The Great Chariot by Longchenpa II
<poem>
A Commentary on Great Perfection: The Nature of Mind, Easer of Weariness In Sanskrit the title is ‘Mahāsandhi-cittā-visranta-vṛtti-mahāratha-nāma’. In Tibetan ‘rDzogs pa chen po sems nyid ngal gso’i shing rta chen po shes bya ba ’...
The actual liturgy of refuge
The actual liturgy of refuge
Emanating the field Now from the actual presentation of the liturgy of going to refuge, as for the cause of its arising, lesser ones fear the lower realms, desire the good qualities of the higher realms and so forth. The shravakas and pratyekabuddhas are also afraid of samsara, and produce the three kinds of faith.[1] In the Mahayana, because of compassion, we turn the wheel of Dharma for others. The Ornament of the Mahayana Sutras says:
That should be understood to be from compassion.
Moreover, having been told the virtues of refuge by the guru, we put our minds in order. Before representations of the three jewels we arrange offerings. Just from having gathered the text and offerings, in the space in front, the three jewels, as explained above, approach and remain. The Buddha and so forth are the objects of visualization. We visualize them in space:
Visualize these objects as being before you in space. In particular, Buddha and guru are said to be most important.
From the external viewpoint, the Buddha is most important, but internally the guru is most important.
4.b) How to go for refuge Making the actual outer, mental, and secret offerings, Say “I and all sentient beings, joining our hands in devotion, Take refuge until enlightened, for the benefit for others In the guru and the Buddha, the Dharma, and the Sangha.” Say this again and again, from the depths of your heart and bones.
The external offerings are incense, flowers, and so forth. The inner offerings are amrita, camphor, and so forth. The secret offerings are rejoicing, equanimity, supreme enlightenment and so forth. Offer these offerings, filling the whole of space, to the guests who also fill the whole of space, and say the following:
“From this time until attaining the essence of enlightenment, I, (say your name), for the sake of all sentient beings, go to the guru for refuge. I go to the Buddha for refuge. I go to the Dharma for refuge. I go to the Sangha for refuge.”
Say this three times from the depths of your heart. This is the refuge attained from symbols. Afterwards, while resting in a state of complete non-conception, entering into the unborn is the absolute refuge. Attaining dharmata is the world-transcending refuge.
4.c) Emanation and gathering of light rays At other times, visualize that by having gone to refuge in this manner, these representations radiate intensely:
Visualize that by radiation of joy and light Obscurations of the three gates are purified, And that, because of that, the siddhis have been attained. By that the accumulation of merits has been perfected, by which there is the manifestation of rupakaya.
By those beings who take the three-fold refuge The accumulations will be completely perfected, The level of buddhahood will be established. The Dharma and Sangha will also be accomplished.
That completes the explanation of the incidental causal refuge.
FOOTNOTES AND REFERENCES: [1]:
The three Faiths (dad pa gsum). Sincere faith: dang ba’i dad pa. conviction: yid ches pa’i dad pa. and irreversible devotion phyir mi ldog pa’i dad pa. the three kinds of faith. inspired, aspiring, and confident faith or confidence. Another common list is: faith of faith, faith of desire and faith of trust.
The explanation of the objects of refuge:
Now,
The ultimate refuge in the fruition is dharmakaya. Essence of divinity, Buddha, Dharma, and Sangha, One’s own luminous mind, free from all complexity.
The vehicle of characteristics maintains that in the fruition refuge one attains for oneself the fruition of buddhahood. In this case, the incidental objects of refuge are the Dharma and Sangha, and the ultimate object is the singularity of buddhadharmakaya.
As for the refuge that goes to the ultimate meaning, That refuge is singularity, buddhahood.
Though that is so forth is said, dharmakaya is the ultimate object of the fruition refuge, because it is the ultimate three jewels. In the causal refuge dharmakaya comes into the continuities of others; but in the fruition refuge, the nature of one’s own mind, free from all the extremes of complexity, exists as the nature of the three jewels, and we go to refuge with that. The Practice of Wisdom (ye shes grub pa) says:
The Buddha is mind with no need of attaining purity. Unchanging and undefiled, this is also the Dharma. Its self-perfected qualities are the Sangha. Since this is so, one’s mind is what is supreme.
b. The manner of going to refuge As to how one goes
As for the taking refuge that makes this into the path,...
Before the visualized representations, go to refuge, saying:
“Having visualized that I and all sentient beings are doing this, doing this for as long as the words have power, with these relative visualizations we take the causal refuge.”
c. The explanation of the essence Thus,
In accord with the cause, everything is one’s mind. In reality going and goer are non-dual. This suchness is meditational equanimity. If we grasp mind and object as two, they are not ultimate. The refuge of fruition has no aspiration.
Oneself and all sentient beings go to refuge with the phenomenal visualizations of the objects of the three jewels in space. Both also go to refuge with their own minds, which in reality have not a particle of difference from their miraculous emanations.
The essence of all this is the space-like nature of mind that does not fall into partiality. Rest in the simplicity of that. The Middle Length Prajñaparamita says:
Subhuti, whoever does not conceive of even the Buddha, and also does not think conceptually of the Dharma and the Sangha, this is going into the real essence.
The thought that the objects, the three jewels, and the perceivers, oneself and sentient beings, are different does not correspond to the way things actually are. We do not need to aspire to those natures.
d. The explanation of post-meditation By that the accumulation of wisdom is perfected. By that the state of dharmakaya has been attained. Whatever may appear in the post-meditation state, It should be regarded as being dream or illusion.
This non-conceptual emptiness is the accumulation of wisdom, and therefore dharmakaya is established. The Sutra Teaching the Two Truths (bden pa gnyis bstan pa’i mdo) says:
Mañjushri, by the accumulation of merit rupakaya is attained. By the accumulation of wisdom, absolute dharmakaya is made to manifest.
All the dharmas of the phenomenal world of samsara and nirvana, appearing while they do not exist, should be regarded as being within a dream or illusion. As to how, the Vinaya Scriptures say:
By the vast merit that comes to be from this, May buddhahood naturally rise in sentient beings. May I liberate the host of beings Not liberated by former victorious ones.
What is to be learned about refuge
The causal aspect
1) The instruction not to abandon the three jewels
Then regarding refuge:
Of these two topics of practice, as for the causal aspect, In order to enjoy our lives and worldly actions, We should never abandon the guru and the three jewels.
Why? Within this life these are hardly different from virtue. Refuge establishes all the virtues that are exalted and truly good. This is because it bridges the gap between degradation and excellence. Shantideva says:
For gaining lesser things, let us not leave the great. We should chiefly think of others’ benefit.
That is what it is like. the Vinaya Scriptures say:
For life, for power, or even in joke, the three jewels should never be abandoned.
2) The instruction that those who take refuge are worthy of homage and should not be deceived
Moreover,
Any of those who have gone for refuge with the guru, Is worthy of respect, and we should never cheat them; And let us abandon harsh slander of these excellent ones.
The Gandavyuha Sutra says:
By depending on the spiritual friend, people are worthy of respect and should not be deceived. Stop saying unpleasant things about excellent people, and instead follow the holy Dharma.
3) The limits to be guarded in respect to the three jewels:
Moreover,
Anyone who has gone for refuge to the Buddha, Should never offer worship to any god seen as other. Anyone who has gone for refuge to the Dharma, Should abandon doing harm to any sentient being. Anyone who has gone for refuge to the Sangha, Should abandon any association with extremists.
The Glorious great nirvana Sutra (Shri Mahanirvana Sutra, ’phags pa yongs su mya ngan las ’das pa chen po’i mdo) says:
Whoever goes to refuge with the Buddha, Since He is the authentic spiritual friend, Should not be someone who has gone to refuge With any gods at all who are separate beings. Whoever goes to refuge with the Dharma Should abandon attitudes of doing harm. Whoever goes for refuge to the Sangha Should not take part with others who are extremists.
4) The instruction to pay faithful homage to the guru and the three jewels
Even their images ought to be faithfully revered. Recalling them day and night, we should always go for refuge.
Even representations of the guru and the three jewels should never be treated with disrespect. We should revere them in such a way that we do not tread even on their shadows. This is because they are emanations of the goodness of the buddha fields. As was said by the Buddha:
During this time of the age of obscuring darkness I have emanated the spiritual friend.
The White Lotus says:
Many bodily forms are emanated. They benefit beings by their wholesome actions.
The “Ear-ring” (snyan gyi gong rgyan) or Flower Ornament Sutra (Avatamsaka Sutra) says:
In the last period of five hundred years I will exist in only the form of letters. For the mind with the notion, “I exist,” At that time, there will be respect for that.
By being mindful continuously day and night, or six times, or three, or once at least, go to refuge; and then these subsequent virtues will be established. How? Because the virtues of the spiritual friend are told, we learn to practice them. Because the virtues of the three jewels are told, we emulate them. Behavior is the vinaya. Meditation is the sutras. The view is abhidharma. Practicing according to these is the refuge of practice according to the path. Gathering the basis, rely on holy beings, listen to holy Dharma, and practice with the Sangha. That is taking refuge.
b. What is learned in the fruition 1) The main subject matter
What is to be learned in the subject of fruition Is to strive sincerely for equanimity. We should not cling to concepts of either good nor evil, Not high or low, not accepting or rejecting, We should not rely upon complexities, But rather train in the natural state of dharmata. Let us course within the single mandala, The state where all there is spontaneously perfected.
The Middle Length Prajñaparamita says:
Those who desire to meditate on the perfection of prajña should learn the manner of not conceiving of any dharmas whatsoever and not seeing things according to conception. What is that like? “This is high. This is low. This is to be rejected. This is to be accepted. This is the buddhadharma. This is the Dharma pure of all external causation.”
Do not analyze in that dualistic manner.
Now there is the explanation of way of being restrained by the ordinary objects of the refuge vow:
Asserting the imputation that “they should be given up,” The objects are transcended. With that, for literal thinkers Because wrong views have arisen, they are really given up. Having so transgressed the precepts, these persons only fall lower. Accept and reject with careful attention and mindfulness.
The objects of refuge are labeled as being “to be left behind,” in the sense that when enlightenment with its essence, buddhahood, occurs, the time of receiving these objects in rituals is over. With that, wrong views may arise so that the three jewels are abandoned, and there can be no practice. As for offering the precepts of refuge, that they are actually bestowed is a defining characteristic. Moreover, thinking that prostrating to external deities and so forth does no harm is called going in a lower direction.
These violations like an exhausted royal lineage are not included in Buddhism. As with a merchant deceived by his escort, what we have is destructible. Like a picture falling off a wall, all our learning and vows are easily destroyed. Like common people without a protector, we are easily trampled on by afflictions. Like a person who has broken the law, by breaking our vows, we will have many births in the lower realms and so forth.
Because of viewing our violations and defects in that way, we will be remorseful, and we will confess them. After that, when our minds receive the vow, it will be restored. Though some want fixed certainty about this matter, here there is none. If the wish to abandon[1] arises from virtue, it is because we wanted it to. The Bodhicharyavatara says:
Attainment of the wish for abandonment Is what is called the perfection of discipline.
FOOTNOTES AND REFERENCES: [1]:
The benefits of refuge
The benefit of protection in all one’s lives
Now the benefits of refuge are explained. By going to refuge with the outsiders’ Ishvara and so forth, we fall into the lower realms and such:
Those who see that other refuges are deceptive, Having faith in the excellence of divine compassion, Will have no fear, but be protected in all their lives. What greater benefit and happiness could there be?
Simply going to refuge cuts off the door to the lower realms. Establishing the celestial realms, the great path of liberation, and goodness for all one’s lives, refuge is unequalled. The Expression of Realization (rtogs pa brjod pa) says:
Anyone who goes to the Buddha for refuge Will not have to go to the lower realms. After they have left their human bodies, They will be reborn in the realm of the gods.
b. The benefits of perfecting the two accumulations As for the good individual who has gone to refuge:
Here, when the soil of a mind that is pure as well as faithful Has been well-moistened by the rain of merit and wisdom, Sprouts of auspicious Dharma germinate and grow, Ripening as a crop of perfect victorious ones.
In the ground of faith, watered by the rain of the two accumulations, the seeds of dharmadhatu grow. They ripen as a crop of Buddhas. The Nirvana (myang ’das) says:
Those who go to the three-fold refuges Accumulating holy merit and wisdom, By the growth of Dharma that conquers the world, Will surely attain the level of buddhahood.
c. The benefit of immeasurable virtues Moreover, when we, as individuals, go to refuge:
We gather the many qualities of Dharmic virtue. Knowing how to be modest, decent, careful, and mindful. Dharani[1]clouds ??? and the sun of wisdom rise in our minds. We see this even in dreams, and do not lose our awareness. We are able to remember former lifetimes, We become elegant with wealth and nobility.
The Sutra Requested by the Child Precious Gift (khye’u rin po che sbyin pas zhus pa’i mdo) says:
As for those who go to refuge with the Buddha, all their virtuous dharmas will grow. They know how to be decent. They take care.
Those who go for refuge with the Dharma are alert. They accumulate many virtues. They remember former lives. They have a share in the good fortune of the Dharma.
Those who go for refuge with the Sangha have workable minds. For them there are many doors of samadhi and dharani. They are always of illustrious family. Even in dreams they are inseparable from the Buddha, Dharma, and Sangha.
d. The good qualities coming from being guarded by the gods on the side of virtue Because of the rejoicing of all sentient beings, Both the two benefits are a spontaneous presence. Finally we are the refuge of all who possess a body. Befriending a host of beings, we hold the wealth of trikaya.
This is established by our being protected by the joy of the gods, who rejoice in white virtue, and by the increase of virtuous roots. The same text says:
Moreover, we are protected by the gods, who rejoice in virtue, and our virtuous roots increase.
We quickly attain the level of the victorious ones. The Nirvana says:
Whoever has gone to the three-fold objects of refuge Quickly will become an enlightened being.
Those who have gone to the Buddha for refuge will finally attain buddhahood. Those who have gone to the Dharma for refuge will turn the wheel of Dharma. Those who have gone to the Sangha for refuge will be gathered into the ocean-like irreversible Sangha.
e. As for the benefits being immeasurable In brief, as for these virtues:
If all the virtues of refuge were to materialize, Vaster than all of space, they would be limitless.
The Sutra of Spotlessness (dri ma med pa’i mdo) says:
If the merits of taking refuge Were to take on form, Having filled all of space, They would be greater still.
Moreover, as for clearing away all danger and harm, The Sutra of the Holy Victory Banner (mdo rgyal mtshan dam pa) says:
O monks, whether you stay in monasteries, charnel grounds, or in the wilderness, those who have gone to the triple refuge will be without fear and suffering, and no one will say even “I will disturb one of your hairs.”
Moreover, there will be no fear of maras and the lower realms. The Sutra of the Essence of the Sun (nyi ma’i snying po’i mdo) says:
Sentient beings who go for refuge with the Buddha Cannot be killed by even ten million vicious maras. Even with broken discipline and minds that are disturbed, These will certainly go to the other shore of birth.
In brief, while those with the virtues of refuge are protected from kleshas, afflictions, the paths of the lower vehicles, samsara, the lower realms, and all such unpleasantness, they attain all that is high and good. The Ornament of the Mahayana Sutras says:
Always from all the assembly of the kleshas, As well as all misconduct and wrong doing, And even the approach of old age and death They are protected by the Buddha himself.
From all who do harm, as well as the lower realms, From untimely death, and lower vehicles’ views Of a transitory collection as permanent They are protected, for this is genuine refuge.
f. The benefit of being the support of all virtues If so,
As refuge is the ground of all good qualities, Why would anyone competent not rely on it?
With these immeasurable virtues, refuge is properly relied on by all those who know what they are doing. The Jewel Heap Sutra says:
Those who are competent will follow virtue. By its power perfect benefit is established.
That is the way it is.
g. The benefit of clearing away all the continuance of samsara and nirvana As for abandoning all continuance of samsara and nirvana:
To the friend of all who abandon evil and go to peace, Bowing our heads in homage with the deepest faith, We take refuge in the source of happiness, The wish-fulfilling tree that is the most excellent Leader, And is all that is meritorious in the three levels.
The supreme refuge for all who are in the world together with its gods is the three jewels. This is because they are protectors from all faults. They are guides that lead us to the peace of nirvana. They are fields of merit, fulfillers of wishes, and holy treasuries of virtue.
The same text says:
These three jewels are worthy of homage by everyone in the world, including the gods. They are worthy of salutation with joined palms. They are holy fields of merit.
The Bodhicharyavatara says:
Even those who do harm are still connected to goodness. Let us then take refuge in the source of goodness.
Day and night six times or whatever, and at mealtimes, even if we do not want to eat, we should visualize the three jewels before us in space. Mentally we should prostrate and make offerings, confess evil deeds, rejoice in merit, request the turning of the wheel of Dharma, and supplicate the teachers not to pass into nirvana. Then, remembering the virtues of the three jewels, we should join our palms thinking, “May I attain this for the benefit of sentient beings.” Thus we build up to the jewel of the Buddha Bhagavat and so forth. As it says in the Moon Lamp Sutra, when we have expressed mindfulness of the three jewels, if we subsequently dedicate the merit, evil deeds will be exhausted, and virtue will increase. We quickly establish enlightenment and attain inseparability with the three jewels throughout all our lives.
FOOTNOTES AND REFERENCES: [1]:
From the passage below gzungs seems to mean mantric practice. However gzungs sprin ye shes can be a cloud of spiritual wisdom attained through practicing path of seeing.
Now the merit is dedicated for the benefit of sentient beings:
As the great bliss is famed as the highest of qualities, May all beings be absorbed in excellent conduct. Worn out by reliance on bad objects that corrupt, May our minds today find ease from their weariness.
By the thunder resounding in the heaped clouds of merit of these auspiciously composed verses, and by the excellent flashing display of the lightning-garland of their meaning, may sentient beings, who long have relied on inferior objects, with the steeds of their minds worn out by many thousands of kinds of samsaric suffering, have their weariness eased by the Buddha Bhagavat’s supreme happiness.
Pacified through the Dharma rain of holy amrita, May goodness in the minds of beings have great increase. May the wish-fulfilling clouds of the level of Victory, Always touch us with excellent, liberating wisdom.
On whomever, in the ten directions of the world, There falls the Dharma rain of the Sugatas and their sons, By the occurance of benefits may they be illumined. With the three lower realms self-emptied, may all become enlightened.
For blind ones wandering in the world without a guide, May the virtues of the three jewels be fully and clearly proclaimed. When they are fully established on the path of liberation, May every single one attain enlightenment.
Introduction
A. The description of the four Brahma-viharas
B. The teaching of the particulars
C. The teaching of the particular objects of meditation
D. The faults of an impure meditation object
E. The real meditation object
F. The Expressions
+ G. How to meditate
. Part 1 - Equanimity meditation
. Part 2 - Meditation on kindness
. Part 3 - Meditation on Compassion
. Part 4 - The meditation of joy
H. Further explanation of the way of meditating
Introduction
Thus having gone to refuge, from the main topic, the path of Mahayana, there are two sections on producing the two excellent bodhicittas that aspire to and enter the supreme mind of enlightenment. Within that, first there are ten sections of the seventh chapter on the four immeasurables.
The description of the four Brahma-viharas
A. The description of the four Brahma-viharas and the teaching of meditation on them
Having gone to refuge, we meditate on the four immeasurables. Therefore, that is taught next. As just explained:
Beings who become the vessels of Dharma by taking refuge Then cultivate their minds to benefit sentient beings. Watered by equanimity, in the cool shade of joy, Flowers of compassion bloom in the soil of kindness.
Here the example is a very pleasant garden-grove. On the rich, green earth of kindness, in a joyful place of refreshment for people, various kinds of flowers of compassion open and blossom. Many birds and deer are enjoying the cool shade of pleasant trees.
From lakes, ponds, and good springs of equanimity, flow a collection of many streams, where travelers tired out by samsara can refresh themselves. Weariness of mind is eased and cleansed away. What is described is presented in an ornamental form. The Middle Length Prajñaparamita says:
Subhuti, here a bodhisattva mahasattva should meditate on kindness, compassion, great joy, and great equanimity.
The teaching of the particulars
First, as for the explanation the particulars of this and other points:
When these have not been joined to the path of liberation, These four sources of sanity are causes of samsara. But when they are empowered by the path of peace, Then they manifest as the four immeasurables By which we can transcend the ocean of samsara.
The Supreme Essence (snying po mchog) says:
Shariputra, these four, by which genuine mind is not produced now and will not be produced later, are kindness, compassion, joy, and equanimity, the four Bhrama-viharas. They are accompanied by samsaric karmic formations. The kindness, compassion, joy, and equanimity that produce genuine mind now and produce it later are called the four immeasurables, because they also produce the path of nirvana.
The teaching of the particular objects of meditation
As they focus on either sentient beings or dharmata
Their scope is universal, both with and without an object.
The meditation objects of the four immeasurables in the arising of four immeasurables with a mental object is all sentient beings, and also in the arising of the four immeasurables without a mental object, the dharmata of all dharmas, with suchness as the meditation object,. The Bhumi-Collection says:
With the support of sentient beings and dharmata respectively, the four immeasurables with and without a mental object arise.
I. The fruition J. The dedication of merit
The faults of an impure meditation object
The faults of an impure meditation object
The former concerns a limited number of sentient beings. Such impure objects are causes of the Brahma-viharas.
The meditation objects of the four Brahma-viharas involve arousing these four mental phenomena, kindness and so forth, for a limited number of sentient beings, one, two, or whatever. Here liberated mind is not achieved. One to one kindness, like that of a woman crossing the river Ganges with her child, produces samsaric causation, such as the arising of the Brahma-viharas. The Bodhicharyavatara says:
As the fruit of a clear and unified mind arising Is Bhrama and so forth,...
2. The instruction to learn the liberating four immeasurables Thus, with that particular awareness, as for these four immeasurables:
Since, when objectless, these are directed at liberation, These should be trained in by those with the nature of compassion.
Those desiring liberation must train in them only in an objectless manner, in the aspect of apprehending the four immeasurables.
The real meditation object
Now the meditation object of the four immeasurables is explained:
Those who are unhappy and tormented by suffering, Or are biased by feelings of greed or hatred towards other beings, Through their preoccupation with happiness and wealth, Are objects of kindness, joy, compassion and equanimity.
The sentient beings taken as the meditation object of the four immeasurables with an object are those who are unhappy or tormented with suffering; and beings who feel prejudicial desire and aggression toward others who, because they are well-off, are happy and wealthy. The Ornament of Mahayana Sutras says:
The objects are those who have a longing for happiness, And those with happiness afflicted by suffering, And those who have the kleshas....
The Expressions
As for their expressions:
Their expressions are the desires that it may be workable That all beings may be happy and also free from pain; and, never parting from joy, that they have equanimity.
Toward the objects of these four immeasurables there is the desire that sentient beings be without suffering and possess happiness; and that, not separated from joy, but leaving behind passion and aggression, their minds may possess a kindness that is one with equanimity. The same text says:
I prostrate to you who are so kind to sentient beings, Having an intention that is not newly encountered, Having an intention that is not separable, Having an intention of goodness and benefit.
The essence of the four immeasurables is free from what does not accord with each of them. The same text says:
What does not fit their stable completeness is abandoned. The wisdom of complete non-thought is thus possessed. The three apprehensions regarding these are thus engaged with. Sentient beings are made to be completely ripened.
As for abandoning partialities that do not fit with each one of these four, the commentary of that same text says that, not thinking of anything else, focusing on objects with happiness, suffering and in between, we should benefit sentient beings.
As to how to engage with the object, those who merely do not have happiness are the object of equanimity. Those who are tormented by suffering and possess passion and aggression have the cause and fruition of suffering. Therefore they are the object of suffering.
Joy is because of beings’ happiness. The above three mental apprehensions engage with their three objects. The objects of joy, happiness and goodness consist of these three.
Likewise, as for the four immeasurables having dharmas as their objects, according to all the treatises these same four arise. In the four immeasurables that have the object of dharmata, the nature of these is realized as the unborn.
In the tantras and their commentaries there is found a terminology of the four immeasurables in which selflessness is not realized, in which “one and one half” are realized, and in which two-fold selflessness is realized.[1] The Bodhisattva-bhumi says:
That with sentient beings as object is an object in common with the extremists. That with dharmas as object is in common with shravakas, and pratyekabuddhas. That with no object is not in common with anyone.
These immeasurables arise with the object of sentient beings, dharmas, and with no object. Explaining the arising of these four in terms of six aspects that do not correspond with the six perfections, the Ornament of Mahayana Sutras says:
Kindness to the miserly, and to vicious undisciplined ones; Kindness to the agitated and unconscientious; Tenderness to those who are who are under the power of objects, And to those who are strongly inclined to wrong perception.
Explaining the ten objects for which these kind feelings are produced, the same text says:
Those who are fiercely blazing, and those in the enemy’s power; Those oppressed by suffering, and those obscured with darkness. All who abide on paths that are difficult to travel. Those who are chained by fetters that are very great. Those who are attached to food that is mixed with poison. Those who have completely lost the way of the path. Those who go far astray, and those of little power Who still possess loving-kindness for all sentient beings.
The ten objects are these:
Those who blaze with the kleshas as if they were in a fire Those for whom obstacles of Mara have arisen, even though they have entered the path Those of the three lower realms Those with stupidity and delusion about karma, cause, and effect Those who have entered wrong paths Those who are tightly bound by the knots of the kleshas Those addicted to the taste of the bliss of samadhi Those who dwell on the paths of shravakas Those who dwell on the paths of pratyekabuddhas Neophyte bodhisattvas. The four immeasurables arise with four conditions:
The naturally existing gotra or dhatu is the causal condition. The spiritual friend who teaches the instructions of the four immeasurables is the dominant condition. Apprehension of each one’s particular object is the object-condition. Previous acquaintance with the benefits of meditating on the four immeasurables, and the harm of not doing so, is the immediately preceding condition. The former text says:
From the causes of happiness and suffering Comes the kindness of the bodhisattva. Along with those causes, from the spiritual friend And our natural disposition, rises compassion.
The Abhidharmakosha says:
With four there are the mind and mental events. With three there are the two samapattis. Other things arise from only two.
Mind and mental events are produced by four conditions, the main cause, predominating, immediately preceding and object conditions. Samapatti is produced by three, the main cause, predominating, and immediately preceding conditions. Material things arise from two, the main cause, such as a seed, and predominant conditions, such as water and manure.
FOOTNOTES AND REFERENCES: [1]:
The first kind of selflessness realizes the emptiness of a real self that owns the dharmas it perceives and those same dharmas insofar as they are regarded as owned by it. It does not realize the selflessness of dharmas altogether. Abhidharma Buddhist philosophy shares this approach with the Samkhyas etc. The second approach is most typical of pratyekabuddhas, but is perhaps easiest to understand if we think of the mind-only school. It realizes the emptiness of grasped objects because of interdependent arising, but tends to cling to the reality of the grasping perceiver and perception. Having realized the emptiness of the object and perceiver of individuals and the emptiness of the object, but not the perceiver, of dharmas altogether, these individuals realize “one and a half” of the two egolessnesses.
How to meditate
The purpose of equanimity meditation
Now, as to how to meditate, we purely and definitely concern ourselves with these alone. However, as for there being completely fixed approach:
These do not have to be practiced in any one fixed order, But, even so, beginners should start with equanimity. Having equalized any prejudicial bias, Then they should meditate upon the other three.
First we should compose ourselves, putting ourselves at ease. This is because if we do not bring all biases into equanimity, it is difficult for the other three immeasurables to arise. Therefore, first we meditate on equanimity. The master Jñanagarbha says in his Ornament of the Middle Way (Madhyamaka-alankara):
Crossing with equanimity to the land of goodness, Like a meadow covered with blossoming flowers of kindness, Well-adorned with the cooling protective shade of compassion. The water of joy will be pure, and not disturbed or muddied.
However, the Two Segments says:
First meditate on kindness, Second, turn to compassion Third, meditate on joy, And, last of all, equanimity.
This last is from the viewpoint of teachers already joined with inner divine suchness. For them it is easy first to produce the arising of the other three, kindness and so forth. The other is in order to first make the nature of the three, kindness and so forth, arise easily.
b. The meditation object of equanimity Now, to explain equanimity meditation:
Since the meditational object is all sentient beings, You should examine your mind, to see what it is like. If you love your mother and father and your friends, But hate your enemies, your attitude is bad.
When it is like that, there is no sentient being that is not made into an enemy or friend, so that love or hate arises toward them. That is not right. Why?
c. Remembering kindness with equanimity In samsara:
While we have been wandering without beginning or end, These enemies were our fathers, mothers and relatives. They were formerly friendly and gave their help to us. Shall we now cultivate malice as a return for their kindness?
It is not right to repay with harm those who formerly benefited us. The Vinaya Scriptures say:
Returning good for good is excellent. Returning harm or indifference is not right.
d. Equanimity meditation on uncertainty For many generations:
Also these friends were enemies and did us harm. Even now that pain is still infecting us. How can it be right to repay this with benefit? Those who now are neither, once were both friends and foes. Where benefit and harm are without any certainty, Either loving and hating is inappropriate.
If it is not right to benefit an enemy who has done us harm, our friends in former generations did us harm. Even now, as a result, suffering still defiles us. Just this produces our loving and hating. Why repay that with benefit? As for beings who are indifferent to us now, if we think about it, whether they did us benefit or harm before or which they may do later is not certain. Therefore we should produce equanimity for those for whom we have a positive or negative bias. The Prajñaparamita in Twenty Thousand Verses says:
Subhuti, all sentient beings are mutually equal, and you should produce an attitude of equanimity.
e. The meditation on equanimity For this reason:
Therefore, start by regarding friends and relatives With neither love nor hate, just like those who are neutral. Then giving up hatred, you should be neutral to enemies. When this is done, then prejudice is non-existent.
Thus equalize friends and enemies as indifferent.
f. Equanimity meditation to benefit sentient beings To be rid of the mental darkness that comes from fixating neutrality, With a mind that clears away kleshas for beings into equality, Meditate on phenomena in freedom from samsara.
May our kleshas come to be completely pacified with regard to all sentient beings, starting with our enemies and friends. May love and hate never arise. May our minds all become mutually workable.
g. Equanimity about getting and losing, by meditating on them as one Why do this?
All want happiness and want to eliminate suffering, But their ignorance is involved with the cause of suffering.
We feel joy when we are happy and do not desire what is painful. All beings are like that, so how can malevolence toward them be appropriate? Desire, even desire for happiness, is a cause of suffering. We should eliminate involvement with this bad approach.
h. The main object of equanimity Kye ma! If only the draining host of kleshas were pacified, With all their habitual patterns, and mind were equalized. May embodied beings, tormented by violent loves and hatreds, Turn bias to equanimity, free from love and hate.
May all the kleshas of sentient beings be pacified. In particular, after the fires of love and hate are pacified, without preferential bias, may our minds become workable.
i. Expanding the object of equanimity Having contemplated one being in this way, Then go further, and do the same with two or three. Go on to a country, and then again to a continent. Then, having contemplated all the four continents, Try one or two thousand worlds, and then consider them all. The training is complete when self is the same as other, And enemies and friends are seen with equality.
Beginners should meditate on equanimity towards friends and enemies until that is accomplished. Then from one, two, and three beings and so forth, go on to your town and then your country, its continent, and finally all of this world Jambuling. Then, from the continents of Videha and so forth, go further and meditate on a thousand worlds, two and three thousand, and all the world systems. Also first meditate on human beings, and then on animals and so forth as being equal.
j. The measure of having trained in equanimity within our being Within our being:
The training is completed when oneself and others, Or enemies and friends, are seen in equality.
For anyone who has attained this attitude, jealousy and enmity will not arise. They will be hindered by the arising of equality/equanimity.
k. Post-meditation in equanimity meditation Then after a session of meditating with that object of equanimity:
Then go on to the equanimity without object. Everything is mind, whose nature is like the sky. Rest in this emptiness, the unborn absolute, Free from complexities of mental phenomena.
The objects to be meditated upon, these appearances of sentient beings, are like a reflection, appearing while they do not exist, unborn by nature. Rest in mindfulness of this. Though we are attached to the skandhas as being grasped objects and a fixating ego that is other than these, both are false.
This is like thinking that a reflection in a mirror is a face. What does not exist appears, depending on the skandhas. The Precious Garland says:
In dependence on a shining mirror Oneself and others may appear reflected; Nevertheless, in actuality, These images do not exist at all.
Likewise, in dependence on the skandhas, An ego is perceived and firmly grasped; But like the reflected image of a face, Really it does not exist at all.
As without depending on a mirror, No reflected natures will appear, When there is no dependence on the skandhas, Ego-grasping too will be like that.
If our natural skandhas are grasped as a self, karma exists. From karma birth exists, so by intervals old age and death will also exist. When we do not grasp the skandhas, all this is eliminated. The same text says:
As long as there is any grasping of the skandhas, So long will they be grasped as truly having an ego. If there is ego-grasping, there is also karma. As a result of that, there also will be birth.
The three kinds of action[1] have no beginning, end, or middle. The mandala of samsara, like the apparent wheel That is formed by the whirling of a fire-brand, Is a thing of mutual causes, and as such it turns.
It could not be established from itself, another, or both; Nor could it be established from the three divisions of time. Therefore the ego-grasper is completely exhausted. That will also be the case for birth and karma.
In that way, having seen the rising of cause and effect, And also having seen the way they are exhausted, in reality the world is not conceived Either as existing or as nonexistent.
All dharmas, without any object to grasp as “me” or “mine”, should be known to be like a reflection.
The benefits of equanimity meditation
The measure of being well-trained by meditating in this way is that realization of profound peace arises, as well as realization of the nature of all dharmas as primordially unborn equality. The All- Creating King says:
Within the unthinking enlightenment of dharmata, By resting in non-duality, wisdom will arise.
l. The fruition of equanimity Of this meditation:
The fruition is that for mind, undisturbed by any bias, There is a spontaneous presence of the natural state. This is the actual nature of reality.
When feeling of bias and the relativity of self and other are non-existent, the absolute, non-dual dharmata, is realized. When we have become familiar with this, we should perform the meditation of primordial kindness.
- REDIRECT[[:Category:]]
FOOTNOTES AND REFERENCES: [1]:
