CHAPTER 21 Practice and Entering into Practice ° AiarBNR S| OM MANI PADME HUM. I prostrate to Great Compassion. The oral instructions of the emanation of Great Compassion, the dharma-protecting king Songtsen Gampo about practice and entering into practice. In the practice of Great Compassion, by the truly, perfectly enlightened Buddha, eighty-four thousand heaps of dharma were taught, but if we summarize them, the antidote to the eighty- four thousand kleshas was taught. For those, both the expressed meaning and expressing words are included: EXPRESSED MEANINGS Within the expressed meaning are three parts: 1. Example is the sky. 2. Meaning is the nature of dharmas. 3. Sign is the nature of mind. These three are included. The defining characteristics of the example, is the sky, being empty and without centre and edge. The defining characteristics of the meaning, the nature of dharmas, are emptiness and non-obscuration. The defining characteristics of the sign, the nature of 371MAR ABU mind, are non-obstruction and arising as variety. Within that, the Ways of joining to the meaning are three. For example the essence of the sky is empty. The nature is without limit and centre. The definin, Within the meaning, the nature of dharmas is three parts. The essence of the nature of dharmas is primo is without centre an transcending the extremes of eternalism and The sign, the nature of g characteristic is being without measurable size rdially empty. Its nature, not established ag real things, d edge. Its defining characteristics are luminosity, non-obstruction, sm and being without size and measure. s Great Compassion. Since the nature of Great Compassion tablished, but is self-established in existence. The nihilisi mind, arises a: is unborn, it is not ¢: nature of Great Compassi uncreated nature of mind. Th Compassion is that since Great Compassion i ed, it is liberated from extremes of eternalism and nihilism and is ‘on is natureless appearance arising as the e defining characteristic of Great is self-arising and self- liberats and is not. For that meaning there are three transmissions. Shown by the example, the sky, there is the transmission of emptiness. Shown by the meaning, the nature of dharmas, there is the transmission of the nature of Great Compassion, empty, luminous and all pervading. Shown by the meaning of the sign, the nature of dharmas, in mind there is the unobstructed power of awareness and the ornament of play of Great Compassion, where, since the five poisons and discursive thoughts are self-arising and self-liberated, there is the transmission of continuous enjoyment. Since all 372Practice and Entering into Practice dharmas of the expressed meaning are complete totality, there is none that is not included. EXPRESSING WORDS Within the dharmas of expressing words, three sections are included: 1) The provisional meaning 2) The true meaning 3) The essence of dharma FIRST, THE PROVISIONAL MEANING Within the provisional meaning are three sections: 1. Oral instructions for stupid people entering on the path. 2. Oral instructions producing joy in those who have faith, 3. Oral instruction guiding those with exertion into dharma. 1. Oral instructions for stupid people entering on the path. Within the first, the oral instructions for stupid people entering on the path, are three parts: 1. That which makes us stupid about suchness, coemergent ignorance. 2. The ignorance of false conceptions. 3. Ignorance which is stupid about karmic cause and effect.MANI KABUM, First if it is asked, “What does coemergent ignorance do?” There from the 5 at the same time as we do. Since it does not know beginning, it arise » that mind which is primordially Great Compassion is called “suchness, ignorance of stupidity. What is called the alaya consciousness, alayavijfiana, is the great emptiness. The dharma language for alaya ig kiinzhi, “kiin”is “all” the mind of discursive thoughts; “zhi,” is “ground”, the ground of both Buddhas and sentient beings. It exists as a container for collecting habitual patterns of good and negative actions. Therefore, when we look into it with the klesha-possessing mind, the meaning of the nature of mind, Great Compassion, is not seen. Not knowing that our own minds are Buddhahood, we obscure ourselves. Therefore, having grasped the I as a dualistic ego, we wander below in samsara and receive a body. Second, by receiving a body, the ignorance of false conceptions arises. In the body the five senses arise. As the mind consciousness follows on the five senses, desire and aversion arise for the objects of the five senses. Self and other are grasped. What is non-existent is imputed as existent. By fixation of I as an ego having affixed a name to family, clan and so forth, 'me" is grasped. Parents, siblings, children and so forth are grasped as “mine.” After names of enemies and friends and so forth are imputed they are grasped as other. When what does not exist is grasped as existent, arising as variety, it is called the ignorance of false conceptions. Third is called the ignorance of stupidity about karmic cause and effect. By self and other being grasped, we do not know that self and other and karmic cause and effect are self-liberated. Therefore for pleasant objects desire arises, and for unpleasant ones aversion, For kind friends, passion 374Practice and Entering into Practice arises and for hostile enemies, aggression. By that, karma of good and evil deeds is collected. In that container-like alaya, ripening of good and evil deeds, because of the by virtue we are recycled in the three higher realms. By evil deeds we are recycled in the three lower realms. Due to that, there is no time when we are liberated from samsara. We do not get beyond the nature of suffering, By these three ignorances of ordinary beings, we do not know that our own minds are Great Compassion. For that stupidity, there are three dharmas of entering the path: 1. By coemergent awareness, we enter the path by the transmission of our own mind as Great Compassion. 2. By awareness of the power of wisdom, mind and the nature of dharmas as inseparable, from the mother the great all pervading and encompassing nature of dharmas, the child, the power of awareness, is transmitted as unobstructed wisdom. 3. By the awareness of the nature of dharmas as self-arising and self- liberated, the five poisons of the kleshas and discursive thoughts are sent into being self-arising, self-liberated, trackless and self- destroying. First, by coemergent awareness we enter the path by the transmission of our own mind as Great Compassion. Coemergent awareness is the state of purity, primordially unborn, the empty nature of mind, not established as anything, primordially existing within us. Because it is transmitted by the lama’s oral instructions, “mine” is seen as empty and uncovered, just so. 375er since that is realisation ofthe mind of Great Compassion, it primordially ince ; 5 ‘on. exists within us and is without gathering or separatior Second, by awareness of the power of wisdom inseparable mind and dharmas, from the mother, the all-pervading and encompassing nature of dharmas, comes the child, the unobstructed power of awareness. As for the transmission of mother and child as inseparable wisdom, the nature of mind, emptiness, exists pervading everything equally and without exclusion, What is not that nature of dharmas arises in self-arising from that clear unobstructed empty awareness. That is the power of awareness, the child that naturally arises in self-arising. The six collections of the senses are broken up by the mind of the kleshas as I or ego. It is not I. It is not ego. It is not an enemy. It is not a friend. Since it is not anything, self liberated, having self-arisen as wisdom of the power of awareness, in the mother the great all-pervading all-encompassing empty state, though the child, the power of awareness arises, it arises from within emptiness, Though it dissolves, it dissolves into emptiness. Of the inseparable mother and child, after the child has dissolved into the lap of the mother, by the wisdom of the power of awareness being recognized, after the ignorance of false conceptions has been purified as it is, stupidity, by the wisdom of the power of awareness, enters into the path. Third, by the awareness of the nature of dharmas as self-arising and self liberated, the five poisons of the kleshas are sent into being self-arising, self-liberated, trackless and self-destroying. By that, they enter the path. The five kleshas, passion, aggression, ignorance, pride and jealousy, if they are abandoned, are not abandoned, If they are transformed, they are 376| | | | | Practice and Entering into Practice not transformed. If they are experienced, they are not experienced. If they are obstructed, they are not obstructed, Though the five poisons arise, they arise from within the empty ground. Though they dissolve, they dissolve into the empty ground. At first, the place they arise is non- existent and empty. In the middle, the place they exist is non-existent and empty. In the end, the place they go does not exist and is empty. Since they go into self-liberation, self-destruction and tracklessness, the five poisons and discursive thoughts, coarse or subtle, go into self-liberation. After the ripening of good and bad karma has become empty with cause and conditions exhausted, there is the arising of the nature of dharmas, self-arising, self-liberated awareness. By that, after the ignorance of karmic cause and effect is purified as it is, stupidity is brought to the path. That occurs by awareness of the nature of dharmas as self-arising and self-liberated. Ordinary beings are ignorant of the meaning of the nature of dharmas and do not have the ability to practise. By the lamp of awareness and wisdom having cleared away the mental darkness of ignorance, they are brought to the path of the changeless nature of dharmas. By the sealing of changelessness, this is called the cycle of stupidity entering into the path. 2. Oral instruction producing joy in those who have faith Second is the oral instruction of arousing joy in those who have faith. At present the teachings of true complete enlightenment exist. Moreover, we attained a pure human body and have met with the dharma. Thus for low it has come have this life the accumulations were gathered in former ones. Ne ractise dharma. about that the accumulations are gathered. We should p1 377|MANEKABUM Since we should have faith in practising dharma, within faith are three sections: 1. The faith of confidence in 2, Faith in the purity of the three jewels. 3, The faith of being saddened by the sufferings of samsara. karmic cause and effect. 1. The faith of confidence in karmic cause and effect. Within the faith of confidence in karmic cause and effect, are three sections: 1, The great power of karma. 2. The great falsity of appearance. 3. The great kindness of the lama. First, within the great power of karma are three sections. F irst, the fruition of the karma of evil deeds and non-virtue is having nowhere to go but the three lower realms. We should have that faith, What faith? Disease, hunger of the stomach, poverty, short life and many diseases are all the ripening of evil deeds gathered in former lives. Second is faith that the fruition of good karma is being born as a god or human being. What faith? Present riches, happiness, long life and rarity of sickness all are the ripening of good karma of former lives. Third is faith that by the karma of motionless dhyana and samadhi, we are born in the formless realms. What faith? Dhyana and samadhi that are clear for a long time are the ripening of karma of samadhi from former lives. Therefore, accept virtue and abandon evil deeds. Do not be attached to the play of samadhi. 378Practice and Entering into Practice Second, as for appearances being very false, true, in appearances not being there are three sections, First, as for appearances not being true because they are confusion, these appearances that are confused and what is not true is grasped as true. Because parents, siblings, children, relatives and so forth are grasped by the I as our own, there is continuous suffering. This is like when objects in a dream that do Not exist are grasped as existing. They are confusion. Second, since appearances are not true, they are very false. These friends are not real friends. These companions are not real companions. These objects and houses are not real objects and houses. Since these are not true or stable, they keep changing and going away. Third, since appearances are impermanent, they are very false. Parents, siblings, children and so forth are impermanent and die. The manner of material wealth is impermanent and is exhausted, Objects and houses are impermanent and are destroyed. At the end, even the world is impermanent and is destroyed, Third, within the kindness of the lama are three parts. First, the lama is the guide who leads us out of samsara. If we have no lama, it is impossible to be liberated from samsara, so the lama is very kind. Second, the lama by teaching the dharma makes our own being able to liberate itself, which is very kind. Third, if we have no lama, true complete enlightenment is impossible, so repaying the lama’s supreme kindness is important. Therefore, for establishing the cause, sentient beings as the fruition, Buddhahood, if we have no lama, establishing that is impossible. Therefore, not being upset with the lama, do what is in his heart. 2. Faith in the purity of the Three Jewels. 379MANIKABUM, ith in the purity of the Three Jewels are three parts. First Second, within fait the faith of purity of the virtues of the Three Jewels arises. If the Three \e absent, we would have nothing to rel gs, the mind should be ly on. Since the Three Jewels were is are the place of refuge for sentient bein; Jewel in the Three Jewels should devoted to them. Second, that faith of purity be aroused. Because by that, the gates of samsara and the lower realms are closed and the gates of the three higher realms are opened, the mind should be faithful and devoted. Third, by remembering the good qualities of the Three Jewels, we will be protected from all the harms of this world and of all humans and non-humans. Later we will attain perfect enlightenment. Therefore, with pure mind go for refuge to the Three Jewels again and again. Study the practice of the Three Jewels. Third, within the faith of being saddened by the sufferings of samsara are three sections. First, as for the great faults of samsara, after being born in samsara we delight in liberation. Coming one after another, the faults of samsara are great. Second, since the nature of samsara is suffering, from the peak of existence down to the Avinci Hell there is nowhere without suffering. We must be made sad by suffering. Third, since the means of being liberated from samsara are difficult, the yidam deity Lord Great Compassion is the guide on the path of liberation for the six kinds of beings in general. Since by OM MANI PADME HUM, the gate of birth among the six kinds of beings is cut off, reciting it is important. These were the instructions on grasping dharma for those who have faith. 3. Oral instruction guiding those with exertion into dharma 380Practice and Entering into Practice Third, within the instruction on grasping the dharma for those who h: m ave exertion are three parts. Within the first are three parts: First, the practice of human dharma is necessarily samsaric. Havi . ‘ing attained a pure human body, we should Practise dharma. Doing just what we like, just part of dharma or just pretending to practise, it will not work, so the practise of worldly human dharma must be discarded. Second, do not study dharma with thoughts that we are more capable than others. Pleasant words without the essence, refuting objections in arguing with an opponent and all such things make dharma o into mere words. As for writing many books, dharma will go into being just letters. So that dharma will benefit others, we should quickly establish the benefit for ourselves. The dharma of Great Compassion benefits the six kinds of beings in general. We should work with OM MANI PADME HUM. This is the best of the dharma. Third, for the sake of magnetizing others, practise generosity. Moreover, according to the dharma tradition of Great Compassion, benefitting beings and entering them into the dharma is practising generosity. Moreover, accomplishing this with the three that are correct and not being covered by the eight defilements of generosity is important. Within the three that are correct: 1. As for correct thoughts, give with the wish to benefit sentient beings with kindness and compassion. 2. As for the correct things, give each object of generosity the thing that is appropriate. 381MANIKABUM. Wit ‘eld, offer to the Three Jewels. Respect the 3, As for the correct fi ntient beings, give equally and without bias, sangha. To ordinary se! hin the eight defilements of generosity: Defilement of fame is the hope that praise and fame will increase, Defilement of benefit is the hope that later we will obtain enjoyment. Defilement of hope for return is the hope that by giving this now we will get more later. 4. Defilement of regret is, after giving, later regretting it. 5, Defilement of powerlessness is that, though we ourselves have no interest in giving, we are made to give by others. 6. Defilement of jealousy is not rejoicing in the good deeds that others do. 7. Defilement of arrogance is thinking, “Only I was not made an object of generosity”. 8. Defilement of not examining is that preliminary, main, and In bi subsequent actions are not completed. ief, for generosity and so forth, whatever it may be, the preliminary aspect is creating a wish to benefit of all sentient beings. The main part is thinking all of this as illusion-like and natureless. The conclusion, dedicating to perfect enlightenment is important. That is how it is done and into ~ these are the instructions for those who have faith when they enter dharma for going on the path,Practice and Entering into Practice Second, since we must practise the dharma accompanied b ie i im y modesty and decent restraint, within that are three sections: - First, without modesty and restraint, even if we know the Word, the three pitakas, it will not benefit our being. It is shameful that by knowing the dharma, there is no benefit. Since the purpose of dharma must be to pacify the kleshas, that dharma Serves as an antidote for the kleshas is important. Second, in learning dharma, even if we are capable, if we do not avoid evil deeds, it is shameful, Outer and inner dharmas are like a tumip. If inside itis as if we have no understanding of dharma, we will not avoid the ripening of evil deeds; dharma will be rotten from the root. Therefore, avoid evil deeds from the very smallest. Third, having entered the gate of secret mantra, if we do not Keep samaya, it is shameful. Having undertaken the discipline of the profound dharma of secret mantra, requested empowerment and made the vows; if samaya is not kept, secret mantra becomes nonsense. Since that is not right, guarding samaya like our lives, we should practise dharma according to the tradition. Third, we must enter dharma without error. Within that are three sections: First, this Great Compassion, the deity of practice is without error. He sees the six kinds of beings in general with his compassion. In particular since he is the destined deity of Snowland meditating on him is important. Second the essence mantra without error is the Six Syllable mantra OM MANI PADME HUM. After it eradicates the suffering of the beings of the six realms, that suffering is abandoned and the gates of birth there are 383MANI KABUM, continuous recitation is important. Third, realisation Josed. Therefore, . ae ising and self-liberation. That the five poisons ang without error is self-ar ' discursive thoughts are trackless and liberated in their own place jg important. By that, the oral instru those having exertion were taught. Becaus f the dharmas of the provisional meaning are not included within tions of entering into the dharma fo, se of their complete totality, none of them. SECOND, TRUE MEANING Within the true meaning are three dharmas: 1. Above, do not enter view into mere verbal universality. 2. Below, do not enter cause and effect into solidity. 3. Between, do not enter equanimity enter into a pool. 1. Above, do not enter view into mere verbal universality. Within the first, above, do not enter view into universality are three sections: First the view verbally does not enter into mere verbal universality. Because all dharmas are primordially unfabricated and self-existing, Buddhas and sentient beings are equal and without bias. Saying, “Now I don’t need to practise any more,” our being will not be liberated. When we put our confidence in mere verbal universality of the words of view, the view that is the reality of the nature of dharmas will not be realised. Above, that is mere verbal universality. 384Practice and Entering into Practice Second, the view does not enter into the body as a ground. All dharmas are mind. Mind is dharmakaya, the great emptiness, with nothing at all that is established. By created dharmas, we will not become enlightened. The meaning of the nature of dharmas and experience will not arise in our being and incidental dharmas that hinder the action will drive us ever- lower. Third, the ground of surpassing view, which if realised is all tight and not realised is all right, is the primordial great purity. If there is complete peace, that is Buddhahood. That realisation with no little confidence is passed into above. Since that is the realisation of Great Compassion, we should not let go of that nature of mind, dharmadhatu, empty luminous and unobscured. Making ourselves stably acquainted with it, as continuous armour, mastering the practice is important, 2. Below, do not enter cause and effect into solidity, Second, within the dharmas of not entering cause and effect into solidity are three parts. First, as for not leaving the benefit for ourselves isolated, liberating ourselves alone and wanting to attain such liberation is the lesser vehicle. We must arouse a wish to do the practice of Great Compassion for the benefit of all sentient beings. Second, within not entering into belittling karmic cause and effect, we should know that non- virtue is self-purified and self-liberated. Third, we should not desire the things of conditioned virtue. The seal is not conceptualizing anything. 3. Between, do not enter equanimity into a pool. 385Os nn ae indifference not entering into unbalance ate equanimity i if there is 00 cause of practice, even if the 1 be left in ordinariness, Not at Compassion, join bo, dy oes not remain ordinary, ourselves, is a danger that we wil ordinary, meditate on Gre: to the mandala of enlightened body. Speech de E HUM, join sound to recite OM MANI PADM the ordinary, let go of disct ing and self-liberation, joit the teaching of the dharmas of the true path is high, there etting the body stay the mandala of speech, Not letting mind go into ursive thoughts and the five poisons into self-arisi in all thoughts to the mandala of mind. These were meaning. THIRD, ESSENCE OF DHARMA Third, within the dharmas of the essence are three parts: 1. View 2. Meditation 3. Action Within that, for fortunate ones joining themselves to the essent i , as for fo J ig th the essential meaning, hon - eaning, the essence is mind. The meaning of that is view, meditation a tion and action. 1. View Within view are three parts: 386Practice and Entering into Practice First, mind is intrinsically clear like a crystal ball. Since in the nature of ; : le 0 mind everything is naturally clear, making it clear does not depend on anything else. Second, as for its being non-obstructed and transparent like the heart of the sun, mind should arise as ceaseless self-arising without obstruction. Third, in its clarity, as for not being a real thing, like the sun arising ina mirror, though mind clearly and ceaselessly appears, there is nothing graspable as things. By Summarizing it all together since the view of Great Compassion is naturally self-arising as clarity and non-obscuration, that should be taught to fortunate ones, 2. Meditation Within meditation of Great compassion are three sections: First, as for mindfulness being self-purified like pictures in water, by just being mindful of it, the nature of dharmas arises continuously. Second, as for flickering motions being self-liberated like a breeze in space. Because flickerings of discursive thoughts are liberated as they are, thoughts should be non-things arising as the nature of dharmas. Third, as for awareness being self-illuminated, like raising a lamp inside a dark pit, without sinking and dullness, because awareness is self- illuminated, sinking is illuminated as the nature of dharmas. By being 387MANIKABUM os totality, the meditation of Great Compassion jg empry into > . .. thered obscuration or covering, self-existingly and gatl d so that is what should be taught to fortunate luminosity without continuously existing an ones. 3. Action Within the action of Great Compassion are three parts: ure as they are, like striking water First, as for the three poisons being pI structed. Though aggression with a sword, the power of awareness is unob: and so forth may arise, they should be liberated on arising into the equality of the mother. Second, as for conditioned appearances arising as companions like snow falling into a lake, favourable conditions and unfavorable conditions may arise, but after conditions have arisen as companions, they do no harm and should be liberated as they are. Third, as for suffering being transformed into bliss; poison is as if struck by mantra; by suffering being known as the nature of dharmas, having been saddened by the dharmas of samsara, since the mind is not attached to samsaric happiness, unsurpassable enlightenment is attained. In total, as for the action of Great Compassion, all the happiness and pain of what appears should be dealt with as self-arising and self-liberated. 388eames YESH and Entering ino» Since all the meanings of Great Compassion are included Syllable of the essence mantra, These were the oral instructions of the emanated King on the Practice of Great Compassion and entering into the practice, 389