CHAPTER 31 a views Meditation and Action of Great Compassion ° ers OM MANI PADME HUM. I prostrate to Great Compassion. The oral instructions of the emanation 7 Compassion, the dharma-protecting king Songtsen Gampo. vain the especially exalted dharma of Great Compassion are three it ans on VieWs meditation and action of Great Compassion. sectiOl | The oral instruction of the view is that externally the six Seal of the senses are self-liberated and appearances are liberated as they are. 2, The oral instruction of meditation is that internally the six kleshas are self-liberated, and the nature of dharmas is liberated as it is. 3, The oral instruction of the action is that secretly the action with the fruition is self-existing and the fruition is liberated as it is. First, the oral instruction of the view is that externally the six collections of the senses are self-liberated and appearances are liberated as they are. These present appearances are of stones, mountains, rocks, greenery, forest, countries, houses, men, women, animals and creatures great and small. Though whatever forms there may appear as objects of the eye, whatever may appear from the confused viewpoint of sentient beings, the essence of appearance primordially and from the beginning npty.ofie KAl MANUKA t appearances unsuitable to appear? For these presen! : J, are ding needles in the eyes of a person who hag Jess. In the vision of a person with g bile nature. Well irs or descen' example, the hairs oF des of the eyes are essence a disease w conch, the appearance of one, which x disease, though there is no yello isease, sper of appearance ig mind. in the eye, but the gras . ced, appears 0 produ: ty and since its emptiness ig self. ind is em| Where does this a nes as mind is the complete View ihe “ ey id being transmitted as self-arising and sejp. pee is the complete view Sera By the two ‘it, appearance and emptiness being transmitted as inseparable, me is the complete view of madhyamika. By appearance and emptiness being transmitted as non-dual, there is the complete view of secret mantra, By their being transmitted as non-dual and self-existing there is the complete view of the great perfection. By appearance and mind being transmitted as self-arising and self-liberated, there is the complete view of Great Compassion. Here how is self-arising and self-liberated transmitted? A beautiful form like the form of the deity, which is an object of the eye, is without desire. One, which is ugly, like the form of a dre demon, is without repulsion. However forms appear awareness without grasping is self-arising and self-liberated. For pleasant sounds like the melody of a song, which are objects of the ear, there is no desire. For unpleasant ones like crying and screaming there is no repulsion. Whatever sounds are heard, awareness without grasping is self-arising and self liberated, For pleasant smells like incense which are objects of the nose, desire is not produced. For unpleasant ones like dog excrement there is no repulsion. Whatever odours are smelled, awareness without grasping is self-arising and self-liberated. For sweet tastes like honey which are objects of thetongue there is no desire. For bitter ones there is no repulsi Ig ulsion. Whates . ver . are tasted, awareness without grasping j Ping is self-arisi “arising and self- tas erated. FOr soft and caressing touchables like si i a € silk, which are objects of the body sense os is no desire. For harsh ones that are hopeless, there is i repulsion. Whatever touchables are touched, awareness without grasping is self-arising and self-liberated. As the mind object for what is joyful like words of poetry there is no desire. For those that are not joyful like hearing unpleasant words there is no repulsion. Whatever joyous or non-joyous thoughts arise, awareness without grasping is self-arising and self-liberated. If it is asked, “How is self-arising self-liberated?” The graspet of the six collections of sense is the mind. Mind is empty. By jeaving that emptiness without grasping, liberated as it is, there is no grasping at all. The six collections of sense are liberated as they are. Self- arising and self-liberation are the oral instructions for the view of Great Compassion. Second, the oral instruction of meditation is meditation on the six kleshas as self-liberated. Aggression is self-arising. Since aggression at first is empty of arising, there is no place from which it arises. In the middle, is unobstructed. Self-ariMANIKABUM rated. Passion is not abandoneg, tt ising aS uncreated is self liber structed. Its self-arisin ising and liberation, are called self-arising meditation. "That ig : ats self-ati 1g as uncreated is self-liberat ed ig iS unob: . the kleshas, neither aban done self-arisin hed as wisdom, nor establis! f Great Compassion. meditation 0} he secret action with the fruition, the six kayas arising ‘Third, as for t collectior e external six born existing in that st within one, th ns empty of essence, previously purified as the unl objects of the si sambhogakaya. The si unobstructed and withou tate are dharmakaya. Since the x collections are unobstructedly enjoyed, they are x collections with their various desirable qualities, t attachment are nirmanakaya. By experiencing there is svabhavikakaya. The six collections objects and mind as one, atterns are the kaya of the manifestation without attachment to habitual p: of enlightenment. The empty six collections, not changing from the state of the nature of dl kaya. The six kayas joined in self-liberation, attaining the six kayas of Great Compassion is the ultimate fruition. If the totality of the oral instructions is summarized, by reciting OM MANI PADME HUM, the six objects and six kleshas, harmas, are called the vajra external six collections are liberated as they are. By appearance being liberated it i i a. as it is, appearance without grasping naturally arises as nobstructed. Wit i nna et : Without being abandoned, it is liberated as it is. In internal ion the si nicl six Kleshas are self-liberated. Since the nature of dharmas rated as it is, unobstru i icted i discursive thoughts are self-arising. B their not needin; g to be abandoned, |, the nature of dhat pone rmas is liberated’2 is. In the secret actio to} wi ction together with the fruition, sin , Since the six within one without be} t being establish ed, they are nat . turally libView, Meditation and Action of Great Compassio That completes the oral instructions of the emanation of Great Compassion, the dharma-protecting king Songtsen Gampo of the especially exalted three dharmas.