CHAPTER 23 ai Explanation of the Twenty-f " four that hi and Without Faults ave Faults ° car PES] OM aa 215 5] ° MANI PADME HUM. I prostrate to Great _ Compassion. The oral instructions of the emanation ‘ompassion king Songtsen Gampo. Within the explanation of of Great Cc the twenty-four that have faults and without faults. First, do not rely at all on lamas having faults. Though they proclaim themselves to be dharmic persons, they have no faith in the Three Jewels. They have no devotion to the lama. Without samaya and vows, though they have should be gras} but aband heard the dharma, they do not contemplate and meditate. They ped as self-cut-off monks. Do not make someone like that lon them. Since lamas who are without faults have they have great faith in and gressed samaya, they possess exaggeration and denigration your lama, formerly had good fortune in training, tion to the Three Jewels. With untrans; 5. At first, by hearing dharma, middle, by contemplation, certainty has arisen. ossessed. Since they can bestow aceful and tamed, devot the three vow: have been cut off. In the At the end, by meditation, experience is p away obstacles. Since they are pe s. In particular they are competent in ddha lamas. blessing, they clear they work for vast benefits of other: the dharma of Great Compassion. Rely on such si 403MANIKABUM ie mission lineages that have into teachings and trans the Word of the Buddha, grasping extremig d traditions of transmissions that PS e Second, do not ente! faults. Teachings that are not views of eternalism and nihilism an' dharma quarrels, d meditating. Enter into teachings and transmission broken, having do not properly practise hearing, contemplating an lineages without faults; those connected to the Word of the Buddha where the lineage of siddhi is unbroken. At first the dharma has ner entered into blockages an particular, in the dharma of Gi listen to what the lama teaches. In the middle, by contemplation, we d impurities. There are no dharma quarrels, Ih reat Compassion, at first, by hearing, we comprehend the words and meaning. At the end, by meditation, we attain accomplishment. By that benefit for beings, they should be performed without partiality or exclusion. Third, abandon teachings and transmission lineages with faults. Since the transmissions of dharma are absent, it is impossible to connect to dharma, The dharma topics of the profound scriptures cannot be explained. The hidden oral instructions cannot liberate. Abandon merely assumed presumptions. Practise faultless teachings and transmission lineages, Know how to explain the meaning of the teachings, the Buddha’s intention, without error. Know how to explain the meaning of the dharmas of the profound scriptures. Know how to teach clearly the secret understanding of the lama’s mind, the oral instruction. Do not do it with suppositions and just as you like. In the beginning, having requested the dharma teachings and transmissions of Great Compassion; in the middle, having practised, reaching the ultimate; at the end by being able to bestow blessing, benefit beings impartially. 404oo —— 2S hat have Fay and Without Faults its and Without fourth, abandon faulty oral instructions, Not requesti sting them fro} m the lal ma, but reads dharma sadhanas and things connected ; ed wi mistaking the sadhanas, wanders and not practisin with them. By 8 properly, various sadhanas become worldly and mere human inauspici these Abandon these. As for faultless oral instructions, tang en “ames practice and transmission of those which one’s own ves te practising these oral instructions, in order to be without im ee samayas do not go into lineages carrying dre demons. a vt - industriously practise these faultless oral instructions of the dame /, Great Compassion. They possess experience and blessing, Fifth, as for faulty examples since view, meditation, action and fruition will not be realised, in regard to the meanings of words not knowing how to join example to meaning properly, having superimposed various nnected bits of one’s own ideas, one teaches it to others. As for disco! faultless examples, the example of the view of Great Compassion is that is is like the sky, without centre and edge. It is without limitations and partiality. The example of the me thought, and emptiness. The example of ot rocks. Conditioned f-liberation. The d knife of ditation is that it is like a lamp inside a vase existing in luminosity, non- the action is that it is like snow falling on hi appearances that arise are sent into self-arising and sel: example of realisation is that it is like a circular hooke erations. The example of the experiences ive thoughts of the five poisons are i and self-liberated, it is continuous. The example of blessing is self-arisin| being like a wish-fulfilling gem or tree. Becau: Vajrayogini. It cuts off all exagg is being like a river. Because discurs se it facilitates our hopes ofMANI KABUM. -< needed and desired, they naturally arise from the wish-fulfilling what is nee gem. of words, by not knowing the meaning of the words of Sixth, as for faults mn no power will arise and we will be far from tantra, in recitatio ecause of not relating words and meaning of dharanj accomplishment. Bi th which have many words their power will depart, mantras and so fo Since the Six Syllable mantra OM MANI PADME HUM has few syllables and the meaning is clear, experience and blessing will soon arise and siddhi is not far off. Seventh, as for having faults of words, by not connecting words and meanings, or reasons and streams of narrative and collecting things randomly here and there and explaining them without connections there will be mistakes in the explanation of dharma. These explanations that are like that should be abandoned. As for being without faults of words, in teaching the dharma of Great Compassion, have confidence that the earlier words can be realised by what they say themselves and that the later words are explained by reaching experience. Therefore, in the being of the student certain knowledge can be produced, and the meaning can be taught without error. Eighth, as for reasonings (rigpa) having faults, by conventional reasoning suchness will not be realised and others will make refutations. Therefore use words like those of the shastras. As for reasoning without faults, the reasoning of the nature of dharmas, reasoning according to the lama’s oral instructions, is that the nature of dharmas, empty luminous self-arising } i 406~*) phon of the Twey F; Without Faults nty-four that have Faults and Without Fault Mt the ‘aul wisdom, abundantly arises in the being of the stud Stude ! nt. isatj Ger Companionin te reasoning of suchneg The realisation of S. Ninth, as for prajfia having faults, since knowledge which is inci even if it is clear, does not Understand dharmas, It the viene fixated thoughts. It does not realise the Meaning of the nature ota . As for faultless prajfia, knowledge which is incidental is also rn sharp prajfia, words are properly grasped. By profound prajfia, the meaning is understood. By vast prajfia, the extremes of all dharmas are cut off. As for the meaning of Great Compassion, by ideas and prajfia the gates of realisation are opened. Tenth, as for meanings having faults, by the lama’s oral instructions incorrectly identifying the meaning, the meaning is explained by essenceless words; so having seen it as variety, we do not know how to rest in the single meaning over and above that. As for the faultless meaning, by the lama’s oral instructions the realisation of Great Compassion is identified as the equal and non-exclusive nature of dharmas, all-pervading luminosity emptiness; so the meaning, the nature of dharmas, is established as a changeless meaning. Eleventh, as for realisation having faults, realisation of the meaning of the nature of dharmas does not arise from within; so the dharma goes to words and sounds. Offerings of inner and outer grasper and grasped are made. As for the faultless realisation, by the luminous empty nature of dharmas being self-existingly realised from within, the root of discursive thoughts and the five poisons is realised as empty. Because external 407— MANI KABUM. grasped objects and the internal grasper are realised to be self-arising and self-liberated, grasper and grasped ar confidence in the realisation of Great Compassi e liberated as they are. Then there is ion, the changeless nature of dharmas. Twelfth, as for having faults of experience, the lama has no experience, Therefore, after experience is reached in students he does not know how to teach them. Since he has not practised himself, he will not know how to gather together the meaning of the experiences. As for being without faults of experience, the lama has realisation of the view of Great Compassion, because there is experience in the lama’s being. There is knowledge of how to create it in the being of the student. There is knowledge of how to transform it. There is knowledge of how to make the transformation to self-arising and self-liberation. There is knowledge of how to increase the state of luminous purity. Thirteenth, as for having faults in the view, the view is fundamentally without realisation. Having come under the power of conceptualized doctrine, it is grasped with the coarseness of grasper and grasped. As for the view without faults, the view of Great Compassion does not fall into extremes of partial grasping. Therefore, the view is spotless. Thus the view should be made completely without partiality, free from extremes and without reference point. Fourteenth, as for having faults of meditation, the meaning of meditation is not accomplished by the transmission. When we go into holding the mind and meditation on thoughts, the experiences of meditation will not ~ ) 408 i éExplanation of the Twen “Tour that hav; in lout Faul planati f the T y-f that have Faults and Without F; ts be able to arise. Therefore awareness will come under th depres sion and wild discursiveness, As for faultless mation vet . to the oral instructions of the lama, the meditation of Great Compu arises as naturally self-arising empty luminous awareness Theing meditating on the Word for the sake of the meaning is unnecessary sinc it is naturally self-arising and self-liberated, meditation is continuous. Fifteenth, as for the action having faults, the action does not arise naturally. There is no lineage of experience. Since the kleshas act, as they like, there is no difference from ordinary people. As for the action without faults, since the kleshas are liberated they go into tracklessness, Therefore compassion is equal for all sentient beings like the sun. Because of the wish to benefit, the dharma of Great Compassion is taught. Sixteenth, as for blessing having faults, no lineage of blessing exists, so there is no knowledge of how to raise blessing within ourselves. Since it is not known how to make them enter into others, they are not bestowed, so there is no blessing at all. As for blessing without faults, the lineage exists by the blessing of the lama. Therefore when there is supplication for blessing from below, blessing arises from above. Because of those who are higher than ourselves, blessing of body, speech and mind are able to descend. By blessing students’ body, speech and mind, appearances can be transformed. Seventeenth, as for power having faults, body speech and mind are not reached by strong power. Therefore, they are lost to the power of déns, obstructing spirits, enemies, thieves and obstacles. As for power without 409MANI KABUM. faults, by the blessing of a lama who has power entering into our being, after body, speech and mind have been reached by that power, by yogic discipline wrathful gods and demons are annihilated. Even if we do not curse them, enemies die. Eighteenth, as for yidams having faults, since we do not do yidam practice to the full measure, the siddha lineage is absent. Even if we do practise, no blessing arises. The signs and marks are not attained. As for the yidam being without faults, the lineage of siddhi of Great Compassion exists. Therefore accomplishment is near and blessing is great. Signs of accomplishment occur, such as seeing the face of the yidam deity and prophecy. Signs occur, such as ringsel in the cremated remains, ringsel after the skandhas are discarded. As for having faults of the dakinis, the lineage of the dakinis and command protectors is absent. Therefore there is no knowledge of how to make offerings to them and rely on them. All our wishes go wrong and enemies hate us. Nineteenth, as for the dakinis being without faults, the lama has the lineage of the command protectress. We offer to them like mothers and tely on them like sisters. Since they accompany us like friends, making offerings is easy. Since they are sent out like servants, the oral instructions are easy and the karmas quickly attained. Twentieth, as for having faults in the measure of heat, the lama is without the measure of heat of the lineage. Therefore good qualities cannot increase and no experience arises. As for the measure of heat being faultless, the lama has the measure of heat of the lineage. Therefore, by 410—d MAMI TD - a Wenty-four that have Faults and Without Faul ———Suls and Without Faults the blessing of the lama, the blessing of the b ody, speech and mi 7 ind of Great Compassion arise in the Practitioner’s bod 'Y, a Speech and mi body bliss arises, in speech power and in mind aa ind mind. In . ation. W the kleshas and the five poisons as self-arising and self. lib a “me liberated, Twenty-first, as for having faults in the signs, the lineage of the arising of the signs is absent. There are no signs of accomplishing dharma. rte much talking and an arrogant attitude are Produced. As for being without faults of the signs, the lineage of the arising of the signs of Great Compassion exists. The sign of accomplishment of body is that we see the face of the deity. The sign of accomplishment in speech is prophecy. The sign of accomplishment in mind is the arising of special realisation. Twenty-second, as for the path having faults, the lineage of the path is absent. We do not know how to bring anything to the path. Since the essence of the view, meditation and action is obstructed, we do not know how to enter the correct path. As for being without faults of the path, the lineage of the path of Great Compassion exists. In the path that which the view is empty, luminous and free from extremes, the meditation is spotless bliss luminosity, the action is that whatever appears is self- liberated. We know how to bring these to the path. Twenty-third, as for the fruition having faults, the fruition, and the lineage of enlightenment is absent. We do not know that the three kayas exist within us. Because we want to establish them from elsewhere, they will not be established. As for the fruition without faults, the fruition of Great Compassion, trikaya, is not to be established from elsewhere, but exists 411MANI KABUM. .d with any essence at a Il, is within us. Empty mind, not establishe ind luminosity without dharmakaya. Emptiness entering into bliss a fixation is sambhogakaya. Unobstructed luminosity self-arising and self. liberated as variety is nirmanakaya. Twenty-fourth, as for the oral instructions having faults, the oraj instructions of the hearing lineage are absent. We do not know the transmissions and they do not arise in our being. As for the ora] instructions being without faults, the oral instructions of the hearing lineage of Great Compassion exist. Therefore, we know the deity as mind, mind as emptiness and emptiness as dharmakaya. It is resolved that Great Compassion is not somewhere else, but exists in our own mind. The dharma-protecting king Songtsen Gampo’s oral instructions of the twenty-four kinds of having faults and being without faults.