| | CHAPTER 27 e Oral Instructions on the Six Ultimates of Learning ° an NBS| OM MANI PADME HUM. I prostrate to Great Compassion. The oral instructions of the emanation of Great Compassion, the dharma-protecting king Songtsen Gampo, on the six ultimates of learning: 1. Traversing only by stages, . Grasping the ground by samaya. . Resolving the view. By samadhi arousing experience. . By action discarding the pass. Daa pRwnD Establishing the goal by the oral instructions. First, traversing only by stages is like a prince assuming the royal place. At first in entering the gates of dharma, we must always attain empowerment. If empowerment is not attained, it is not proper to listen and meditate on the dharma. For example, if a prince having taken the royal place has not been empowered, he cannot control his subjects. He cannot direct them. Likewise, after having received the empowerment of the power of awareness of Great Compassion, by reciting the essence mantra OM MANI PADME HUM, having purified obscurations, we can subdue kleshas and discursive thoughts. Kleshas and discursive thoughts 447(MAN KABUM self-arising and self-liberated. What action does 4, le go into being areness C1 ? awareness perform? By the maste, empowerment of the power of. empowerment and the oral instructions, for a studen, It faith and devotion, our own empty nature of as things and characteristics, is the combining blessing, who combines good fortune, mind, because it is not established mordial existence. Since that is the unobstructed power of great pri awareness, the ordinary five poison: ty of any root. Solid body that arises, s arising as discursive thoughts are there is nothing that has arisen emp' from this and it is empty of a place of nothing that exists and no form and colour arising. In the middle, this has are established. At the end this has nowhere it could go. However, if it is asked, “Is it non-existent?” It arises unobstructedly as the power of awareness. If it is asked, “Is it existent?” It is tracklessly liberated in the expanse of the nature of dharmas. By such self-arising and self-liberation being taught by the lama and known by the student, the empowerment of the power of awareness is attained. Second, as for grasping the ground by samaya, the field is like fertile ground. Just at first, after entering at the gate of dharma, we must guard pure samaya. For example, as in fertile ground what has been planted grows, by the blessing of dharma arising in that guarded samaya, what is wished is established. For those who do not guard, no blessing of dharma arises and what is wished will go wrong. Within that are two samayas: 1. The samaya of viewing the nature. 2. The special particular samaya. 448UI ral i Anstructions on the Six Ultimates of Leaming First, a8 for “samaya” that does not exist elsewhere, if we realise our mind, that is samaya, one’s own wisdom is Tealised as self-liberatin oy not realising all kleshas and discursive thoughts, the nature of i : seed is bumed away. Therefore by kleshas and discursive thoughts ty, speech and mind will burn in the lower realms, ” second, within the special particular samaya are three sections: 1. Appearances not going beyond being apprehended as kaya, with all appearances being apprehended the Buddha field of the kayas and wisdoms of Great Compassion. 2. Sounds not going beyond being apprehended as enlightened speech. All words and sounds are the continuous sound emptiness of the Six Syllable OM MANI PADME HUM. 3. Thoughts not going beyond being apprehended as enlightened mind. The five poisons and coarse and subtle discursive thoughts, which arise, are let go into self-arising and self-liberation. If one does not go beyond these three apprehensions, body, speech and mind, bound to the body, speech and mind of Great Compassion, will be called samaya. Even ordinary body, speech and mind count as the ordinary ten non-virtues and will be burned in the three lower realms. Third, as for resolving by the view, it is like a garuda soaring in the sky. For example, a garuda soaring in the sky, since its wings, feathers and body are perfect, has no fear of ravines and cliffs. So the view of Great Compassion, which is the union of emptiness and compassion, by being empty, does not go into the extreme of eternalism. Because mind and all 449‘MAN KABUM > ved as empty, te extreme of SAMsAra dOeS NOt arise resolv dharmas are nihilism does not arise. By STasping the . me of sion the extrel : fees . compas’ veins of the three realms with compassion it is not lost intg the sentient being: f nirvana. If we realise that, we do not fear the cliff of samsara, me 0! * extrel Fourth, as for practising by means of samadhi, it is tke raising a light in a dark pit. For example, by raising a lamp in a dark ee darkness does not exist and self-illuminating light is seen. So by recognizing the realisation of Great Compassion, the nature of dharmas which is natural uncreateg self-arising wisdom, ignorance is cleared away. Habitual patterns are purified. Coemergent should be practised by samadhi. wisdom arises. Its continuously being complete Fifth, discarding the pass by action is like an elephant entering into water, For example, an elephant entering into water drinks until it is satisfied. It satisfied by anything else, so the action of Great Compassion, cannot be which possesses skillful means and compassion, is performed until benefits for sentient beings are established. By emptiness, the meaning of the nature of dharmas, the benefit for oneself, is practised until unsurpassable true complete enlightenment is attained. It is practised in the inseparable state of emptiness and compassion. The action should be performed until the benefit for oneself and others is established. Sixth, establishing the goal by the oral instructions is like receiving a precious wish-fulfilling jewel. For example, if we receive a precious wish-fulfilling jewel in our hands, by supplicating it, what is needed and desired arises. So from the essence mantra of Great Compassion, what is 450Oral Instructions on the Six Ultimates of Learning and desired arises. By practising the Six Syllable OM MANI a HUM what is needed and desired, the supreme and ordinary “ arises. Therefore, at all times, whether one is walking, lying down, — or sitting, it should be recited. That completes the oral instructions of the six ultimates of learning. 451CHAPTER 28 Six Doctrines of Great Compassion & BuaS OM MAN ‘ay RSI I PADME HUM. I Prostrate to Great Cc F re : Ompassion. Within the six doctrines of Great Compassion are: 1, Seeking the place of Support, the lama, Liberating our being by hearin; 2g. Gathering from all doors. Becoming an excellent learned one, Gathering the sutra points into one. ay ryy The ultimate fruition. First as for seeking the place of support, it is the lama. A person who is very sick relies on a doctor. For example, some individuals who have acute diseases, chronic diseases and so forth that are strong and serious, where it is difficult to live and are much attacked by pain. They rely on a capable physician to cure and remove that sorrow. For those who have circled through the six realms of samsaric beings from beginningless time until now, the one who cures or stops the disease of various sufferings that are hard to bear is the lama. Since the deity of the six kinds of beings in general is Great Compassion, we should seek and rely on a lama who is capable in the means of this teacher. 453MAN KABUM os one’s being by hearing is like releasing the Dobe iberati second, liberating lent horse. For example, if we Telease & excel an all-knowing - from an excellent horse, it can go anywhere without Obstruction les hobb! «ng listened to all dharmas, knowing the aspects of dharmas, = So having tinua are liberated, all dharmas Whateye, wo After our cont doctrine is pure. . ; lo orehende .d, Now, by hearing the dharma of Great Compassion, the are com| topic of the self: liberated nature of dharmas is heard. When Awareness ‘op! ithout partiality arises, by knowing that one, all is liberated. wi Third, gathering from all doors is like bees looking for a place to put their nest. For example, bees looking for a place to put their nest first enter many holes. Later on a special day, which is good, with combined goog auspicious coincidence, they actually do it. Like that, all the aspects of dharma, whichever practice is easy, where experience arises, where accomplishing is near, where blessing are great, where there are many siddhas. By looking at all these, now this dharma of Great Compassion is easy to practise and experience arises from it. It is near to accomplishment. It has great blessing. It has many siddhas. Since this is a dharma without quarrels, practising it is important. Fourth, becoming an excellent learned one is like reaching the peak of Mount Meru. When someone reaches the peak of Mount Meru, the four continents and so forth below are all clearly seen. When one has competently trained in all aspects of dharma, whatever words and meanings there may be, all these are understood, realised and clearly seen. All dharmas, the ten virtues and the ten non-virtues are self-purified. Therefore, the meaning of vinaya is seen. Since all dharmas are within the 454Six Doctrines of Great Compassion inseparabl inseparable two truths, the meaning of madhyamika is seen, Since all dharmas are within mind, the i i i . dharmas are without a self of eee tienen note shee is seen. Since all dharmas are without a Iethene ney — self of dharmas, the meaning of the pratyeka Buddhas is seen, Since all dharmas are three-fold purity, the meaning of triya tantra is seen. Since all dharmas are the five manifestations of. enlightenment, the meaning of yoga tantra is seen. Since the heights and depths of all dharmic view and action are completely understood, the meaning of upa yoga is seen. Since all dharmas are inseparable upaya and prajfia, the meaning of mahayoga is seen. Since all dharmas are inseparable space and wisdom, the meaning of anu yoga is seen. Since all dharmas are uncreated and self-existing, the meaning of the Great Perfection is seen. Since all dharmas are self-arising and self- liberated, the meaning of Great Compassion is seen. In the realisation of the view of Great Compassion there is no dharma at all that is not apprehended. Fifth, gathering all the points into one is like a merchant making profit. For example, though a merchant has made much profit, he acts by gathering together the bundle of wealth that he wants, Likewise, all dharmas are gathered into Great Compassion. By continually reciting OM MANI PADME HUM, only the wisdom of realisation will arise. Since all obscurations will be purified and exhausted, with no mistakes at all, enlightenment will be attained. Sixth, reaching the final fruition is like attaining a precious wish-fulfilling jewel. For example, if one attains a precious wish-fulfilling jewel, by 455licating it, what is needed and desired arises, So if One rae ad Compassion, the ordinary siddhis and the perfect Peace an, a res 7 i that one wishes for are established, Subsequent to the Supreme Si ne hi, ahamudra and the three kayas will doubtlessly be attained, mi That was the oral instructions of the six ultimates by the manation of Great Compassion, the dharma-protecting king Songtsen Campo 456