ce CHAPTER 29 a Six Aspects of the Means of Explanation Kot Dip Ds RapuRS| OM MANI PADME HUM. I prostrate to Great Compassion. Within this dharma of Great Compassion the six aspects of the means of explanation are taught. According to the external, like shaking a yimong tree, where if one leaf is shaken they are all shaken, by knowing one of the “leaves of words” of the dharma of Great Compassion all those taught are elucidated, According to the internal, like pulling up the roots of a rampa plant, where if it is pulled up all the roots come up at once, by knowing one root, it is explained that the root of all dharmas is known at once. According to the secret, like the great spectacle of a market gathering, all dharmas are explained to be self-arising and self- liberated. : According to the most secret, as a hundred birds may be eradicated by one sling, the busy activity of the five poisons without being expelled and abandoned is explained not to exist. As a hundred furrows are harrowed by one harrow, though discursive thoughts beyond counting may have arisen in suchness, by their being self-arising and self-liberated in the nature of 457dharmas and from their being instantaneous, jt is Cling ™~s they are obliterated in the play of non-thought. thay 6. According to the summarized pith of the oral instruction, hundred willows are bound by one twig, it is explainey a : dharmas are bound by the one root of all dharmas, bodhicita all First, according to the external, shaking like a yimong tree, by kno one of the “leaves of words” all teachings are elucidated. Foy example, by pulling a yimong leaf the whole body of the yimong tree shakes, 7 regarding this dharma of Great Compassion since the leaves Of the dharma of Great Compassion are kindness and compassion, they b nef all beings with kindness. By compassion the benefit of beings is produced. Kindness and compassion in the hundred leaves of bodhicitia can benefit beings in self-liberation, so whatever dharmas that are produced by kindness, protect these beings like a mother. Those Produceg by compassion, protect them like children. All-pervading bodhicitta acts like the sun which shines everywhere without distinction. Second, according to the internal, like pulling up the roots of a Tampa plant, which all come up at once, by knowing one root it is explained that the root of all dharmas is known at once. As for this present dharma of Great Compassion, for example as in pullng up a rampa root, by pulling up one root, they all are pulled up. The root of all dharmas is emptiness. Emptiness is the unborn nature of mind in which things and characteristics are not established. It is self-arising and all-pervading. If one knows that, though the dharmas of all things and characteristics may arise and proliferate, they arise from within emptiness. In dissolving they 458Six Aspects of the Means of Explanation issolve into empti ing Hi dis: ptiness. In being liberated they are liberated into the state tines. oe ane of emptiness. In existing, they exist in the state of emptiness. Since all armas are un il dh created and liberated as they are, the root of all dharmas is emptiness. Third, according to the secret, like the great spectacle of a market gathering, all dharmas are explained to be self-arising and self-liberated. For example, in the many displays of a great spectacle, the single clamorous tumult of that spectacle and so forth is designated a “market gathering.” After it is over, without attachment to the spectacle, people go away. In the appearance of this spectacle, passion and aggression towards the objects of the six collections of sense increases by being self-arising, these samsaric self-arising do not cease. But at that time by instantly remembering the nature of dharmas, they are self-liberated without desire and attachment. Those by recognizing that go into self-arising and self- liberation, they are instantly liberated. Fourth, according to the most secret, as a hundred birds may be eradicated by one sling, the busy activity of the five poisons, without needing to be expelled and abandoned is explained not to exist. This is compared to this present dharma of Great Compassion. As, for example, a hundred or however many birds that one is trying to eat are shot at once by shooting a sling-shot, the kleshas, passion, aggression, ignorance, pride, jealousy and so forth, the virulent five poisons that arise, arise unobstructedly; that is, they are self-arising. The root of the five poisons is empty. At first it is the place from where they arise and it is where they are now. At the end it is where they go, going into self-liberation in an instant. Just by OM MANI 459a MANI KABUS the five poisons, without being abandoned ang wit do not remain. They are tracklessly liberateg as Out they y pADME HUM, relying 0” antidotes, are. explanation of how in suchness, as a hundred furrows hearer ar harrowed by one harrow, though discursive thoughts beyond oo fe ing may have arisen, by being self-arising and self-liberated in the nature a. i . of s and from being instantaneous it 1s explained that they! re obliterated in the play of non-thoug! sion, for example by pressing they are all filled in at one time. g, 980 Fifth is the dharma’ ht. This present dharma of Great Compas: as a hundred furrows, or however there may be, with a harrow, many the perceiver and the objects of the six collections of discursive thoughts, form and so forth, arise. A thought subsequently connected to the senses, ‘ect arises as a supplement to the object. Such thoughts without an an obj arises as variety. Though countless object, their arising of no arising, ghts, whose number does not arise may arise, at first the place from thou; ich they arise, in the middle the place where they exist and in the end whic the place to which they go is the empty nature of dharmas. By remembering that they are instantaneous, the tracks of thoughts are obliterated as non-thought. By ust reciting OM MANI PADME HUM without stopping thoughts and without relying on non-thought both thoughts and non-thought are self-arising and self-liberated. a according to the elucidation of the summarized pith of the oral pa by binding a hundred willows by one twig, they are not individually separated. So by the one root of all dharmas, bodhicitta, it is explained that all dharmas are bound. That which is the root 7 all 460Six Aspects of the Means of Explanation dharmas is mind. Though the nature of mind has existed within us from the beginning, that unborn bodhicitta, self-illuminating without obscuration and covering, is not Tecognized as such. The eighty-four thousand gates of dharma are all gathered together as bodhicitta. That gathers the lama’s oral instructions into one word. Mind is empty in essence, by nature luminous and primordially pure. That empty, luminous, primordial purity is bodhicitta, the single dot of bindu. If one recognizes that, it is the root of all dharmas, so rest with that. With continuous vajra recitation of the essence mantra, the Six Syllable of dharmakaya, coemergent wisdom arises. That completes the oral instructions of the emanation of Great Compassion, the dharma-protecting king Songtsen Gampo, on the six ways of explanation. These four were the oral instructions on the outer and inner four dharmas.CHAPTER 30 Oral Instructions for People of Later Times ° HAPIRS| OM MANI PADME HUM. I prostrate to Great Compassion. These are the oral instructions of the emanation of Great Compassion Lord Songtsen Gampo for people of later times, who seek Great Compassion as a protector. As a refuge recite the Six Syllable OM MANI PADME HUM, supplicate Avalokiteshvara by saying, “Protect sentient beings with kindness and compassion. Purify all the obscurations of the six kinds of beings.” That which by counting one attains liberation is OM MANI PADME HUM. The one by supplicating whom one attains enlightenment is Avalokiteshvara. Saying his name, supplicate him. Fortunate ones of later times possess the family of bodhisattvas. After you have met with these of my oral instructions, may the teachings of Great Compassion spread. These teachings were the oral instruction of the name OM MANI PADME HUM. I prostrate to Great Compassion. These are the instructions on the hearing lineage of Great Compassion. As for the teaching that the six kinds of beings are self- liberated as the six kayas, the sentient beings of the three realms of samsara are born as the six kinds of beings. From beginning, samsara was not produced. Yet beings circle from one to another of the six lokas. As a result of what are they born among these six kinds of beings? Not recognizing their own minds, they are confused by ignorance. Within ignorance are three divisions: 463P| ne oo nt ignorance. of false conceptions. f stupidity about karmic cause and effect, 1. Coemerge! 2. Ignorance 3. Ignorance 0) rance, having arisen at the same tj igno! tele First as for coemergent i or vessel of collecting good and evi] from oneself, alaya is like the ground looking into it, because of ego grasping, we do not actions. Therefore, know our own essence. Because of that we receive a body, and in a because of that the ignorance of false conceptions arises. In the body the six senses aris there is ego-grasping of th six arise. For pleasant and unpleasant forms in the eye, passion ang e. After the six consciousnesses have arisen externally, eir six objects. Passion and aggression for these aggression arise. For pleasant and unpleasant sounds, passion ang aggression arise. For fragrant and unpleasant odours in the nose, passion and aggression arise. For delicious and repulsive tastes on the tongue, passion and aggression arise. For caressing and rough touchables, passion and aggression arise. For what is joyful and non-joyful in the mind, passion and aggression arise. Since these are dualistically grasped, the cause of samsara arising is produced. Then the ignorance of stupidity about karmic cause and effect arises. Not knowing that good and bad and cause and effect are self-liberated, by acting with passion and aggression as one likes, the five poisons arise. For beautiful forms that are objects of the eye there is passion. For ugly ones there is aggression. For what is worse than one’s own, there is pride. For what is better than one’s own, there is jealousy. By not knowing that all these are self-arising and self- liberated, ignorance arises, Likewise from sounds that are the objects of the ear, the five poisons arise. From the smells of objects of the nose, the 464Oral Instructions for People of Later Times five poisons arise. From the tastes of objects of the tongue, th poisons arise. From the touchables that are the objects of the = me five poisons arise. From joyful and non-j i ae poisons arise. By acting on the five wee a ine the Five yirtues are collected in body, speech and mind. In bot te mie “e off life, taking what is not given and wron; ead igful sex. In speech, there are lying, slander, speaking harsh words and nonsensical speech. In mind, there are greed, malice and wrong views. Because of not knowing that the ten non-virtues are self-arising and self-liberated, there is the ignorance of stupidity about karmic cause and effect. By that we are born among the six kinds of beings in the realms of samsara, When pride is chiefly produced, by virtues being gathered we are born as gods. When jealousy is chiefly produced, by virtues being gathered we are born as asuras. When passion is chiefly produced, by virtues being gathered we are born as human. When ignorance is chiefly produced, by non-virtues being gathered we are born as animals. When avarice is chiefly produced, by non-virtues being gathered we are born as pretas. When anger is chiefly produced, by non-virtues being gathered we are born as hell beings. Thus having been born among the six kinds of beings, we circle in samsara. For example, as a garuda head water wheel ™ or a chariot wheel turning continuously, circling from one life to another, birth and death is continuous. Arising and entering in samsara is not cut off. By producing birthplaces in samsara, the stream of suffering is not cut. Samsara has the nature of suffering. Within it, even if one is born as a god, one does not transcend suffering. 465MANIKABUM ag of transmigrating between lives, the suffering of t the time awe For gods a Their bodies lose their light. An unpleasant = ped by their goddesses al which needs no toil, dries up, Their ir ises. falling back an ind friends. The colours of They are drop) ost. Their grain, their excellent steeds and wishing cows - arises. their palaces are 1 bathing pools are destroyed; ost. Below, they perceive the sufferings of the lower realms. When they see them by their higher perception, like a fish flopping around in hot sand, sufferings with no way to bear them come. Those born as asurag have intense sufferings of strife. At the time of fighting the gods, since the gods have great merit, many asuras are defeated. They are harmed by wheels of weapons, wounds, and suffering that is hard to bear. When they die, they fall into the lower they have great suffering. Those slaughter, killing, fatigue, calamity, quarrels realms. Since they see these themselves, born as human also have intense sufferings of change. The suffering of birth at the time of remaining inside the mother includes sufferings of excrement, urine and such foulness. There is also great hot and cold and so forth in a dark black place. Moreover, they are without happiness. At the time of birth, suffering occurs like being squeezed down a narrow tunnel, being almost suffocated and having the skin flayed off. When they are picked up by the mother and father, it is like a baby bird being carried off by a hawk. In the sufferings of old age, by the exhaustion of the elements the complexion is lost. After the six senses are impaired, the eyes are not clear. The ears are deaf. The body cannot move. The suffering felt by one is continuous. In the suffering of sickness, the strength of the body is lost. Life-sustaining food is rejected. The great pain of sickness is unbearable 466Val Ii i instructions for People of Later Times even for an instant. Inthe suffering of death the body is discard Sd arded. One separated from wealth and servants. The material body is left hi * . mind by wandering in the lower Tealms, suffers greatly. Mi a - Moreover, try to be without that suffering, if we it is not attained. We are inconsolable like a camel that has lost its child, Guarding what we have d ' loes not succeed, like a cowherd losing his cattle, In encountering the hatred of enemies, there is fear like a baby bird in danger from a hawk. By being separated from kind friends, there is fear like a starving person trying to feed a child. Joy and happiness are tangled and defiled in sons. Even when daughters are sent away, continuous suffering is seen. There is no chance for happiness. With joy and happiness a man brings home a bride, but with a wife who has become a mother; and in a nice house, continuous suffering is seen.” Also by being born as an animal, we do not get beyond suffering. There are inconceivable sufferings of being exploited and killed by people, eating one another and so forth. Also being born as a hungry ghost, we do not get beyond suffering. They see food as fire and see drink as pus and blood. Food cannot be contained in the mouth. They cannot swallow it and fill their stomach. When their stomachs are hungry or thirsty, they burn inside. Having no protection against hunger and thirst, they have no power to eat. Even if they get food, others steal it. The pretas that go in space are not separated from the action in which they died, by that they are put into people. Other pretas are beaten by demons and have immeasurable suffering. In the hot and cold hells and so forth, beings do not transcend suffering. As for the eight hot hells, in the Reviving Hell, every day the hell beings 467KABUM. MANLKAB oe lack Line H . jack Line ell, after lings ndred times. In the BI dare revived a hu cut along them. In the Crushing Hej) ‘ re die an — i ies, they 4! wn on their bodies, : dra ars. In the Hell of Cries and Screams, ropes are , : re tieg iAP o are beaten 10 iron mo! yulled. Because of that, they make great cries an around theit necks and P screams. In an iron house, the Hell of Heat they are cool h iron pincers, d of karma into the Avinci Hell, their sufferings having been put in blazing fires, they wai, 1 ked in cauldrons. In the Very Hot ' I e| having been seized will they are burned. As for those pressed down by the win cannot be borne for even an instant. ‘As for the eight cold Hells, in The Bad Blisters Hell, having been frozen, their bodies blister. In the Bi soaked in fluid. In the Teeth Chattering Hell, having been badly frozen, in the Hell called Cracked like an Utpala Lotus, roken Blisters Hell, the blisters break and are they cannot make sounds. I having been frozen, they crack into four pieces. In the Hell called Greatly Cracked like an Utpala lotus, they crack into eight pieces. In the Hell called Cracked like a Lotus, they crack into sixteen pieces. In the Hell called Cracked like a Big Lotus, having made to bloom like a flower by the wind of negative actions, raining and icy cold they crack into a hundred thousand pieces. In their common sufferings, their bodies sink into a pit of fire up to the knees. Their bodies sink into mud of rotting corpses up to the knees. A path of razors cuts up their flesh and bones. A rain of swords falls. Trees of Shalmari Mountain with iron thorns above their harrows harrow them. There are these and other immeasurable sufferings. In the ephemeral Hells, by day there is happiness and at night pain, or bliss at night and pain by day and so forth. Thus, whichever of the ae . ix kinds of beings we may be born among, we do not get beyond 468Or 7 al Instructions for People of Later Times suffering. Therefore, the nature of samsara is Suffering. Mi woe : - Moreover root is ignorance, received because of not knowing one’ T, the e's Own nature. Now, you may ask how to reverse this samsara whose natu: ; ° a . . re is sufferin, and these birthplaces of the six kinds of beings. By one knowi . 2 wing one’s own self-awareness it is reversed, Within awareness are three secti ions; 1. Coemergent awareness, 2. Awareness of the power of wisdom, 3, Awareness of the self-arising self-liberated nature of dharmas. First, as for coemergent awareness, by recognizing our own awareness, it is reversed. That is the nature of mind, coemergent with us from the beginning. Not separated for even an instant, it is our companion, but our own nature is not recognized. We must recognize our own nature. Awareness, this self-arising mind, did not arise as anything from the beginning. Its essence is empty, not established as anything at all. In the middle it does not remain as anything. It is not established with any form and colour. At the end there is nothing that goes away. It is without things and characteristics. Unborn emptiness self-arising, self-existing, existing within itself, is seen. Since it exists primordially without any gathering or separation, it is called “coemergent wisdom.” Since in its emptiness, the I is without an ego, coemergent awareness arising within us is called “knowing our own nature.” Second, as for awareness of the power of wisdom, self-arising self- awareness exists primordially in one’s being. By recognizing that empty space, the power of the dharmadhatu wisdom unobstructedly arises. 469Me Nw ¢ of mind exists unobstructed and unobscured, the ° i Poy dom unobstructedly arises. Though the xe Wey as variety, since it arises in unbiased equality, the pay mind appears wer of the wisdom of equality unobstructedly arises. Since the po’ since the essen -like wis of the mirror ’ d does not mix up emptiness and luminosity, but rathep by the power of the discriminating awareness Wis In that empty mind, unobstructed Power og 0 nature of mint arise individually, unobstructedly arises. wareness exists like that. Since it exists primordially, the power Ofte a wisdom of persistent action (all: e five wisdoms continuously arise as the display * -accomplishing wisdom) unobstructe ly arises. Since thes power of the nature of mind, they exist in us without separation e gathering. This is called coemergent wisdom. By recognizing that, 7 recognize awareness of the power of wisdom. The ignorance of false conceptions is purified in its own place. Third, as for the awareness of the self-arising self-liberated nature of dharmas, the six, the kleshas, pride, avarice and jealousy plus passion, aggression and ignorance are not abandoned, not established and not stopped. They are the power of awareness of the nature of dharmas, Anger is unobstructedly self-arising. Though it arises, it arises within the empty nature of mind. Though it dissolves, it dissolves into the empty nature of mind. Since anger is self-arising and self-liberated, Hell is liberated as it is. It arises as dharmakaya and great bliss. Pride and avarice are unobstructedly self-arising. Though they arise, they arise from within the empty nature of mind. Though they dissolve, they dissolve into the empty nature of mind. Since pride and avarice are self-arising and self- liberated, hungry ghosts are liberated as. they are. Sambhogakaya arises as 470Oral Instructions for People of Later Times te en vite ae selFarsing Though it arises it ‘ ; mind. Though it dissolves, it dissolves into the empty nature of mind. Since ignorance is self-arising and self-liberated, animals are liberated as they are, Nirmanakaya arises as great bliss. Passion is ceaselessly self-arising. Though it arises, it arises from within the empty nature of mind, Though it dissolves, it dissolves into the empty nature of mind. Since passion is self-arising and self- liberated, human beings are liberated as they are. Svabhavikakaya arises as great bliss. Anger and jealousy are ceaselessly self-arising. Though they arise, they arise from within the empty nature of mind. Though they dissolve, they dissolve into the empty nature of mind. From anger and jealousy being self-arising and self-liberated, asuras are liberated as they are. The kaya of the manifestation of enlightenment arises as great bliss. Pride is ceaselessly self-arising. Though it arises, it arises from within the empty nature of mind. Though it dissolves, it dissolves into the empty nature of mind. Since pride is self-arising and self-liberated, after the gods are liberated as they are, the chain of births is cut. The vajrakaya is liberated as great bliss when that realisation arises. Their self-arising and self-liberated, the six kleshas go into being pacified as they are. After the stream of births among the six kinds of beings is cut off, existence is emptied. When the six kayas arise as the great bliss, the six wisdoms of sclf- awareness arise and suffering arises as bliss. The continuity of the three realms of samsara is cut off. That is the realisation and conduct of Great Compassion. 471MANI KABUM, ME HUM. The essence mantra of Great Compassion DI i 7 f samsara. By OM the klesha of ABEressign is god is purified; the dharmadhas, oM MANI P. raises us up out of the pit o! f being born as a ified. The realm © ; . . vision arises, dharmakaya is attained. By MA pride is pacifieg, >, wis 2 asura realm is purified; the ee wisdom arises, ere is attained. By NI the klesha of passion is ee ne real oe ing bom as a human is purified; the wisdom of equality arises, nitmanakaya ig attained. By PAD the klesha of ignorance is pacified The realm of being born as an animal is purified; coemergent wisdom arises, svabhavikakaya is attained. By ME avarice is pacified. The realm of being bom as q hungry ghost is purified; discriminating awareness wisdom arises, the kaya of the manifestation of enlightenment is attained. By HUM the Alesha of jealousy is pacified. The Hell realm is purified; the wisdom of persistent action arises, the vajra-like kaya is attained. By the Six Syllable the six realms are pacified. The realms of the six kinds of beings are purified. The six wisdoms arise. The six fruitions of the six kayas are attained. That completes the oral instructions of the emanation of Great Compassion, the dharma-protecting King Songtsen Gampo on self- liberated samsara,