A DIRECT PA·TH

TO ENLIGHTENMENT

by

'Jam-mGon Kong-sPrul the Great

Being a Commentary

VVhich Will Comfortably Introduce

Ordinary People

to

The Mayahana Teaching

Of

The Seven Points of Mind Training

by

ATISHA

PUBLISHED BY K.AGYU KUNKHYAB CHULING 4939 SIDLEY STREET BURNABY, BRITISH COLUMBIA CANADA V5J 1 T6

©Ken McLeod

PRINTED IN CANADA

Contents

Translator's Introduction 7

Root Text 11

Direct Path To Enlightenment 17

Parr One The Source of The Transmission . . . . . . . . . 18

Parr Two The Indispensibility of This Training . . . . . . . . . 20

Pan Three The Actual Course of Instruction The Main Teaching m Seven Points

Point One

22

23

Point Two 27

Point Three 33

Point Four 39

Point Five /;3

Point Six . . 45

Point Seven . . . . . . . . 51

Additional Instructions from the Transmissions Lineage . . 59

Conclusion . . . . . . . . . . . 63

Footnotes ..

Seven Offices of Worship .

66

74

Translator's Introduction

The text presented here in translation was written by 'Jam-mGon Kong-sPrul the Great (pronouncedJamgon Kongtrul). This famous religious teacher lived and caught in Eastern Tibet during the nineteenth century. He, along with mKhyen-brTse Rin-Poche and other lamas, contributed greatly to a tremendous revitalization of Buddhism in Tibet. This movement was largely eclectic and sought to break down the rigidity of the traditional schools without imposing a new system on them. One of 'jam-mGon Kon-sPrul's major contributions to this effort was'his prolific writings. He compiled all the major teachings of all the religious traditions in Tibet (including Bon) in a collection of treatises now known as the five treasuries (mDsod-lNga).

The present text provides a practical commentary on one of the most important techniques of Mahayana meditation. This technique was taught in Tibet by Atisha about 1000 A.D. and spread to all of the four schools. Atisha wrote a text called 'The Seven Points for MindTraining' (bLo-sByong Don-bDun-Ma).lt is this text that 'Jam-mGon Kong-sPrul explains. The lines from Atisha's source text are given in bold face with 'jam-mGon Kong-sPrul's commentary following. The object of the meditation is to develop Bodhicitta. In the text, I have made no attempt to

translate this term and have used the Sanskrit word for it throughout, because I did not feel that any English word or phrase would be as effective. Bodhicitta is the very heart of Mahayana and denotes:

the aspiration for Buddhahood; the determination to practice u/1 the virtuous deeds that lead toward Buddhahood; the enlightened insight into immanent Reality; the great compassionate Vow to serve, benefit, and deliver all sentient beings

7

to quote Ga,rma C.C. Chang.l For the most part I have tried to avoid introducing Sanskrit terms and have employed English expressions in the hope that the translation will be quite readable.· However, I have rnade no attempt to render Tibetan names phonetically, but haVe: simply transcribed the words in Roman characters. Though unpronounceable, these transcriptions will be more useful to those who wish to read the texts or learn more about the various teachers.

Some Westerners may be surprised at the numerous references to demons found in the text. 'Demons' may be interpreted as personifications of the impediments, both physical and mental, that obstruct Dharma practice. The remedial !tthniques reflect this personification. In most cases, however, the idea of the remedy is quite clear and the remedy can be applied with or without this personification.

The text itself describes very clearly how to do a particular meditation for Bodhicitta and all the commitments in both thought and deed that need to be observed to make this practice effective. It is a meditation text and a text on how to reach Enlightenment. The desire to do so should be very definite in the ~ndividual who wants to practice these methods.

In 1971-1972, Lama Kalu Rinpoche visited Canada. While: he; was in Toronto, Montreal, and Vancouver, I had the honour of interpreting for him. That winter he gave this text to my wife and me for our own study. In the fall and winter of 1972-1973, Lama Tsewang Gyurme taught this text at Kagyu KunKhyab Chuling in Vancouver. Since then, I have. been urged to translate the text. Now that the translation is complete, I pray that many more people may benefit: from it. However, it would be bes~ to obtain permission and perhaps additional instruction from a qualified teacher before you practice it.

8

My thanks toT. and]. Quinn, T. Chapman, L. Lhalungpa, Gega of Darjeeling, S. Mearns, and others for their help in bringing this work to completion.

K. McLeod Kagyu KunKhyab Chuling Vancouver 1974

1 page 692 'The Hundred Thousand Songs of Milarepa' translated by Garma C.C. Chang, University Books.

TRANSLATOR'S NOTE FOR SECOND EDITION

Because of the very enthusiastic response to the publication of this book, this second printing has become necessary much sooner than anticipated. In this edition, the root text by Atisha has been primed separately as well as with the commentary so that the reader need not search through the whole book to find a particular point or instruction.

I have taken the opportunity to correct the errors and omissions that occurred in the previous printing and have been greatly assisted by my wife, Ingrid, L. Lhalungpa, and T. Quinn in this task. At the same time, a number offootnotes have been added to provide the reader with the Tibetan for some of the more technical terms.

My thanks to Jaroslav Cikanek, Petra Youngberg and Scott MacKillop for their work in printing this edition.

K. Mcleod

1975

9

ATISHA

10

Root Text

Mind Training in Seven Points

by

ATISHA

First, learn the preliminaries.

Think that all phenomena are like dreams.

Examine the nature of unborn awareness.

Let even the remedy itseH go free on its own.

Settle in the nature of basic cognition, the essence.

Between sessions, consider phenomena as phantoms.

Train in joining sending and taking together Do this by riding the breath.

Three objects, three poisons, three bases of'virtue.

Train with phrase• in every mode of behaviour.

11

Begin the development of taking with yourseU.

When evil fills the inanimate ud animate universes Change bad conditions to the Bodhi Path.

Drive all blame into one.

Be grateful to everyone.

The insurpassable protection of emptiness is To see the manifestations. of bewilderment as the four kayas.

An excellent means is to have the four provisions.

In order to bring any situation to the path quickly As soon as it is met, join it with meditation.

The ·concise epitome of heart instruction: Work with 'Five Fon:es'

Tbe instructions for transference in the Mahayana Are the 'Five Forces'. Behaviour is important.

Tbe purpose of all Dharma is contained in one point.

Grasp the principal of two witnesses.

Always rely on just a happy frame of mind.

Even though you are distraeted, if you can do it, it is ·«81 mind training.

Always observe the three general points.

Change your incllnati.,,4 and then maintain it.

12

Do not discuss defects.

Don't think about anything that concerns others.

Train first against the defilement tt ~ is greatest.

Abandon all hopes of results.

Abandon poisoned food.

Don't be consistent.

Don't make wicked jokes.

Don't wait for an opportunity.

Don't strike at the heart.

Don't transfer the cow's load to the bull.

Don't back the favourite.

Don't have wrong views.

Don't fall for the celestial demon.

Don't seek sorrow for spurious comforts.

All absorptions are effected in one.

One method will correct all wrong.

At the beginning and at the end,

there are two thin&s to do.

13

Be patient, whichever of the two occurs.

Observe two precepts even at the risk of life.

Learn the three difficulties.

Take up the three parts of the principal cause.

Meditate on the three things not to be destroyed.

Make the three inseparabie from virtue.

Train impartially in every area; it's important To have trained deeply and Pervasively in everything.

Always meditate on specific objects.

You should have no concern for other factors.

Therefore, apply yourself to important matters.

Don't do things backwards.

Don't vacillate.

Train as though cut oft.

You should find freedom by means of both examination and investigation.

Don't brag.

Don't be consumed by jealousy.

Don't act capriciously.

Don't expect thanks.

14

This quintessential elixir of advice By which the advancement of the five decays Is changed into the Bodhi path Is transmitted through Dharmakirti

By awakening the karmic energy of previous training, And by virtue of my intense interest, I ignored misery and bad reputation And sought instruction to control ego-clinging. Now, even when I die, I'll have no regret.

15

'JAM-MGON KONG-SPRUL

16

A Direct Path To Enlightenment

Guru Buddha Bodhisattva Bhyonama:

With undivided faith, I place upon my head The lot1ts feet of the Perfect Sage Who first set the wheel of love in motion And triumphed completely in the two objectives.!

To the renowned Sons of the Victor I bow, To Man;luhn·, Avalokiteshvara, and the others2 Who have set out in the boat of courageous compassion And now liberate beings from an ocean of suffen·ng in existence.

The spin.tual fn.end insurpassable Who reveals the noble path of compassion and emptiness Is the guide of all Victors. I prostrate at my guru's feet.

I shall explain here the one path travelled By the Victor and his Sons. Since it is easily understood, it is uncorrupted. Since it is pleasant to apply, one is eager to start. Since it is deep, Awakened Enlightenment3 is achieved.

In order to teach the instructions of 'Mind Training in Seven Points' which are excellent pith instructions for meditating on Bodhicitta, I shall discuss three things: the source of this transmission, the indispensibility of the training, and the actual course of instruction.

17

Part One

THE SOURCE OF THE TRANSMISSION

Here is the source of the mouth-to-ear transmission of the heart instructions of the Mighty Sage and his Sons.

When the great and splendid Lord Atisha4 had with tremendous exenion studied completely and at length under three gr~at Masters, his stream of being was filled with Bodhicitta. These masters were: Dharmakini (gSer-gLing-Pa Chos-Kyi-Grags), a master of Bodhicitta; Guru Dharmarakshita, who realized emptiness through relying on love and compassion and actually gave away his own flesh in generosity; and Yogin Maitreya (Guru Byams-pa'i rNal-'Byor-Pa), who could really take the sufferings of others OntO himself. Atisha then went to Tibet as a lord protector and turned the Wheel of the Dharma immeasurably by relying on just the one technique which this text explains. Of the limitless students of the three sorrs~ whom he established in Enlightenment and Liberation, his three principal disciples were Khu-sTon brTson-'Grus gYung-Grung, rNgog-Chos-Sku rDo-rJe, and 'Brom-sTon. Three oral traditions are associated with 'Brom-sTon Rinpoche, Avalokiteshvara in truth. They are called the Courses, the"Key Instructions, and the Pith Instructions, and fell separately t0 the three of his disciples who were incarnations of the Lords of"the Three Families? These teachings were gradually transmitted through and by all great spiritual teachers. The doctrine of the tradition which explains the bKa' -gDams-Pa's Six Courses fell to the dGe-Lugs-pa; the doctrine which reveals the Key Instructions in the Four Truths fell to the Dwags-Po bKa' -brGyud; and both traditions received and preserved the doctrine for the Pith Instructions on the Sixteen Vital Forces.7 Accordingly, the precious bKa-gDams-Pa tradition is renowned ·as the preserver of the Doctrine of the Seven Dharmas and Deities: the four deities that

18

adorn the body, the three baskets that adorn speech, and the three trainings that adorn mind~ Absolutely all of its limitless instructions, which stand distinctly in the Surric tradition though a few are connected with the Tanrric tradition, reach definitely and exclusively rhe way to unite compassion and emptiness. Since the doctrine transmitted was principally that for relative Bodhicirta, the majority of great reachers who held this transmission have set out with great ~kill their success with and instructions for exchanging oneself with others. From among the many different traditions of commentaries on this technique, these seven points have come through the tradition of the key instructions of the great 'Chad-Ka-Ba Ye-Shes rDo-rJe.9

19

Part Two

THE INDISPENSIBILITY OF THIS TRAINING

Leave aside the ephemeral happiness which results from birth in the higher realms of gods and men and understand that rhe enli~hrenment of Shravakas and Pratyekabuddhas, rhough you coulc. obrain it, is not a complete and final transcendence of misery .10 Consequently, you should strive ro procure only rhe srate of completely perfected Awakened Enlightenment. There are no methods ro effect this attainment other than chose which rely on two meditations: that on relative Bodhicirral 1 which trains rhe mind in love and compassion; and that on ultimate Bodhicirta,l2 which is the even immersion in the non-discursive state 13 devoid of conceptualization. N agarj una says :

If the rest of humanity and I, myself, Wish to obtain insurpassable Enlightenment, The basis for this is Bodhicitta Which is steadfast like the king of mountains, Compassion which oveiflows in every direction, And awareness that posits not the two.14

Moreover, no matter what accumulations of merit and wisdom15 you may have, the only criterion for reckoning the perfection of non-abiding transcendence of misery ,16 in short, the Mahayana, is the production of Bodhicitta. Further, Bodhicitta arises when you rely on love and compassion, and even after you have attained final Buddhahood, there is simply nothing else for

20

you to do but to act solely for the welfare of others through non-conceptual compassion.

While nothing like ultimate Bodhicitta arises in a novice's stream of consciousness, relative Bodhicitta will definitely grow if it is cultivated. When this has developed, ultimate Bodhicitta will be realized naturally and spontaneously. For this and many other reasons, you must pay earnest attenrior. tu relative Bodhicitta at the beginning in order to engender any Bodhicitta. For you who yearn for instruction in this matter the basic method of training is, to quote the Master Shanrideva: 17

He who wishes shelter quickly For himself and for all others Should exchange himself for othersl8 Should employ this excellent key.

Accordingly, the exact stages of meditation in exchanging yoJ.Irself for others are explained next. All other stages in mind training are jus; appendages to this.

21

Part Three

THE ACTUAL COURSE OF INSTRUCTION

Thirdly, both actual explanations of the main teachings of mind training and additional pith instructions from the cransmis-. . s1on are g1ven.

THE MAIN TEACHING IN SEVEN POINTS

1. Preliminaries which provide a support for Dharma practice.

2. Actual practice which is training in Bodhicitta ..

3. Transformation of adverse circumstances into the way of Enlightenment.

4. Extension of the application throughout one's life.

5. Measurement of mind training.

6. Commitmentsl9 ofmind training.

7. Precepts of mind training.

22

The Main Teaching in Seven Points

Point One

As to the first,

First, learn the preliminaries.

There are two points here: The preliminaries for a sess10n of meditation and preliminary instruction.

First, whenever you begin a meditation session, think that your source guru is sitting on a lotus-moon seat on your head. His body is radiant and he is smiling as he regards all beings with non-conceptual compassionate concern. He is the complete fusion of both source and transmission gurus.20 You should then pray to the line of transmission with steady, intense, and sincere respect and devotion. More particularly, pray a hundred or a thousand times thus: ''I pray for the blessing of my guru, my great and completely worthy spiritual friend. I pray that outstanding love, compassion, and Bodhicitta will develop in my stream of being.'' Afterwards, think that your guru descends through the Brahmanical aperture 21 and sits in your heart in a pavilion of light, which is like a shell facing upwards. Do so with sincere respect and devotion. It is essential to do this guru-yoga at the beginning of every sess10n.

Secondly, if the four contemplations, i.e., the difficulty of obtaining the opportunities and endowments, impermanence and death, consideration of the shortcomings of existence, and action as seed and result, are new to you, they are fully explained in such texts as the Lam-Rim~2 Since you must attend to them to the point that they have actually become part of your stream of consciousness, you might be interested in a concise statement of these basic contemplations.

23

24

Think about these ideas: ''In order to have obtained this precious human existence, which constitutes the possession of the most excellent opportunities and endowments and is the framework for religious practice, I must have accomplished considerable excellent virtue since this is its seed. Since the proportion of sentient beings that do practice virtue thoroughly is very small, the opportunities and endowments which result from that practice are very rarely obtained. When I consider other forms of existence such as animals and so forth, I see that the attainment of the human form is only just possible. Therefore, I shall, above all else, work at Dharma thoroughly so that the human form that I have obtained this time is not wasted.

''Furthermore, since my life is uncertain, the causes of death are numerous, and since I can't be confident that I will not die today, I should strive at the holy Dharma right from this moment. When I die, nothing, except for constructive and unskillful action, will follow me: not wealth, food, possessions, nor status, body, or power, not anything. These benefit me then not so much as a straw, so I have not the slightest need of them. Even after death, in whichever of the six classes of beings the power of karma causes me to be born, there will be nothing but suffering, not even a hair' s tip of happiness. Since suffering and happiness infallibly develop from unskillful or constructive activity respectively, I shall not, even though I lose my life, act unskillfully. I shall practice only virtuous acts and these with the greatest effort.'' At the end of every session, perform the seven offices of worship23 as well as you can; between sessions keep the key ideas of these considerations in mind and extend them to embrace all preparation and practice.

25

26

Point Two

As co the second point, there are two sections to the actual practice of training in Bodhicitta: occasional meditation on ultimate Bodhicirta, bur principally, meditation on relative Bodhicitta.

The rwo topics pertaining to ultimate Bodhicitta are ''in session" and "between session" instructions. First, during a session, make your body srraighr24 after you have pr··pared yourself with guru-yoga. While you breathe in and out, COUnt your breaths undisturbedly up to twenty-one. This counting will render you a fir vessel for steadiness of mind. For the main practice:

Think that all phenomena are like dreams.

To some extent, cultivate these ideas: "Concrete phenomena, whether animate or inanimate, appear as objects which are held to be external. Since all of these appearances are just manifestations of my own mental delusion,25 ultimately they have not the slightest actual existence: they are like the appearances in a dream.''

Should you think, "Is mind-in-itself real?"

Examine the nature of unborn awareness.26

When you look precisely at the essence of mind itself, no color, shape, or anything existent is present; since it has no origin, it has never arisen; nor does it endure right now resting in some place, either inside or outside your body; nor is there any object co obstruct it when it moves. You should come to a clear-cur undersdnding of all this by convincing yourself through a mental examination of the nature of this awareness which ltas no origination, cessation, or duration. Should thoughts which reflect this nature then occur, for instance ''Everything physical and

27

mental is empty" or "Emptiness has absolutely no effect for good or evil",

Let even the remedy itself go free on its own.

When you look exactly at the essence of just the remedy, which is the iodination ~o non-absolutism,27 the remedy itself is freed on its own, without pressure or direction; relax in this state. These two instructions reveal the pith instructions for investigatory meditation28 on the meaning of existence.

Settle in the nature of basic cognition, the essence.

This in~truction reveals the actual manner of immersion. When you are rid of all the input and output of the seven accumulations of consciousness,29 the phrase ''The noble heart of the Sugata'' 30 points out the essence of all phenomena, the natural condition of basic cognition.31 Rest, with absolutely no mental clinging, without any vestige of a nature existing as something, settling naturally in a state which is distinguished by non-discursive clarity devoid of conceptualization. In short, without following any train of thought, rest mind-in-itself evenly in a state in which mind-in-itself is clear yet devoid of discursiveness for as long as you can. This settling is the immersion meditation.32 Afterwards, complete the session with the seven offices of worship as mentioned above.

Secondly, the "between sessions" instruction is:

Between sessions, consider phenomena as phantoms.

Between sessions, do not become separated from the state of resting evenly as in the immersion meditation, no matter in what activity or conduct you are engaged. Continue to foster the inclination to know that all appearances, whether of yourself or. others, inanimate or animate, lack intrinsic reality and are like phantom figures -apparitions which aren't things.

Next, meditation on relative Bodhicitta will be explained in three parts: teachings for preparation, for the actual practice, and for between sessions.

28

First, do the preliminary practice of guru-yoga as it was given above. Then, you need to meditate on love and compassion, the foundations for taking and sending, 33 so start by imagining that your own mother is in front of you. Contemplate her intensely and compassionately while you think: "This person, my mother, has protected me through her own great efforts right from the moment I was conceived in her womb. Because she endured all things, sickness, cold, hunger, and so forth, because she gave me food and clothing and wiped my filth from me, and because she taught me what is good and steered me away from evil, I met the doctrine of Enlightenment and am now practicing the Dharma. What exceeding benificence! And not only in this life, but in an endless series of lives she has done exactly the same as this. While she has helped me, she herself wanders in the Cycle of Existence 34

and experiences many different sorrows. Then, when some compassion which isn't just lip service has been engendered and perfected, learn to extend it in stages. As you think, ''From time without beginning each sentient being has been a mother to me just like my present one; not one has not benefited me," cultivate concern for easier objects first - your friends, companions, and relatives. Meditate as follows: ''The three evil realms have so very much suffering. Oh destitute mortals, who, though happy in this life, have so much evil that you will become hell beings right after death!" When you have perfected this, meditate on more difficult objects - your enemies, malefactors, demons, and so forth; and then meditate on all sentient beings. Again, think: "Oh, how pitiable that these, my parents, not only experience diverse sufferings and frustration, so unwailted, but are replete with and rich in an abundance of the seeds of suffering. What is to be done? In return for their benificence, the least I should do is to help them by removing all their injury and establishing their happiness and comfort." Cultivate such an attitude until it is almost intolerably intense.

Secondly,

Train in joining sending and taking together Do this by riding the breath.

As you think, "Since all these beings, my parents, who have

29

become the objects for my compassion, are really afflicted by suffering, and will be afflicted through their streams of consciousness because of their emotional potential, I shall take upon myself all the various sufferings in my mothers' streams of being, and all their defilements, karma, and emotional potential,'' meditate that you experience all of these defilements,· karma, and so forth, and be extremely glad that you do. As you thirik, "I send forth all my constructive activity in the three times and all my physical and material enjoyment to all sentient beings, my parents, dispassionately,'' meditate that every sentient being obtains this happiness and that each individual receives all this happiness; be extremely joyful at this exchange. In order to clarify the different pam of this imaginative process of contemplation, synchronize them with your breathing. As you breathe in, imagine that a black conglomeration of all the sufferings, obscurations, and evil possessed by all sentient beings enters your body through your nostrils and is absorbed into your heart. Think that all sentient beings are forever rid of misery and evil. As you breathe out, imagine that all the happiness and virtue that you have pours forth like moonlight, leaving your nostrils and diffusing to every sentient being. With joyful exhileration think that all of them immediately obtain the citadel of Buddhahood. Train your mind by practising this method in which sending and taking ride the breath as the main part of a session. After such a session, always keep this practice in mind and apply it. This method is the very main practice of mind training. Shantideva has said and explained extensively:

If I don't completely exchange My happiness for others' sorrow This Enlightenment wtll not be achieved. There is no pleasure in the Cycle.

The third part is the application between sesswns:

Three objects, three poisons, three bases of virtue.

The three poisons- aversion, compulsive attachment, and stupidity 3-l. arise in reference to the three kinds of objects: pleasant

30

and helpful objects for which one yearns and to which one is attached; unpleasant and harmful objects to which one is averse and which one hates; and intermediate objects about which one thinks nothing and towards which one is mentally inert. Recognize the poisons as soon as they are present. Then, for example, when attachment occurs, think: "May every bit of every sentient being's attachment be gathered in this attachment of mine. May it become a basis of this wholesome good, the absence of attachment from all sentient beings. May this attachment of mine stand for all their defilements and separate them from defilements until they reach Buddhahood.'' Extend this technique to aversion and stupidity. When you carry out your life this way, the three poisons become three limitless roots of virtue.

Train with phrases in every mode of behaviour.

All the time, cultivate vigorously the sentiments expressed below and repeat something suitable such as Shantideva's lines:

As their evtf ripens in me May my virtue ripen in them.

or, from the bKa' -gDams-Pa oral tradition:

I offer all proji"t and victory to the Great Ones, All sentient beings. I take all loss and defeat for myself

or, as Asanga has said:

Whtfe all the suffen"ng and evil of all sentient beings npens for me, may all my happiness and virtue npen for all sentient beings.

Begin the development of taking with yourself.

In order to be able to take the sufferings of others upon yourself, begin the development of taking with yourself. In other words, right now, call to mind all the suffering which will ripen for you in the future and purify it, and then take up all the suffering of ochers.

31

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Point Three

The third point is to carry the teachings on the path.36

When evil fills the inanimate and animate universes Change bad conditions to the Bodhi Path.

When the frustrating results of unskillful anivity fill the inanimate or animate universes, so that your wealth and properry are destroyed or you are irritated by the perversity of sentient beings and so on, you should change these advers~ conditions that have come up inro the way of Enlightenment. This transformation is made in three ways: by relying on relative Bodhicina, on ultimate Bodhicitra, and on special practices.

As to the first,

Drive all blame into one.

Whether you are sick in body, anguished in spirit, or whether you are disparaged or belittled, or enemies and rivals plague you, in short no maner what unwanted situation, great or small, befalls you or your concerns, don't lay the blame on something external and rhink, "This caused rhe trouble." This mind dings to a self 37

when rhere is none; all rhis frustrarion which has wme down on your head is the resulr of various unskillful anions commined at your own whim from rhe no- beginning of Samsara up to the presenr. Therefore. think: "No one else is to blame; since this ego-cherishing 38 is ro blame, I shall do my besr ro subdue just that." All Dharma is concerned with energetically shaking off ego-clinging. As is writ'ten in rhe 'Bodhicaryavarara':

33

and,

Whatever torment there is for people, However much fear or pain there be, All of it has spmng from clinginf!. to exo. What will this great demon do to mel

He has, for hundreds of yean, Troubled me in the Cycle. Now that I recollect all my hostliity. I should destroy my 11nwholewme ullitudeJ.

Be grateful to everyone.

There is no method of achieving Buddhahood which does not depend on all sentient beings for support. Therefore, Buddha and sentient beings arc equally helpful to an individual who wishes co reach Enlightenment. All sentient beings are especially beneficent since not even one has not been one of your parents. Furthermore, all these malefactors are extremely beneficent since they are your companions and helpers for gathering the accumulations of merit and awareness and removing the obscura­tions 39 of emotionality and conceptual knowledge. When you have thought about such things, meditate on sending and taking. Do not be angry at anything, not even a dog or a worm, but strive to be of definite help as best you can. If you are~'t able to help, chen chink and pray aloud: ''May chis sentient being or malefactor quickly be rid of pain and come to be happy. May he come to obtain the citadel of Buddhahood." Form this resolution too: "From now on, all the constructive acts that I do shall be for hts welfare."

When a god or demon troubles you, think: "This injury now occurs because I, from time without beginning, have inflicted injury on him. Now I shall give my flesh, blood and so forth in recompense.'' When you have given mentally your own body to

34

this malefactor, say, "Here, revel in my flesh and blood, or in whatever you desire,'' and meditate that through your complete mental renunciation of your own body this malefactor is filled with untainted happiness at being enriched with your flesh and blood, ere. Then meditate to engender the two Bodhicittas.

Or, think: "Because I had n~glected remedies, these defilements arose without being noticed; since this malefactor has called this neglect to my attention, he is certainly an emanation of my guru or Buddha. How very grateful am I since he has exhorted me to train in Bodhicitta.'' Or, should sickness or sorrow occur, think with the deepest conviction: "If this hadn't happened, I wouldn't have remembered the Dharma because I was distracted by matters pertaining to this life. Since this has re-established Dharma in my mind, I should be grateful; it is the guru's or the Jewel's activity.''

To sum up, whoever has the set intention to achieve his own welfare is a worldly person; whoever has the set intention of achieving the welfare of others is a religious person. gLang Ri-Thang 40 has said:

I shall reveal some very deep Dharma; pay attention! All faults are your own,: all qualities are the lords', sentient beings. This idea is so important that you should give profit and victory to others and take loss and defeat for yourself Other than this, there is nothing to be understood.

Secondly,

The insurpassable protection of emptiness is To see the manifestations of bewilderment as the four kayas. 41

Generally, all appearances, but especially these adverse conditions, are like dreaming that you are being burnt by fire or carried· away and ruined by a flood. Mind holds as real these manifestations of delusion which are not real. You should determine that, although

35

there are appearances, there is not even an atom's real existence. When you are immersed in the state of "just appearing, but not grasping'' in which there is no clinging to these mere appearances, you should understand that they are in essence empty, Dharma­kaya, yet their characteristics are clear, Nirmanakaya, that this double nature is Sambhogakaya, and that the inseparability of all these aspects is Svabhavikakaya. This pith instruction to settle in a state divorced from grasping directly at cessation, duration, and origination points out the four bodies. It is the insurpassable key instruction which cuts off manifestations of bewilderment, and is called 'the armour of view and the protective circle of emptiness.'

As for the third method, special practices,

An excellent means is to have the four provisions.

The four provisions are: the provision of the consolidation of the accumulations; the provision of the confession of evil actions; and the provision of giving torma to gods and demons and offering torma to Dakinis and Protectors.42 To have these four is the best of all means to make evil conditions the Bodhi path.

As to the first, consider that, though you wish to be happy, what happens is nothing but suffering. That situation in itself is a clear indication that the cause of suffering, evil actions, should be discarded and the cause of happiness and comfort, the accumula­tions, should be consolidated. As you think, "Well, I shall do so," make offerings to the guru and the Jewels, render service to the Sangha, and practice whatever gathering of accumulations you can through physical, verbal, and mental activity such as sacrifices to spirits, offering butter lamps, tsa-tsas,43 prostrations and circumambulations, striving at going for refuge and engendering Bodhicitta, and especially, performing the seven offices of worship and offering mandalas,44 and praying to root out expectation and apprehension. Such a prayer is: "If disease would better me, I pray for the blessing of disease; if being cured would better me, I pray for the blessing of being cured; if death would better me, I pray for the blessing of death."

Secondly, with the same yearning as for gathering the accumulations, practice the four forces in appropriate measure: the force of reproach which is to regret evil action previously committed; the force of turning away from faults which is to think:

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In the future, even though I lose my life, I shall not do that again;·' the force of reliance, which is to go for refuge to the Jewels and to engender Bodhicitta; and the force of complete penance through totally remedial. activity, that is, to pray to root out expectation and apprehension and to strive at the six remedies: meditation on emptiness, reciting spells and mantras, making images, offering worship and mandalas, reciting Sutras, and repeating special mantras.

The third provision is to give torma to malefactors. Arouse your malefactor to some creative activity: ''You are very kind to have hastened after me in response to previous actions of mine; now you bring me this debt. I pray, destroy me. I pray that all the unwanted suffering, poverty, destruction, misery, and disease that befall sentient beings will thus ripen for me. May you divorce all sentient beings from suffering." If you are unable to act this way, give the torma and command: ''When I meditate on love and compassion and sending and taking, I am doing as much as I can to help you both now and in the future. Don't obstruct me in the Dharma."

Fourthly, offer torma to the Protectors and exhort them to be active in calming disruptive conditions and establishing ones· conducive to the practice of Dharma. Especially, pray to destroy expectation and apprehension using the prayers given above.

In order to bring any situation to the path quickly As soon as it is met, join it with meditation.

As soon as you become ill, are -troubled, or are emotionally overwrought and so on, or if you should see someone else tormented by something undesirable, think: "I shall just do sending and taking.'' Whenever you come to be motivated to constructive activity, think: "May all sentient beings come to enter totally into Dharma activity much greater than just this.'' Do the same when happy or comfortable. If you have some evil thoughts or you are forced to engage in some evil activity, think: ''May every evil thought or action of every sentient being be gathered in this one of mine." Briefly, the motivation to help others should grip you no matter what you are doing; whether eating, wal.King, sleeping or sitting. As soon as you encounter a situation, good or bad, train only in this meditation of mind training.

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Point Four The fourth point, the extension of this application to one's

life, is discussed in two part-s: what to do in this life and what to do at death. As to the first,

The concise epitome of heart instruction: Work with 'Five Forces'

If you want a concise summary of the points crucial for application and which incorporate all the numerous deep pith instructions of applying the holy Dharma, it is called 'Five Forces'. The first is the force of impetus; to hurl yourself vigorously into the attitude: "Until Enlightenment, but especially until I die, and absolutely in this year and this month, and more so from today until tomorrow, I shall not ever be divorced from the two Bodhicittas which I have grasped at this instant.'' The second is the force of familiarization: to train continually in the two Bodhicittas, consciously and directly grasping them no matter in what activity - constructive, unskillful, or inconsequential - you are engaged, so that you are never separated from them; in short, to learn the chief constructive activity, Bodhicitta. The third is the force of white seeds: 4 5 never to be content but always to concentrate your full energies physically, verbally, and mentally in constructive activity for the purpose of giving rise to and enlarging Bodhicitta. The fourth is the force of reproach: to abjure completely ego-oriented thoughts by thinking, whenever ego-cherishing thoughts occur, "Previously, from time without beginning, you have brought me to wander through the Cycle and to experience various sufferings. Further­more, you alone have brought all the evil and suffering that has occurred in this life. There is no happiness in your company. Therefore, I must do what I can to control and destroy you." The fifth force is the force of aspiration, to dedicate all virtue to the welfare of others through sincere prayer after any practice of virtuous deeds: "Generally, may I come to have such ability that I, alone, am sufficient to lead all sentient beings to Buddhahood.

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More particularly, from this day until I reach Buddhahood, may I not forget, even in dreams, the two kinds of precious Bodhicitta; may I have the ability to bear all evil conditions as companions to Bodhicitta.''

Secondly, what constitutes the instructions for the moment of minscendence (death) according to this teaching?

The instructions for transference in the Mahayana Are the 'Five Forces'. Behaviour is important.

When an individual who has trained in this Dharma is stricken by a disease that is definitely terminal, he should practice the 'Five Forces'. First, the force of white seeds is to disperse all the possessions that he has, generally to the guru and the Jewels, but

·particularly where he thinks they will be most beneficial, without even a hair's tip of attachment, clinging, or yearning. The force of aspiration is to aspire one-pointe~ly to enlightenment by performing the seven offices of worship if he is able or, if not, by praying: "May I, through the power of whatever roots of virtue I have gathered in the three times, 46 never forget and train in precious Bodhicitta in all existences; may it ever increase. May I come to meet the pure guru who revealed this Dharma. I pray to my guru and the precious Jewels for their blessing so that these things may be ac.complished.'' The force of reproach is to consider: ''This ego-cherishi'ng has instigated misery for uncountable existences; now, moreover, I experience the suffering of dying. Ultimately there is nothing to die, since neither self nor mind are existent. Whatever else I do, I shall destroy you, ego-clinging, who take the attitude 'I'm ill, I'm dying', and so forth." The force of impetus is to think: ''I shall never be separated from the two kinds of precious Bodhicitta, not at death, nor in the intermediate state, nor in any existence.'' The force of familiarization is to bring clearly to mind the two Bodhicittas which have been contemplated before.

In particular, these are to be done one-pointedly, so the accompanying deportment is important. Physically, the individual should sit in the posture of seven points,47 or, if he is unable, he should lie down on his right side and rest his cheek on his right hand, blocking the right nostril with the little finger. As he breathes though his left channel, he should begin meditating on

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love and compassion, and afterwards join this with the coming and going of the breath and train in sending and taking. Then he should, without mentally clinging to anything, settle into the state of understanding that birth and death, and samsara and nirvana, are all manifestations of mind, and that mind itself does not exist as anything. In this state he should breathe as well as he can. There are many well known instructions on how to die, but it is said that none is more wonderful that this one.

An instruction which employs artifacts states: 'Apply to the crown of the head an ointment compounded of wild honey, the ash of unspoiled sea shells, and filings from an iron magnet.'

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Point Five

The fifth point reaches the measurement of mental perfection.

The purpose of all Dharma is contained in one point.

The purpose of all Dharma, both Mahayana and Hinayana, is contained in the one principle of controlling ego-clinging. Thus, Dharma practice or meditation on mind training or other such practices must diminish ego-clinging. Whatever Dharma you do that doesn't counteract ego-clinging accomplishes nothing. Since thi~ criterion determines whether Dharma becomes Dharma or not, it is said that it is the steel-yard balance which weighs the devotee.

Grasp the principal of two witnesses.

For others to see you as a valid devotee is a testimony indeed; however, ordinary people do not perceive what is hidden in your mind but just take joy in various improvements in your conduct. Since one indication of mental perfection is always to have an untroubled conscience, don't be desirous of the testimony of others. Hold principally to the testimony of mind itself.

Always rely on just a happy frame of mind.

Always being accompanied by a happy frame of mind, never giving rise to fear or despair no matter what adversity you encounter, but turning that into a companion for mental training is a measure of mental perfection. You should not just meditate joyfully on whatever adverse circumstances occur, but in addition, train in joyfully taking up all ;he troubles of others.

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Even though you are distracted, if you can do it, it is still mind training.

In the same way that a skillful rider, even when he is distracted, will 'lOt fall from his horse, perfection in mind training is to be able to

.lSSlmilate adverse circumstances as mind training, even though your attention doesn't hold you right to the intended direnion. The two Bodhicittas should arise effortlessly and brilliantly in addition to everything that appears, whether enemies, friends, harm, or benefit. These four lines give what are called indications that you have trained effectively in Bodhicitta. They are not designated indications that you don't need to train in Bodhiritta anymore. You should study Bodhicitta in order to increase it right unril you reach Enlightenment.

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Point Six

The sixth point concerns the commmments of mind trammg.

Always observe the three general points.

Of the three general points, the first is not to break the undertakings of mind training: do not be clothed by any stain or failing in anything that you have undertaken, including even the least precept of Individual Liberation, Bodhisattva, or Mantra ordinations.48 The second point is not to fool around: lead a brilliantly pure career and abandon meaningless behaviour such as destroying artifacts, desecrating the spirits of forests, defiling the spirits of rivers, or accompanying lepers and so forth, actions which you might do in the hope that others will understand that you have no ego-clinging. The third is not to fail in any aspect of mind training. Failing in an aspect may be illustrated by examples. Mistaken Dharma would be to bear human injury patiently, but not the harm inflicted by gods and demons; or to be patient with friends, but not with enemies; or to be patient with everyone, but impatient with sorrows. such as illness and others; or to be patient with everything but to let Dharma flow away when you are happy, and so forth. Because of your committment to mind training you should always study these three points.

Change your inclination and then maintain it.

In order to change and reverse your previous inclination to be concerned for yourself and not for others, make the welfare of others your only concern. Since all mind training should be done with little fanfare but great decisiveness, maintain your outward conduct in harmony with that of all your Dharma companions and

4)

others while you work to mature your stream of consciousness unnoticed by others.

Do not discuss defects.

Do not discuss in unpleasant words with others those with physical defects such as deformation or retardation, nor those with spiritual faults such as having broken ordination.49 Speak directly on pleasing topics with a gentle and friendly expression.

Don't think about anything than concerns others.

Do not ponder the faults of anyone or anything pertaining to him, not of any senrient being in general, but particularly not of anyone who has entered the way of Dharma. Think: "My own impure karmic constructions are responsible for my seeing this as a fault. He has no such fault. It's rather like seeing a fault in Buddha, the Acwmplished Transcendent Conqueror.'' Thus should you terminate this fault-ridden anitude in your mind.

Train first against the defilement that is greatest.

Examine your personality ro see which defilement is strongest. At the beginning. train to discipline it by heaping all the Dharma onto I!.

Abandon all hopes of results.

Stop hoping that you will be able to control gods and men through mental training. and stop being helpful in response to injury in the hope that you will be seen as noble; these actions constitute contrived Dharma. In short, abandon all hope for any results you could construe as being to your welfare, such as fame, renown, comfort. and happiness in this life, later happiness among gods or men. even the desire to achieve the transcendence of misery itself.

Abandon poisoned food.

Since all the virtuous activity that you do because you regard matter as real or because you cherish yourself is equivalent to poisoned

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food, give it up. Study withou~ clinging, and as if everything were like an illusion.

Don't be consistent.

A consistent man of the world never forgets his own affairs no matter where he is or hew much time goes by. In the same way, when you are angry with someone who has hun you, you may never stop bearing a grudge. Abandon such and foster instead the active mouvauon to be helpful, even in response to IOJury.

Don't make wicked jokes.

In general, don~.t rake joy. in disparaging others. More particularly, in response to someone's speaking meanly to you, don't speak maliciously .about him to others, but, even if you've been hurt, strive to extoll the fine· qualities of others without framing any blame.

Don't wait for an opportunity.

When someone else has hurt you, you might keep it in mind and even though many years should·· pass, retaliate when the opportunity to inflict injury occurs: don't. In response ro injury, do whatever you can to help. As for harm inflicted by demons and such, don't cling to the injury, but meditate only on love and compassiOn.

Don't strike at the heart.

Do nor speak any words which produce pain or misery in another's mind, such as phrases viciously delineating a man's faults, mantras that drain the life of inhuman beings, and so forth.

Don't transfer the cow's load to the bull.

To make allegations against someone else when you are blamed, or deceitfully shift a problem you've met to another is like transferring the cow's burden to the bull. Don't act in this way.

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Don't back the favourite.

During a horse race, you worry about which one will come in first. In the same way, as one among various similar devotees, you may hope for improvement for yourself in service or reputation, or you may be motivated to strive in various ways to obtain or procure wealth: don't. Ignore fame and prestige or lack of them.

Don't have wrong views.

To accept present misfortune because you desire future enrichment for yourself, or to do mind training because you hope to ward off disease or demons, or to turn away adverse circumstances is like doing propitiatory rites and chants and is to misconstrue Dharma. Rather than acting this way, rpeditate, having abandoned pride, doubt, and fear, or hope for whatever happiness or sorrow may come. Asanga has said:

Mind training done with this sort of concern is considered a method of helping devils and demons. There's no difference between doing it this way and doing evzl. Dharma work must counteract discursive thought and emotional defilement.

Dharma that is marked by the former attitude is termed "mistaken". Mistaken views are views of either eternal ism or nihilism; mistaken meditation is m,editation which clings to a perfection based on such views; and mistaken conduct is conduct which is not consonant with the three ordinations. Wrong Dharma denotes anything that contradicts the conduct or view of the Holy Dharma taught as a model, no matter who is involved- yourself or others, the best or the least. It will hurl you into the Cycle of Existence and the evil existences. It's like taking the wrong medicine for an illness or administering an inappropriate punishment. What has been written by some individuals and some of what has been found as treasures 50 is called wrong Dharma. The first chapters of such composed or 'treasure' Dharma works discuss whether they are correct or incorrect. Someone who discourses on them without examining that chapter preaches either from

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sectarian prejudices or from his own personal bias. Since it is said that, except for Buddha, no one is able to 'reckon the personality of an individual, you cannot say of an individual who has a valid view and conduct that he is practicing Dharma incorrectly even though you may not like him. To illustrate, a merchant is a merchant whether he sells gold or just something like it. Accordingly, over and over again Buddha exhorted people not to rely on men, but to

rely on the Dharma. I make this insertion here because this point is so important.

DOn't fall for the celestial demon.5 1

If, as you meditate on mind training, your personality becomes rigid with pride and arrogance, Dharma has become non-Dharma, and you have probably fallen for the celestial demon. However much you meditate on mind training or Dharma, act as if you are the least servant of everyone and work to control your personality even further.

Don't seek sorrow for spurious comforts.

Briefly, you must desist from hoping for the spurious comforts for yourself that .would come with someone else's suffering. That is, don't think, "If that patron or whoever should become ill or die, I would receive much food and wealth" or, "If these fellow monks and Dharma brothers were to die, I would get their books and images" or, "If everyone else like me dies, I, alone, will get the merit", or, "Wouldn't it be nice if my enemies just died?" and so forth.

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Point Seven

The seventh point reveals the precepts of mind trammg.

All absorptions are effected in one.

One absorption alone, that of never being divorced from the intention to be helpful to others, carries eating food, wearing clothes, sleeping, moving, sitting, everything on the path.

One method wil correct all wrong.

Examination itself is used to correct wrong examination. In the same way, employ the single corrective of exchanging yourself for others. If, when you meditate on mind training, there are many adverse circumstances, you are ill, men slander and despise you, demons, devils, enemies, and rivals pester you, your defilements increase, or you have no wish to meditate and so on, think: "In the whole universe, there are many sentient beings who have difficulties like mine; oh, what's to be done!", and then, "May all the undesirable circumstances and suffering of all sentient beings be gathered here in addition to my own unwanted situation."

At the beginning and at the end, there are two things to do.

As soon as you get up in the morning, hurl yourself into this attitude: "Today, I shall not be separated from the two Bodhicittas." Throughout the day, remember and hold this attitude always. Then, in the evening when you go to sleep, examine all the day's motivations and attitudes. If Bodhicitta has been broken, enumerate the instances and confess them, and form a resolution that such will never occur again from now on. If there has been no contravention, meditate joyfully, and pray that

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henceforth. all others and yourself will be able to enter Bodhicitta even more than this. Study these two actions regularly. Moreover, foster a similar inclination for vows and attitudes with respect to all failings. moral faults and so on.

Be patient, whichever of two occurs.

If you become utterly destitute and suffer tremendously, think about your previous karma and strive at ways to remove unskillful ans and obscurations while you take up all the suffering and evil of others without anger or despair. If you become very happy, surrounded by the best of wealth and aides, don't become subject to carelessness or indifference. Use the wealth to do virtue, use your influence constructively, and pray for all beings to have comfort and happiness. In short, be patient no matter whether you are well off or miserable.

Observe two precepts even at the risk of life.

Since all present and future happiness comes from preserving properly the committmenrs of both the general precepts of Dharma. and the particular precepts of mind training, keep these two committments even at the risk of life. Moreover, whatever you do. don· t entertain concern for your own welfare; let only the mottvanon to help others preserve you.

Learn the three difficulties.

Initially it is difficult to recognize defilements; then it is difficult to turn them away; and finally, it· is difficult to terminate them forever. You should therefore learn the three determined attitudes: initially, to recognize defilements as soon as they arise; then, to

abandon them by generating remedial forces; and finally to think: "Henceforth, such as these shall never occur again."

Take up the three parts of the principal cause.

The principal seeds of Dharma practice are: to have a noble guru; to apply Dharma in the right way because of a mental attitude

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rendered suitable for such acttvlty; and to have the material requisites for Dharma practice come together- i.e. food, clothing, and so forth. If these three have come together for you, take joy in that and pray that they be complete for others too. If these are not complete, meditate with compassion for others; take and heap upon yourself any lack of the principal cause in all sentient beings and pray for all others and yourself to have these three.

Meditate on the three things not to be destroyed.

Learn the three things not to be destroyed. Faith and respect for your guru should not be destroyed, since all the fine qualities of the Mahayana Dharma depend on him. The will to meditate on mind training should not be destroyed, since mind training is the very heart of Mahayana Dharma. The precepts of the three ordinations should nor be destroyed.

Make the three inseparable from virtue.

You should always abandon unskillful action and never be separated from the roots of virtue in three ways, physically, verbally, and mentally. ·

Train impartiaUy in every area; it's important To have trained deeply and pervasively in everything.

It is important to have perfected training deeply, not with mere words or mouthings, and also pervasively, with mind training infusing impartially and completely everything, good or bad, that arises as an object to the mind, whether sentient beings or the four elements and other inanimate objects or inhuman beings and so on.

Always meditate on specific objects.

With dynamic attention, meditate with greater love and compassion on objects which present difficulty in mind training: hated enemies and harmful obstacles, ·especially those who, in response to your hc:lp, practice wrongly and cause injury; your rivals

and competitors; sometime compamons whose influence is detrimental though they bear no intentional malice; those that appear unpleasant to you because of your karma's influence, and so forth. Especially, abandon anything that will cause harm to those close to you such as your guru and parents.

You should have no concern for other factors.

You should not depend on the suitability of a situation, whether you are in good or ill health, have much or little wealth, a good or bad reputation, or are being hurt or not, and so on. When factors conducive to practice come together, train the mind right at that time; when factors are not present, meditate on the two Bodhicittas right in that deficiency. In short, don't be concerned with others and yourself; don't be separated from the mind training absorption.

·Therefore, apply yourself to important matters.

Fro·.n time without beginning, you have taken existence in innumerable forms, none of which was put to any use. In the future, a similar occasion of fortunate conditions will not reoccur. At this time you have obtained a human existence, and have met the true Dharma. You should apply yourself to the main objective by which the yearnings of a whole succession of lives will be realized. Moreover, your later welfare is more important than your welfare in this life; and as for the future' freedom is more important than the Cycle of Existence; others' welfare is more important that your own; of practicing or expounding Dharma, practicing is more important; to train in Bodhicitta is more important than any other practice; further, penetrating meditation on your guru's instruction is more important than meditation on examination of scriptural authorities; and to sit on your mat and tram ts more important than any other form of conduct.

Don't do things backwards.

Desist from inverting six things. Inverted patience means to bear patiently the suffering of contesting with foes, protecting friends,

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working to make a profit and so on, and not to bear patiently the problems of Dharma practice. Inverted yearning means to foster the yearning for wealth, happiness, and comfort in this life, and not to

foster the yearning to practice Dharma thoroughly. Inverted stimulation is to be stimulated by material wealth, and not to be stimulated by hearing, contemplating and meditating on the Dharma. Inverted compassionate concern means to consider compassionately someone who bears hardship for the sake of Dharma practice, and not to be concerned for someone who does evil. Inverted attention means to work methodically at worldly betterment out of concern for yourself, and not to do Dharma. Inverted rejoicing means to be glad when sorrow afflicts others and suffering afflicts your enemies, and not to take joy in virtue and the happiness and comfort of transcending the Cycle. You should completely and utterly desist from these six mverswns.

Don't vacillate.

Since sporadic application will not produce a definite understanding of Dharma, you should not be full of ideas, but tram one-pointedly in mind training.

Train as though cut off.

Train with a single concern, banishing your mind to mind training and having no association with distractions.

You should find freedom by means of hoth examination and investigation.

Both continual investigation and examination of your constituent nature should make you free from defilements and ego-clinging. Moreover, make the arising of defilements in your stream of consciousness the object of your attention, and vigorously examine whether they do arise or not. If they do, resort vigorously to antidotes. Again, look to see what ego-clinging is like. If it appears to be as nothing, examine it in reference to some object of attachment or aversion. If ego-cherishing then arises, immediately abandon it through the remedy of exchanging yourself for others.

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Don't brag.

Although you may have been kind to somebody, don't get all puffed up about it. The austerities you undergo in applying Dharma, in learning, and in practicing concern for others in order to meditate that they are more important than you, are all for your own welfare too. Don't trade boasts with others because there is just no point in bragging to anyone else. The precepts of Rwa-sBreng 52

say:

Don't expect others to be nice; invoke your yidam.

Don't be consumed by jealousy.

You shouldn't be jealous of others. Don't retort when others disparage you in front of a crowd, or injure you, etc. Get rid of disturbances in your personality and attitudes. Po-To-Ba53 has said:

All of us, though Dharma devotees, have not made Dharma the remedy of ego-clinging. We have so little patience that we can't bear a thorn in the flesh; we are more jealous than demons. This approach does not serve for Dharma. Dharma must be a remedy for ego-clinging.

Don't act capriciously.

Don't irritate your companions by showing your pleasure or displeasure on the slightest matter.

Don't expect thanks.

Don't expect others to express their thanks to you for doing virtuous works, helping others, or applying yourself to Dharma: In short, get rid of any hope that you will come to be famous or well-known.

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All the above precepts are means by which mind training will not be destroyed but will ever increase. In summary rGyal-Sras Rin-Po-Che 54 has said:

Work with the resolution: "I shall obtain the confidence· of perfection through proper training in both kinds of Bodhicitta using both evenness and ensuing practices 55 for my whole lzfe. ''

This quintessential elixir of advice By. which the advancement of the five decays Is changed into the Bodhi path Is transmitted through Dharmakirti

Since the deterioration of the times, sentient beings, life, defilements, and views is steadily progressing, there are few circumstances conducive to Dharma practice but many disruptive ones. The remedies of other doctrines may not be effective. But for someone who trains the mind, constructive activity increases directly with the proliferation of adverse conditions, just as the flames of a fire leap higher and higher as n;1ore and more wood is piled on. This doctrine has a special aspect which others lack: it changes all defilements and adverse conditions into the Bodhi path itself. These instructions are like the essence of an elixir and will enrich the character of and be helpful to anyone, regardless of his capabilities. They are deep Dharma transmitted through Lord Dharmakirti (gSer-gLing-Pa) the kindest and best of Atisha's three gurus.

By awakening the karmic energy of previous training, And by virtue of my intense interest, I ignored misery and bad reputation And sought instruction to control ego-clinging. Now, even when I die, 111 have no regret.

The great spiritual teacher, 'Chad-Ka-Wa, had aroused the karmic energy of his previous existences; his only interest was this Dharma. With great difficulty he sought and received the root of all Dharma, the key instructions for controlling ego-clinging, from the

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great Father-Son transmtsston. When he had trained well with them, never again did any concern for his own wishes arise in his mind, as he cherished others more than himself. When he was assured that he had achieved the final result and objectives of entering the Dharma, he had no regret. The author of this course (of reaching) appended these last two verses.

ADDITIONAL INSTRUCTIONS FROM THE TRANSMISSION LINEAGE

The following deep Dharma for training the mind is alone and by itself sufficient. This mind training alone is capable of carrying all happiness and sorrow on the path.

Now, deep Dharma activitates evil karma; you become restless. When you sit you want to move, and when you move you want ro sit. If that occurs, the following meditation may be done:

and,

When your disposition is like that, The best place by far is this mat, Your present state is the most pleasant; Moreover, be thankful that you Through this evil tendency have not been born a hell being Be thankful that you.aren 't being cooked and burnt.

Further, think well of fear and fnght And be extremely modest with yourself Take mean food and bear hardships, Wear mean clothes and sit in a low position Meditate to counteract and disregard both happiness and suffering.

According to what ts taught m 'The Stages of Enlightenment' .~6 you have to make your devotions meaningful to yourself. When you're ill, 57 mind training is your nurse. Perhaps you become very anxious and expect the doctors, the nurse and everybody else to do more for you. When

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you do, think: • 'This illness was not brought on by anything other than ego-clinging itself. While I may think that, if the medicine and nurses do help me, that remedy wasn't tried before, it's not really the case. No one is going to free me from this affliction. Cooseq1.1-ently, this is just what you deserve, ego-clinging." Again, study the taking up of others' disease and affliction.

In addition, here are some of Dharmakirti's (gSer-gLing-Pa 's) teachings:

1. All thoughts should be levelled 2. All remedies should stn"ke and conquer 3. All aspirations should converge 4. All paths are determined by one

These four Dharmas of enlightening remedieJ· Are needed to control barbarity They are necessary in these d~tenorating times In order to be patient 'with evil associates and mistaken practices.

1. As soon as thoughts arise, level them in the sphere of mind training cr emptiness. 2. Don't meditate· on remedies leisurely or tardily; as soon as defilements arise, jump on them, herd them, and destroy them. 3. Don't pursue many different aspirations for the present and future; concentrate exclusively to the best of your ability on destroying ego-clinging and doing whatever helps your mind. 4. When you are free from ego-clinging, you have reached Buddhahood, so there is no need to enumerate the stages of development for this single way. If you want all the remedies that concern thorough enlightenment, they are all included in these four Dharmas.

He also wrote:

1. Adverse circumstances are spiritual fnends. 2. Devils and demons the emanations of the Victor, 3. Disease is the broom for evil and obscuration 4. And suffering the treasury of Dharmadhatu. 58

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These follr Dh11rmas for ever-present defilements Are needed to control barban·ty The)" ure necessar)' in these deteriorating times In order to bear putiently evil associates and mistaken pructices.

1. You don't need to flee adverse circumstances, since they .perform the function of a spiritual friend. Through relying on adverse conditions, you cim gather accumulations, remove obscurations, remember the holy Dharma, strengthen realization, and so on. 2. There is no need to be frightened of the magical displays of gods and demons, or the injury devils may inflict, since, because they assist you to increase your devotion and constructive activity, they are emanations of your guru or Buddha. 3. Since previous evil karma will affect you as you practice the holy Dharma, various physical diseases and illness will occur again and again. Not just when you're really ill, but even when you have only a slight affliction such as a headache, meditate joyfully as has been said again and again in the Sutras, that all your unskillful acts and obswrations accumulated over beginningless time arc being removed and are being swept away as if by a broom. 4. When you're suffering, there is no need to be depressed, since, when you look at the essence of sorrow, it arises as emptiness. However much suffering there is then enriches the treasury of Dharmadhatu. If all these occur, it is good; it is sufficient to carry them as aids for application. This last is an instruction not to abandon the four Dharmas for ever-present emotions, but to apply them, Also:

1. There's a great counteTWeight for comfort 2. There's a great way to terminate suffering 3. There is fulfillment in the most undesirable 4. And evzJ views can be grasped as wholesome.

These four Dharmas which are remedies to co"ect mistukes Are needed to control barbarity The)" 11re necessary in these deteriorating times In order to bear patiently evzJ associates and mistaken pructices.

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1. When you are happy.and comfortable in body and mind, the desire for non-Dharma activity comes. But happiness exhibits no substance when you look ar the nature of the frame of mind called "being happy". Carry just this appearance of comfort on the path by giving it to all sentient beings. Not to succumb to the influence of this appearance of happiness as well as you can is t·o counteract happiness. 2. When you are suffering, you shouldn't despair; when you look at the essence of suffering, it's dispelled as empty. To take on as well as you can the unwanted sufferings of all sentient beings in addition to this appearance of sorrow is to terminate sorrow. 3. When undesired and unwanted situations befall you, your greatest wish and intent are fulfilled; i.e., this helps with the destruction of ego-cherishing. Settle your mind in luxuriant happiness by thinking: II As for you, ego-clinging, you deserve to

be destroyed utterly." 4. When evil views and hallucinations occur, various thoughts such as "What's happening, what's going on?" come up. At that time settle your mind without doubt or pride by thinking: "This was deserved, it's good that it happened. May all evil views be piled on top of this ego-clinging.'' These four Dharmas correct wrongs with which other remedies can't cope. And:

1. One Dharma is to expel completely The self, which is the root of faults.

2. One Dharma is to hold and grasp Others, who are the source of fine qualities.

These two Dharmas which exhaust remedies Are needed to control barbarity They are necessary in these deteriorating times In order to bear patiently evil associates and mistaken practices.

To be brief, because the whole. basis of mind training is summarized in the two ideas of completely dismissing concern for your own welfare and totally taking in hand the welfare of others,

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chis sraremem of rhese rwo ideas concludes the com me mary. For this reason, take it as the basis for application.

And:

To settle the wrong approach, look deeply; Settle relaxed in exact release Thus you will be free. So it is taught.

If your mind wanders outwards because some thought or defilement, wharever.irs tangibility, has been pursued, you are no different from an ordinary person ~<J and have erred. Look straight at the essence when you turn your gaze inwards; free from tension, settle into and relax in exactly and precisely the sphere of emptiness which will not be seen by looking for ir. When rhoughts or defilements, no marter how numerous, are not bound, they become self-liberating and the accumulation of awareness. These instructions form the heart of the meditation on ultimate Bodhicitta.

Conclusion

In this course of seven points are collected all rhe significant points of application which occur in every one of the traditions of commentary that have individually transmitted the instructions for that mind training which has come through the oral traditions of Atisha. I have obtained exactly this method of commenting from numerous authors and many commentaries both concise and extensive, bur particularly from the commentaries of the noble rGyal-Sras Rin-Po-Che Thogs-Med and rJe-bTsun Kun-dGa' sNying-Po. 60 I have gathered all the teachings given by great figures and distilled them into a single elixir and set it our principally for easy comprehension by beginners. Thus I have composed this clear and concise work only with rhe noble intention of helping others.

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The ongin of the way of Sutras and Tantras, The pith, the heart of all Holy Dharma, Deep yet easy to apply, Spn·ngs excellently from all commentaries. It is difficult to hear deep Dharma such as this it is difficult to apply it even when heard. This mind training contains a wealth of men.ton·ous conduct And is as rare these days as gold found on the ground. Now, too much talk is weansome But I have done thzs from a better motivation: To help others. By thzs virtue May all beings in the world engender the two Bodhicittas.

At the long-standing urging of my student, Karma mThu-sTobs, who is learned in the five studies, and more recently, at the requests of the incarnate Karma Thabs-mKhas rNam-Rol, who has a sincere dedication to precious Bodhicitta, and of Lama Karma Nges-Don and others who are all worthy in their meditation endeavours; in short, in the face of earnest entreaties and in order to clarify practice, I, bLo-Gros mTha-Yas of Byams-mGon Karma Si-Tu's dominion composed this text at dPal-sPungs and dBen-Kun-bZang -dDe-Chen-Od-gSal-gling. May infinite numbers of beings be helped. May vinue increase.

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Footnotes

l. The two objectives arc one's own welfare ~nd the welfare of others. Realization of the nature of all phenomena accomplishes one's own welfare; the vows of the Bodhisattva and the development of Bodhicitta ensure the welfare of others. The former rcalizatio~ becomes the Dharmakaya, ultimate Buddha; the latter two develop into the communicative aspects of Buddha, Sambhogakaya and Nirmanakaya. (Sec footnote 33)

2. The Eight Great Heart Sons of Buddha arc the Bodhisanvas: Manjushri, Vajrapani, Avalokitcshvara, Kshitigarbha, Sarva-Niva­rana-Vishkambhin, Akashagarbha, Maitrcya, and Samanrabhadra.

3. Buddha (Sangs-rGyas)

4. Atisha was one of the Indian masters who travelled to and taught in Tibet. He lived about the eleventh century A.D. His teachings and writings arc used bY. all schools of Buddhism in Tibet.

:;. Students of Dharma may be divided into three sorts according to their motivations. The first sort is merely interested in improving his position in the Cycle of Existence; the scco.nd wishes to transcend it; the third wishes to help other beings become free of suffering.

6. The Lords of the Three Families arc: Manjushri, Lord of the Form Family; Avalokitcshvara, Lord of the Speech Family; and Vajrapani. Lord of the Heart Family. These three families arc a classification scheme employed in Vajrayana Buddhism.

7. In the bKa-gDams-Pa tradition arc three transmJssJons, any of which an individual may emphasize in his education and practice: the traditional exposition of the main treatises (gShung), Surric techniques of application (gDams-Ngag) and Tanrric techniques of application (Man-Ngag).· Exposition is based on a thorough study and comprehension of six texts: sKyc-Rabs, Chcd-Du-brjod-Pa'i­Tshoms, Byang-Chub-sPyod- 'Jug, bsLab-Pa-Kun-Las-bTus-Pa,

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Byang-Chub-Sems-dPa'i-Sa, Nyan-Thos-Pa' i-Sa. The Sutric tech­niques of application include the Four Contemplations (bLo-lDog-rNam-bZhi), Mind-Training (bLo-sByong) and other forms of meditation based on the: Four Noble Truths of Buddha Sakyamuni. The Tantric techniques are the practices of medication in the Sixteen Vital Forces (Thig-Le-bCu-Drug) which require initiation and instruction from a qualified mascer.

8. The four deities are': Shakyamuni Buddha, the Green Tara, Miyowa, and Avalokiteshvara. The three baskets are the Tripicaka, which consist of the Vinaya; Sutra, and Abhidharma. The three trainings are training in morality, in mental stability, and in wisdom.

9. 'Chad-Ka· Wa Y e-Shes rDo-rJe was a great bKa' -gDams-Pa teacher. He was born in 1102 A.D. and died in 1176. At the age of cwenty·one he cook Bhikshu ordination and learnt by heart more chan a hundred books of the Sutras and Tantras. He studied with several reachers; from Sha-Ra-Wa he received reaching on the training of Bodhicina and practiced it for twelve years.

10. Throughout chis book the term Nirvana (Tib. Mya-Ngan-Las· 'Das­Pa) has been translated by 'transcendence of misery'. The Shravakas and Pracyekabuddhas fail to achieve complete transcc:ndc:ncc: because chc:y lack the opc:nnc:s of compassion for all beings and are therefore: unable co realize: the ultimate nature of phenomena, chough they do realize the no-thing-ness of self.

11 Kun-rDsob-Byang-Chub-Sems

12. Don-Dam-Byang-Chub-Sems

13. sPros-Bral-Nam-Par-Mi-rTog-Pa' i-N gang

14. gNgis-La-Mi-brTen· Y e-Shey The basic two-fold clinging which binds an individual to the Cycle of Existence: clinging co the actual existence of his own self and holding as actually real anything external to char self.

15. bSod-Nams-Dang-Y e-Shes-Kyi-Tshogs Accumulation of merit is effected by virtuous aces, particularly the Perfections of generosity, morality, and patience. Accumulation of wisdom is gained through the Perfections of meditation and wisdom. Diligence contributes co both;

16. Mi-gNas-Pa'i-Mya-'Das. This phrase refers co the: enlightenment of a Buddha. Buddhahood is not a resting in the mere transcendence of suffering, which is what Shravakas and Pratyekabuddhas achieve.

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17. Shanrideva was an Indian Master and author of the 'Bodhicaryavatara' from which this and later quotations arc taken.

18. bDag-Dang-gZhan-Tu-brJe-Bya-Ba

19. Dam-Tshig

20. Any guru from whom one receives initiarion, scriptural authority, and instruction is called a source guru. The succession of gurus through whom the meditation has been passed are called the transmission gurus.

21. Brahmanical aperture-: the point of fusion of me skull bones at the very top of the head.

22. A class of texts that give a full picture of Dharma practice, right from the beginner's viewpoint to that of Buddhahood. In the Gc:lupa :radition, Tsong-Ka-Pa's 'Lam-Rim Chen-Mo' is the basic text. In the Kagyupa, wide use is made of Gampopa's 'Jewel Ornament of Liberation' which has been translated- into English by H. V. Guenther.

23. The seven offices of worship form the framey.oork of most religious service in Buddhism. They are: homage to the guru and the Jewc:ls, offerings, confession of evil action, rejoicing in the good works of others, entreating the Buddhas to teach the-Dharma, praying to

them not to pass into Nirvana, and dedicating the merit to Enlightenmenc. A translation of one version of the seven offices will be found after these notes.

24. The seven parts of this standard meditation posture refer to the position of the legs, hands, spine, mouth, head, eyes and · shoulders. You should sit in the full locus position with your feet crossed and locked, resting upon the opposite thighs. Your hands should rest on your upturned feet, with the left hand beneath the right, and with the thumbs touching, forming a triangle at the levd of your navel. Your spine should be straight as an arrow to allow the currents of energy-wind in your body to flow freely through the energy-channels without impediment. Your lips should be relaxed, not pursed, and teeth not clenched. Your tongue should touch the upper palate to retain saliva, so that your mouth does not become dry, and to prevent drooling. If there is excessive saliva, you may swallow, but this position of the tongue should minimise salivation. ("Great Seal of Voidness", First Panchen Lama, Library of Tibetan Works and Archives, Dharamsala)

2~. Rang-Gi-Sems-Kyi- 'Khrul-sNang

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26. Ma -sKyes-Rig-Pa

27. bDen-Med

28. dPyad-sGom (See note 32)

29. The seven accumulations of consciousness: consciousness of perception through each of the five senses, consciousness of thought, and consciousness which reflects the defiled nature of mind.

30. dGe-Ba-dDe-gShegs-sNying-Po

31. Basic cognition (Kun-gZhi, Alaya-vijnana): formely translated (misleadingly) by Store-Consciousness; this term .is most difficult to understand. In this context, it is used as a synonym for the Buddha-nature inherent in every sentient being.

32. 'Jog-sGom. A distinction is made between meditation in which one investigates mind nature unril a clear understanding is achieved and simply letting mind rest naturally so that it is clear and evident. The former may employ a logical analysis of mind nature which is contemplated in meditation. This contemplation brings the mind to focus on mind nature which is revealed by the analysis. The latter is the direct practice and experience of mind-in-itself without any attempt to analyse or investigate this nature.

33. 'Sending and Taking' is the name of the meditation explained in this book.

34. 'Kor-Ba

35. Respectively: Zhe-sDang, Zhen-Chags, gTi-Mug

36. 'To carry on the path' is an expression used to describe those techniques by which everyday activity and occurances are used to aid the devotee in his practice. Basically, one must keep th~ idea of the meditation in mind all the time.

37. bDag-Tu-'Dsin-Pa'i-Sems

38. bDag-gCes- 'Dsin

39. The text reads "sGrib-sByong". The word sGrib generally refers to mental obscuration. The two most important are Nyon-Mong-Pa'i­sGrib, the obscuratioo of emotionality, and Shcs-Bya'i-sGrib, the obscuration of conceptual knowledge.

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40. gLang-Ri-Thang was another famous bKa'-gDams-Pa teacher and lived approximately the same time as 'Chad-Ka-Wa. He also wrote a text of mind training called 'The Eight Words' (Tib. Tshig-brGyad-Ma).

41. The ·four kayas of Buddha arc the Dharmakaya, Sambhogakaya, Nirmanakaya, and Svabhavikaltaya. The first is the total realization of the ulrimatc nature of all phenomena. The second two arc manifestations of Full Enlightenment for the welfare of others. Sambhogakaya is accessible only to advanced Bodhisattvas; Nirmanakaya to all sentient beings with the appropriate karma. Svabhavikakaya is not actually a fourth kaya, but represents the inscpcrability of all the former three.

42. Torma arc both sacrificial cakes and symbolic offcrin&s of heavenly food. There arc many different kinds, but most arc made from flour, water, and b"uttcr and arc decorated in various ways according to the purpose for which they arc to be used. The two main purposes arc to propitiate gods and demons and to render offerings to the Dharma-Protectors. Special services and rituals arc done in connection with them.

43. Tsa-Tsas are miniature molded stupas made· from clay or animal bones and arc used to confer blessings.

44. To offer a mandala means to offer the whole universe to one's guru and the Jewels. This is an imagined or-visualized offering, and hence is free from the taints of pride or rivalry.

45. White seeds: virtuous actions arc seeds which grow into wh.olcsomc and wonderful results. 'White seeds' · is a metaphor for virtuous action.

46. i.e. the past, present, and future

47. Sec note 24

48. Individual Liberation Ordination consists of vows to abandon certain specific actions such as killing, stealing, lying, drinking alcohol, and sexual misconduct. There arc several levels of ordination ranging from lay devotee to fully ordained monk or nun. Bodhisattva Ordination consists of the vow to win Enlightenment to benefit all sentient beings. Mantra Ordination is ordination for Vajrayana practice.

49. A distinction is made between breaking ordination and breaking a

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vow. For insrancc:, in Individual Liberation Ordinarion, a lay person may vow nor to kill, not to lie:, and nor to steal. Any acr of killing now breaks the: vow, but such action can be: confessed and the: karma purified. However, if he: should kill a human, rhc: ordination is broken, and must, if so desired, be: rc:-c:stablishc:d. For Individual Libc:rarion Ordinarion, rhc: four acrs which break the: ordination arc:: ro kill a human, to src:al anyrhing of value:, to lie: about spiritual arrainmc:nr, and ro commit adultery or be: incc:libatc: (depending on rhc: vow originally taken). For rhc: Bodhisattva Ordination, there: arc: two acrs: ro abandon a sc:nric:nr being and to have: an ani rude: inconsistent with Bodhiciua.

50. In rhc: rNying-Ma-Pa rradirion, certain teachers arc: able: to discover sul·h tc:xrs rhat were: hidden by Guru Padmasambhava. Such reachers are called 'rreasure-fmders' and rhe texts are called 'treasure-Dharma'. Their authenticity and their doctrines are disputed in some: cases, bur so arc: rhc: doctrines expressed in the writings of other teachers.

51. Of rhe six kinds of sentient beings, rhe ones most subject to pride are the gods. Hence, pride or arrogance is viewed as succumbing to the demon of the gods.

52. Rwa-sGreng was the monastery of 'Brom-sTon Rin-Po-Che. This quotation is taken from his writings.

53. Po-To-Ba: an early bKa'-gDams-Pa teacher.

54. rGyai-Sras Rin-Po-Che: an early bKa' -gDams-Pa teacher. All rhese teachers were approximately contemporary.

55. Evenness practice refers to meditation, particularly ro immersion in sam ad hi and artention to the narure of mind, bur also to Sll~h meditations as mind training. Ensuing practice refers to keeping the idea of the: meditation in mind when one: is not actually sitting in meditation.

56. A series of very short texts by various teachers. Each text deals wirh a specific aspect of mind rraining. The name of rhe collection is blo-sByong-Sems-dPa'i-Rim-Pa' and may be: found in bLo-sByong­Phyogs-sG~igs, a collection of texts on mind training compiled by Sems-dPa' i-dKon-mChog-rGyal-mTshan.

57. This application of mind training is used principally in the case of chronic rerminal illness or orha afflictions.

58. Dharmadharu: the realm of all phenomena, particularly their

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ultimate nature which is free from the distortions of ignorance or of clinging to reality.

59. Someone who doesn't practice Dharma and whose mind 1s never still.

60. The first was another bKa' -gDams-Pa teacher. Kun-dGa' sNying-po was the founder of the Sakyapa school of Buddhism in Tibet.

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'CHAD-KA-BA YE-SHES-rDO-rJE

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The Seven Offices of Worship

With complete faith I pay homage to Avalokiteshvara 1

And all the Victors and their Sons Who dwell in the ten directions and three times.

I offer both actual and imagined Flowers, incense, lamps, perfume, Food, music, and much else. I beseech the holy assemblage to accept these offerings.

I confess all .the unskilful actions That I have done influenced by defilements: All the ten unvirtuous acts, the five inexpiable, and others Done from beginningless time up to the present.

I rejoice in the merit Of whatever virtue Sravakas, Pratyekabuddhas, Bodhisattvas and ordinary people Gather throughout the three h·mes.

I pray for the Wheel of Dharma to be turned · Of the ordinary great and lesser vehicles For as many different aptitudes as are present In the motivations of all sentient beings.

I beseech the Buddhas not to pass into Niroana, But, until the Cycle is completely emptied, To look with great compassion upon all sentient beings Who flounder in this ocean of frustration and sorrow.

May whatever merit I have accumulated Become a seed for the Enlightenment of all beings; Without delay, may I become A splendid leader for· sentient beings.

1. The name of any deity to whom one wishes to offer these seven offices may be substituted here.

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DHARMAKIRTI

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NOTES