es is one with the water that is their substance. Whoe&er reali<es this can be said to be sagacious. 2s ri!ers flowing from the four directions are one within the ocean, samsara and nir!ana are one within the mind. The A''9Creatin# :in# says/ "oth the en!ironment and the inhabitants, "uddhas and sentient beings, all the phenomenal world 1ere made by mind, and they are one within the mind. 1hate!er changes there may be in the four elements, they ne!er depart from space. So whate!er phenomenal e+periences of the !iew, meditation, action, and fruition may arise are one within the co#emergent natural state. the Hi#hest Pea, says/ That which is co#emergent with the natural state Is all of one taste with that, and it is one with that. 2ssertions and negations that arise within the mind are one in being empty, because they

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ha!e mo!ed from the suchness of co#emergent wisdom. 2s wa!es are one with water, what arises is one with the unborn. The comple+ities of mind are one with the nature of mind. That nature is primordially without emanation and gathering. The E!)odi!ent o* Rea'i"ation says/ Comple+ity has no comple+ity. $iscursi!e thoughts dissol!e in the ground like water mi+ing with water. The Doha,osha says/ 2s when water is poured into water, The waters becomes of one taste* Aord "uddha does not see .inds ha!ing faults and !irtues. The lord "uddha, the nature of mind, is without comple+ity, beyond ob(ects of seeing. Those who know that are sagacious. The A ata!sa,a S+tra says/ To completely analy'e the meaning, in the words of the sagacious there are no conceptuali'ed thoughts. 5. The instruction that the meaning of being without accepting and re(ecting is being without grasping and fi+ation aC The final summary, introductory/ )ere all dharmas are not grasped as different. These reflections ha&e the nature of non+dualit!. This pla! has no good and e&il, accepting or re(ecting. et us rest where the mind does not fi'ate dualit!. 9ssentially pure suchness arising as play, is beyond action, seeking, memory, and thought. 2s for resting in the non#duality of mahasukha, the A''9Creatin# :in# says/ 1ithin the unborn, in dharmata completely pure, The appearance of things that are born rises like a reflection. Since the nature of what rises is non#dual with that, 6est in mahasukha, the effortless nature of suchness. bC The nature of the great perfection is without fi+ation 1hen one rests there/ #i'ed ob(ects do not arise when there are no reference points. Insight without fi'ation is the completeness of being, The nature of the great perfection, the natural state. 2t this time non#fi+ating insight arises in natural freedom from all assertions and denials. The great perfection is spontaneously present. The A''9Creatin# :in# says/ ?ye@ I, bodhicitta, the king who is the doer of all,

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,a!e neither glorification or denigration of ob(ects. I meditate without any thoughts of anything. 2rtifacts of the three gates rest naturally as they are, aturally liberated, (ust as they arise. Iust as unborn space transcends all partial di!isions, So the nature of mahasandhi should be known. I. The dedication of merit ow there is the dedication of merit/ Thus, because of the equal nature of all dharmas, )a&ing passed the pass of fi'ations of intellect. With limitless awareness bound in ser&itude, %a! our e'hausted minds toda! ease their weariness. "y the merit of presenting this garland of the wondrously#arisen $harma of instantaneous liberation into the essential meaning, may whate!er beings there may be, enter into being the space of the great freedom from partiality. 1ith the fences of their personal doctrines !iew and meditation, they do not encounter the nature without bondage and liberation. They are bound in assertion, denial, and so forth, wearied by attachment to true e+istence. .ay these rest in spontaneous adherence to the conceptionless nature of the great perfection. This the !ast space of the doer of all, bodhicitta. ,eaped up clouds in the spacious sky of the unborn essence 6esound with the thunder of emptiness in effortless suchness. 1ith the motionless nature of mind, the le!el of buddhahood, See perfect equality, the ine+pressible essence. .ay the minds of sentient beings, the state of confusion 1hich ha!e entered into the snares of grasping and fi+ation, Cross without e+ception to the nature of purity, Called the great !astness, equal space that is free from e+istence, The field of Samantabhadra, where all is eternal perfection. Sailing in stormy seas of conception#related prana, .ay all who, far from profundity, fi+ate reflected forms, In the cooling lake of non#thought, which is self#arising wisdom Come to rest in spontaneous motionless clarity. WI The Commentary on the 9le!enth Chapter THE NATURE OF MIND, THE EASER OF WEARINESS, the C,2)T96 %F T,9 )2T,, S)%TA9SS $,J2 2, T,9 & I% %F S,2.2T,2 2 $ -I)2S,J2 2 ow that we ha!e gained confidence in the !iew of the great freedom from e+tremes, the nature of all dharmas, there is WI. .editation, the chapter of spotless samadhi There are four parts.

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2. ". C. $.

,a!ing, resol!ed the !iew, the teaching of meditation. The teaching of the gradations of powers by which we meditate. The e+planation of the stages of the path of meditation. The dedication of merit.

2. ,a!ing resol!ed the !iew, we should meditate/ ,a!ing e+plained the !iew of the great freedom from e+tremes, the natural state like the sky, in which all dharmas are by nature unborn* now there is the teaching of meditation, self#arising wisdom luminous like the sun and moon. 2s (ust e+plained/ $nd so when we ha&e seen the equalit! of all dharmas, It is important to rest within the natural state. 2fter first cutting through e+tremes with the !iew, we should rest within that by meditation. %therwise we will not be liberated from the host of kleshas or perfect the !irtues of the path. Therefore we really ought to meditate. 6est in the sky#like purity of the natural state, cutting through comple+ities of hope and fear. The A''9creatin# :in# says/ ?ye ,o !a(ra being@ ow meditate on the meaning. In dharmata, enlightenment without meditation, There are neither meditation or its ob(ect, To rest in the nature without meditation is meditation. The meaning is the unborn, which is the meaning of all. 1hen the marks of discursi!e thought are apprehended as suchness, one of the motions of memory, discursi!e thoughts, and mind, Can cause the least distraction from the unborn state. 1hen it is known that thinking like that is meditation, 6esting in non#meditation will ne!er be distracted. 2lso/ ?ye ,o !a(ra being@ ow you should meditate well@ 1hate!er appears, all the dharmas of sight and sound, To one who well knows the meaning, are only that single meaning. 1hen the nature has manifested, that which has been shown, Is reali'ed to be the nature of the unborn itself. ,opeless fearless non#distraction is meditation. 2fter hearing, contemplate and meditate on the meaning. This is so that the essence may arise in our being. The S+tra o* Ascertainin# the Tr+th o* S+chness says/ Shariputra, if someone listens to the $harma for ten kalpas, and someone else meditates for merely the time of a finger#snap in the samadhi of suchness, the merit of the second will be increased much more than that of the first. ". The gradation of powers of those who meditate into high, middle, and low 1. Those of the highest powers,

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a. ,ow the !ery highest will be liberated/ 2s for meditators/ There are le&els of this teaching for those of different capacities. Those of the highest powers will be liberated B! their reali<ation of the natural state. %editation and its ob(ect are seen to be non+dual. The phenomenal world is liberated as the ground. 6nbounded insight flows along like the stream of a ri&er. ,a!ing the good fortune of formerly accumulated merit, those of the highest powers, with the condition of the holy guru, are liberated (ust by reali'ing that they are already liberated. This brings them into the natural state beyond meditation and meditator, like the sky. 1ithout needing to work at meditation, their constant yogic union with the nature of mind is like the stream of a ri!er. The A''9creatin# :in# says/ ?ye@ what is taught by me, the teacher, the doer of all, Is the all#inclusi!e unborn, completely pure samadhi. ot depending on coarse conditions of meditating or not, 1hate!er dharmas appear are the ob(ect of meditation is. There is no particular way of where and how to rest. This liberation of things as they are without seeking is meditation. ?ye@ 1ithin these oral instructions of non#meditation, Since this is the meaning that goes beyond words and speech, o former generations taught the doer of all. Aater ones too will ne!er teach the doer of all. 9!en now the doer of all is not being taught. ?ye@ "y the teacher of teachers, the doer of all, the ?ing, The unerring meaning of reali'ation is being displayed. The essence beyond all glorification and denigration, Aike meditation and non#meditation disputing space. b. "ecoming Space free from meditation and meditator. 1hen such meditation becomes Space, as for the meaning or ob(ect/ We cannot delineate sessions with a definite, .This is it.. $ll is self+liberated as the field of -amantabhadra. This self+arising &astness, which is the space of the ground, Is suchness which has been like that for eternit!. There is no stra!ing, and also, there is no place we could stra!. It takes no special skill. We get no profit from it. /on&inced that there is neither attainment nor non+attainment, We are buddhas right now, without e&en ha&ing to ask. 3ogins like this are uni&ersal like the sk!. 1hen we ha!e been liberated from attachment to true e+istence, there is no meditation on

:B0

antidotes. For that matter, there is no meditation at all. There no breaks between sessions. 1e continually abide in non#attachment to true e+istence. This play without fi+ation, self#liberation beyond partiality, is e+perience of the field of Samantabhadra. The A''9Creatin# :in# says/ ?ye@ if we ha!e attained the empowerment of the ?ing, Insight does not fabricate, suchness always rises. 2bsence of cause and conditions is the path of e+cellent peace. 1hate!er rests in the ground is resting in itself. The great upaya of the ?ing, the doer of all, Is the empowerment of ultimate reali'ation. If we enter into all ob(ects e+actly as they are, 1e know both faults and !irtues as equality. Then we go beyond both entering and non#entering. The changeless self#e+istence of the realm of the ?ing Is the self#perfected nature## o progress, no renouncing. 2s when we meditate on things and characteristics, there are no identifying signs and criteria. The same te+t says/ Aike the dharmas of grasping at things and characteristics, Criteria and signs are non#e+istent, like space. 1ith nothing we are supposed to reach, there is nowhere to go astray. 1ith nothing in particular we are supposed to look at, the seer can ha!e no obscuration. The same te+t says/ 2s for this itself, the nature of bodhicitta, It is the essence of all the dharmas without remainder. The unborn is completely pure, completely unobscured, 1ithout a path to tread, there is no such thing as straying. "ecause of straying, obscuration, purification, impro!ement, !iew, and meditation, we look right at the nature of mind without seeing it, and obscuration arises. Trying to progress where there is no progress is already straying. The same te+t says/ 1ithin bodhicitta, the single nature of all dharmas, Counting the one with numbers is straying and obscuration. )rogressing where there is no progress, straying rises. "y conceptual !iews of how things are without conception, The nature is not seen and there will be obscurations. From the time we become con!inced that our own mind really is the primordial self# e+istence of buddhahood, we know enough not to aspire to any buddhahood other than that. From that !ery moment we abide on the le!el of buddhahood. The same te+t says/ Since the nature of mind is primordial enlightenment, 1e cannot succeed or fail, and there is no hope and fear. 2lso/ Since I, the doer of all, am that which is all#inclusi!e,

:B5

Therefore I am e+plained to be complete perfection. From the triple nature of me, the doer of all, Teacher, teaching, and retinue all arise into being. 1ith them the label 3doer of all3 has also risen.3 First, as for nature of the perfect teacher, From the self#arising wisdom of me, the doer of all, The triple nature of the three kayas has arisen. Trikaya is taught to be the three#fold perfect teacher. 6egarding such a mantra#yogin the same te+t says/ The indi!idual body of a god or human being Is reali'ation, dharmata, and buddhahood. c. The instruction of how intermediate and lesser ones should meditate Those of a&erage and low capacities )a&e to make an effort to be familiar with this. 6ntil fi'ations of ego ha&e subsided into space, The! must use &arious skillful means of meditation "ecause we are not free of ego#grasping, the cause of samsara, those of us who are of a!erage and lesser powers ha!e to work hard at meditation. ,ere there are distinctions between meditation and non#meditation and the grasping and fi+ation of mind subsiding or not subsiding into space. The A''9Creatin# :in# says/ 2s for duality and pure non#dual wisdom They are labeled as meditation and non#meditation. d. The suitability of meditation Those who ha!e not reached self#arising and self#liberation, ha!e the usual ordinary thoughts/ 4&il discursi&e thoughts ha&e led them into samsara. To be free from these the! use the means of meditation. ater &ast pra(Da rises, free from all e'tremes. "y conceptions we fall into samsara, $harmakirti<s Praise to Man-+shri says/ Conceptions are great ignorance. It is these that make us sink In the ocean of samsara. If we are without conceptions, 1e will pass beyond The sufferings of conceptions. The Edi*ice o* the Three 8e5e's says/ "y constant conception we wander In the wilderness of samsara.

:B:

"ecause of constant formation %f karma and the kleshas, ,undreds of sufferings 2re made to manifest. Since these are pacified by meditating, by doing so the pra(Pa in which all dharmas are perfectly liberated is sure to arise. e. The need to unite shamatha and !ipashyana ;leshas are first suppressed b! one+pointed shamatha. Then, b! &ipash!ana, the! are eradicated. The A''9S+$re!e C'o+ds says/ "y shamatha the kleshas are suppressed. "y !ipashyana they turn into perfect en(oyment. The 3odhichar&a atara says/ ,a!ing learned the kleshas will be o!ercome "y !ipashyana possessing e+cellent shamatha* First of all we should search for shamatha, 9stablished by genuine (oy, without any worldly desire. 6egarding the single essence and the dualistic indi!idual, resting or being in the former is shamatha. Auminosity or clarity of the latter is !ipashyana. Shamatha and !ipashyana are unified by reali'ing luminosityLemptiness free from e+tremes. This is liberation from samsara. The S$irit+a' 1etter says/ 1ithout any pra(Pa dhyana will not e+ist. 1ithout any dhyana, also there is no pra(Pa. 1here these e+ist as two, there is still samsara. 4et rid of it like a trace of polluted seas. $ifference has two di!isions. There is difference according to words and difference according to the meaning. 2s for the first, hearing about one#pointed mind, is shamatha. 6eali'ing the meaning of this is !ipashyana. 2s for the second, by meditating, first, establishing one#pointedness is shamatha. Aater, reali'ing that as natureless is !ipashyana. The C'o+ds o* the Three 8e5e's says/ Shamatha is one#pointed mind. -ipashyana distinguishes dharmas as they really are. The Co!!entar& o* Ascertainin# the Intention says/ There are two kinds of shamatha and !ipashyana, according to pra(Pa and the oral instructions respecti!ely. 2s for the one arising from pra(Pa, mental comprehension of the words of the twel!e aspects of sutra is shamatha. 6eali'ation of the meaning is !ipashyana. 2s for that arising from the oral instructions, producing motionless mind by

:B=

the oral instructions is shamatha. 6eali'ation of the meaning of that is !ipashyana. f. The e+planation of the reason The reason/ #or the highest, e&il thoughts dissol&e in dharmaka!a. With neither good nor e&il, we need no antidote. $&erage ones meditate on unit! with clear brilliance. Thoughts of good and e&il &anish into space. Then there is reali<ation of unit! like the sk!. ower ones first must search for the peace of shamatha. $ttaining a stead! ease, whate&er ma! be percei&ed. Then, b! &ipash!ana7s discriminating awareness, 4&er!thing is liberated as the groundB Inner as well as outer, appearance as well as mind. Thus, it is important to know the gradation of powers. Those who come to an island of gold, will not find ordinary rocks and stones there, e!en if they look for them. So, for those of supreme powers, whate!er arises is liberated as dharmakaya. 1hen the antidotes are liberated into space, meditation with sessions and breaks is unnecessary. The A''9Creatin# :in# says/ In uncreated suchness, the "uddha<s reali'ation, ,ow can conceptions of mind and mental e!ents arise; "y knowing how to rest in unborn suchness itself, 1e are free from characteristics of doing and seeking. 2!erage students, by reali'ing the !iew, rest within the unborn, clarity free from drowsiness and discursi!eness, like a motionless undisturbed pond. "y that they unify shamatha and !ipashyana. 2fter discursi!e thoughts subside into space, sky#like reali'ation arises. The 3as,et o* Ho'& Sa!adhi says/ If we rest the mind 9+actly as it is, In the dharmata of suchness, 9+perience unobstructed "y any names arises. This is called samadhi. Aesser students are stirred up like unruly monkeys and can hardly rest at all. MTo remedy thatN they moisten the mind with one#pointed shamatha, Then as a further antidote, by meditating on !ipashyana they discriminate all dharmas as natureless emptiness and all appearances as illusion and so forth. "y that they reali'e the unborn. The S+tra Re4+ested )& Maitre&a says/ ,a!ing established shamatha, train in !ipashyana. From the three sections on

:BB

0. ,ow those of a!erage powers should meditate, first there is/ a. The instruction to rest in non#thought Those who ha!e a!erage powers in their ways of meditation also are of three kinds/ *ow meditation for those of a&erage powers is taught. ?ust as when troubled water is being tossed b! wa&es, 0eflections of bright stars are unstead! and unclear, The undisciplined mind is lured into unsteadiness, When it becomes preoccupied with comple'ities. The luminous nature of mind and the clarit! of wisdom, The stars of the e!es and higher perceptions, do not arise. 6nwa&ering one+pointed meditation is important. 1hen water is agitated by wa!es, any reflections that may arise are not grasped. Similarly, though the mind has naturally#e+isting !irtues of the higher perceptions and so forth, because of disturbing wa!es of false conceptions, these !irtues do not manifest. Therefore meditating in unity is important. The Doha,osha says/ "y wa!es of prana included in the mind .o!ing and stirring, the mind becomes unruly. If the co#emergent nature is reali'ed, "y that the nature will be stabili'ed. 6est like that, with no disturbance by the wa!es of thoughts. The water of mind will come to rest motionlessly, self#illuminated by the luminous lamp of the nature of mind. The same te+t says/ The e+cellent lord does not make any wa!es, Samadhi without disturbance, will occur. 6est in the water and the self#luminous lamp. ot coming and going or accepting and re(ecting. b. The e+tensi!e teaching of how to meditate 1C The points of posture and means of resting Free from the three e+tremes, rest in the nature of the three motionlessness. The bod! is like %ount %eru, with the se&en points of posture. Because the senses are free from the limits of e'tremes, -ensation is like the stars reflected in a pond. The empt!, luminous mind is as clear as the shining sk!. *either drows! or discursi&e, rest in simplicit!. 2s for the se!en points of motionless body, as one meditates/ 1 0 5 : = the legs are crossed the hands are in the meditation mudra the back is straight the tongue touches the palate the breath is slow

:BD

B the eyes are focused on the tip of the nose D the neck is slightly bent forward. 2s for motionlessness of the senses, the eyes do not fidget. The ears, nose, tongue, and body are not hindered. 1hate!er forms, sounds, smells, tastes, touch, and thoughts may arise, their sense doors are not hindered, but neither do we pursue phenomena. The fi!e eyes, the di!ine eye and so forth, and the si+ higher perceptions, are !irtues of resting the mind. If the doors of perception are hindered, clarity will not be attained. If we follow after thoughts, their continuity will not be cut. 1e will be no different from ordinary people. Therefore, within the motionless pond of sense#awareness, meditate by letting ob(ects of indi!idual appearance arise without obstruction, like reflected stars and planets. If that discrimination of ob(ects is not grasped, in addition to no harm being done, indi!idual !irtues will arise. This non#conceptuali'ation of phenomenal appearance is the wisdom of non#conception or non#thought. If there are no phenomena, the mind that percei!es these will also be absent. 1ith apprehension neither of thought nor non#thought, that wisdom of complete non#thought will also be absent. Therefore, when ob(ects appear in the senses, rest in non#thought. "ecause of the guru of indi!idual and personal awareness, there will be a gap in the coming and going of thoughts. This is the cessation of prana. 2t that time reali'ation will manifest. Though the prana of breathing mo!es in the nose and mouth, thoughts do not mo!e. In this gap between comple+ities, the time of simplicity where thoughts are pacified, there is no need to meditate on the antidote. 1hy talk about needing an antidote for comple+ity, in the presence of the yogini of simplicity, pra(Pa; Saying that is it not necessary, the Doha,osha says/ The eyes are not closed, and mind too is unhindered. 2s for cessation of prana, the glorious guru is reali'ed. 2t that time the cause of prana does not mo!e, Aet alone with the yogini at the time of death. That pith#resolution is called 7naturalness8 or 7non#fabrication of the si+ senses.8 Though ob(ects appear within the senses, sense awareness does not conceptuali'e them. They rest naturally. 6eali'ation of the ultimate samadhi of luminosity in addition to that is not only not harmful, but brings about the blossoming of enlightenment@ The same te+t says/ 2s great an assembly of sense ob(ects as may befall, These without selfhood and karma will completely blossom. .otionless mind resting without the e+tremes of comple+ity will arise within the motionlessness of the body and senses. 2s for resting in that clear mind without comple+ities, not mo!ing from luminosity, the same te+t says/ Things and non#things both are bonds of the Sugata. $o not distinguish samsara from equality. The yogin and the oneness of the natural state Should be known to be like water poured into water. 2t that time, ob(ects appearing as e+ternal things, and the non#thing mind of inner awareness, preoccupied with internal thoughts, bind co#emergent sugatagarbha. "ecause of that obscuration there are samsara and nir!ana and good and bad. %ur own samadhi, because of that attachment and grasping, will not be produced at all.

:BF

"y not conceptuali'ing things and non#things, when the time arises of not wishing for anything else, all the entities of false conception without remainder dissol!e into the ground, the nature of mind. 1hen mind becomes motionless and stable, we are liberated from samsara. 1ithout dualistic grasping and attachment to self and other, we attain the body of dharmakaya, the great transcendence of thought and e+pression. The same te+t says/ 1hen we completely analy'e things as well as non#things, There all beings without remainder are dissol!ed. Then mind is motionless, becoming totally stable, It is self#liberated from the things of samsara. 1hen both self and other are completely unknown, Then the unsurpassable body will be attained. The A''9Creatin# :in# says/ ?ye@ within the realm of suchness of mahasukha $o not e+ert the three gates* do not produce fabrications. $o not engage the mind or follow after marks. 6est in the meaning of bliss, which is self#arising wisdom. This is reali'ation of self#rising luminosity. This is the actuali'ation of buddha acti!ity. This is the reali'ation of the doer of all the ?ing. 0C ,ow !irtues arise 1hen we meditate like that in complete simplicity/ This is the single nature of the primordial state, ,harmaka!a with no perception of grasped and grasper. In the spotless luminosit! of the heart of the sun, There arise bliss, luminosit!, and complete non+thought, $nd there is neither an! center or an! limit. "y passing beyond conception and thought into dharmata, discursi!e thoughts dissol!e into space. Then there arises reali'ation of the equal taste of dharmakaya, the luminous great perfection together with the n&a!, the e+periences of bliss, luminosity, and non#thought. This is the great symbol beyond e+ample and meaning. The A''9Creatin# :in# says/ The three times are a single one without distinction. 2rising is primordial, with neither before nor after. "ecause dharmakaya is one and completely all#per!ading, 1e rest within the nature of the greatest of the great. 2lso/ This wondrously arisen play is free from karma like space. From thoughtless ignorance that immediately arises. The Doha,osha says/

:BG

If we try hard, holding the guru<s instruction, Co#emergence will doubtlessly arise. Its colors and qualities, une+ampled by letters, 2re ineffable and pointless to describe. Aike passion in the inmost bliss of a princess, 1ho can teach that ultimate lord of "eing; The S+tra o* the U'ti!ate Sa!adhi says/ In the state of dharmata, Inconcei!able by thought, 2s mind rests without thought, 9+perience without bias 1ill certainly arise. This is called samadhi. 5C ,ow to reali'e dharmata 1hen this co#emergent self#arising wisdom arises, from the !iewpoint of the mind of the yogin/ $ppearance and emptiness are an all+per&ading unit!, Transcending all the e'tremes of e'istence and non+e'istence. -amsara and nir&ana are not concei&ed as two. ;nowing and its ob(ects are of a single essence. -ee these as neither equal or not with dharmata. The inner and outer dharmin, the eight e+amples of illusion, and dharmata, the essence by nature unborn, are not different. This is seeing the o!erall unity of appearance and emptiness. The A''9Creatin# :in# says/ 1hate!er appears is one within the state of suchness. 2s for this unfabricated king of equality, 6eali'ation of dharmakaya, arises from within. The nature of mind beyond the e+tremes of e+istence and non#e+istence, the pure motionless luminosity of wisdom, arises as the non#dual play of samsara and nir!ana. The same te+t says/ )acifying beginning, middle, and end, )acifying samsara and nir!ana, 1ith the spontaneous presence of great bliss, "y matchless wisdom aware of autonomy, $harmas will not arise as something other. 2t that time, knowable ob(ects and the knower, mind, arise as the equality of non#dual wisdom. The same te+t says/ "oth inner and outer are subsequently inner. This profound aspect has no conceptual ob(ects. :C The main cause of the wisdom of the noble ones This is the cause of wisdom that sees the noble truths

:DH

Then the e!e of mind, which is the seer of suchness, Will perfectl! establish the buddhadharmaka!a. %a! the fortunate rest in this equalit!. From becoming increasingly familiar with wisdom without comple+ity, the path of seeing and the others abo!e are self#established. 2s to how this occurs, the Na!n#e says/ This what is real and what is not ,a!ing become completely familiar with these, If that familiarity is perfected, The fruition is bliss, luminosity, and non#thought. c. The e+tensi!e teaching of the eight means of resting 1C 6esting undistracted in simplicity 2s for resting without many distractions of emanation and gathering, In the unborn nature of mind, which is purit! like the sk!, 4&ents within the mind are not solidified. But left to fade and &anish like a heap of clouds. 0est in what is and what eternall! has been so, The undisturbed awareness of simplicit! 6est thoughts and mental contents as they are in the sky#like nature of mind, watching them fade away like clouds. 2s for meditating in that undisturbed state, the nature which is e+emplified, the A'' Creatin# :in# says/ ?ye ,o !a(ra being, meditate in suchness. "y reali'ing liberation as it is, $istractionless rest in the nature is effortless. 2ll is self#arising and self#liberation. 2lso/ This unborn nature of mind that is like the sky Is unborn and ceaseless. 6est within that nature. 0C 6esting in clear luminosity without disturbance 1hile resting in clear luminosity without disturbance/ We should let oursel&es be like a clear and &acant ocean, #ree from the turbulent wa&es of grasping and fi'ation. Clear because mind does not arise, smooth because it is not discursi!e, be like an ocean resting where it is, clear and pure of conceptual disturbances and defiling thoughts. The A''9Creatin# :in# says/ The samadhi of a clear and peaceful ocean Is not produced by word#dependent mind. It is suchness pure of all disturbance.

:D1

2lso/ 1hen this is known, by resting within it undisturbed, ot engaging in effort, the mind does not train in antidotes. %b(ects are not abandoned, and mindfulness is not gathered. Since anything that arises is itself the meaning, 9nter into the meaning of me the doer of all. 5C 6esting free from partiality like the sky We should let oursel&es be like an empt!, luminous sk!, Impartial and free from an! clouds of discursi&e thought. 6est in the primordially empty sky#like nature of mind, without emanating and gathering discursi!e thoughts. The A''9Creatin# :in# says/ ?ye great !a(ra being, now you should meditate. 1ithin the enlightened nature that does not accept or re(ect, 6est like space, without fabrications of body and mind. ot meditating, because of being completely without The attachment and fi+ation in!ol!ed with attaining perfection, Completely peaceful like space, free from all disturbance, ,a!e nothing to do with ob(ects or notions of reali'ation. :C 6esting in spontaneous actionlessness 2s for resting free from assertion and denial, hope and fear/ et us be firm and stead! like the ;ing of %ountains. #ree from hope and fear, let us neither affirm nor den!. 1ith the mind motionless like the king of mountains, rest without discursi!e thoughts of denial and assertion. The A''9Creatin# :in# says/ ?ye@ the teacher of teachers, the doer of all, the king, Cuts the bonds of duality by reali'ation, "y simply resting in uncontradicted equality, 6eali'ation of me, the doer of all, is established. That which binds, discursi!e thought, has been cut through. ot working on liberation, ne!er gaining nir!ana, The essential meaning does not fi+ate such biased conceptions. $o not meditate on the goal, nor ob(ects of compassion. =C 6esting in apparent ob(ects as unobstructed 6esting the fi!e gates in their intrinsic luminosity/ We should let oursel&es be a clear and luminous mirror, Within which apparent ob(ects are like ceaseless reflections.

:D0

In the openness of clear and luminous mind, rest undistracted as the !ariegated apparent ob(ects of the senses !anish like mist. The A''9Creatin# :in# says/ ?ye, therefore !a(ra being now you should meditate. Though our natural wisdom lies beyond conception, In reali'ation you need not abandon conceptual meaning. Iust go beyond fi+ed ob(ects and do not guard consciousness. 2s things are clearly the essence, do not meditate. 1ith phenomena clearly the essence, neither hope nor fear. BC 6esting in the clear luminosity of primordial liberation 6esting in clear luminosity, undefiled by antidotes/ ike a rainbow, eternall! liberated as it is, et us shine purel!, neither discursi&e nor drows!. 2s for resting without drowsiness or discursi!eness in the clear luminous openness of mind, the A''9Creatin# :in# says/ ?ye ,o !a(ra being, now you should meditate well. "y appearance of the goal as the pure space of the unborn, 2pparent things are unseen, and fear is unproduced. 2ppearance is self#liberation into the unborn. Aiberation reali'es empty suchness in non#meditation. 6est like that. This knowledge of appearance as emptiness is knowing that it is like a rainbow. DC 6esting one#pointedly like an archer 6esting with one#pointed attention/ We should let oursel&es be undistracted like an archer, In natural wisdom that neither gathers nor emanates. 6esting with mind undistracted from dharmata, precisely and directly focus the eyes like an archer aiming an arrow, the A''9Creatin# :in# says/ The oral instruction is that this essence of non#meditation %ught to be grasped with undistracted mindfulness. FC 6esting without action in spontaneous presence ,a!ing put oursel!es at ease, as for resting there/ et us be like those who are sure their work is done, $nd rest in spontaneous presence with neither hope nor fear. To rest mind as it is, resol!ing it into the spontaneous resting of dharmakaya, rela+ naturally into absence of hope and fear. Then stay there. The A''9Creatin# :in# says/

:D5

?ye, the yogin who enters and meditates on this path $wells from now on on the le!el of the -ictorious %ne. ot fi+ating reali'ation, not grasping with partial bias, 4o into the essence transcending both failure and success. ,a!ing rela+ed the three gates naturally, rest in mere non#distractedness with no need for concentrated mindfulness. 9!en if we let oursel!es be distracted and fall into ordinariness, our ordinary awareness rests in spontaneous non#distraction. The same te+t says/ ?ye, for the teacher of teachers, the doer of all, the king, In dharmata without meditation, thought, or concept, To rest while thoughts subside, is falling into samsara. To seek and meditate is the path of conceptuali'ation. ,ow so; The same te+t says/ ?ye % !a(ra being, now meditate in suchness. Aet the body be, and do not blunt the senses. $o not try to discipline speech in any way. Aet the mind rest where it is. There is no need to mo!e it. "y meditating within this actionless buddha acti!ity, $oing nothing at all, the goal will be perfected. 2lso/ ?ye, to yogins ha!ing the fortune of entering all at once, 1hen reali'ation of the doer of all is taught, ot intimate mindfulness of the Space of reali'ation, "ut no meditation or entering is what they should be taught. G. Summari'ing the meaning of the eight means of resting %f these eight means of resting/ )ere within the natural purit! of samadhi -hamatha and &ipash!ana are unified. When we rest within the unborn, that is shamatha. Vipash!ana is simple, luminous emptiness. The! are united b! ha&ing an essence insep9rabl! one. 1ith neither grasping nor fi+ation, there is naturally pure samadhi. This is how to unify shamatha and !ipashyana. 6esting in being is shamatha. The luminosity of that time is !ipashyana. 2lthough this is said, these are inseparable, and from the time they are labeled as 3unity,3 they are indi!isible. In shamatha, 3resting in peace,3 any perception of resting in peace is pacified. In !ipashyana, 3clear seeing,3 conceptuali'ation of clear seeing does not occur. Therefore they are inseparably one in the natural state. The 3odhisatt a Pita,a S+tra says/ The bodhisatt!a<s shamatha is contemplation of reality. ot e!en perception of peace e+ists. -ipashyana sees the !iew, but ne!er looks back e!en at the !iew. Therefore, what is seen is genuinely seen.

:D:

B. Treading the )ath ,a!ing learned how to see the ine+pressible by the eight means of resting, now, as we rest like that, there is the e+planation of how to tread the path by means of four kinds of wisdom. %f these four, as for the teaching of 1C The wisdom of appearance 2s by the eight means of resting the mind rests in the natural state/ *ow this profound and peaceful simplicit! of mind -ees the truth that is ine'pressible b! speech, The wisdom of appearance, utterl! without concept, The luminosit! known as pra(Daparamita. The first arising of clear, luminous, motionless wisdom is the wisdom of appearance. This is the peace of mind<s entering into the nature of mind beyond speech, thought, and e+pression. Its luminosity is the meaning of perfect knowledge, the pra(Paparamita. The Precio+s Ocean says/ There are four kinds of luminosity. 2fter them is the le!el of the great wisdom. 2ppearance is completely without conception. The wisdom of increase comprehends illusion. Final attainment, the path of the noble ones. Complete attainment, finished with that path. yime amgyal connects these with the four situations of the bardo. They are e+plained as ways of liberation. Those who attain recognition that things are like that right now are liberated. Though at this point reali'ation is not complete, by the wisdom of appearance first arising, we recogni'e the nature of mind, the wisdom of the natural state. "y the path of liberation being already accomplished, we plant the seed of enlightenment. 0C The wisdom of luminosity/ B! seeing this the mind is totall! in peace. There is little attachment to affirming and negation. 0egarding the &arious dharmas, e'ternal and internal, Impartial compassion arises out of this emptiness. Inspiring us to &irtuous actions for self and others. $t this time we ha&e an en(o!ment of solitude, #eeling a need for few distractions and entertainments. 4&en in dreams our beha&ior will be wholesome and proper. *ow we are taking command of the path to liberation. 1hen wisdom recogni'es the luminous nature of mind as the ground, incidental false conceptions are liberated as they are. The mother and son luminosities mi+. "y only !irtuous beha!ior, there is the outer !ariety of the fi!e $harma ob(ects. The mind of inner cognition, complete with its assertions and denials, is free from all

:D=

attachment. From the self luminous emptiness of mind, by the arising of impartial compassion for sentient beings near and far, we also benefit oursel!es. 1e encourage only !irtue. 1e delight in isolated mountain !alleys, forests, and so on, abandoning distractions and occupations. 1ith this absence of bad thoughts, finally, e!en in dreams, only white and good appearances rise. 1ith body, speech and mind completely trained, 3shin-an#,3 the !irtues of the path of accumulation are in one<s being. In the meditation hall we see !arious manifestations of luminosity. The 1an,a atara S+tra says/ 1ithout any thoughts, ha!ing straightened the body, To the "uddha and also to enlightenment ,a!ing done prostrations again and again, 1e should meditate on selflessness. If ha!ing yoga we meditate on that, 1e will ha!e the lotus life empowerment. 1e will be protectors for all beings. If those possessing yoga make an effort, Aike the shining space of the sun and moon, .ind is radiant and lotus#like, 1riting its truth like fires in the sky Then/ 2t that time the godlike hand of buddhahood "y ha!ing arisen from all the buddha fields, 2noints their heads with blessing and empowerment. This is a sign of engaging with the real. 5C The wisdom of proliferation 1ith these/ Then b! greater and greater familiarit!, /larit! and wisdom are more than the! were before. $ppearance is reali<ed to be like dreams and illusions. When born and unborn alike are seen to be non+e'istent, ,harmas are of one taste in non+dualit!. This proliferating wisdom becomes complete non+thought. We attain meditation that is adorned with (o!. "y becoming more and more familiar with these former realities, obscurations to the empty luminous mind of self#arising wisdom diminish. There are great wa!es of pra(Pa, samadhi, and enlightened e+perience. 9+ternal appearances are naturally seen as dream and illusion. The many natures of dharmas arise as reali'ation of one taste. 6esting in this space#like state is the wisdom of proliferation. The Sta#es o* the Path o* Mirac'e says/ 9!en in dreams illusion will be seen. It increases and proliferates. :C The sign of attaining heat

:DB

2t this time/ *ow both bod! and mind are purer than before. There is spotless reali<ation of pra(Da and upa!a. Through the higher perceptions, compassion accomplishes benefits. -addened with samsara, we thoroughl! renounce it. 4&en in our dreams, all dharmas are reali<ed thus. Our bodies will ha&e no lice or nits, or an! worms. We will be free from drowsiness and discursi&eness, 4stablished in the state of samadhi da! and night. -uch people will quickl! see the path of the noble ones. "y spotless reali'ation, there is the special sign of body and mind being shin-an#ed. "y resting day and night in the samadhi of special union, we become inseparable from it. "y compassion, acti!ity to benefit beings, sadness and e+traordinary renunciation for samsara arise. 9!en in dreams, all dharmas are seen as dreams, illusions, and so forth. There will be no worms within the body and no lice and other parasites on its surface. 1e will attain the signs of the path of preparation and quickly come in contact with the path of seeing. The former te+t says/ "y its increase, it is not difficult To fully attain the path of the noble ones. =C The wisdom of the noble ones which is attained Through greater familiarit! this is more intense. The sun of wisdom that is reali<ed through samadhi, $rises now, although it ne&er rose before. *ow that we see the meaning of its being said That there e'ists a single equalit! of all dharmas, 5ossessing the e!es and higher perceptions unobscured, We see limitless hundreds, thousands, and millions of buddha fields. This is the spotless wisdom of the noble ones. This is the manifestation of what we call .attainment.. First, by ha!ing seen the spotless wisdom of the luminous nature of mind, what is called the wisdom of 3attainment3 is gained. Internally the hundred and one pranas of the nadis of the heart center are purified. The wisdom of the red and white essential elements becomes increasingly luminous. 2lso by illuminating the other chakras, the 10HH special prana minds are supported, and the 10HH pranas of the kleshas cease. "y that, according to mantrayana, the inner elements appear as the primordial buddha fields. 2ccording to the !ehicle of characteristics, seeing the faces of a hundred buddhas and so forth is e+plained as e+ternal appearance manifesting as buddha fields. 2ccording to the le!el of the bhumis, there are the eyes, and higher perceptions of an indi!idual being. %bscurations and obstructions are greatly purified, so that non#obscuration is attained. Seeing false conceptions for what they are, we are completely liberated from the kleshas that are to be abandoned. 6eali'ation of luminous wisdom manifests. The A ata!sa,a S+tra says/ %ppressions cease and indignities of the lower realms.

:DD

1e are free from fear of samsara, unharmed by an+iety. 1e are liberated from fear. "y becoming familiar with this seeing which has been attained, the dharani#cloud of wisdom arises. BC The first attainment of the wisdom of the noble ones/ B! letting this grow, grow e&er greater and greater still, The samadhi of reali<ation has countless qualities. ,harmata is the same whether concepts are there or not. The nourishing clouds of spotless wisdom still increase. %editation and non+meditation are not two. 0esting in meditation then becomes eternal. 4manations be!ond the compass of thoughts will be displa!ed. We enter limitless buddha realms and &isions of wisdom. "ecoming familiar with what has been seen is the path of meditation. "y lesser, middle, and greater attainments, the pre!iously e+plained countless !irtues of each of the bhumis are attained. "y emanations, we benefit sentient beings. From the first to the se!enth bhumis, conceptions in post meditation separate meditation and post#meditation. 1ith the manifestation of the three pure bhumis, we no longer ha!e these conceptions. .editation and post#meditation are mi+ed, because they ha!e the single taste of wisdom. The Uttaratantra says/ The mind that always acts and accomplishes "la'es like fireK. There and so forth it has pre!iously been e+plained. DC ,ow the noble ones are perfected by full attainment 1ith these special qualities of the !a(ra body/ With nadis and elements pure, prana as well as mind $re supreme in great and spotless qualities, Then there are what are called the wisdoms of full attainment. )ere the path of the noble ones will be completed, $nd then enlightenment will quickl! be attained. This !ana is that of of the heart of luminosit!, Whose fruition liberates fortunate ones within this life. The wisdom of the path of meditation is called the wisdom of full attainment. "y meditating on the eight#fold noble path, there is co#emergence, and many stains are cleared away. In general, the !irtues of the paths and bhumis appear from the workability of nadi, prana, and bindu. These also become workable through the accumulations of merit and wisdom and through efforts of purification as required. There are twenty#one knots in the central channel. "y releasing the first two, there is the first bhumi, and so on, until by releasing the nineteenth and twentieth the !irtues of the tenth bhumi arise. The purified is the petals of the nadis. The purifier is wisdom proliferating in the nadi petals, drying up and emptying confused appearance attending on prana. "y the purifier, the wisdom essence in the wisdom nadis, prana enters into the complete motionlessness of non#thought. 6eali'ation of the paths and bhumis arises.

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.oreo!er, by the workability of the na!el emanation chakra, the !irtues of union with the accumulations arise. 1e see the face of the nirmanakaya buddha. "y the throat en(oyment chakra becoming workable, the fields of sambhogakaya appear. "y the heart chakra becoming workable, there is the path of seeing. "y the throat chakra becoming workable, the sambhogakaya qualities of the bhumis from the first to se!enth appear. "y the crown center becoming workable, the !irtues of the three pure bhumis arise. 1hen the twenty#first knot of the central channel is released, all the surrounding nadis are completely purified, so that the kayas and wisdoms appear. The 2a-ra Mirac'e says/ 2s for the bhumis and the !irtues of the bhumis From growing and diminishing in the nadis There is the action of prana and great bliss. The purifier and ground of purification 6eciprocally wa+ as the other wanes. Samsara and nir!ana wa+ and wane. The chakras, counted as three or four or fi!e Two times two times that are not perfected, 2s the last tenth bhumi, the bhumi of wisdom. "y milking it is said to go up and down. 2s e+plained abo!e, the three chakras correlate with the three kayas. The four accord with those, plus the mahasukhakaya as the fourth. The fi!e are completed by the great wisdom as fifth. The twentieth knot of the chakras is that of the tenth bhumi. The twenty#first is that of perfect buddhahood. 1hen these are released one after another, we enter into luminosity. ,ow the natural knots in the nadis are released will be additionally e+plained in connection with the bardo. In the situation where the arising of the four luminosities is recogni'ed, as pre!iously taught, wisdom is in the middle of the central channel luminosity nadi. In the center of the heart the nature of the great essence arises at the time of arising and dissol!ing. 2s for the way it dissol!es, The S+)se4+ent Tantra o* the Mani*estation o* Wisdo! says/ 2t the time of death of sentient beings, Form dissol!es and passes into sound. Sound and smell, and taste dissol!e in touch. Touch dissol!es in the space of dharmadhatu. 2t that time the P'a& o* Wisdo! says/ First earth dissol!es in water. Then water into fire. Then fire into air. Then air into consciousness. The grasping and fi+ation Comprising consciousness, ow enter luminosity. "y form dissol!ing into sound, form becomes unclear. "y earth dissol!ing into water, bodily strength diminishes.

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"y sound dissol!ing into smell, the ear no longer hears sound. "y the dissol!ing of water into fire, the moist aspect dries up. The blood essences are forced into the nadis and collect in the roma and kyangma nadis. "y smell dissol!ing into taste, the nose no longer smells odors. "y the dissol!ing of fire into air, heat is gathered in from the e+tremities and enters into the essences in the petals of the four chakras. "y smell dissol!ing into touch, the tongue no longer e+periences taste. "y prana dissol!ing into consciousness, breathing ceases. 2ll the essences of roma and kyangma go upwards to the tip of the nose. 1hen touch dissol!es into dharmas, the body no longer e+periences touchables, and its luster fades. Consciousness enters into luminosity. The ,2. at the top of the central channel dissol!es into the white essence of roma. The red 2 at the nose dissol!es into the red essence of kyangma. "y the wisdom of the heart center dissol!ing into the great essence of luminosity, after subtle and coarse thoughts ha!e ceased, luminous wisdom arises. The buddhahood that intrinsically e+ists within mind appears. From the empty nature of mind the four luminosities of dharmakaya arise, and from the aspect of appearance, the fi!e luminosities of spontaneous presence of rupakaya arise. First are the wisdoms of appearance, proliferation, attainment and complete attainment. 2s for the first, at the instant when consciousness dissol!es into luminosity, the e+ternal sign or appearance is light rays of the fi!e colors, ha!ing merely the aspect of a mirage. This arises when the fi!e essences of the elements dissol!e into the center of the heart. The inner sign or essence is that the wisdoms of bliss, luminosity, and non#thought arise like a mirror. The Co!!entar& on Non9 d+a'it& says/ First that mirage is seen, 1ith light rays of the fi!e colors. 2lso/ 2ppearance of knowables is complete non#thought. 1ithin that luminosity, abandoning grasping thoughts 2rising does not arise, and neither does the prana. 2s they rest quietly, that is the first situation. "y that wisdom, the thirty#three thoughts arising from aggression cease. The E!)odi!ent o* Action of 2ryade!a says/ 1hat are the names of the thirty#three thoughts; on#passion, intermediate non#passion, e+treme non#passion, mental going, coming, suffering, intermediate suffering, e+treme suffering, peace, discursi!e thoughts, fear, intermediate fear, e+treme fear, cra!ing, intermediate cra!ing, e+treme cra!ing, clinging, non#!irtue, hunger, thirst, feeling, intermediate feeling, e+treme feeling, the apprehender, apprehended, discrimination, shame, kindness, intermediate kindness, e+treme kindness, fear, hoarding, and en!y. Those are the thirty#three naturally e+isting thoughts. Second, at the time of the wisdom of the dissol!ing of the proliferations of appearance, there is a paleness like that of the rising moon. "y the mind entering into alaya, the white radiance of the nadi of arising shines. The inner sign is that, more luminous than before, that is not fi+ated. The

:FH

Na!#&a' says/ The second is like the moon. 2lso/ )roliferating aspects are complete non#thought. 4reater luminosity does not fi+ate thoughts. Subtle wisdom is non#thought, liberated from prana, In the second situation of resting quietly. "y that wisdom, the thirty#three thoughts arising from passion cease. The E!)odi!ent o* Action ChEdV says/ 1hat are the forty thoughts arising from passion; 1 desire, 0 intermediate desire, 5 e+treme desire, : (oy, = intermediate (oy, B e+treme (oy, D re(oicing, F e+treme gladness, G wonder, 1H laughing, 11 satisfaction, 10 embracing, 15 kissing, 1: sucking, 1= stable confidence, 1B play, 1D pride, 1F action, 1G association, 0H power, 01 forgetfulness, 00 delight, 05 the union of co#emergent (oy, 0: union with supreme (oy, 0= graceL playfulnessL flirtatiousness, 0B complete grace, 0D the fruition of moods, 0F !irtue, 0G clear words, 5H truth, 51 untruth, 50 certainty, 55 clinging, 5: the gi!er

:F1

5= critici'ing others, 5B bra!ery, 5D shamelessness, 5F decepti!eness, 5G attracti!eness :H wildness, :1 great dishonesty. These are the forty; thoughts arising from passion. Third, as for the wisdom of dissol!ing of proliferation into attainment, the e+ternal sign is like the rising of the sun or brilliance of fire. It appears to be orange. 2s the klesha mind dissol!es into alaya, it is the radiance of the nadi of discriminating wisdom. 2s the internal sign, wisdom that does not grasp blissLluminosity arises e!en more than before. The A''92ictorio+s says/ The third is like the sun. 2lso/ The wisdom of attainment is complete non#thought. ot e!en luminosity, it is !ery subtle. Complete luminosity of prana and mind arises This is the third situation of resting quietly. "y this wisdom the se!en thoughts arising from ignorance cease. The E!)odi!ent o* Action says/ 1hat are the se!en thoughts arising from ignorance; $ullness, true forgetting, confusion, ha!ing nothing to say, sadness, la'iness, doubt. 2ll these se!en thoughts arising from ignorance cease. Fourth, the wisdom of attainment dissol!ing into complete attainment is like dark blue or green twilight. It is the radiance of the central nadi as the ignorance of alaya dissol!es into dharmadhatu. The inner sign is that e!en more than before all stains of attachment to clarity and luminosity are purified. The A''92ictorio+s says/ The fourth is like darkness 2lso/ Complete attainment is spotlessness without conception. It is self#arising and self#luminous. Supreme samadhi has no coarse or subtle natures. This is the fourth situation, changeless and all per!ading. 2t that time, the blood and breath essences in the red and white cord#like !eins of the heart completely dissol!e into the bindus of 2 and ,2., and the wisdom of ultimate simplicity manifests. This is the buddhadharmakaya. "y the successi!e arising of these four stages of luminosity, 2 and ,2. are gathered into the nadi petals of the heart, gradually dissol!ing into the great essence in the nadis, which they become. 2t the time of the first three luminosities, coarse obscurations dissol!e into space. 2t the

:F0

time of the fourth, by the dissol!ing of subtle ones, this moment without all obscuration arises, re!ealing the first primordial liberation. This is the time when buddhahood manifests. This renunciation of the buddhas is irre!ersible. 2s for its being re!ersed, that is because there is such renunciation in the path of the buddhas. If it is not recogni'ed for what it is, this is re!ersible in those without such renunciation. 2s for its being irre!ersible if recogni'ed, when we are liberated at the time of recognition, the higher perceptions and so forth are attained without defilement. There is no place to turn back to in the luminosity of dharmakaya. MIn the bardoN the self#e+isting luminosity of rupakaya arises after the four moments. The A''92ictorio+s says/ Fifth, within that cloudless sky, on#thought without center or limit arises. First, from that dark blue radiance, like a cloudless autumn sky, there rises the mandala cluster of -airochana. ,ere within the luminosity of his heart center is the pith of the bodies and buddha fields of the fi!e families. Then the mandala clusters with 2kshobhya, 6atnasambha!a, 2mitabha, and 2moghasiddhi as the principal deities, along with their retinues, arise. Self#arising from the radiance in their hearts, at that time the mandala of the !a(ra space of 2kanishta also arises. Those who ha!e formerly encountered and stabili'ed this will be liberated at that time. .oreo!er since the moments of luminosity are days of samadhi, by ha!ing meditated in samadhi, discursi!e thoughts will then not be emanated, and the former clear luminosity of the space of cessation will e+ist, (ust so, for a long time. Since the instants of the bardo are the stages of samadhi, from now on it is !ery important to stabili'e them. If these are not recogni'ed, the dream# like bardo of becoming will instantly appear, half of former appearances, and half of those of our later e+istence and place. 1hen these arise, the best re!erse the fearsomeness of the bardo by its lack of true e+istence, the middle like the illusions of the de!eloping and fulfillment stage, and the lowest by going to refuge and so forth. It is taught that those who do so are born in the celestial realms and liberated there. That completes the e+position of how to tread the path of the four luminosities, together with the subsidiary points. D. ,ow those of lesser powers, by becoming gradually accustomed to the means of resting, can also accomplish the state of a !idyadhara. There are three sections, the brief teaching, shamatha, and !ipashyana. a. The brief teaching/ In the stages of meditation for those of lesser powers, $t first there is a separate training in the skills #irst of shamatha and then of &ipash!ana. $fter both are stable, these meditations are unified. Training in this in&ol&es innumerable techniques. b. Shamatha,

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1C Taming discursi!e thoughts ,ow is it done; #irst, regarding the stages of practicing shamatha, We should sta! seated within a solitar! place. In+ and out+breaths are counted and colors &isuali<ed 0emain for se&eral da!s to tame discursi&e thoughts. 2t the time of meditating, stay in a place free from disturbances of people and occupations, danger, and so forth, among things which the mind naturally grasps as pleasant. Sitting cross#legged, rest the hands on the knees. %f the three luminous nadis, as from white roma the breath is e+haled from the right nostril, all sickness, dEns, e!il deeds, and obscurations are purified, like smoke escaping a cook#house. 1hen it enters in, the samadhis of the buddhas and so forth, becoming light, enter from the left nostril into the red kyangma. -isuali'e that they dissol!e in the central channel, and that for a little while the pranas abo!e and below the hearth of the Sage are grasped and united. 2lso in gradually sending as before, hold the rest a little while. 2s for the colors of pranas, if the three places of the prana of spring are thickened by phlegm, the antidote is the green air prana. To clear away the heat of fire from the three of summer, there is the white water prana. For the three of autumn, to clear away the motility of bile, there is the yellow earth prana. For the three of winter, as an antidote to cold and dampness, meditate on the red fire prana. 2s for their shapes, meditate on the essences of prana and mind in the heart center as like a bow, triangular, round, and square. Those are their corresponding touchables. 2s for counting, breaths up to se!en are mentally counted. "eginners should !isuali'e the e+halation of that prana going four cubits and so forth from the nostrils, then more and farther until it fills the whole of the three realms. .ake the mind completely undistracted. 2t the time of drowsiness, not keeping it inside, eliminate it by forcefully e+pelling outward. 2t the time of arousing !irtue, faith, and so forth, hold them inside. 2fter training prana for some days, completely non#conceptual shamatha of the clear and luminous mind arises. 2t that time, because the coarse pranas are motionless, mind is without thoughts, and the white and red essences of roma and kyangma are the motionless sun and moon. 1ithin, as that motionless prana remains in non#thought within the central channel, co#emergent wisdom is recogni'ed. The Doha,osha says/ In those whose prana and mind are without wandering, The sun and moon are inacti!e and unengaged. Those who do not know e+hale their minds at this time. 0C ,olding the ob(ect one#pointedly Then coarse discursi!e thoughts are suppressed, and after meditating in that way/ 5ractice the four immeasurables and the two bodhichittas.

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Then, within the practice of the de&eloping stage, %editate in one+pointed attention without distraction On whate&er spiritual ob(ect ma! be appropriate, -uch as a picture or a book of the hol! te'ts. Then train in the four immeasurables, kindness and so forth or in the bodhichittas of aspiring and entering. The 3odhichar&a atara says/ )acify thoughts and meditate on bodhicitta. $o that or the de!eloping stage. The Doha,osha says/ 4rasp with the mind the form of the deity, painted etc. The Sa!adhira-a S+tra says/ 1ith a statue that is gold in color, 9ntirely beautiful, of the Aord of the 1orld, The mind of one into whom this image enters .editates in the way of a bodhisatt!a. $o that briefly. 2lternately, those unfamiliar with the former ob(ectless meditation can take some appropriate good ob(ect and meditate on it without being distracted to anything else. The Maha&anas+tra'an,ara says/ ,a!ing focused the mind on the ob(ect of meditation, e!er let yourself be distracted away from it. 5C The actual samadhi of shamatha 0esting in this wa!, the mind becomes workable. It keeps to its ob(ect and does not go an!where else. It will sta! as long as we rest in meditation. When bod! speech and mind are per&aded with spiritual (o!. One+pointed unwa&ering shamatha has been established. The mind stays on its ob(ects until we lea!e off meditation and does not emanate concepts. .ind and body are blissful. In speech one says little and the words are smooth and soft. This is the time when one#pointed shamatha is established. The Sutras say/ % monks, the body and mind of me the yoga practitioner are workable. )reoccupation with food is small. There is little speech and words are soft. The skin is supple and smooth. From the two sections on c. -ipashyana 1C The way of training. 1hen shamatha has become workable, as for training in !ipashyana/

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Then we learn the meaning of &ipash!ana. $ll the e'ternal appearances of the phenomenal world, $ll these &arious dharmas of samsara and nir&ana, $re like the appearances of a dream or an illusion. The! are like a reflection, an emanation, or echo, $ castle of the gandhar&as, an illusion or mirage, Or heat ripples in the air, totall! insubstantial. The! appear, but within the nature of emptiness. 2ppearing while they are primordially non#e+istent, meditate on appearances as being like the eight e+amples of illusion. The Shri Sa!adhira-a says/ These dharmas are hollow like a plantain tree. They are ephemeral like lightning in the sky. They are illusory, like the moon in water. 2lso/ Aike a castle of the gandhar!as or a mirage, They are like an illusion or like a dream. 2ll dharmas should be known to be like that. .editation on marks is empty of an essence. The S,& Treas+r& S+tra says/ "y the single $harma all dharmas are illusion, Aike a mirage they are hollow and quite ungraspable . It should be concluded that they are false and impermanent. Those not blocked from this go to the heart of enlightenment. 2ll the !essel and essence of the phenomenal world as it appears from the !iewpoint of confused mind along with all the dream#like pure appearances of the three (ewels are not really established. "y not collecting habitual patterns of the !iewpoint of confusion, they are purified. These appearances arise as if they were pure, but since they arise from the !iewpoint of dualistic appearance, they are false. The sutras say/ ir!ana too is like a dream, like illusion. The buddhas appearing from the !iewpoint of confusion ha!e the false nature of an emanation, in Sanskrit nirmana, like the moon in water. 2ppearing while in fact they do not emanate from the space of the dhatu, dharmakaya and sambhogakaya* the pure nature of the buddhas dwelling in 2kanishta is not false and non#e+istent. "y confused conceptions, samsara and its (oys and sorrows follow continuously one on the other, like a series of generations. Jet from that !ery time depending on the unborn nature of mind, there is neither samsara nor no samsara. Samsara is like a dream. From the time they arise within the confused sleep of habitual patterns, confused e+periences do not e+ist at all. The No)'e S+tra Re4+ested )& the C'ose Retin+e says/ .inds terrified of ,ell thus ha!e been taught by me/ Though many thousands of sentient beings ha!e been saddened, "y death and transmigration going to the lower realms,

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Those beings in actuality ne!er really e+isted. 1hate!er swords, great arrows, and weapons ha!e come forth, 9!en if they did harm, they ha!e ne!er e+isted. 9!en as these weapons descend they don>t e+ist. 2 !ariety of pleasant flowers all in bloom 9legant golden houses, with a pleasant glow, one of these ha!e e!er been produced at all. These are established in the power of conception. In the power of conception, the world has been imputed. "y fi+ating their perceptions fools ha!e done that work. either fi+ation nor non#fi+ation e!er rise. They are illusory thoughts, no more than a mirage. In brief, meditate on these dharmas of imputed appearances of what does not e+ist as tenuous and ephemeral like the eight e+amples of illusion. aC The way they arise 2s for not fi+ating these illusions at all and meditating on them as being like the sky, dharmas/ -ince all is non+entit! like the selfless space of the sk! %editate in this simplicit!, the state of the unborn. 0eali<e e'ternal dharmas to be non+entit!. 0eali<e grasping and its ob(ects as natureless. Those appearances without true e+istence, e+cept as mere imputations, are really intrinsically non#e+istent, and are not comple+ ob(ects. .editate within that. 9liminate fi+ated thoughts of e+ternal ob(ects, either as truly e+istent or truly non#e+istent. 1hen it is reali'ed that the grasped ob(ect is unpercei!ed and inconcei!able, attachment to that, the mind with thoughts of grasping it, does not e+ist. Then the subsequent fi+ation too cannot e+ist. "ecause none of these ob(ects ha!e an essence, reali'e and meditate on this as dharmata beyond perception and conception. The Shri Sa!adhira-a S+tra says/ In limitless kalpas that are already past, The principal ones of men were led by me. The great Sage ser!ed them as a sturdy ship. ames arose in the manner of non#things. From the time they arose, they supremely e+isted as space. 2ll dharmas are taught to be in truth like space. Then in accord with imputed characteristics, Sounds resounded in all the !arious worlds. 2ll the gods emitted e+cellent sounds. &nreality was the alleged -ictorious %ne. 2s soon as he was born, he took se!en steps, "y the "uddha all dharmas were taught as unreal. The Sage who is the teacher of all dharmas,

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1hen the "uddha was !ictorious o!er all dharmas, Aike 4rass, and toilet sticks, and medicinal rocks, 3$harmas are unreal,3 the sound arose. 2s many as the worlds, that many sounds/ 32ll unreal, entirely unreal.3 Aike that, the melodious sound phenomena %f the Aeader of the 1orld supremely rose. bC The thirteen means of resting aC 9+amining the mind 2fter meditating like that/ Then e'amine inner mind in the following wa!B There is no essence in separable conceptions of mind. $ffirmations, negations, truth and falsit!, ?o! as well as sorrow, and also indifference, 5ro(ect their different ob(ects, !et we cannot grasp them. /onsider where we come from. Where is this we are now2 Where do we finall! go, and what is our color or shape2 4'amining this in our thoughts, this is what we shall seeB -arious ob(ects are defined as pleasant and unpleasant, e+istent and non#e+istent, true and false, (oyful and sorrowful, and so forth. In reality, without any essence at all, at first they are without any cause of arising. 1here nothing arises, nothing can endure. Therefore their endurance is essenceless. In what does not endure there can be no cause of cessation. These ob(ects are empty of indi!iduating characteristics. They ha!e no color, no shape, no manifestation. They will not be found e+ternally, internally, or in between, e!en if we look for them. The e+ample of this unfindable state is the sky. There is nothing to grasp or analy'e. %b(ects are elusi!e, insubstantial, and completely pure. They arise in freedom from action and actor. This is reali'ing the natural state, dharmakaya. The Uni ersa' 3'iss says/ 2s for the rootless nature of the mind, 9mptiness and suchness eternally so, Ine+pressible wisdom, naturally so, &ngraspable, it is not found when looked for. bC 6esting naturally rela+ed 2t that time/ $t this time, thinking no thoughts within our minds, 0ela' like someone who suffers fatigue to the point of e'haustion. ,o not think about an!thing. #orsake intellectuali<ations. et e&er!thing rest in non+dual equanimit!. Aetting go of the pre!ious repetitious steps of conceptual analysis is like relie!ing someone e+hausted by a burden. 1e reach the end of our struggle. It is gone. 6ela+ing into the natural state, without thoughts or mindfulness of anything at all, rest in the blissful brilliance of insight. Aet

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ceaseless appearance go free and disperse like !anishing mist. The Doha,osha says/ That mind which has been bound in entanglements 1ill doubtlessly be freed when these are loosened. The !ery things that are the bonds of fools, Completely liberate those who are capable. In general, meditate on the mind. 1hen it is grasped one#pointedly, let its intrinsic emanations go as they like. That is rela+ing in the natural freshness of dharmata. $iscursi!e thoughts are like growing a tail. The same te+t says/ "onds are our undertakings that go in the ten directions. If these are abandoned, we rest stable and motionless. 1rong understanding is reali'ed to be like a tail. 9!en children like you can directly percei!e yoursel!es. Aike a ra!en on a ship Min the middle of the oceanN, the mind emanates outward, saying, 3I won<t come back.3 ,a!ing apparently gone out to e+ternal ob(ects Mbut finding noneN, then it returns inside. There it dwells in self#e+isting reali'ation of emptiness as before. The same te+t says/ %b(ects are pure. There are none to manifest. 1e are coursing in emptiness alone. Aike a ra!en who flies up from a ship, ,a!ing circled and circled, it must return. 1hen ob(ects of form and so forth are emanated from the mind, they ha!e no true e+istence. The mind is ne!er dependent on them for an instant. Self#eliminated, they rest in emptiness with nothing to analy'e* for e+ample, as the ra!en, flying outward from a ship o!er the ocean, cannot depend on e+ternal ob(ects, but returns to the ship. cC ,ow reali'ation arises The way of meditating/ We reali<e that the indi&idual grasped as .I. ,oes not e'ist as an independent, controlling master. The mind that fi'ates one also is without a nature. "y eradicating thoughts attached to self and the owner or master and becoming accustomed to the reality that they are not to be found, the indi!idual who fi+ates is egoless. Therefore fi+ation is natureless. Since former ob(ects of grasping are essenceless, grasping too is reali'ed to be essenceless. "y the two kinds of self being reali'ed as empty, neither ob(ects or the one who makes them arise within samsara are established. Samsara is liberated into naturelessness, the liberation of nir!ana. This is because samsara is not other than mind. The Doha,osha says/ The nature of samsara is the essence of mind. $irectly know that fools are skewered by an arrow. 1ith such reali'ation, e!en if there is no liberation during this life, there will be in the ne+t. The Fo+r H+ndred on the Midd'e Wa& says/ For anyone who knows this,

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If nir!ana is not attained, 1ithin a later life, It will be without effort. For e+ample, e!en if because of e+periencing great wa!es of happiness and unhappiness this is MnowN impossible, there is the karma of e+periencing nir!ana later. dC ,ow to attain stability 2fter shamatha and !ipashyana are indi!idually stabili'ed/ Then the! are unified as wisdom, the natural state. $ppearance and mind are non+dual, like the moon reflected in water. 1hen the moon arises in the water of a pond, there is no difference between the water and the moon. So at the time of appearance and the fi+ation of appearance, the mind that fi+ates is non# dual with appearance. Such false appearance is grasping. 4rasping should not be understood as the apparent ob(ect. The apparent ob(ect and its emptiness are non#dual, like the water and the moon in water. eC ,ow it is non#dual Though it is like that, by not understanding this/ 1rasping dualit! is confusion in samsara. $wareness of non+dualit! goes to the peace of nir&ana. Therefore, let us train in this non+dualit!. ,harmas are of the essence of mind, and thus unborn. The nature of the mind is pure and undefiled. 0est in this spotless simplicit!, emptinessJluminosit!. "y grasping what does not e+ist as selfhood, independent reality, the confusion of samsara, already grasped as terrifying, like water in a dream, becomes e!en more terrifying. ,abitual patterns of confused appearance are stabili'ed when they are not established as anything other than confused appearances of mind. The mind that is the basis of arising of these confused appearances is also pure of nature. It too is essencelessness. Therefore there is no obscuration by kleshas. The Uttaratantra says/ Since the nature of that mind is luminosity, the kleshas are seen to be essenceless. 6est in immaculate wisdom, the essence unobscured by e+tremes, the essence of simplicity like the sky. $o not struggle with conceptual analysis. This obscures the nature of mind. )roliferating false conceptions are like a poisonous snake in a basket. Aeft alone, it does no harm* but it will if prodded. .ind too should be left alone without effort and establishing or accepting and re(ecting. The Son# o* the Ora' Instr+ctions o* the Ine6ha+sti)'e Treas+r& says/ 2s for the nature of mind, which is the natural state, It is hard for anyone to reali'e. 2s for the spotless essence undefiled by e+tremes, o one should analy'e primordial purity. If it is analy'ed, it is like what happens To a person who teases a dangerous, poisonous snake.

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The A''9Creatin# :in# says/ In that appearances are one in the state of suchness, 1ithin this do not fabricate anything at all. 6est in the uncreated king of equality, The ultimate state, the non#thought of dharmakaya. fC ,ow the middle way free from e+tremes is reali'ed/ The way of meditating/ B! that the disturbances of kleshas are pacified. We rest within the great wisdom, completel! without conception. Insight, samadhi, and higher perceptions are established. We reali<e there are neither grasping nor fi'ation, We reali<e the middle wa!, which is freedom from all e'tremes. $isturbances of the kleshas are pacified. "y wisdom with neither grasping or fi+ation, the samadhi of complete non#thought, enlightened insight, the buddha qualities of liberation, the fi!e eyes, and the higher perceptions are established. The Pra-.a$ara!ita9sa!#atha says/ $hyana eliminates baser qualities of desire. Insight, higher perceptions, and samadhi are gained. gC Free from anything to meditate on or a meditator, this is buddhahood 2t the time of meditating/ $t this time the mind is like the space of the sk!. In this space of simplicit! no ob(ects are percei&ed. Within this dharmata there is no meditation, *or is there an! ob(ect upon which to meditate. There is no agent of action, and nothing to act upon. This is the spotless purit! of buddhahood. 2t the time of that meditation, from the mind<s sky#like freedom from emanation and gathering, apparent ob(ects still appear* but since there is no conceptual grasping, these appearances are non#dual wisdom that does percei!e dualistic natures. Since there are neither meditation or meditator, causes of action and their producer are liberated as they are. $issol!ing mind and mental contents into space, we reach the space of the primordial nature. This is the goal, the nature of mind. This is abiding in self#e+isting reali'ation, dharmakaya, buddhahood. The Doha,osha says/ Continuous buddhahood has no e+clusions. Since mind itself is essentially purity, This itself is the spotless, ultimate le!el. 2s mind and mental contents dissol!e into the natural purity of the nature of mind, there is no motion of thoughts. They are like salt dissol!ed in water. The same te+t says/ .ind is motionless and stably resting. 2s salt dissol!es and disappears in water,

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So the mind dissol!es into its nature. Self and other are seen as equality. hC The way of reali'ing dharmata 2t this time/ There is no grasping of ob(ects b! an! perceptionJconception. $n! more than with a mirage, or the moon reflected in water. 5ercei&ing no fi'ation, impartial and undisturbed, When appearance and mind are non+dual, the perfections will be there. et us appreciate the amrita of dharmata. ,eep and peaceful simplicit!, uncompounded and luminous. 9+ternally, we reali'e that the fi!e kinds of grasped ob(ect are like a mirage, or the moon reflected in water. Therefore, conceptuali'ed perception attached to grasping thoughts as truly e+istent does not occur. Internally, we reali'e that fi+ating awareness is partless like space, and that fi+ation is essenceless. 2wareness with neither grasping or fi+ation, fresh reality, without intermediate processing by emanation or gathering, is the perfection of pra(Pa. It is profound, peaceful, simple, naturally luminous, indi!idual and personal wisdom. This is like amrita/ )rofound and peaceful, simple and luminous, uncompounded I ha!e found a dharma that is like amrita. This side is samsara. The other side is nir!ana. )ercei!ing neither, the three paths of learning between the two are the perfection of pra(Pa. The A)hisa!a&a'an,ara says/ It is not the e+tremes of this side or the other. or is it a matter of dwelling between the two. ?nowing the three times to be equality, This is maintained to be the pra(Paparamita. iC The way of the ultimate !iew 2s for abiding within this, by the !ast, great samadhi without fi+ation/ et us cross the ocean of these three worlds of samsara Within the &ast ship of samadhi where grasping is ne&er found, $rri&ing at last in the nature of the great perfection, Where, with the bliss of the ground, there is a constant well being. 1hen we ha!e crossed the ocean of samsaric comple+ities, abiding, as if in a ship, in reali'ation of the !iew of the great !astness, the ground is primordial simplicity. The mind at that time is mi+ed with simplicity. 2s this non#dual space and wisdom is called 3the great perfection,3 that is what we ha!e reached. Self#arising, unproduced reali'ation perfects all goals. The A''9 Creatin# :in# says/ ?ye, therefore as prophesied by me the doer of all, .ake unerringly stable the meaning of what you heard. 2rising from buddha acti!ity free from action and seeking,

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&nmade reali'ation will complete all goals. (C Identifying the defining characteristics of shamatha and !ipashyana. 2t the time of meditating, as the mind is quiet, without emanation and gathering/ Within this peaceful resting, or being, of shamatha, Being which is the emptiness of dharmaka!a, Vipash!ana is appearance of luminous rupaka!a. These are upa!a and pra(Da and the two accumulations. Both de&eloping and perfection are established. The emptiness of resting in non#thought is shamatha. Its cause is dharmakaya, completing the accumulation of wisdom and pra(Pa. 2ppearance because of luminosity is !ipashyana. Its cause is rupakaya, self#accomplishing the accumulation of merit and upaya. 2t that time, the si+ ultimate conceptionless perfections are perfected. The 3hra!a S$ecia' Mind Re4+estin# S+tra says/ o fi+ation is generosity. o guarding is discipline. o dwelling is called patience. o effort is e+ertion. o wishing is known as dhyana. o conception is pra(Pa. 2s for practice of these si+, generosity and so forth, they are perfected not by dwelling on them, but by going beyond any thought of them. 2t this time true discipline is also perfected. The S+tra Re4+ested )& the Stha ira De a$+tra!ati 1hen discipline and transgression are not percei!ed, this is called perfection of discipline. The two accumulations are also perfected. The Ten Whee's o* Per*ectin# the 3h+!is says/ That non#conceptuali'ation is the accumulations of merit and wisdom. The U'ti!ate Wisdo! S+tra says/ The bodhisatt!a )innacle of 1isdom asked, 3,ow should yogacharin monks gather the accumulations;3 The "uddha spoke, saying, 1hat is accumulated is merit and wisdom. 2ccumulation is their manifold increase. ,ow is the accumulation of wisdom gathered; It is generosity and so forth, white dharmas, which possess characteristics. ,ow is wisdom accumulated; It is pra(Pa and so forth, which possess no characteristics ,ow are these two gathered; The accumulation of merit is called the accumulation of samsara. It is like, for e+ample, the water in an o+<s track. 1hy so; It is quickly lost and e+hausted. It beguiles fools. ,a!ing e+perienced the happiness of gods and human beings, they whirl about once more in the lower realms. The accumulation of wisdom is called the accumulation of nir!ana. It is like the water in a great ocean. It is not lost. It is not e+hausted. It is not decepti!e. It produces attainment of nir!ana. % )innacle of 1isdom, the accumulation of

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wisdom alone should be gathered. The intention is that things belonging to merit are transformed into wisdom by dhyana, and that wisdom in that sense should be emphasi'ed. kC The functions or actions of shamatha and !ipashyana $rousing this pra(Da that reali<es &ipash!ana, We can remain within it because of shamatha. %ur pre!iously becoming acquainted with the meaning of reali'ing !ipashyana, depended on shamatha. Therefore we should certainly try to unify the two. lC The time of reali'ing non#conception by becoming familiar with this 2t this time of resting any attachment in equality/ When we no longer dwell in the mental phenomena Of grasping and fi'ation of either things or non+things, That is the non+dualit! of space and wisdom. %ind and its ob(ects are not percei&ed, and are pacified. 1hen one meditates in the genuine meaning, reali'ation that grasping and fi+ation of things and non#things are natureless is the !ipashyana that is 3first to be done.3 2biding within the state thus reali'ed, without arising of the phenomena of mind is the shamatha, 3to be done later3 If space and wisdom are non#dual, union of shamatha and !ipashyana as the fruition is established. Then these two should be known as inseparable. The 3odhichar&a atara says/ either things or non#things e+ist before the mind, %ther will be absent, in the peace of non#conception. The si+ sections on 0C ,ow to establish samadhi by becoming familiar with this. a. The !irtues of samadhi ,ow, by becoming familiar with this, are the !irtues of samadhi established; Though the mind possesses these !irtues primordially, when they are obscured by defilements, they do not appear. .editating in shamatha and !ipashyana, we ha!e an opportunity to purify all these obscurations. 1hen the false conceptions of mind dissol!e into space/ Whene&er the nature of mind, in primordial purit!, Is liberated from incidental false conceptions, Then the nine dh!anas and miraculous e'perience, $s well is the &arious higher perceptions will be there. /ountless clouds of samadhi are spontaneousl! present. 1hen the temporary, incidental false conceptions of mind are purified, a host of good qualities are established, such as the nine dhyanas. b. 9+planation of the nine dhyanas

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iC 1hat are they; When the mind, with desire to be in its natural place, %editates one+pointedl! on an!thing, With discursi&e thought and anal!tic discernment, With bliss, and well+being, then the first dh!ana has arisen. When meditation so anal!<es without fi'ation, That luminous mind of bliss and well being is the second dh!ana. When meditation neither concei&es nor anal!<es, -teeped in bliss and well+being, the third dh!ana has arisen. Then when meditation has gathered in its bliss, There is the fourth with all the benefits of well being. ,ere for mind with the wish for cessation, there are the four dhyanas, and the fi!e formless attainments. These nine samadhis are the nine ultimate absorptions. ,ere, the mind of desire becomes one#pointed. The abo!e#described union of shamatha and !ipashyana e+ists here as the wisdom of complete non#thought. "y meditating within it, the mind of bliss, luminosity, and complete non#thought of wisdom are attained from the desirable support of being a human being. The support isM, more particularly,N attaining human birth with the freedoms and fa!ors. From access and the main meditation of the mind of dhyana, access is the preparatory stage. It is said that some do (ust the main meditation. 2lso each dhyana is said to be the access to the ne+t. 1hen the mind rests one#pointedly, there is access to the first dhyana, which can handle anything. It has the discursi!e thought that we should meditate. "y (oining this to resting in complete non#thought, together with analytic discernment of the peak of mindfulness, there is the real ob(ect of meditation, the wisdom of non#thought. It e+amines thoughts and the boundary of meditation and post#meditation. 2s for the second dhyana, from the access of the first, we (oin non#thought only to analytic discernment without e+amination by discursi!e conceptual thoughts. The main ob(ect is luminosity and non#thought. 2s for the third dhyana, from the access of the second, transferring there by being without either e+amination of discursi!e thought or analytic discernment, the special main ob(ect non#thought arises. 2s for the fourth, from the access of the third, together with (oy and bliss attained by samadhi, the special ob(ect arises. The Midd'e 1en#th Pra-.a$ara!ita says/ The first dhyana has conception and discrimination. The second discriminates without conception The third<s attention neither concei!es or discriminates "liss#gathering attention is the fourth. iiC ,ow the mind attains formless dhyana The mind of dhyana/

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Then the mind is pure translucenc! like space. This attains the a!atana of limitless space. Then there is mind, without the comple'ities of all dharmas, $ttainment of the realm of limitless consciousness. Then there is simplicit! with neither mind nor appearance, $ttainment of the realm of nothing whate&er. %ind freed from comple'ities of e'istence and non+e'istence, Is within the realm of neither e'istence nor non+e'istence. Then there is cessation of the nature of mind, /omposed of all the different comple'ities of the kleshas. This is when the peace of nir&ana is attained. =C From the support of dhyana arise the special formless minds. First there is realm of limitless space. 2s all dharmas are pure like space, there is steady attention to the undefiled essence. BC Aimitless consciousness is mind#only. There is attention on limitless mind, without beginning and end. DC 2s for nothing whatsoe!er, because of non#conception or non#thought, the mind sees nothing at all. FC The peak of samsara is attention to mind beyond all e+tremes of e+istence and non# e+istence. GC In cessation, all the comple+ities of mind cease. The Co!!entar& on the Madh&a!a,a atara says/ Cessation occurs because all comple+ities of the mind cease. To classify, from the mind e+amining and analy'ing there is discriminating cessation. ot e+amining, resting in dharmata is non#discriminating cessation. ,owe!er,, the cessation of the bodhisatt!as, because of compassion, still looks after sentient beings. The Madh&a!a,a atara says/ Though this is indeed samadhi of all#inclusi!e cessation, Compassion remains, arising for helpless sentient beings. It may be asked, but then comple+ities don>t cease, do they; In the compassion of the wisdom of complete non#thought, comple+ities do not e+ist. The Midd'e 1en#th Pra-.a$ara!ita says/ 1ithin the nine ultimate absorptions, there is the goal, 3I should produce absorption.3 In general in the dhyanas of ordinary beings and noble ones, aside from attaining the great fruition of the mind of equal space, there is the bliss of shamatha. ,a!ing thought, 3all dharmas are like space,3 within that state, from the subsiding of the engagements of mind, we are impelled into the formless states of mind up to the peak of samsara. oble ones, in particular, by the wisdom of !ipashyana, attain the unified nature that does not grasp dharmas as 3me3 and 3mine.3 ,a!ing attained the mind of a great being, by attaining the supreme wisdom whose meditation sees as far as 2kanishta, they pass beyond suffering to nir!ana. 1ithin this mind are all the !irtues of the formless dhyanas. Though these samadhis are included within it, the

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mind does not ha!e the indi!iduating characteristics of those realms. Therefore, noble ones of the great !ehicle do not fi+ate the arising of these realms. iiiC The way of practicing the nine dhyanas. 2s (ust e+plained/ Then at the end we practice the skills of these nine dh!anas 4ither in order, or out of order on the spot. We shall ha&e the knowledge, both for oursel&es and others, Of all the actions done in former and later li&es. We shall know the places where their minds will go. )a&ing completel! eliminated the obscurations, We shall see their deaths and births and transmigrations. We shall manifest one and man! emanations. Because there are no kleshas, we shall ha&e the wisdoms That know the nature of dharmas and also their e'tent. We shall see buddha fields filled with the buddha9s children. "y meditating on the ultimate samadhis the formerly unknown eyes and higher perceptions become unobscured. There are miraculous displays, and the !irtues of leaping up from bhumi to bhumi. ,a!ing seen the buddha fields, we listen to the $harma there, perfect the accumulations, and so forth. Finally, from the three ways of meditating on these ob(ects, as for the yawning lion, ha!ing meditated upward by stages in the four dhyanas and four formless attainments, also meditate by stages downward as if climbing up and down a nine#runged ladder. The Midd'e 1en#th Pra-.a$ara!ita says/ If it is asked, 3what is the samadhi of the yawning lion of a bodhisatt!a mahasatt!a;3 it is like this. Fully attain the first dhyana. 2fter saying, 3I am resting there,3 after ceasing with that, it is taught that after that we go on up to the peak of samsara, and then back down to the first dhyana. 2s for the lesser sudden approach, after ha!ing meditated upward on the dhyanas, formless attainments, and cessation, (ump back down to the first and meditate there. From the two sections of the greater sudden approach, going up to cessation in a similar way, meditate on the first dhyana. ,a!ing meditated on cessation, do likewise in each to cessation. ,a!ing entered into each, meditate on them by turns. 2s for entering into non#meditating mind, ha!ing arisen from cessation, produce the mind of non#meditation. So gradually meditate down until the first dhyana. Similarly the way is taught that without the first dhyana, entering into the second, we should go upward to cessation, and meditate downward on each one. Then lea!e out the second, third, fourth, fifth, si+th, se!enth, all eight, up to the eighth. Then meditate downward on each one. The A)hisa!a&a'an,ara says/ In the nine dhyanas including the stage of cessation, "oth ha!ing gone and come in a twofold way, $esire that reali'es consciousness 1ill grasp the border of non#meditation.

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2s for the sudden approach, among the dhyanas ,a!ing skipped the first and second and third, The fourth and fifth and si+th and se!enth and eighth, 4o up to cessation in different ways. The eyes and higher perceptions ha!e been discussed. c. The time of attaining the three samadhis 2t the time of attaining the special samadhis/ #ull! reali<ing appearance as illusion, We shall ha&e attained the illusion+like samadhi. -ince disturbance is pacified, the mind is free from torment. Then there is the samadhi like a spotless moon. In a single equalit! no dharmas are percei&ed. There is the samadhi like a cloudless sk!. There will be countless hundreds and thousands of such samadhis. The single disk of the sun, by dispelling darkness is called the 3light#maker3. "y radiating light rays, it is the 3one with a thousand lights.3 "y making lotus blossom, it is called 3the friend of the lotus.3 It has many such different names. Similarly, when appearance is reali'ed as illusion, one# pointedness on that is called the illusion+like samadhi. )acifying the darkness and torment of the kleshas is the spotless moon samadhi. 6eali'ing that all dharmas are like space is the cloudless sk! samadhi. "y the manifold increase of the !irtues of these and other samadhis, within a single mind, these and hundreds, thousands, and countless others are attained. The illusion#like samadhi and so forth are taught in the sutras. d. "riefly the relationship of !ipashyana and shamatha to samadhi is taught Vipash!ana is the meaning of total reali<ation, $nd proper shamatha will grasp this one+pointedl!. -o retention and samadhi are in spontaneous union The words and sense of the $harma, well reali'ed by discriminating !ipashyana, are one# pointedly grasped and kept in our being by shamatha. 2s for !ipashyana, within that retention, shamatha is resting in samadhi. The 3'osso!in# Wisdo! says/ -ipashyana is the keeper %f the gate of $harma. Shamatha is samadhi. 6egarding that grasper, the Tantra o* We''9esta)'ishin# says/ 2s to the why of 3keeper,3 There are three kinds of keeping. "oth words and meaning are kept, 2nd good karma kept from damage. "ecause of keeping these, It is called their keeper. "y that the details of the sub(ect are completed.

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C. The stages of the paths of meditation on this There are e+planations of the purposes of the paths of accumulation, preparation, seeing, meditation, and no more learning. 1ith the final summary, there are si+ sections. 1. The path of accumulation a. The lesser path of accumulation/ ow as for the particular paths and their di!isions which should be known/ We are liberated b! treading the fi&e paths. On the lower le&el of the path of accumulation We should meditate on the four ob(ects of mindfulness. These four ob(ects are bod!, feeling, mind, and dharmas. Since all the buddhas attained enlightenment after ha!ing tra!eled o!er the fi!e paths, their details are described here. The first, the path of accumulation, starts from the time of first meditating on producing the mind of supreme enlightenment. &ntil heat arises in our being, its reali'ations of hearing, contemplating, and meditating along with the !irtuous accumulations of samadhi are the path of crossing to the land of liberation. The cause of this path is awakening the gotra, the enlightened family. This is dependent on the newly aroused bodhicitta of the mahayana. The fruition is the four subsequent paths. Semantically, it is called the path of accumulation because it chiefly 3accumulates3 hearing, contemplating, and merit. %f the three di!isions, in the lesser we chiefly meditate on the four ob(ects of mindfulness, body, feeling, mind, and dharmas, both in meditation and post#meditation. ,ere in meditation meditate on the bodies of oneself and others as being like space. )ost# meditation is like illusion. 2lso, as an antidote to desire, meditate on perceptions of impurity. Feelings too in meditation are not conceptuali'ed, and in post#meditation are meditated on as hollow and insubstantial like a plantain tree. Turn the attention to suffering. .editate on mind as unborn and impermanent. .editate on dharmas as only names and merely illusory. The S+tra Teachin# the To$ic o* En'i#hten!ent says/ 1hoe!er sees body as being like space, has the ob(ect of mindfulness of looking at the body with the body. Feelings are not concei!ed as internal, e+ternal, both, or neither. This is the ob(ect of mindfulness that looks at feelings. .ind is merely a name. "y its nature it is unborn. 1hoe!er sees this has the ob(ect of mindfulness of mind. 1hoe!er sees all dharmas as non#dual has the ob(ect of mindfulness of dharmas. b. The middle path of accumulation

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2fter de!eloping the former path from becoming familiar with it, meditate on the four means of true abandoning/ On the middle le&el of the path of accumulation We trul! abandon the four attachments to good and e&il. B! !earning, effort, diligence, and e'ertion. So that non#arising of non#!irtue will be produced, yearning and effort are produced. 1e stri!e diligently and e+ert oursel!es to abandon persons and so forth that produce the non#arising of !irtue. In order that its arising may increase, we produce effort and so forth, those four. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, what are these four true ways of abandoning; They are like this. In order that non#arising of the non#!irtuous may be produced, we produce yearning. 1e makesZ an effort. 1e are diligent. 1e try to e+ert oursel!es supremely. c. The greater path of accumulation On the greater meditate on the four legs of miracle, 3arning, in&estigation, contemplation and mindfulness. .editate on the four legs of samadhi#miracle, which are yearning, in!estigation, contemplation, and mindfulness. The Mother says/ The yearning leg of samadhi miracle and these others, four altogether are taught. %n the greater path of accumulation, discipline is directed at enlightenment, and we make an effort to practice yoga by binding the gates of the senses, understanding the proper measure of food. and not sleeping in the first and last quarters of the night. "y remaining conscientiously in non# accepting and non#re(ecting there are delight, unreproaching happiness, (oy, faith, de!otion and other such !irtues that are causes of liberation. "y making an effort in hearing, contemplating, and meditating, we are (oined to the path of preparation. 2lso from the lesser path of accumulation we start gathering the accumulations for three countless kalpas. The S+!!ar& o* the 2ehic'es says/ Those with the powers of fortune and ripening, ,a!e minds that will be specially supported. 2s bodhisatt!as o!er three countless kalpas, They will make an effort it is taught. 2t the time of meditating on the four ob(ects of mindfulness, the time of arising of the path of preparation is uncertain. 2s for the particular antidotes of this path, when we ha!e conceptually seen how formations do damage, with the antidotes we completely eliminate them. 2s for what is abandoned, when we ha!e seen the faults of defiled dharmas, the corresponding attachments that make them manifest are cut off and abandoned. 2s for what is reali'ed, mostly the two egolessnesses are reali'ed in a general way through hearing and contemplating. There is also the arising of reali'ation from meditation. The Genera' Co!$endi+! says/ )ra(Pa arising from meditation is also rele!ant.

=HH

2s for qualities, there are the eyes, higher perceptions, and all kinds of others. The Maha&anas+tra'an,ara says/ 2t that time from out of the stream of $harma From the buddhas there will be shamatha and !ast wisdom, 9+tensi!e oral instructions will be attained. 2lso/ $welling completely within the gates of $harma, 1e are instructed by seeing tathagatas, 2s if being led away from strife and contention, 1e are led from the manifold thickets of faults To be established in true enlightenment. 2t the time of attaining the greater path of accumulation we are mindful of the three pra(Das of hearing, contemplating, and meditating regarding the three (ewels. 1e are mindful of the three characteristics of all compounded things as impermanent defiled and painful. 2ll dharmas are empty, selfless, nir!ana and peace. These are the four mudras of ,harma. 2lso faith, e+ertion, mindfulness, samadhi, and pra(Pa are the fi&e according with liberation, not arising within the essence of the senses. 1e meditate on discipline and generosity, the free and well fa!ored body and birth, and the inhaling and e+haling of the breath. If the practice is completely performed, we should meditate on impure perceptions and the eight thoughts of a great being. In preparation, first meditate on taking refuge and arousing bodhicitta. To accomplish the final purification, meditate on the nine impure perceptions. These are that the dead body of oneself and others become/ 1C. 0C. 5C. :C. =C. BC. DC. FC. GC. rotten worm#eaten bloody red green black de!oured scattered burned decomposed.

For desire meditate on impurity, for hatred kindness, and for ignorance interdependent arising. The S+tra Re4+ested )& P+n#"an# says/ $esire is mostly eliminated by one<s ha!ing !iewed $ecaying flesh and fat, and skin and skeletons. 2ggression by the stream of kindness and compassion, 2nd ignorance by the path of interdependent arising. 2s for the 9ight thoughts of a great being, the Co!!entar& on the T5ent&9tho+sand says/ %ne thinks the thought, 1C 3I am always able to remo!e suffering from sentient beings,3 and the thought, 0C 3I am always able to establish beings who are afflicted by po!erty in great wealth,3 and the thought, 5C 32 body of flesh and blood

=H1

can always be of use to sentient beings,3 and the thought, :C 3I could always benefit sentient beings by staying in ,ell for a long time,3 and, =C 3"y worldly and world# transcending great wealth, I can always fulfill the hopes of sentient beings,3 and, BC 3,a!ing become enlightened, I could always eliminate the sufferings of sentient beings,3 and the thought, DC 3The arising of what does not benefit sentient beings, the taste of the absolute being analy'ed away as unity, words that do not make all beings think, li!elihood that does not benefit others, and likewise body and pra(Pa and wealth and power that do not benefit them, and re(oicing in doing harm to sentient beings##in all generations may these ne!er occur,3 and the thought, FC 3because the fruition of the e!il deeds of sentient beings always ripens in myself and the fruition of my !irtue always arises in them, may they be happy.3 .editate on these together with taking refuge and arousing bodhicitta. .oreo!er, as taught before, meditate in the realm of complete purity. 0. The path of preparation Then there is the e+planation of the path of preparation/ There are four di&isions of the path of preparation. In the stages of heat and peak we meditate on the fi&e powers #aith and energ!, awareness, samadhi and pra(Da. In patience and highest dharma these fi&e are the fi&e supreme forces. The support of the path of preparation is beings of any of the si+ realms in whom the greater path of accumulation has arisen and been finished. Countless gods, nagas, asuras, and so forth for whom it arose are described in the sutras. The support of thought is any of the si+ desire or samadhi le!els. The cause is finishing the greater path of accumulation. The S!a'' Co!!entar& says/ 2ccording with liberation, for delighted sentient beings there are therefore the aids to liberation. The essence is the worldly wisdom arisen from meditation. The four di!isions are heat, peak e+perience, patience, and highest dharma. There is meditation in the stages of heat and peak e+perience on faith, e+ertion, mindfulness, samadhi, and pra(Pa. They are called 7powers8 because they actually produce the power of arousing bodhicitta. The Midd'e 1en#th Pra-.a$ara!ita says/ Faith and these others are e+plained as powers. .oreo!er there are the four wisdoms of the four paths of preparation. First, as for the heat of the mahayana, in attaining the wisdom of appearance, all dharmas are seen merely as mental appearances. "y non#attainment, ;;;;;; the arising of worldly meditation, the antidote to grasping the true e+istence of ob(ects is produced. The Maha&anas+tra'an,ara says/ Aike that for bodhisatt!as, 1ithin their meditation, 9+cept as e+pressions of mind, 2ll ob(ects are unseen. 2s for such appearances, certainty in the $harma produces mental patience. The S+tra o* Possessin# the Ri er Gate says/

=H0

2s for patience with the appearance of knowables, the thought of certainty in the $harma is the designation of the word. That is also presented in the Maha&anas+tra'an,ara commentary. )eak e+perience is the wisdom of intensified appearance. "ecause the appearance of dharmas is intensified, by making an effort to meditate on egolessness, meditation on appearance arising as the middle way is attained. The S+tra o* Possessin# the Ri er Gate says/ In order to intensify The appearances of dharmas, 1e should make a total 2nd perse!ering effort. )atience is an aspect of the wisdom of suchness. .editation#arisen appearance is grasped as mind#only. Supreme attainment of that produces an antidote for attachment to e+ternal ob(ects. The same te+t says/ 2s for ha!ing intensified The appearance of all the dharmas, 1e should dwell in mind only. Then all appearances, 1ill truly appear as mind. 2t this time distraction %f the grasped will be abandoned. The distraction of the grasper Then will remain alone. MThough Aongchenpa says that g'ung ba and a>d'in pa are grasping and subsequent fi+ation, it doesn>t work here. ,ow could subsequent fi+ation of grasping remain alone after abandoning the grasping;N 2s for the highest or supreme $harma, the immediately preceding wisdom, undistracted grasping of the meaning arising in meditation on mere appearance is completely perfected. There is nothing between this and attainment of the path of seeing of the mahayana. The same te+t says/ 2t that time unobstructed Samadhi is quickly reached. The four aspects of ascertainment are each di!ided into three as lesser, middle, and greater, making twel!e altogether. The Maha&anas+tra'an,ara says/ Thus in terms of the aspects of ascertainment, There are lesser and middle, and the great. 2s for the particular antidotes, suppression is the antidote of abandoning. In general the four kinds of antidote are/ 1C. 0C. 5C. :C. antidote of eliminating, antidote of abandoning, supporting antidote, antidote of keeping one<s distance.

=H5

%f the two kinds of abandoning antidote, suppressing abandons by keeping down manifestations. In abandoning from the root the seeds are also cleared away, as with an unobstructed path. 2s for the special characteristics of abandoning, the seeds of obscuration and their manifestations are kept down, and we are liberated from the po!erty and degeneration of indi!idual beings. 2s for the special characteristics of its reali'ation, by the wisdom arising in worldly meditation, the two egolessnesses are reali'ed in an abstract way. 2s for the !irtues, it is taught that from clouds of the three (ewels there are many samadhis, dharanis, higher perceptions, and so forth. 2s for what makes the path of preparation higher than the path of accumulation, though it is without distinction from the greater path of accumulation in meditation arising, in terms the wisdom of complete non#thought not being !ery clear, the two are distinguished as relati!ely near and far from the path of seeing. The Great Co!!entar& on the Ei#ht Tho+sand says/ If there are no obstacles, this 3!ery nearly arising of the path of seeing,3 should be known as especially according with the aspect of liberation. 5. The path of seeing Then as for first seeing the wisdom of the noble ones/ The path of seeing occurs at the first bhumi called .-upreme ?o!.. )ere we meditate well on the se&en limbs of enlightenment. ?o! and shinjang here are added to the fi&e powers. %n completing the great supreme $harma, there is the arising of the wisdom of the path of seeing. It has the nature of si+teen moments. For each of the four noble truths/ 1C 0C 5C :C suffering the cause of suffering the cessation of suffering the path leading to cessation

there are/ 1C. 0C. 5C. :C. acceptance of knowing dharmas knowing dharmas acceptance of subsequent cognition subsequent cognition

2s for these si+teen natures, The A)hisa!a&a'an,ara says/ 2ccording with the four truths of suffering and so forth There are knowledge of dharmas, and subsequent cognition, 1ith the acceptance of each. The instants of these natures, 2nd the way of knowing all these, is called the path of seeing. The commentary says/ %f the indi!idual truths, acceptance of knowing dharmas, knowing dharmas, acceptance of subsequent cognition, and subsequent cognition, as for the natures of these si+teen moments, on the occasion of knowing all these, there is the path of seeing.

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The body of a being that is the support of this wisdom is one with the greater supreme $harma. It may be that of any of the beings of the si+ realms. It is not the seeing of the !iew of the shra!akas. The support of thought is the four dhyanas. The main cause is finishing the le!el of supreme $harma. 2ccumulation and preparation are the e+ternal causal factors. The fruition is production of the subsequent two paths. In the essence, by di!iding the four noble truths, depending on defilements of the dhatu being abandoned, there are the si+teen moments. From the defilements and antidotes, as for the first, there are fi!e kinds of defiling !iews. These are/ 1C. 0C. 5C. :C. =C. !iews of a transitory collection, !iews that fi+ate e+tremes, wrong !iews, fi+ating a !iew as supreme, and fi+ating discipline and asceticism as supreme.

2lso there are the fi!e defiling non#!iews of doubt about these. "y the ten kleshas of these ten defiling !iews arising in the desire realm, there are McorrespondingN wrong ways of entering each of the four noble truths. There are forty wrong ways altogether. For the two abo!e, defiling !iews and non#!iews, for each of the four truths, due to the nine bases of enmity there are also G + : + 0 X D0 wrong enterings. Thus, all the kleshas abandoned by seeing, are D0 [ 5H or 110. The Uni ersa' Co!$endi+! says/ 2s for the hundred and twel!e kleshas, those are the kinds of kleshas to be abandoned by seeing. 2s for enmity not entering into the four le!els of dhyana and the four formless attainments, since one<s being has been moistened with shamatha, the nine tormented states of mind which are the bases of enmity are absent. 1ithin these nine are 2. The three thoughts regarding oneself 1C. This has harmed me before. 0C. It will do so now. 5C. In the future too, it will do so. ". The three analogous thoughts about harm to friends C. The three analogous thoughts about benefit to enemies 2s for the ways of wrong entering by these kleshas, taking the truth of suffering as an e+ample/ 1C "y the !iew of a transitory collection, within the truth of suffering we fi+ate me and mine. 0C "y the !iew that grasps e+tremes, within the truth of suffering we fi+ate the e+tremes of e+istence, non#e+istence, eternalism, and nihilism. 5C "y wrong !iew, we grasp the truth of suffering as non#e+istent. :C "y ignorance, we enter not knowing the characteristics of the truth of suffering. =C "y doubt, we enter doubting whether the fi!e skandhas do or do not suffer. 1ithin these fi!e ways of entering, 1C "ecause of attachment to desire, desire is produced.

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0C "y pride, haughtiness and arrogance are produced. 5C "y fi+ating the !iew as supreme, the supreme ultimate is fi+ated. :C "y fi+ating discipline and asceticism as supreme, the path to purification and liberation is fi+ated. =C The way of entering with enmity toward what does not accord with these fi!e, produces aggressi!e thoughts. 9ntering the other three truths should be similarly understood. .oreo!er, the name of the truth of cessation is conceptuali'ed, and we do not percei!e the real entering of it. 2s for the di!isions of the antidotes, by seeing the kleshas of the three realms, the kleshas which are to be abandoned are abandoned. ,ere for the truths of suffering, its cause, cessation, and the path, there are the four acceptances of knowing the dharmas. These characteristics cannot be within in one mental substance within one instant of arising time, since there are four aspects indi!idually regarding the four truths, the seeds of being seen and abandoned* and since the completely abandoning antidote is not without obstruction. They are abandoned by a hundred and twel!e separate instants of seeing and abandoning. .oreo!er, the direct cause of acceptance of knowing the dharmas of the indi!idual four truths, and the corresponding things to be abandoned are encountered as two potencies. 2t a second time, the main cause and its corresponding to#be#abandoned are encountered as two non#potencies. 2t a third time, the arising of the four dharma acceptances and all their corresponding to#be# abandoned subtle seeds are abandoned in the manner of being simultaneously made to cease. The Uttaratantra says/ 2s the sprout and so forth gradually arise, 2s the husk of the seed is cut and split apart, So by ha!ing seen the ultimate nature of suchness 1hat is abandoned by seeing is dri!en out. In the one mind#substance, the indi!idual dharmas of the four truths are an antidote that is a path of complete liberation from the kleshas, which are aspects of those four truths about the three realms. Similarly with the four acceptances and the four subsequent knowledges, this is the path of the special antidotes of keeping one<s distance. These abandonments also deal with the two obscurations. They liberate from these two. The Center and 1i!it says/ The two#fold obscurations %f kleshas and of knowables, 2s for those obscurations 1hen they ha!e been e+hausted, That is called liberation. 2s for the distinctions of these two, The Uttaratantra says/ 1here there are thoughts of a!arice and so forth, These are called the obscuration of kleshas. 1here discursi!e thoughts of the three realms, These are called the obscuration of knowables The obscuration of kleshas is the a!arice and so forth of an unpacified mind, whose essence is likely to be obscured by unhappiness.

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The obscuration of knowables is thoughts of grasping and fi+ation, the ob(ect and percei!er without freedom from attachment to the true e+istence of the three realms, where the essence is likely to be defiled or obscured by unhappiness. False conceptions of the obscuration of the kleshas are abandoned by seeing. The co# emergent kleshas are abandoned by meditation. 2s for the obscuration of knowables, coarse thoughts of grasping and fi+ation are abandoned by seeing. Subtle ones are abandoned by meditation. 2s for the distinctions of reali'ation/ "y world#transcending pra(Pa, the two egolessness are reali'ed in perception. The qualities are the pre!iously mentioned hundred and twel!e of the first bhumi. 2s for the distinction of time, first by the re!elation of the four truths there is the one time of the four acceptances. 2fter that, there arises the one time of the four knowledges. 2fter that arises the one time of the four acceptances of subsequent cognition. 2fter that, by the arising of the pne time of the four subsequent cognitions, in the four moments of completing the action, the essence of four kinds and si+teen aspects arises. There is simultaneous reali'ation of the four truths, and so the four acceptances gradually arise. Those things abandoned by seeing are instantly abandoned by acceptance of the $harma. This happens in stages o!er the four aspects of the path of seeing. .oreo!er, at the time of the first bhumi, we meditate on the se!en limbs of enlightenment. 1hat are they; The S$irit+a' 1etter says/ .indfulness, in!estigating dharmas, and e+ertion Ioy, shin-an#, samadhi, and equanimity* These are the se!en limbs of enlightenment. This assembly of !irtues makes us attain nir!ana. ,ow so; The S+tra Teachin# the Side o* En'i#hten!ent says/ 1C .an(ushri, for whome!er there is no mindfulness and therefore no attention, seeing all dharmas as unreal is the limb of enlightenment of true mindfulness. 0C .an(ushri, for whome!er, because of completely not practicing !irtue, non#!irtue, or what is neutral, all dharmas are eliminated and unpercei!ed, there is the limb of enlightenment of true in!estigation of dharmas. 5C .an(ushri, for whome!er, because of ha!ing destroyed perception of a body, there is neither accepting or re(ecting of the three worlds, there is the limb of enlightenment of true e+ertion. :C .an(ushri, for whome!er because they ha!e destroyed (oy and non#(oy, all formations do not produce (oy, there is the limb of enlightenment of true (oy. =C .an(ushri, for whome!er, because conceptual things are not conceptuali'ed, the mind has become completely trained for all dharmas, there is the limb of enlightenment of shin-an#. BC .an(ushri, for whome!er, because they think of all dharmas as destroyed, mind is not concei!ed, there is the limb of enlightenment of true samadhi. DC .an(ushri, for whome!er, because they do not dwell on anything,

=HD

depend on anything, produce passion, or produce bondage, there is equanimity whose sight does not follow after dharmas, this attainment of (oy is the limb of enlightenment of true equanimity. d. The path of meditation "ecause of becoming familiar with what has been seen/ There are lesser, middle, and greater paths of meditation. 4ach of these again has been di&ided in three. #rom lesser lesser to greater greater there are nine. These are -tainless, ight+producer, and Brilliant -hining; ,ifficult to conquer, 5resence, and #ar+going, Immo&able, 1ood 6nderstanding, and finall! /loud of ,harma. On these we tra&el o&er the noble eight+fold path, 0ight &iew, right thought, right speech, right action, right li&elihood, 0ight effort, right mindfulness, and last right meditation. The path of meditation accords with the true meaning seen on the path of seeing, producing e!er higher familiarity with this. The A)hisa!a&a'an,ara says/ 1ith the path of seeing 2scertain the limbs. 1ith the path of meditation, Contemplate o!er and o!er. 9ncounter and true perception 2re the path of meditation. 1ithin the path of meditation there are lesser, middle, and greater, again di!ided into three, so that there are nine in all. 1hat are they; The lesser lesser is the second bhumi, the Spotless %ne. The middle lesser is the third bhumi, the Aight )roducer. The greater lesser is the fourth bhumi, the "rilliantly Shining. The lesser middle is the fifth bhumi, the %ne $ifficult to Conquer. The middle middle is the si+th bhumi, )resence. The greater middle is the se!enth bhumi, the Far#going. The lesser greater is the eighth bhumi, the Immo!able. The middle greater is the ninth bhumi, 4ood Intellect. The greater greater is the tenth bhumi, the Clouds of $harma. 6egarding these nine le!els, the same te+t says/ 2s for these nine bhumis, the greater greater and so on They are antidotes to defilements, lesser of lesser and so forth, %n these paths those defilements will be purified. 1hat is abandoned by meditation also has greater, middle, and lesser, and they are similarly di!ided into nine as greater greater, middle greater, lesser greater, greater middle, middle middle, lesser middle, greater lesser, middle lesser, and lesser lesser. %n the nine le!els of the Stainless %ne and so forth that is gradually abandoned.

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.oreo!er, these go from the lesser lesser, the second bhumi, the Stainless %ne, on which the greater greater defilement is abandoned by meditation, up to abandoning the lesser lesser defilement to be abandoned by meditation on the greater greater path of meditation, the tenth bhumi. These terms ha!e the approach that coarser defilements are called greater and subtle ones lesser. The bodily support arising on these paths of meditation is the same as for the path of seeing. For the most part they are men and women of the three continents and gods of the desire and form realms. %ther births are possible, and so the bodily support that has achie!ed birth can be any. The same te+t says/ The fields and the practice e+ist like an illusion, Samsara is recei!ed according to one<s thoughts. The support of mind is said to be mostly the four dhyanas and whate!er others there may be. The cause is the first three paths. The fruition is the path of no more learning. The essence, is that depending on the antidote for abandoning particular defilements on the nine bhumis there are 1C 0C 5C :C union, the path of non#obstruction the path of complete liberation the special path.

These also abandon the obscurations of those bhumis. &nion and the path of non#obstruction are the antidote of abandoning. The path of complete liberation is the antidote to the support. The special path is the antidote of keeping one<s distance. For e+ample, at the instant of the arising of the wisdom of the second bhumi, by the finish of the pre!ious one of the first, manifestations of suppressing kleshas that obscure the second are abandoned. 1hile the wisdom of the second arises unobstructed, the corresponding apparent seeds of mischie!ous discipline, intrinsic but uncertain in their manifestation, are completely abandoned. In the second instant, there is the main ob(ect. "y the path of complete liberation, the antidote to the support is produced. 2t the end of the bhumi, the le!el of the special path is the antidote of keeping one<s distance. From the first instant of these bhumis until they are finished, their indi!idual obscurations are abandoned in this way. These defilements are completely e+hausted and abandoned at the same time the bhumi ceases. ,ere these days some coarse describers of the perfections say that all abandonings by seeing are abandonment on arising. They maintain that all that is abandoned by meditation is abandoned by the path of cessation. "y this stupid kind of antidote guarding and dharmas are seen as being the same thing. The Edi*ice o* the Three 8e5e's says/ ,ere by bodhisatt!as, at the time when this spotless one has completely arisen, the defilements of mischie!ous discipline are completely abandoned. From that, up to the tenth aspect of defilements that do not accord with the tenth bhumi, at

=HG

the time when these bhumis arise, ha!ing been abandoned on the path of non#obstruction, by the path of complete liberation the antidote to the support is produced, until by the special antidote, the obstruction of keeping one<s distance is abandoned. .oreo!er, if all that is abandoned on seeing is abandoned by meditation on things as they are, how can these things be abandoned at all; The quality was already e+plained in the case of the pre!ious bhumi. 2s for how the G defilements of the G bhumis are abandoned, there are si+ co#emergent stains/ 1C 0C 5C :C =C BC desire, enmity, pride, ignorance, the !iew of a transitory collection, the !iew that fi+ates e+tremes.

"y di!isions of the realms, in the desire realm there are all B. 1ithin the dhyanas and formless attainments, enmity is absent, so there are = and = there, 1B altogether. "y the le!els, in desire there are B. There are : dhyanas [ : formless attainments. 1ith those F, counting = MeachN, there are 0B. M:B;N $i!ided by greater and middle, the B, plus greater and middle Mand another;N desire X G. In the other = are also G each, X =:. In the : le!els of dhyana, since enmity is discarded, the greater middle = kleshas are G and G of :=. M;N Similarly in the formless realm, there are := in = sets. "y combining them, those things abandoned by meditation are ::H. M;N ;;;;;;; The way of abandoning is that by union they are suppressed. "y ha!ing no obstacles they are really abandoned. "y complete liberation, the antidote to the support is produced. "y the special path by the means of producing the antidote of keeping one<s distance, within the nine bhumis the manifestations and seeds are abandoned. 1ithin these bhumis one completely meditates on the eight#fold noble path. The S$irit+a' 1etter says/ 6ight !iew, right li!elihood, right effort, right mindfulness 1ith right samadhi are limits placed on speech and action. 6ight thought is concerned with the eight limbs of the path. .editate on these for the sake of producing peace. The S+tra Teachin# the Side o* En'i#hten!ent says/ .an(ushri, where!er someone sees all dharmas as without inequality and non#dual, this is right !iew. .an(ushri, where!er someone sees all dharmas as unseen, seeing them as without thought, without conception, completely without discursi!e thought, this is right thought.

=1H

.an(ushri, where!er someone sees all dharmas as ine+pressible, this is right speech. .an(ushri, completely establishing all dharmas in a manner without effort and without establishing is right effort. .an(ushri, seeing all dharmas without engaged attention and mindfulness is right mindfulness. .an(ushri, since all dharmas are not conceptuali'ed, they are naturally at rest in meditati!e equalityLequanimity. Seeing them in the non#disturbance of non# conception is right samadhi. If one looks at the intrinsic essence of these bhumis, it is beyond conceptual thought. The A ata!sa,a S+tra says/ 2s for these bhumis of the buddha#sons, their appearance is utterly and completely pure, like the track of a bird in the sky. "y clearing away the details obscuring the dhatus, they are transformed into the ultimate dhatu, and one looks with the !ision of buddhahood. This is differently presented. 2t the time of the final purification of indi!idual defilements, the primordial space of the dhatu or luminous buddhahood is seen in its intrinsic luminosity, like the moon appearing by the power of the time of the month. The Praise o* Dhar!adhat+ says/ Iust as in the cycle of the moon, It is seen to grow from moment to moment, So the ones who dwell upon the bhumis, 2re gradually seen to be increasing. Iust as on the fifteenth day of wa+ing, The circle of the moon is round and full, So at the completion of the bhumis, $harmakaya is said to be complete. e. The path of no more learning/ 0eaching the end of practice on these four paths of learning, In&ol&ed with the thirt!+se&en factors of enlightenment, Then we reach the final path of no more learning. )ere in non+dwelling nir&ana we pass be!ond suffering. 1hen accumulation of the thirty#se!en factors of enlightenment on the paths of learning is finally complete, the le!el of no more learning, the enlightenment of buddhahood manifests. ,ere the bodily support, according to the ordinary !ehicles, is of the bhramin or kshatriya castes of Iambuling. 2ccording to the mahayana, it is maintained that by attaining the sambhogakaya realm of 2kanishta, the buddha is born with that as a support. It is the same as the support of a bodhisatt!a of the tenth bhumi. The support of thought is the four dhyanas. The cause is the four paths of learning of the mahayana. The fruition is establishing limitless beings in enlightenment by the great buddha acti!ity. 2s for the essence, the ine+haustible body, speech, mind, quality, and action of the le!el of buddhahood is the sphere of the ornament. 2s for abandoning, the two obscurations together with their habitual patterns are abandoned. The 2a-ra Pea, says/

=11

The kleshas and likewise birth, 2nd likewise the obscurations %f kleshas and knowables, Completely incompatible, These classes are o!ercome. That is the e+planation %f ultimate buddhahood. 2s for the distinguishing characteristics of the reali'ation, one reali'es with complete perception of dharmakaya. The commentary to the Uttaratantra says/ "haga!an you ha!e limitless comprehension of dharmakaya Aimitless knowables per!ading the space of the dhatu are seen. 2s for the qualities, all the limitless world#transcending qualities are perfected. Precio+s Ma'a o* the Midd'e Wa& says/ "y the buddhas, other than that, In the palace of omniscience, That !astness is e+pressed "y saying they ha!e the ten powers. 2s for each of these powers The alaya of beings is already immeasurable. The immeasurableness of the buddhas, Is said to be comparable To the space of all the directions 1ith its earth, water, air, and fire. It is said to be (ust that. B. The final summary e+pressing the purpose of the paths and bhumis ow the final summary tells the purpose of these paths and bhumis. *o buddhas ha&e e&er arisen an!where at all Without ha&ing first gone through these ten bhumis and fi&e paths. iberated through man! li&es in man! kalpas, This is the path where all of them ha&e placed their trust. Those on the &ehicles of either cause or fruition, %ust learn these paths and bhumis and tra&el o&er them. It is impossible that unsurpassable enlightenment should arise without fully completing the paths and bhumis. The S+tra o* 3+ddhas and 3ein#s says/ Those who attained the kalpa<s buddhahood 1ho became its lord steersmen, all of these 2rose by ha!ing tra!ersed the paths and bhumis. Therefore desiring the treasury of the "uddha, Supported by ultimate buddhahood, stri!e on these. 2side from this path, it will not rise from another. The

=10

1hether buddhahood is attained o!er many kalpas, in ten li!es, si+, and so forth, or !ery quickly in one life, we must tra!el according to the paths and the bhumis. That is because the obscurations of these must be purified and their good qualities perfected. These days, when people try to attain buddhahood without depending on the paths and bhumis, the accumulations are not perfected. The obscurations are not purified. 9+ponents of this manner of maintaining say that enlightenment is attained without completing the paths and bhumis, and that the same blessings manifest in another way* but this would contradict the great learned and accomplished ones of the sutras and tantras, and the great treatises. Therefore, try to train in the genuine paths and bhumis. $. The dedication of merit ow as for the dedication of the merit to perfect enlightenment, this true way/ When all beings b! this essence, profound and luminous, )a&e thoroughl! pacified disturbances of mind, 4'hausted b! long belief in comple'it! here in samsara, %a! the mind toda! relie&e its weariness. Cooled by the appearance of the rain of this good presentation of this true, great path, by the quietly falling water of merit flowing into the filled ocean, when the disturbance of the kleshas of beings ha!e been completely pacified, may this nature of mind e+hausted by the beginningless comple+ities of samsara ease its weariness in the hermitage of the natural purity of dharmakaya and the great bliss. .ay the mirror#like wisdom, the great full lake of dharmata, In equality of non#thought, free from the stains of e+tremes, 6eaching the goal of renunciationLreali'ation, Fulfill without remainder all the hopes of beings. Those who wander alone in the darkness of ignorance, %ppressed by suffering in the torments of the three fires Sightless and separate from the path of liberation, ot remaining here, may they soon attain nir!ana. Though they ha!e the freedoms and fa!ors without e+ception, They are impermanent and essenceless. ,a!ing abandoned all unwholesome e!il deeds, 1ithout e+ception may they attain enlightenment. WII The Commentary on Chapter 10/ T,9 AI."S %F T,9 )2T, %F S?IAAF&A .92 S I 9ST2"AIS,I 4 S2.2$,I ,a!ing practiced in that way, we are unified with the ultimate fruition, buddhahood. WII. The chapter on actions of benefit has three sections. These are 2. The instruction to train in dhyana ". The cause of establishing the teaching of the three immo!able samadhis C. The dedication of merit. 2. The instruction to train in dhyana. ow

=15

,a!ing e+plained the e+tremely profound way of meditation, now the truly established nature of its limbs will be discussed. 2s (ust e+plained/ Thus, in order to unif! our meditation, There is training in the three limbs of unwa&ering samadhi. The essence of the path to be perfected, the special dhyana, also has three limbs of union by which it will be perfected. ". The three immo!able samadhis there are two sections, 1. The brief teaching 0. The e+tended e+planation. 1. The brief teaching These three limbs are like this/ The first is the procedure for the one who wants to achie&e it. The second is the means of how we ought to practice. The third is non+dualit!, the essence of the practice. 2ll true samadhi in!ol!es these three/ 1C. The indi!idual by whom it is established 0C. The means for establishing it 5C. The essence which is established. 0. The e+tensi!e e+planation There are three sections a. The procedure by which it is established b. The skillful means by which it is established c. The three#fold essence of the practice of non#duality. a. The procedure by which it is established There are fi!e parts of the procedure, for the one who wants to practice. 1C The practice for renunciates, First, as for the indi!idual/ Those who practice this must ha&e renunciation, ;eeping their bodies far from the bustle of ci&ili<ation; ;eeping their minds far off from the host of comple'ities; In such a wa!, samadhi will quickl! be established.

=1:

1ith body and speech disturbed by the bustle of acti!ities, and mind disturbed by a thousand nets of comple+ities, if we don>t e!en practice shamatha, why speak of samadhi; ?eep the body far from the rat#race, alone in a solitary place like a remote forest. ?eep the mind far from the host of comple+ities. Then within our being, moistened by shamatha, profound samadhi will be established. The Sa!adhira-a S+tra says/ )rince, therefore those desiring samadhi should forsake places disturbed by bustling acti!ity, and e+ert themsel!es while remaining alone in a solitary place. It will not be established, while li!ing in a house. The same te+t says/ 1hoe!er stays inside or outside a house 2s for attaining completely pure enlightenment, Such a buddha has ne!er arisen yet. They do not e+ist, and ne!er will. 0C That those who are disciplined and ha!e heard much will establish samadhi/ The! should ha&e faith and humilit! as well as modest!. With care and pure discipline, the! should delight in goodness. ;nowing much and desiring little, the! are content. In such a wa!, samadhi will quickl! be established. "y ha!ing faith, it will be established. "y ha!ing faith in the $harma, w enter and remain, and e+cellent faith will therefore increase more and more. The Edi*ice o* the Three 8e5e's says/ For persons who ha!e faith 1hite dharmas rise by themsel!es. 1ith 3humility as well as modesty,3 meditating in samadhi, enthusiastically not gi!ing up, one will produce yogic union. 2s these take care of guarding the mind from disturbance, samadhi is established. The S+tra on U'ti!ate Sa!adhi says/ "y care, humility, and modesty &ltimate deep samadhi is established. 6egarding establishing it by discipline, the former te+t says/ ,a!ing discipline and staying with it, 1e will attain the e+cellent peace of samadhi. 6e(oicing in !irtue and ha!ing heard much, ha!ing few desires and knowing what is enough we will establish samadhi. The Moon 1a!$ says/ $esiring e+cellent qualities, and knowing what is enough ,a!ing heard much of the $harma, but reducing personal baggage, Staying in solitude, re(oicing in being alone, "y this it is not hard to gain this supreme samadhi. 5C 9stablishing it by abandoning the fi!e obscurations/ /ontrolled in mind and bod!, the! lo&e to sta! in solitude.

=1=

The! abandon the lo&e of chatter, and being drows! or la<!. *either wild or regretful, the! ha&e little to ask of others. In such a wa!, samadhi will quickl! be established. &ncontrolled body and mind, wildly discursi!e, contradict the path of peace. Ai!ing in cities and such places swarming with people, we will be distracted, and !ipashyana will be interrupted. 2 place of relationships with many people and dear friends is also a place of passion and aggression contradictory to samadhi. Those whose samadhi is damaged by delight in talking will obscure and hinder its arising. They will gi!e birth to much hostility and contention. If these are abandoned, samadhi will naturally de!elop, and the $harma of the -ictorious %ne will be grasped. The former te+t says/ 1ithout preoccupations, delighting in solitude 1ith few acquaintances, pure of sleep and la'iness, either depressed or manic, body and mind are controlled. "y that it is not hard to gain supreme samadhi The Wisdo! M+dra says/ The body far from crowds, completely de!oted to peace, 2s graceful as a deer, will be the cause of non#dwelling. Aike air within the sky, without desire for things* 1e will grasp the $harma of the -ictorious %ne. :C Its being established by staying in solitude with few acti!ities/ Without the bustle of cities and people who li&e in them, In solitar! places with little need of support, The! ha&e no connection with &arious goals and actions. In such a wa!, samadhi will quickl! be established. Those who depend on and frequent cities, the people who are part of them, crowds, and places where people congregate, rather than remaining in solitary places as renunciates, because of the completely distracting ob(ects and many acti!ities of this life, ne!er establish the samadhi of peace. 1hen we li!e with few associates, ob(ects and acti!ities, wholesomeness will naturally de!elop. Samadhi will be established, because there will be many proper attenti!e apprehensions of the mind. The Edi*ice o* the Three 8e5e's says/ Future monks, easy going, not controlling distraction, Infatuated with property and re!erent ser!ice, 1ill (ust get angry with anyone who is disciplined. Those desiring samadhi should not attend on these. 6ather staying alone, they should put e+tremes to rest Ai!ing like that they should re(oice in solitude. 1ith only proper attentions, they will produce transcendence. The S$irit+a' 1etter says/ 6eally trying to see the ultimate absolute, "ecoming accustomed to training in proper kinds of attention## There is no other $harma than ha!ing such !irtues as these. =C For those ha!ing the family of the mahayana it will be established/

=1B

/aring little for happiness in this life or the ne't, Or to attain nir&ana for their own benefit, ,esiring liberation for the sake of other beings, The! are sad with samsara and ha&e renunciation. In such a wa!, samadhi will quickl! be established. These remain in peaceful solitude, entrusting themsel!es to samadhi for the benefit of others. 2spiring to the self#ser!ing peace and bliss of the shra!akas and pratyekabuddhas is not the path of holy beings abiding in the great !ehicle. They do not wish for a fruition of happiness in this life or the ne+t nor for peace as a benefit for themsel!es. These indi!iduals are sad with samsara, and practice dhyana with an attitude of renunciation, for the sake of the sentient beings of samsara. The Tr+e Sa!adhi says/ Completely not desiring the happiness of samsara, Free from the wish of seeking solitary peace For compounded beings they ha!e a feeling of sadness "ecause of that, supreme samadhi is established. one of the (oys of this life are desired. In particular, train in diminishing personal baggage by purifying the cra!ing for wealth. The S$irit+a' 1etter says/ Aike e!il !illains, and poison, weapons, foes, and fire The mind of happiness is dri!en out by desire. Therefore liberate the skandhas from desire. The Aord of Sages taught that their fruit is like a kimba Therefore abandon it. "y being bound in its chains, In the prison of samsara these worldly ones are bound 1ithin, se+ual passion is what must chiefly be abandoned. The same te+t says/ Separate yourself from women with princess bodies. $o not cra!e the nine holes of such a stinking !essel, Aike a !essel of e!erything filthy, co!ered by skin and adornments, See it as something that properly ought to be put aside. The O)-ects o* Mind*+'ness says/ 1omen will produce ruin In this world and the other. $o yourself a fa!or. ,a!e nothing to do with them The 3odhisatt a Pita,a S+tra says/ 9!en if I e+amine a thousand world realms, there is no enemy like my wife. In brief, the idea is that the most predominant kleshas in our being should be e+amined and rid of first. 2ll attachment for ob(ects of the si+ senses should be abandoned. The S$irit+a' 1etter says/ 1hoe!er would be stable, for the ob(ects of the si+ senses

=1D

2lways unstable and fore!er mo!ing about, 1ith the attitude of war, must conquer these enemies. 2t first the capable will ha!e to be !ery bra!e. 2nd also/ 4ambling and physical pampering. Aa'y good for nothing associates, "oo'ing it up and tomcatting at night, 2nd addiction to nasty gossiping, These are si+ that should really be abandoned. "y grasping our own $harma as supreme, we disparage others, and doubt profound $harmas. 1e grasp the impermanent as permanent, the untrue as true, the erroneous as ultimate, and the suffering of samsara as happiness. These last four errors entirely unite one with samsara, so these are the chief things to abandon. The same te+t says/ Though we grasp ascetic discipline Supremely with the body, The four errors, with !iews and doubts Completely united these three "lock the gates to the city %f ultimate liberation. This should be well known. In particular, if there is gain, there is (oy, and if loss, sorrow* and if there is happiness, there is (oy and if unhappiness, sorrow* if we become famous, there is (oy, but if disparaging and unpleasant things are said, there is sorrow* when there is praise, we feel (oy, and, when there is blame, sorrow. These eight worldly dharmas should certainly be abandoned. The same te+t says/ Ioy and sorrow, Aoss and gain, )raise and blame, 2nd pleasure and pain, These, by the worldly#wise 2re called the eight worldly dharmas. Aet us produce equanimity For these non#ob(ects of mind. In regard to establishing the se!en riches the same te+t says/ )urity and discipline, Aearning and generosity, Spotless perfect humility, .odesty, and pra(Pa, These are the se!en riches 2s they were taught by the Sage. ,ouseholders and so forth should encourage others to !irtue and establish supporti!e acti!ities. The same te+t says/

=1F

,urting people and theft, 2nd se+ as an entertainment, $esire for drinks and snacks, $elight in high seats and music $ances and special garlands## 2bandon these and follow The discipline of the arhats. If we ha!e these eight limbs, 6econciliation, $esirable acti!ity, 2nd a pleasant godlike body For men or women is taught. In brief, meditators dwelling in solitude, by the discipline of their !ows restrain the mind from what is associated with bad acti!ity. "y the discipline of gathering good dharmas, samadhi, liberation, and so forth that were not possessed before are established. 4ood dharmas that were formerly possessed increase. 1e spend our time day and night on the side of the good alone. "y the discipline of performing benefit for sentient beings, those remaining in samsara are urged to !irtue. Those desiring the $harma who ha!e gone wrong in the ongoing rules of discipline, those whose $harma was too much for them, should be made to re(oice. Finally, do not in(ure e!en birds, beasts, insects, ants and such sentient beings. 4i!ing them food and so forth, speak the name of the Tathagata, proclaim the names of the three (ewels, and always think that e!en these will certainly get enlightened e!entually. 2lways think, 3.ay these be liberated as my retinue,3 and 39!en these may be emanations.3 ,a!ing thought that, arouse de!otion and sacred outlook. 9!en if it e+ists now today produce matchless apprehension of separation and impermanence. ot e!en for an instant being mundane, let the mind spend time only with the wholesome. b. ,ow this is accomplished by the limbs of the skillful means of practice There are two sections 1C 4eneral means of practicing shamatha and !ipashyana, 0C Indi!idual means of practicing shamatha and !ipashyana, 1C The means of practicing shamatha and !ipashyana, has three parts. aC 2bandoning and antidotes Two meaningsLbenefits/ Then in regard to the limbs of practice, These fi&e obscurations ought to be abandonedB Being drows!, dull, discursi&e, disconsolate, or doubtful. 5ractice the union of shamatha and &ipash!ana. Being drows! and droop! will obscure shamatha. ,iscursi&eness and depression disrupt &ipash!ana. ,oubt harms both, incompatible with either one.

=1G

Jogacharins ha!e fi!e obscurations of dhyana. 1ithin true shamatha re!ealing clear luminosity, by being drowsy and droopy, depression is produced. 1ithin the one#pointed lucency of !ipashyana, by being discursi!e or disconsolate, proliferation of thoughts is produced. 1hen there is doubt, neither shamatha nor !ipashyana is established. 2s for drowsiness, or sleepiness, entering into it in!oluntarily, the mind is gathered up. $ullness is a neutrality where ob(ects are not clearly known. These should be abandoned. The S$irit+a' 1etter says/ $iscursi!e#disconsolate* malicious* dull and drowsy* Interested in desire* and being doubtful. These fi!e obscurations are errors about the good. It should be known that they are plundering thie!es. "eing discursi!e and disconsolate are taken as one. $rowsiness and dullness are one. 1ith interest in desire, malice, and doubt there are fi!e. bC Clearing away hindrances/ These fi&e obscurations can be summari<ed 6nder the headings of drowsiness and discursi&eness. If there is drowsiness, we should tr! to refresh our practice. If there is discursi&eness, meditate one+pointedl!. $rowsiness and dullness are depressi!e sinking, so meditate trying to adopt a refreshed and re!itali'ed attitude. If there is discursi!eness about other things or people, try to meditate with the nine means of resting. cC 6elying on unifying the antidotes It is like this/ Vipash!ana without shamatha is discursi&e comple'it!. Without &ipash!ana, shamatha will go nowhere. It is the highest path when these two are combined. This is the antidote for the two obscurations. )ra(Pa unmoistened by shamatha is only !erbal understanding. Shamatha uncompleted by !ipashyana is neutral and cannot be e+pected to ele!ate us abo!e the seeds of samsara. Therefore, try to unify them. The S$irit+a' 1etter says/ 1ithout any pra(Pa, samadhi does not e+ist. 1ithout samadhi, also there is no pra(Pa. 1here there are both, the black ocean of samsara, 1ill ha!e be searched for like the tracks of cattle. 0C Indi!idual means of practicing shamatha and !ipashyana, %f the two indi!idual e+planations of shamatha and !ipashyana, aC Shamatha, There are four sections

=0H

iC The cause of its being established, ,ere first/ When bod!, speech, and mind, and intellect are at ease, Then it can be said that shamatha is established. There is equanimit! with the natures of all dharmas, The chief ancillar! is that all conceptions are pacified. In samsaric st!le, the mind is grasping a single ob(ect. The complete non#thought of samadhi is established by putting the three gates completely at ease. "y putting the body at ease, the nadis are put at ease. "y putting the nadis at ease, prana is put at ease. "y putting prana at ease the red and white essential elements are at ease. They naturally collect in the petals of the four chakras and so forth. Then the mental resting of shamatha is naturally established. This is because the supports of mind, the elemental essences, motionlessly collect in one place. 1ithin this, the nature of mind continually e+ists in its natural state#e!en, uninterrupted ungraspable, ine+pressible equality that does not come, go, or remain anywhere at all. The half of this that is the aspect of !i!idness and transparency is !ipashyana. The aspect of being and resting is shamatha. Their non#duality is called their union. "ecause it always e+ists in all beings, luminous clarity is easily encountered when there is the remedy of e+haustion through natural motionlessness and so forth. 1hate!er is done by the yogin, whether emanating or resting, by knowing shamathaL!ipashyana where e!erything is left as it is without fabrication or defilement, there is liberation. iiC The way of grasping the ob(ect 2s for the way in which the mind grasps a single ob(ect/ One kind has an apparent ob(ect and one does not. 4ither kind can be e'ternal or internal. In all that makes four wa!s the ob(ect can be grasped. When there is an apparent ob(ect of shamatha, It will be form and such, the ob(ects of the fi&e senses. That without form is one+pointed resting in non+thought. 4'ternal ob(ects are things like rocks and trees and statues. Internal ones are like the in&erted heart+center lotus First, as for the way the mind grasps, in shamatha with an apparent ob(ect, the mind rests with constant and motionless one#pointedness on form, sound, smell, taste, and touchables, whate!er ob(ects there may be. Internally, unsupported by appearance, the mind grasps complete non#thought. 1ithin the body, on bodies of gods, mantric syllables, and scepters and emblems, or the chakras, the downward#opening heart lotus, and so forth, or by meditating on light and so forth, the shamatha of the fi!e comple+ities arises in shamatha which is predominantly bliss. 9+ternally, if we grasp rocks, trees, images of bodily forms, and so forth without distraction, also the clear and luminous half of shamatha will arise. ,ere because predominating comple+ities

=01

are grasped as e+ternal, their proliferations are grasped as internal. 1ith the diminishing of thoughts, if they are grasped as internal, by drowsiness predominating, they will be grasped as e+ternal. .oreo!er, by the mind ha!ing first grasped something with characteristics, afterwards the state without characteristics will arise. Those who do not know this, if their minds grasp bodily forms and so forth, go into comple+ity, so e!en when they say they are resting in a state without comple+ity of nothing whatsoe!er, they miss the point. This is the speech of those with little e+perience. ,ere though the mind seems to be steadily onLdirected toward something, at the time of first being directed toward that, a thought precedes it. Then, not remaining on the appearance of that ob(ect, the mind without emanating and gathering, substanceless, pure, and !i!id, like an autumn sky free from clouds, mind does not rest there and cannot possibly do so. In a state without appearance, e!en if the mind grasps, further damage will not occur. If there are such faults, we will not be harmed by drowsiness or discursi!eness and cannot possibly be. In brief, not entering into the appearance of ob(ects, a mind resting free from emanation and gathering is called dhyana. 1hate!er the mind grasps, whether with or without appearance, by reali'ation of bliss and the e+periences of luminosity, and non#thought, the ornament, the great non# fi+ation free from e+tremes, must arise. If it doesn<t arise, there are faults. If it does arise, the samadhi of genuine dhyana in which upaya and pra(Pa are non#dual has arisen within us. iiiC The limbs of means/ In brief/ To rest the mind one+pointedl! on a single ob(ect Is the means b! which shamatha will be established. The ob(ect on which one wants to rest is one#pointedly grasped by the mind. Then by the nine means of resting the mind, it should be stabili'ed. %n that ob(ect the mind should O1C rest and O0C continually rest. If it emanates outward, the mind should be O5C brought back to resting. 2s we become more and more assiduous, there is O:C thoroughly resting. 1hen that has produced (oy, there is O=C taming, OBC pacification of the faults of distraction. 1hen sleepiness, dullness and so forth ha!e been cleared away, there is ODC complete pacification. on#emanation of other produces OFC one#pointedness.

=00

"y not struggling with that, there is OGC resting in equanimity. The Midd'e 1en#th Pra-.a$ara!ita says/ 6esting the mind, continually resting, bringing back to resting, taming, pacifying, complete pacifying, one#pointedness, and resting in equanimity. i!. The means of practice/ When one+pointed shamatha has arisen b! means of this, B! reason of its stabili<ation and spreading outward, The wisdom of &ipash!ana will proliferate. It is important to gain the benefit of this That it should be mi'ed with e&er!thing we do. 0el!ing on this, in freshness of both bod! and mind, We should meditate as is described before. It will quickl! be established b! doing this. There is no accomplishment merely by the condition of the mind<s ha!ing achie!ed one# pointedness, since that is not suitable for mi+ing with !ipashyana. 2t this time one#pointedness is mi+ed with !ipashyana, clear seeing of illusion and so forth. 2lso shamatha is mi+ed with emanation and gathering and so forth. If this is done, after the mind has been distracted by emanated ob(ects, by meditating as before, we attain self#control o!er the ob(ect on which we want to rest, the period for which we want to rest, and the way in which we want to rest. The power of resting and disengaging will arise. The Maha&anas+tra'an,ara says/ "y that, ha!ing made that increase, "y that increase ha!ing gone far,K The main practice of resting will thus truly be attained. bC -ipashyana There are eight sections i. The principal feature and the subsidiary aspects that are like its retinue. ,a!ing trained in shamatha/ #or whoe&er wants the clear seeing of &ipash!ana Within the limpid clarit! of the luminous mind, ,iscriminating awareness is the principal aspect. Being and resting within the equalit! of non+thought 4'ist in the form of a retinue surrounding that. 2t the time of shamatha, within luminous mind, the clear state of looking at the nature of dharmas is the principal feature, like the ruler. The luminous aspect of the mind of non#thought, not emanating, e+ists as the retinue or the ordinary people.

=05

iiC Training in the skill of discriminating !ipashyana $iscriminating !ipashyana/ )ere there are the two aspects of dharmin and dharmata. The dharmin is &iewed as like the eight similes of illusion. $s for dharmata, the wa! that we should train Is that phenomena are the emptiness of space. B! resting within suchness, wisdom will arise. From stabili'ed meditation, e+amine in detail the essence of these e+ternal appearances, the dependent arising of the dharmin, appearing as dream, illusion, and so forth. .editate within that as long as is desired. The Ten Circ'es o* :shiti#ar)ha S+tra says/ 2ll these dharmas are like 2n illusion or a mirage. 2 dream or trick of the eyes, 2n echo or emanation Aike the colored scar!es of a dancer These should be reali'ed. I bow down to this 2s an e+cellent field of merit. Aook at it like that. 6est without mental struggle in dharmata, the naturally e+isting unborn, like space. The Precio+s Treas+r& o* the Un)orn says/ ot reali'ing anything, also not thinking anything, Create nothing artificial* let the nature be. That is the precious treasury known as the unborn, 1here all the !ictorious ones of all the three times ha!e gone. .editating in that way, within the reali'ation that all ob(ects are like illusion, do not enter into fi+ation. MThenN within reali'ation of the nature like space, arises the wisdom of unobstructed ob(ects of appearance, the natural wisdom of simplicity, emptinessLluminosity. The A''9Creatin# :in# says/ ?ye@ 2s for me, enlightenment, the doer of all, the king, I am a perfect mirror that looks at all the dharmas. 2ll that arises is natureless luminosity. It is taught that by not looking there is that luminous nature. 1ithin the realm of suchness, which is the unborn, 6eali'e the great seeing, without any ob(ects to look at. iiiC The benefit of training in drowsiness and discursi!eness as play In the pond of this !ipashyana meditation/ In rel!ing on this, we should train in the &arious dharmas as pla!, Viewing them purel! as non+dual illusion and emptiness. When there is proliferation, we should compose the mind

=0:

Within the equalit! that is found in shamatha. $t this time in luminosit! like the sk! We see in simplicit! the empt!J luminous essence. This frees us from the two+fold clouds of the obscurations. -ometimes there rises the luminosit! like an ocean. Within its clarit!, what arises is liberated. It is important to gain the benefit of this, $nd that it should be mi'ed with e&er!thing we do. Thus &ipash!ana will quickl! be established. In the pond of !ipashyana, the unborn, proliferate many dharmas of denying, affirming and so forth. Train in them as a play of !i!idly insubstantial illusion, passing the pass into non#dual illusion. If thoughts emanate, meditate as before in shamatha. 6elying on that state, meditate on the ele!en apprehensions below. .oreo!er, e+amine the conceptions of independent arising and so forth. If because of these there is emanation, meditate in shamatha and do not analy'e. If by this there are conceptuali'ing thoughts, put the mind in a state of non#thought that does not flicker with conceptual analysis. To prolong this, contemplate the reason for completely grasping the mind. Contemplate the reason of shamatha, not mo!ing the mind from resting. Contemplate the reason for !ipashyana, the half of luminous clarity. Contemplate the reason for non#dually mi+ing luminosity and emptiness in union. Contemplate the reason for equanimity, the natureless equality of all dharmas. The Midd'e 'en#th Pra-.a$ara!ita says/ 1 2pprehend with thoughts and analytic discrimination* 0 1ithout thoughts, apprehend with (ust analytic discrimination 5 2pprehend with neither thought nor analytic discrimination. : 2pprehend shamatha. = 2pprehend !ipashyana. B 2pprehend their unity. D 2pprehend the reason for completely grasping the mind. F 2pprehend the reason for shamatha. G 2pprehend the reason for !ipashyana. 1H 2pprehend the reason for their union. 11 2pprehend the reason for equanimity. That is the meaning. If the mind emanates, tame it. If it becomes drowsy, refresh it. "y training in the skill of uniting shamatha and !ipashyana, the ocean and its wa!es arise like luminosity that has become space. The ob(ects that are the mind<s reference points rest without fi+ation in luminosityLemptiness. This is unharmed by the wa!es of flickering thoughts. They are self#liberated at the !ery time they arise as our own nature. Aike clouds and the sky, as the imputations of !ipashyana become space, the luminous nature of mind is seen, changeless, free from stains of artificiality, naked luminosityLemptiness. 9!en if mind e+ists, it e+ists as dharmata. Confidence is attained that it is primordially pure of e+istence and non#e+istence. "y manifestation arising as the play of dharmata, whate!er appears is known as the play of wisdom.

=0=

This is the time when conditioned appearances are liberated as naturally arisen wisdom. "y seeing the essence of one<s own mind as trikaya, we are liberated from the dharmas of characteristics of effort and establishing. The A''9Creatin# :in# says/ ?ye ho, listen to me now % mahasatt!a@ 2s for dharmakaya, it is bodhicitta. 2s for "odhicitta, it is dharmakaya. ot e!en an atom was e!er created by anyone. Therefore, there is neither buddhahood nor mind. 2s for Sambhogakaya, it is bodhicitta. "odhicitta likewise is sambhogakaya. 2ll the different forms arising from the mind 2re nothing else but that, sambhogakaya itself. 2s for irmanakaya, it is bodhicitta. "odhicitta likewise is nirmanakaya. There is no other producer of benefit for beings. 2ll of the buddhas throughout the three di!isions of time 2re nothing else but that. They are bodhicitta itself. )re!iously, the buddhas abiding in the past Saw self#reali'ation of unfabricated mind. 2t this time the buddhas dwelling in the present 2re the reali'ation of unfabricated mind. ow they do benefits for others, sentient beings. In time to come for buddhas arising in the future, This naturally e+isting nature of the mind Is destined not to ha!e its former fabrications, ow the mind of samadhi has no fabrications, ,a!ing remained to the end on the path of non#fabricationK. i!C ,a!ing trained in both shamatha and !ipashyana, as for inseparably uniting them Thus ha!ing trained indi!idually in shamatha and !ipashyana, inseparably unite these two so that awareness and emanation rest in equalityLequanimity/ In the union of shamatha and &ipash!ana It is equal whether awareness rests or proliferates. Both are primaril! the wisdom of non+thought. The encompassing st!le of this unification is its freedom #rom all the comple'ities of e'istence and non+e'istence. Both within the principal wisdom of non+thought $re the retinue of undisturbed simplicit!. 2s for 3union,3 when the e+cellent essence of luminosityLemptiness arises, emanation and resting are not contradictory. The main point is wisdom that does not grasp apparent ob(ects, the freedom from confusion that is non#thought. The nature of awareness that does not mo!e from this state e+ists as a retinue. Though the main thing is always the non#dual nature of mind, at the time of meditating in shamathaL!ipashyana this is easy to reali'e. Therefore, it possesses those means of

=0B

non#distraction as a retinue or aspect. 1hen grasping and fi+ation 4o into non#duality, ot different from the nature, They are said to be in union.

agar(una says/

2t that time, by the subsiding of incidental comple+ities, the nature of mind, goes into the ground, like water poured into water. There is no di!ision in their equal taste. The Doha,osha says/ The mind of the natural state, For the yogin in unity, Should be known to be Aike water poured into water. !C The non#dualityLdual non#e+istence of arising and liberation 2t the time of abiding in that union, concepts/ Because we rest in the state of letting things be as the! are, B! their &er! arising things are liberated. Therefore we are resting within equalit!, 6nif!ing shamatha and &ipash!ana. Bliss, luminosit!, and non+thought will then arise. $ppearance and emptiness are the spontaneous presence Of upa!a and pra(Da, de&eloping and completion. Aike wa!es being pacified as water, whate!er thoughts arise, going instantly into naturally arising as they are, rise and are liberated at the same time. This is !ipashyana, clear seeing of liberation by arising. This accumulation of merit with appearance is also the spontaneous presence of the de!eloping stage. Self#pacified intrinsic self#awareness, abiding with luminous clarity, is shamatha. It is the perfection of the accumulation of wisdom which is without appearance. The unified nature of shamatha and !ipashyana primordially abides as spontaneous presence of mind. The A''9Creatin# :in# says/ ?nowing this, abide undistracted in the real. .ake no effort or train the mind in antidotes. $o not postulate ob(ects or rest in mindfulness. 1hate!er arises then will be the meaning itself. So enter into my world##be the doer of all. !iC .editation to train in the skills and to dispel. "y meditating in this union undefiled by fabrication/ %oreo&er we should train in the indi&idual skills Both of shamatha and of &ipash!ana $s antidotes for discursi&eness and drowsiness. $nd if drowsiness and discursi&eness increase,

=0D

We should meditate in order to dispel them In addition to !ipashyana, we should meditate in shamatha. "y meditating in !ipashyana when there is drowsiness and shamatha when there is discursi!eness, there will be liberation from these faults. !iiC The e+planation of what is gained/ When there is the benefit, like a clear and cloudless sk!, ooking into total space with the sun at our back, -imple awareness of emptinessJluminosit! rises. 2t the time of a cloudless sky, when faults ha!e been put behind, look with the outlook of the ushnisha. The luminosityLemptiness that indeed arises at that instant is the wisdom of union. The Pra-.a$ara!ita9sa!#atha says/ 9+amine the pure space which is the meaning of this. !iiiC ,ow the outer, inner, and secret luminosities arise. 2t that time/ Outer space is pure, but onl! an e'ample, Of the greater inner space of the nature, dharmata. The secret space is the heart of luminosit!. ;now reali<ation as being composed of these three spaces. 1hen we look at the e+ample of e+ternal space, the meaning, self#awareness actually arises. 2s for the arising of reali'ation of secret wisdom, this is what all the instructions of the ultimate meaning are really teaching. The Doha,osha says/ ,owe!er, the sayings of the guru should be !iewed as one. 2lso/ 9ntering into the essence of the sayings of the guru Is like seeing a treasure placed in the palm of your hand. The A''9Creatin# :in# says/ If one wants to reali'e what this truly means, .i+ with the e+ample, the purity of the sky. The Midd'e 1en#th Pra-.a$ara!ita says/ 2s for producing the yogic union of the perfection of pra(Pa, union with space is produced. The Doha,osha says/ The nature of mind should be grasped as being like space. The nature of space should be grasped as being mind.

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The e+ample is the luminous, empty, unobstructed outer space of the sky. 2wareness at this time too is luminous, empty, unobstructed wisdom. That is inner space. That empty, luminous, simple wisdom arises co#emergently with the e+periences of bliss, luminosity and non#thought. "y that all dharmas are self#liberated into the characteristic of space. This liberation of all fi+ations of things and characteristics is the secret space of the great luminosity. 2t that time, there are the ten signs of smoke and so forth, 1C smoke 0C mirage 5C firefly :C lamp =C bla'ing BC moon DC sun FC 6ahu GC cha shas or mchog gi chaM aspect or supreme aspectN 1HC bindu seeing. and the appearance of the fi!e lights Mbindus of the fi!e buddha family colorsN. "y the entering of prana and mind into the central channel, space is completely illuminated. The A ata!sa,a S+tra says/ From the nature without conception and perception, Come the !aried phenomena of the mandalas of light. These se!eral luminosities that shine in the center of space, "y e+pressing !ariety, ha!e ne!er risen at all. Signs of true and stable samadhi arise within us, e!en if we don>t want them to. c. The practice of non#duality, From the eight limbs, 1C The great perfection beyond accepting and re(ecting, Third meanings/ The limbs of the essence establish non+dualit!. This is the great perfection, where all is of equal taste. $ccepting and re(ecting are things that should not be done. /ast awa! attachment to ob(ecti&e reference points. $ttachments to the grasper are the formations of samsara. Without fi'ated ob(ects, as it is in space, There is no bondage and also there is no liberation. The essential nature is beyond effort and establishing and accepting and re(ecting, like space. 6eali'ing this is the !iew. ot being distracted from this is meditation. Therefore, aware that this meditation is beyond e+istence and non#e+istence, accepting and re(ecting, and hope and fear, attain stability by meditating in this samadhi. ,ere there is no thought of impro!ement, still less of doing any other meditation. The A''9creatin# :in# says/

=0G

,a!ing desire for bliss is the sickness of desire, "y not desiring bliss, bliss will be recei!ed. "y establishing buddhahood, there is no establishment. The nature that need not be sought is spontaneously present. $o not conceptuali'e, and the nature will need no seeking. 2lso/ ?ye mahasatt!a, If you want to establish the nature of your own mind, 2s it is self#established when you are without desire, $on>t try to establish the equanimity of non#thought. 6est in the sphere of the nature that does not accept and re(ect. aturally rest in the state of natural motionlessness. 2s for mind, the essence of it is suchness itself. 2ll of the dharmas, likewise, are established as suchness. $o not fabricate anything in the state of suchness. $o not establish anything other than the essence. If it is sought, that buddha#space will not be found. It is already made. Jou need not make it now. It is already established. o need to do it again. .editate in non#thought. $on<t reali'e anything. If fi+ation and attachment e+ist, we are not liberated from samsara. The Son# o* the Ora' Instr+ctions o* the ine6ha+sti)'e Treas+r& says/ If the mind of yoga is drunk 1ith the poisons of hope and fear, Co#emergent wisdom 1ill be bound in place. ,a!ing no reference point, 1e go beyond all bondage 2s well as liberation. The same te+t says/ The ultimate !a(ra mind ,as neither hope nor fear. 9!en going to ,ell, 1e will not suffer there. 9!en in fruition, There is no more to gain. ,a!ing abandoned benefit 2nd harm by pleasure and pain, "y good and e!il actions, These will not grow and diminish.

=5H

1anting a better "uddha, "esides this non#duality The reali'ation of wisdom, 1e should be labeled fools. 0C The teaching of the meaning of this by e+ample 2s for the e+tensi!e e+planation of this nature of dharmata beyond accepting and re(ecting For e+ample/ ike &arious reflections and the surface of a mirror, -uch are the &arious dharmas and the state of emptiness. 2s reflections are not something other than the surface of a mirror, all dharmas should be known as emptiness. The Edi*ice o* the Three 8e5e's says/ In a pure and luminous mirror, 2s reflected natures appear, 2ll dharmas are reflections To be truly !iewed as unborn. 5C The e+ample of assertion and denial ?ust like &arious clouds within the space of the sk!, -uch are &arious affirmations and negations $s the! are found within the space of the nature of mind. 2s they accumulate and dissipating moment by moment, clouds ne!er mo!e from the space of the sky. Similarly, whate!er affirmations and denials arise within the space of the mind do not mo!e from the space of the nature of mind. The Ne5'&9str+n# Ma'a o* Ora' Instr+ctions says/ 2ll clouds are within the sky. 2ll thoughts are in dharmata. :C The e+ample of reali'ed e+perience/ ?ust like &arious ri&ers in the e'panse of the ocean, Is reali<ed e'perience in the space of meditation. 2s tributary streams are one in the ocean, e+periences of reali'ation are of one taste with the meditator. The same te+t says/ 1ithin the limitless ocean of precious qualities, 2ll the !arious waters of e+perience Flow together and then they are naturally motionless. 2 stable mind is characteri'ed by wish#fulfillment =C The e+ample of samsara and nir!ana/ ike &arious illusions and the space of emanation;

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-uch are the &ariet! of samsara and nir&ana 4manating within the space of dharmata. Illusions are natureless from the time they appear. Iust so, be aware that samsara and nir!ana do not mo!e from dharmata. The S+tra Re4+ested )& 3hadra says/ $harmas, in the nature of illusion, 2re taught as emptiness of any essence. The Doha,osha says/ That which is samsara is that which is nir!ana BC The e+ample of mind and the nature of mind/ ike the space of the ten directions that is without a ground, Is the state that &iews eternall! liberated dharmas. $s water pours into water without dualit!, -o mind and the nature of mind cannot be separate. The space of the sky has no different natures* so all dharmas are of non#dual nature. The A''9Creatin# :in# says/ Iust as the sky is inseparable, 2ll dharmas are inseparable. 1hen water is mi+ed with water, they are not two. 1hen thoughts that arise within the space of the nature of mind dissol!e back into the ground, these also are not two. The Go'den Ma'a says/ 2s water dissol!ing in water is not two, So it is with mind and the nature of mind. D. The e+ample of thought and non#thought/ ?ust like &arious dreams within the state of sleep, -uch is the state of the action that does not accept or re(ect. ?ust like an ocean and the wa&es within its waters, -uch is equalit! of discursi&eness and non+thought. $reams do not mo!e from sleep. So all that is accepted and re(ected is of one taste in non# duality, the same te+t says/ $reams are luminosity in the space of sleep. $harmas are luminosity non#dual from emptiness. 1a!es are made of water. They are not something other than water. Thoughts and non# thought are the same. The Doha,osha sa&s/ So long as there are emanations of mind, So long there is the nature of lord "uddha. Can there be otherness of water and wa!es;

=50

F. The e+ample of hope and fear/ ?ust as we are happ! with a successful business, There are neither hope or fear within fruition. ;now the monolithic state of the great perfection To be the all+encompassing space of dharmata. 1hen we successfully take care of business, the mind is in a rela+ed and comfortable state without hope or fear. Iust so, ha!ing gained con!iction that buddhahood is one<s own mind, we are rela+ed and comfortable within that. The same te+t says/ If a mad elephant were to get its mind together, It would stop coming and going, and then start resting at ease. Thus for reali'ation, there is nothing else to look for. If this state of the nature of mind, self#arising wisdom without accepting and re(ecting, is fully complete, there is liberation from perception of characteristics of action and seeking. The A''9 Creatin# :in# says/ This path has no completion of anything at all )erfect as one, perfect as two, perfect as all, It is therefore the bliss of the perfection of action. It is perfect as one as perfect bodhicitta. It is perfect as two as perfect actions of mind. It is perfect as all as perfection in its fullness. "y this teaching of the unity of perfection, 1e will dwell in reali'ation of buddhahood. "y the reality of this perfection of e!erything, 9!erything is really made to be complete. 1hoe!er so abides within this established action 1hether with the body of a god or human being, Is enlightened in dharmata, benefiting beings, 1ith effortless non#establishing, abiding in perfect bliss. C. The dedication of merit ow the merit of these sayings is dedicated/ Thus b! the single taste of difference as non+dual, $ll beings are liberated from self as well as other, #rom grasping sub(ect as well as fi'ations of the ob(ect. 4'hausted here within the confusion of samsara B! the perception and understanding that .this is it,. %a! mind this &er! da! relie&e its weariness. This supremely wondrous merit, !ast and non#dual, is like immaculate space. .ay those in the realms of beings, e+hausted in samsara by the confusion that grasps duality, though they ha!e become far#distanced from this, as a hundred light rays of merit are emanated by the bhumis and

=55

di!ine realms, ease their weariness in the pleasure gro!e of the "uddha "haga!at, built of flowers. 6ealms of the gods adorn the sky abo!e the earth, 2rising on red supporting feet of spotless light, To these se!en le!els of noble ones may all beings cross. .ay they ha!e the !ast wealth of the "uddha<s treasury. In their mountain peaks and forests may beings be delighted 1ith lands of herbs adorned with flowers and flowing water. "ecause of ha!ing passed through this life successfully, .ay freedom and its qualities be completely established. 2s the moon, only beautified by being wreathed in clouds, .akes white kumut lotuses stretch into space and bloom, "y this may the 3good light rabbit3 of peace be grasped. For beings without remainder, may there be the ground of life.

WIII. The Commentary on the Thirteenth Chapter/ 9WIST9 C9

T,9 F6&ITI% , T,9 4692T S9AF#

ow that becoming a !essel of tantra through the !ehicles of e+ternal cause has been properly discussed, finally after the action of the direct cause has been completed, there is the fruition, the path of the luminous !a(ra essence. This thirteenth chapter is about the manifestations of the fruition, the kayas and wisdoms. The o!erall topic has four di!isions/ 2. ". C. $. 9stablishment of the kayas and wisdoms, The e+planation of the kayas and wisdoms. The final summary of how these arise from space and subside into space. The dedication of merit.

2. 9stablishment of the kayas and wisdoms, "y reaching the end of the path the kayas and wisdoms are established. The details of the ground and path ha!e been presented. ow the fruition established by them will be discussed. 2s (ust e+plained/ Thus ha&ing reached the goals of both upa!a and pra(Da, The ka!as and wisdoms and buddha acti&it! self+e'ist. 1hen the !irtues of the path are complete, enlightenment or buddhahood is attained. Free from all defilements of the dhatu, the luminous nature of mind, the sun after all obscuring clouds ha!e faded away, is the kayas and wisdoms. These are not acquired nor were they e!er separated. 32ttaining them3 is manifestation of their self#e+isting power. The Uttaratantra says/ ,ere the 3luminous nature3 is like the sun and space, Separate from the ominous host of obscuring clouds, Incidental obscurations of kleshas and knowables.

=5:

Spotless buddhahood possessing all good qualities, The eternal enduring swastika of perfect "uddha. This is attained by depending on discriminating wisdom. 2t this time, within the space of the benefit for oneself, ultimate dharmakaya, by attaining trikaya with neither acquiring nor separation, reali'ation of buddhahood without other e+ists as a support. The same te+t says/ 1ithout beginning, middle, end, or discrimination, 1ithout a second or third, or defiling discursi!e thoughts, "y reali'ing dharmadhatu, which is the nature of things, This is what is seen by the yoga of meditation. .ore radiant than a million palaces of the gods, ,a!ing unthinkable qualities, matchless and supreme* 2s for this spotless space of the tathagatas, It has abandoned all faults, and all their habitual patterns. 1ithin that space appears dharmakaya. From that sambhogakaya is produced, always abiding with neither increase or decrease like the moon in space, but intermittently appearing from the !iewpoint of those who are to be tamed. From that comes nirmanakaya, the ground of emanation. The same te+t says/ 2pparent !ariety, kaya of light rays of ,oly $harma, Stri!es to establish the benefit of freeing sentient beings. Its deeds are like a king of wish#fulfilling gems. -ariety is real, but the nature of it is not. The Madh&a!a,a atara says/ The kaya of peace is luminous like a wish#fulfilling tree. Aike a wish#fulfilling gem, it is inconcei!able. Till beings are liberated, it is always there To benefit the world, appearing as simplicity. This is reali'ed only by the buddhas. It does not appear to those who are to be tamed. The three kayas of the space of the dhatu are of one taste with the solitary space of dharmakaya. 1ithin that, they e+ist as the subtle wisdom of that space. From the blessing of that and from the aspirations of those who are to be tamed, appear the two rupakayas. The pure buddha acti!ity of wisdom arises as the appearance of an e+ternal other. These are like the moon in the sky and the moon in water. These days, when some proclaim trikaya as totally one, it follows that all the buddha qualities of the space of the dhatu would also be appearances for those who are to be tamed. That is because the rupakayas, of one nature with these, appear for those who are to be tamed. ,a!ing maintained that, that is how the pure realm of the "uddha and so forth would ha!e to be elucidated. Therefore, knowing these two as separate is !ery important. 2ttaining the two ultimates, dharmakaya and rupakaya, is becoming the "uddha "haga!at himself. 6elating this buddhahood to the perfections of the mahayana, at the end of the tenth bhumi, after all defilements ha!e been abandoned, we become enlightened in 2kanishta. Sambhogakaya, the appearances of a bodhisatt!a of the tenth bhumi, appear. Such a teacher produces many emanations within the realm of sentient beings, taming whate!er needs to be tamed.

=5=

Sometimes mantrayana says the same thing. In the Great Net o* I''+sion, buddhahood, the ine+haustible sphere of ornament of the Tathagata<s body, speech, and mind, does not appear in the reali'ation of others. If it does appear, they too are buddhas. From buddhahood, by the appearance of the great emanation, and the !arious emanations, benefits are produced for sentient beings. The great emanation is sambhogakaya, as it appears to the bodhisatt!as of the tenth bhumi. The !arious emanations are the supreme nirmanakaya and so forth, which appear to and benefit sentient beings. "oth these approaches maintain that buddhahood is attained in the perfect place, 2kanishta. The Ganda &+ha S+tra says/ In the enlightenment %f perfect buddhahood, The one to be enlightened In highest 2kanishta "ecomes a perfect buddha* 2nd in the desire realm, The deeds of a buddha are done. The Secret Moon 3ind+ Tantra says/ In the supreme delightful place called 2kanishta, There the actual buddha gains enlightenment. The A ata!sa,a S+tra says/ 2s for the understanding of "uddha>s not acting within the world and such inconcei!able things, this is called 3ornament3 because the ground and essence are not conceptuali'ed. The place about which these inconcei!able things are said is the world#realm#ocean. It e+ists in the palm of the hand of the tathagata -airochana 4reat Full %cean. The place where the bhaga!an -airochana and his retinue dwell is the buddha field of 2kanishta. This is sambhogakaya. 2ll the fragmentary things e+isting within that are nirmanakaya. 1here do they e+ist; They are within the inseparable space and wisdom where "uddhism is attained, because all incidental stains ha!e been abandoned. That is 2kanishta. Its oneness is unbroken. $harmas are like a dream coming into the single situation of sleep. The Praise o* Dhar!adhat+ says/ 9qual with The highest place of the ultimate Aord 2nd equal with 2kanishta, completely beautiful, The unity of the three awarenesses, .i+ing together as one, is said to be its nature. The E!)odi!ent o* the 2ehic'es says/ "ecause of being without ego#grasping, 2 difference of places does not e+ist. 2fter ha!ing e+perienced this formerly, "y labeling they are differentiated.

=5B

3Shakyamuni went there (ust after attaining enlightenment.3 $on<t think that way@ The Tantra o* the Dis$'a& o* Wisdo! says/ In the pure time without beginning and end, I am enlightened fully and completely. 2t this time of the Saha realm of endurance where li!es are about a hundred years, it is taught regarding the time of the "uddha<s enlightenment that first he was primordially enlightened in pure 2kanishta, and then he appeared as the "uddha in Iambuling. The S+tra o* the Mani*estation o* En'i#hten!ent o* 2airochana says/ 1ithin the realms of desire and formlessness, Jou "uddha did not gain complete awakening. In 2kanishta in the realm of form, Free from desire, you were enlightened there. ,a!ing abandoned all the other pure lands The one called 2kanishta is en(oyed. The actual "uddha was enlightened there. 2n emanation was enlightened here. ,e appeared equally in all the Saha realms and their arrangements. This is like one moon in the sky appearing in a hundred times ten million !essels at the same time. Iust this is the characteristic. ,e manifested at the same time in the limitless sky of the twel!e indi!idual abodes of sentient beings, and so forth, and there he benefited many different sentient beings. That is how the enlightened one appears from the !iewpoint of those to be tamed. Since the nature of the "haga!an is beyond the three realms, he does not abide in the form realm, with habitual patterns of confused appearance of those to be tamed. ,e is beyond all habitual patterns. ,e always abides in the pure self#appearance of 2kanishta beyond the three realms, the immeasurable display of the palace of wisdom. 6egarding 4anda!yuha, and the arising of the fields of the formless, desire, and form realms, the true meaning A ata!sa,a S+tra says/ The formless, desire and form realms. 2re not percei!ed like that. "eyond place is "uddha<s power In the 4anda!yuha mandala. 2lso/ It is stable, dense, and uncompounded. ,ow is enlightenment attained; It is attaned after we are free from all defilements. 1hat is e+cluded or separated; othing at all. The Maha&anas+tra'an,ara says/ 1ithout distinctions of earlier and later, 1ithout the stains of any defilements Suchness is maintained to be buddhahood. 2ll incidental e+tremes are abandoned. The same te+t says/ 1here the seeds of the obscurations of the kleshas and knowables ha!e

=5D

always been possessed for a long time, there they will always be utterly o!ercome by this !ast abandonment. 2ttainment of these supremely !irtuous transformed white dharmas is buddhahood. The great ob(ect, completely pure non#thought, totally and supremely pure, is attained by the path of wisdom. 2t that time, it is said that the kleshas are transformed, and that with the power of the nature as cause, becoming the mere appearance of !irtues, they are transformed into the fruition as the buddha qualities. It is not maintained that the impure becomes pure. That the cause or essence of e!il deeds, the kleshas, becomes completely pure is not possible. $epending on the power of separating separable defilements, the buddha qualities become directly !isible. If this is called 3transformation,3 the fi!e poisons may be said to be transformed into the fi!e wisdoms. 2laya is transformed into the wisdom of dharmadhatu. 2laya!i(Pana is transformed into the mirror#like wisdom etc.. The S+tra o* Enterin# into Tri,a&a says/ The subsiding of alaya!i(Pana into space is the mirror#like wisdom. The subsiding of the consciousnesses of the fi!e gates into space is the all# accomplishing wisdom. 2t that time, e+ternal appearance is transformed into the buddha fields. The inner skandhas are transformed into the bodies of the deities. "y the secret eight consciousnesses being transformed into wisdom, we are enlightened fore!er and e!er. 2s for the causal gotra, within the primordial dhatu primordially possessing the buddha qualities, that gotra is a second thing. The Uttaratantra says/ )rimordial kaya is the first of these. The second, later, comes from the other two. S!abha!ikakaya is the spotless nature of the other three kayas. $harmakaya is the ultimate source of the powers of buddhahood and so forth. Sambhogakaya is replete with the ma(or and minor marks. irmanakaya performs limitless benefits for beings. These four are taught. Their good qualities are si+ty#four. The Uttaratantra commentary says/ The Tathagata<s ten powers and four fearlessnesses, and the eighteen distinct dharmas of a buddha, and the thirty#two marks of a great being are collected into one, making si+ty#four. Some sutras say that trikaya is one with its wisdoms. The Ho'& Go'den 1i#ht says/ 2ll the tathagatas possess trikaya. These three kayas are dharmakaya, sambhogakaya, and nirmanakaya. $harmakaya is the e+istence (ust of true wisdom itself. Second kayas are (ust imputations. $harmakaya is truth. it is the ground of the secondary kayas. 1hy so; 2side from the suchness of dharmas and the wisdom of complete non#thought, no buddhadharma e+ists. ,ow does the wisdom of suchness while it is complete non#thought attain mastery of buddha acti!ity; The "uddha said, 3For e+ample, it is like the sun and moon being reflected in water or a mirror, although these are impermanent. The wisdom of suchness too, by the force of aspiration, performs benefits for impermanent beings. irmanakaya<s skandhas are nir!ana with residue. Sambhogakaya is nir!ana without residue. $harmakaya is non#dwelling nir!ana. The Maha&anas+tra'an,ara says/

=5F

If we categori'e the kayas of the buddhas, There is the kaya of the nature of perfect en(oyment 2nd also nirmanakaya, the first supporting the second 2lso/ Three pure kayas compose the body of buddhahood 2nd so the three pure kayas should be known. The self#e+isting ob(ects of the meaning 2re taught to be together with their supported. The Uttaratantra and A)hisa!a&a'an,ara, as said before, teach four kayas. Uttaratantra says/ Since it is pure by nature $harmadhatu is luminous* Imponderable and innumerable, "eyond the scope of thought. The matchless ultimate purity 2long with its qualities Is the true s!abha!ikakaya 2lso/ The first is dharmakaya. Forms e+ist as space. In this first the later e+ist. Some in the secret mantra say that the mahasukhakaya is a fourth with these great three. The T5o E6a!inations says/ In completely knowing trikaya, It is the sphere of great bliss. The Net o* Mirac'es o* Man-+shri presents fi!e kayas/ The kaya of the buddhas has fi!e natures These are the fi!e of all#per!ading wisdom. The mere totality of all these kinds and qualities is in reality without difference from them. 2ll dharmas are included in the le!el of buddhahood through the single essence of the merely indi!idual. ". The e+planation of the kayas and wisdoms There are three sections/ 1. ,ow peace is attained* 0. ,ow within space and wisdom without adding or taking away there abides luminosity* 5. The e+tensi!e e+planation of the di!isions. The

=5G

1. ,ow peace is attained ow, according to the presentation of the Great Mirac'e, from the way of attaining peace and the di!isions of the kayas, there is a brief e+planation of the first. 2t the time of the pure, ultimate wisdom of the path, it is gathered together as the continuity of the three realms to be abandoned. These realms ha!e appearances of grasping and fi+ation, of the nature of conceptual e+amination and analytic discernment/ B! mind and mental contents together with ala!a, 4ntering into dharmadhatu, the time of the fourth, -pace and wisdom are non+dual and of one taste. 5ossession of the two purities pacifies comple'it!. .otion producing mind and mental contents, included under the aspects of grasping and fi+ation, is at the le!el of the three realms. The T5o Tr+ths o* the Essence o* Wisdo! says/ .ind and mental contents are the three realms. These thoughts are phenomena of imputation. The eight consciousnesses and alaya are pacified and dissol!e in the luminous nature of mind, naturally pure dharmadhatu. That ground of primordial space and wisdom and the things to be dissol!ed are non#dually mi+ed. Their one taste is ultimate dharmakaya possessing the two purities. The two complete purities are/ 1C. )urity of the primordially undefiled nature 0C. )urity from incidental stains. The S$irit+a' 1etter o* the Dro$ o* A!rita says/ Aike water poured into water 2nd oil e+tracted by oil, 2re the suchness and knowables 1ithout all comple+ity. 1ith wisdom the knower of that Is inseparably mi+ed with it. This is called 7dharmakaya, The nature of all the buddhas.8 1hene!er there is a gap in the continuous entering of mental contents, there is the single taste of the great wisdom. The Pra-.a$ara!ita9sa!#atha says/ ,a!ing burned away the dry firewood of knowables, Is peace, the dharmakaya of the !ictorious ones. Then there is no birth and there is no cessation* Cessation of mind produces perception of the kayas. 0. ,ow luminosity dwells within space and wisdom without adding or taking away. 2t that time, dharmakaya, free from the e+tremes of comple+ity, manifests as the great peace, in completely unborn luminosity/

=:H

/ompletel! unborn, within the essence of luminosit!, This is like the new moon, subsided into space. The lotus of subtle wisdom remains in the space of the sk!. With no conceptuali<ation, peace has been obtained, This is the pure ultimate. 1hen we reach the luminous state of peace, the space of the dhatu, within that sky is the new moon of wisdom, the inner luminosity of omniscience. This is the support, or basis of arising, of the buddha qualities. 2t this point, aside from that, the phenomena or appearances of sambhogakaya do not e+ist e+ternally from the !iewpoint of those who are to be tamed. This is the time of solitary dharmakaya, transcending the defilements of the four e+tremes. The new moon is in the sky, but its luminosity is in!isible to others. So the profound and subtle wisdom of dharmakaya is gathered into space. The 2ppearance of 1isdom says/ 4athered into space Though it is in!isible, It is not non#e+istent, "ecause of being subtle. The former play of dharmas, Aike the in!isible moon, Is gathered into peace, Subtle and profound. 1ithin the e+tended e+planations of the di!isions are the changeless !a(rakaya the kaya of manifest enlightenment, the peaceful dharmakaya, sambhogakaya, and the kaya of emanation of e!erything whate!er. 5. The e+tensi!e e+planations of the di!isions ow from the fi!e sections a. The changeless !a(rakaya First there is the changeless !a(rakaya beyond the comple+ ob(ects of thought and e+pression/ /onceptionless dharmata is changeless throughout the three times. This, in its aspect of primordial purit!, )as been e'pressed b! the name .the changeless &a(raka!a.. In this ultimate dharmata the space of the ground is e'hausted. The changeless nature of the ground, primordially luminous dharmadhatu, the final destination of the buddhas, is called the unchanging !a(rakaya. The Net o* Wisdo! says/ The purity of space is called the !a(rakaya. "eyond thought, it is changeless and indestructible. b. The kaya of the manifestation of enlightenment

=:1

The kaya of the manifestation of enlightenment is the essence of ultimate renunciationLreali'ation/ Because the nature has become completel! pure Of the two obscurations, which are merel! incidental, 0eaching the ocean of omniscience about all dharmas, ,ealing with the perfection of power and so on, That is called the ka!a of manifesting enlightenment. This is the ground of arising of buddhas7 e'clusi&e qualities. 2t the time of the ultimate luminous nature of mind, the aspect possessing the two purities has the qualities of reali'ation. These are the ten powers, four fearlessnesses, eighteen e+clusi!e dharmas of the buddhas, the great compassion, the thirty#se!en factors of enlightenment, and so forth as discussed before. This aspect possessing the power of supreme knowledge and kindness is the kaya of the manifestation of enlightenment. It is the ground of arising of all the e+clusi!e qualities. The Net o* Wisdo! says/ To separate all stains, It undergoes purification. "y blossoming qualities 9+panding into perfection, "y their non#dual mi+ing It becomes a perfect union. Thus it is called the kaya %f manifesting enlightenment. The Se enteen Re*+#es says/ "ecause it is purified of ignorance and sleep, "ecause the mind e+pands as all knowables, "uddhahood will blossom like the petals of a lotus. The Uttaratantra says/ "uddhahood is completely inseparable. Jet purified dharmas are fully discriminated. 1isdom is like the sun, and space is like The dualistic marks that are left behind. They are made into inseparable luminous aspects. It is like the per!asi!e ri!er 4anges, "eing beyond the sand grains in its bed* "uddhahood is possession of all dharmas. The nature of buddhahood is unestablished. 2s for the uni!ersal and incidental, %bscurations of kleshas and knowables, 2re said to be like clouds floating in the sky The cause of being free of the two obscurations

=:0

Is the two#fold wisdom of buddhahood on#thought and its post#meditation are called wisdom These are what is called Mby the name ofN wisdom. c. The peaceful dharmakaya, There are four sections 1C The "rief Teaching In the state of space beyond e+tremes, abides !ery subtle wisdom, the essence of the kayas and wisdoms. The peaceful dharmakaya is the mere aspect of the moon subsiding into the space of the sky/ Because this mind does not enter into knowable ob(ects, There is no perception of a knowing mind who grasps them. This inner space of the dhatu is like the subsided new moon. $s it has dissol&ed, there is nothing that it obscures. $s the essence and ground of arising of omniscience, -ince this is the source of omniscient rupaka!a, $nd the treasur! of good qualities for others, This ultimate pacification, the &er! subtlest wisdom Is that which has been called the peaceful dharmaka!a. The element or dhatu, the space which is the nature of mind, is inseparably mi+ed with wisdom. 2s the host of comple+ities are fully pacified, it is like the time of the new moon. Therefore unobstructed omniscience is said not to be 3foggy.3 The wisdom of inner clarityLluminosity, the aspect of meditation, produces the wisdom of outer luminosity, the essence of proliferation. Since ob(ect and percei!er are not fi+ated as two, and since it has the special wisdom of non#thought, this is called the peaceful dharmakaya. The G+r+ o* Mirac'e says/ The !ery subtle wisdom, the inner luminosity, The perceptionless ground of arising, is known as dharmakaya. The Uttaratantra says/ )ure, complete non#thought, This is the realm of yogins, Since the essence of dharmadhatu Is pure, it is luminous. Total emptiness cannot be dharmakaya, because it is not insight#wisdom. 1hen dharmata is maintained to be dharmakaya, that refers to the !a(rakaya, as already e+plained. 0C Its being beyond the four e+tremes, because it does not enter into ob(ects 6egarding the three kayas/ These are ne&er found among e'ternal ob(ects; 3et being &er! subtle, the! are not nothingness. The! are be!ond the four e'tremes, e'istence and so forth,

=:5

-uch as the &iews of eternalism and nihilism, $s pra(Daparamita une'pressed b! speech or thought. This empt! nature where all conceptions are pacified Is reali<ed b! no one e'cept the &ictorious ones. They are unthinking. These three kayas, abiding as luminosity in space, support the arising of e+ternal luminosity. They are not eternal e+istences, because they are not ob(ects of perception or thought. They are not nothingness, because they are indi!idual and personal wisdom. They do not ha!e the e+tremes of both or neither because neither eternalism and nihilism are established, and both those e+tremes are refuted. Since the kayas are the grounds of arising, to the eyes of the buddha>s children dwelling on the bhumis and the host of sentient beings the form kayas appear. They hear the audible speech of the $harma, smell the fragrance of discipline of the noble ones, e+perience the taste of $harma, and touch the bliss of samadhi. "y the pra(Pa of e+amination and analysis, they ponder such dharmas, and produce their causes of arising* but those other than the buddhas do not reali'e the wisdom of inner luminosity in which these manifestations arise from that place like the moon subsiding into space. The Uttaratantra says/ &ndefiled, per!asi!e, ha!ing the dharmas of fearlessness, Steady, peaceful, eternal, this is changeless e+istence. The sky#like ultimate state which is the Tathagata Is the cause of e+periencing the ob(ects of the si+ senses/ -iewing ob(ects of form and hearing good discussion, ,earing pure sound, and of the Tathagata discipline Smelling the fragrance of purity, the high holy taste of $harma, 9+periencing those, and caressed by the touch of samadhi. 2s the profound, the way which is that of one<s own essence, Is the cause of reali'ation. If there is subtle thought )roducing absolute bliss, which is the Tathagata, These are separate from the sky#like reason. 2lso/ The nature, which is the true support of ob(ects, )ossesses such qualities as being beyond conception. This is the ob(ect of the wisdom of omniscience, It is not the ob(ect of the three buddha knowledges. For those who ha!e attainment of the body of wisdom, That which is inconcei!able will be reali'ed. 5C 2lso/ Though in this utterl! birthless palace of dharmadhatu, 4ternall! dwell all the conqueror buddhas of the three times, The! all are dharmata, and do not see each other. This is called abiding in the profoundl! peaceful nature. It consists of the single space of reali<ation Which is known as the &ision of all the &ictorious ones,

=::

$s space in a (ar will be the same as what it was. 2t the time of inner luminosity in the field of dharmata, the teacher Samantabhadra, abiding in the palace of the simplicity of dharmadhatu, is one with the reali'ation of all the buddhas of the three or four times. .i+ed like the earlier and later space in a !ase, at this time of primordial inseparability, abiding as conceptionless, perceptionless dharmata, ha!ing become of one taste, the buddhas do not see each other<s nature##that itself. That is because they abide eternally in self# e+isting transcendence of seer and seen. The Secret Tree says/ Free from one and many, Free from center or limit, 1ithin this state of suchness ot e!en the buddhas are seen* %nly non#e+istent appearance %f naturally present wisdom. :C 2s for the assembly of dharmakaya wisdoms/ This is dharmata, the goal of the pra(Da of emptiness, The accumulation of wisdom and also the stage of fulfillment. Completing the accumulation of wisdom is the same as the stage of perfecting ultimate pra(Pa. "y meditating as emptiness, obscurations of the nature of mind are cleared away. Then the space of dharmakaya without center or limit completely manifests. The Precio+s Ma'a says/ The ?ing of dharmakaya, "riefly, takes his birth From accumulation of wisdom. That is the e+planation. d. Sambhogakaya, 1C The brief teaching ow as for the teaching of the fourth kaya the spontaneously present sambhogakaya, the space#like dhatu of inner luminosity/ #rom this comes the self+e'perience of sambhogaka!a, )a&ing the five perfections, those of time and place, $long with those of teacher, ,harma, and retinue. From within the space of inner luminosity, dharmata, comes the appearance of sambhogakaya possessing the fi!e certainties, the self#appearance of e+ternal luminosity. The teachers are the regents, the principal ones of the fi!e families. 2s empty form, the appearances of buddhahood are not the same as others. The palaces and so forth of these fields are the fundamental luminosity of self#e+perience. If such things are e+amined, none of their indi!iduating characteristics e+ist. The Sta#es o* the Path o* Mirac'e says/ The self#e+perience %f self#perfected insight Is fields, and palaces,

=:=

1ith their thrones, and ornaments. .any rays of light appear. 0C The e+tensi!e e+planation There are nine sections dealing with the final summary dealing with the appearance of the perfect place, time, teacher, $harma, and retinue, and that they are not seen e!en by those on the tenth bhumi, but only are reali'ed by the buddhas, aC The perfect place. There are three sections i. The essence, First/ The place is luminosit!, the field of ganda&!uha. Brilliantl! shining it is dense+with fi&e colored light ike radiant rainbows that completel! fill the sk!, 5er&ading space abo&e, below, and in all directions. The beautiful palace has four gates with four pediments. $nd corniced fi&e+colored walls, with (eweled garlands and pendants, The beautiful ea&es, are adorned with balustrades and rain+spouts. These are the adornments of the sacred hall. Self#e+perience of the pure field of bliss, luminous 4anda!yuha, appears at the time of the self#luminous wisdom of the fundamental ground of the fi!e lights in the heart center. In the whole of space, abo!e, below, and in the cardinal and intermediate directions, are auspiciously presented radiant spheres of light, and the appearances of the M!a(raN fence and tent, their translucent colors brilliant with the fi!e lights, like the sun shining in a mirror. In the center, under the precious wisdom#palace, is the fundamental wheel of wisdom, and abo!e it, filling the whole of space, looking like a cube roofed by a round !ase is the shrine hall. The multi#storied roof is adorned by a brilliant upper roof of precious substances ornamented with a half !a(ra. The tops of the fi!e colored walls (oin precious yellow cornices. ,anging outside the ea!es on the beam#ends are (ewel and pearl garlands and pendants with sun and moon tips that hanging down on the outside. 2bo!e the ea!es is a balustrade of beautiful white stupas. The four gates and gateways, in the four directions, adorn four rises. The four#stage pediments and the ledges are adorned with a fence of fi!e colors. The Secret Essence says/ In the place of 2kanishta, without center or limit, in the groundless measureless luminous sphere of wisdom, is the brilliantly bla'ing precious wisdom# palace, uninterrupted in the !astness of the ten directions. "ecause it blossoms with immeasurable good qualities, it is square. It is beautified by precious rises of e+cellent wisdom. The pinnacle is all the mandalas of all the buddhas of the ten directions and four times. This single essence without indi!iduation includes the whole of wisdom within it.

=:B

The ornaments of the palace are (ewel and silk ribbons, parasols, yak tails, garlands of bells, canopies, !ictory banners and so forth, filling space. The goddesses of the fi!e desirables emanate clouds of offerings. Swirling light rays per!ade e!erything inside and out. The center and four directions ha!e their indi!idual colors. The corresponding ornaments are of !ariegated colors. Its appearance is like looking at something of uncertain si'e. Its si'e and scope are immeasurable, filling the whole of space. Jet it seems no bigger than the opened husk of a sesame seed. %rnamenting the palace are fine, thick, silk precious ribbons, parasols, canopies, !ictory banners, and so forth, ornaments filling the whole of space. The heaped up clouds of offerings by the offering goddesses of the fi!e desirables are self#arising and fill the ten directions. In the center of the palace, with the colors of the wisdoms of the directions, dark blue and so forth, many only the si'e of an opening sesame seed, they per!ade all the limits of space. The measure is uncertain. 1hoe!er looks on it, though it appears only that big, its limits cannot be seen. 1ith swirling light rays like a magical display, its appearance is natureless. The Secret Essence says/ The !arious precious wisdom garlands, tassels, ornaments of the palace, and !arious forms, sounds, smells, tastes, and touchables, pile up by themsel!es in the ten directions. Space is filled by inconcei!able non#obscuring luminous ornaments. 9!erywhere inside the palace are seats and thrones ornamented with lions, elephants, horses, peacocks, shang shang birds, suns, moons, and lotuses. They appear as symbols of many kinds of good qualities. The same te+t says/ Fearlessness is the lion thrones. Power is the elephant thrones. Miracle is the horse thrones. Empowerment is the peacock thrones. Non-obstruction is the thrones floating in the air. The moon and sun mandalas are natural luminosity. Non-obscuration is the lotus and jewel seats. bC The perfect time Second/ The time is uncertain, that of the perfect and changeless ground. This is the time of -amantabhadra, without the three times. This is the great encompassment of dharmata, Within it e&er!thing is equal in perfection. This itself is the nature of primordial purit!. The perfect time is the time of the inconcei!able simplicity of dharmata, without the changes of the three times. This is the time of Samantabhadra, the nature of the great perfection. The Te''in# the Mar,s says/ This is the place of reali'ing that the three times are timeless. cC The perfect teacher The perfect teacher is the kaya of the nature of space and of the luminosity of wisdom. $welling there/ The teachers, bla<ing with all the ma(or and minor marks,

=:D

$re the fi&e bhaga&ansB Vairochana, and $kshobh!a, 0atnasambha&a, $mitabha, and $moghasiddhi, 4ach in union with their consorts, embracing each other. There are $kashadhat&ish&ari and Va(ramamaki, Buddhalochana, 5andara&asini, -ama!atara. The! are all complete with the customar! adornments. The! are emanating ra!s of colored light, These are blue and white; !ellow, red, and green. Below are the peaceful aspects, abo&e the wrathful ones, These are the fi&e -hri+)erukas, glorious drinkers of blood, The Buddha, Va(ra, 0atna, 5adma and ;arma )erukas. $gain there are fi&e sets of fi&e, twent!+fi&e in all. The! are in union with the fi&e khrodhesh&aris. Words cannot describe an! details such as these. The principal ones of the forty#two peaceful buddhas are the principal father and mother deities of the fi!e families. They are in union and also dwell in the lower ground displaying the nine styles. The Fierce 1i#htin# o* Mirac'e says/ 2ll the e+cellent bodies %f each of these deities )ossess the nine#fold styles. Smooth, supple, and caressing, Fle+ibly pliant, and youthful. 6adiant, brilliant, massi!e, "rightly shining, and sacred. They bla'e with the ma(or and minor marks. In the ground abo!e are the wrathful ones of the fi!e families also with nine styles. 1hat are these like; The 2er& I!$ortant says/ 4raceful, heroic, repulsi!e Aaughing, fierce, and terrible, Compassionate, awesome, and peaceful, They assume these poses %f the nine moods of dance. 6egarding the mandala, the former te+t says/ In the great place of all the great charnel grounds In the midst of raging tumultuous wa!es of rakta, %n a bla'ing .ount .eru of mounded skeletons, In the midst of a bla'e of all#consuming flames, Is the bla'ing palace of the charnel grounds. Its si'e and !astness are endless and limitless, Its luminous light is from neither inside nor outside. 2 four#spoked wheel supports a bla'ing cube. The palace is adorned with four radiant gateways. The courtyards inside and out are burning bright. 2dorned by suns and moons, with snakes, and skulls

=:F

2s well as shaggy bulls and buffaloes, 2nd the claws of tigers and of bears, 2re seats of arrogant Indra, "hrama, and Ish!ara. In the center of all is great Jamantaka, That and so forth is taught. 2 !ariant says/ 2s for fierce tigers and bears, %n pairs of them are great seats %f luminous Indra and "hrama. The seats are also luminous. This manifests in !i!id clarity. The peaceful and wrathful mandalas, per!ading as far as the limits of space, are inconcei!able and ine+pressible. The ma(or and minor marks are the essence of sambhogakaya. 1hat are they; First as for the thirty#two ma(or marks, the Uttaratantra says/ The feet are perfectly le!el, 1ith the mark of dharmachakras. The feet are !ery wide, "ut (oined to modest ankles* Aong fingers, and long toes, 2re connected by a web The skin is soft and youthful. There are se!en protuberances. Cal!es like the antelope eneya, The secret organs retracted In a sheath like an elephant. 2 torso like a lion, 1ith a wide unbroken space "etween the shoulder blades, "road and rounded shoulders. Soft, well#rounded arms, ,a!e no une!enness. The arms are !ery long The body, haloed in light, ,as a neck like a spotless conch, 2nd cheeks like the king of beasts. Forty teeth in equal pairs 2re white and well#aligned. The canines are !ery white. The tongue is !ery long, %f inconcei!able length, 1ith a perfect sense of taste.

=:G

2 !oice like the kala!inka, %r the melody of "hrama. The beautiful blue#lotus eyes ,a!e fine lashes like a bull* The !ery handsome face, has a spotless circle of hair, 4rowing between the brows. %n the head is a mound, That is pure and delicate. Skin of a golden color "etter than other beings, 1ith fine, soft body hairs, %ne growing out of each pore, Toward the top of the body, 2nd curling to the right, 1ith spotless hair like sapphire, The proportions are like the form %f a perfect banyan tree. ,e who is always good The incomparable great Sage ,as a body that is firm 1ith the strength of arayana. These bla'ing thirty#two marks, 2re beyond the scope of thought. These were taught by the Teacher 2s the marks of a Aord of "eings. 2s for the eighty minor marks, the A)hisa!a&a'an,ara says/ The Sage<s nails are coppery, 4lossy, and highly arched* The fingers round, long, and tapering. The cal!es ha!e !eins free from knots 1hich are inconspicuous. The ankles are inconspicuous. The feet are of equal form. 1ith lion and elephant actions, ,e walks with the stride of a bull, ,e circles to the right. ,e goes !ery gracefully. ,e is mindful, and composed. 2s if polished, with balanced details, The body is pure and smooth.

==H

The marks are completely perfect. The body is large and good. ,e walks with e!en paces 2s for the two eyes, They are pure and freshly youthful. The body is unblemished, "ig and !ery firm. The limbs are !ery supple. The sight pure and unobscured. The waist round and symmetrical. ot stretched out or protruding. The belly does not hang down. The na!el is !ery deep. It coils to the right. If looked at o!erall, The form is !ery attracti!e, ,is beha!ior is pure and his body Is unblemished by any moles. The hands, soft like cotton wool, ,a!e lines that are deep and lustrous. The face is not too long The tongue is supple and slender, The lips are !ery red. The !oice is like awesome thunder* "ut the speech is soft and gentle. The teeth are round and sharp, 2s well as white, and equal. The cal!es are fine, and the nose Is tall and supremely pure. The eyes are wide and the lashes 2ttracti!e like lotus petals. The eyebrows are long and soft, 4lossy, with equal hairs. The hands are big and long, 2nd symmetrically balanced. ,e has abandoned faults. The forehead is broad and long The head is large and imposing. The hair is like a black bee, 2ttracti!e, soft, and not bristly, ot rough, and !ery good smelling. ,e ra!ishes the mind.

==1

1ith glorious knots of eternity, ,e is adorned with swastikas. That is the e+planation %f the e+cellent minor marks. dC The perfect $harma Fourth, the $harma is the nature of the great perfection/ The ,harma is the nature of the great perfection, Whose uni&ersal essence is ine'pressible. eC The perfect retinue, 1C The peaceful retinue. Fifth/ Their retinues are self+e'perience, not other than themsel&es. )ere are the eight male satt&as, and the eight female satt&as. #our male gate+keepers and also four females are below. $mong the fort!+two that are of a peaceful nature, $s si' appear to others, the! are nirmanaka!as. Two are dharmaka!a because the! remain in space. Thirt!+four are sambhogaka!a self+e'perience. Of which the specific retinue numbers twent!+four In the field of self#appearance of sambhogakaya, the principal deity and retinue appear. Since there are neither good not bad, they spontaneously arise as the play of a single wisdom. The Ocean o* Mirac'e says/ Self#appearance is an included aspect %f the mind of all the !ictorious ones. There is the first buddha, conqueror of the bhumis, The mahasatt!as, and the great conquerors. ,ere of the forty#two peaceful deities/ Samantabhadra and Samantabhadri, the two teachers of the inner luminosity of dharmakaya remain in the space of the dhatu, and do not appear here. The si+ sages of the si+ realms do not appear because they are included in the appearances of those to be tamed. The principal fi!e bhaga!ans are the fi!e central ones, with their fi!e consorts making ten altogether. There are also the si+teen bodhisatt!as, eight male and eight female, plus the four male and female gate#keepers. Together those are twenty#four. 1hen the principal ones are -airochana and his consort, the other eight deities and consorts of the four families plus the abo!e twenty#four making thirty#two. These, are the self#appearances of

==0

the retinue. 0C The wrathful retinue Similarly as abo!e/ 4ight wrathful tramen deities are the wrathful retinue, These are ;aurima, -imha and the other si', The twent!+eight lords and the four gate guardians. #rom among the fift!+eight wrathful deities, #ort!+eight comprise the particular retinue. With fierce de&ouring fangs, the! hold bla<ing scepters. Their brilliant dance+displa!s are unendurable. The chief deity and consort were already discussed. The retinue is forty#eight plus the buddha heruka and his consort. If some are counted twice, the retinue is fifty#si+. 2ll the self# appearances of the retinue are terrifying, awesomely brilliant, abiding in the middle of space. The great master says/ Charming, heroic, and fearsome, Aaughing, cunning, and fierce, Compassionate, awesome, and peaceful, These manners are displayed. I prostrate to these the fifty#eight blood#drinkers. They are as taught there. fC Self appearance and other#appearance 2ccording to the presentations of the mandalas of the peaceful and wrathful deities in the Net o* Mirac'e/ The self+appearance fields comprising sambhogaka!a $re as man! as the number of bod!+mandalas. $s man! peaceful and wrathful deities as appear $re from the &iewpoint of others so that the! can be tamed. $ll are gathered under the head of nirmanaka!a. The! are not sambhogaka!a7s self+e'perience. The body mandalas of 4uhyasama(a, ,e!a(ra, Chakrasam!ara, and so forth, as many as are taught in the annutara tantras, are self#appearances of sambhogakaya and not other#appearances. Some say that the comple+ities of the mandalas of wrathful ones for the purpose of taming obstructing spirits and agents of per!ersion, are nirmanakayas rather than part of the mandala of the field of 2kanishta. Since they are pro(ected self#appearance mandalas of these obstructing spirits, they are like dreams. 2s for the final summary of these, gC The final summary,

==5

The display of the great appearance of self#appearances of sambhogakaya is the field of the fi!e perfections/ $ll these fi&e perfections are onl! our pro(ections. #or this reason the! are neither good nor bad. $ll of them emanate in bright and brilliant ra!s The! shimmer and lucidl! stream, brilliantl! sparkling This is what is reali<ed b! the leaders of beings. The! see them one b! one, and then e'press their praises. The principal and retinue deities of the buddha fields, appearing as the e+ternal luminosity of wisdom, are neither good nor bad. Though the principal deities and their retinues may appear, like good and bad dreams in one continuum, they are not really either good nor bad. Since they are real as internally e+isting reali'ation, the display of the fields, palaces, lights, the principal and retinue deities and so forth, are therefore included within the single continuum of unobscured buddhahood. .oreo!er these abide as the brilliant mind of complete non#thought, the silence of the great freedom from speech and e+pression, and the resplendent clarity of the kaya of the great brilliance. These are therefore the self#appearances of the mandalas of the eye that purely sees e+ternal appearance. Since e!ery one of these are seen by all the buddhas without obscuration, each of the buddhas praises their good qualities. hC ,ow these are not seen e!en by the pure ones of the tenth bhumi These appearances are obscured e!en for the tenth bhumi/ But e&en pure students do not ha&e the power to see $ll of the arra! of these pleasant buddha fields. 9!en the bodhisatt!as from the first through the tenth bhumi do not see the sambhogakaya self#appearances of buddhahood. This is because they are still not free of all obscurations. They are not able to see these realms, and the buddha qualities and buddha acti!ity and so forth, limitlessly filling the whole of space. This is because, e+cept for the qualities of their own bhumi, they ha!e not attained the pure mental eye that sees all good qualities. The Uttaratantra says/ The realm of buddhahood and the buddhas< enlightenment The buddha qualities and buddha acti!ities, 2re unthinkable e!en to the purest sentient beings. This is a realm belonging only to the leaders. 2lso/ Since it is not the pure realm, it is part of the absolute. Since it is not conceptual, it therefore transcends e+ample. Since it is not within mind, there is no cra!ing in peace. 9!en the noble ones cannot comprehend the conquerors. 2lso/ .indless wisdom, the great compassion, such perfect qualities %f the !ictorious ones are inconcei!able.

==:

The ultimate way it is with these self#arising ones "y e!en fortunate beings who ha!e the empowerment %f the great Sage this is not fully understood. iC This is reali'ed only by the buddhas 1ell, who does reali'e it; -elf+appearance as empt! form is inconcei&able. It is the self+e'perience of the &ictorious ones. 1hen the prana enters into the central channel, yogins see nothing else but empty reflections of self#appearance. Though e!en bodhisatt!as do not see the fields that appear to the buddhas, for the buddhas they continuously appear. That is because they are the intrinsically and spontaneously present appearances of the space of the dhatu. The Secret Essence says/ 1ithin that same bindu of wisdom 2re its appearances, The inconcei!able ultimate, The limitless pure fields 1ithin the ten directions 2nd the four states of time. The causeless palaces 2re the circle of ornament 2nd the music of the feast. These inconcei!able mandalas 1hen they ha!e all been seen, There is perfect delight. The meaning of the !ast teachings 2rising at that time Is the self#appearances %f this harmonious wisdom. The bindu of wisdom is this pure sight of the buddha eye. The Te''in# the Mar,s says/ The single spotless eye of wisdom 2s for the appearance of the 3bindu of wisdom3 itself, the fields of self#appearance are of luminously radiant rainbow light. 2s for 3inconcei!able,3 such appearances appear only to other buddhas. The unimaginable 3ultimate3 is measureless. The 3ten directions3 are the east and so forth. The perfect self appearances of the 3four times3 are those of the buddhas of the past, future, and present, and the uncertain time of the buddhas dwelling in 2kanishta. 3The limitless pure fields3 are the buddha fields of self#appearance. The buddhas see one another there. The 3causeless palaces3 and so forth are the fields of luminous self#appearance. 2s for 3the meaning of the !ast teachings,3 the meaning spoken only by that same ine+pressible speech is understood. 2s for 3harmonious wisdom,3 the principal deity and retinue ha!e one reali'ation and one essence which are inseparably in harmony.

===

2s for 3self#appearance,3 though they appear to the eyes of these same buddhas, they do not appear to others, the bodhisatt!as and so forth. That is their characteristic. e. irmanakaya

1C The brief teaching The fifth kaya, nirmanakaya, leads the buddha children, noble ones and so on, to the land of peace. Therefore, it is called 7the teacher who is the precious guide.8 .oreo!er, from the sambhogakaya reflections appearing to e+cellent students and the !arious emanations appearing to ordinary ones, the first appears ha!ing the fi!e certainties of 2kanishta and so forth. The second, are fabrications to benefit ordinary beings, shra!akas, and pratyekabuddhas. From where do these two kinds of emanations arise; The field of self#appearance of sambhogakaya/ /oming from within this into the world of students, )ere are the different kinds of teachers that appearB The self+e'isting taming, and &arious nirmanaka!as2 These three are producers of benefit for beings. From the state of self#appearance, again proliferating bodies benefit sentient beings. ,ere there are self#e+isting, taming, and !arious nirmanakayas. 0C The e+tended e+planation of the three kinds of nirmanakayas, the self#e+isting, taming, and !arious nirmanakayas. aC The self#e+isting nirmanakaya ,ere there are also distinctions of place and teacher, wisdom, $harma and retinue, and time* as well as what is to be trained in, and a real field. %f these si+ as for iC The place and teacher The teacher of sambhogakaya is the reflections appearing to bodhisatt!as. Aike the self# appearances of sambhogakaya, these are not solid or real, like reflections in a mirror. From the e+planation of the way of the fi!e perfections, as for the teacher as self#arising nirmanakaya/ The teachers of the self+e'isting nirmanaka!a $re the forms of the &arious buddhas of the fi&e families, -uch as Vairochana, $kshobh!a, and the rest. $nd their fi&e fields, $kanishtha, $bhirati -hrimat, -ukha&ati, and ;armaprasiddhi Their ma(or and minor marks are bla<ing with ra!s of light. B! their rising in countless peaceful and wrathful forms The two benefits for beings are spontaneousl! performed. The pure bodhisatt!as also attain the fi!e kayas and fi!e wisdoms. $epending on their ha!ing purified the fi!e kleshas, the teachers of the fi!e families, the fields, the $harma, and the retinue and so forth appear. In the center, in 2kanishta, is the teacher -airochana. In the east in 2bhirati, the realm of true (oy, is -a(rasatt!a.

==B

In the south in Shrimat, endowed with splendor, is 6atnasambha!a. In the west in Sukha!ati, the realm of great bliss, is 2mitabha. In the north is ?armaprasiddhi and 2moghasiddhi, Their bodies bla'ing with the ma(or and minor marks like the moon in water appear as in the self# appearing sambhogakaya. The Uttaratantra says/ Aike the form of the moon in a cloudless sky, 2utumn rain#clouds in lakes are !isible, Aike that, the form of the lord, and the host of the buddha children. 2re seen in the completely wakeful mandala. 2s to how, the A)hisa!a&a'an,ara says/ The thirty#two ma(or marks 2nd eighty minor marks, "ecause of completely en(oying The wealth of mahayana, 2re therefore designated The Sage<s en(oyment body. 2s for how from inner luminosity, the self#appearing sambhogakaya, a reflection like the moon in space, appears to the bodhisatt!as, a second sambhogakaya satisfies the bodhisatt!as. The nirmanakayas supported within completely pure space are called far and near. The Uttaratantra says/ These are the thirty#two qualities 1hich satisfy when seen $epending on the two ?ayas, Sambhoga# and nirmanakaya. For those near and far from these. In seeing this, there are two aspects, In the world and the Conquerors< mandala. Aike the moon in the sky and the water. The 3two aspects3 are the sambhogakaya of pure space seen on the le!el of buddhahood, and the reflected sambhogakaya seen by the bodhisatt!as. Subsequently the supreme nirmanakaya ornamented with similar ma(or and minor marks is (oined to the sight of indi!idual beings etc.. iiC 1isdom 1CC The short teaching The sambhogakaya appearing to the bodhisatt!as has the fi!e natures of the fi!e wisdoms/ 4ach self+e'isting teacher has all of the fi&e wisdoms. This occurs b! ha&ing the other four as a retinue. The fi&e are the dharmadhatu and the mirror+like Wisdoms, Those of equalit!, and discriminating awareness, $nd finall! the wisdom that is all+accomplishing.

==D

The! are all of one taste, comprising a single state. For the fi!e teachers there are fi!e sets of the fi!e wisdoms. Twenty#fi!e are possessed in all. They do not mo!e from the continuity of the single nature. Thus -airochana chiefly possesses the dharmadhatu wisdom, 2kshobhya the mirror#like wisdom, 6atnasambha!a the wisdom of equality, 2mitabha the discriminating awareness wisdom, and 2moghasiddhi the all#accomplishing wisdom* but each possesses the other four wisdoms as a retinue. 0CC The e+tended e+planation, From the fi!e sections aCC The dharmadhatu wisdom 1hat are these wisdoms; 2s for the first/ "y pacifying ignorance into space, there is simple, space#like wisdom. 3odhisatt a)h+!i S+tra says ,harmadhatu wisdom is utterl! motionless, Be!ond comple' e'tremes of grasping and fi'ation. 2s for the dharmadhatu wisdom, for e+ample, if e!erything has gone into space, though it e+ists in some sense, it is ine+pressible. 9!erything is of one taste with no !ariety. Similarly in the dharmadhatu wisdom, all knowables e+ist ine+pressibly without !ariety, in one taste. bCC The mirror#like wisdom The second wisdom/ %irror+like wisdom the source of luminous emptiness, Is the great source, as such, of all the later wisdoms. 2laya!i(Pana is the ground of arising and proliferation of all the other consciousnesses. The wisdom of subsiding into space is the ground of arising of the remaining three. It is like the surface of a pure mirror, without defilements of grasping and fi+ation. The same te+t says/ 2s for the mirror#like wisdom, for e+ample, although reflections of things appear in the surface of a mirror* those things do not e+ist there. This is effortless, and such things are ha!e no conditional formations at all. Similarly, though the !arious reflections of omniscience arise within the mirror#like wisdom, they do not e+ist, are effortless, and are unconditioned. The Maha&anas+tra'an,ara says/ The mirror#like wisdom is completely immo!able. 9quality, discriminating, and all#accomplishing. The three wisdoms that come later all depend on it. cCC The wisdom of equality Third/ The

==F

Within the equalit! wisdom all the dharmas are equal. )ere samsara and nir&ana are non+dual. This is the equalit! of the great perfection. "y pride being pacified into space, the equality of self and other is known, and samsara and nir!ana are non#dual. The same sutra source says/ In the wisdom of equality, all dharmas enter into markless equality, so that pleasure and pain are of one taste. Therefore, they are established as equalityLequanimity. The former says/ The wisdom of equality, as found in sentient beings, Is maintained to be the purity of meditation. 2s for non#dwelling, remaining in a state of peace, This is maintained to be the wisdom of equality. dCC $iscriminating wisdom Fourth/ #or discriminating wisdom ob(ects are distinct. The &isions of nature and e'tent are completel! pure. "y the subsiding of passion into space, discriminating awareness wisdom knows the empty nature of knowables as it is, and knows the e+tent of all the essences of !arious appearances, along with their causes and effects. The sutras say/ 2s for discriminating awareness wisdom, for e+ample, in the realm of the world islands, continents, the sun, the moon, and so forth are discriminated. Similarly, discriminating awareness wisdom truly discriminates all the world transcending perfections with their causes and effects* and the shra!akas, pratyekabuddhas, and bodhisatt!as. The Maha&anas+tra'an,ara says/ 2s for the wisdom of discriminating awareness, )erceptions of all knowables are not obstructed at all. The occurrence of !arious samadhis and dharanis 2re like nothing else than ha!ing found a treasure. 2s for this, within the mandala of samsara, "ecause it teaches all the connections of e!erything, 9!ery kind of doubt is totally cut through. There is a great descent of the e+cellent rain of $harma. eCC 2ll accomplishing wisdom Fifth/

==G

$ll accomplishing wisdom is perfect buddha acti&it!. It is not obstructed b! knowing e&er!thing all the time. "y the subsiding of en!y into space, as for the wisdom that unremittingly acts to accomplish benefit for sentient beings, the former te+t says/ 2s for the wisdom that is all#accomplishing, In all the !ariety of all the different realms "y immeasurable emanations beyond the scope of thought It accomplishes all the goals of sentient beings. iiiC The $harma and retinue Fourth/ Beings on the ten bhumis are the retinue of students. The ,harma is samadhi, saturated with light. When mind is cleansed of the obscurations of these le&els, %iserliness and the rest, the &ictorious ones are seen. When we can see the distinction of the purit! of these teachers $nd oursel&es as we are now, that purifies obscuration. Thus we establish oursel&es within prabhas&ara. This is accomplished as if our wonderful reflection )ad been shown to us within a perfect mirror. The perfect retinue are the bodhisatt!as of the ten bhumis. The S!a'' Co!!entar& says/ The bodhisattvas dwelling on the great bhumis have the joy of enjoyment of the mahayana Dharma and of faultlessness. Therefore there is the body of enjoyment, the sambhogakaya of the Buddha Bhagavat. .oreo!er, the perfect $harma is the mahayana made !isible by emanating rays of light. 2s by looking in a mirror we remo!e dirt from our faces, those bodhisatt!as by looking at the teacher of sambhogakaya, see their own obscurations, and then gradually purify a!arice and so forth. ,a!ing looked at the teacher and ha!ing seen the teacher<s superiority and the superiority of purity to impurity, again they are blessed. $harmas marked by the symbols of understanding arise within them, and by emanating rays of light, they clear away obscurations. The Secret Essence says/ In the highest place of 2kanishta, ?aya has the mode of -airochana. one of the bodhisatt!a retinue 9!er speak with speech so e+cellent. "y kaya $harmas are taught with gentleness. 2s if shown within a perfect mirror. The e!il color of things is cleared away, %nce the retinue has looked at kaya, The bottomless obscurations of enlightenment 2ppear in kaya as if in a mirror.

=BH

Then the ten bhumis are gradually purified. True unsurpassable buddhahood is attained. i!C The time Fifth/ The time continues until all beings are liberated. The field of sambhogaka!a alwa!s presents itself. The ine+haustible wheel of the ornament lasts for as long as there are bodhisatt!as dwelling on the ten bhumis who ha!e not attained enlightenment. It always continuously remains. The Madh&a!a,a atara says/ &ntil beings are liberated, it is always there... The Uttaratantra says/ The Aord of $harma has o!ercome the .ara of $eath. Since there is no nature, he is always the world<s protector. =C $istinguishing what is to be purified by the field and teacher, From the two sections distinguishing aCC -airochana/ -tudents certainl! ha&e the nature of the fi&e families. Thus, when their powerful ignorance has been remo&ed, The field is $kanishta and the teacher Vairochana. The ,harma is dharmadhatu wisdom, completel! pure. 2s the defilements of the fi!e kleshas are purified by stages in bodhisatt!as, the first# appearing of the fi!e teachers and $harmas, at the time of abandoning the defilement of ignorance, is -airochana, with the $harma of dharmadhatu wisdom, which is heard in 2kanishta. bCC Those of the other four families/ ?ust so b! remo&ing aggression, there is the field of $kshobh!a. B! remo&al of pride there is the field of 0atnasambha&a. B! remo&ing desire, there is the field of $mitabha. B! remo&ing (ealous!, the field of $moghasiddhi. For aggression the $harma of the mirror#like wisdom of 2kshobhya is taught, for pride, the wisdom of equality of 6atnasambha!a, for passion, the discriminating awareness wisdom of 2mitabha. Iealousy is purified by showing the all#accomplishing wisdom of 2moghasiddhi. For those on the ten bhumis, it is taught that there are fi!e transformations of the fi!e $harmas of the fi!e families. 2t the time of the path of seeing, the ignorance of imputed false conceptions is transformed into the dharmadhatu wisdom. 2ttaining the first bhumi, 3supremely (oyful,3 we see -airochana.

=B1

%n the lesser three paths of meditation, transforming pride into the wisdom of equanimity, we see 6atnasambha!a. %n the middle three, transforming all kinds of passion into discriminating awareness wisdom, we see 2mitabha. %n the precious eighth bhumi, the seeds of aggression, the pain of conceptuali'ation, and alaya!i(Pana are transformed into the mirror#like wisdom so that we attain complete non#thought and see 2kshobhya. %n the ninth and tenth bhumis, purifying the seeds of (ealousy, the fields of the fi!e gates are purified by the four modes of genuine indi!idual awareness. )erfect buddha acti!ity produces benefit for sentient beings, the all#accomplishing wisdom is attained, and seeing 2moghasiddhi, we are empowered by great light rays. This is perfection of the great deeds of the buddhas. The Mani*estation o* Mirac'e says/ "y mastery of the pure le!els, The fi!e teachers, and their fi!e dharmas 1e perfect the fi!e wisdoms 2nd go to enlightenment. The commentary describes what this is like/ BC The real field, From the three sections aCC "y the distinction between teacher and retinue there is half#emanation "y other appearance of the fields of the fi!e families and the appearance of the teacher, how benefit is produced for the bodhisatt!as/ -ince regarding a teacher in the realm of sambhogaka!a The retinue and such are other than the teacher, #or this reason, not e&er!thing is sambhogaka!a. This half emanation is self+e'isting nirmanaka!a. This appears for sentient beings who are purified. But for the noble ones who are dwelling on the bhumis, Those who are to be tamed are not other than themsel&es. -o it is called a half+emanated nirmanaka!a The genuine field of sambhogakaya, by the perfection of being without good and bad, is always changeless. The reflected sambhogakaya appearing to the bodhisatt!as, showing the ma(or and minor marks and so forth, appears to be other than the field and retinue and so forth. Therefore it is included within the appearances of the ten bhumis, and is called a 3half#emanation.3 This is taught in the tantra The Weddin# o* the S+n and Moon and so forth. It is also called half#emanation because the field does not appear to be other for the bodhisatt!as of the ten bhumis. Though sambhogakaya appears, not other than self#appearance, its reflection is a half#appearing simulacrum, and so it is called 7half#emanation.8 "y emanating with the nature of self#appearance, it is also called a 7naturally#e+isting nirmanakaya.8

=B0

bCC The four peaceful fields These fields are alike in their delightful palaces. The! are built on the se&en precious substances. The! emanate ra!s of light to all of the directions. /ountless buddha+children are born from lotus flowers. 4&er!thing that is desired falls like rain. Throughout the four times the sound of ,harma rings like sleigh+bells. These are the emanations of a peaceful nature. In the fields of the fi!e families, on ground of the se!en precious substances, di!ine palaces, brilliant with rays of light are adorned with garlands of (ewels. From bells in tala trees $harma sounds of emptiness, marklessness, and so forth, unheard before, arise by themsel!es and pacify harmful kleshas. 2s pools of water adorned with the eight !irtues emanate like the play of fountains, the torments of the kleshas are cleared away. 2 rain of all that anyone could desire falls from the sky and so forth. The power and enlightenment of the buddhas is adorned by the immeasurable display arising because of the wondrously arisen !irtuous roots of the bodhisatt!as. This display of good qualities of the undisturbed fields, Sukha!ati and so forth, is e+tensi!ely e+plained in the sutras. 2s these are nothing but the appearances of their own !irtuous minds, those maintaining the conception that they are other are impure. 1hen they try to cross o!er to somewhere else, they ne!er get there. 2s from !irtuous habitual patterns good dreams arise, the self#appearances of the bodhisatt!as accord with the half#emanation of the buddhas. The Secret Essence says/ 2 wish#fulfilling tree or wishing gem, 2nd arising of e!erything that is desired These do not e+ist substantially, "ut supported by the merit of one<s mind. The wondrous miracle, wondrous mar!elous $harma. From another e+istence does not come. From pra(Pa in dependence on upaya, These arise like a fetus in the body. cCC The celestial field 2s the peaceful self#arising nirmanakaya appears to the bodhisatt!as dwelling on the bhumis/ ikewise there are countless wrathful mandalas, /elestial realms that emanate heaps of clouds of dakinis. These are the buddha field of the glorious fi&e herukas. The! are full! apparent to those in the secret mantra. *owada!s this is called the celestial realm of bliss. It is highl! praised b! the learned and accomplished. The self#appearance of inner luminosity arises as the luminous mandalas of the wrathful ones of the fi!e families. This is like the reflection of the moon appearing here. For indi!iduals dwelling on the le!el of a !idyadhara of secret mantra with power o!er life and for the insight holders of mahamudra, the fi!e poisons are abandoned. "ecause of that, from the self#arising appearance of the fi!e kayas and fi!e wisdoms, when ignorance is tamed, the mandala of the

=B5

wrathful one of the tathagata family, the "uddha heruka, appears in 2kanishta. ,a!ing tra!eled there, dakas, dakinis, and lords of yogins who ha!e the same fortune as other !idyadharas en(oy the feast within the great wa!es of the !iew and action of mantrayana. Similarly, in the !a(ra field there is a display of the mandala and field of -a(ra ,eruka, in the ratna field of 6atna ,eruka, in the padma field of )adma ,eruka, and in the karma field of ?arma ,eruka. The sounds of the dakinis practicing in the celestial realm, mantrikas of the earthly realm, the beings of the fields, and so forth are classed with those of the assembly of -a(rayogini, producing the support of soundL emptiness. In the field of the moment of death, the wrathful ones in!ite with heaps of clouds of parasols, !ictory banners, and music. 2s these are seen by the !idyadhara gurus, they are drawn in. The arrayed fi!e places of the !idyadharas are called the celestial realms of great bliss. %f equal fortune with those who ha!e attained the same field by the bodhisatt!a#bhumis, each has reali'ation of the perfect $harma, teacher, retinue, !iew, and accomplishment of samadhi, from which no other is concei!able. The Precio+s Ocean says/ 2s they appear to those who are dwelling on the bhumis, The fields of wrathful ones appear to !idyadharas, 1ith all the great feast of good qualities of the celestial realm. 1e are ornamented by the marks of accomplishment. The signs and marks of attaining the siddhis all appear. 2s !idyadharas training on this !ery path, the !a(ra gurus dwell. So it is proclaimed. bC The nirmanakayas who are tamers of beings, There are se!en sections. Second, there is the teaching of the Sages of how being#taming nirmanakayas appear in accord with indi!idual realms of beings. 2s for their appearance as teachers who benefit beings, as said abo!e, from the si+ places of the sambhogakaya of 2kanishta, emanate si+ rays of light to the places of the si+ kinds of beings. 2t their tips are letter garlands which perform benefits by appearing as the teachers of the indi!idual wheels. 1hat is so#known is iC The field of sambhogakaya/ #rom this come nirmanaka!as who are the tamers of beings. The! dwell in each of the lokas, appearing as their teachers. There are Indra, $ra&ala, -hak!amuni and -enge 0abten ?&alamukhade&a and $wa angosK. 4ach of these si' sages purif! the minds Of beings of one of the lokas, throughout the ten directions. From sambhogakaya light rays, circular garlands of syllables emanate as teachers in the places of the si+ kinds of beings. In the place of the gods, are di!ine sages, lord Indra and so forth. In the place of the asuras is 2ra!ala. In the place of human beings are the 4reat Sage Shakyamuni and so forth. In the place of the animals are Senge 6abten and so forth. In the place of the pretas are I!alamukhade!a and so forth. In the place of the hell beings are 2walangmogo and so forth. These indi!idual tamers are self#e+isting, accomplishing benefits for beings without motion and effort.

=B:

This is the blessing of the great compassion. It arises from the cause of the increasing white !irtue of beings. The $harma appears in a three#fold way, like water, the moon<s reflection, and the disk of the moon. 2s the moon has the power of producing reflections, the moon of sambhogakaya has a power of making emanations arise from the !iewpoint of those to be tamed. 2s water in a !essel has a power of holding reflections, those to be tamed ha!e the merit of an emanation appearing. 1hen these two come together, as the moon effortlessly arises in the water, the reflection emanated from the moon of the teacher arises when there are those to be tamed, and ne!er at an untimely moment. The H+ndred Actions says/ In the ocean where water dragons li!e, 1a!es may rise at an inappropriate time/ The "uddha<s coming to children to be tamed, e!er comes at an inappropriate time. In the four directions, abo!e, and below* in the si+ di!isions of space of the world realm including its borders abo!e and below, to as many of the si+ kinds of beings as e+ist, by their own karma, these emanations are shown. They appear to those abo!e in the celestial realms, to human beings and animals in the middle, and to hell beings and pretas below. To these beings who e+perience !arious (oys and sorrows, benefiting as many as there may be, countless inconcei!able and immeasurable sages appear. The Secret Essence says/ Then from all the tathagatas, as the blessing of the great compassion, come the so#called insight beings, the si+ sages. They came forth from the body, speech, and mind !a(ras of the Tathagata. ,a!ing come forth, by the power of karma, abo!e, below and e!erywhere in the ten directions of the si+ worlds in each limitless three#fold thousand world realm, the bhaga!ans, the great sages, benefit beings in each world by the four kinds of taming. The four kinds of taming are/ 1C 0C 5C :C Taming by great merit of the body Taming through speech by the $harmas of !arious !ehicles Taming through mind by the great higher perceptions Taming through inconcei!able buddha acti!ity.

The buddha qualities are all per!ading and not separately counted. In the first, there is taming by the twel!e deeds and so forth. The Uttaratantra says/ "y the great compassion ,e knows the world as it is. ,a!ing seen all the world, ot mo!ing from dharmakaya, "y !arious emanations .anifesting in birth, ,e emanates from Tushita* .editates, and is born, Is skilled in the arts and sciences, 9n(oys his harem of queens, 6enounces, performing austerities,

=B=

4oes to the essence, enlightenment, %!ercomes hosts of maras, 2ttains complete perfection, Turns the wheel of $harma, 2nd passes into ir!ana. In as many worlds as there are These are shown in their impure fields. 2s for his taming by speech, The Secret Essence says/ "y his power of taming, as antidotes to the eighty four thousand kinds of conceptuali'ations and kleshas, he teaches the !ehicles of gods and human beings, the shra!aka yana, the pratyekabuddha yana, the bodhisatt!a yana, and the unsurpassable !ehicle. 9ighty#four thousand $harmas ha!e been taught, are taught, and will be taught. 2s Shakyamuni turns the wheel of $harma in different realms of samsara, the melodious speech of $harma has si+ty limbs, with a teaching according with the interest and openness which each being has. 2s such teachings are gi!en at one time to limitless different sentient beings, the teachings of the eighty#four thousand gates of $harma and so on are simultaneously heard like an echo. The sound and words of the apparent speech of nirmanakaya ha!e no indi!iduating characteristics. They are self#appearances of the minds of those to be tamed and blessings of the "uddha. The Uttaratantra says/ Iust as re!erberations of an echo 2rise within the apprehension of others, 9ffortlessly without an act of will, ot really e+isting outside or internally, So the speech of the Tathagata, 2rise within the apprehension of others, 9ffortlessly without an act of will, ot really e+isting outside or internally, This same speech, in the ears of those to be tamed, achie!es the si+ty limbs of melodiousness. The E!)odi!ent o* the Intention says/ The roots are like this/ 1C. 0C. 5C. :C. =C. BC. Aike "hrama Aike the sound of cymbals Aike songs and dances Aike the bird kalapingka Aike the music of thunder Aike an echo Aord of Aanka. The limbs are like this/ 1C. )roducing recogni'able perception 0C. 1ithout disharmony 5C. 1orthy of listening

=BB

:C. .emorable =C. Impenetrable, !ery profound BC. Interesting to hear DC. Completely undisturbing FC. )leasant and interesting to the ear GC. Completely without clashing 1HC. Supremely clear 2rising for each of the array of gates, these and their limbs arise entirely perfect. The si+ roots multiplied by each of the ten limbs make si+ty altogether. 2s for the ten natures of these si+ty, the same te+t says/ Aord of Aanka, what is its natures; they are like this/ 1C. 2 great slow melody 0C. 2ll per!ading 5C. Ruickly understandable :C. Cutting off doubts =C. 9qual in its single !ision BC. 9phemeral manifestation DC. 9ntering e!erywhere FC. )roducing yearning GC. Specially acting 1HC. Taming e!erything 9ach of the ten natures multiplied by the si+ roots makes si+ty. The si+ty multiplied among themsel!es become the thousand limbs of melody, called 7the ocean of limbs of melody.8 Thus the reflected emanations of the supreme "uddha are seen. 2s on a background of !aidurya, or lapis la'uli, the reflection of a statue of Indra appears, so the mental appearances of the pure karma of beings appear. The Uttaratantra says/ Iust as on a ground of polished !aidurya The reflection of the king of the gods appears, So on the polished ground of the mind of beings, The reflection of the Aord of Sages rises. The reflection for beings has no rising, setting, or disturbance. $isturbance gets in by the power of one<s own mind. 2s for taming by mind, the Secret Essence says/ ?nowing all and e!erything in the four modes of time, ?nowing all the continua of the minds of all, Seeing all phenomena with the miraculous eye, ,earing all phenomena with the miraculous ear, "y miraculous awareness, e+periencing them all... The undefiled e+perience of Samantabhadra, the great, completely perfect si+ higher perceptions are like that. These are the si+ higher perceptions/ 1C. The !ision of the di!ine eye

=BD

0C. The di!ine ear 5C. on#obscuration :C. ?nowing the thoughts of others =C. "y knowing the four times and remembering many li!es, remembering former e+istences BC. $isplaying whate!er miracles will tame beings. "y these stages, all minds are accepted and known. Then by performing benefits they are tamed. 2s for taming by buddha acti!ity, the Secret Essence says/ ,is form being e!erywhere is inconcei!able. ,is mind being e!erywhere is inconcei!able. ,is face being e!erywhere is inconcei!able. ,is speech being e!erywhere is inconcei!able. There are countless such inconcei!able appearances in the ten directions. 9ach of the details of body, speech, and mind also e+ists as an inconcei!able assembly, per!ading the ten directions of the buddha field doing benefits. .oreo!er, by body, speech, and mind real, substantial benefits are produced and all these buddha acti!ities, within all things and continuua are e+plained as being different. iiC 9manations and further emanations Thus the si+ sages in the si+ realms of beings which ha!e been discussed are the number of the principal ones/ These si' chief emanations ha&e countless sub+emanations. These are also found in each of the realms of the gods, #rom the Bhrama and Ish&ara realms right up to $kanishta. The! appear as teachers in e&er! one of them. The si+ sages are included among the si+ kind of beings, e+isting in the reali'ation of those to be tamed. The si+ names, lord Indra among the gods and so forth, are mere e+amples. The sages are emanations from space, and by these emanations, from the !iewpoint of sentient beings, countless further emanations perform benefits. 9!en in the realm of the gods from the four great kings up to 2kanishta, the principal ones of the god realms perform taming. iiiC Taming whate!er needs to be tamed/ The! also appear where&er humans are tamable %anifesting as shra&akas and prat!ekabuddhas, $s bodhisatt&as or kings, the! then tame human beings. $mong the asuras are also such different kinds of teachers. $mong the animals the! ma! appear as birds to birds, Or else the! ma! appear like lions, the king of beasts. The different kinds of teachers transcend the scope of thought. ikewise among the pretas and also the beings of )ell The! appear in forms that are appropriate. In the human world too there is not only one. There is taming by innumerable kshatriyas,

=BF

bhramins, women, and so forth. The single "uddha emanates shra!akas, pratyekabuddhas, kings, and so forth, who similarly perform benefits. Similarly, produced among animals, they tame them. For taming wild animals, they appear as lions and so forth. 2mong hell beings and pretas, it is similar. 1here!er there are sentient beings, benefits are performed by the "uddha<s emanations. The A ata!sa,a S+tra says/ ?ye@ Son of noble family, as for the emanations of the "uddha, whate!er sort of beings are to be tamed, these immeasurable ones perform benefits by that sort of form, color, and name. It is like this/ In the realm of the $i!ine Aord, ha!ing emanated as the $i!ine Aord, the path of the ten commandments of !irtuous action are genuinely transmitted. Similarly, for those who are to be tamed by renunciates, bhramins, pretas, or hell beings, "uddha emanates those forms and benefits them. i!C ,ow benefits are performed by wisdom, From the two sections aCC ,ow indi!idual benefits are performed/ 4ach of these tamers of beings possesses two kinds of wisdom, These are the wisdom of nature and wisdom of e'tent. ;nowing dharmata and distinctl! knowing dharmas, The! produce the two benefits for those who are to be tamed. 2s for the wisdoms of the tamers of beings and the supreme emanation, depending on dharmata there is the wisdom of nature, and depending on the dharmin there is the wisdom of e+tent. bCC The way of knowing/ The wisdom of nature sees emptiness as realit!. It teaches beings the meaning of total pacification. The wisdom of e'tent knows minds and their &arious powers. ,istinctl! knowing these, it shows limitless st!les of ,harma. ,a!ing come to know the empty essence of dharmata, they teach sentient beings the $harma of unborn nature. The Midd'e 1en#th Pra-.a$ara!ita says/ ?ye@ Sentient becomes come here. 2ll dharmas are by nature unborn. "ecause I shall teach you the $harma of how the kleshas are, you shall discriminate emptiness. Seeing all the nature, powers, and propensities of those who are to be tamed by their wisdom of e+tent, they teach the $harma in accord with that. The same te+t says/ ,a!ing fully seen the natures of sentient beings, to sentient beings, all of whom ha!e the kleshas, to tame their kleshas, I teach the $harma. !C The way of appearing to impure beings

=BG

Thus these emanations by the si+ sages are appearances for impure sentient beings/ These are the teachers appearing to beings that are impure. Their realm is the si'+fold world of the beings of the si' lokas. The teacher will match the pro(ections of those who are to be tamed. The &arious &ehicles of the ,harma are ne&er fi'ed. The time will equal a kalpa of the beings who are to be taught. The place of nirmanakaya is any place where sentient beings appear. The teacher appears in accord with what appears to them. "ecause of differing mental conceptions of sentient beings and because of the different powers and senses, the $harma is taught with !arious assemblies of !ehicle, teacher, place and retinue. The A''9Creatin# :in# says/ 2s for the fields of taming of nirmanakaya, In Iambuling there are a hundred million or more. In all of them the compassion of self#arising wisdom Tames the si+ kinds of continua of sentient beings. 2lso/ 2s for teaching the antidote to passion, Twenty one thousand !inayas ha!e been taught. 2s for teaching the antidote to aggression, Twenty#one thousand sutras ha!e been taught. 2s for teaching the antidote to ignorance, Twenty#one thousand abhidharmas were taught. 2s antidotes equally taming the three poisons, For equali'ing all the three pitakas There are twenty#one thousand different teachings. In total there are eighty#four thousand teachings. 2ll were taught as antidotes to the three poisons. !iC ,ow impure appearances arise 2s (ust e+plained/ Thus within the si' worlds of beings of the si' lokas, /aused b! good and e&il karma and its patterns, There are &arious phenomenal ups and downs and (o!s and sorrows. The si' teachers too are onl! beings7 mental pro(ections, ?ust like buddhas and beings that ma! appear in our dreams. Though their essence is pure, the phenomenal details are not. -o does apparent &ariet! rise as the pla! of compassion. "y the karma and habitual patterns of beings, by !irtue we whirl about in the higher realms and by non#!irtue in the lower realms. 1e e+perience !arious (oys and sorrows like appearances in a dream. The "uddha blessings that wake us from this sleep appear from our own good karma. These beneficial buddha#emanations, the Sage, the "uddha "haga!at, and so forth, are also like a dream. The non#establishment of benefits by such self#appearances of beings is like that of emanations who appear to proliferate in a dream. The Edi*ice o* the Three 8e5e's says/ "y me, for all dream#like sentient beings,

=DH

,a!ing emanated like a dream, The $harma like a dream is taught to them. The essenceless one is non#dual in its nature. To be understood as natureless, It is insubstantial emptiness. The Midd'e 1en#th Pra-.a$ara!ita says/ Subhuti, all dharmas are like a dream, like an illusion. dream, like an illusion. ir!ana too is like a

The !essel and essence of confused appearance are false. 2ny buddhas and beings appearing within it are also false. They do not e+ist. They appear while they do not e+ist. They are like buddhas and beings in a dream. Though their essence is the primordial purity of buddhahood, when samsara and nir!ana appear like a dream, the sentient beings of the si+ realms and the teachers who tame them appear as these bad appearances. "ut also e!en as they appear, they are non#dual with the primordial purity of the single space of the dhatu. The S+tra o* the Non9arisin# o* A'' Dhar!as says/ 1ithout any "uddha there are no $harma and Sangha. 1hoe!er really knows that is competent. The nature of sentient beings is taught to be "uddha. The nature of "uddha is taught as all sentient beings. Sentient beings and enlightenment are not two. 1hoe!er really knows that is e+cellent. For sentient beings, seen by the compassion of the "uddha, tamer and tamed are distinguished and benefits performed. 1hen wrong conceptions and their habitual patterns ha!e been purified, the space of peace has been gained. ,owe!er, by the great kindness of wisdom, when sentient beings ha!e been clearly and distinctly seen, those beings, confused by futilely grasping at ego, become intended ob(ects of compassion. 2s they are led by upaya, by the primordial power of effortless spontaneous deeds, benefits are performed. The Secret Essence says/ Imputations of wrong conception are purified. Since they are not other than the space of wisdom, 1hen they are distinguished by the great compassion, The si+ realms appear with their places, times, and beings. !iiC ,ow these also possess limitless compassion 2s for the si+ emanated great nirmanakayas/ These are the limitless emanations of compassion. -uch buddha acti&it! lasts as long as samsara. From the space of the dhatu, from the blessing of the immeasurable compassion of the essence of wisdom, self#appearing emanations benefit sentient beings. 2 nature of those to be tamed, upayas and antidotes of taming, and a time when these occur are nowhere to be found. The benefits of taming arise effortlessly, like the appearance of the moon in water. The Uttaratantra says/

=D1

2s for the natures of those to be tamed, the means of taming, 2nd trainings that are suited to those different natures* 4oing in timely manner to the realms where they li!e The all per!ading Aord spontaneously enters. "eings of the lower realms are established in the higher realms. Those in the higher realms are kept from harm and distress. "y benefiting them, they are established in liberation. Those who do not dwell on the path are made to enter it. Those who dwell on it are connected with higher !irtues. They are established in the ten bhumis and then in enlightenment. In brief, the nature of sentient beings is instantly turned to happiness. Then gradually, according to their indi!idual fortune in the three enlightenments, they are led out of samsara and established in liberation. 6eal and mental buddha acti!ity protect them from suffering for as long as samsara is not emptied. The A)hisa!a&a'an,ara says/ 2s long as samsara lasts, This acti!ity is maintained To continue uninterrupted. The aspects are taught by nine e+amples. 2s increase arises when Indra is seen, after the "uddha has been seen, the purified mind aspires to and practices the two accumulations. 2s the sound of the di!ine drum moti!ates us away from carelessness and clears away fear, the sound of the drum of $harma clears away the carelessness and fear of samsara. Aike Mrain fromN a cloud, the falling rain of $harma increases the wholesomeness of our continuua. 2s "hrama appears in the place of the gods without mo!ing from his place, rupakaya benefits beings while not mo!ing from dharmakaya. 2s Mlotuses blossom inN the sun, the lotuses of students blossom and darkness is dispelled. Aike a Mwish#fulfillingN (ewel, by complete non#thought, benefit for others is performed. Aike an echo, though one melody is heard as si+ty, from the time it performs benefit, its sound and words do not e+ist. 2s the sky has a nature without comple+ity, by re!elation of the basis of arising, dharmakaya, benefit is produced. 2s the earth increases har!ests, it produces the benefit of increasing all the har!ests of !irtue of sentient beings. The Uttaratantra says/ Aike Indra, a drum, a cloud, like "hrama, or the sun %r like a precious king of wish#fulfilling gems Aike an echo, the sky, or the earth, as long as samsara lasts, For the family of yogins, the effortless helpers of others, The teachers manifest like the lord of gods in a (ewel.

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In well admonishing, they are like a drum. The clouds of the wisdom and kindness of the uni!ersal lords Thus per!ade limitless beings to the pinnacle of samsara, Immaculate like "hrama, not mo!ing from their place, They teach by the appearance of many emanations. Aike the sun, their light of wisdom radiates e!erywhere, 1ith a pure and precious wish#fulfilling gem#like mind, The speech of the !ictorious ones, like an echo, is letterless. Their bodies are like space, per!asi!e, formless, eternal. Aike earth, for all the medicines of the white $harma of beings They are always the ground, the ground of buddhahood. cC The !arious nirmanakayas iC ,ow the created nirmanakayas produce benefit for beings The three nirmanakayas, produce benefit by materially appearing. They ha!e been emanated by the blessing of the "uddha they ha!e been emanated, and also, because they tame beings and so forth, they are McalledN emanations. Though that is e+plained, from the time of emanation to tame beings by wisdom they perform benefits, and their space#like buddha acti!ity is perfected/ #rom this compassion rise the &arious nirmanaka!as. The! appear in the form of mindless material things. There are paintings and reliefs, and &arious natural forms There are different writings and different ob(ects of worship, otuses, wish+fulfilling trees, and pleasant parks, $long with wonderful palaces and pleasure gro&es. There are also cara&ansaries, ships and bridges, amps and (ewels, food and clothing, and &ehicles. -uch material things appear doing man! benefits. 2s for the particulars of how ob(ects emanated by the "uddha benefit beings in the world, there are paintings, reliefs, self#appearing images of body, speech, and mind, writings, deities, stupas, and so forth. 2nyone who e!en sees them is mo!ed with powerful faith and longing, and the seeds of liberation are planted. Following these e+amples, with this constant support, there is an increase of !irtue within the continua of sentient beings, and so buddha emanations accumulate. The Nec,$in o* Mantra says/ ow they remain at the time of the dark age, In the forms of artifacts and letters Thinking it is I ha!e faith in them. The Maha&anas+tra'an,ara says/ Created, born, and great enlightenment "y the one who is all, who teaches enlightenment, 2s for these emanation bodies of the "uddha, They are the great means of liberation. The created phenomenal appearances of the 3created3 nirmanakayas ha!e (ust been e+plained. 2s for 3born,3 any being who really benefits other sentient beings is a nirmanakaya of

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bodily emanation. In a time of famine, it might be a big fish. 2t the time of sickness, small gentle li!ing creatures and so on. In 6akshasi Aing the king of horses "alaha and so forth emanated, and performed benefits. The supreme emanation displays the twel!e deeds of a buddha. Similarly, there are emanations of lotuses and wish#fulfilling trees, pleasure gro!es, palaces, and gardens for renunciates. 1hen a merchant is wandering in a desert plain, a city is emanated. %n great waters, boats, ships, and bridges are emanated. Those capable in actions of the great secret upaya, might emanate a path in a forest for a single night. 2lso emanating lamps and the like for a wandering merchant, they might show that path. 2t a time of famine, by emanating (ewels, a rain of food and so forth may fall. 9manated chariots, elephants, and other mounts may be established only for whate!er sentient beings can be benefited. This is taught in the Edi*ice o* the Three 8e5e's and other sutras. In particular, the S+tra o* Enterin# the S$here o* Inconcei a)'e Wisdo! says/ .an(ushri, if someone will be tamed by seeing the color of the body of the Tathagata as golden, the golden color appears. If someone needs pleasure gro!es, (ewels, medicine, !idya mantra, and many other things to be tamed, the forms and colors of those appear. That is e+tensi!ely taught. iiC The spontaneous arising of temporal and ultimate true goodness Thus appearing/ )a&ing temporaril! ser&ed as happ! and pleasant places, The! finall! connect us with the path of peace. These &arious emanations produce spontaneous benefits. "y that play of emanations, temporally indi!idual sentient beings< minds are gladdened and by made happy by !irtues of body and speech. Then by the wealth of ultimate buddhahood, the !arious nirmanakayas also spontaneously produce that supremely great benefit. The Uttaratantra says/ These appearances are utterly on#conceptual and immo!able. Indeed upon that ground The great benefit is at hand C. ,ow these arise from space and dissol!e into space, the final summary The final summary of how the actions and deeds of these kayas arise from space and dissol!e into space, depending on the "uddha/ If there are no students, the teacher will subside in space. -ambhogaka!a e'perience dissol&es into dharmaka!a. If there is no &essel there to hold the water, The moon reflected in water disappears into space, $nd b! the power of time the moon will do the same. The full moon, whose face is without increase and decrease, if there are students to see it, graduall! appears.

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Thus it is that fruition is spontaneous. 1ithout a !essel of water, the reflection of the moon in water is self#dissol!ed. Iust so, without the water#!essel of students, the reflected moon of "uddha appearing from their !iewpoint, the self#appearance of sambhogakaya, dissol!es into dharmakaya and is gathered back into the space of wisdom. That is what is being said. 2t that time, indi!idual and personal wisdom itself rests in meditati!e equipoise as subtle wisdom. If again there are students, without mo!ement or effort, instantly the e+ternal luminosity of sambhogakaya and nirmanakaya simultaneously arise from non#thought, producing benefits as before. In madhyamaka this is called 7producing benefits through appearance for others due to former aspirations.8 The Uttaratantra and so forth say that in post#meditation benefits are performed, but there is no mo!ing from the essence of meditation. The Uttaratantra says/ on#thought and its post#meditation 2re both maintained to be wisdom. 2lso/ The style of bodhisatt!as, In their post#meditation 2nd in freeing sentient beings, In the world is like the Tathagatas<. "ut like the earth and an atom, Aike an ocean and an o+#track, "etween buddhas and bodhisatt!as The difference is like that. $. The dedication of merit ow the merit is dedicated for !irtuous sentient beings. 2s e+plained/ Therefore b! the nature of this, the highest peace, %a! all beings encounter the luminous space of mind. )a&ing been e'hausted b! the defilement That grasps at the e'tremes of samsara and nir&ana, %a! the mind toda! relie&e its weariness. "y the merit of the suchness of the essence may all beings, grasping the end of samsara and nir!ana, by the immeasurable merit of omniscience, refresh the wearied nature of mind into the le!el of mastery. Aike the white form of the moon of an autumn night, .aking pure white kumut lotuses blossom, The highest !irtue clears away tormenting kleshas. .ay the anguished minds of beings be pacified. In the ocean of kleshas, wreathing our heads in pain, There formerly floated the geese of all our faults,

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2 thousand lights of merit ha!e dried the ocean. ow let the Conqueror<s wealth be fully seen. The wind of wisdom has scattered in all directions, $ark clouds of incidental obscuration. .ay their absence be fully stabili'ed. .ay the luminous sun of enlightenment be seen.

WI-/ Chapter Fourteen/ Conclusion and Final Summary From the fi!e sections of the final summary, as for the e+tensi!e dedication of merit of these auspicious teachings, ha!ing resol!ed all the details of words and meaning, now at the completion of the shastra, as for the dedication of merit to benefit others, first an e+planation of the title has been composed. This auspicious presentation of its words and meaning e+plains the meaning of the ultimate fruition/ From the great clouds of merit of this good e+planation, "y many feasts of rain whose nature is that of peace, Increase the goodness and happiness of beings of the three le!els. .ay the feast of wealth of the Conqueror all be self#e+isting. In the totally !ast and spotless space of mind, among great heaping clouds of auspicious e+planation, may a thousand thunders resound with the pra(Pas of hearing, contemplating, and meditating. From sending forth the flashing lightning of this auspicious garland of scripture, reasoning, and oral instructions, by the falling feast of cooling rain of peace and happiness, in the minds of the beings of the desire, form, and formless realms, may the seeds of the !irtuous essence of the dhatu of dharmas be moistened. "y fulfilling their power of growing e!er greater, by the great qualities and acti!ity of the enlightenment of buddhahood, may they perfect mastery of the ine+haustible wheel of ornament of body, speech, and mind. 2s for the reason why this needed to be composed 2s for telling the manner of composition, 2s for the time/ These days, by the impure sight of ordinary minds, The separate paths of the mantra and paramita traditions 2re grasped as contradictory, and cannot be combined. Therefore people ha!e a partial eye for both. 1hen the former learned and accomplished ones had departed, the long#standing traditions were disturbed with people<s own conceptual ideas, and they became unclear. "y completely fi+ating the indi!idual paths of the great tantras of mantrayana and the perfections of the paramita tradition, not ha!ing heard much, only stirred up by bad thoughts of sophistry, fools arrogant about their alleged learning grasped them as contradictory. 2fter that e!en those of profound reali'ation were not able to gather them into one. "y de!oting themsel!es to belittling the mere words of these fools, e!en they came to ha!e the eye of partiality. ,ow it is with the ground, path, and fruition of sutra and tantra is briefly taught

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,a!ing seen this, as for the traditions/ ,a!ing gathered together the means of accomplishing this, This deep and e+cellent sense of the cause and fruition !ehicles 1as composed at %gyen Aing, high on .ount 4angri ThEkar, "y the rising of $rime \'er, spotless rays of light. In this shastra, the true meaning of the !ehicles of cause and fruition, with their ground, path, and fruition* and the meaning of the ground, path, and fruition of the fruition !ehicles of secret mantra* and whate!er words arise from the elders of the traditions of sutra, tantra, scripture, reali'ation, and oral instructions, with their profound genuine meanings, all are gathered into one as the suchness of the holy guru. 2t the practice place of &gyen $'ong on the throat of 4angri ThEkar, this was accurately presented. That mountain<s temple of auspicious rocks is a source of the increase of !irtue. 1ith the rise of the mountain adorned by former snows and co!ered by a white robe of moonlight, by the power of the season, these days, the peak is much more beautiful than a mere range of rock. %n the mountainsides are fields of medicinal herbs, and clean waters flow there. The flowers and fragrant herbs in the wide southern direction, set off by green (uniper forests, shine like the throat of a peacock. The practice#supporting forest citadel where these are seen by )adma<s self#arising blessing is called &gyen $'ong. This shastra, teaching the single essential meaning is a precious treasury proper to recei!e on the head. The Uttaratantra says/ Thus with faith in scripture, and with reasoning, $epending on those alone to purify myself, So that those with a mind of perfect de!otion and !irtue, .ay be truly accepted, this te+t was composed and taught. 2s by lightning, lamps, a (ewel, or by the sun and moon, Things are brought to !iew for those possessing eyes, Aikewise, the great meaning, is to be fully e+plained $epending on the producer of brilliant illumination. 1hate!er is closely connected to all#accomplishing $harma, Teaching remo!ing kleshas and cra!ing from the three realms, 2nd that which also teaches the benefits of peace* That is the speech of the Sage. The re!erse is something else. If, ha!ing a mind completely free from wandering, 1hate!er we e+pound is solely in accord 1ith that which has been taught by the -ictorious %ne, 2nd also corresponds with the path of liberation, Then, as is done with the words of the "uddha, the Sage himself, That should be recei!ed with respect upon the head. That is well said. So that merit may increase, as for composing adornments of auspicious !erses M2s for the merit ofN thus ha!ing followed scripture and reasoning, by rightly seeing and

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comprehending, setting out a great full ocean of wondrously arisen auspicious e+planation/ "y this merit may the sentient beings of samsara, 2ll attain the highest le!el of total peace, "y the kayas and wisdoms, with nothing added or taken away, In all the times and directions, may auspiciousness be produced. This is the ornament of auspicious !erses. "y the e+cellent merit of composing this !ast and profound shastra, for all beings included in the three realms, si+ lokas, and three le!els, ha!ing attained Samantabhadra, the le!el of peace, without struggle and effort, by the kayas and wisdoms, to which nothing is e!er added and nothing taken away, in all places, times, and situations may a hundred thousand million billion immeasurable, inconcei!able auspicious light rays emanate e!erywhere. That is what is being said. 2dorned by e+cellent !irtue, supreme miraculous rising, higher than the le!el of the celestial realms, .ay the mandala of light of good direct instruction, consecrate the path that leads to the space of mind. For limitless beings may the le!el of perfect peace which is quite without e+ample arise unsurpassably. ,a!ing established this torch of wisdom for all the beings abiding on the three le!els, these days I am (oined to it. This way of $harma is ultimately profound and !ast, like the seat of a water dragon lineage# holder throne. These thousand rays of good teachings emanate e!erywhere, like the brilliant immensity of the se!en#horsed sun. This is like an e+cellent wish#fulfilling gem, perfecting limitless hopes of all that is desired, ,a!ing !arious wish#bestowing displays of music, like the le!el of mastery of the Tathagata. In these great clouds of holy essence nothing was e!er e+cluded and nothing e!er will be. ,a!ing done good and now becoming goodness and happiness, going on fore!er are unified into one. The cool lake of wisdom which formerly was not filled, like the great full lake of Indra, has auspicious limitless increase. This is a mirror for di!ination of sutras and tantras* 2 treasury of Scriptures, reason, and oral instructions* The essence of the sun, illuminating enlightenment. This is a lamp dispelling the darkness of ignorance. Aater fortunate generations wanting enlightenment, Should always sincerely treasure these words of e+planation. The essence of sutra, tantra, and oral instructions is here, The heaped up clouds of profundity that are the lineage blessings.

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The bird of my mind, within the !ast sky that is the essence, Spreads wide the !ast wings of upaya and pra(Pa, word and sense. Soaring higher and higher to the city of liberation. Thinking to cross to the shore of peace without an atom, 4lorious )adma, born from the ocean of wisdom and kindness, 1here he li!ed afterwards, shone with a thousand spotless rays, Illuminating all beings, o!ercoming their mental darkness, ,e li!es as primordial, unobscured space of the endless sky. 2t night, when the shining space of peace is to be seen, Its .eru of butter#lamps are that "uddha<s !ictory#banners. 2s we follow the wordless drum of his musical speech The breath of that great confirmation is also glorious )adma. .erely remembering its marks we are free from fear of samsara. 2biding in its blessings, we grasp no marks of things. ,earing the teachings of non#dual $harma, we ha!e union, 9ntering into the patience of the unborn state. "y its !irtue we will always be protected, "ecoming a source of nourishment for other beings. )ossessing the e+cellent !irtues of the glorious teachings, The purity that is complete liberation here is e+plained. These former and later ways of limitless conquerors, 2re the deepest sense of the !ehicle of cause and effect, Transporting the mountain of scripture, reason, and oral instructions In the great tradition which is the chariot of the true meaning. This is the depth of meaning that made their great minds re(oice. From the time of former generations of the white $harma 9manating from wondrous accumulations of !irtue, For e+cellent students encouraged by the prince, the "uddha, From their !iewpoint, I ha!e written this account. 6inged by a fence of snow mountains, in their midst, 6elying upon the former holy dharmara(ahs, In the ultimate place of )adma, the self#arising king, For later generations I arranged this helpful $harma. "y this merit may I and all beings now enter* the ship of the luminous essence. Instantly freed from the ocean of obscurations* so !ery hard to cross, .ay we arri!e at the le!el of the -ictorious %ne* the land of the precious essence. ,a!ing completely cleared the degenerations* samsara and nir!ana, .ay I thereby come in contact with !irtues* of the perfect buddha. .ay beings by my merit need no effort* for total liberation. .ay they possess the perfect wealth of the Conqueror* without any practice at all. 9ffortlessly crossing the ocean of samsara* as I ha!e said Samsara<s instant primordial emptiness* may it fill the city of peace. "y the !irtue of all these situations, in this world realm,

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1ith the limitless wealth of the hea!ens of the gods, "y merely wishing, may happiness perfectly be established. .ay the world grasp the appearances of the e+cellent path. .ay no one see the !icious afflictions of suffering. "y their own ultimate !irtue may they be e!er#nourished. .ay they at last attain the place of boundless light, ,igher than the god realm, per!asi!e 2kanishta. 9stablishing benefit and what accords with $harma, Free from inappropriate ob(ects of attention .ay they quickly become attendants of that kind protector. "ecause all my undertakings are successful, .ay the host of sentient beings be free from samsara, "y limitless effort, ne!er resting for a moment, .ay the three realms be led to the Aord of perfect peace. .ay all beings be happy with my happiness, 2nd may I carry the burden of pain of sentient beings. &ntil these beings are completely emptied from the world, .ay I be made a leader and a guide for them. The snake of samsara has poisoned the always unhappy land, 2s from the hellish heat of a terrible fire#pit, Aed into the pleasant shade of a sandal#gro!e In the lotus garden of training of the -ictorious %ne, .ay sentient beings abandoning effort, fully rest. Impermanence and impurity, pain, and ego#grasping## .ay beings fore!er struggling because of these four errors, be accustomed to the le!el of the -ictorious %ne. .ay all the supreme assembly of !irtues be perfected. "ees fly and ho!er around the flowers in a forest. "y the !oice of peacock their anthers are stirred and !ibrate. )eaceful samadhi by that is completed and fulfilled. 1ith its life may this body be mo!ed to such a place "y cooling waters, in cooling shades of many fruit trees, 2mong !ines and trees, medicinal herbs and rocky mountains, 2lone, abandoning e!ery kind of mental creation, .ay they attain the amrita of freedom, enlightenment. Trees, mo!ing with the wind, shade and mo!e the flowers, 1ith abundant lea!es like a rain of hea!enly substances. For the meditator, en(oying peace without enemies, 2s unconditioned light may samadhi not go stale. 2round fragrant lotuses are bees and the music of bees* and flocks of singing birds. In this pleasant and solitary forest retreat other chatter is pacified. "usiness and personal contacts are not to be seen* alone the mind remains in peace,

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6esting in glorious radiance, clear, and brilliant* may this life be completely successful. "y the increase of this well#taught $harma of peace* as well as pure thoughts of aspiration, This clear lake, per!ades samsara, as the fruition of a feast of (oy and happiness, 2dorning di!ine celestial realms abo!e the earth, while the lower ones empty with (oy, )roceding on the path of the highest perfect goodness* may buddhahood be established. This kind of $harma is !ast, all#per!ading like space, fulfilling all hopes. Supporting sentient beings like the earth, this is a great and succoring ship. ,a!ing an e+cellent captain it liberates us from the ocean of samsara. The torment dissol!ing rain of $harma falls* like water of amrita* In the space of mind the dharani clouds ha!e a pleasant sound like the drum of Indra. ow may the land of liberation appear* clearing the darkness of ignorance. "ecoming as famous as the sun and moon* may auspiciousness be produced. 2ccepted by the glorious teacher of &ddiyana )admasambha!a, and ha!ing heard much of the profound teachings of the Tathagata, rich in the wealth of the mahayana, the yogin $rime \'er completed this treatise in the red rock genuine goodness sky fortress, whose fi!e Tibetan mountain peaks, adorned by many treasure tro!es, are swarming with the nature of the dakinis. 4e<o 4e<o 4e<o. 4A%SS26J/ 9 4AIS, 2 $ S2 S?6IT Information about these terms will be found under the listed tibetan equi!alents in the Tibetan glossary, which is in 9nglish alphabetical order. abhisheka/ dbang abhidharma/ mngon chos 2bhirati/ mngon par dga ba absolute/ don dam accept and re(ect/ blang <dor action/ spyod adding and taking away/ <du bral affirmation and negation/ dgag sgrub affirmation/ sgrub 2kanishta/ <og min alaya/ kun g'hi alaya!i(Pana/ kun g'hi rnam par shes pa all at once/ cig char all#per!ading, all#encompassing/ phyam gdal all#sufficient/ gcig chod alpha#pure/ ka dag amrita/ bdud rtsi analysis/ dpyod pa antidotes/ gnyen po anu/ a nu appearance/ snang ba artificial/ bcos 2ryan riches, D,/ <phags pa nor bdun as it is/ rang babs, rang sar, rang mal

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asura/ lha min ati/ a ti/ rd'ogs pa chen po authentic/ yang dag 2!alokitesh!ara/ spyan ras g'igs a!aricious/ rngom 2!ici ,ell/ mnyal ba mnar med pa awakened/ sangs awareness/ shes pa ayatanas, 10/ skye mched bcu gnyis bardo/ bar do bhaga!aM#tNM#anN/ bcom ldan <das "hrama/ tshangs pa/ ,indu creator god bhramin bram 'e bhuta/ byung po bhuumi/ sa bias/ ris bindu/ thig le bodhicitta/ byang chub sems bodhisatt!a/ byang chub sems dpa< body speech and mind/ honorific/ sku, gsung, thugs* non#honorific/ lus, ngag, sems buddha acti!ity/ phrin las buddha qualities/ yon tan "uddha qualities/ sangs rgyas kyi yon tan buddhadharmakaya/ sangs rgyas chos kyi sku/ X dharmakaya. buddhaMhoodN/ sangs rgyas caste/ rigs cause and condition/ rgyu rkyen ceaseless/ ma <gags, <gag med. certain/ nges chakra!aritin/ a<khor lo bsgyur ba<i rgyal po chandali/ tsa nda li characteristics/ mtshan charya yana/ see theg pa dgu chErten* mchod rten cliff/ gyang sa clouds of offerings/ mchod sprin co#emergent/ lhan cig skyes pa coarse/ rags collection of oral instructions/ man ngag sde compassion/ thugs r(e comple+ity/ spros pa concept/ rtog pa conceptions/ dmigs pa confusion/ <khrul pa Conquerer/ rgyal ba. consciousness =LB/ rnam shes lngaLdrug contri!ed/ bcos coronation !ase/ spyi blugs created/ bcos crystal/ shel MgongN dakini/ mkha< <gro

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dedicating the merit/ bsod nams bsngo defilements/ dri ma deity/ lha detail/ rim pa de!eloping MstageN/ bskyed MrimN dge a<dun/ followers of the "uddha<s teachings. dharmakaya/ chos sku dharmata/ chos nyid dharmaMsN/ chos dharmdhatu/ chos dbyings dharmin/ chos can dhatu/ dbyings, khams dhatu/ khams khams/ realm, element. dhatus, 1F/ khams bco brgyad $hupa/ dhu pa/ goddess of incense. dhyana/ bsam gtan dhyanas, :/ bsam gtan b'hi direct liberation/ cer grol discontinuity/ rgyun chad discriminating awareness wisdom/ so so rtags pa<i ye shes discriminating awareness/ so so rang rig* so sor rtag pa discursi!e thought/ rnam rtog display/ bstan, bkod disturbed/ rnyog doer of all/ kun byed dEn/ gdon drowsiness and discursi!eness MwildnessN/ bying rgod eggshell/ rgya ego/ bdag eight consciousnesses/ tshogs brgyad eight e+amples of illusion/ sgyu ma dpe brgyad eight e+tremes/ mtha< brgyad eight kinds of suffering/ sdug bsngal brgyad eight ordinary siddhis/ dngos grub thun mong brgyad eighteen dhatus/ khams bco brgyad element/ khams, rigs eliminate or establish/ dgag sgrub eliminate/ log emanation/ sprul pa embodiment/ <du ba empowerment/ lung, dbang emptiness with all the supreme aspects/ rnam mchog kun ldan stong nyid empty/ stong pa enlightenment/ byang chub ennailment/ g'er MbuN en!ironment and inhabitants/ snod bcud, rten dang brten pa equality/ mnyam nyid equanimity/ mnyam nyid essence/ ngo bo Msnying poN establish/ sgrub

=F5

eternal/ ye eternalism/ rtag MltaN etherial/ sang seng e!en/ phyal ba e+amination/ brtags pa e+amine/ brtags pa e+aminMeNMationN/ dpyod pa e+haustion/ 'ad pa, rd'ogs pa e+ist/ yod pa e+perience/ rang snang e+periences/ n&a!s e+tremes/ MmuN mtha< fabrication/ bcos false conception/ kun btags family/ rigs father tantra/ pha rgyud fine and coarse/ rags phra fi!e aspects of sadhana/ cho ga rnam pa lnga fi!e buddha acti!ities/ phrin las lnga fi!e buddhas/ bcom ldan <das lnga/ fi!e certainties/ nges pa lnga fi!e colors/ kha dog lnga fi!e desirables/ a<dod pa lnga fi!e elements/ <byung ba lnga fi!e eyes/ spyan lnga fi!e families/ rigs lnga fi!e kayas/ sku lnga fi!e kinds of mind/ thugs lnga fi!e kinds of speech/ gsung lnga fi!e paths/ lam lnga fi!e perfections/ phun sum tshogs pa lnga fi!e qualities/ yon tan lnga fi!e root kleshasL poisons/ rtsa ba<i nyon mongs lnga fi!e skandhas/ phung po lnga fi!e wisdoms/ ye shes lnga Fi!e buddha families/ see fi!e buddhas, fi!e families. fi+ation and grasping/ g'ung <d'in fi+ation, fi+ated ob(ect/ g'ung ba. fi+ator, fi+ating sub(ect/ <d'in fi+ed/ nges flickering Memanation etcN/ <gyu ba four e+tremes/ mtha< b'hi four fearlessnesses/ see chapter B. four great terrors/ a<(igs chen b'hi four indi!idual true apprehensions/ meanings, words dharmas, powers. four kayas/ sku b'hi four kinds of birth/ skye ba b'hi four legs of miracle/ cho <phrul rkang pa b'hi four manners of birth/ skye tshul b'hi four maras/ bdud b'hi four mudras/ phyag rgya b'hi

=F:

four noble truths/ <phags pa bden b'hi four purities/ see ch. B four seals/ phyag rgya b'hi four, the, propitiation and so on/ bsnyen sgrub b'hi. four times/ dus b'hi four ultimate reali'ations/ rtogs pa b'hi four yogas Mof atiNMof mahaN Mof mahamudra/ rnal <byor b'hi four "hrama !iharas/ tshangs pa<i gnas b'hi four elements/ khamsL <byung ba b'hi four immesurables/ tshad med b'hi freedom/ grol ba freedoms and fa!ors, 1F/ dal <byor bcu brgyad/ Ch. 1. fresh and rela+ed/ lhang nge lhan ne from all eternity/ ye fruition/ <bras bu fundamental luminosity X gting gsal fundamental state/ g'hi gnas Mnot X shamathaN ganda!yuuha/ stugs po bkod pa 4andha /4andha/ goddess of perfume. gandhar!a/ dri 'a garbha/ snying po garuda/ khyung gather/ <du ba. gelong/ dge slong genuine/ yang dag 4ita/ gi ta/ goddess of song. glorification Me+aggerationN and deprecation/ sgro M<dogs dangNskur M<debsN good and e!il/ b'ang ngan gotra/ rigs grasper ] grasped/ g'ung <d'in grasperLgrasping Msub(ectN/ <d'in pa great full ocean/ gang chen mtsho great perfection/ rd'ogs pa chen po ground/ g'hi groundless/ g'hi med guard samaya/ dam tshig srung ba guru/ bla ma heart#MessenceN/ snying po higher perceptions/ mngon shes higher realms/ mtho ris highest yoga/ shin tu rnal <byor hinayana/ theg dman hungry ghosts/ yi dwags ignorance/ ma rig pa Immense ocean/ gang chen tsho/ 2?2 rnam snang incidental/ glo bur included/ <du ba, <dril ba, <ub chub indi!idual insight/ so so rang rig indi!iduating characteristics/ rang mtshan Indra/ brgya byin insight/ rig pa

=F=

instantly/ skad gcig par, cig car intellect/ yid Mspecial casesN intellect#consciousness/ yid kyi rnam shes intention/ dgongs pa interdependent arising/ rten <brel <byung ba intrinsic#/ rang#, rang b'hin gyis# Ish!ara/ 3the Aord,3a ,indu creator god. (ang/ byang (etsVn/ r(e btsun (iny^p^ y^ sh^/ (i snyed pa<i ye shes (itaw_ y^ sh^/ (i lta ba<i ye shes (Pana/ ye shes (Panasatt!a/ ye shes sems dpa< kagyV/ bka< brgyud kalpa/ bskal pa kama/ desire karma/ las kaya/ sku kinnara/ mi<am ci klesha/ nyon mongs knowledge/ shes pa kriya/ kri ya, bya rgyud let loose/ MrangNM khaN yan liberation/ grol ba limit/ rgya chad limitless as the sky/ mkha< mnyam loka/ sems can rigs drug lokayata/ rgyang phan Aongchenpa/ klong chen Mrab <byamsN pa 1on#dA/ klong sde Aord of death/ shin r(e lord/ mgon pa, bdag po, mnga dbang, r(e lower realms/ ngan <gro luminosity/ M<odN gsal luminous appearances of what does not e+ist/ med pa gsal snang. luminous/ M<odN gsal madhyamaka/ dbu ma mahamudra/ phyag rgya chen po mahasandhi/ rd'ogs pa chen po mahasatt!a/ sems dpa< chen po mahasukha/ bde ba chen mahasukhakaya/ bde ba chen po<i sku mahayana/ theg chen .ahesh!ara/ dbang po chen po maintain/ skyong .aitreya/ byams pa ma(or and minor marks/ mtshan dpe ma(or and minor marks of a buddha/ mtshan dang dpe byad mandala/ dkyil <khor manifest/ mngon gsum .an(ushri/ a<(am dpal

=FB

mantra/ sngags mantrayana/ sngags kyi theg pa mara/ bdud marks/ mtshan measure/ tshad meditation/ bsgom pa, mnyam bshag, bsam gtan memory/ dran pa mental contents/ sems las <byung ba middle/ bar mind/ sems, yid mind/ MitselfNM#nature ofN sems nyid mind#only/ sems tsam mindfulness dran pa .ipham/ mi pham miracle/ cho <phrul mi+/ <dre ba. mother tantra/ ma rgyud .ount .eru/ ri rgyal rab mudra/ phyag rgya .uni/ thub pa nada/ na da nadi/ rtsa nadis, three/ rtsa gsum naga/ klu natural freedom/ rang yan natural state/ gnas lugs, rnal ma natural state/ gnas MlugsN Mtshul natural/ rang byung, rang b'hin gyis etc. nature/ rang b'hin, g'his negation/ dgag neither established nor cleared away/ sgrub bsal med net/ rgya, dra ba neutral/ lung ma bstan nihilism/ chad MltaN nine yanas/ theg pa dgu nirmanakaya/ sprul sku nir!ana/ mya ngan las <das pa, 'hi noble ones/ <phags pa non#dual/ gnyis med non#men/ mi ma yin non#obstruction/ <gags med/ 'ang ka non#thought/ mi rtog pa not adding and subtracting Otaking awayC/ <du bral med yingma/ rnying ma n&in#thi#/ snying thig ob(ect, kaya/ yul sku/ the ob(ect of enlightened perception is the kayas, ha!ing the essence emptiness and the nature of luminosity. ob(ect/ yul obscuration/ sgrib offering substance/ rd'as omniscience/ kun mkhyen, thams cad mkhyen paM<i ye shesN

=FD

one taste/ ro gcig one<s own insight/ rang gi rig pa one<s own seat/ rang mal opposite/ ltos oral instructions/ man ngag/ ornament/ rgyan o!erturned/ ru log paramita/ pha rol tu phyin pa partiality/ phyogs particulari'ing characteristics/ rang mtshan pass the pass/ la b'la ba path of splendor of !i!id rainbow colors/ khra lam lam path/ lam percei!er, wisdom/ yul can ye shes perception/ dmigs pa perfect/ rd'ogs perfecting stage/ rd'ogs rim perfectMingN yoga/ yongs su rnal <byor phenomena/ rnam pa phenomenal world/ snang srid pith/ gnad play/ rol post#meditation/ r(es thob power/ rtsal powers Mof mindN/ dbang po pra(Pa/ shes rab )ra(Paparamita in 9ight Thousand Aines/ yum bar ma pra(Paparamita/ shes rab pha rol tu phyin pa prana/ rlung prasangika/ thal <gyur pa pratyekabuddha/ rang rgyal precipice/ gyang sa preta/ yi dwags primordial/ gdod nas, thog nas primordial/ ye pro(ection/ MrangN snang, kun btags, rang g'ugs pure appearance/ dag snang pure bhuumis/ dag pa sa purified/ dag, sangs, sbyangs )ushpa/ pushpa godddess of flowers. pu(a/ mchod pa, cho ga qualities/ mtshan, mtshon 6a hu/ $emon, planet, or dark area responsible for eclipses. rakshasas/ srin po real/ don du, dgnos reali'ation/ rtogs pa, dgongs pa recogni'e/ ngos b'ung reference point/ gtad MsoN relati!e/ kun rd'ob renunciation and reali'ation/ spangs rtogs. resol!e/ gtan la <bebs pa

=FF

rich display/ <byor ba<i bkod rigd'in/ rigs <d'in/ awareness holder. royal treasures, D/ rin chen sna bdun rupakaya/ g'ugs sku samsara/ <khor ba/ srid pa sacred outlook/ dag snang sadhana/ sgrub thabs, cho ga Saha/ This world called the realm of endurance. sakyong/ sa skyong/ earth preotecting OkingC samadhi/ ting nge <d'in, Samantabhadra MiN/ kun tu b'ang po MmoN samapatti/ snyoms <(ug samaya/ dam tshig samayasatt!a/ dam tshig sems dpa< sambhogakaya/ longs Mspyod rd'ogs pa<iN sku sampannakrama/ rd'ogs rim Sangha/ dge <dun Saraha/ Sa ra ha satt!a/ sems dp<a satt!a#yoga/ sem dpa<i rnal <byor sautrantika/ mdo sde pa sealing/ rgyas thebs/ phyag rgya self e+isting equanimity/ lhun MgrubN mnyam Mpa nyidN self#e+isting/ lhun grub, rang gnas self#insight/ rang rig self#liberation/ rang grol self#luminosity/ rang gsal/ self#nature/ rang ngo separation of clearing away/ dbye bsal se!en fold ser!ice/ prostration, offering, confession, re(oicing, requesting to teach, asking the teacher to remain, dedicating the merit. Shakyamuni/ sha kya<i thub pa shamatha/ g'hi gnas shang shang/ shang shang Shastra/ bstan bcos shentong/ g'han stong Shi(^/ shi byed Shi!a/ drag po, dbang po shloka/ sho lo ka shra!aka/ nyan thos shuunyata/ stong nyid siddhi/ dgnos grub sign/ rtags/ tshad simple/ spros bral simplicity/ spros bral single dot/ nyag gcig si+ higher perceptions/ see mngon shes si+ lokas/ rigs drug si+ perfectionsL paramitas/ Ch. F pha rol tu phyin pa si+ perfectionsL paramitas/ pha rol tu phyin pa drug si+ realms of beings/ rigs drug

=FG

si+ senses/ tshogs drug, dbang drug skandhas/ phung po sky/ nam mkha< solid/ dgnos space of the dhatu/ dbyings space/ dbyings, go, MnamN mkha<, bar snang Space/ MSpaciousnessN klong spheres of acti!ity/ spyod yul spheres of apprehension/ spyod yul spontaneous/ lhun grub stage/ rim pa straying/ gol MsaN Subhuti/ rab <byor sub(ect/ yul can substance/ rd'as subtle/ phra ba subtlest/ shin tu phra ba suchness/ MdeNM(iN b'hin nyid sugata/ bde gshegs pa sugatagarbha/ bde MbarN gshegs Mpa<iN snying po support and supported/ rten dang brten pa Surya/ the ,indu sun god. sutra/ mdo s!atantrika/ rang rgyud taking and lea!ing/ btang bshag taming/ <dul ba tantra/ rgyud tathagata/ de b'hin shegs pa ten bhuumis/ sa bcu ten dharmic acti!ities/ chos spyod bcu ten directions/ phyogs bcu ten masteries/ see Ch B. See ch. B ten natures/ rang b'hin bcu ten !irtues/ yon tan bcu tenuous/ sang seng the 0H downfalls of bodhicitta/ see Ch. F. the : hidden intentions/ see Ch F. the = pranas/ rlung lnga the dhatu/ khams/ X dharmadhatu the four abhishekasL empowerments/ dbang b'hi the four (ewels/ dkon mchog b'hi the nature/ ngo bo the ten MunNwholesome actions/ yon ten bcu the three kinds of alaya/ kun g'hi rnam gsum The four kinds of birth/ skye ba b'hi thing/ dgnos po things as they are/ gnas lugs MtshulN thirty se!en factors of enlightenment/ byang chub yan lag gsum bcu so gnyis three gates/ sgo gsum three (ewels/ dkon mchog gsum three kinds of suffering/ sdug bsngal gsum

=GH

three mandalas/ dkyil <khor gsum three natures/ rang b'hin gsum three poisonsLkleshas/ dug gsum three purities/ dag pa gsum three samadhis/ ting nge <d'in gsum three times/ dus gsum three worlds MrealmsN/ srid gsum, khams gsum Three le!els/ sa gsum tirthika/ mu stegs/ ,indu, e+tremist. tonglen/ gtong len total goodness/ kun MtuN b'ang MpoN training on the bhuumis/ sa sbyang transition or change/ pho <gyur transmission/ ngo sprod transparent/ 'ang thal tra!ersing MtreadingN the path/ lam bgrod treasury/ md'od trikaya/ sku gsum true meaning/ nges don tummo/ gtum mo turbid/ rnyog turning the wheel of dharma/ chos kyi <khor lo <khor. twel!e ayatanas/ skye mched bcu gnyis twel!e di!isions of the "uddha<s sutra teachings/ bstan pa<i dbye ba bcu gnyis twel!e links of interdependent origination/ see ch. F rten a<brel two accumulations/ tshogs gnyis two acumulations/ tshogs gnyis/ accumulation of merit and wisdom. two bodhicittas/ byang chub sems gnyi two cessations/ <gogs pa gnyis two kayas/ sku gnyis/ dharmakaya and rupakaya, chos sku and g'ugs sku. two satt!as/ sems dpa< gnyis two truths/ bden gnyis Two benefits/ don gnyis twofold purity/ dag pa gnyis ultimate point/ <gag bsdam unborn/ skye ba med uncompounded/ <du ma byas uni!ersal/ MrabN <byams unmi+ed/ ma <dres unobstructed/ <gag med, thogs med upaL charya/ u pa, spyod rgyud upaya/ thabs upayayoga/ X upa utpattikrama/ bskyed rim !aibha.shika/ bye brag pa !a(ra holder/ rdo r(e <d'in pa !a(ra master/ rdo r(e slob dpon !a(ra/ rdo r(e -a(radhara/ rdo r(e chang !a(radhatu/ rdo r(e dbyings !a(rakaya/ rdo r(e sku

=G1

-a(rapani/ lag na rdo r(e -a(rasatt!a/ rdo r(e sems dpa< !a(rayana/ rdo r(e theg pa !asana/ bag chags !ase of coronation/ spyi blugs !ast/ yangs !essel and essence/ snod bcud -ictorious %ne/ rgyal ba !idya mantra/ rigs snang !idyadhara/ rig <d'in !inaya/ <dul ba !ipashyana/ lhag mthong !irtues/ yon tan -ishnu/ khyab <(ug !ision/ dgongs pa !isuali'e/ bskyed !i!idness/ sal le ba warrior abhi.sheka/ dpa< bo dbang 1e/ X one. There are actually no we<s in the te+t. This was a way -CT6 dealt with passages without pronouns that require some specific pronoun in 9nglish, following Aongchenpa>s directions for the use of I and we in practice. wisdom of appearance/ snang ba<i ye shes wisdom of equality/ mnyam nyid ye shes wisdom of manifestation/ snang ba<i ye shes wisdom of nature/ (i lta ye shes wisdom/ ye shes wish#fulfilling gem/ yid b'hin nor bu without support/ rten med without transition and change/ pho <gyur med. yana/ theg pa yanas of cause and characteristics/ rgyu mtshan theg pa y^ sh^/ ye shes ye/ primordial There is no creation or creator in "uddhism. The nature is beginningless and eternal, much as 4od is described. yidam/ yi dam yoga tantra/ yo ga/ rnal <byor MrgyudN yogachara/ sems tsam, rnal <byor spyod yuga/ age

TI"9T2 4A%SS26J 9ntries are listed in 9nglish alphabetical order of their 1ylie transliteration forms. 9g. sku, kaya, will be found under S, and not under its main letter, ?. <bras bu/ 9ffect, result, fruition Othe kayas and wisdoms etc.C #lam du byed pa/ .aking the fruition one<s path. #theg/ The last three of the nine yanas in which the fruition itself becomes the working basis. -s. rgyu mtshan theg pa in which the result is produced causally by purification, practice, etc. <bud/ See bud. <byed pa med pa/ 1ithout distinction, of dualistic conceptions etc. #thugs r(e, impartial, distinctionless compassion. It is there for all beings equally, regardless of their state of !irtue, understanding etc, as rain falls on the (ust and un(ust alike.

=G0

<byor ba<i bkod/ 6ich display. <byung ba lnga/ sa, chu, rlung, me, nam mkha<* earth, water, air, fire, and space. In their coarse form as substantial e+istents, they are obstacles to enlightenment. In their subtle form, they are phenomenal principles that respond to the will of the yogin. Thus they are known as the consorts of the fi!e bhaga!ans. In their subtlest form, they are not different from insight#bodhicitta itself. <dre ba/ mi+. 9g. things are seen clearly without being mi+ed up in (i snyed ye shes, q!. <du ba/ 1 4ather, assemble, accumulate, collect, (oin, meet. Oacti!e senseC. 0 "e united or included Oof changeless entitiesC. 5 To embody Oof deities etcC. <du bral med/ 1ithout gathering or separation, without adding or taking away. <du byed/ the fourth skandha, formations, habitual tendencies, karmic formations. <du ma byas/ &ncompounded, unconditioned. ot produced by combining dharmas through cause and effect. <du shes/ )erception, MconceptionN discernment, ideation, inclination, the third skandha. <dul ba/ the teachings of monastic discipline, such as the 0=H rules for monks and 5=H for nuns. %ne of the 5 pitakas or baskets of the teachings, sde gsum. -inaya, MmonasticN discipline, con!ersion, culti!ation, taming. <dul byed, is the tamer or teacher and <dul bya, the tamed or disciple. <dus pa/ See <du ba. <d'in/ See g'ung <d'in. <gag med/ 1 &nobstructed, unlimited by or free from..., able to manifest. 0 &nceasing. <gag/ 1 )ith, crucial or principle point. Cf. gnad. 0 To cease. <gogs pa gnyis of discriminating awareness 1 without comple+ity resting in natureless meaning in which defilements are like the sky. <gro ba/ 1 Sentient being X sems can. 0 2nimal. 5 To go. <gro ba<i lam/ )ath of one<s tra!els, path of beings. <gyu ba/ mo!ement, mo!ing thoughts, discursi!e M!ibrationN, thinking. ,as the connotation of unsteady flickering like lightning, tongues of flame, or reflections on water. 2ll distracting mental acti!ities including perceptions, feelings, and the undercurrent of subconscious gossip are included. <phro/ Flickering emanations of the mo!ing, more or less equal to, rnam rtog, discursi!e thoughts* erratic, mental acti!ity. <(am dpal/ .aP(ushri bodhisatt!a of knowledge. <(og pa/ 1 )ut, place. 0 Aea!e, abandon. 5 )ostulate, assert. : Classify, pigeonhole. = 6est the mind in meditation. <khor ba/ Sa.msara* confused, cyclic, transmigratory e+istence* to whirl or spin* rotate. <khrul pa/ Confusion, deception, mistake, fren'y, madness, bewilderment. <od gsal/ Auminosity, luminous clarity. The glory of the !ision of the pure bhuumis from the eighth upward, in which the two obscurations are remo!ed. non#ob(ecti!i'ed manifestation within the great emptiness. Its full blown form is the buddhas< !ision of things as they are, corresponding to (i snyed ye shes or kun mkhyen ye shes. 2ll schools of the mahayana accept its e+istence. Therefore, it is a mistake to understand emptiness in a way that e+cludes such !ision. <od/ Aight, radiance. <og min/ 2kanishtha, X ganda!yuha, the highest realm, pure land, or buddha field, that of the !ision of enlightenment. It is on the le!el of sambhogakaya, and said to be inhabited by mahasatt!as, Owho alone can apprehend it.C It was at first the name for the highest of the realms of the gods. <phags pa bden b'hi/ Four noble truths. 1 2ll is suffering, sdug bsngal. 0 The origin, kun <byung, of suffering, ego grasping etc. 5 <gag pa, Cessation of suffering. : The path, lam, leading to the end of suffering. <phags pa nor bdun, faith discipline, generosity, learning, decency, modesty, pra(na.

=G5

<phags pa nor bdun, faith discipline, generosity, learning, decency, modesty, pra(na. <phags pa/ 2rya/ Changeless, without transition or change. Cf. pho ba, the yoga of transference of consciousness. a nu/ 2nu yoga, the eighth yana. See theg pa dgu. a ti/ 2ti yoga, the great perfection, the ninth yana. See theg pa dgu. a<dod pa lnga/ desirable qualities of the = senses. a<(igs chen b'hi/ old age, illness, death, deterioration. a<khor lo bsgyur ba<i rgyal po. &ni!ersal monarch, especially $harma kings. bag chags/ !asanas ,abitual tendency or pattern, karmic propensity or seed. In yogacara philosophy karma is stored as bag chags, in kun g'hi, alaya, a formless and neutral basic conscious# ness. These mature into such manifestations as being born in a physical body, ha!ing particular mental propensities or character, seeing the world in terms of sa.msaric confusion, e+periencing the karmic result of pre!ious good and e!il deeds, etc. bar do/ Intermediate state in cyclical e+istence, especially those e+perienced between death and rebirth, according to te+ts like the bar do thos grol, the Ti)etan 3oo, o* the Dead. These are the <chi ka<i bardo, the bardo of the moment of death, where the radiance of dharmata is e+perienced* the chos nyid bar do, bardo of dharmata, where !isions of peaceful and wrathful wisdom#deities etc. are e+perienced* and the srid pa bar do, the bardo of becoming or rebirth. bar snang/ Space. OThe literal words could mean appearance in the middle but seldom do.C bar/ The middle, middle way between opposites, eg. inner mind and e+ternal appearance. It may become an ob(ect of fi+ation, and it is said that the wise do not dwell in the middle either. bcom ldan <das lnga/ the fi!e bhaga!ans, peaceful deities or sambhogakaya buddhas, 2k.shobhya, 6atnasambha!a, 2mitabha, 2moghasiddhi, -airochana. They are said to appear in the !isions of the chos nyid bardo, and also figure in many tantric !isuali'ation practices. They represent the enlightened forms of the fi!e skandhas, form, feeling, perception, formations, and consciousness and fi!e kleshas anger, pride, desire, (ealousy, and ignoring. They manifest as the fi!e wisdoms, mirror#like, equality, discriminating, all#accomplishing, and dharmadhatu wisdoms. Aocana, .amaki, )andara!asini, Tara, and 2kashadhat!ish!ari are their consorts, representing the pure form of water, earth, fire, air, and space. bcom ldan <das/ bhaga!aMnNMtN, blessed one, the "uddha. bcos ma OnC pa O!C/ Fabricated, artificial, created, cranked up, created purposely, fake, unnatural, pretended. bdag/ Self, ego, atman Ofalse and delusi!eC master, so!ereign. #nyid X bdag or sometimes X essence, ngo bo or similar words. # pa chen po / great being, mahatma, uni!ersal mind of enlightenment or buddhahood, as symboli'ed by Samantabhadra etc. "y becoming enlightened one attains this. There is no conflict with emptiness. This self is empty in essence like any other. bde ba chen Mpo<i skuN/ .ahasukhaMkayaN, the body of great bliss, referring to the intrinsic and inseparable bliss of enlightenment, bde ba, which is closer to well#being and equanimity than physical pleasure. bde bar gshegs pa/ Sugata, epithet of buddha, the blissfully gone one, due to e+perience of mahasukha. bde gshegs snying po/ Sugatagarbha, sugata essence, buddha nature, the ultimate, changeless reality from which temporary phenomena arise and to which they return. !. Uttaratantra etc. "ecause of its e+istence as our real nature we are of the 7enlightened family8 and can attain enlightenment. Sometimes sugatagarrbha refers to that potential or "uddha nature. bden gnyis/ the relati!e and absolute, kun rd'ob and don dam/ The two truths are usually said to be emptiness and appearance, in the third turning they are also presented as appearances being or not being like things as they are. bdud rtsi/ amrita. The into+icating nectar of the gods, which con!eys long life, bliss, and spiritual accomplishment. The literal words mean 3de!il (uice.3 bkod pa, On or !C/ 2rrangeMmentN, display, order, setup, array. bdud/ .ara, demonic or obstructing forces, either personified or seen as psychological or karmic

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propensities. .ara is the king of such demons or forces, as the $e!il is in the west. There are many di!isions Osee te+tC, especially the four maras/ The klesha and skandha maras Opersonifications of thoseC* mrityu mara, personifying death, rigidity, darkness, depression and such life#destroying forces* and the de!a putra Oson of deityC mara concerned with the seductions of pleasure, power, and !arious ego#building e+periences. bla ma/ guru. Teacher who embodies, displays, and transmits the sacred reality of enlightenment, also teaching the path by which it may be obtained and so forth. In tantric teachings like ati it is generally held that e!en though enlightenment is our true nature, it would be e+tremely difficult to reali'e this without the guru. Therefore great respect is in order for those rare persons who can properly perform this function. 2t the same time one must transcend de!otional conceptions about the guru as separate to attain reali'ation. %!er#conceptuali'ed de!otion can actually be a hinderance. blang <dor/ 2ccepting and re(ecting, recei!ing and abandoning, taking and discarding. blo/ OConceptualC mind, intellect, cognition, awareness, plan* #'angs, good intelligence #<das, beyond conceptual or sa.msaric mind, beyond thought or intellect. bram 'e/ brahman, hindu priestly caste. brgya byin/ king of the 55 gods in ,induism brtag pa/ -itarka. In!estigate, inquire, e+amine* #s/ )f. of rtog/ Think conceptuali'e. 2pplied and focused thought approaching and determining the nature of its ob(ect. Cf. dpyod pa. brtags pa gnyis pa/ Condensed te+t from the cycle of the He a-ra Tantra> bsam gtan b'hi/ the dhyana 3trances3 ha!e fi!e factors concets, analysisLscruitiny, (oy, well#being and equanimity Mrtog pa, dpyod pa, dga<a ba, bde ba, btang snyomsC. 2ccounts !ary. Typically in each successi!e dhyana one drops out until the :th has equanimity alone. These states also correspond to hea!en realms where the gods ha!e correspondiong reali'ations. See Ch. :. bsam gtan/ $hyana, state of meditation. In particular, the nine dhyanas, four with form and fi!e formless concentrations. See snyom <(ug. bsgom pa/ .editate, action of meditation. See te+t for di!isions. -. shamatha, !ipashyana. bskal pa/ In ,indu#"uddhist cosmology a great kalpa consists of : to FH Odepending on the sourceC small kalpas of about eight million years. $uring this period the world e!ol!es, de!elops, deteriorates and finally is completely destroyed in fire washed away by water, and destroyed by wind. It is said we li!e in a sub#period called the good kalpa because many buddhas appear in it. bskyang/ p. of skyong/ )rotect, guard, maintain, preser!e, care for, nurture, go!ern, en(oy. $harma protector deities are chos skyong. bskyed rim/ $e!eloping stage. 1e perform !arious liturgies in!ol!ing !isuali'ation of deities, making praises and offerings to them, reciting their essence mantras, and so forth. The deities are aspects of enlightened mind and not to be regarded as personal entities e+ternal to, separate from and more powerful than one>s indi!idual self. They are sometimes e+perienced as personlike beings who gi!e counsel, prophesy, power etc.. 9!entually one hopes to see the phenomenal world as embodying !arious aspects of the pure en!ironment and inhabitants of the mandalas of deities. bskyed/ 4enerate, culti!ate, create, produce, !isuali'e, de!elop. bsnyen sgrub b'hi/ 1 bsnyen/ )ropitiate, approach. 6itual ser!ice in!ol!es reciting mantra and one#pointed de!otion to the deity. 0 nye bsnyen/ Complete propitiation, close approach. %ne in!okes the descent of the deities< blessing, eg. transforming body, speech, and mind into the essence of the three !a(ra syllables. 5 sgrub pa/ )ractice, sadhana, accomplishment. %ne !isuali'es that accomplishment is absorbed from the sugatas into the deity and thence into oneself. : grub chen/ great practice. OSometimes las <gyur/ changing the karma.C %ne reali'es primordial purity so that body speech and mind are one with the deity. bsod nams bsngo/ $edicating the merit. 2ll good deeds including practice accumulate merit or good karma. 1hen ego thinks it owns good karma it is easily defiled, so it is best to gi!e or deicate it to beings and the path. bstan pa<i dbye ba bcu gnyis/ 4eneralLsutras, !erse summaries, prophecies, !erse teachings, e+hortations, biographical tales, narrati!es of former e+amples, conditional eclarations, e+tensi!e teachings, narrati!ges of former births, resolutions, narrati!es of miracles. btang bshag med/ 1ithout taking or lea!ing/ bud/ Intransiti!e or participle of <bud, re!ealed, occurred. It (ust happens. bud pa, dispense with.

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<bud, transiti!e/ strip, lay bare, re!eal, set free, e+pel, slander, blow Oconch, on fire etc.C, endea!or. bya ba grub pa<i ye shes/ 2ll#accomplishing wisdom, the karma family wisdom. The speed, struggle, and po!erty mentality of (ealousy is transmuted by reali'ation that real achie!ement is effortless and self#e+isting. 2s with -a(rakilaya Oindestructible daggerC practice, the power of reali'ation cuts through the confusion of obstacles. bya rgyud/ ?riya tantra. See theg pa dgu. bya rtsol/ 9ffort, action and effort. byams pa/ the ne+t buddha, not residing in the Tushita ,ea!en. byang chub lnga/ The fi!e manifestations of enlightenment are 1 Sitting on a sun and moon seat. 0 %ne<s body completely manifests the body of the deity. 5 %ne<s speech manifests the seed syllables. : .ind manifests the attributes of the deity<s scepter, eg. -a(rayogini<s trident and skull cup. = IPanasatt!as descend. byang chub sems dpa</ "odhisatt!a. %ne who has reached at least the path of seeing of the fi!e paths, but not yet attained complete buddhahood. 1ith the buddhas they are called noble ones or aryas, <phags pa. There are ten le!els or bhuumis of the bodhisatt!a path, on each of which a certain perfection or paramita is emphasi'ed, though up to fifteen are sometimes mentioned. #theg pa/ The bodhisatt!ayana practices the paramitas in the conte+t of the understanding, and later the !ision, of emptiness. see theg pa dgu. byang chub sems/ "odhicitta, enlightened mind. In the mahayana there are the bodhicitta of aspiring to enlightenment, and that of actually entering into it. There are relati!e bodhicitta, concerned with compassion and the details of practicing the paramitas etc., and absolute bodhicitta, the ultimate nature of things. "odhicitta is presented in ati as the absolute mind of enlightenment. It is more or less equi!alent to rig pa, insight, and sugatagarbha, when they are used to refer to the fruition. byang chub yan lag gsum bcu so gnyis see chapter B. these include the four ob(ects of mindfulness, four correct trainings, four legs of miracles, fi!e faculties, fi!e powers, se!en branches of enlightenment, eightfold noble path. byang chub/ "odhi, enlightenment. byang/ purified of obscurations and chub X perfected in enlightenment. bye brag pa/ 9ither the !aishe.shikas among the si+ hindu schools, or the !aibha.shikas among the shra!aka schools. The eighteen schools more or less followed these tenets. Stcherbatsky<s The Centra' Conce$tion o* 3+ddhis! is one of many sources. They define the relati!e as the composite, and hold that the absolute is physical atoms and the momentary dharmas of mind. They also hold that these absolutes are linked by !arious truly e+isting causes and conditions. They hold that the three times, space, etc. are established as substances. They hold that partless atoms aggregate into gross ob(ects, and that partless moments of consciousness directly percei!e their ob(ects. They hold that effects in some sense pre#e+ist in their causes bying rgod/ $rowsiness and wildness, sinking into dullness and the arising of uncontrollable discursi!eness, as obstacles e+perienced in meditation. They are said to be defenses of ego against fundamental space in which it does not e+ist. byis pa/ 1 Immature persons, children. 0 $isparaging/ OchildishC fools. byung po/ 4host, generic name for <dre, gdon OdEnsC and bgegs OgeksC etc. $emon, e!il spirit, esp. of the preta realm of the si+ lokas. b'hugs/ That which has been entered into and within which one dwells. 1hat presents itself. To consist of, constitute. cha med/ othing whatsoe!er, partless, without aspects. cha phra/ Infinitesimal, subtle MpartsN. chad lta/ ihilistic !iew. Those who hold that nothing truly e+ists or who are skeptics holding that we cannot know what e+ists are nihilists. "ut this fault is most often ascribed to those who hold that there is no moral order of karmic cause and effect, so that the !arious good and bad e!ents in the world arise only by chance. Thus many scientists would be nihilists from the buddhist !iewpoint. cho <phrul rkang pa b'hi/ 1 Contemplation, ting <d'in. 0 Consecration or blessing, byin rlabs. 5 9mpowerment, dbang bskur. : %ffering, mchod pa. 9S. cho <phrul/ .agical display, apparition, illusion, trick, creation, power, miracle, magical attack.

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cho ga rnam pa lnga/ The fi!e aspects of sadhana/ -isuali'ation, recitation, offering, praise, and blessing. chos can/ That which possesses the !arious qualities of indi!idual dharmas as opposed to the single nature of dharmas, emptiness, dharmata. The sub(ect of a logical reasoning. Sometimes the phenomenal in general. chos dbyings/ $harmadhatu. Space, source, or realm of phenomena. 2bsolute reality, the $harma X enlightened mind, bodhicitta etc.. In the eighteen dhatus of hinayana, as presented by the 2bhidharmakosha, dharmadhatu is the ob(ect, !i.shaya, yul, of the mental sense. In this sense there are as many dharmadhatus as there are sentient beings. chos kyi <khor lo <khor/ The three turnings of the wheel of $harma. The first was at the deer park in -aranasi with hinayana teachings of truly e+isting dharmas, the four noble truths, and eightfold path* the second at the !ulture peak taught emptiness of true e+istence and naturelessness* the third in the indefinite realms taught the changeless, eternal, ultimate nature, absolute bodhicitta or sugatagarbha. chos nyid/ &sed in the 2bhidharmakosha etc to mean absolute reality or realities, the real nature of something. It is sometimes used in this te+t in such a sense. The Tibetan schools all accept emptiness as the absolute reality, so the terms are more or less synonymous. In ati this is the great emptiness beyond emptiness and non#emptiness, things as they are beyond concept, their ultimate being or nature. chos sku/ $harmakaya. See sku gsum. chos skyongs/ $harma protector, dharmapalas, !arious generally wrathful deities, who protect the teachings, attack those who per!ert them for reasons of ego etc. In general when basic sanity begins to slip, the phenomenal world gi!es gentle messages, like you can<t find your car keys. If that fails, you might dri!e your car into a tree. That is called a manifestation of the protectors. .ahakala, -aitali, 9ka(ati etc, are e+amples. chos/ 1 dharma, phenomenon, thing, e+istent, ultimate constituent of e+istence, that which is suitable to be known by the mind, mental ob(ect. 0 $harma Ocapitali'edC/ The "uddhadharma, the teachings of "uddhism. 5 6eligion in general. : quality, property. = 6ight, duty, moral law. B Scripture or doctrine. D Truth, order, law. F )rinciple, topic. G .eaning, !alue. 1H In ati the !ision of reali'ation is the end of the buddhadharma, and this is called 7the $harma.8 If the guru transmits this !ision to someone, it is called 7gi!ing the $harma.8 dag pa gnyis/ rang b'hin dag, glo bur dag. )urity of nature and purity of e+perience pure of incidental defilements. The two purities result from remo!ing the !eils of conflicting emotions, the kleshas, and of primiti!e beliefs about reality that obscure omniscient wisdom. dag pa gsum/ There are !arious lists of three purities. In the bodhisatt!a path there is threefold purity OXemptinessC of actor, action, and ob(ect. In mahayoga there are purity of the outer world, inner contents, and the continuity of the mind stream, snod, bcud, rgyud. The list referred to in the te+t, during a discussion of kriya is probably this/ 1 lha dag dkyil <khor, the mandala of the pure deity 0 rd'as dang longs spyod dag, pure substance X longs spyod, en(oyment or abundance 5 sangs rgyas don dag ting nge <d'in the samadhi of the pure meaning of buddhahood. M9S lists sngags dang ting nge <d'in, purity of mantra and samadhi for 5N It is worth noting that 9S<s source specifically refers to kriya and ours is more a mahayoga feast commentary. dag pa<i sa/ The three pure bodhisatt!a bhuumis, the eighth, ninth, and tenth. They are so called because only on these le!els do the pure appearances of luminosity, wisdom, the ornament, ganda!yuuha, 2kani.shtha, etc. manifest. "odhisatt!as of these le!els are to some e+tent like the buddhas in seeing things as they are. Those on a lower le!el ha!e direct cognition of emptiness in meditation. "ut they ha!e not yet remo!ed the obscurations of primiti!e beliefs about reality that !eil pure appearance. dag snang/ )ure appearance, sacred outlook O-CT6, who wanted to that here e!erything appears has a sense of o!erwhelming sacred !alueC. 9nlightened !ision of the relati!e X luminosity possessing the two purities etc. &ltimately X the kayas and wisdoms. dam bca</ Thesis, promise, oath, claim, idea. 3$am3 here X firm, stable. dam tshig sems dpa</ Samayasatt!a. %f the two satt!as of !isuali'ation practice, samayasatt!a generally refers to one<s !isuali'ation of the deity, or of oneself as the deity. %ne then !isuali'es that real wisdom descends as (Panasatt!a, which generally has the same e+ternal form as samayasatt!a. dam tshig srung ba/ To keep, guard, or maintain samaya. It is sometimes said that this is almost impossible for someone who is not enlightened. For buddhas it is self#e+isting and effortless. dam tshig/ In the lower !ehicles !ow. In tantra, samaya !ow. There are many particular samayas

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such as performing certain practices, respecting and obeying the !a(ra master, and so forth. These will !ary in detail with different practices. Samaya in general means maintaining sacred outlook, or enlightened !ision. dbang b'hi !ase O= buddha families, water, crown, !a(ra, bell, and nameC, secret Oinner feelings and phenomena are the mandalaC, pra(na(nana Obliss of unionC, suchness Othe natureC. dbang drug/ The si+ indriyas, or sense organs, the si+ senses, the fi!e usual senses plus the mental sense* 9S/ si+ tantric empowerments of yoga, but he does not list them. dbang lgna/ 1 The fi!e senses. 0 The fi!e powers/ faith, perser!erence, mindfulness, samadhi, and pra(Pa. dbang po chen po/ 3the great Aord,3a ,indu creator god. dbang po/ Aord, king of the ,indu gods Indra. dbang/ 1 9mpowerment OX dbang bskur, abhi.shekaC Typically a ceremony introducing students the ritual and mandala of a particular deity. %ne can also be empowered as a teacher or with a certain state of being. 0 )ower. 5 Senses or their faculties OX ``````, dbang po, usually as conditioned e+periences to be transcended. : .ental acuity or capacity. = 6uler. $bang phyug/ .ahash!ara, Shi!a,, a ,indu god maintained to ha!e created the world etc. dbu ma/ 1 The middle way. 0 The central channel !isuali'ed in tantric yoga. 5 The madhyamaka philosophy of emptiness established by agar(una. agar(una claimed to establish logically the teachings of the )ra(Paparamita Suutras that absolute reality is empty of true e+istence of what con!entional concepts impute to it, of any real nature and so forth. Interdependent arising of all con!entional things is one way of establishing this. The prasangika school dbu ma thal <gyur, emphasi'es that reality transcends concepts, e!en that of emptiness. Therefore, insofar as possible, it makes no attempt to establish doctrines of its own, but limits itself to showing the inadequacies in the doctrines of others. 2ti is highly influenced by the prasangika !iewpoint, which it presupposes. 6easoned arguments do not appear in this te+t, because they ha!e been resol!ed pre!iously. Therefore, one who wishes to study ati should first ha!e personally resol!ed the meaning of emptiness as presented by madhyamaka. Then it is possible to go on to reali'e how emptiness manifests in e+perience as non#dual emptinessLluminosity. dbyings kyi snying po/ 4arbha of space X sugatagarbha. Sometimes X dharmadhatu, sometimes the seed, potentiality, or 7genes8 of dharmadhatu, which makes it possible for sentient beings to attain it, as in the Uttaratantra. dbyings las mi g.yo/ ot departing from space, going beyond it in the sense of becoming something with a truly e+istent different nature, not of one taste with it, non#empty, something dual in relation to insight. dbyings/ Field, dhatu, realms, MbasicN space, e+panse, totality continuum, source. dbyings su, can mean spontaneously. dbyings su dag, can mean spontaneous or fundamental purity. "asic nature, eg. wetness can be called the dbyings of water. de b'hin gshegs paM<i snying poN/ Tathagata MgarbhaN Mwomb of theN thus#gone. tathagata X buddha qua one who courses in suchness X emptiness X things as they are. Tathagatagarbha/ the buddha nature or essence. It is like sugatagarbha e+cept the emphasis is on the emptiness rather than the bliss aspect. Sometimes it refers to the buddha nature as potential for enlightenment in all beings, as opposed to full blown enlightenment. Sometimes it means reali'ation of absolute truth X absolute bodhicitta etc. de b'hin nyid/ Suchness, emptiness, things as they are X chos nyid. ded dpon/ 4uide. Aiterally it means a ship captain, as a metaphor of one who can guide people safely on a long (ourney. dgag sgrub/ 2ssert or deny* pro!e or refute in the !erbal sphere* hinder or establish in the e+periential sphere. dgnos grub/ The relati!e thun mong or kun rd'ob, siddhis are accomplishments such as the si+ higher perceptions, mgnon shes. 2bsolute siddhi, thun mong ma yin or don damC X enlightenment. dgnos po/ Thing, conceptuali'ed as something solid and real with a fi+ed, independent essence. That which has the power to produce an effect, don byed nus pa, is a thing. 1hat does not, like space, is a non#thing. cf. dgnos su, in reality. dgnos MporN <d'in/ To recogni'e, either things as they are or in terms of some conceptual reference point falsely fi+ated as in!ariant and ob(ecti!e* to grasp as solid or as things ha!ing fi+ated characteristics of essence and effect#producing power. The e+periential quality of the world so

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grasped. dgongs pa/ Aiterally intended meaning, and thence by e+tension !ision or reali'ation. ?)S6. dkon mchog b'hi/ "uddha $harma, Sangha, and guru. dkyil <khor gsum/ body, speech, and mind. dkyil <khor/ .andala. Aiterally, center and border. The mandala of a deity has that deity with customary accoutrements at the center. 2round the central deity are the retinue and attendants of the four families other than that of the deity. 2round that are the palace, !a(ra fence, charnel grounds, and other en!ironmental symbols. 2ltogether they symboli'e in detail the particular modes of being, action, and awareness symboli'ed by the particular deity. .andala is also used to mean the e+perience of body, speech, and mind of primordial buddhahood. Such a mandala is not an artificial creation, but a self#e+isting display for whoe!er reaches this le!el. This display of the mandala of the king of dharmata is not chaotic, but is e+perientially as organi'ed as the e+perience of a real king<s court. "y e+tension almost any perspecti!e or arrangement can be called a mandala. dmigs gtad/ Sub(ects of attention or contemplation. 2 fi+ed reference point in respect to which other things take on meaning. dmigs pa/ Conception, image, ob(ect#focus, percei!ed ob(ect, !isuali'ation. #med/ without any of the abo!e, inconcei!able, ine+periencable, unimaginable. #rkyen ob(ect condition of perception. #med pa<i snying r(e/ ob(ectless Oimpartial, egolessC compassion. dngos grub thun mong brgyad/ magic pills, eye medicine, sword, going in space, in!isibility, deathlessness, conquersing sickness. don byed nus pa/ 2bility to perform a function or produce a result. The defining characteristic of things. don dam/ True, real, absolute, ultimate. rnam grangs# the conceptually describable absolute !s. rnam grangs min pa<i #, which cannot be described but only e+perienced. don gnyis/ rang don and g'han don, benefit for self and other. don grub/ 2ttainment, accomplishment, success. X Siddhartha. ?ST6. don/ 1 .eaning, sense, significance. 0 %b(ect, thing. 5 Fact. : True, real, ultimate. = Topic, sub(ect. B )urpose, benefit. D 6esult. F ature. G .essage. dpa< bo dbang/ The warrior abhi.sheka, X !a(ra master abhi.sheka. dpyod pa/ -ichara. Sustained analytical thought on ob(ects determined by !itarka, usually with the intent of resol!ing them in terms of practical (udgement. Subconscious gossip on sense impressions, an ongoing indistinct murmur of conceptuality Omano(alpaC underlying our e+perience. -itarka searches to match sense e+periences to conceptual reference points. -icara attempts to fi+ them there definiti!ely. Thus, one might use them to decide respecti!ely that sa.msaric ob(ects are impermanent and empty, and should not be relied on by one who hopes for liberation. In hinayana brtags pa and dpyod pa, are considered desirable in building concentration that leads one to a more direct cognition of reality in dhyana, meditation. "ut they drop out in the second dhyana leading to clear lucidity Osamprasada.C ))2, appropriate sanskrit inde+ headings. In the Tibetan schools also e+amination and analysis are considered as preludes to the clarity of direct comprehension. In CJ$ and AT analysis is almost in!ariably madhyamaka analysis for the absolute/ .emory and understanding, wakefulness. drag po, ,indu god Shi!a he is associated with destruction and ascetic yoga, and with the dance of e+istence. ,e is also much associated with ,indu tantra. dran pa/ .emory, mindfulness, a term for conditioned sa.msaric consciousness altogether, as used eg. by Saraha. dri ma gnyis/ The two obscurations of kleshas and knowables. ?ST6. dri med/ Stainless, spotless, immaculate, undefiled. dri 'a/ celestial musician spirits said to susbust on smells. dril ba/ Include, essentiali'e, wrap up, sum up. dug gsum/ The three poisons* chags pa, 'he sdang, gti mug* passion, aggression, and ignorance.

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dug lnga/ The fi!e poisons X the fi!e kleshas, anger, pride lust, (ealousy, and ignoring. dus med/ Timeless, constant. dus b'hi/ The four times/ )ast, present, future, and the all#inclusi!e fourth of enlightenment. dus gsum/ The three times, past present and future. dus/ age krita, treta, d!epara and kali are four ages of the uni!erse after which the world is destroyed. The first is like a golden age dominated by bhramins OpriestsC. The following ages deteriorate, and are controlled by kshatriyas OrulersLwarirsC !aishyas OmerchantsC and shudras Oser!antsL laborers. The ?alachakra etc. present the ages rd'ogs ldan, perfection ha!ing, gsum ldan, three#ha!ing, gnyis ldan, two#ha!ing, and rtsod ldan, the time of strife. gyyang sa/ cliff, precipice. # med. as technical term/ 7there is no great gap,8 as between sa.msara and nir!ana. gang chen tsho/ great full ocean. 2?2 Mrnam par snang md'adN gang chen mtsho. The sambhogakaya buddha -airochana#Immense %cean* Immense %cean, the producer of phenomenal appearance. ,e is the base of arising of the manifestations of the lords of the fi!e buddha families, rigs lnga, and their consorts. 2lso the buddha field of -airochana. gcig chod/ 2ll#sufficient. gdod ma<i dbyings/ gdodX )rimordial. dbyingsX chos kyi dbyingsX Space of dharmadhatu, MX The dhatuN, as sphere, source, and element of all there is. gdod nas/ )rimordially. Sim. thog nas, ye nas. gdon/ .ale!olent or demonic spirit, especially of the preta realm, said to bring about disease and accidents for those who lack mindfulness. glo bur/ Temporary, incidental, transient, ad!entitious, not innate or intrinsic, sudden, abrupt. glod/ 6ela+, rest, be natural, free, loose, release, let go, set free. gnad/ .ain, essential, !ital or key point* pith, essence, secret. #kyis/ due to. #<gag, put into a single point. lus kyi gnad/ teachings of physical practice, hatha yoga etc. gnas/ )lace, basis, ground X g'hi, abide, e+ist, to li!e, lifetime, remain, endure, be stable, establish oneself, domain, realm. #skabs/ %ccasion. #<gyur/ Transformation. #cha/ Stability, section of a te+t, point, topic. #snang/ The way things appear and the way things are. gnas lugs MtshulN/ atural state/ gnyen po 2ntidote, remedy. 9g., the contemplation of disgusting aspects of the body is a hinayana antidote for carnal lust. The path as a whole is the antidote for sa.msara. 9mptiness is the antidote for belief in self#nature. Tibetans often think of the bodhisatt!ayana as the one that principally employs antidotes. 1hereas the first two yanas are said to find nothing good in negati!e thoughts and emotions and to recommend suppressing them, the bodhisatt!ayana compares them to an unpleasant tasting medicine. They may be useful in building resol!e for enlightenment, non# attachment, compassion, and other wholesome attitudes. From the !iewpoint of ati, since buddhahood is self#e+isting, there is no need for antidotes. gnyis med/ on#duality, non#e+istence of either or both. 9g. g'ung <d'in gnyis med, may mean that grasping sub(ect and fi+ated ob(ect are non#dual, not separate states, co#emergent, in union etc* or it may mean that neither of them e+ists. The former approach is characteristic of the mind#only school, where enlightenment is defined as reali'ation of ultimate mind as one without sub(ectLob(ect duality. The latter is characteristic of madhyamaka, which says that neither mind nor its ob(ects truly e+ist as independent entities with a nature of their own and so forth. "ut the same arguments that refute them also refute any truly e+isting ground such as dharmadhatu that would be beyond mind. So they cannot be said to e+ist non#dually as that or anything else. 2ti ultimately accepts the madhyamaka !iewpoint/ Straying, de!iation, misunderstanding* place where these can occur #gsum/ clinging to bliss, clarity, and non#thought. #b'hi/ $ilgo ?hyentse 6inpoche in A./ .isunderstanding the great primordial emptiness, one labels mind with conceptual negation. This is known as straying into the realm of conceptual shuunyata OemptinessC. ot ha!ing faith in the ground and fruition of ordinary mind within oneself, one hopes for a new acquisition of the fruition of dharmakaya elsewhere. This is known as straying in regard to the path. .isunderstanding the way of self#liberation, one seeks antidotes elsewhere than in the kleshas themsel!es. This is known as straying in regard to the antidote. Thinking that all dharmas of apparent e+istence, sa.msara and nir!ana, are merely shuunyata, we are stuck in a fi+ation of nihilism. This is known as straying into labeling.3 goms/ 1 )roficient, habituated, trained, skillful, adept, ha!ing mastered, accustomed, de!eloped. 0

BHH

)aces, footsteps. grol ba/ Aiberation, freedom, to liberate oneself or another, untying, releasing escaping from, reco!ering from illness, to end Ma meetingN. to become non#e+istent Mof thingsN X cease. #b'hi, the four kinds of liberation/ shar grol, liberation on arising* gcer McerN grol direct liberation* rang grol, self#liberation, and ye grol eternal liberation. grub thob/ Siddhi, accomplishment* siddha, the one who has such accomplishment. 2bsolute siddhi is enlightenment. The relati!e siddhis in!ol!e miraculous displays of power o!er phenomena, the higher perceptions, mngon shes q,!., and the like. gsal ba/ Clear, clearly appearing, clearly e+plained, luminous. See <od gsal. gtad med/ ot solid, shifty, offering no fi+ed or steady reference point. ?)S6. -CT6. gtan la <bebs pa/ 9stablish, resol!e with certainty, determine, settle, clarify, put in order, usually of doctrines. gting gsal/ Fundamental luminosity, total luminosity, luminous to the depths. gtong len/ tonglen, sending and taking meditation. To re!erse attachments one !isuali'es while one meditates that we are inhaling all the sufferings and undesirable e+periences of sentient beings. %ne !isuali'es e+haling all that is pleasant and desirable for their benefit. From the ati !iewpoint this meditation works because incidental sufferings dissol!e in absolute bodhicitta, which then manifests e+pansi!ely. -CT6. gtum mo/ literally 7the fierce one.8 Joga of inner heat. It purifies prana energies and makes into enter non#dually in the central channel, producing enlightened e+perience. g'han stong/ 9mpty of other. In shentong philosophy it is said/ Foundation, ground, basis, ob(ect M#i!e supportN basic nature, X buddha nature Osugatagarbha, the Space of insightC , source, sub(ect. g'hi/ ground ### g'hi the thing which is ```. Oeg. stong g'hi, the thing which is empty.C #grub, established foundation. #rten ground and support, foundation X g'hi. #lam <bras/ ground, path, and fruition/ 9g. the ground, one<s nature, sugatagarbha, emptiness possessing all the supreme characteristics, is the nature as cause and ground. Therefore, one can practice the path of the buddhadharma in the ways described in this te+t, and attain the fruition, enlightenment, the manifestation of the kayas and wisdoms and so forth. This te+t is presented in that order. g'hi gnas ye shes gsum/ ngo bo ka dag gi ye shes, rang b'hin lhun grub kyi ye shes* thugs r(e kun khyab kyi ye shes/ The three wisdoms abiding in the fundamental nature, the wisdoms of the alpha# pure essence, spontaneously arising nature, and all per!ading compassion. These are the wisdoms associated with dharmakaya. g'hi gnas/ 1 Intrinsically present, abiding in the ground, g'hi gnas ye shes gsum q!. 0 Shamatha meditation/ %ne#pointed meditation on an ob(ect, most often the breath. It is a means of cutting through conceptuali'ations and attachments so that one can e+perience the basic self#e+isting nature. The te+t discusses it e+tensi!ely. g'hi med/ 4roundless. Things are mere appearance of what does not truly e+ist. Cf. med pa gsal snang, stong g'ugs, rten med. ?)S6. g'ugs brnyan/ 6eflection. %rdinarily we think of reflections as reflections of something that is not itself a reflection, such as the moon in water, or 3reflected3 in !isual e+perience. "ut here all phenomena are 3reflections3 in that they arise interdependently. The e+ternal moon is a considered to be a pro(ected, false conception, with e!en less reality than the e+perienced one, and so forth. 1hate!er arises is e+perienced as empty, in something like the way we e+perience the moon in water now, or like the way we e+perience a dream, when we know we are dreaming. Though the real moon that is reflected in water may be compared to dharmakaya etc, the latter is not phenomenal g'ugs sku/ 6uupakaya. The two form kayas sambhogakaya and nirmanakaya, constituting the benefit for others. See trikaya. g'ung <d'in/ &su. 2bbr. g'ung ba<i yul dang <d'in pa<i sems/ grasped ob(ect , g'ung ba and fi+ating or grasping mind, <d'in pa* illusory, sa.msaric fi+ations of independent, truly e+isting sub(ects and ob(ects. -CT6, following Aongchenpa>s reccomendation in this te+t, translated this 3grasping and fi+ation,3 rather than the more common 3sub(ect and ob(ect.3 %ne reason is that enlightenment in ati is not en!isioned, as sometimes in hinayana, as nihilistic cessation of e+perience of sub(ect and ob(ect* nor, as in mind#only, as their becoming one thing. The enlightened ob(ect is the kayas, emptiness possessing all the supreme aspects. The enlightened sub(ect is insight#wisdom. They can be said to be inseparable and non#dual, so that this perception is self#insight of itself. "ut for ati this state is also the great emptiness beyond e+istence and non#e+istence, beyond mind and no#mind etc. 2ti accepts the madhyamaka claim that no predicates can adequately describe absolute reality. So it is beyond the absolute mind of

BH1

mind#only. Thus, -CT6 used 3grasping and fi+ation3 to indicate that enlightenment transcended confused conceptuali'ations of the percei!er and the percei!ed. Those who translate g'ung <d'in gnyis med, as Mwith neitherNMwithout the duality ofN sub(ect and ob(ect are in general aware of these considerations, so that in the end there need be no fundamental disagreement. -CT6 some# times used these terms so that they seemed to refer to a simultaneous co#dependence of sub(ect and ob(ect, and sometimes spoke of a successi!e occurrence of the sub(ect#ob(ect split, g'ung ba, followed by mental grasping, <d'in pa. %b!iously one should not mi+ the two usages. It is traditionally said that the shra!akas reali'e the non#e+istence not of of g'ung but of <d'in of the indi!idual ego, and that pratyekabuddhas also reali'e half#egolessness of dharmas by reali'ing the non#e+istence of g'ung but not of <d'in of those. ?)S6 e+plains that this means that there is no indi!idual ego O<d'inC and therefore no ob(ects Og'ungC that ha!e a substantial, causal, or any other kind of dependence to it. )ratyekabuddhas are said to reali'e interdependent arising, according to the twel!e links of interdependent arising and so forth. Therefore, they reali'e that dharmas of the e+ternal world do not e+ist with an independent nature of their own. They !iew them as aspects of the e+perience of a percei!er. ,owe!er such a percei!er is not an indi!idual ego. Such a !iew is !ery like mind#only, or perhaps some !ersions of Sautrantika 2bhidharma that anticipate mind#only. cf. ")T). "odhisatt!as ha!e full reali'ation of emptiness, and therefore do not accept the grasper of dharmas as truly e+isting any more than those dharmas themsel!es. g'ung/ -. g'ung <d'in. (i lta ba<i ye shes/ 1isdom of the absolute nature of e!erything as it is, ie. as the great emptiness. (i snyed pa<i ye shes/ 1isdom of e+tent* (i snyed X as much as there is, whate!er kinds, as suitable* omniscient qualitati!e wisdom of all phenomena as they are for pure perception, discriminating all details without confusion. ka dag/ )rimordial purity, purity from the start. kha ldog lnga/ "lue, white, yellow, red, and green, the colors of the fi!e families and elements. khamsL <byung ba b'hi/ these are the = minus space, earth, fire, air and water. khams bco brgyad/ The eighteen khams, dhatus, Oclasses of dharmasC are the si+ sense powers, dbang po, indriyas, including the mano#dhatu or, yid kyi dbang po, the faculty of intellect* the si+ sense# ob(ects, yul, !ishaya, including the dharmadhatu, here in its original sense X the realm of non#sensu# ous, intellectual ob(ects* and the si+ consciousnesses including the mano!i(Pana or intellectual sense. The consciousness of touch is called the kaya consciousness, meaning here 3of solid bodies.3 the si+ senses, their si+ ob(ects, and the si+ consciousnesses of those ob(ects. ,ere 3dharma,3 in a special sense, means intellectual ob(ect, and dharmadhatu is the realm of such ob(ects, analogous to the realm of colors, sounds, etc. khams gsum/ Three worlds. 1 The desire realm, the realm of material form. 0 )ure non#material form, the realm of the impure !isions of dreams, and those of the god realms* and the pure ones of meditation, such as !isions of the sambhogakaya deities. 5 The formless realm Mob(ectless space, time, consciousness, nothingness, and neither perception nor non#perception.N khams/ 1 9lement, dhatu. 0 $isposition of indi!idual personality* the nature of something, sim. rang b'hin* the elements. 9g. the khams of fire is heat. Such natures are partial !s. 5 the basic nature X rigs OgotraC X sugatagarbha, buddha nature. potential or seed* semen. khyab <(ug/ ,indu god. %f the threw "hrama, -ishnu and Shi!a, responsible for maintaining the uni!erse. ,e has a number of incaranations such as ?rishna, and according to the ,indus, the "uddha. klong/ Space Ocapitali'ed in te+tC e+panse, sphere, realm of..., mass, immensity !astness, scope or boundaries. #gyur/ attaining perfection or mastery. #chen, immense space or knowledge X dharmadhatu #chen rab <byams/ reali'ation of !ast uni!ersal Space or knowledge X Aongchenpa. #'er, / nail of space. See g'er. Aongchenpa says in AT that klong can be differentiated from dbyings as the space of ultimate mind !s. that of the uni!ersal ground. -CT6 differentiated them by comparing dbyings to the !astness of contemplating the hori'on from the seashore. ?long is more like skydi!ing in the middle of the night. ,e was referring in particular to the black klong e+perience of the forty#nine day bardo retreat in darkness. ,ere Space is beyond reference points of !astness and constraint. klong sde/ 1on#dA. The Co''ection o* S$ace. See sde gsum. klu/ aga, water spirit, serpent MdeityN. Ai!ing in low watery places and ca!erns, they are often associated with the lower aspects of the human situation, either those which are necessary, but not e+alted, or those which are dark, e!il and poisonous. Thus they are associated with skin diseases such as leprosy. In this aspect, they are the enemy of garuda. ,owe!er, they are said to ha!e great wealth, and to ha!e recei!ed the wisdom of the pra(Paparamita from the "uddha, guarding it until agar(una, klu grub, could recei!e them. 2lso the nagas protected "uddha from attacks of the maras on the night before his enlightenment.

BH0

kri ya MrgyudN/ ?riya tantra, X bya rgyud, the fourth yana. see theg pa dgu. kun btags/ False conception, parikalpita, the merely imputed or illlusory nature of e+ternal reality pro(ected onto mind#only, which has no true e+istence at all, like space. kun byed rgyal po/ The all#creating Odoing, accomplishingC ?ing, title of the main scripture of the Se!dA. The ?ing X bodhicitta, personified as Samantabhadra q!. ,is attributes are e+plained at length in the te+t. The ?ing also is one<s true enlightened nature. kun g'hi rnam gsum/ the neutral alaya, alaya of !arious habitaul patterns, alaya of reality. kun g'hi rnam par shes pa/ 2laya!i(Pana/ &ni!ersal ground# consciousness. See rnam shes brgyad. kun g'hi/ 2laya/ &ni!ersal ground. See rnam shes brgyad. kun mkhyen ye shes/ The omniscient wisdom of enlightenment, which sees all phenomena without mi+ing them up. cf. (i snyed ye shes. kun rd'ob/ 6elati!e, con!entional, obscured Oin the sense of disguised or costumedC truth, as opposed to don dam, absolute truth. -arious systems ha!e different !iews of what constitutes the relati!e. See bden gnyis. The two aspects of the relati!e are, MyangN dag pa<i kun rd'ob and log pa<i kun rd'ob. Sometimes these refer to ordinary right and wrong (udgements within the e!eryday sphere. In this te+t they differentiate the confused perception of sa.msara and the pure perception of enlightenment which sees things as they are. Jang dag is sometimes called absolute truth, but the sense, referring to pure perception of phenomena, is different from, though not in conflict with the absolute truth of emptiness as naturelessness and lack of true e+istence, which it presupposes. kun tu b'ang po MmoN/ Samantabhadra M#iN literally means total or uni!ersal goodness. In mahayana Samantabhadra is one of the eight main bodhisatt!as, an emanation of -a(rasatt!a. In sadhanas the en!ironment is purified as pure appearance by the Samantabhadra offerings, in which offerings of desirable things of the fi!e sense ob(ects are !isuali'ed like clouds filling the whole of space. In ati Samantabhadra is the first, primordial buddha, who spontaneously achie!ed understanding of his own nature as uni!ersal enlightenment. ,is consort is Samantabhadri. &sually he is blue, she is white, and they are naked. The te+t presents this in detail. 1hen Samantabhadra is united with his consort Samantabhadri, she symboli'es the primordial space of the empty essence, dharmadhatu and pra(Paparamita. ,e symboli'es pure arising in that space of entities that do not go beyond its nature. Samantabhadra does not e+ist as an ego or indi!idual being, but X buddhahood, one<s own true nature. Therefore, all who are enlightened are said to be equal to him. The 7I8 of the :Bn-A, who is the all#creating ?ing, is Samantabhadra. ,e may be considered the essence of all that is sacred. 2ti might say that this is the real concern of all religions and their deities. Some ha!e wondered whether Samantabhadra as lha and bdag chen, big mind, the great self, was not like 4od in the western sense. I think this is true in a sense. "dag pa chen po is the great mind beyond ego and non#ego, or self and other, and e!en 4od and atheism. In theory the ia ne#ati a of $ionysius and 74od is not a what8 of 2quinas are compatible with this and oppose the notion that 4od is a person in quite the sense that we are. 2t the same time Samantabhadra has the third turning qualities of eternity, true selfhood etc. If there are theists who ha!e no problem with 4od being emptiness and not something remo!ed by a gap from what we really are, so be it. lag na rdo r(e/ bodhiatt!a who is the lord of secret !a(ra teachings. lam bgrod/ Treading, tra!ersing the path. lam lnga/ The fi!e paths. These will !ary somewhat with different systems. 1C 2ccumulation, tshogs lam/ %ne accumulates merit and wisdom and a!oids confusion and e!il deeds so that one will escape the lower realms and enlightenment will e!entually manifest. The four foundations of mindfulness are practiced and de!eloped in shamatha. This leads to the clear seeing of !ipashyana. 0C )reparation OunificationC, sbyor lam, $e!eloping !ipashyana, one de!elops a deep understanding of the four noble truths, cutting the root of the desire realm. 5C Seeing, mthong.lam/ The practitioner comes to understand the unsatisfactoriness of all the realms of form, including the god realm. $irect !ision of emptiness is seen. This con!eys the essence of liberation, and one enters the first bhuumi, supremely (oyful. :C .editation, sgom lam/ )racticing meditation and relating to the phenomenal world through the paramitas, pha rol tu phyin pa, one attains the second through tenth bhuumis. This culminates in the !ision of luminosity and wisdom. =C Fulfillment or no more learning, mthar phyin or mi slob, 2ttaining the !a(ra#like samadhi the practitioner enters the ele!enth bhuumi, prabhas!ara, kun tu <od, the complete luminosity of buddhahood. See I%A. lam/ The practitioner<s way to enlightenment as taught by the "uddha, the method of practice, 7the path8 X the buddhadharma altogether. #khyer, make something into the path, practice, bring something to the path. eg. one can use kleshas as a means of practice in !arious ways. las rlung/ ?armic energy, karma prana, as opposed to ye shes rlung, the energy of wisdom. las/ 1 From, as, which is, instead of, rather than. 0C ?arma.

BH5

lha min/ (ealous gods who are enemies of the gods, one of the si+ realms of e+istence, rigs drug lha/ $eities, the di!ine, the le!el of things that are e+alted. "uddhist scriptures generally accept the e+istence of the entire hindu pantheon on deities as a higher sort of temporarily e+isting beings. There would be no barrier to Ieho!a also being !iewed in this way, in which case "uddhists could accept the phenomena described in the "ible etc. The situation gets more in!ol!ed still because gods sometimes get enlightened. The deities of sadhana, yidams, protectors, buddhas and bodhisatt!as Osuch as Samantabhadra in this te+tC sometimes seem to be approached as beings ha!ing a personal e+istence, and sometimes as principles of the energies of one<s mind and the phenomena of the world. In any case they are ultimately empty of essence. "uddhahood is eternal, but a certain being Samantabhadra was first to reali'e it. $oing so, he ceased to be merely personal. 1e too can become what he became. It is not the e+istence and none+istence of deities as such that differentiates "uddhism from 7theistic8 religions. It is that the whole issue shifts elusi!ely, lea!ing one nothing to rely on, so that we are (ust left hanging. The 7theism8 that "uddhism eschews has less to do with re(ecting worship of deities than trying to fi+ the reference points of one<s uni!erse through conceptual idolatry. This the great theistic religions also decry. Fi+ating emptiness and nihilism about any di!ine nature in any sense is part of that 7theism.8 It has sometimes been noted that "uddhism sometimes makes statements, eg. about Chakrasa.m!ara or Samantabhadra, that are indistinguishable from those theistic dogmatists make. "ut since these perspecti!es are not fi+ated, but seen in the conte+t of the great emptiness, they become a commentary on the phenomenological possibilities of religion. Such openness is the !ery re!erse of cultish dogmatism Oor should beC. ,ere one can compare what Aongchenpa says about the difference between the use of sems tsam terminology to establish metaphysical and spiritual dogmas and the use in ati to go beyond them. lhag gnas/ 1hen a mandala is prepared, first e!erything has to be blessed and consecrated. Then it becomes a suitable receptacle for the deities. Thus, for e+ample, one may !isuali'e the !ase as a palace, and, while we are doing that, the deities are !isuali'ed as e+isting apart Mlhag gnasN in the space abo!e. 1hen e!erything is ready, they are brought down, and e!erything becomes of the nature of the deities. A&S. lhag mthong/ -ipashyana, clear seeing. ,a!ing calmed the mind through shamatha, and in that stillness gained some sense of the self#e+isting basic nature, the meditator continues with mindfulness on the breath etc., but lets the boundary dissol!e into all#inclusi!e, panoramic awareness in which all phenomena, not (ust those of mind, are included without accepting and re(ecting. This occurs by seeing there is no real step between the two. The sense of boundary is an illusory fabrication that requires maintenance. 2s one e+plores the phenomenal world in this way, the connections of interdependence that lead to sa.msara and nir!ana become self#e!ident. This deepens into direct e+perience of emptiness as one enters the bodhisatt!a bhuumis. -ipashyana is e+tensi!ely discussed in the te+t. lhan McigN skyes pa<i Mye shesN/ Sa.msara and nir!ana arise in one<s situation simultaneously. Therefore, the solidity of each is annihilated, and the wisdom beyond both spontaneously appears. -ery intense suffering naturally tends to self#liberate into co#emergence, and the attempt to stabili'e a nir!ana free of sa.msara tends naturally to e!oke co#emergent, conceptuali'ation, fi+ation, ignorance and so forth. #kun btags, co#emergent false conceptions, * #ma rig pa, co#emergent ignorance. lhun grub/ Self#e+isting, of the changeless essence. In particular, the self#e+isting, spontaneously present nature of dharmadhatu, which, from the path !iewpoint, arises effortlessly when pure perception is achie!ed. %ne of four states of meditation in Se!dA according to . lhun mnyam/ X lhun grub mnyam pa nyid. M?ST6N. A&S was often inclined to !iew lhun as in lhun mtho X monolithic or massi!e height, in which case it has a sense of something !ast and all# per!ading. lhun/ 1 X lhun grub. 0 .onolithic, massi!e. 5 $ignity. log/ 9liminate, wrong, per!erted/ lta log, wrong !iew. longs spyod rd'ogs pa<i sku/ sambhogakaya. ?)S6 presents longs spyod literally being acti!ity X bya ba, which includes in particular the reali'ation of e+tent (i snyed. longs spyod also means en(oyment and in fact, since nothing needs to be accomplished the reali'ation of sambhogakaya is appreciation, and the acti!ity celebration. It is often so glossed. see sku gsum. lung bstan/ 4i!e instruction, teach, prophesy. lung ma bstan/ 1C It is not taught. Ooccurs frequently in the :Bn-A. 0C it comes to nothing. It is also used this way in the 7Song of AodrE Thaye8 in The Rain o* Wisdo!. 5C eutral, neither wholesome nor harmful, bad or good. 9g. kun g'hi lung ma bstan, the neutral alaya. lung/ 1 Scripture. 0 )assage or quotation from scripture Oas in lung gi gter md'od, The Scri$t+ra' Treas+r&, the name of Aongchenpa<s commentary on The Precio+s Treas+r& o* Dhar!adhat+. 5 6eading transmission of a te+t or practice. : )recept. = Teaching.

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lus ngag sems/ "ody, speech, and mind Onon#honorificC, !s. sku gsung thugs. These sets of terms can be used to differentiate the body, speech, and mind of the enlightened and unenlightened states. ma <dres/ &nmi+ed, unconfused. 9g. in (i snyed ye shes all the different, indi!idual things are clear and distinct. They do not get mi+ed up with each other or confused. &nadulterated/ 1isdom is not mi+ed X adulterated with sa.msaric fi+ation and grasping. ma <gags/ See <gag med. ma bskyed/ ma bcos. ot purposely produced, de!eloped, or cranked up. ,ence, self#e+isting, natural. Cf.

ma btsal/ Aiterally, 7not sought.8 "ut things could be unsought for reasons of ignorance. 2lso, they are often missed (ust because they are sought too greedily. The typical sense is more like not needing to be sought, because they are self#e+isting. ma rig pa/ Ignorance, as opposed to rig pa, understanding, insight. ma rig pa occurs when rig pa is co!ered o!er by incidental defilements. mchod rten/ stupa. %riginally a memorial structure containing relics of the "uddha. Aater other holy ob(ects and te+ts were also put in. mdo sde pa/ Sautrantikas, an abhidharma school of the hinayana. The 2bhidharmakosha of -asubandhu, dbyig gnyen, propounds this !iewpoint. The logicians, such as $ignaga and $harmakirti, hold that what has the power to produce an effect, is absolute truth, and that what does not is relati!e. They deny the, bye brag pa, !aibha.shika, assertions that space and cessation substantially e+ist, and that there are simultaneous cause and effect. They hold that consciousnesses do not nakedly see their ob(ects but are themsel!es generated in the image Mrang rigN. They deny the self of persons, but accept that there are other truly e+isting entities. Thus they accept the self of dharmas. mdo/ Confluence, (uncture, main point, suutra Oa discourse of the "uddhaC mdor na/ In summary. med pa gsal snang/ This could mean that the appearances themsel!es do not truly e+ist at all, which is the case from the madhyamaka !iewpoint. "ut all informants concur that the idea is that they are there but are empty of any truly e+isting ob(ect of which they are appearances. They do not e+ist with a nature of their own. mer mer/ %f appearances/ Shimmering O9SC, !ibrating, flashing. 2lso a stage of embryonic de!elopment. See notes. mgnon chos/ 2bhidharma, schools of philosophy such as the hinayana, bye brag pas and mdo sde pas and the mahayana sems tsam pas who belie!e in !arious truly e+isting dharmas Oas madhyamaka and ati do notC. These dharmas are grouped into classifications such as the = skandhas, 1F dhatus, and 10 ayatanas. They are held to arise interdependently through !arious causes and conditions. To accept such doctrines is to deny the doctrine of emptiness, a key feature of madhyamaka and tantric systems such as ati. -CT6 said that abhidharma still has a place in tantric systems like ati in charting the geography and e!olution of sa.msara and enlightenment. 1hen a kind of free floating panic causes the free'ing of basic space and we di!ide it to try and check what went wrong, the seemingly solid, dualistic phenomena of abhidharma appear and proliferate. In enlightenment the same phenomena ha!e a pure e+istence as manifestations of the fi!e wisdoms and so forth. In ati dharmas are not thought of as truly e+isting as in hinayana. They are not e!en truly e+isting dharmas of mind as in mind#only. For e+ample, this account is gi!en of the e!olution of the illusory e+perience of the fi!e skandhas. The dualistic split and solidification manifest as form g'ugs. Ae!els of basic accepting and re(ecting, feeling, tshor ba, and instinctual patterns of meaningLresponse X perception <du shesC appear. 2 whole repertory of conditioned attitudes and responses builds up to define the emotional and moti!ational fabric of the world X samskaras, formations, <du byedC. The discursi!e thoughts and intellectuali'ations of consciousness, rnam shesC fill in e!ery gap to create a seemingly solid situation of full blown egohood in an e+ternal world of fi+ed entities. .editation re!erses this e!olution, returning phenomena to the state of basic space of dharmadhatu, as described at length in the present te+t. mi ma yin/ Aiterally non#men* pretas, such as gra!eyard ghosts, often male!olent. mi pham 6inpoche/ .ipham, a nineteenth century yingma master and member of the nonsectarian ris med, ri!C, school. ,e formulated yingma doctrines in such a way that it became possible to consider them in a detailed way in relation to the !iews of other schools.. 9g. SS argues that there is no ultimate incompatibility between yingma and shentong doctrines and those of the 4elug school, or between the intentions of agar(una e+plaining the scriptures of the second turning and those of 2sa`ga in e+plaining the scriptures of the third turning. Cf. chos kyi <khor lo <khor. mi rtog pa/ on#thought, non#conceptuality, non#discursi!eness. Aongchenpa distinguishes the following/ 1 The artificial non#thought of one#pointed meditation which does not go beyond sa.msara. 0 The nyams, n&a!, of mi rtog which is a sign of some accomplishment, but is not

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ultimate reali'ation and is a possible ob(ect of attachment and straying. 5 on#thought X self# e+isting samadhi or wisdom which is an aspect of reali'ation. The essence of the latter is absence of grasping and fi+ation rather than a mind clear of phenomena. Thus it is possible for a teacher who has stabili'ed the mind of non#thought to gi!e teachings etc. nondual mind, sugatagarbha, dharmata. It is beyond all comple+ities and opposites. mi<am ci class of spirits included with the de!a realm. Some are oddly shaped with a horse<s head etc. mkha< <gro/ %ne who goes in the sky. &sually X dakini.. sometimes X bird. Sometimes general for gods or those who ha!e attained godlike powers. &sually female tantric deities of the fi!e families who guard, ser!e, present, and embody the tantric teachings, and are the consorts of the ,erukas, the male tantric deities. They seem to ha!e e!ol!ed from a mischie!ous and sometimes male!olent class of forest spirits. %n the whole they are wrathful or semi#wrathful, symboli'ing compassion, emptiness, pra(Pa, the basic fertile space from which e!erything arises, the unity of desire and space, and the tricky and playful aspect of phenomena. The higher ones gi!e basic inspiration to seek enlightenment or cut through per!ersions of the teachings. Some of the lower ones are said to be on the le!el of local deities or spirits, ghosts, and male!olent demons. mkha< mnyam/ The equality of space, as limitless as space. mnga< bdag/ .aster, so!ereign, lord. mngon par dga< ba/ 2bhirati, the eastern buddha field of 2k.shobhya. mngon shes/ abhi(Pa. 6elati!e siddhis. The fi!e #, / 1 seeing at a distance. 0 ,earing at a distance. 5 6eading others< minds. : 6emembering past li!es. = .anifesting miracles. the si+#, / Includes the ability to destroy defilements. This last is said to occur on attaining the state of an arhat. mnyam b'hag/ .editation. O!s. r(es thob, post#meditationC In particular it often refers to the direct intuition of emptiness in the formless meditation of the noble ones, !s. their illusion#like apprehension of appearances in post#meditation. mnyam nyid/ 1 9quality, Oespecially in terms of the essence, emptinessC. 0 9quanimity, as the state of mind of someone reali'ing 1 mnyam pa chen po/ The great equality. mtha< brgyad/ The M++'a!adh&a!a,a,ari,a says/ That which arises interdependently Is without cessation and has no birth. It is neither eternal or nothingness. It is without any coming and any going. It is not different, nor is it a unity. )acifying comple+ity, it is taught as peace. To the perfected buddhas who ha!e said this, To those holy ones I make prostration. mtha< b'hi med/ 1ithout the four e+tremes. 2 predicate does not apply, not apply, both, or neither. 9g. to say that for all dharmas true e+istence is empty is to say that in absolute truth all dharmas do not truly e+ist, not truly e+ist, both, or neither. 2ccording to madhyamaka, if any of these assertions is maintained, a contradictory consequence can be deri!ed. mtha< la X mtha gcig tu/ Completely, without qualification Mby its oppositeN. mtha</ 9+treme. 2 one#sided, rigidly conceptuali'ed !iewpoint that confuses features of concepts with those of reality. Concepts are useful in !arious kinds of practical situations, but to think they ha!e an absolute !alidity independent of the situations in which they are used, in!ariably leads to mistakes, according to madhyamaka. The four and eight e+tremes are kinds of e+tremes that should be a!oided. Thus, if one understands the con!entions and limits of words, one can use them to talk about the world and the teachings without falling into e+tremes. .ipham says SS . 7 ot e!ery assertion of e+istence asserts the e+treme of e+istence. ot e!ery assertion of non#e+istence asserts the e+treme of non#e+istence.. etc.8 mtho ris/ those realms e+cluding the lower realms, ngan <gro, where enlightenement is possible, especially the human and god realms. The celestial realms, hea!en. mtshan dang dpe byad/ see Ch 15. The thirty#two ma(or and FH minor marks of a buddha mtshan dang dpe/ The thirty#two ma(or and FH minor marks of a buddha. They are Osometimes fantasticalC physical characteristics, wheels on the hands and feet, arms descending to the knees etc.

BHB

mtshan ma<i yul OchosC/ %b(ects ha!ing fi+ated characteristics OdharmasC. mtshanLmtshon med/ Things like dharmadhatu without fi+ed characteristics. Such things can be talked about, but elude being successfully pigeonholed or e+hausti!ely described by any particular description. mu stegs/ 9+tremists. on#buddhists, tirthikas, especially hindus, the !ariety most typically encountered within buddhist tradition. The term has a sense of infidel. ,eretic is a common translation, but is problematic because it rightly refers to those holding de!iant !iews within a certain religion. mya ngan las <das pa/ ir!ana, enlightenment. It is said the highest enlightenment in mahayana is beyond sa.msara and nir!ana to differentiate it from partial notions of the lower stages and yanas that are not free from conceptuali'ation and attachment. Such notions would be conceptuali'ed cessation, emptiness, knowledge, power, bliss, purity, morality, compassion, and social impro!ement, or their negations. Superficial imitation of the good qualities of former enlightened ones by turning them into preconcei!ed programs is good at the beginning of the path. "ut in the end it is only creating more sa.msaric obscuration of the naked, boundless relation with our situation that Aongchenpa presents as true enlightenment. na da/ iconographically the tip of the bindu, the first and las e+istence before nothingness. cosmic sound. nges med/ 1 &ncertain. 0 ot ascertained as anything in particular. 5 &nfi+ed, unfi+ated, unpredictable. : &ntrue, unreal. ngo bo/ 9ssence as opposed to manifestation and !ariety, emptiness possessing all the supreme aspects, nothing whate!er but e!erything arises from it, "eing, principle, substance, identity. In general like rang b'hin, but when they are distinguished, of sugatagarbha, etc. ngo bo refers to the essence, emptiness, and rang b'hin to the nature, the spontaneous presence of luminosity. OThe terminology of the kun byed rgyal po sometimes re!erses these two.C ngo bo rang b'hin thugs r(e/ see sku gsum. Cf. snying po, bdag nyid. me long gi / Surface of a mirror. It can be said the essence of water is cohesion, the nature wetness, and the function cleansing or thirst# quenching. ngo bo should be distinguished from ngo X Face, !iewpoint, side. ngo sprod/ Transmission, pointing out MinstructionN, showing, introduction, bring face to face with something. ngos b'ung/ 6ecogni'able or identifiable, fi+ated in terms of reference points. nyams/ Temporary e+periences of meditation, which, howe!er, are signs of a certain de!elopment in practice. O!s. sgyu ma, nying <khrul, illusory and hallucinatory e+periences.C The three usually mentioned are bliss, luminosity, and non#thought. nyan thos/ Shra!akas, the hearers or monastic disciples of the hinayana, the first of the nine yanas. See theg pa dgu. nye bar MnyerN len gyi phung po lnga/ 9S/ )erpetuating, substantiali'ing, bringing about, grasping, solidified skandhas* nye bar len lnga X phung po lnga. nyon mongs gsum/ X The three kleshas X the three poisons, passion, aggression, and ignorance, # chags, 'he sdang, gti mug. nyon mongs lgna* rtsa ba<i#/ The fi!e root kleshas are hatred, en!y, desire, (ealousy, and ignorance. pha rgyud/ Father tantras of the anuttara tantras, emphasi'e form, upaya, and working with aggression, !s. mother tantras emphasi'ing space, pra(Pa, illusion, desire, and compassion. .aha is considered father tantra and anu mother tantra. pha rol tu phyin pa drug/ generosity, discipline, patience, e+ertion, meditation, pra(naLknowledge. pha rol tu phyin pa/ )aramitas or perfection practices of the bodhisatt!a path. 2ll are practiced on e!ery bhuumi, but on each of the ten bhuumis one is emphasi'ed. 1 rab tu dga< ba, supreme (oy/ 4enerosity, sbyin pa. 0 dri ma med pa, stainless/ $iscipline, tshul khrims. 5 <od byed pa, illuminator/ )atience, b'od pa. : <od phro ba, bla'ing light/ $iligence, brtson <grus. = shin tu sbyang dka<, difficult to conquer/ .editation, bsam gtam. B mngon tu <gyur ba, presence/ ?nowledge, pra(Pa. D ring du song ba, far going/ Skillful means, upaya. F mi g.yo ba, motionless/ 2spiration, smon lam. G legs pa<i blo gros, good intellect/ )ower, stobs. 1H chos kyi sprin, clouds of dharma/ 1isdom, ye shes. They are perfect or transcendent in being practiced from the perspecti!e of emptiness. For e+ample, generosity is perfect when there is no thought of gi!er, gift, and recei!er, any action of gi!ing. Then the action is pure and spontaneous. See I%A phra/ Subtle. )robably similar to description of ?agyV di!isions in S?? 5,505/ 1hen the eighty kinds of innate thoughts of coarse mind, possessing the three appearances Mof body, grasping sub(ect, and grasped ob(ect are eliminated and cease, and e!erything abides merely in emptiness,

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that is subtle mind. Free from grasping the characteristic of the e+perience of emptiness, luminosity, absolute bodhicitta, which is called the manifestation of enlightenment, is the subtlest mind. Thus mind that is said to ha!e defiled continuity is called subtle, and undefiled continuity is the subtlest. Similarly as for body, ...all the skandhas, dhatus, and ayatanas, ha!ing the nature of the en!ironment and its inhabitants, are resol!ed as the coarse circle of the deities. adi, prana, and pure bodhicitta are resol!ed as the subtle essence. The well established singularity of support and supported is taught as the !ery subtle, co#emergence. Thus in meditating in the de!eloping stage, first all the skandhas, dhatus, and ayatanas of the impure body which are to be purified as emptiness are the coarse body. )rana, nadi, and bindu, which are to be established as the body, speech, and mind mandalas of the deities are the subtle. 2t the time of fruition, the co#emergent three !a(ras, trikaya, the inseparable body of the realities of the natural state, are the subtlest...Thus, the coarse is the designated ground of purification, the subtle the ob(ect of purification in process, and the subtlest the ultimate state of the ob(ect of purification. phrin las/ 9nlightened acti!ity, buddha acti!ity, which is egoless, beyond conception, spontaneously arising, and spontaneously perfect and appropriate. In particular, the buddha acti!ities of the fi!e families, pacifying Osuffering etcC, enriching Oaccumulations of good qualitiesC, magneti'ing OstudentsC, destroying Owhate!er needs to be destroyed or those who cling to thatC, and self#e+isting, effortless accomplishment phrin las/ The spontaneous acti!ity of enlightened beings. For e+ample, without thinking about it buddhas emmanate limitless emanations in limitless times and places to tame limitless sentient beings. ,owe!er the ordinary teaching acti!ities etc. of an enlightened person are also called buddha acti!ity. phun sum tshogs pa lnga/ The fi!e perfections, most often attributes of sambhogakaya, but in this te+t applied to the three kayas/ e+cellent teacher, teaching, retinue, place, and time. phung po/ phung po lnga/ the fi!e skandhas or 7heaps,8 one of the systems of categories under which the dharmas are organi'ed in the abhidharma/ 1 Form, g'ugs, including physical ob(ects. 0 Feelings, tshor ba, positi!e, negati!e, or neutral. 5 )erception, <du shes. : Formations, <du byed. = Consciousness, rnam shes. In ati consciousness is understood in terms of the eight consciousnesses of yogacara. In hinayana abhidharma, eg. A)hidhar!a,osha, the skandhas are classes of truly e+isting dharmas. In ati they can also be thought of as an e!ol!ing series of non#e+istent confusions. Cf. mngon chos. In enlightenment these !anish and the skandhas manifest as the fi!e wisdoms. Cf. mngon chos. phyag rgya b'hi Mof mahayogaN/ In particular/ 1 thugs dam tshig gi phyag rgya Omind as samayamudraC. 0 gsung chos kyi phyag rgya Ospeech is dharmamudraC. 5 sku phyag rgya chen po Obody is mahamudraC. : phrin las las kyi phyag rgya O"uddha acti!ity is karmamudraC. phyag rgya chen po/ .ahamudra, great seal. 1 Consort of empty form. 0 %ne of the four mudras of mahayoga. 5 Fruition teachings associated especially with the kagyV lineage as $'ogchen is primarily associated with the nyingma lineage. phyag rgya/ .udra, symbolic Mhand gestureN, seal, symbolic encounter, consort. phyi nang gsang/ %uter concerns the e+ternal world, inner the body, secret the inner life of feelings etc. phyi rgyud/ The outer tantras which understand luminosityLemptiness beyond conception, but still belie!e that the fruition is established through stages and effort. phyogs bcu/ The ten directions, the four cardinal directions, four intermediate, up and down. phyogs med/ Impartial, without conceptual partialities. 1hen we are impartial Xwithout accepting or re(ecting, we are not attached to partialities of concept. Thus, the impartiality X non#bias, inseparability, of the two truths is transparently seen. phyogs/ $irection, part, aspect, bias, partiality, side. rab <byams/ Infinite, !ast, encompassing, uni!ersal, immense, boundless, the whole of..., widely and deeply learned. rab <byor/ Subhuti, a prominent and analytically inclined disciple of the "uddha. rags/ 1 Coarse. 0 $ependent. 6ahu/ 6a hu. 2 dark monsterL planet said to be responsible for the phases of the moon by swallowing it rang bshag/ Aet be as it is, rest as it is X cog gshag* self#absorbed, self#rested, self#established, established as merely one<s own e+perience.

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rang byung/ atural* naturally occurring or arising* self#arising, spontaneous. 9g. hunger is rang byung when one does not eat. 2 shape like a face found on a rock is a rang byung sculpture. Impromptu !erse is rang byung. rang b'hin gsum/ kun btags, g'han dbang, yong grub* parikalpita, paratantra, parinishpanna* false conceptions, other#caused relati!ity, the completely perfect. See Ch 5. rang b'hin/ ature, actuality, natural e+pression, natural, intrinsic, inherent. In relation to sugatagarbha etc it means the luminous manifestation, !s. the ngo bo emptiness. ngo boL rang b'hinL thugs r(e. See sku gsum rang dag/ Intrinsically pure, self#purified. rang dbang/ Freedom, independence, mastery !s. g'han dbang, arising interdependently from others. The second of the three natures of mind#only. rang gsal/ atural, clearly as it is* intrinsic clarity, radiance, brilliance, luminosity* naturally awake* self#cogni'ing. Mesp in mind#onlyN See rang rig rang gsal. rang mtshan/ %wn#, specific, or indi!iduating characteristics that things would ha!e if they were independent, indi!idual entities e+isting in their own right. .adhyamaka claims to establish the impossibility of rang mtshan. The real thing, intrinsically identifiable, independently e+isting. rang ngo/ M%ne<sN own nature, original face, true nature, self#nature. rang rgyal/ )ratyekabuddha, the second of the nine yanas. See theg pa dgu. rang rgyud/ 1 %ne<s own being or stream of consciousness. 0 S!atantrika school of madhyamaka. 5 Independent !s. g'han rgyud. rang rig/ 1 Intrinsic insight or awareness, X rang byung rig pa. 0 one<s own insight or awareness, X rang gi rig pa. 5 self#cogni'ance, self#insight, self#knowledge, rang gis rang rig. ?)S6 seems to fa!or 0C, as 1C seems prima facie to in!ol!e claims of a fi+ed nature or entity that would conflict with madhyamaka though perhaps not with third turning terminology, and 5 is specifically re(ected in madhyamaka critiques of mind only. 1C Self#arising X natural X intrinsic insight is fa!ored by TT and A&S* rang gyis rang rig self#insight in the sense of non#duality, and non#other of insight and its ob(ects. M?ST6, ?T,6N. They all agree that all these interpretations are rele!ant if understood in the right way. They also agree that any acceptable interpretation must be distinguished from the rang rig rang gsal of the mind only school, concei!ed to be a truly#e+isting, self#intuiting substance, accepting the madhyamaka refutation of such a substance. Tibetan does not require e+plicit choosing among these !arious uses of 7rang.8 The demand to do so is somewhat artificial. rang rig was introduced by the sautrantikas/ rang rig and rang gsal are pretty well equi!alent here. rang gsal in mind#only means more or less self#apprehended, ie. self#illuminating or clarifying, appearing clearly to itself. In mind#only, sa.msara has perception of duality of sub(ect and ob(ect, and enlightenment in!ol!es seeing that in reality there are no e+ternal ob(ects distinct from mind, but only !arious states of mind, which alone truly e+ists. 2ll e+perience has to be the mind<s e+perience of itself, because there is nothing else to be e+perienced. 1hen one understands that this mind is changeless, eternal, and naturally blissful, letting go of attachments to the incidental wa!es on the great ocean of mind, one loses hope and fear about sa.msara and becomes enlightened. In ati too, insight is rang rig rang gsal, self#apprehending insight, and the luminous manifestations of the nature are actually of the essence of insight and do not go beyond it. "ut where sems tsam presents this as absolute truth, ati presents it as ha!ing only pro!isional, con!entional !alidity. It is more !alid than ordinary perception for the same kinds of reason that, in the !enerable e+ample, seeing the rope is more !alid than seeing the snake. From the absolute !iewpoint, insight has no more true e+istence than e+ternal ob(ects. If it did, it would be contradictory in madhyamaka terms to say that insight, which does not appear with distinct qualities etc., is the same thing as appearances that ha!e these qualities etc. .ind#only, in claiming absolute !alidity for its formulations, falls into such faults as this. 2ti tries to a!oid them by claiming that the true state of affairs transcends conceptuali'ation. rang sar/ aturally, spontaneously, its own condition, in itself, as it is. rang shar/ 1C X rang <byung/ Self#arising, naturally occurring. .ere spontaneous arising is not peculiar to enlightenment, since the kleshas and obscurations are also notorious for arising by themsel!es in the superficial sense that they are not willed or produced by a specific effort. 0C Aongchenpa glosses at least one occurrence as X rang snang shar. In that passage rang shar is taken to entail rd'ogs, e+hausted of defilements and therefore perfected. Thus, by appearing as mere e+perience, an aspect of insight, and thus appearing as they really are, they are perfectedLe+hausted. rang snang/ )ersonal e+perience. %ne<s own e+perience. 1hen delusi!e, it has a sense of snang X false appearance, one<s own pro(ection. 1hen good, it can mean natural or self#appearance of things as they are, in particular of ob(ects appearing merely as one<s own e+perience, and not as solid e+ternal entities. Self appearing, Mof sambhogakaya deities etcN. Intrinsically appearing Mas the rays of the sunN. %f the same nature with oneself. rang sor/ 1 2s it is, where it is. 0 The freshness of one<s original, natural state.

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rang stong/ 9mptiness of its own nature or of itself. The typical sort of second turning madhyamaka presentation, !s. g'han stong which claims, following the third turning, that the absolute nature e+ists, but is empty of any truly e+isting other. rang Mb'hinN babs/ 72s it is8 or occurring as it is, naturalMnessN, natural flow, natural state, spontaneous, naturally occurring. rang/ Self, prefi+ing compounds/ self#, one<s own, spontaneously, intrinsically, natural, MonlyN as it is, merely within one<s own e+perience Oand hence unrealC, acting on itself. This multiplicity cam make rang# compounds !ery difficult to e!aluate. %ften more than one sense is rele!ant. In such cases A&S was inclined to think that all the different aspects were part of the meaning. rbad chod la chod/ rbad X entirely. chod, cf. chig chod X sufficient. rdo r(e <d'in/ Ae!el of a !a(ra holder, sometimes the thirteenth bhuumi. rdo r(e chang/ -a(radhara personifies the state of primordial buddhahood. ,is function in the kagyV teachings is rather like that of Samantabhadra in nyingma. rdo r(e dbyings/ -a(radhatu, indestructible space, the !a(ra#like aspect of ultimate space. rdo r(e sems dpa</ -a(rasatt!a, a buddha of the !a(ra family, white and associated with purity. rdo r(e theg pa/ the tantra or mantra path, one of the three !ehicles, theg pa gsum. It is characteri'ed by features like !isuali'ation practice, yoga, and strong samaya !ows to the teacher and lineage. rdo r(e/ 1 )rince of stones, diamond. 0 Indestructible, adamantine. 5 The weapon of indra, the thunderbolt. rdol thabs su smra/ %ne (ust puts forward one<s own ideas without due attention to traditional knowledge in a situation where it is not appropriate, as eg. in arguing points of law or scientific theory. rd'ogs pa/ )erfection, e+haustion, completion, fulfillment. Sa.msaric, impure aspects are e+hausted, re!ealing things as the eternal perfection of the kayas and wisdoms. -CT6 once suggested using perfection for this, but changing one<s understanding of what perfection is#neither an eternalistic fi+ation on an impossible standard, or a nihilistic re(ection of e!erything there is in its name. In this tradition emptinessLluminosity IS perfection. rd'ogs rim/ Tantric stage of completion or perfection, sampannakrama, as opposed to !isuali'ation practice of sadhana. "oth formless meditation and yogic practices such as the si+ yogas of aropa are included. rd'ogs MpaN chen MpoN/ 2ti, great perfection, mahasandhi, the ninth yana. rgya/ 1 et, cage 0 9+panse, !astness rgyal ba/ capitali'ed the "uddha, otherwise buddhas. rgyu mtshan theg pa/ -ehicles of cause and characteristics. In particular the first three yanas which present enlightenment as a causal process. Sometimes X hinayana, since it does not postulate emptiness. ,owe!er all !ehicles but ati ha!e certain characteristics that are to be abandoned and attained by causal means. rgyud/ Continuity, tantra. In the latter case the continuity is that of the basic nature, sugatagarbha etc. See rang rgyud. ri rgyal rab/ .ount .eru, which in Indian cosmology is at the center of the world surrounded by four continents. %f these we inhabit the southern continent, Iambud!ipa OIambulingC. rig <d'in/ awareness holder rig pa/ 1 Insight, MintrinsicN awareness of the absolute, pretty much equi!alent to wisdom. M?ST6N 0C .ind, knowledge, intelligence, understanding in the ordinary sense. #lnga/ philosophy, reasoning, grammar, medicine, mechanical arts and crafts. ,owe!er 1 is also the essence of 0, and in reali'ation 0 does not go beyond 1 It was to bring out this dual aspect that -CT6 preferred the translation 7insight.8 cf. rang rig. rigs drug/ The si+ realms or lokas of sa.msara in which beings take rebirth. They are those of gods, asuras Odemigod enemies of the godsC, humans, animals, hungry ghosts OpretasC, and hell beings.

B1H

rigs lnga/ The fi!e di!isions of the families of the mandala/ -a(ra, rdo r(e* ratna, rin chen, (ewel padma* lotus* karma* and sangs rgyas, buddha. They are associated respecti!ely with sa.msaric and enlightened forms of intellect and aggression* feeling, richness and territoriality* passion* artistic sense, discrimination* energy of acti!ity and accomplishment* and spaciousness, the o!erall !iewpoint, or neurotically (ust ignoring things. There are e+tensi!e descriptions in -CT6<s C+ttin# thro+#h S$irit+a' Materia'is! and The M&th o* Freedo!. The fi!e families are associated with the fi!e colors, kleshas, skandhas, elements, bhaga!ans and their consorts, and wisdoms, q!. They are also associated with the seasons, time of day etc. rigs sngags/ -idya mantra. rigs X esoteric knowledge. ?nowledge of magic and magical formulas. "y means of these the magician is said to create illusions, destroy enemies, change the weather, and demonstrate power o!er phenomena in other ways. rigs/ 1 ?inds, !arieties, aspects 0 Family, lineage 5 Caste : ature X snying po = "uddha nature B 6ealm X khams D 6easoning, logic, philosophy, ....rigs/ It is logical, certain that .. The gotra/ "eing in the family of beings who can attain enlightenment. The eternal gotra is dharmadhatu. The incidental gotra is our intrinsic potential of achie!ing this combined with the process of the path of purification. rim pa/ Stage, detail, aspect. rin chen sna bdun/ wheel, (ewel, queen, minister, elephant, horse, general. %r ruby, sapphire, lapis, gold, sil!er, spug mu tig dmar po ;;;, emerald ris med/ 1ithout limits, borders, bias, partiality, as between phenomena and dharmata, sa.msara and nir!ana etc. on#sectarian school founded in the nineteenth century by ?hyentse the great, IamgEn ?ongtrul the great, and others. r(e btsun/ (etsVn, Me+altedN lord. r(es thob/ )ost#meditation as opposed to the meditati!e state, mnyam bshag. In particular the noble ones who ha!e not attained the pure bhuumis are said to cogni'e emptiness directly in meditation. In post#meditation false appearance still appears to them, but intellectually they know it to be empty, so it has the aspect of a dream or illusion. In general, all Tibetan schools agree that buddhas ha!e transcended this distinction. They know the appearances of all sentient beings, but directly percei!e their emptiness at the same time. Contro!ersial points are (ust how accurate the perception of the bodhisatt!as of the pure bhuumis is, and the e+tent to which lesser beings are capable of flashes of pure perception that can be used on the path. yingma tradition emphasi'es that sa.msara is self#liberating and enlightenment self#e+isting and self#actuali'ing. The guru points out that the nature of enlightenment is already within us, and that e!en ordinary persons can ha!e brief flashes of pure e+perience of this. From that perspecti!e, the path consists of acknowledging this and learning to let it be as it is. rlung lnga/ life, equali'ing, upward mo!ing downward mo!ing, fire. See ch G. rlung/ )rana. )art of the trio of prana, nadi, and bindu, rtsa, lung, thig le. rtsa/ adi, root, !ein, artery, psychic channel as !isuali'ed in yoga Osuch as gtum mo, t+!!o, Oheat yogaCC, any tubular organ. They are said in tibetan medicine to occur throughout the body, and to cluster together like wheels, chakras, in !arious energy centers of the body, such as the heart, brain etc. rlung/ 1ind O!ayuC, breathing, !ital energy. In tibetan medicine the !arious !ital energies mo!e along the nadis. las # ?arma prana, karmic energy. thig le/ "indu, 1 $ot, circle, ring, in particular colored dot on the forehead between the eyes, dot on letter or mantric syllable representing the anus!ara, eg. 7.8 in ,2.. It is typically presented as a small flame. 0 The red and white thig les, the male and female !ital essences as represented and embodied in semen and menstrual blood. 1hen acted on by the pranas, these are refined, melting into a more subtle form that produces bliss etc. 5 X thig le nyag gcig/ The single uni!ersal essence, the sole seed X byang chub sems, chos dbyings, ngo bo stong pa, etc. Aight clusters percei!ed in meditation rnal <byor b'hi/ In this te+t this refers usually to the four yogas of mahayoga as presented eg. in the :Bn-A/ 1 sems dpa</ The yoga of the two satt!as, samayasatt!a and (Panasatt!a, as practiced in the three lower tantras. 0 ma ha/ .ahayoga, which works especially with the de!eloping stage. 5 yongs su/ )erfecting yoga, anu, which works especially with the perfecting stage. : shin tu/ supreme yoga or ati. rnal <byor rgyud/ Joga tantra, the si+th yana. See theg pa dgu. rnal <byor MpaN/ Joga, yogin, literally meaning inseparable union with the absolute. rnal ma/ The fundamental state before the !arious pro(ections of sub(ect and ob(ect occur. Cf. gnas lugs MtshulN rnam kun mchog ldan stong nyid/ 9mptiness possessing all the supreme aspects, as described in the Uttaratantra> 9mptiness as reali'ed by the buddhas is not nihilistic nothingness. It is the great emptiness, the union of appearance and emptiness, possessing the kayas, wisdoms, buddha qualities and acti!ities, etc. The details are an important part of resol!ing the !iew of emptiness.

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rnam pa/ 2spect, phenomena, always. rnam rtog/ $iscursi!e thought, conceptuali'ation, the conceptuali'ed phenomena of sa.msara. rnam shes lngaLdrug eye, ear, nose, tongueL taste, body rten <brel/ 1 Interdependent arising, eg. as a rainbow appears from interconnection of sunlight, rain, air, the eyes, and mind, as reflections appear in a mirror, or as appearances appear in the mind. The rainbow is not the appearance of any of these, or all of these, Jet it is not the appearance of something completely independent of the abo!e either. In madhyamaka rten <brel is equated to emptiness. 0 2uspicious coincidence. rten dang brten pa/ 9n!ironment and inhabitants. OR support and supported. For e+ample it will be said in general that the physical en!ironment is he support and mind the supported, cf. snod bcud. In particular, the en!ironment of the mandala, the palace and surrounding features, and the deities inhabiting it are called rten dang brten pa. rtog pa/ Concept, or percei!ing things in terms of concepts. rtogs su ma chod/ ot cut off by concepts. rtsa gsum/ the 5 main channels of prana, wind or !ital energy in the body. These are the central channel, and the right and left channels ro ma and rkyang ma. They are !isuali'ed in breath control yoga. rtsa rlung thig le/ adi, prana, and bindu. These are aspects of hatha yoga practices such as gtum mo that lead to awareness of insight. See for e+ample Chang and others. See rlung. The direct insight of tregchE is not directly concerned with these practices. sa bcu/ The ten bhuumis or le!els of the bodhisatt!a path, entered on attaining the path of seeing from the fi!e paths, lam lnga, and perfected on the path of meditation. See pha rol tu phyin pa. sa bon/ 1 X bag chags. The seeds of good and bad karma. From the path !iewpoint, transmission and practice are like planting and culti!ating seeds that will ripen as the fruition. 0C "ut from the absolute !iewpoint this is only unco!ering the ultimate sugatagarbha that was there all along. So relati!e reality is itself a seed of buddhahood in that sense. sa gsumabo!e the earth Ogod realmsC on the earth Ohuman realm etc. and below the earth Onagas and hellsC sa sbyang/ Training on the bhuumis. See I%A. Sa ra ha/ Saraha, a mahasiddha, grub thob chen po, who worked as an arrow#maker and had a consort of the same trade. ,e composed many songs or dohas describing the enlightened state. sal le ba/ -i!idness. 9go fi+ation draws on the energy of the natural state to produce blockage and obscuration. So, by comparison, e+perience of things as they are is one of !i!id splendor and immensity. sang nge MbaN/ )ristine etherial* the spacious clarity and primordial purity of emptiness, like fresh mountain air. sangs rgyas kyi yon tan the pure qualities of enlightened perception of things as they are. sangs rgyas/ "uddhaMhoodN, enlightenment. sangs/ )urified, awakened. sbubs/ 1C Co!ering, cocoon, shell, confinement, hollow, narrow space, sheath. 0C TT essence Ocf. bcudC, nature. 5C Field of.... byang chub sems gnyis/ aspiring and entering smon <(ug. sdug bsngal brgyad/ birth old age, sickness, death, meeting enemies, separation frm intimates, not getting what we want, sufferings of the skandhas. sdug bsngal gsum/ the sufferings of suffering, the composite, and change. sems can/ Sentient being X <gro ba, unenlightened inhabitant of the si+ lokas ha!ing dualism of body and mind, !essel and essence, snod bcud, etc. sems dang yid dang chos/ TT sems X "asic mind of duality, alaya!i(Pana and klesha consciousness.

B10

yid X Intellectual consciousness, yid kyis rnam shes. consciousnesses. sems dp<a/ X bodhisatt!a, byang chub sems dp<a

chos X )erceptions of the sense

sems dpa< chen po/ mahasatt!a, a bodhisatt!a of the pure bhuumis from the eighth upward, who e+periences the pure !ision of luminosity. sems dpa<i rnal <byor/ Satt!a yoga/ See rnal <byor b'hi. sems las <byung ba/ .ental contents, inner feelings and so forth, not counting e+ternal perceptions of the fi!e senses. sems tsam/ 1ith madhyamaka one of the two great philosophical systems of the mahayana. It is associated with 2sanga and his brother -asubandhu. It is also propounded in such sutras of the third turning Ochos kyi <khor lo <khorC such as the 1aD,a atara and Sandhinir!ocana. It is said to record the reali'ation e+perience of those who emphasi'ed yoga more than the logical dialectics of madhyamaka, and hence is also known as Jogachara, rnal <byor spyod. It holds that luminous mind is the absolute reality, yongs grub, parinispanna. 9+periences of mind, like wa!es in water, are relati!e, dependently arising reality, g'han dbang, paratantra. %ur beliefs concerning a world of e+ternal ob(ects that are other than mind are confused, merely imputed, and false, kun btags, parikalpita. Therefore, the duality of percei!er and ob(ect is a feature of sa.msaric confusion, and does not occur for enlightened mind. 2s there is nothing other than enlightened mind for it to percei!e, it can be said to be intrinsically self#percei!ing, rang rig rang gsal. 2ti too accepts non# duality, the absolute nature of mind itself, rang rig rang gsal etc. "ut as Aongchenpa notes in the te+t it sees this in the light of madhyamaka emptiness. Therefore it is not accepted that any of this terminology describes anything that is truly e+isting or non#empty of the le!el of the absolute. The use is for practical benefit in the relati!e sphere, in the same way e+ponents of madhyamaka speak practically of chairs and tables in e!eryday life, without belie!ing that they ha!e absolute e+istence. This kind of use all schools of madhyamaka sanction. sems/ 1 $ualistic mind. 0 X sems nyid or byang chub sems/ The nature of mind, mind itself, bodhicitta Ooccurs in the titles of tantras 5C X Se!dA in compounds like sems smad/ The lesser te+ts of the Se!dA. sgo gsum/ The three gates, body, speech, and mind. grol ba<i sgo gsum/ The three gates of liberation/ the signless, markless, and wishless. sgrib ma gnyis/ nyon mongs and shes bya/ ?leshas, knowables or primiti!e beliefs about reality. They are the obstacles to omniscience, and the pure !ision of luminosity. sgrub/ 2ffirm, establish sgyu ma dpe brgyad/ The eight e+amples of illusion/ 1 $ream. 0 9cho. 5 City of the gandhar!as Ocelestial musicians etc. who li!e on smellsC. : mig thor/ 2 growth on the eyes, cataracts; = .irage. B Illusion. D 6eflection. F 2 magically emanated city. Sometimes the moon in water, lightning, a rainbow, and a bubble are added, making twel!eN. shang shang/ half human mythical bird, something like a garuda. shes pa/ 2wareness, knowledge. shes rab/ Aiterally, supreme knowledge, pra(Pa. Intelligence, discriminating knowledge in general, and in particular knowledge of emptiness as presented in the pra(Paparamita scriptures, the reasoning of madhyamaka etc. #pha rol tu phyin pa/ )erfection of pra(Pa, the si+th of the ten paramitas. 9mptiness is directly reali'ed in a way transcending concepts. In a strict sense this refers to reali'ation in formless meditation. Shes rab and ye shes can be loosely used so that they are equi!alent, referring to the transcendent knowledge of reali'ation. ye shes in!ol!es the further reali'ation of luminosity, pure appearance, omniscience, and the !arious other aspects of wisdom. It is the final paramita, the culmination of their de!elopment. )ra(Pa clearly sees the essence of things, but does not yet see things as they are as the buddhas do. shin r(e/ The lord of $eath. ,e and his retinue preside o!er ,ell. shugs <byung/ Spontaneous, self#arising, suddenly#arising. skra shad/ Seeing hairs or spots in the eyes, due to solidification and opacity of the !itreous humor. sku b'hi/ the three kayas [ s!abha!ikakaya, de kho na nyid kyi sku. sku gsum/ $harmakaya, chos sku* sambhogakaya, longs spyod rd'ogs pa<i sku* and nirmanakaya, sprul sku. the first is the essence of buddhahood, the benefit for oneself, unborn primordial insight, awareness de!oid of content, like space. It is called MbuddhaNdharmakaya, because it embodies the essence and fruition of the teachings. $harmakaya is sometimes used in the sense of non#dual dharmakaya. In that case it includes all the phenomena of trikaya, in the aspect of inclusion within

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dharmakaya and not going beyond its essence. In this sense it is similar to dharmadhatu. 2mong the three kayas dharmakaya is associated particularly with the essence, emptiness. Sambhogakaya, and nirmanakaya are the two ruupakayas or form bodies, which are the benefit for others. Sambhogakaya is the realm of en(oymentLreali'ation of pure form, contemplated aside from e+istence as e+ternal ob(ects. This includes !isions of the pure lands and teachers Oeg. of Samantabhadra, akani.shtha etc.C and form altogether as seen from that perspecti!e. It is associated with the !ision of luminosity, the nature. irmanakaya is associated with the play of appearance of this dualistic, material world and so forth, which arise from the power of compassion to ripen beings for enlightenment. Aongchenpa makes the remark that, strictly speaking,the two ruupakayas should be regarded as the ground of arising of their respecti!e form phenomena rather than as those phenomena themsel!es. %therwise contradictions may arise from regarding dharmakaya, which is essentially non#apparent and !arious apparent phenomena as ha!ing the same essence. This seems a little odd after all he has said about e!erything being included in the essence of insight#bodhicitta. "ut it does e+plain why he frequently uses formulas like thugs r(e<i <char g'hi, the ground of arising of compassion. sku gsung thugs/ "ody, speech, and mind OhonorificC. 1hen (u+taposed with lus ngag sems Onon# honorificC it can mean enlightened !s. unenlightened body, speech, and mind. sku lnga/ There are !arious lists of the fi!e kayas. The most common is trikaya Osku gsumC plus the mahasukhakaya, bde ba chen po<i sku, the body of great bliss, representing the inseparable bliss aspect, and the s!abha!ikakaya, ngo bo nyid kyi sku, which represents the unity of the kayas. 2nother list that is cited in the te+t is the changeless !a(rakaya, mi <gyur rdo r(e sku* the kaya of full manifestation of enlightenment, mngon par byang chub pa<i sku* )eaceful dharmakaya* sambhoga# kaya* and the !ariously manifested nirmanakaya cir yang sprul pa<i sku. Cf. TTFF. See appendi+ 0. sku/ ?aya, body OhonorificC. Sometimes X The kaya of emptiness, dharmakaya. skye ba b'hi/ The four modes of birth/ womb, egg, heat and moisture, and spontaneous. See ch. G. skye ba med/ From the absolute !iewpoint, unborn, non#arising, non#truly#e+istent, because things and arising are empty. 6elati!ely enlightened reality is unborn because it is eternally self#e+isting, and ne!er arises as a limited thing. e!ertheless, from unborn dharmakaya, which is born as nothing at all, the pure appearance of ruupakaya rises. Though born in that sense, it too is unborn in the sense of becoming truly e+isting things other than dharmakaya. skye mched bcu gnyis/ The twel!e ayatanas. The si+ senses and their ob(ects. Cf. khams bcu brgyad skyong/ 4uard, protect or maintain is the basic meaning. In ati the sense is remembering that we are always resting in the essence. In a negati!e sense, it means trying to maintain something self# e+isting that has no need of that and in fact will e!en be obscured by the attempt. snang ba/ 1C 2ppearance 0C Falsely conceptuali'ed appearance of truly e+istent other etc, eg. Samsaric perceptions of rocks and trees. 5C The ob(ects of 0, the apparent rocks and trees themsel!es. 9g. med pa gsal snang means that the ob(ects, not the appearances do not e+ist. Confusion on this point leads to the e+treme of nihilism. snang ba<i ye shes/ 9S/ 1isdom of manifestation, # of appearance. The intrinsic radiance of awareness appearing as luminosity. 1ithin the clear luminosity of insight#dharmata, rise the appearances of the wisdom of the fruition, without going beyond self#insight. 1isdom is not analytical knowledge. %ne directly percei!es emptiness etc. Cf. .ipham, 3In our tradition when one actually sees the absolute, it is the kayas and wisdoms.3 sngags kyi theg pa/ the tantric or !a(rayana teachings. sngags/ .antra, praise. snod bcud/ the !essel is the en!ironment, the world, and the essence the inhabitants, sentient beings. The !essel and essence. Oas metaphorC. snod X The container as the e+ternal world. bcud X The e+perience of beings within it, here compared to the liquid in a bottle, the essential part of the situation. Sometimes rendered 7the en!ironment and inhabitants Oof the phenomenal worldC. snying po/ 1 ,eart. 0 ,eart#essence or essence. 5 4arbha, X sugatagarbha, bde bshegs snying po. snyom <(ug/ .editati!e absorption, samapatti. %ne might use it to obtain bsam gtan, dhyana. Samadhi originally in the abhidharma is an omnipresent faculty of concentration on whate!er ob(ects are present. It came to mean absorption in !arious ob(ects, and thus ting nge <d'in tends to be differentiated by its ob(ects. Aongchenpa too differentiates purposefully attained bsam gtan from naturally e+isting ting nge <d'in qua awareness of the absolute. so so rang rig Mye shesN/ Since it discriminates mind and wisdom, it can be called discriminating# awareness wisdom. Since wisdom is also self#awareness in the sense of being insight of otherlessness, it can be called discriminating self#awareness wisdom. Since it is a non#conceptual personal encounter with wisdom, it can be called indi!idual and personal wisdom. So so can be

B1:

interpreted to mean either the indi!idual entities that are known or the indi!idual knower. rang rig has the !arious interpretations of that term q!. In any case it should not be confused with the padma family wisdom so sor rtags pa<i ye shes, discriminating wisdom Mof indi!idual thingsN. spangs rtogs/ Simultaneous renunciationL reali'ation. This is an aspect of enlightenment, not e+perienced by ordinary beings. "ecause of reali'ation, confused perceptions and desires naturally do not arise for them. 9!erything is enlightenment for them. This is !ery different from nges <byung, which is a distaste for and re(ection M'hen logN of sa.msara in ordinary beings like oursel!es who aspire to whate!er we think we understand as enlightenment. M?T,6.N spros bral/ Simplicity* unconditioned* free from conceptuali'ation, comple+ity, elaboration, constructions. %ne of the four yogas of mahamudra. spros bral often refers to direct !s. conceptual reali'ation of emptiness by wisdom. sprul sku gsum/ b'o ba<i sprul sku, skye b<i sprul sku, mchog gi sprul sku. OR skye ba<i sprul sku, mchog gi sprul sku OR sna tshogs sprul sku* <gro <dul sprul sku and rang b'hin sprul sku/ The working or !arious tVlkus are gifted indi!iduals, artists, craftsmen, scientists etc who so benefit beings. The born or taming tVlkus are the rinpoches usually called tVlkus, who ha!e taken human birth in order to tame beings by the dharma. The supreme tVlku is the "uddha. See the te+t sprul sku/ irmanakaya. See sku gsum. spyan lnga/ The fi!e eyes. 1 The eye of flesh. 0 The di!ine eye Oof relati!e siddhiC. 5 The eye of pra(Pa OemptinessC. : The dharma eye of pure !ision. = The buddha eye of omniscience. spyan ras g'igs/ bodhisatt!a of compassion. spyod rgyud/ &pa yoga, the fifth yana. See theg pa dgu. spyod yul/ Sphere of beha!ior, reali'ation, instantiation. #med/ It does not e+ist. skal med spyod yul ma yin/ ot reali'ed by those without good fortune. spyod/ 1 "eha!ior. 0 2pprehension. 5 2ction in the trio !iew, practice, and action srid gsum/ The three realms/ The desire realm and its inhabitants, the realm of pure form O!isions, the deities of pure form etcC, and the formless realm Oinhabited by formless deitiesC. srid pa/ The phenomenal world, sa.msara. srin po/ demonic !ampire#like beings. 2mong other things they can kill with their touch. stobs kyi rigs pa/ The power of direct e+perience of reality, the ultimate source of all reasoning. stong pa MnyidN/ 9mptiness. It is established conceptually by showing that a concept cannot be instantiated, eg. round square. It is directly intuited in the formless meditation of the aryas. 2t the time of fruition it is reali'ed as a direct !ision of naturelessness as the nature of the absolute, 7nothing whate!er and so it arises as all there is.8 stong pa<i rang g'ugs/ rang g'ugs, self#form, is like rang snang, self#appearance qua one<s own appearance. Forms appear to one, but they are empty of any truly e+isting nature of their own. They are kun btags, dualistic, false conceptions in the sense of yogacara and natureless in the sense of agar(una. stugs po bkod pa/ 4anda!yuuha, the densely ornamented or densely structured realm, as described in the sutra of the same name. This is the form of the !ision of the sambhoga kaya realm that reali'esLen(oys the pure perceptions and energies of omniscient wisdom. This is also aesthetic perception of form etc. as the ornament. The array is dense not only because it is elaborate, but because of its multifarious connections of rten <brel etc, which are such that e!erything is said to be contained within e!erything else. In this closed, endless web of pure !ision, e!erything contains e!erything else and presupposes e!erything else, so ultimates of time, space, and meaning are nowhere to be found. Thus, according to the A ata>!sa,a S++tra, within e!ery atom of the uni!erse the whole uni!erse is contained, and within e!ery instant all of eternity is contained. This aspect ne!er seems to ha!e the emphasis in Tibet it does in certain ,wa Jen and Qen teachings. "ut it is present in yingma teaching and it is correct to think of ati notions of the form aspect of enlightenment in this way. M?)S6 -CT6N thabs/ &paya, skillful means, method, e+pediency. In the mahayana, the paramitas are called the path of means that ripens, and pra(Pa is called the path that frees. In the tantra a similar distinction is often made between the practices ha!ing form as upaya and the formless ones beyond distinction like mahamudra or ati as the path that frees. thag gcod/ Settle, resol!e, decide, ha!e 7got it.8 thams cad mkhyen paM<i ye shesN/ %mniscient MwisdomN which knows all phenomena without

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mi+ing them up, as the buddhas do. It is associated with the wisdom of e+tent, pure perception, and the !ision of ganda!yuuha. theg chen/ .ahayana, the bodhisatt!ayana. theg dman/ ,inayana, including the shra!aka yana and pratyekabuddha yana. theg pa MdguN/ Theg dgu/ the nine !ehiclesLyanas I. ,inayana/ 1 shra!aka yana nyan thos, the hearers or disciples. This is the monastic buddhism taught by the nirmanakaya. It emphasi'es the four noble truths/ Aife is full of suffering, this arises from the causal setup of dharmas, skandhas etc, which are transient without any enduring self. "ut since suffering too depends on a transient setup, cessation is possible. This is achie!ed by means of the eightfold path, right !iew, speech, thought, action, li!elihood, e+ertion, mindfulness and samadhi. "y learning to be there, doing e!erything properly and mindfully, one cuts off the suffering arising from the speed, clinging, and desire for self#aggrandi'ement of ego. %ne relearns like a baby to sit, eat, and walk like a buddha. )racticing shamatha and !ipashyana, 'hi gnas and lhag mthong, one learns to o!ercome ego as the "uddha did and see all phenomena as they are. 2nd yet it is said, the fathers dwell in complete humility. 0 )ratyekabuddha yana, rang rgyal/ The basic physical setup has already been determined. ,ere solitary yogins traditionally unlock the de!elopment of mind in sa.msara and nir!ana, seeing how the skandhas, phung po, de!elop. Contemplating a corpse, one reasons backward through birth and cra!ing etc to ignorance, the ultimate cause of life<s sufferings. Cutting cra!ing and attachment to e+ternals, the yogin reali'es the self sufficiency of one<s ultimate nature. Aetting this be as buddhahood is maitri, the ultimate kindness to oneself. In ati tradition the account gi!en sounds !ery like the !iew of mind#only. It is said that the yogin reali'es the emptiness of indi!idual ego and of ob(ects other than mind, but not emptiness of mind itself. )ratyekabuddha solitariness betrays a subtle remainder of belief in the independence and separability of self and other, which is basic to ego. I. .ahayana, theg pa chen po/ 5 "odhisatt!ayana, byang chub sems dpa<i theg pa/ ,ere madhyamaka emptiness is reali'ed. In ati tradition the emphasis is not nihilistic. 6ather the nature of enlightened mind glimpsed in mind# only is seen to ha!e always been uni!ersal and unobstructed. The skandhas and so forth which cause suffering are seen to be like mere temporary clouds on the face of the basic nature, sugatagarbha. Therefore, with great (oy one enters the path of the bhuumis that goes beyond sa.msara. 2s self and other do not e+ist, there is no boundary to maitri and compassion for all sentient beings. This path is not trod by turning away from the phenomenal world, but rather relating to all situations fully as e+pressions of the ultimate nature. The mindfulness of the eightfold path now is unleashed in emptiness. It manifests as the practice of the ten paramitas, by which finally the proper manifestation of the body, speech, and mind, buddhahood, trikaya, is attained. ,owe!er there can be a problem here. For e+ample, the elder -imalakirti was totally de!oted to !irtue and sa!ing others. ,e goes among sewer#like dens of thie!es and whores and like a lotus growing in the mud is not corrupted. "ut the whole human world still looks to him like a sewer inhabited by per!erts and criminals. %ne may see the absolute and the natural world as pure, and still ha!e no pure !ision of the relati!e altogether and of human society. So e!en with the !ision of sugatagarbha and the paramitas, relati!e e+istence is something of a crude (oke, a pot of night#soil. ,ence the need for !a(rayana. II. -a(rayana, rdo r(e theg pa/ 2. the outer tantras, phyi rgyud/ : kriya yoga, kri ya, bya rgyud, the tantra of actionC/ ,ere we find that within us there is also the sacredness of the !a(ra world, the sambhogakaya world of pure perception inhabited by deities, who are like kings and queens with their palaces and retinues. "ecause they ha!e become totally egoless, e!erything they do is pure, sacred, and immensely powerful. In fact we encounter this world by relating to the guru<s world, which in!okes this pure aspect of oursel!es. 2t first we may feel rather like stupid, filthy monkeys in relation to this world. 1e cannot participate as equals, but only as spectators. ,owe!er, if we surrender oursel!es to this as de!oted ser!ants, there is a possibility of becoming part of the !a(ra world. That is the logic of kriya. .eanwhile one can purify oneself and one<s basic energies in hopes of becoming a decent !a(ra#citi'en. In kriya this is !ery literal, with many baths and changes of clothes, white food, etc. = &pa, The most basic difference as we progress to upa through the outer tantras is that one begins the relate to the deity as a friend. %neself is samayasatt!a, the deity is (Panasatt!a, the real thing, who is sending his wisdom down on us, and the pretence of being of that nature seems less and less preposterous. B yoga/ Finally we truly reali'e that the deity, who represents the nature of the guru<s !a(ra world, also is our own true nature as well. So we can actually become mahasukha princes and princesses of the fi!e families. That is the fruition of the yoga yana. The fi!e skandhas etc. ha!e been transmuted into the perfection of the fi!e wisdoms. ". The inner tantras/ "ut e!en here there is a subtle reference point of perfection, wisdom#message, di!inity and so forth, !s. this relati!e world that is imperfect, unwise and so forth, and that is co#emergently ignored. ,ence the further (ourney of the inner tantras that transcend reference point altogether. D .aha/ ,ere there is much more confidence in situations as embodying the continuity of the self#e+isting fruition mandala. For e+ample, in the eight heruka mandala, bka<.brgyad, the herukas are less embodiments of ideas, than means of cutting through such conceptuali'ations. Jangdag yang dag, the !a(ra heruka punctures concepts with a scepter like a pin, re!eal ing naked space The ratna heruka is the ?ing of $eath, shin r(e, with an owl. ,ayagri!a and -a(rakil aya, rta

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mgrinL rdo r(e phur ba, the padma and karma herukas, re!eal naked passion and aggression. etc. This yana emphasi'es the !isuali'ations of the de!eloping stage, bsked rim. F In comparison to this comple+ network of di!ine forces, a sort of tibetan cabala, anu, is relati!ely simplified, in essence one sees e!erything as the union of primordial space and wisdom, eg. the bliss of union of Samantabhadra and Samantabhadri in their cosmic dance. The comple+ities of the lower yanas are largely remo!ed. The means for doing this is the practice of the fulfillment stage, and in particular, the yoga of nadi, prana and bindu. G 2ti is like the punch line, and doesn<t make proper sense without the other yanas. 2ll remaining conceptuali'ations are stripped away so that the fruition becomes completely naked and self e+isting. 2s the te+t says, this is how it is for one who has done all the work. %ne can say to a superbly trained musician etc,7Iust let go and do it,8 and hope to hear beautiful music. If one gi!es the same ad!ice to a person without musical training, this result is unlikely. Thus ati traditionally functions as the framework and culmination of the nine yana training, as a means for remo!ing nir!anic neurosis and so on. It is not generally meant as a complete program in its own right. .ost distortions of ati come from ignoring this. thig le/ "indu. See rlung. thog babs chen po/ The great suddenness. Sudden reali'ation. three kinds of enlightenment/ byang chub rnam gsum/ of buddhas and bodhisatt!as, pratyekabuddhas, and shra!akas. thub pa/ 1 Capable or mighty one/ 6each, arri!e, encounter. thugs r(e/ In ati is sometimes equi!alent to the power of manifestation MrtsalN and like the latter X manifestation in general X ruupakaya which produces benefit for others, bringing them to dharma# kaya, the benefit for oneself. "ut here there is the idea that all manifestations are either offerings for the en(oyment of enlightened beings, or presentations of the teachings to those who are not enlightened. In this case these sense of rtsal as skillful performance, articulation, etc is rele!ant. The indi!idual recei!es teachings e+actly suited to his needs and understanding, a personali'ed mandala as it were. So below compassion is the power and ground of arising. %r, opposed to power, one can say that compassion is the manifested power of the ground. In the conte+t of essence, nature, and compassion, ngo bo rang b'hin thugs r(e it refers to the nirmanakaya le!el of dualistic manifestation in particular. ting <d'in gsum/ The three samadhis/ 1C de b'hin nyid, suchness. 0 kun tu snang ba, the nature appearing as e!erything. 5 rgyu/ The single cause. ting nge <d'in/ Samadhi. See snyom <(ug. tshad med b'hi/ kindness, compassion, (oy, equanimity, brtse ba, snying r(e, dga<a ba, btang snyoms. tshad/ .easure, scope, criteria. tshangs pa<i gnas b'hi/ Aesser !ersions of the four immeasurables, tshad med gsum. tshogs brgyad. The = sense consciousnesses plus mind consciousness yid Omemory and conceptionC plus klesha mind consciousness nyon yid, plus alaya or all#ground consciousness, kun g'hi rnam shes. The eight consciousnesses. tshogs drug/ The si+ senses Oincluding the mental senseC. tshogs gnyis/ The two accumulations, merit and wisdom. u pa/ &pa yoga, upayayoga, the fifth yana. See theg pa dgu. yang dag/ 6eal, true, actual, genuine, authentic, proper, perfect, !ery, completely. #kun rd'ob, !s. log pa<i kun rd'ob/ True and false relati!e, in the con!entional sense. dag !s. ma dag pa<i kun rd'ob/ The impure !ision of ordinary beings !s. the pure !ision of the noble ones, <phags pa. 9mbodied as yang dag, the !a(ra heruka of the bka< brgyad, the mandala of eight heruka#principle of mahayoga. ye nas/ Aike gdod nas, back#looking eternity, primordial, from the beginning* hence translated 7from all eternity.8 "ut it also keeps going limitlessly and hence is eternal. ye shes lgna/ The mirror like wisdom, wisdom of equality, wisdom of indi!idual discrimination, all#accomplishing wisdom, and dharmadhatu wisdom. They are discussed in the te+t. ye shes/ wisdom, literally primordial awareness or knowledge. )ristine cognition, direct intuition of absolute reality beyond conception. Sometimes the kayas and wisdoms / kun mkhyen#, snang ba<i, lhan cig#, so rang rig#.

B1D

ye shes sems dpa</ %ne !isuali'es that (Panasatt!a, of similar appearance to one<s !isuali'ation of the deity of sadhana, samayasatt!a, embodying spontaneously e+isting wisdom, descends and transmutes one<s !isuali'ation into wisdom. Ideally this actually occurs. &sually the !isuali'ation has the same outer form as that of samayasatt!a. From the !iewpoint of ati there is no need for this process as e!erything is primordially pure. yi dam/ Short for yid kyi dam tshig, samaya of mind. $eity of tantric practice that we are performing, eg. Chakrasa.m!ara, -a(rayogini, especially the deity of one<s main practice. yi dwags/ hungry ghost, one of the B realms of beings. Some ha!e huge bellies and minute throats and suffer great torments of hunger and thirst. Some are rather like our conceptions of ghosts or malignant spirits yid b'hin nor bu/ 1ish#fulfilling gem, a mythical gem that makes things 3as one desires,3 rather like 2laddin<s lamp. yid dpyod/ Intellectuali'ation, conclusion reached merely conceptually. 9S. yid kyi rnam shes/ Intellectual consciousness. See tshogs brgyad. yid/ .ind, intellect in general* X Jid kyi rnam shes. yo ga/ Joga, the si+th yana, see theg pa dgu. yod pa/ 9+istence. In con!entional truth it is said that there can be no e+istence without non# e+istence. They are complimentary. In madhyamaka it is argued that if anything has the characteristic of e+istence it ought to be intrinsically e+istent and hence eternal. So e+istence is equated with eternalism, and none+istence with nihilism. 1hat e+ists should be changeless and incapable of interaction with anything else. 6elying on this logic, the te+ts will sometimes draw conclusions about e+istence that seem less than ob!ious in ordinary 9nglish. 6eaders will ha!e to resol!e questions of the ultimate !alidity of these statements for themsel!es by studying the appropriate te+ts and e+periencing the truth of this in meditation. yon tan bcu/ -arious lists will sometimes be so called. 1C The ten paramitas. 0C The stobs yon tan bcu, the ten powers of a buddha. 5C The ten abstentions from unwholesome karmic paths/ 1 ot destroying life. 0 ot taking what is not gi!en. 5 6efraining from improper se+ual acti!ities Mtogether these are the three good actions of body.N : ot speaking falsely. = ot using abusi!e language. B ot slandering. D ot speaking fri!olously or irrele!antly Mtogether these are the four good actions of speech.N F ot being co!etous. G ot being malicious. 1H ot ha!ing wrong !iew Mthese together are the three good actions of mind.N yon tan lnga/ 9S. ?ST6. These are as follows/ 1 rnam dag pa<i shing khams, completely pure buddha fields. 0 rgya tshad bral ba<i gshal yas khang, immeasurable celestial palaces. 5 gsal 'hing dag pa<i od 'er, pure and radiant light rays. : khyad par <phags pa<i gdan khri, highly e+alted thrones. = dgyes rgur spyod pa<i longs spyod, rapturous en(oyment of doing what is desired. yon tan/ 1 good quality, !irtue, e+cellence 0 ob(ect, property 5 skill, learning, knowledge. : "uddha qualities, enlightened qualities, the qualities of the pure perception of enlightenment. They are said to be eternally e+isting but to manifest when one attains enlightenment, as does wisdom etc. Sometimes these are differentiated from qualities of enlightenment that can be said to be produced. In particular the ten powers, four fearlessnesses, eighteen distinct doctrines of the buddhas, and thirty#two ma(or marks are called the si+ty#four qualities of a buddha. They are described eg, in the Uttaratantra. yul can ye shes/ the samsaric percei!er is the grasper, a<d'in pa, but the elnightened percei!er is non# dual wisdom. yul dag/ 1 )ure of Msa.msaric, dualisticN ob(ects. 0 %b(ects of pure appearance, free of ob(ects of the preceding kind. 5 The pure sphere. 'ab/ )rofound refers to the emptiness of dharmakaya, X(i lta, -ast, rgyasC often refers to ruupakaya X (i snyed q!. 'ad pa/ 1 9+haust, wear out. 0 Complete. ma 'ad, nothing but, not only. occ. all#per!ading. 'ang 'ing/ 1 1orldly possessions or offerings. 0 Tumult, turbulence, disorder. Cf. 'a 'i 'hi gnas/ Calm abiding, tranquility, serenity, quiescence Mneither X nir!ana of the karma of pacifyingN 2 basic meditation practice found in most schools of buddhism. The mind is tamed and sharpened by being brought back again and again to the meditati!e ob(ect. In practice the breath is the most used ob(ect. %riginally in hinayana shamatha was practiced in order to attain the dhyana states, bsam gtanC yogic trance states in which bliss, equanimity, and !arious higher perceptions were claimed to be e+perienced. ,owe!er e!en hinayana claims that such states do not constitute enlightenment and can easily lead to !arious spiritual attachments. In ati/, shamatha is practiced not to attain one#pointed trance#concentration on an ob(ect, but to

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cut off attachment to thoughts and perceptions, which then are left as they are. "y doing this one can directly e+perience one<s self#e+isting,true nature, one and all sufficient, and rest in that. 1ith repeated practice this resting becomes spontaneous, and one reali'es the basic nature as unchangeable and self#e+isting, like a mountain. This is the same buddha nature that is reali'ed as bodhicitta and so forth in ati. ,owe!er, here it is reali'es only as one<s own true nature. .any subtle conceptuali'ations must be eliminated before it becomes known as the uni!ersal nature. In the Se!dA shamatha is described as part of a fourfold process of reali'ation, 'hi gnas, lhag mthong, gnyis med, lhun grub. . Shamatha is e+tensi!ely discussed in the te+t. #steng po/ inert shamatha. #ltengs po, the pool of shamatha X #steng po 'hi/ 1 )eace. 0 )acifying Oone of the phrin las lngaC. 5 ir!ana 'hing or sangs rgyas 'hing/ 6ealms of particular buddhas where sentient beings attain enlightenment. 9g. this is (ambud!ipa which is the buddha field of the buddha Shakyamuni. The infinity of buddha fields is a ma(or theme in such tathagatagarbha suutras as the Ganda &++ha and A ata>!sa,a. )ure land or realm. 9ach of the fi!e bhaga!ans is associated with one. 2kani.shtha and ganda!yuuha are called buddha fields. Twenty#fi!e Msometimes twenty#oneN such fields are said to be on the hands of -airochana, Jid b'hin md'od 0Fff. M!. 9SN corresponding to the permutations of body, speech, mind, quality and action, as body of body, speech of body, etc. %T9S