CHAPTER 36 & Lama Practice Ss oe aes " & PAS] OM MANI PADME HUM. I prostrate to Great Compassion and the lama. These are emanations of Goat Compassion, the dharma-protecting king Songtsen Gampo’s oral igsatetions, As a preliminary to the practice of Great Compassion, lama important. Within that are three sections: perchee t. Actual lama, 2 Lama of sign. 3. Lama of example. within the actual lama are six sections: l. By recognizing the goal, the unborn nature of dharmas, primordially existing within us as our own nature, there is the unbom lama. 2. By recognizing the goal, the unobstructed nature of dharmas, as naturally self-arising there is the lama of the unobstructed goal. 3. By recognizing the goal, the equal and unbiased nature of dharmas, there is the lama of the unbiased goal. 4. By recognizing the goal, the nature of dharmas existing free from complexities, there is the lama of the goal free from complexities.MANI KABUM 5, By recognizing the goal, the nature of dharmas, arising ag luminous emptiness there is the lama of the goal of luminous empty experience. 6. By our recognizing the goal, the natu dharmas, there is the lama of self-arising awareness. rally self-arising nature of These six kinds of lamas arise from within. If we recognize them, these lamas who teach that dharmas are naturally self-arising, exist inseparably within us. Venerating these six lamas while knowing that they are non- dual with us is important. Second, within the lama of the sign are six sections: 1. The lama of self-arising appearance teaches that the phenomenal world is self-liberated. The lama of self-liberated discursive thoughts arising as the path XN teaches that emotional mind is self-liberated. .. The lama of the five poisons and discursive thoughts teaches that w the kleshas are self-liberated. 4, The lama of conditioned appearances suddenly occurring teaches that unfavourable conditions are self-liberated. 5. The lama of unbiased appearance teaches that assertions and denials about appearances are self-liberated. 6. The lama of sealing samsara teaches that the birthplace of the six kinds of beings is self-arising and self-liberated. These six lamas of the sign arise both externally and internally. Externals are liberated without grasping and without support. These six lamas of 516ee arta continually being self-arising and self-liberated onerated- As for that, always taking account of and remem Should be ering them, oo going into ordinary awareness is important. qhird, 8S for the lamas of example: 1, The root lama. , The empowering lama. _ The lama of blessing. 2. 3) 4, The lama who gives the reading transmission. 5, The lineage lamas. 6. . The guiding lama. These six lamas who externally teach the dharma are the lamas of example. If it is asked what these lamas do, first, in the beginning they give empowerment, in the middle they explain the tantras and at the end they give the oral instructions, these three. We should pay respect to them like our hearts or lives. Second, lamas of empowerment give the four empowerments completely or three, or whatever, ripening body, speech and mind. Therefore, they are like a mother. They should be respected like our own mothers or the limbs of our bodies. Third, lamas of blessing bless our own body, speech and mind by the body, speech and mind of the lama, Since that is the pacifier of sickness spirits and obstacles, they are respected like a father or the subsidiary limbs of the body. Fourth, the sion is the giver of reading transmissions for that lama of the reading transmis: forth. Like the spouse of one’s body, explanations, practices and so 0 respected like our own heads. The fifth lama is joined with love and s speaks of the lineage lamas. From one to another there are the former 517vie MANI KABUM ike brothers, we cannot help but respect and esteem them greatly. The sixth speaks of the guiding lamas. The dharma, which +m greatly. ; ” mas practise, guides sentient beings from samsara to enlightenment the lai > : They should be respected like Buddhas and bodhisattvas. Now the ey is called myself, Songtsen Gampo, By jion is emanation of Great Compass continuously supplicating with body, speech and mind, blessing of body and mind will continuously arise. Since these lamas are very kin, 4, lamas of the lineage. Li speech the ways of venerating body, speech and mind are six each. First within the six ways of ‘respecting body: 1. Regard the lama as being like the Buddha. Venerate the lama’s body as dearer than one’s own. The lama’s seat should certainly be made. If we do not, spreading it on the ground, we will be bom in the Black Line Hell. 2. Offer morning food and evening food. Even if the lama is not there in person, cut and offer the select portion. If we do not offer it we will be born as a preta whose mouth blazes with flames, 3. Why even mention striking the body of the lama. Even trying to criticise him is not suitable. Since his body is dear, ointments, clothes, articles for sleeping and so forth should be offered. By harming the body of the lama, we will be born in hell and pulverized in an iron mortar. 4. Show devotion and homage to the lama like prostrations, circumambulations and so forth. If we are not devoted, we will be born in the Hell called Head Hanging Down, where we hang with our heads hanging downward and will not be able to stop it. Noteee Cee eRe eee ae eae stepping over the lama’s clothing, seat, or shadow, be devoted. If we do step over them, we will be bom in the Black Line Hell, Offer wealth and enjoyment to the lama without hesitation. If we do not give things and property to the lama for Teceiving, we will be born as hungry ghosts whose food and drink becomes molten metal and burns them. we 6. Establishing a perception of the lama’s consort as a mother, be kind to her. We had better do that, or if we are angry, we will be born in an iron house with flaming doors or in mud of rotting corpses. View the lama’s children as the children of the Buddha. We should esteem them more than our own children. If we criticize or get mad at the lama’s children, we will be born in the Hell of Cries and Screams. There the executioners of Hell will beat and smash us with iron hammers. Within respecting the lama in speech is six sections: 1. Listen, establishing a perception of the speech of the lama as the Word of the Buddha. Neither add to nor diminish the speech of what is taught. If we violate that, we will be born in a hell where our tongues will be struck by iron phurbas a fathom in length. . Establish what is said by the lama as unbroken. If we break up the lama’s words, we will be born to unbearable sufferings in the Hell of Cries and Screams. What the lama says is completely true and right. Think of even scolding words as explanations of dharma. Not speaking falsely to the lama, speak the truth. If we speak falsely, we will be born 519AN i d pagtses in length and are become a hundre where, our tongues : shears. owed by iron plow s : , : low ding the speech ofthe lama as pure like brahman’s speech, egar should long for the melody of that speech. If we speak badly to we shoul : the lama, after our lips have been sewn shut with copper and iron le Sy wires, we will be born where we are unable to talk. We should ask questions to the lama honorifically with pleasant talk, If we use harsh words and shouts, we will be born in a hell where we will be eaten by howling iron wolves. Before others we should praise and extol the lama. If we secretly criticize the lama, we will be born in a land of darkness. Within respecting the lama in mind is six sections: 1. Establish a perception that the lama is like a physician who cures diseases and we are like patients. Think, this lama is kind like a king of curative medicines for the severe chronic disease of the view of I and ego. . Also this lama is kind like a boatman or ship that liberates me from the ocean of samsara, from which it is difficult to liberate. Also this lama is kind like a sun disk that clears away the darkness of the mind’s ignorance, Also this lama is kind like a wish-fulfilling gem that makes all I need or desire arise, Also this lama is kind like an alchemical elixir that changes things to gold, transforming all the Kleshas and discursive thoughts in the nature of mind into being self-arising and self-liberated. 520Lama Practice 6, Also this lama is kind by empowering the nature of my mind ae as Great Compassion like a universal monarch produce these thoughts. If we do not Produce devotion for the lama, we shall be born among the shalmari trees of hell, Climbing up past them and down again. If greed arises for the lama’s Wealth, for five hundred lives ve will be born as hungry ghosts, If wrong views about the lama arise; we will be born in the Hell of Crushing and Joining, Crushed between iron mountains like pig's heads, we will be killed every day and night a hundred times. If, by producing wrong views about the lama, we kill or wound him, we will be born in the Avinci Hell. If samaya is broken, in later lives we will be born where we do not come before the feet of the lama. If we supplicate with unbroken samaya to the lama, the blessing of the lama’s body will enter our bodies, The blessing of the lama’s speech will enter our speech. The blessing of the lama’s mind will enter our minds. Blessing of body, speech and mind will enter our minds. After these blessing of body speech and mind have entered into our bodies, speech and minds, within this life we shall reach the lama's realisation. In ater lives we will doubtlessly attain unsurpassable enlightenment. That is the oral instructions on lama practice. 521CHAPTER 37 Samaya of Great Compassion disrB4BS| OM MANI PADME HUM. I prostrate to Great Compassion. Within the samaya of Great Compassion are three sections: 1. Meaning of Great Compassion. 2. Sign of Great Compassion. 3. Characteristics of Great Compassion. Within the meaning of great compassion are six samayas: 1 Within unborn, primordially self-existing Great Compassion do not commit faults of putting real things and characteristics. Within unobstructed self-arising Great Compassion do not cover your head with mind-grasping. Within Great Compassion without bias and partiality, do not be bound by desires that grasp at partialities. Within the uncreated simplicity of Great Compassion, do not be led on by characteristics of discursive thoughts. Within the self-arising luminous purity of Great Compassion, do not establish a support of mind. Within self-liberated, mind-transcending Great Compassion, do not cut off tracks of characteristics. 523See ia. aaa MANI KABUM i ix samayas: Within the sign of | Great Compassion are six samay’ Within the self- Jiberated appearance of Great Compassion, do not 1. ithin a duce proofs and refutations about appearances. prov Within Great Compassion where flickering motions have been ithin " ' off, do not transform discursive thoughts, naturally cut 3. Within Great Compassion where the five poisons are self-arising, the kleshas that are given do not need to be transformed. 4, In Great Compassion where the arising of conditions is self. arising, do not try to produce favourable conditions that are supposed to be established. 5, Within Great Compassion where appearances are let loose, do not produce thoughtless distortions. 6. Within coemergent Great Compassion do not try to produce him with effort from another. Within the characteristics of Great Compassion are six samayas: 1. As the samaya of body, meditating on the body as Great Compassion, do not abandon the body form of Great Compassion. 2. As the samaya of speech, do not send speech into the ordinary, continually reciting OM MANI PADME HUM; do not abandon the dharma of Great Compassion. 3. As the samaya of mind, do not let discursive thoughts and the five poisons go as they like. Establish them in self-arising and self- liberation. 4. As the samaya of quality, do not rely on antidotes for the kleshas. Not abandoning them and not letting them remain, send them into self-liberation.Samaya of Great Compassion 5, As the samaya of Buddha activity, produce benefit for the six kinds of beings. Purify all their obscurations, 6, As the great samaya, meditate in the union of emptiness and compassion, For the benefit of beings arouse the power of mind. As the common and general samaya, viewing the lama and yidam as not different, do not let go of them even for your life, Do not accept and reject. View all that is good as the blessing of the lama and the yidam Great Compassion, View all misfortune as the ripening of former negative actions. It is not proper to create wrong views. If samaya is unbroken, we ill doubtlessly be born near the lama or in the Buddha field of Great Compassion. That completes the oral instructions of the emanation of Great Compassion, king Songtsen Gampo on samaya. 525