CHAPTER 32 ret, Especially Exalted Three Dharmas, The Most Sec! n, Emptiness and their Union Compassio ° aapey v | OM MANI PADME HUM. I prostrate to Great Compassion. The oral instructions of the emanation of Great Compassion, the dharma-Protecting king Songtsen Gampo, of the most secret, especially exalted three dharmas, compassion, emptiness and their union. FIRST GENERAL TOPIC, COMPASSION Within compassion are three sections: 1. External compassion with the object of sentient beings. 2. Internal compassion with the object of dharma. 3. Secret compassion without object. First, as for external compassion with the object of sentient beings, in the bodhisattva conduct of the great vehicle, all sentient beings must be grasped by compassion. All sentient beings of the three realms are our fathers, mothers, friends and children. By the turning of samsara from beginningless time until now, none of the sentient beings of the three mother, children, tealms has not been closely related to us, as father, grandchildren and friends. Since these fathers and mothers were VeryMANIKABUM. | ei: fore be compassionate. Our friends, children and Brandchildren kind, thereto! are worthy of three realms are who are a Suppo) compassionate towa tormented with various sufferings, various sufferings. Thinking “they should be liberated from the great compassion. In brief, since all the tet beings of the objects of compassion, arouse compassion. Individualg rt of the practice of Great Compassion, since they are rds these of the six kinds of sentient beings who are we should liberate them from theip ocean of samsara,” they should always meditate on compassion. Even if one now meditates on compassion, it js difficult to benefit the sentient beings of the three realms. In the future, at the time one attains the fruition of Great Compassion, unsurpassable enlightenment; all the sentient beings of the three realms will be tamed. Second, as for inner compassion with the dharmas as its object, compassion alone will not benefit sentient beings. In order to benefit sentient beings the fruition, Buddhahood, must be attained. To attain it we must enter into the dharma. The dharma is the place of support of sentient beings, the place of refuge of the six kinds of beings. Lord Great Compassion, Avalokiteshvara, day and night, in the six times, sees the six kinds of sentient beings with his eye of compassion, therefore we should supplicate him. Moreover, the essence mantra of Great Compassion is OM MANI PADME HUM. With these Six Syllables, for the sake of clearing away the sufferings of ourselves and others, we should supplicate Great Compassion. To remove the suffering of ourselves and others, all sentient beings, this vajra Six Syllable quintessence of Great Compassion should be recited as sound emptiness. So that discursive thoughts and the five poisons that arise are self-arising and self-liberated, recite clearly andAs for compassion descending from above, from ¢ who do not realise the meaning of the ne we think rivet ed nature of dharmas, because of grasper and ae arising self. ong the six lokas; they experience suffering and are - noe ur hairs stand on end, or we spontaneously shed tears, Th lat is the gistnellY- hat Deine 2 ing of realising the meaning of the nature of dharmas. Th; . . That is plessing compassion with the object of the dharma. Third, aS for objectless compassion, when compassion arises for sentient peings, We have compassion. By realising the meaning of the self-arising self-liberated nature of dharmas, we have realisation of view. If it is thou; Buddhahood there is obscuration, of compassion are two. The conceptualized object, sentient ght that by that’ there will be obscuration and so in attaining the I that realises the nature of dharmas and the arising beings and the compassion of the conceptualizer, myself, are two. tualizing a self, samsara is let go into self- However, by not concep’ not conceiving of liberation. Not conceiving © compassion, let everything be even anything, Not conceiving of the cause, self-liberated. Not conceiving the fruition of per nirvana in its primordial purity. Thus from object! arises. From compassion with mpassion with the f sentient beings, in a state of not conceptualizing sentient beings, let samsara be fect Buddhahood leave less compassion the fruition dharmakaya he object of the dharma, the fruition of sambhogakaya arises. From ol object of sentient beings, nirmanakaya arises. Moreover, dharma of Great Compa: complished by the thi if we are without compassion, there is neither the ssion nor the eee Eg : oo individual who practises it. What is a0 ree kinds 0} Compassion is the yoga of Great Compassion.7 SS uM - GENERAL TOPIC, EMPTINESS ND sECO a nree sections: i tiness are within emP mple, space The exal ' the nature 0! ing, 2, The meanin 3, The signs the nature of mind f dharmas e benefit of beings will not be established, e by compassion alone tht Sinc ion as the benefit for others, we must realisg having meditated on compass! emptiness as the benefit for oneself. First, within that, the sky is presented as the example of emptiness. In space no centre or edge is established, no parts and forms are established and no shape and colour are established. It exists as pure emptiness. Second, as for the meaning, the nature of dharmas, Sugatagarbha, the meaning of the nature of dharmas pervades all beings. This emptiness, the nature of dharmas, from the first is nothing from which anything could arise. It has no place for it to arise. Like space, with no establishment of centre or edge, it is empty. In the middle, nothing is Produced from it. Like space it has no establishment of parts and forms. At the end there is nowhere for it to go. Like space it is without establishment of forms, colours, things and characteristics. It does not ons $8 the essence of anything at all. That is called the nature of dharmas, the absolute and emptiness.ecially Exalted Three Dharmas,ompassion, Emptiness and their Union ign, the nature of mind, from that state which is unobstructed itd the i. being empty does not go into eternalism.’ By being eit «does not go into nihilism. Non-dual emptiness luminosity is nous obscurations and coverings. That is called the sign, the nature of gree from va that, BY its unobstructed power, subtle and coarse discursive 0 eel arise. Though these discursive thoughts and the five a arise, they arise from the empty nature of dharmas. Though they aie they dissolve into the empty nature of dharmas. The essence or root of discursive thoughts and the five poisons is empty. From the state of emptiness these thoughts arise in self-arising. Having gone into the state of emptiness as their own reality, since discursive thoughts arise they do not go into nihilism. Since they are liberated as they are, they do not go into eternalism. Transcending the extremes of eternalism and nihilism, the equal impartial meaning of the nature of dharmas, the meaning of realising emptiness, the intention of self-arising and self-liberation, is realised. THIRD GENERAL TOPIC, UNION OF EMPTINESS AND COMPASSION Within the inseparable reality of emptiness and compassion are three sections: Emptiness and compassion are of non-dual essence, like gold and yellow, Emptiness and compassion are inseparable in nature, like a conch and white.BUN as MAN KA ae and compassion are inseparable jn Aefin ing like water and wetness. n are of non-dual essence like 80ld an, d 3, Emptiness characteristics, First, emptiness and compassio1 yellow. The meaning of emptines: i thing else. For ex; by being substituted for something amples . s is not like things that are establish led primordially has yellowness, it is empty primordially from the beginning Since the colour of gold is primordially yellow, it is not transformeq a created. So emptiness and compassion are inseparable in essence, Second, emptiness and compassion are inseparable in nature, like a conch and its whiteness. Emptiness and compassion exist in inseparable equality. As a conch and the white colour of the conch exist in equality, emptiness is not good and compassion is not bad. Buddhas are not good, and sentient beings are not bad. Samsara is not bad and nirvana is not good. Appearances are not bad and emptiness is not good. Emptiness and compassion have no accepting and rejecting. By realising that one’s own mind is empty, there is no hope of Buddhahood. By knowing samsara as mind, the realms of the six kinds of beings are hindered. Third, emptiness and compassion are inseparable in defining characteristics like water and wetness. The nature or defining characteristic of water is moisture or wetness. Though now the nature of mind may be realised to be empty, other conditions in addition to that are not eliminated. Though the play of the nature of dharmas is enjoyed, conditioned virtue is continuous. Though it is realised that the six kinds of beings are self-purified, avoid the ripening of karmic cause and effect. Though it is realised that the birthplace of the three realms are non-s and their Union existent, meditate in inseparable compassion emptiness. Thus compassion skillful means and emptiness prajfia are inseparable. Upaya and prajiia existing in a state of inseparability that is the union of the view and action of Great Compassion. That completes the oral instructions of the dharma-protecting king Songtsen Gampo on the especially exalted three dharmas. Sealed Oath.