Leg Dep ye RAPARS] OM MANI PADME HUM. I prostrate to Great CHAPTER 22 Oral Instructions in Six Sets of Six Cc ssi i ‘ompassion. The oral instructions of the emanation of Great Compassion, the dharma-protecting king Songtsen Gampo in six sets of six. FIRST SET OF SIX First in practising Great Compassion six, dre demons should be abandoned. As for the master having a dre demon: Since he has no faith in the Three Jewels, the vow of going for refuge does not exist in his being. Since he has no faith in the lama, he does not keep samaya. Since he has completely cut off dharma, it does not exist in his being. Since his compassion is small and he does not benefit beings, the examination for compassion is not resolved. Since his desire is great, he is adept at swindling by skillful means. Therefore, we should not connect ourselves with such a master. 391MANI KABUM. andoning oral instructions having dre speech, since these Second, as for ab: are not composed by an authentic master, the meaning of the Word ang tantras is wrong. Since the relationship of words and meaning is not known, the meaning of the verses is confused. In lineages with the > of blockages, of thieves of the Word and underminers of existence ¢ it is not possible to practise, they should be abandoned. samaya, sinc Third, as for abandoning friends who have dre demons, not showing faith and respect to the lama and Three Jewels. Without samaya and vows, without shame or decent restraint, people like that should not be connected with dharma. If samaya is transgressed, whether we are a master or student, both will fall into the lower realms, so abandon such people. Fourth, as for abandoning places that have dre demons, the practice of Great Compassion should not be done in places that have wrathful non- human spirits and inauspicious places. Because obstacles will arise, they should be abandoned. Fifth, as for abandoning substances having dre demons, these include property and things dedicated to the Three Jewels, demonic substances of arrogant mantrikas, the things of people who are greedy like avaricious small-throated pretas, the retinue’s defiled things, the things of people who have done evil deeds. These should be abandoned by people who are practising Great Compassion. j 392: Oral Instructions in Six Sets of Six Sixth, as for abandoning food having dre demon, offerings to the Three Jewels, the lama’s food, those dedicated to the dharma protectors, those dedicated for ganachakra feasts, the things of vicious jungpo spirits and food of onions and so forth and liquor should be abandoned, SECOND SET OF SIX Second, individuals who practise Great Compassion should not be sent to the class of six kinds of maras: 1. The mara of our father or mother with the preceptor and master. The mara of close relatives as students, The mara of substances and requisites. The mara of kleshas and attachment. The mara of the suffering of the skandhas, Dw PF YN The mara of confused attachment. First, the mara of preceptor and master, in practising dharma, a father and mother who do not like the preceptor and master are maras, Practise without thinking of them. Second, the mara of close relatives as students, if the father and mother accompany their children and grandchildren and if they are attached to the students, meaning they are maras. Individuals practising Great Compassion should be protected with compassion and protected from attachment. 393MANI KABUM ara of substances and requisites, in having great Third, as for the m 7 , chment arises. Their formations with great suffering material wealth, atta do great harm to the dharma of enemies, thieves, loss, death and so forth, Therefore, they are maras. Individuals who practise Great Compassion should be protected from attachment to material wealth. Fourth, as for the mara of attachment to the kleshas, by leaving the kleshas and the five poisons to do as they like, by having collected various kinds of passion and aggression, the sufferings of the six kinds of beings will be experienced and so the kleshas are maras. The kleshas should be let go into self-arising and self-liberation. Fifth is the mara of the suffering of the skandhas. By being attached to our own skandhas, by hunger, freezing, sickness, old age, death and other sufferings, the body is held dearly. Therefore, evil deeds are collected and we are born in the lower realms, so it is a mara. The body should be known to be unnecessary. Having carefully relied on the skandhas, food and drink, Great Compassion is hidden. Recite the essence mantra OM MANI PADME HUM. Sixth is for the mara of confused attachment. Having become attached to parents, siblings, friends, children, grandchildren, as well as wealth and enjoyments, we grasp these as “mine.” Therefore our confusion is continuous. Since these are maras that make us fall into the lower realms, it is important to make ego grasping become ever smaller. } THIRD SET OF SIX 394Oral Instructions in Six Sets of Six Third, yogis who practise Great Compassion must be liberated fr rates i tight places: aon First, as for the tight place of the ascetic Vows of the shravakas, aft as, after arry them through to the end. Those who get out of this tight place are few, renunciates receive these vows, it is difficult to ¢: about their own monastic discipline, Second, the tight place of Compassion, in arousing bodhicitta, when we have aroused aspiration to enter into Practice of the supreme wish for enlightenment, it is difficult to arouse within us kindness and the great compassion for sentient beings. There are “views” of getting out of this we may think, “No good will and then, if attachment is produced to that, the realisation of Great Compassion will be obscured. Therefore, tight place. Even if these do arise within us, come of having aroused bodhicitta,” do not produce such attachment. Third, as for the tight place of the mantrika’s samaya of empowerment, by the empowerment of entering the gates of mantrayana the gates of dharma are opened. With samaya, because we may not act according to the dharma tradition, even if we attain the empowerment, it is difficult to get out of the tight spot of transgressing samaya. Even though we may have attained the empowerment and have samaya, if there is great pride and arrogance, the realisation of Great Compassion will be obscured. Therefore, we should not produce such pride and arrogance. 395MANI KABUM editation of yoga, a yogi’s viey, . iew and m tight spot of view aos for the tig! action is necessary. It jg editation is relied upon. Precise t of the tight spot of these three. Even if we do get out, ip t out “J am good at view and meditation” is produced, that wi] Fourth, as is high. M difficult to get pride thinking pscure the realisation of Great Compassion. Therefore, do not produce obs pride in view and meditation. Remain in non-biased equanimity. Fifth, the tight spot of regarding what is really a matter of experi fence asa verbal view. By requesting just the view from a master whose view is high, the male and female experiences will be made into a mere verbal view.” By merely explaining the dharmas of realisation, in our being there will be no practice. We will not get out of that tight spot. When we have created a mere verbal view, there will be deprecation of karma and fruition, the fruition of which is going to the three lower realms. Hence in meditating on the realisation of Great Compassion, the union of emptiness and compassion, continually reciting OM MANI PADME HUM js important. Sixth, the tight spot of the ignorance of ordinary people. By the ego- grasping of confused mind, we are bound by the grasper and grasped of parents, friends, children and grandchildren and material wealth, Since it is difficult to get away from them, it is a tight place. By the actions and activities of Great Compassion, there is the transmission of the mind’s ignorance being self-arising and self-liberated, After the rope of grasper and grasped is cut, in reciting the six syllables, action in the places of the six kinds of beings is important. ™, Meese” 3960 . ral Instructions in Six Sets of Six FOURTH SET oF grx Fourth, by the individual who practises Great Co fruitions that must be possessed: Mpassion there are six The lama must be connected with the oral instructions The student must be connected with being a vessel . The oral instructions must be connected with the hearing lineage, Emptiness must be connected with compassion. Compassion must be connected with benefit for beings, DawFvrpr The benefit of beings must be connected with compassion First, the lama must be connected to the oral instructions, How should we depend on the lama? First, hearing is done. In the middle contemplation is done. At the end meditation is done. We have the tefuge and the vows. We know how to apply them according to the Buddha’s Word. We have the scriptures and the oral instructions. We have the empowerments and samaya. In particular we have a connection with the oral instructions of Great Compassion. Compassionate acceptance of others depends on these. Second, the student must be connected to being a vessel. Since we are afraid of the sufferings of samsara, we perceive it as being like a pit of fire or a prison. We perceive samsara as a person with nausea perceiving food. Be unattached to samsara, like throwing away an old tattered garment on the ground. By faith, respect and devotion see the lama as the Buddha. Not leaving off practice in laziness, practise as if your eyes were 397Sf MANIKABUM coular it is explained that we should seek the dharma of on fire. In partic ter. irsty person does wa jon as a thirsty p Great Compassi ind, as Tor e oral instructions eing connecte with the lineage wi no adulteration in the words and meaning, the lama should not teach them in words other than by which they were taught. The meaning according tg family experience does not abide in appearance, The lama (oes not fabricate realisation. It is self-arising and self-liberated. It Should increase in the lama’s being very greatly. Since a dre demon must not exist in the blessing, the blessing of the lama, yidam and dakinis must be able to naturally clear away obstacles. It is not a practice of worldly dakinis. The teaching transmission lineage must exist from Great Compassion to the present, with unbroken siddhi. Fourth, we must connect emptiness and compassion. Mind is empty, Emptiness has nothing to fabricate. There is nothing to meditate on, Well, since such blank emptiness is not a dharma of Great Compassion, as the benefit for ourselves, we should meditate on self-illuminated emptiness, As for the benefit of others, we should arouse compassion for sentient beings. When we have the essence of emptiness and compassion, possession of the natures of the three kayas and five wisdoms of Buddhahood will arise. Fifth, compassion must be connected with the benefit of beings. If compassion is not accomplished, no benefit for beings will come. Therefore, because of a wish to benefit sentient beings grasped by the 398Oral Instructions in Six Sets of Six suffering of samsara OM MAN] PADME HUM, the § ix § essence mantra must be established. ae sixth, the benefit of beings must be Connected with Compassion. |, benefitting beings, since Great Compassion is the deity of the six kinds 0 beings in general, if we recite OM MANI PADME HUM. OM purifies god realm. MA purifies the asura realm, NI purifies the human realm, PAD purifies the animal realm. ME purifies the preta realm. HUM purifies the Hell realm. If the six kinds of beings are grasped with compassion and the sufferings of the six kinds of beings are purified, then the benefit of beings is connected to Great Compassion. FIFTH SET OF SIX Fifth, as for the six kinds of faith of the individual who practises Great Compassion: 1. Faith is aroused that for the lama the lineage exists. 2. Faith is aroused that for the lineage the blessing exist. 3. Faith is aroused that the speech of the lama is the speech of Buddha. 4. Faith is aroused that the oral instructions are like amrita. 5. Faith is aroused that in practice experience and realisation will arise. 6. Faith is aroused that in the fruition we are non-dual with Great Compassion. 399MANI KABUM that for the lama the lineage exists. The lama ang n unbroken lineage. By Great Compassion it was that we must have faith that between them First, faith is aroused the Buddha must have ai taught to me, Songtsen Gampo, is no intermediate lineage of others. d that for the lineage, blessing exist. We must have Second, faith is arouse ineage lamas’ being mindful of them, extraordinary faith that, just by the li blessing will transform ordinary awareness. Third, faith is aroused that the speech of the lama is the speech of Buddha, The realisation of the lama and the Buddha is now really being taught to us. Therefore, we must have faith that it is the speech of the Buddha. Fourth, faith is aroused that the oral instructions are like amrita. Because the realisation of Great Compassion is like amrita, it cures as bodhicitta the chronic disease of the kleshas. We must arouse faith that the diseases of the kleshas will be pacified. Fifth, faith is aroused that in practice experience and realisation will arise, Arouse faith that by continually practising OM MANI PADME HUM, the quintessence mantra of Great Compassion, bliss will arise in body, power will arise in speech and realisation will arise in mind. Sixth, faith is aroused that in the fruition we are non-dual with Great Compassion. Our own minds are all-pervading emptiness luminosity, equal and unbiased. Since this is Great Compassion, the meaning of the 400Ural Instructions in Six Sets of Six f dharmas, arouse faith that j : nature © it has existed with: ithin us fro m the beginning. SIXTH SET OF six sixth, by the individual who practises Great Compassion the six js not like” are rejected. “what it What the view is not like, What the meditation is not like, What the action is not like. What the fruition is not like, What the samaya is not like. Dw fF wn What the compassion is not like. First, as for what the view is not like, the view of Great Compassion is without partiality or exclusion, the great all-containing. If within partiality grasping mental desire arises, the view is not like that. Second, as for what the meditation is not like, the meditation of Great Compassion is self-arising meditation on luminous emptiness without fixation. It is not like the meditation of holding the mind on thoughts with effort. Third, as for what the action is not like, the action of Great Compassion is impartial and unbiased, without attachment and fixation. It is not like the 401" ~ BUM Tn of e of bol st action performed becau: grasper and grasped. i i ition of hat the fruition 1s not like, the fruiti Great Fourth, as for w t self-existing primordial existence. It is not like great self- ion is the Compassio) ined to be established now by effort from another. al fruitions maint ‘th, as for what the samaya is not like, the samaya of Great Compassion a : “8 ae : + is our own mind without faults, pure as it 1s. It is not like samaya where 1S the kleshas in the mind are left to do as they like. Sixth, as for what the compassion is not like, the compassion of Great Compassion is without partiality and exclusion and sees all equally. Since compassion with partiality and exclusion is the compassion of attached mind, the compassion is not like that. To summarize the totality of Great Compassion, it is included within the Six Syllable OM MANI PADME HUM. All obscurations of the six kinds of beings are cleared away by it. The yogi practitioner’s practice trains in this. Siddhi too is attained by this. Since blessing also arises from this, supplicate while continually reciting the Six Syllable. Thinking like that is the wish-fulfilling gem that establishes things according to our wishes, These were the oral instructions of the nirmanakaya, the dharma- Protecting king Songtsen Gampo in six sets of six. 402