Difference between revisions of "The Teachings on Taking the Arousing of Bodhicitta as the Path"
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− | + | The [[great master]] [[Padmakara]] is an [[emanation]] of [[Buddha Amitabha]]. Having trained his [[mind]] in the numerous [[Mahayana sutras]], he loves all [[sentient beings]] as a mother loves her only child. Acting always for the {{Wiki|welfare}} of others, he is the steersman who delivers all [[samsaric]] [[beings]] to [[nirvana]]. Without being asked | |
− | in the sutras and tantras of the Mahayana. When bodhicitta is explained concisely in accordance with these teachings, it is divided into three sections: the outer training, the inner training, and the secret training. | + | he gives instruction to all those to be tamed. Endowed with [[great compassion]] he is the [[king]] of all [[bodhisattvas]]. When he was staying in the [[Lion]] Fortress {{Wiki|Cave}} at Monkha, I, [[Lady Tsogyal of Kharchen]], aroused [[bodhicitta]], the [[mind]] set on [[supreme enlightenment]]. Having [[offered]] a [[mandala]] of [[precious]] {{Wiki|substances}} to |
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+ | the [[great master]], I made this petition: [[Emaho]]! [[Great master]], you have [[taught]] that having cultivated [[love]] and [[compassion]] for all [[beings]], the sole importance in the [[Mahayana]] [[teaching]] is to train in [[bodhicitta]]. This being so, how should we engage in the {{Wiki|training}} of [[bodhicitta]]? The [[master]] replied: [[Tsogyal]], if, | ||
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+ | having entered the [[Mahayana]], you do not train in [[bodhicitta]], you will fall into the lower vehicles. Therefore it is [[essential]] to always arouse the [[mind]] that is set on [[supreme enlightenment]] and to exert yourself in the trainings of benefiting others. Countless detailed explanations of that have been given | ||
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+ | in the [[sutras]] and [[tantras]] of the [[Mahayana]]. When [[bodhicitta]] is explained concisely in accordance with these teachings, it is divided into three [[sections]]: the outer {{Wiki|training}}, the inner {{Wiki|training}}, and the secret {{Wiki|training}}. | ||
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− | 1. The essence of training in bodhicitta | + | 1. The [[essence]] of [[training in bodhicitta]] |
2. Its divisions | 2. Its divisions | ||
− | 3. Its definition | + | 3. Its [[definition]] |
− | 4. The characteristics of the person | + | 4. The [[characteristics]] of the [[person]] |
− | 5. The object from whom you take the vow | + | 5. The [[object]] from whom you take the [[vow]] |
− | 6. The ceremony for taking it | + | 6. The {{Wiki|ceremony}} for taking it |
− | 7. The benefits of the training | + | 7. The benefits of the {{Wiki|training}} |
− | 8. The reason for training | + | 8. The [[reason]] for {{Wiki|training}} |
− | 9. The shortcomings of not training | + | 9. The shortcomings of not {{Wiki|training}} |
− | 10. The precepts | + | 10. The [[precepts]] |
11. The dividing line between losing and possessing it | 11. The dividing line between losing and possessing it | ||
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− | The master replied: The essence of arousing bodhicitta is the desire to attain unexcelled enlightenment together with the vow to do so in order to liberate all sentient beings from samsara. | + | The [[master]] replied: The [[essence]] of arousing [[bodhicitta]] is the [[desire]] to attain unexcelled [[enlightenment]] together with the [[vow]] to do so in order to {{Wiki|liberate}} all [[sentient beings]] from [[samsara]]. |
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− | The sutras describe many classifications of divisions, but in short, there are two kinds: aspiration and application. The aspiration is the wish to accomplish the welfare of beings, but that alone is not sufficient. It is important to actually engage in benefiting all sentient beings. It seems to be quite difficult for prejudiced people who are not free from egotism to give rise to bodhicitta. | + | The [[sutras]] describe many classifications of divisions, but in short, there are two kinds: [[aspiration]] and application. The [[aspiration]] is the wish to accomplish the {{Wiki|welfare}} of [[beings]], but that alone is not sufficient. It is important to actually engage in benefiting all [[sentient beings]]. It seems to be quite difficult for prejudiced [[people]] who are not free from [[egotism]] to give rise to [[bodhicitta]]. |
− | 3. THE DEFINITION The definition of bodhicitta is the arising in oneself of an altruistic attitude that has not previously arisen. This attitude will not arise in beings who have not gathered the accumulations. | + | 3. THE DEFINITION The [[definition]] of [[bodhicitta]] is the [[arising]] in oneself of an {{Wiki|altruistic}} [[attitude]] that has not previously arisen. This [[attitude]] will not arise in [[beings]] who have not [[gathered]] the [[accumulations]]. |
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− | The person who engages in the training of bodhicitta should possess certain characteristics. He should aspire toward the teaching of the Mahayana, unlike the shravakas and pratyekabuddhas. Due to great intelligence, he should be totally free from doubt. He should have taken refuge in a master and in the Three Jewels and should feel weary of incorrect or inferior teachings. He should be naturally peaceful and gentle. The people of Tibet are hostile toward the Dharma, the ministers are evil minded, the king is gullible; there are only a few who are suitable recipients for the Mahayana teachings. Tsogyal, be free from partiality toward friend and enemy. | + | The [[person]] who engages in the {{Wiki|training}} of [[bodhicitta]] should possess certain [[characteristics]]. He should aspire toward the [[teaching]] of the [[Mahayana]], unlike the [[shravakas]] and [[pratyekabuddhas]]. Due to great [[intelligence]], he should be totally free from [[doubt]]. He should have taken [[refuge]] in a [[master]] and in the [[Three Jewels]] and should [[feel]] weary of incorrect or {{Wiki|inferior}} teachings. He should be naturally [[peaceful]] and gentle. The [[people]] of [[Tibet]] are {{Wiki|hostile}} toward the [[Dharma]], the ministers are [[evil]] minded, the [[king]] is gullible; there are only a few who are suitable recipients for the [[Mahayana teachings]]. [[Tsogyal]], be free from partiality toward [[friend]] and enemy. |
− | ===5. THE OBJECT | + | ===5. [[THE OBJECT]]=== |
− | The object from whom you take the bodhicitta vow should be a master who has the Mahayana aspiration and whose mind is filled with love and compassion. He should be a teacher who does not act for the benefit of himself for even an instant, and who observes his precepts without transgressions. In this dark age, one will fall into the hands of Mara unless one follows a qualified master. | + | The [[object]] from whom you take the [[bodhicitta vow]] should be a [[master]] who has the [[Mahayana]] [[aspiration]] and whose [[mind]] is filled with [[love]] and [[compassion]]. He should be a [[teacher]] who does not act for the [[benefit]] of himself for even an instant, and who observes his [[precepts]] without transgressions. In this dark age, one will fall into the hands of [[Mara]] unless one follows a qualified [[master]]. |
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− | The ceremony for taking the bodhicitta vow is as follows. Having arranged an extensive display of offerings before the Three Jewels on the fifteenth or the eighth of the waxing moon in an auspicious year and month, pay respect to the sangha. Offer a ganachakra to the yidam. Make extensive torma offerings to | + | The {{Wiki|ceremony}} for taking the [[bodhicitta vow]] is as follows. Having arranged an extensive display of [[offerings]] before the [[Three Jewels]] on the fifteenth or the eighth of the [[waxing moon]] in an [[auspicious]] year and month, pay [[respect]] to the [[sangha]]. Offer a [[ganachakra]] to the [[yidam]]. Make extensive [[torma offerings]] to |
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− | + | the [[dakinis]], [[Dharma protectors]], and [[elemental spirits]]. Give away all your possessions and [[gather]] a vast amount of [[merit]]. That same evening, offer the [[initiation]] fee to the [[master]]. With [[respect]] for the [[master]], the [[disciple]] should [[gather]] the [[accumulations]] by means of the seven [[pure]] aspects.1 In particular, | |
− | the | + | you should confess [[misdeeds]] as follows. [[Visualize]] the {{Wiki|syllable}} A at the {{Wiki|crown}} of your head. By means of the {{Wiki|light}} streaming forth from it, establish all [[sentient beings]] in the [[enlightenment]] of the [[buddhas]] and make [[offerings]] to all [[noble beings]]. By means of the {{Wiki|light}} being absorbed back into the A, absorb |
− | center dissolves into your body, speech, and mind and thereby burns away all misdeeds. Thinking this, recite HUNG 108 times. Then follows the verbal confession. Remembering all misdeeds accumulated since beginningless samsara, recite this confession three times with remorse. Vajra master and all | + | the [[nectar]] of the [[siddhis]] of all the [[noble ones]], which then dissolves into your [[body]], {{Wiki|speech}}, and [[mind]], and burns away all of your [[misdeeds]] and [[obscurations]]. [[Imagining]] that, recite A [[108]] times. [[Imagine]] that the {{Wiki|light}} radiating from the HUNG in the [[heart]] of the [[wisdom being]] in the [[master’s]] [[heart center]] dissolves into your [[body]], {{Wiki|speech}}, and [[mind]] and thereby burns away all [[misdeeds]]. [[Thinking]] this, recite HUNG [[108]] times. Then follows the [[verbal]] {{Wiki|confession}}. Remembering all [[misdeeds]] [[accumulated]] since [[beginningless]] [[samsara]], recite this {{Wiki|confession}} three times with [[remorse]]. [[Vajra master]] and all |
− | vidyadharas, pay heed to me! Assembly of yidam deities together with your retinue of peaceful and wrathful buddhas, pay heed to me! Victorious ones of the ten directions together with your sons, pay heed to me! Mother dakinis guarding the teachings together with the Dharma protectors, pay heed to me! In the | + | [[vidyadharas]], pay heed to me! Assembly of [[yidam deities]] together with your retinue of [[peaceful]] and [[wrathful]] [[buddhas]], pay heed to me! [[Victorious ones]] of the [[ten directions]] together with your sons, pay heed to me! Mother [[dakinis]] guarding the teachings together with the [[Dharma protectors]], pay heed to me! In the |
− | presence of those who are worthy of veneration, I, ______, remorsefully confess all the evil karmic actions I have accumulated by the power of erroneous thinking by means of body, speech, and mind, through committing unvirtuous actions and misdeeds, causing others to commit them or rejoicing in their doing | + | presence of those who are worthy of veneration, I, ______, remorsefully confess all the [[evil]] [[karmic]] [[actions]] I have [[accumulated]] by the power of erroneous [[thinking]] by means of [[body]], {{Wiki|speech}}, and [[mind]], through committing [[unvirtuous]] [[actions]] and [[misdeeds]], causing others to commit them or [[rejoicing]] in their doing |
− | so, from beginningless lifetimes to this very day. Then resolve not to further proliferate misdeeds. Repeat the above supplication and then say three times: Just as the tathagatas and their sons of the past, by means of the perfect life-examples of the paths and bhumis, turned away from unvirtuous | + | so, from [[beginningless]] lifetimes to this very day. Then resolve not to further {{Wiki|proliferate}} [[misdeeds]]. Repeat the above supplication and then say three times: Just as the [[tathagatas]] and their sons of the {{Wiki|past}}, by means of the {{Wiki|perfect}} life-examples of the [[paths]] and [[bhumis]], turned away from [[unvirtuous]] |
− | actions and misdeeds, so will I, ______, from this very moment until reaching the essence of enlightenment, turn away from committing misdeeds through erroneous thinking. I vow to henceforth refrain from them. The Actual Arousing of Bodhicitta | + | [[actions]] and [[misdeeds]], so will I, ______, from this very [[moment]] until reaching the [[essence of enlightenment]], turn away from committing [[misdeeds]] through erroneous [[thinking]]. I [[vow]] to henceforth refrain from them. The Actual Arousing of [[Bodhicitta]] |
− | This has two parts. The first is for the beginner to arouse the bodhicitta of aspiration. From the core of his heart the disciple should arouse the genuine attitude of thinking: In order to save all the sentient beings of samsara from the ocean of suffering, I will attain unexcelled enlightenment! At the end | + | This has two parts. The first is for the beginner to arouse the [[bodhicitta]] of [[aspiration]]. From the core of his [[heart]] the [[disciple]] should arouse the genuine [[attitude]] of [[thinking]]: In order to save all the [[sentient beings]] of [[samsara]] from the [[ocean of suffering]], I will attain unexcelled [[enlightenment]]! At the end |
− | of repeating the above supplication he should say three times: With the attitude of regarding all sentient beings as being my fathers and mothers, my brothers and sisters, my sons and daughters, or my teachers and Dharma friends, I, ______, from this very day until reaching the essence of enlightenment, | + | of repeating the above supplication he should say three times: With the [[attitude]] of regarding all [[sentient beings]] as being my fathers and mothers, my brothers and sisters, my sons and daughters, or my [[teachers]] and [[Dharma]] friends, I, ______, from this very day until reaching the [[essence of enlightenment]], |
− | will generate the firm intention of liberating all beings who have not been liberated. I will cross over the ones who have not crossed over, I will relieve the ones who are not relieved, and I will establish in the nondwelling state of enlightenment of the buddhas all beings who have not passed beyond suffering. | + | will generate the firm [[intention]] of liberating all [[beings]] who have not been {{Wiki|liberated}}. I will cross over the ones who have not crossed over, I will relieve the ones who are not relieved, and I will establish in the nondwelling [[state of enlightenment]] of the [[buddhas]] all [[beings]] who have not passed beyond [[suffering]]. |
− | 2 Secondly, for arousing the bodhicitta of application, form the thought: From this very moment and for as long as samsara is not emptied, without being distracted for even a single moment, I will accomplish the welfare of beings in manifold ways. Repeat the above supplication, after which you should say | + | 2 Secondly, for arousing the [[bodhicitta]] of application, [[form]] the [[thought]]: From this very [[moment]] and for as long as [[samsara]] is not emptied, without being distracted for even a [[single moment]], I will accomplish the {{Wiki|welfare}} of [[beings]] in manifold ways. Repeat the above supplication, after which you should say |
− | three times: From this very moment until samsara is emptied, I, ______, will persistently generate the firm intention to gradually train, carry out, and perfect the six paramitas and the four means of magnetizing. Just as the buddhas of the past and all the bodhisattvas by means of the perfect lifeexamples | + | three times: From this very [[moment]] until [[samsara]] is emptied, I, ______, will persistently generate the firm [[intention]] to gradually train, carry out, and {{Wiki|perfect}} the [[six paramitas]] and the four means of magnetizing. Just as the [[buddhas]] of the {{Wiki|past}} and all the [[bodhisattvas]] by means of the {{Wiki|perfect}} lifeexamples |
− | of the paths and bhumis were endowed with the root and branch vows, in that way I also will train, carry out, and perfect them. Please regard me as a bodhisattva. The master then says, So be it! and the disciple, It is good! It is meaningful! After having repeated the above three times, one has obtained | + | of the [[paths]] and [[bhumis]] were endowed with the [[root]] and branch [[vows]], in that way I also will train, carry out, and {{Wiki|perfect}} them. Please regard me as a [[bodhisattva]]. The [[master]] then says, So be it! and the [[disciple]], It is good! It is meaningful! After having repeated the above three times, one has obtained |
− | the vow. In order to keep the vow unimpaired from that moment on, the master should instruct the disciple in the precepts. The disciple should then offer a gift and perform an extensive offering of thanksgiving. From that moment on it is of the greatest importance to continuously exert oneself in arousing bodhicitta and in the trainings of bodhicitta, like the steady flow of a river. | + | the [[vow]]. In order to keep the [[vow]] unimpaired from that [[moment]] on, the [[master]] should instruct the [[disciple]] in the [[precepts]]. The [[disciple]] should then offer a [[gift]] and perform an extensive [[offering]] of thanksgiving. From that [[moment]] on it is of the greatest importance to continuously exert oneself in arousing [[bodhicitta]] and in the trainings of [[bodhicitta]], like the steady flow of a [[river]]. |
− | 7. THE BENEFITS The benefits of training in the bodhicitta you have thus developed are as follows. Elevated above the shravakas and pratyekabuddhas, you are included in the assembly of Mahayana practitioners. Your disturbing emotions, misdeeds, and obscurations are all annihilated from their very root. All | + | 7. THE BENEFITS The benefits of {{Wiki|training}} in the [[bodhicitta]] you have thus developed are as follows. Elevated above the [[shravakas]] and [[pratyekabuddhas]], you are included in the assembly of [[Mahayana]] practitioners. Your [[disturbing emotions]], [[misdeeds]], and [[obscurations]] are all {{Wiki|annihilated}} from their very [[root]]. All |
− | the virtuous actions of your body, speech, and mind become causes for what is meaningful and a vast gathering of merit will be perfected in your being. You will always be watched over by the buddhas and bodhisattvas and the great protectors of the Dharma. All sentient beings | + | the [[virtuous actions]] of your [[body]], {{Wiki|speech}}, and [[mind]] become [[causes]] for what is meaningful and a vast [[gathering]] of [[merit]] will be perfected in your being. You will always be watched over by the [[buddhas]] and [[bodhisattvas]] and the great [[protectors of the Dharma]]. All [[sentient beings]] |
− | will love you as their own child and find you beautiful to behold. You will never be separated from the Mahayana teachings. In short, you will quickly accomplish the superior qualities of buddhahood and awaken to true and complete enlightenment. Thus the qualities are inconceivable. Therefore be persistent in just this. | + | will [[love]] you as their [[own]] child and find you beautiful to behold. You will never be separated from the [[Mahayana teachings]]. In short, you will quickly accomplish the {{Wiki|superior}} qualities of [[buddhahood]] and [[awaken]] to true and [[complete enlightenment]]. Thus the qualities are [[inconceivable]]. Therefore be persistent in just this. |
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− | It may be sufficient to attain liberation by yourself alone, so why should you liberate all sentient beings from samsara? Since all beings are your own parents, your debt of gratitude is inconceivably great, and so you need to train in order to repay their kindness. Their kindness consists in forming the | + | It may be sufficient to attain [[liberation]] by yourself alone, so why should you {{Wiki|liberate}} all [[sentient beings]] from [[samsara]]? Since all [[beings]] are your [[own]] [[parents]], your debt of [[gratitude]] is inconceivably great, and so you need to train in order to repay their [[kindness]]. Their [[kindness]] consists in forming the |
− | basis for your life and body; raising you from childhood with the best food and drink; undertaking all kinds of pain and difficulties for your benefit; cherishing you as higher than themselves, more important even than their own hearts. Moreover, they have endowed you with wealth and possessions, educated | + | basis for your [[life]] and [[body]]; raising you from childhood with the best [[food]] and drink; {{Wiki|undertaking}} all kinds of [[pain]] and difficulties for your [[benefit]]; cherishing you as higher than themselves, more important even than their [[own]] hearts. Moreover, they have endowed you with [[wealth]] and possessions, educated |
− | you, connected you to the sacred Dharma and so forth. Because of the inconceivably great kindness of these parents, you must liberate them all from samsara. Since all sentient beings have the basic cause, the essence of enlightenment, you are also connected with them and so you must liberate them all | + | you, connected you to the [[sacred]] [[Dharma]] and so forth. Because of the inconceivably great [[kindness]] of these [[parents]], you must {{Wiki|liberate}} them all from [[samsara]]. Since all [[sentient beings]] have the basic [[cause]], the [[essence of enlightenment]], you are also connected with them and so you must {{Wiki|liberate}} them all |
− | from samsara. Tsogyal, if you desire happiness for yourself alone, you have no connection to perfect buddhahood. | + | from [[samsara]]. [[Tsogyal]], if you [[desire]] [[happiness]] for yourself alone, you have no [[connection]] to [[perfect buddhahood]]. |
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− | The defects of not training are as follows. Having fallen to the level of being a shravaka and pratyekabuddha, you are hindered in attaining the great enlightenment; all the actions you perform become futile; all the merit you have accumulated in the past will be exhausted; you will always be hampered by spirits; others will feel hostile and dislike you. In short, your wishes will never be fulfilled and so forth. Thus there are countless shortcomings. Tsogyal, how silly it is to expect to be a Mahayana follower without possessing bodhicitta. | + | The defects of not {{Wiki|training}} are as follows. Having fallen to the level of being a [[shravaka]] and [[pratyekabuddha]], you are hindered in [[attaining]] the great [[enlightenment]]; all the [[actions]] you perform become futile; all the [[merit]] you have [[accumulated]] in the {{Wiki|past}} will be exhausted; you will always be hampered by [[spirits]]; others will [[feel]] {{Wiki|hostile}} and dislike you. In short, your wishes will never be fulfilled and so forth. Thus there are countless shortcomings. [[Tsogyal]], how silly it is to expect to be a [[Mahayana]] follower without possessing [[bodhicitta]]. |
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− | There are two types of precepts to observe. For the precepts of the bodhicitta of aspiration you must train again and again in bodhicitta with the intention to never forsake sentient beings. The bodhicitta of aspiration is impaired if: ° preceded by the intention to reject another sentient being, you | + | There are two types of [[precepts]] to observe. For the [[precepts]] of the [[bodhicitta]] of [[aspiration]] you must train again and again in [[bodhicitta]] with the [[intention]] to never forsake [[sentient beings]]. The [[bodhicitta]] of [[aspiration]] is impaired if: ° preceded by the [[intention]] to reject another [[sentient being]], you |
− | get angry or physically hit another person and allow one day to pass without applying an antidote; ° preceded by the intention to deceive your master, teacher, vajra friend, or anyone else worthy of respect, you deceive them and let one day pass without applying an antidote; ° you cause someone to regret | + | get [[angry]] or {{Wiki|physically}} hit another [[person]] and allow one day to pass without applying an antidote; ° preceded by the [[intention]] to deceive your [[master]], [[teacher]], [[vajra]] [[friend]], or anyone else worthy of [[respect]], you deceive them and let one day pass without applying an antidote; ° you [[cause]] someone to [[regret]] |
− | a vast root of merit he has created, which is an object for rejoicing and not for feeling regret. This occurs when, preceded by the intention to make him feel remorse, you say, “There is something | + | a vast [[root]] of [[merit]] he has created, which is an [[object]] for [[rejoicing]] and not for [[feeling]] [[regret]]. This occurs when, preceded by the [[intention]] to make him [[feel remorse]], you say, “There is something |
− | superior to this! This is not excellent!”; ° motivated by anger, you utter a sentence of criticism to a bodhisattva who has developed bodhicitta; ° without compassion, you deceive another sentient being. These deeds are called the five perverted actions if you allow one day to pass without counteracting them | + | {{Wiki|superior}} to this! This is not {{Wiki|excellent}}!”; ° motivated by [[anger]], you utter a sentence of [[criticism]] to a [[bodhisattva]] who has developed [[bodhicitta]]; ° without [[compassion]], you deceive another [[sentient being]]. These [[deeds]] are called the five perverted [[actions]] if you allow one day to pass without counteracting them |
− | with an antidote. Give them up as they will cause you to lose your vow of aspiration. Tsogyal, you can be ruined by taking many precepts which you do not keep. | + | with an antidote. Give them up as they will [[cause]] you to lose your [[vow]] of [[aspiration]]. [[Tsogyal]], you can be ruined by taking many [[precepts]] which you do not keep. |
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− | 1. As an antidote to showing anger or beating sentient beings, you should always be peaceful and gentle, and try to help them. | + | 1. As an antidote to showing [[anger]] or beating [[sentient beings]], you should always be [[peaceful]] and gentle, and try to help them. |
− | 2. As an antidote to deceiving someone worthy of respect, you should be conscientious and never lie even at the cost of your life. | + | 2. As an antidote to deceiving someone worthy of [[respect]], you should be [[conscientious]] and never lie even at the cost of your [[life]]. |
− | 3. As an antidote to causing others to feel regret, establish all sentient beings in the virtue that leads to the great enlightenment of the buddhas. | + | 3. As an antidote to causing others to [[feel]] [[regret]], establish all [[sentient beings]] in the [[virtue]] that leads to the great [[enlightenment]] of the [[buddhas]]. |
− | 4. As an antidote to criticizing others out of anger, you should praise all followers of the Mahayana while regarding them as your teachers. | + | 4. As an antidote to criticizing others out of [[anger]], you should praise all followers of the [[Mahayana]] while regarding them as your [[teachers]]. |
− | 5. As an antidote to deceiving sentient beings, you should take your own mind as witness, and with pure intention, follow those who are stable. Adhere to these deeds and you will be a holder of the teachings of Shakyamuni even though you are born as a woman. | + | 5. As an antidote to deceiving [[sentient beings]], you should take your [[own mind]] as {{Wiki|witness}}, and with [[pure]] [[intention]], follow those who are {{Wiki|stable}}. Adhere to these [[deeds]] and you will be a holder of the teachings of [[Shakyamuni]] even though you are born as a woman. |
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(1) the ten nonvirtues to be abandoned, | (1) the ten nonvirtues to be abandoned, | ||
− | (2) the ten virtuous actions that are the antidotes, and | + | (2) the [[ten virtuous actions]] that are the [[antidotes]], and |
− | (3) the ten paramitas that are to be engaged in. | + | (3) the [[ten paramitas]] that are to be engaged in. |
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− | Among the ten non virtues, there are first the three physical deeds: killing, taking what is not given, and engaging in sexual misconduct. | + | Among the ten non [[virtues]], there are first the three [[physical]] [[deeds]]: {{Wiki|killing}}, taking what is not given, and engaging in [[sexual misconduct]]. |
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− | The essence of killing is to interrupt the continuation of life. | + | The [[essence]] of {{Wiki|killing}} is to interrupt the continuation of [[life]]. |
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− | 1. Killing out of desire means to slaughter animals due to desire for their meat, skin, and so forth. | + | 1. {{Wiki|Killing}} out of [[desire]] means to slaughter [[animals]] due to [[desire]] for their meat, {{Wiki|skin}}, and so forth. |
− | 2. Killing out of anger means, for example, to murder another with a vicious intention. | + | 2. {{Wiki|Killing}} out of [[anger]] means, for example, to murder another with a vicious [[intention]]. |
− | 3. Killing out of delusion means to kill without intention, for example, when a child kills a bird or an ant dies by being trodden on. Sentient beings who are not free from the three poisons have no happiness. | + | 3. {{Wiki|Killing}} out of [[delusion]] means to kill without [[intention]], for example, when a child kills a bird or an ant [[dies]] by being trodden on. [[Sentient beings]] who are not free from the [[three poisons]] have no [[happiness]]. |
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− | 1. The preceding thought of intending “I will do such a misdeed!” | + | 1. The preceding [[thought]] of intending “I will do such a misdeed!” |
− | 2. The deliberate engagement in the act and pursuing it with effort | + | 2. The deliberate engagement in the act and pursuing it with [[effort]] |
− | 3. The actual deed of killing, experiencing the act | + | 3. The actual [[deed]] of {{Wiki|killing}}, experiencing the act |
− | 4. The conclusion of rejoicing in the act without feeling regret | + | 4. The conclusion of [[rejoicing]] in the act without [[feeling]] [[regret]] |
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− | 1. The result of ripening is that by killing out of desire you will mainly be reborn as a hungry ghost, by killing out of anger you will mostly be reborn in the hells, and by killing out of delusion you will mainly be reborn as an animal. | + | 1. The result of ripening is that by {{Wiki|killing}} out of [[desire]] you will mainly be [[reborn]] as a [[hungry ghost]], by {{Wiki|killing}} out of [[anger]] you will mostly be [[reborn]] in the [[hells]], and by {{Wiki|killing}} out of [[delusion]] you will mainly be [[reborn]] as an [[animal]]. |
− | 2. The result of the dominant action is that, dominated by the former unvirtuous action, you will have a short life span and much sickness even if you take rebirth as a human being. | + | 2. The result of the dominant [[action]] is that, dominated by the former [[unvirtuous]] [[action]], you will have a short [[life span]] and much [[sickness]] even if you take [[rebirth]] as a [[human being]]. |
− | 3. The result corresponding to the cause is that you will take pleasure in the act of killing, due to your former habitual tendencies. | + | 3. The result [[corresponding]] to the [[cause]] is that you will take [[pleasure]] in the act of {{Wiki|killing}}, due to your former [[habitual tendencies]]. |
− | Tsogyal, therefore we should not commit these actions. The sutras teach that if you put effort into abandoning these actions you will turn away from the previous result of ripening, the result corresponding to the cause, and the dominant result. Then you will attain the abundant happiness of gods and men. | + | [[Tsogyal]], therefore we should not commit these [[actions]]. The [[sutras]] teach that if you put [[effort]] into [[abandoning]] these [[actions]] you will turn away from the previous result of ripening, the result [[corresponding]] to the [[cause]], and the dominant result. Then you will attain the [[abundant]] [[happiness]] of [[gods]] and men. |
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− | The essence of the second physical nonvirtue, taking what is not given, is the act of making another person’s possession your own. This nonvirtue includes taking by force, for example robbing in open daylight, taking by sneak such as stealing unnoticed, and taking by deceit, for | + | The [[essence]] of the second [[physical]] [[nonvirtue]], taking what is not given, is the act of making another person’s possession your [[own]]. This [[nonvirtue]] includes taking by force, for example robbing in open daylight, taking by sneak such as [[stealing]] unnoticed, and taking by [[deceit]], for |
− | example dishonesty with weights and scales. Tsogyal, people who have not turned away from desire possess no happiness. Just as before, this action is consummated when four aspects are complete, and the results are again of three types. | + | example [[dishonesty]] with weights and scales. [[Tsogyal]], [[people]] who have not turned away from [[desire]] possess no [[happiness]]. Just as before, this [[action]] is consummated when four aspects are complete, and the results are again of three types. |
− | 1. The result of ripening is that you fall into the three lower realms according to whether the act is done to a greater, medium, or lesser degree. In particular, you will be reborn as a hungry ghost. | + | 1. The result of ripening is that you fall into the [[three lower realms]] according to whether the act is done to a greater, {{Wiki|medium}}, or lesser [[degree]]. In particular, you will be [[reborn]] as a [[hungry ghost]]. |
− | 2. The dominant result will be that, even if you are reborn as a human being, you will have few possessions and encounter a lot of thievery and robbery. 3. The result corresponding to the cause is that, due to this unwholesome habitual tendency being accumulated in the all-ground, you will delight in taking what is not given in future lives. Tsogyal, if you give up committing such actions you will have three results. You will obtain the opposite of the previous three | + | 2. The dominant result will be that, even if you are [[reborn]] as a [[human being]], you will have few possessions and encounter a lot of thievery and robbery. 3. The result [[corresponding]] to the [[cause]] is that, due to this [[unwholesome]] [[habitual tendency]] being [[accumulated]] in the all-ground, you will [[delight]] in taking what is not given in {{Wiki|future}} [[lives]]. [[Tsogyal]], if you give up committing such [[actions]] you will have three results. You will obtain the opposite of the previous three |
− | results, such as being reborn in the forms of gods and men, having much wealth and so forth. Sexual Misconduct The essence of the third physical nonvirtue, sexual misconduct, is the act of engaging in intercourse with an object of desire with whom one has no authority to do so. | + | results, such as being [[reborn]] in the [[forms]] of [[gods]] and men, having much [[wealth]] and so forth. [[Sexual Misconduct]] The [[essence]] of the third [[physical]] [[nonvirtue]], [[sexual misconduct]], is the act of engaging in intercourse with an [[object]] of [[desire]] with whom one has no authority to do so. |
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− | 1. It is unsuitable for a commoner to have intercourse with someone under the guardianship of a king, such as his queen. | + | 1. It is unsuitable for a commoner to have intercourse with someone under the guardianship of a [[king]], such as his [[Wikipedia:Queen consort|queen]]. |
2. It is unsuitable to have intercourse with someone prohibited by the law. | 2. It is unsuitable to have intercourse with someone prohibited by the law. | ||
− | 3. In India, it is unsuitable to have casual intercourse with someone under the guardianship of parents, since men and women not in their own household are protected by their parents. | + | 3. In [[India]], it is unsuitable to have [[casual]] intercourse with someone under the guardianship of [[parents]], since men and women not in their [[own]] household are protected by their [[parents]]. |
− | 4. It is unsuitable to have intercourse with someone protected by “civilized principles,” which means someone with whom it is shameful, such as a mother or a sister. | + | 4. It is unsuitable to have intercourse with someone protected by “civilized {{Wiki|principles}},” which means someone with whom it is shameful, such as a mother or a sister. |
− | 5. It is unsuitable to have intercourse with someone under the guardianship of the sacred Dharma, such as the guru’s consort, an ordained person, and so forth. Lustful people do not enter the path of liberation. Tsogyal, apply the antidote. | + | 5. It is unsuitable to have intercourse with someone under the guardianship of the [[sacred]] [[Dharma]], such as the [[guru’s]] [[consort]], an [[ordained person]], and so forth. [[Lustful]] [[people]] do not enter the [[path of liberation]]. [[Tsogyal]], apply the antidote. |
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− | 1. It is unsuitable to have intercourse at an inappropriate time such as on the full moon, new moon, and the eighth day. | + | 1. It is unsuitable to have intercourse at an inappropriate time such as on the [[full moon]], [[new moon]], and the eighth day. |
− | 2. It is unsuitable to have intercourse in an inappropriate location, such as in the presence of a shrine for the Three Jewels. | + | 2. It is unsuitable to have intercourse in an inappropriate location, such as in the presence of a [[shrine]] for the [[Three Jewels]]. |
− | 3. It is unsuitable to have intercourse in an inappropriate orifice, such as engaging in the manner of animals. Tsogyal, in general people who have not abandoned the life of householders are trapped in the prison of Mara. | + | 3. It is unsuitable to have intercourse in an inappropriate orifice, such as engaging in the manner of [[animals]]. [[Tsogyal]], in general [[people]] who have not abandoned the [[life]] of householders are trapped in the {{Wiki|prison}} of [[Mara]]. |
− | As before, the act of sexual misconduct is consummated by means of the four completing aspects, and again there are three types of results. | + | As before, the act of [[sexual misconduct]] is consummated by means of the four completing aspects, and again there are three types of results. |
− | 1. Through the result of ripening you will be reborn in the three lower realms. Even if you do take rebirth in the higher realms, you will have fights with your spouse and so forth. | + | 1. Through the result of ripening you will be [[reborn]] in the [[three lower realms]]. Even if you do take [[rebirth]] in the [[higher realms]], you will have fights with your spouse and so forth. |
− | 2. The dominant result is that even in future lives your helpers, spouse, and so forth will be unresponsive and show various acts of ingratitude. | + | 2. The dominant result is that even in {{Wiki|future}} [[lives]] your helpers, spouse, and so forth will be unresponsive and show various acts of [[ingratitude]]. |
− | 3. The result corresponding to the cause is that your unwholesome habitual tendencies will cause you to take pleasure in sexual misconduct. | + | 3. The result [[corresponding]] to the [[cause]] is that your [[unwholesome]] [[habitual tendencies]] will [[cause]] you to take [[pleasure]] in [[sexual misconduct]]. |
− | Tsogyal, if you give up these acts and refrain from engaging in them, you will obtain the opposites of their results, so abandoning them is of great importance. Secondly, there are four types of verbal nonvirtues. Telling Lies The essence of the first, telling lies, is to verbally state that something untrue is true. | + | [[Tsogyal]], if you give up these acts and refrain from engaging in them, you will obtain the opposites of their results, so [[abandoning]] them is of great importance. Secondly, there are four types of [[verbal]] nonvirtues. Telling Lies The [[essence]] of the first, telling lies, is to verbally [[state]] that something untrue is true. |
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− | 1. There are lies that neither benefit nor harm, such as the lies of an old, senile man. | + | 1. There are lies that neither [[benefit]] nor harm, such as the lies of an old, senile man. |
− | 2. There are lies that do benefit or harm, such as benefiting one person while harming another. | + | 2. There are lies that do [[benefit]] or harm, such as benefiting one [[person]] while harming another. |
− | 3. The “lie of having supreme human qualities” means that you claim to possess qualities in your stream of being such as higher perceptions, when you do not. | + | 3. The “lie of having supreme [[human]] qualities” means that you claim to possess qualities in your {{Wiki|stream}} of being such as higher [[perceptions]], when you do not. |
− | Tsogyal, do not utter a lot of thoughtless words. As before, the act of telling lies is consummated by means of the four completing aspects, and again there are three types of results. | + | [[Tsogyal]], do not utter a lot of thoughtless words. As before, the act of telling lies is consummated by means of the four completing aspects, and again there are three types of results. |
− | 1. The result of ripening is that you fall into the lower realms. | + | 1. The result of ripening is that you fall into the [[lower realms]]. |
− | 2. The dominant result is that even if you are reborn as a human, your voice will hold no power. | + | 2. The dominant result is that even if you are [[reborn]] as a [[human]], your {{Wiki|voice}} will hold no power. |
− | 3. The result corresponding to the cause is that in future lives you will again delight in telling lies. | + | 3. The result [[corresponding]] to the [[cause]] is that in {{Wiki|future}} [[lives]] you will again [[delight]] in telling lies. |
− | Tsogyal, if you give up these acts you will obtain the opposites of their results, so abandoning them is of great importance. Divisive Talk The essence of the second verbal nonvirtue, divisive talk, is the act of separating people who are good friends. | + | [[Tsogyal]], if you give up these acts you will obtain the opposites of their results, so [[abandoning]] them is of great importance. [[Divisive Talk]] The [[essence]] of the second [[verbal]] [[nonvirtue]], divisive talk, is the act of separating [[people]] who are good friends. |
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2. Indirect divisive talk by talking in a roundabout way | 2. Indirect divisive talk by talking in a roundabout way | ||
− | 3. Private divisive talk by talking to others individually Tsogyal, people who cannot keep their lips tight will have no happiness. | + | 3. Private divisive talk by talking to others individually [[Tsogyal]], [[people]] who cannot keep their lips tight will have no [[happiness]]. |
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− | 1. The result of ripening is that you will fall into the three lower realms. | + | 1. The result of ripening is that you will fall into the [[three lower realms]]. |
− | 2. The dominant result is that, even if you take rebirth as a human being, you will have few friends and many arguments. You will always have many regrets, be disliked by everyone, and whatever you utter will be ineffective. | + | 2. The dominant result is that, even if you take [[rebirth]] as a [[human being]], you will have few friends and many arguments. You will always have many regrets, be disliked by everyone, and whatever you utter will be ineffective. |
− | 3. The result corresponding to the cause is that in future lives you will again take pleasure in divisive talk. | + | 3. The result [[corresponding]] to the [[cause]] is that in {{Wiki|future}} [[lives]] you will again take [[pleasure]] in divisive talk. |
− | Tsogyal, if we abandon such acts we will attain the opposites of their results, so it is important to abandon them. Idle Gossip The essence of the third verbal nonvirtue, idle gossip, is to waste free time. | + | [[Tsogyal]], if we abandon such acts we will attain the opposites of their results, so it is important to abandon them. Idle Gossip The [[essence]] of the third [[verbal]] [[nonvirtue]], idle {{Wiki|gossip}}, is to waste free time. |
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− | 1. Shamanistic incantations | + | 1. {{Wiki|Shamanistic}} incantations |
− | 2. Storytelling and word games | + | 2. Storytelling and [[word]] games |
− | 3. Bantering conversation Just as before, it is consummated by the four aspects, and will have these three types of results. | + | 3. Bantering [[conversation]] Just as before, it is consummated by the four aspects, and will have these three types of results. |
− | 1. The result of ripening is that you will fall into the three lower realms. | + | 1. The result of ripening is that you will fall into the [[three lower realms]]. |
− | 2. The dominant result is that, even if you are reborn as a human being, your words will be undignified, babbling, and unconnected. | + | 2. The dominant result is that, even if you are [[reborn]] as a [[human being]], your words will be undignified, babbling, and unconnected. |
− | 3. The result corresponding to the cause is that in future lives you will again take pleasure in uttering idle gossip. Tsogyal, if you give up these acts you will attain the opposite of their results, so do not be fond of pointless chatter. | + | 3. The result [[corresponding]] to the [[cause]] is that in {{Wiki|future}} [[lives]] you will again take [[pleasure]] in uttering idle {{Wiki|gossip}}. [[Tsogyal]], if you give up these acts you will attain the opposite of their results, so do not be fond of pointless chatter. |
− | Harsh Words The essence of the fourth verbal nonvirtue, harsh words, is talk that hurts another person. When divided, there are the following kinds. | + | Harsh Words The [[essence]] of [[the fourth]] [[verbal]] [[nonvirtue]], harsh words, is talk that hurts another [[person]]. When divided, there are the following kinds. |
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2. Hurting someone indirectly | 2. Hurting someone indirectly | ||
− | 3. Uttering in private something that will hurt another person Tsogyal, the fire of harsh words burns the heart of both yourself and others. | + | 3. Uttering in private something that will {{Wiki|hurt}} another [[person]] [[Tsogyal]], the [[fire]] of harsh words burns the [[heart]] of both yourself and others. |
− | The weapon of harsh words kills the life force of liberation. This act is consummated by the four completing aspects, and has the following three types of results. | + | The weapon of harsh words kills the [[life force]] of [[liberation]]. This act is consummated by the four completing aspects, and has the following three types of results. |
− | 1. The result of ripening is to be reborn in the three lower realms. | + | 1. The result of ripening is to be [[reborn]] in the [[three lower realms]]. |
− | 2. The dominant result is that, even if you take rebirth as a human being, whatever you say will be offensive to others and you will always appear to irritate them. | + | 2. The dominant result is that, even if you take [[rebirth]] as a [[human being]], whatever you say will be [[offensive]] to others and you will always appear to irritate them. |
− | 3. The result corresponding to the cause is that you will be fond of speaking harsh words. | + | 3. The result [[corresponding]] to the [[cause]] is that you will be fond of {{Wiki|speaking}} harsh words. |
− | Tsogyal, if you abandon these actions you will attain the results of their opposites. The sentient beings of the dark age have no happiness. Thirdly, there are three mental nonvirtues. Covetousness The essence of the first, covetousness, is attachment to something excellent. | + | [[Tsogyal]], if you abandon these [[actions]] you will attain the results of their opposites. The [[sentient beings]] of the dark age have no [[happiness]]. Thirdly, there are three [[mental]] nonvirtues. Covetousness The [[essence]] of the first, covetousness, is [[attachment]] to something {{Wiki|excellent}}. |
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− | 1. Refraining from giving away your own possessions | + | 1. Refraining from giving away your [[own]] possessions |
− | 2. Desiring to make others’ possessions belong to yourself | + | 2. [[Desiring]] to make others’ possessions belong to yourself |
− | 3. Attachment to something excellent that belongs neither to oneself nor to others Tsogyal, do not hold on to ownership of material things. | + | 3. [[Attachment]] to something {{Wiki|excellent}} that belongs neither to oneself nor to others [[Tsogyal]], do not hold on to ownership of material things. |
− | Dharma practitioners with no understanding of impermanence have no happiness. | + | [[Dharma]] practitioners with no [[understanding]] of [[impermanence]] have no [[happiness]]. |
− | This action is consummated by the four aspects, and has the following three results. | + | This [[action]] is consummated by the four aspects, and has the following three results. |
− | 1. The result of ripening is rebirth in the three lower realms. | + | 1. The result of ripening is [[rebirth]] in the [[three lower realms]]. |
− | 2. The dominant result is that, even if you take rebirth as a human being, you will always live in an unpleasant area where there is hunger and thirst. | + | 2. The dominant result is that, even if you take [[rebirth]] as a [[human being]], you will always live in an [[unpleasant]] area where there is hunger and [[thirst]]. |
− | 3. The result corresponding to the cause is that in future lives you will takepleasure in covetousness. Tsogyal, it is therefore essential to abandon these actions. | + | 3. The result [[corresponding]] to the [[cause]] is that in {{Wiki|future}} [[lives]] you will takepleasure in covetousness. [[Tsogyal]], it is therefore [[essential]] to abandon these [[actions]]. |
− | Ill Will The essence of the second mental nonvirtue, ill will, is an attitude of hostility. | + | [[Ill Will]] The [[essence]] of the second [[mental]] [[nonvirtue]], [[ill will]], is an [[attitude]] of {{Wiki|hostility}}. |
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− | 1. Ill will resulting from anger | + | 1. [[Ill will]] resulting from [[anger]] |
− | 2. Ill will resulting from resentment | + | 2. [[Ill will]] resulting from [[resentment]] |
− | 3. Ill will resulting from jealousy Tsogyal, do not commit mental actions that hurt yourself and harm others. | + | 3. [[Ill will]] resulting from [[jealousy]] [[Tsogyal]], do not commit [[mental]] [[actions]] that {{Wiki|hurt}} yourself and harm others. |
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− | 1. The result of ripening is to take rebirth in the lower realms. | + | 1. The result of ripening is to take [[rebirth]] in the [[lower realms]]. |
− | 2. The dominant result is that, even if you are reborn as a human, others are unjustifiably hostile toward you and constantly you meet with enmity and lawsuits. | + | 2. The dominant result is that, even if you are [[reborn]] as a [[human]], others are unjustifiably {{Wiki|hostile}} toward you and constantly you meet with [[enmity]] and lawsuits. |
− | 3. The result corresponding to the cause is that you will develop a malicious frame of mind. Tsogyal, if you do not give up ill will you can practice neither Hinayana nor Mahayana. Wrong Views The essence of the third mental nonvirtue, wrong views, is to exaggerate or denigrate. | + | 3. The result [[corresponding]] to the [[cause]] is that you will develop a malicious frame of [[mind]]. [[Tsogyal]], if you do not give up [[ill will]] you can practice neither [[Hinayana]] nor [[Mahayana]]. [[Wrong Views]] The [[essence]] of the third [[mental]] [[nonvirtue]], [[wrong views]], is to exaggerate or denigrate. |
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− | 1. The wrong view of holding the non-Buddhist beliefs of eternalism or nihilism | + | 1. The [[wrong view]] of holding the [[non-Buddhist]] [[beliefs]] of {{Wiki|eternalism}} or [[nihilism]] |
− | 2. The wrong view of holding a rule or ritual to be paramount, such as | + | 2. The [[wrong view]] of holding a {{Wiki|rule}} or [[ritual]] to be paramount, such as “[[asceticism]] of [[dogs]] and chickens”3 |
− | 3. The wrong view of holding the belief of the “transitory collection”4 Tsogyal, there are few who understand the difference between Dharma and non Dharma. These actions are consummated by the four aspects, and produce the following three results. | + | 3. The [[wrong view]] of holding the [[belief]] of the “transitory collection”4 [[Tsogyal]], there are few who understand the difference between [[Dharma]] and non [[Dharma]]. These [[actions]] are consummated by the four aspects, and produce the following three results. |
− | 1. The result of ripening is to take rebirth in the three lower realms. | + | 1. The result of ripening is to take [[rebirth]] in the [[three lower realms]]. |
− | 2. The dominant result is that, even if you are reborn as a human being, you will take birth in a place such as in an uncivilized border tribe, where you will not even hear the name of the Three Jewels. | + | 2. The dominant result is that, even if you are [[reborn]] as a [[human being]], you will take [[birth]] in a place such as in an uncivilized border tribe, where you will not even hear the [[name]] of the [[Three Jewels]]. |
− | 3. The result corresponding to the cause is that the habitual tendencies of holding wrong views will solidify in your all-ground, after which you will be fond of holding wrong views. | + | 3. The result [[corresponding]] to the [[cause]] is that the [[habitual tendencies]] of holding [[wrong views]] will solidify in your all-ground, after which you will be fond of holding [[wrong views]]. |
− | Tsogyal, all noble beings denounce these ten nonvirtues. They are renounced by all learned people. They are not to be committed even by those who seek to attain the special splendor and wealth of gods and humans, so give them up. There are many people who do not recognize good from evil, but those who do | + | [[Tsogyal]], all [[noble beings]] denounce these ten nonvirtues. They are renounced by all learned [[people]]. They are not to be committed even by those who seek to attain the special splendor and [[wealth]] of [[gods]] and [[humans]], so give them up. There are many [[people]] who do not [[recognize]] good from [[evil]], but those who do |
− | have entered the Buddha’s teachings. To commit nonvirtue while knowing well the cause and effect of virtuous actions and misdeeds is to be no different from an animal. Lady Tsogyal asked: When abandoning these actions, what are the results one will attain? The master replied: As the result of ripening you | + | have entered the [[Buddha’s teachings]]. To commit [[nonvirtue]] while [[knowing]] well the [[cause and effect]] of [[virtuous actions]] and [[misdeeds]] is to be no different from an [[animal]]. [[Lady Tsogyal]] asked: When [[abandoning]] these [[actions]], what are the results one will attain? The [[master]] replied: As the result of ripening you |
− | will be reborn among gods and humans. Like Brahma your voice will be melodious, like Indra your body will be more beautiful than that of others, and like a universal monarch you will have great wealth. As the dominant result you will hold great learning, you will be very intelligent, and you will meet with the | + | will be [[reborn]] among [[gods]] and [[humans]]. Like [[Brahma]] your {{Wiki|voice}} will be melodious, like [[Indra]] your [[body]] will be more beautiful than that of others, and like a [[universal monarch]] you will have great [[wealth]]. As the dominant result you will hold great {{Wiki|learning}}, you will be very {{Wiki|intelligent}}, and you will meet with the |
− | Dharma of the Buddha’s teachings. Ultimately you will attain the three levels of enlightenment. As the result corresponding to the cause you will, in all future lifetimes, exert yourself in abandoning the ten nonvirtues. Lady Tsogyal asked: Concerning these ten nonvirtues, is there any difference in the | + | [[Dharma]] of the [[Buddha’s teachings]]. Ultimately you will attain the three levels of [[enlightenment]]. As the result [[corresponding]] to the [[cause]] you will, in all {{Wiki|future}} lifetimes, exert yourself in [[abandoning]] the ten nonvirtues. [[Lady Tsogyal]] asked: Concerning these ten nonvirtues, is there any difference in the |
− | severity of evil? The master replied: Yes, there are differences. | + | severity of [[evil]]? The [[master]] replied: Yes, there are differences. |
− | In general, there is the division in terms of the disturbing emotion. | + | In general, there is the [[division]] in terms of the {{Wiki|disturbing}} [[emotion]]. |
− | 1. Through committing the ten nonvirtues out of anger, you will be reborn as a hell-being. | + | 1. Through committing the ten nonvirtues out of [[anger]], you will be [[reborn]] as a [[hell-being]]. |
− | 2. When the nonvirtues are committed out of desire, you will be reborn as a hungry ghost. | + | 2. When the nonvirtues are committed out of [[desire]], you will be [[reborn]] as a [[hungry ghost]]. |
− | 3. When the nonvirtues are committed out of delusion, you will be reborn as an animal. | + | 3. When the nonvirtues are committed out of [[delusion]], you will be [[reborn]] as an [[animal]]. |
− | There is also a difference in severity in terms of the object. | + | There is also a difference in severity in terms of the [[object]]. |
− | 1. By committing the ten nonvirtues toward a special object, you will be reborn as a hell-being. | + | 1. By committing the ten nonvirtues toward a special [[object]], you will be [[reborn]] as a [[hell-being]]. |
− | 2. By committing them toward an ordinary object, you will be reborn as a hungry ghost. | + | 2. By committing them toward an ordinary [[object]], you will be [[reborn]] as a [[hungry ghost]]. |
− | 3. By committing them toward an inferior object, you will be reborn as an animal. | + | 3. By committing them toward an {{Wiki|inferior}} [[object]], you will be [[reborn]] as an [[animal]]. |
− | In particular, among the different types of killing, the most severe evil ripening stems from taking the life of a bodhisattva who has developed bodhicitta. Among the different types of taking what is not given, the greatest | + | In particular, among the different types of {{Wiki|killing}}, the most severe [[evil]] ripening stems from taking the [[life]] of a [[bodhisattva]] who has developed [[bodhicitta]]. Among the different types of taking what is not given, the greatest |
− | misdeed is to steal that which belongs to the Three Jewels. Among the different types of sexual misconduct, the greatest misdeed is to have forced intercourse with an arhant. Among the different types of telling lies, the greatest misdeed is to deceive a master or a venerable member of the sangha. Among the different types of divisive talk, the greatest misdeed is to cause a schism in the sangha. Among the different types of harsh words, the greatest misdeed is to speak unpleasantly to a member of the sangha. | + | misdeed is to steal that which belongs to the [[Three Jewels]]. Among the different types of [[sexual misconduct]], the greatest misdeed is to have forced intercourse with an [[arhant]]. Among the different types of telling lies, the greatest misdeed is to deceive a [[master]] or a [[venerable]] member of the [[sangha]]. Among the different types of divisive talk, the greatest misdeed is to [[cause]] a [[schism]] in the [[sangha]]. Among the different types of harsh words, the greatest misdeed is to speak unpleasantly to a member of the [[sangha]]. |
− | Among the different types of idle gossip, the greatest misdeed is to disturb the mind of a monk or someone practicing the nature of nondual meditaion. Among the different types of covetousness, the greatest misdeed is to crave the funds donated to the Three Jewels. Among the different types of ill will, | + | Among the different types of idle {{Wiki|gossip}}, the greatest misdeed is to disturb the [[mind]] of a [[monk]] or someone practicing the [[nature]] of [[nondual]] meditaion. Among the different types of covetousness, the greatest misdeed is to [[crave]] the funds donated to the [[Three Jewels]]. Among the different types of [[ill will]], |
− | the greatest misdeed is to plan committing the “five deeds with immediate results.” Among the different types of wrong views, the greatest misdeed is to disparage the true meaning. | + | the greatest misdeed is to plan committing the “five [[deeds]] with immediate results.” Among the different types of [[wrong views]], the greatest misdeed is to disparage the true meaning. |
− | Tsogyal, you should not commit any of these actions even at the cost of your life. | + | [[Tsogyal]], you should not commit any of these [[actions]] even at the cost of your [[life]]. |
− | Generally speaking, there are also differences among the ten non virtues. | + | Generally {{Wiki|speaking}}, there are also differences among the ten non [[virtues]]. |
− | 1. Through killing, divisive talk, harsh words, and ill will, you will be reborn as a hell-being. | + | 1. Through {{Wiki|killing}}, divisive talk, harsh words, and [[ill will]], you will be [[reborn]] as a [[hell-being]]. |
− | 2. Through sexual misconduct, taking what is not given, and covetousness, you will be reborn as a hungry ghost. | + | 2. Through [[sexual misconduct]], taking what is not given, and covetousness, you will be [[reborn]] as a [[hungry ghost]]. |
− | 3. Through telling lies, idle gossip, and holding wrong views, you will be reborn as an animal. | + | 3. Through telling lies, idle {{Wiki|gossip}}, and holding [[wrong views]], you will be [[reborn]] as an [[animal]]. |
− | The Ten Virtues Lady Tsogyal asked the master: How should one practice the ten virtues, the antidotes that are to be adopted? The master replied: | + | The [[Ten Virtues]] [[Lady Tsogyal]] asked the [[master]]: How should one practice the [[ten virtues]], the [[antidotes]] that are to be adopted? The [[master]] replied: |
− | The ten virtues have four topics. | + | The [[ten virtues]] have four topics. |
− | 1. The essence is a pure action of body, speech, or mind that produces the truly high.5 | + | 1. The [[essence]] is a [[pure]] [[action]] of [[body]], {{Wiki|speech}}, or [[mind]] that produces the truly high.5 |
− | 2. The definition of virtuous action is that action which, when correctly committed by a person who has obtained the freedoms and riches, yields the result of a desired happiness. | + | 2. The [[definition]] of [[virtuous]] [[action]] is that [[action]] which, when correctly committed by a [[person]] who has obtained the freedoms and riches, yields the result of a [[desired]] [[happiness]]. |
− | 3. The divisions are the virtues that are the opposites of the ten nonvirtues: to save lives, to be tremendously generous, to abide in pure living, to speak truthfully, to reconcile strife, to speak gently and with discipline, to speak meaningfully, to be loving toward all beings, to be unattached, and to be free from doubt about the results of actions and the definitive meaning. | + | 3. The divisions are the [[virtues]] that are the opposites of the ten nonvirtues: to save [[lives]], to be tremendously generous, to abide in [[pure]] living, to speak truthfully, to reconcile strife, to speak gently and with [[discipline]], to speak meaningfully, to be [[loving]] toward all [[beings]], to be unattached, and to be free from [[doubt]] about the results of [[actions]] and the [[definitive meaning]]. |
− | 4. The following are the ten supports that cause the virtues to remain in your stream of being: to have faith in the true teachings, to keep self-respect and pure conscience, to refrain from gambling and quarreling, to refrain from watching market gatherings, to always act conscientiously, to cast away laziness, to not associate with immoral friends, to train in the pliancy of body, speech, and mind, to cultivate the four-fold spheres of perception, and in particular to focus your mind on the path of noble beings. | + | 4. The following are the ten supports that [[cause]] the [[virtues]] to remain in your {{Wiki|stream}} of being: to have [[faith]] in the true teachings, to keep [[self-respect]] and [[pure]] {{Wiki|conscience}}, to refrain from [[gambling]] and quarreling, to refrain from watching market gatherings, to always act conscientiously, to cast away [[laziness]], to not associate with [[immoral]] friends, to train in the [[pliancy]] of [[body]], {{Wiki|speech}}, and [[mind]], to cultivate the four-fold [[spheres]] of [[perception]], and in particular to focus your [[mind]] on the [[path]] of [[noble beings]]. |
− | Tsogyal, by acting in these ways, there is no doubt that you will attain the results of the truly high. The Ten Paramitas Thirdly, for engaging in the actions of the ten paramitas, there are five topics. | + | [[Tsogyal]], by acting in these ways, there is no [[doubt]] that you will attain the results of the truly high. The [[Ten Paramitas]] Thirdly, for engaging in the [[actions]] of the [[ten paramitas]], there are five topics. |
− | 1. The general essence is that which has the nature of the path for accomplishing unexcelled enlightenment. | + | 1. The general [[essence]] is that which has the [[nature]] of the [[path]] for accomplishing unexcelled [[enlightenment]]. |
− | 2. The definition of paramita is that which causes you to reach (ita) to the great nirvana, the other shore (param) of the ocean of samsara. | + | 2. The [[definition]] of [[paramita]] is that which [[causes]] you to reach (ita) to the great [[nirvana]], the other shore ([[param]]) of the ocean of [[samsara]]. |
− | 3. The function is to perfect the two accumulations and accomplish the welfare of sentient beings. | + | 3. The function is to {{Wiki|perfect}} the [[two accumulations]] and accomplish the {{Wiki|welfare}} of [[sentient beings]]. |
4. There are two kinds of divisions; general and specific. | 4. There are two kinds of divisions; general and specific. | ||
− | The general division is the six paramitas of generosity, discipline, patience, diligence, concentration, and discriminating knowledge. | + | The general [[division]] is the [[six paramitas]] of [[generosity]], [[discipline]], [[patience]], [[diligence]], [[concentration]], and discriminating [[knowledge]]. |
− | Specifically, generosity has three types: | + | Specifically, [[generosity]] has three types: |
− | the giving of Dharma teachings, | + | the giving of [[Dharma teachings]], |
the giving of material things, and | the giving of material things, and | ||
− | the giving of protection against fear. | + | the giving of [[protection]] against {{Wiki|fear}}. |
− | Discipline also has three types: the discipline of refraining from misdeeds, the discipline of gathering virtuous qualities, and the discipline of | + | [[Discipline]] also has three types: the [[discipline]] of refraining from [[misdeeds]], the [[discipline]] of [[gathering]] [[virtuous]] qualities, and the [[discipline]] of |
− | benefiting sentient beings. In other words, these disciplines are observed by refraining from the ten nonvirtues, by the six paramitas, and by the four means of magnetizing. Patience also has three types: the patience of being unconcerned about undergoing suffering when renouncing samsara, the patience of | + | benefiting [[sentient beings]]. In other words, these [[disciplines]] are observed by refraining from the ten nonvirtues, by the [[six paramitas]], and by the four means of magnetizing. [[Patience]] also has three types: the [[patience]] of being unconcerned about undergoing [[suffering]] when renouncing [[samsara]], the [[patience]] of |
− | undertaking hardship in order to benefit beings, and the patience of keeping confidence in the Dharma, which means to refrain from fearing the profound nature. Diligence also has three types: the diligence of applying the Mahayana teachings, the armorlike diligence of repelling adversity, and the | + | {{Wiki|undertaking}} hardship in order to [[benefit]] [[beings]], and the [[patience]] of keeping [[confidence]] in the [[Dharma]], which means to refrain from fearing the profound [[nature]]. [[Diligence]] also has three types: the [[diligence]] of applying the [[Mahayana teachings]], the armorlike [[diligence]] of repelling adversity, and the |
− | relentless diligence of accomplishing the buddhahood of perfect omniscience. Meditation also has three types: the meditation that focuses on the correct mundane path, the meditation that focuses on the supramundane path, and the general meditation that takes both as focus. Knowledge again has three types: | + | relentless [[diligence]] of accomplishing the [[buddhahood]] of {{Wiki|perfect}} [[omniscience]]. [[Meditation]] also has three types: the [[meditation]] that focuses on the correct [[mundane path]], the [[meditation]] that focuses on the [[supramundane path]], and the general [[meditation]] that takes both as focus. [[Knowledge]] again has three types: |
− | the knowledge that realizes conditioned things to be beyond focus, the knowledge that realizes the innate nature to be beyond focus, and the knowledge that realizes that all phenomena are beyond duality and transcend words, thought, and description. You should know that in order to assimilate each method | + | the [[knowledge]] that realizes [[conditioned things]] to be beyond focus, the [[knowledge]] that realizes the [[innate nature]] to be beyond focus, and the [[knowledge]] that realizes that all [[phenomena]] are beyond [[duality]] and transcend words, [[thought]], and description. You should know that in order to assimilate each method |
− | within your stream of being, you must have four paramitas complete. To vanquish stinginess and poverty through the generosity of not expecting a reward is the paramita of strength. To give while being free from the intentions of ordinary people and the Hinayana is the paramita of method. To give with the | + | within your {{Wiki|stream}} of being, you must have four [[paramitas]] complete. To vanquish [[stinginess]] and {{Wiki|poverty}} through the [[generosity]] of not expecting a reward is the [[paramita of strength]]. To give while being free from the {{Wiki|intentions}} of [[ordinary people]] and the [[Hinayana]] is the [[paramita]] of method. To give with the |
− | thought, May I interrupt the poverty of myself and all sentient beings! is the paramita of aspiration. To give with the total purity of the three spheres is the paramita of wisdom.6 Similarly, to vanquish nonvirtue with the discipline of not desiring samsaric results is the paramita of strength. To observe | + | [[thought]], May I interrupt the {{Wiki|poverty}} of myself and all [[sentient beings]]! is the [[paramita]] of [[aspiration]]. To give with the total [[purity]] of the [[three spheres]] is the [[paramita]] of wisdom.6 Similarly, to vanquish [[nonvirtue]] with the [[discipline]] of not [[desiring]] [[samsaric]] results is the [[paramita of strength]]. To observe |
− | your vows while being free from the eight worldly concerns is the paramita of method. To wish, May the immoral behavior of all sentient beings be interrupted! while not desiring the states of gods and men for yourself alone, is the paramita of aspiration. To embrace that with the nonconceptualization | + | your [[vows]] while being free from the [[eight worldly concerns]] is the [[paramita]] of method. To wish, May the [[immoral]] {{Wiki|behavior}} of all [[sentient beings]] be interrupted! while not [[desiring]] the states of [[gods]] and men for yourself alone, is the [[paramita]] of [[aspiration]]. To embrace that with the nonconceptualization |
− | of the three spheres is the paramita of wisdom. To vanquish anger by behaving equally to everyone is the paramita of strength. | + | of the [[three spheres]] is the [[paramita of wisdom]]. To vanquish [[anger]] by behaving equally to everyone is the [[paramita of strength]]. |
− | Not to hold a worldly purpose such as deceit and hypocrisy is the paramita of method. Not to desire rebirth in a beautiful body of gods or humans for | + | Not to hold a [[worldly]] {{Wiki|purpose}} such as [[deceit]] and {{Wiki|hypocrisy}} is the [[paramita]] of method. Not to [[desire]] [[rebirth]] in a beautiful [[body]] of [[gods]] or [[humans]] for |
− | yourself alone, but to wish, May the ugliness of all sentient beings be pacified! is the paramita of aspiration. To embrace that with the nonconceptualization of the three spheres is the paramita of wisdom. To vanquish laziness with the diligence of keeping the faults and qualities in mind is | + | yourself alone, but to wish, May the ugliness of all [[sentient beings]] be pacified! is the [[paramita]] of [[aspiration]]. To embrace that with the nonconceptualization of the [[three spheres]] is the [[paramita of wisdom]]. To vanquish [[laziness]] with the [[diligence]] of keeping the faults and qualities in [[mind]] is |
− | the paramita of strength. Not to hold a worldly purpose, such as expecting to be held in faith by others, is the paramita of method. To wish, May all beings bring an end to laziness and exert themselves on the true path! is the paramita of aspiration. To embrace that with the nonconceptualization of the | + | the [[paramita of strength]]. Not to hold a [[worldly]] {{Wiki|purpose}}, such as expecting to be held in [[faith]] by others, is the [[paramita]] of method. To wish, May all [[beings]] bring an end to [[laziness]] and exert themselves on the true [[path]]! is the [[paramita]] of [[aspiration]]. To embrace that with the nonconceptualization of the |
− | three spheres is the paramita of wisdom. To vanquish distraction through the concentration that has transcended the formless realms is the paramita of strength. To practice for the sake of accomplishing the qualities of unexcelled enlightenment, with no desire for the states of gods or men, is the | + | [[three spheres]] is the [[paramita of wisdom]]. To vanquish [[distraction]] through the [[concentration]] that has transcended the [[formless realms]] is the [[paramita of strength]]. To practice for the [[sake]] of accomplishing the qualities of unexcelled [[enlightenment]], with no [[desire]] for the states of [[gods]] or men, is the |
− | paramita of method. To wish, May the distraction of all sentient beings be interrupted! is the paramita of aspiration. To refrain from conceptualizing the three spheres is the paramita of wisdom. To vanquish the constructs of distinguishing attributes with the knowledge of emptiness endowed with the nature of | + | [[paramita]] of method. To wish, May the [[distraction]] of all [[sentient beings]] be interrupted! is the [[paramita]] of [[aspiration]]. To refrain from [[conceptualizing]] the [[three spheres]] is the [[paramita of wisdom]]. To vanquish the constructs of distinguishing [[attributes]] with the [[knowledge]] of [[emptiness]] endowed with the [[nature]] of |
− | compassion is the paramita of strength. To be inseparable from that throughout the three times is the paramita of method. To wish, May I and all others realize the true meaning! is the paramita of aspiration. To recognize the fact that since the beginning, your mind essence has had the nature of this | + | [[compassion]] is the [[paramita of strength]]. To be [[inseparable]] from that throughout the three times is the [[paramita]] of method. To wish, May I and all others realize the true meaning! is the [[paramita]] of [[aspiration]]. To [[recognize]] the fact that since the beginning, your [[mind essence]] has had the [[nature]] of this |
− | knowledge is the paramita of wisdom. Tsogyal, practice in this way undistractedly. 5. The result of practicing the ten paramitas is that you will be liberated from the lower realms and, attaining the special level of gods or men, you will perfect the paths and swiftly attain buddhahood, after which you will become a great guide liberating sentient beings from samsara. | + | [[knowledge]] is the [[paramita of wisdom]]. [[Tsogyal]], practice in this way undistractedly. 5. The result of practicing the [[ten paramitas]] is that you will be {{Wiki|liberated}} from the [[lower realms]] and, [[attaining]] the special level of [[gods]] or men, you will {{Wiki|perfect}} the [[paths]] and swiftly [[attain buddhahood]], after which you will become a great guide liberating [[sentient beings]] from [[samsara]]. |
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− | The moment of obtaining the bodhicitta vow is as follows. Having gathered a vast accumulation of merit, when you give rise to the thought that you must accomplish the genuine welfare of beings through fully purifying your mind, you obtain the bodhicitta vow at the end of the third utterance of the complete | + | The [[moment]] of obtaining the [[bodhicitta vow]] is as follows. Having [[gathered]] a vast [[accumulation of merit]], when you give rise to the [[thought]] that you must accomplish the genuine {{Wiki|welfare}} of [[beings]] through fully purifying your [[mind]], you obtain the [[bodhicitta vow]] at the end of the third utterance of the complete |
− | ritual. The moment of losing the bodhicitta vow is when you give rise to wrong views or denounce the Three Jewels, thus violating the trainings. It is therefore essential to exert yourself while keeping mindfulness and conscientiousness on guard. | + | [[ritual]]. The [[moment]] of losing the [[bodhicitta vow]] is when you give rise to [[wrong views]] or denounce the [[Three Jewels]], thus violating the trainings. It is therefore [[essential]] to exert yourself while keeping [[mindfulness]] and [[conscientiousness]] on guard. |
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− | If you damage the root precepts, you must retake the vow as instructed before. If you have damaged the branch precepts, you must confess that in the presence of the master or the Three Jewels. THE INNER BODHICITTA Lady Tsogyal asked the master: How should one train when arousing bodhicitta in the inner way? The master replied: For this there are also twelve points of training. | + | If you damage the [[root]] [[precepts]], you must retake the [[vow]] as instructed before. If you have damaged the branch [[precepts]], you must confess that in the presence of the [[master]] or the [[Three Jewels]]. THE INNER [[BODHICITTA]] [[Lady Tsogyal]] asked the [[master]]: How should one train when arousing [[bodhicitta]] in the inner way? The [[master]] replied: For this there are also twelve points of {{Wiki|training}}. |
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− | The essence is to arouse the intention to help those beings who do not realize that the innate nature, the true meaning, is devoid of constructs. | + | The [[essence]] is to arouse the [[intention]] to help those [[beings]] who do not realize that the [[innate nature]], the true meaning, is devoid of constructs. |
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Without being dep | Without being dep | ||
− | endent upon “outer” actions of body or speech, it is called “inner” because it is developed exclusively by your mind. | + | endent upon “outer” [[actions]] of [[body]] or {{Wiki|speech}}, it is called “inner” because it is developed exclusively by your [[mind]]. |
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− | There are two divisions: aspiration and application. The aspiration is to wish that sentient beings who have not realized this nature may realize it. Just to sit and mutter this is not enough; you must exert yourself in the means for making all sentient beings realize it. Tsogyal, as long as you are not free from dualistic fixation the application is rather difficult. | + | There are two divisions: [[aspiration]] and application. The [[aspiration]] is to wish that [[sentient beings]] who have not [[realized]] this [[nature]] may realize it. Just to sit and mutter this is not enough; you must exert yourself in the means for making all [[sentient beings]] realize it. [[Tsogyal]], as long as you are not free from [[dualistic]] fixation the application is rather difficult. |
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− | In addition to earlier explanations, the characterisic of the person who engages in this training is to have only a minor degree of conceptual constructs. Tsogyal, let your mind take some rest! | + | In addition to earlier explanations, the characterisic of the [[person]] who engages in this {{Wiki|training}} is to have only a minor [[degree]] of {{Wiki|conceptual}} constructs. [[Tsogyal]], let your [[mind]] take some rest! |
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− | You should receive it from a master who has realized the nature of the twofold selflessness through training in the three types of knowledge, and is thus free from the eight worldly concerns. Tsogyal, a master is essential for entering the gate of the Mahayana teachings. | + | You should receive it from a [[master]] who has [[realized]] the [[nature]] of the twofold [[selflessness]] through {{Wiki|training}} in the [[three types of knowledge]], and is thus free from the [[eight worldly concerns]]. [[Tsogyal]], a [[master]] is [[essential]] for entering the gate of the [[Mahayana teachings]]. |
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− | Free yourself from the three spheres of concepts, give up concerns for all worldly activities, and thus request the true oral instructions. | + | Free yourself from the [[three spheres]] of [[Wikipedia:concept|concepts]], give up concerns for all [[worldly]] [[activities]], and thus request the true [[oral instructions]]. |
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− | Your will rise far above the Hinayana and erroneous paths. Thus it has the effect | + | Your will rise far above the [[Hinayana]] and erroneous [[paths]]. Thus it has the effect |
− | of abandoning all thoughts of selfishness and dualistic fixation, and of realizing the nature of selflessness. | + | of [[abandoning]] all [[thoughts]] of [[selfishness]] and [[dualistic]] fixation, and of [[realizing]] the [[nature]] of [[selflessness]]. |
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− | The reason for training in this inner way of arousing bodhicitta is to establish all sentient beings on the true path, the nature of the twofold selflessness. | + | The [[reason]] for {{Wiki|training}} in this inner way of arousing [[bodhicitta]] is to establish all [[sentient beings]] on the true [[path]], the [[nature]] of the twofold [[selflessness]]. |
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− | The defect of not training is that you will stray from the nature of selflessness. For ordinary people whose minds have not been changed by a philosophical | + | The defect of not {{Wiki|training}} is that you will stray from the [[nature]] of [[selflessness]]. For [[ordinary people]] whose [[minds]] have not been changed by a [[philosophical]] |
− | school, and for non-Buddhists who have entered an incorrect philosophical school, the self of the individual is regarded as being that which controls and | + | school, and for non-Buddhists who have entered an incorrect [[philosophical]] school, the [[self of the individual]] is regarded as being that which controls and |
− | experiences the conditioned five aggregates, twelve sense bases, and eighteen constituents. Moreover, regarding this self as being permanent and concrete, they fixate on it as being friend and enemy, self and other. Tsogyal, you must pull up this stake of fixation. The danger of conceptualizing such an | + | [[experiences]] the [[conditioned]] [[five aggregates]], [[twelve sense bases]], and eighteen constituents. Moreover, regarding this [[self]] as being [[permanent]] and concrete, they fixate on it as being [[friend]] and enemy, [[self]] and other. [[Tsogyal]], you must pull up this stake of fixation. The [[danger]] of [[conceptualizing]] such an |
− | individual self is that by apprehending an ego and a self-entity, objects will appear as “something other.” By apprehending this duality, you will regard that which benefits the | + | [[individual self]] is that by apprehending an [[ego]] and a self-entity, [[objects]] will appear as “something other.” By apprehending this [[duality]], you will regard that which benefits the “[[self]]” as [[friend]] and that which harms the “[[self]]” as enemy. Thus the [[experiences]] of [[attachment]] and [[aversion]] will [[cause]] you to commit |
− | various kinds of unvirtuous actions. Through these actions you will wander in the lower realms and the whole of samsara. Tsogyal, unless you expel this evil spirit you will find no happiness. What type of person denounces this self? In general it is denouned by all Buddhists. In particular, the shravakas | + | various kinds of [[unvirtuous]] [[actions]]. Through these [[actions]] you will wander in the [[lower realms]] and the whole of [[samsara]]. [[Tsogyal]], unless you expel this [[evil spirit]] you will find no [[happiness]]. What type of [[person]] denounces this [[self]]? In general it is denouned by all [[Buddhists]]. In particular, the [[shravakas]] |
− | specifically denounce it. Needless to say, we who have entered the gate of the Mahayana also denounce fixation on the individual self. It is claimed that the shravakas partially realize the self of phenomena, and that also the pratyekabuddhas do not realize it fully. That is to say, the shravakas mistakenly | + | specifically denounce it. Needless to say, we who have entered the gate of the [[Mahayana]] also denounce fixation on the [[individual self]]. It is claimed that the [[shravakas]] partially realize the [[self]] of [[phenomena]], and that also the [[pratyekabuddhas]] do not realize it fully. That is to say, the [[shravakas]] mistakenly |
− | assert the existence of matter instead of understanding the self of phenomena, and the pratyekabuddhas dwell in the state of fixating on the empty mind-essence instead of understanding the correct meaning. Tsogyal, as long as you are not free from the beliefs of the lower philosophical schools you will not | + | assert the [[existence]] of {{Wiki|matter}} instead of [[understanding]] the [[self]] of [[phenomena]], and the [[pratyekabuddhas]] dwell in the [[state]] of fixating on the [[empty]] [[mind-essence]] instead of [[understanding]] the correct meaning. [[Tsogyal]], as long as you are not free from the [[beliefs]] of the lower [[philosophical]] schools you will not |
− | perceive the true meaning. The danger of conceptualizing the self of phenomena is that by such assertion and fixation you will give rise to disturbing emotions. These will cause you to wander in samsara. That is pointless effort even if you were to exert yourself for aeons. What type of person denounces | + | {{Wiki|perceive}} the true meaning. The [[danger]] of [[conceptualizing]] the [[self]] of [[phenomena]] is that by such [[assertion]] and fixation you will give rise to [[disturbing emotions]]. These will [[cause]] you to wander in [[samsara]]. That is pointless [[effort]] even if you were to exert yourself for [[aeons]]. What type of [[person]] denounces |
− | the self of phenomena? In general all Mahayana followers denounce it. In particular, it would be a bad sign if we who have entered the gate of Secret Mantra fixate on partiality, as the followers of the Middle Way also denounce it. | + | the [[self]] of [[phenomena]]? In general all [[Mahayana]] followers denounce it. In particular, it would be a bad sign if we who have entered the gate of [[Secret Mantra]] fixate on partiality, as the followers of the [[Middle Way]] also denounce it. |
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− | You should train yourself in the meaning of selflessness, of which there are two kinds, aspiration and application. | + | You should train yourself in the meaning of [[selflessness]], of which there are two kinds, [[aspiration]] and application. |
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− | 1. To continually form the aspiration of thinking, May all sentient beings always realize the meaning of selflessness! | + | 1. To continually [[form]] the [[aspiration]] of [[thinking]], May all [[sentient beings]] always realize the meaning of [[selflessness]]! |
− | 2. To train yourself three times a day and three times a night in rejoicing in others who meditate on the meaning of selflessness | + | 2. To train yourself three times a day and three times a night in [[rejoicing]] in others who [[meditate]] on the meaning of [[selflessness]] |
− | 3. To always train yourself assiduously in not straying from the meaning of selflessness Secondly, the two points of application to be observed are the outer and the inner. | + | 3. To always train yourself {{Wiki|assiduously}} in not straying from the meaning of [[selflessness]] Secondly, the two points of application to be observed are the outer and the inner. |
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− | 1. Not to separate yourself from the master or spiritual friend who teaches the meaning of selflessness until you have realized it | + | 1. Not to separate yourself from the [[master]] or [[spiritual friend]] who teaches the meaning of [[selflessness]] until you have [[realized]] it |
− | 2. To give up partiality concerning dwelling place, country and area, caste, enemy, and friend | + | 2. To give up partiality concerning dwelling place, country and area, [[caste]], enemy, and [[friend]] |
− | 3. To study, reflect, and meditate upon the teachings that demonstrate selflessness and emptiness | + | 3. To study, reflect, and [[meditate]] upon the teachings that demonstrate [[selflessness]] and [[emptiness]] |
− | ===4.Not to fixate on yourself as being a name, family, or body [[The four inner trainings]] are:=== | + | ===4.Not to fixate on yourself as being a [[name]], [[family]], or [[body]] [[The four inner trainings]] are:=== |
− | 1. Not to apprehend names as being things since all labels and names of outer things have no existence in your mind | + | 1. Not to apprehend names as being things since all labels and names of outer things have [[no existence]] in your [[mind]] |
− | 2. To acknowledge that everything which comprises the world and the beings within it has no self-nature, although it appears, just like dreams and magic | + | 2. To [[acknowledge]] that everything which comprises the [[world]] and the [[beings]] within it has no [[self-nature]], although it appears, just like [[dreams]] and [[magic]] |
− | 3. To seek out three times a day and three times a night this mind that fixates on various objects, although nothing whatsoever exists | + | 3. To seek out three times a day and three times a night this [[mind]] that fixates on various [[objects]], although nothing whatsoever [[exists]] |
− | 4. Not to stray from the meaning that is nameless and devoid of extremes. Even though you search your mind, it is not found to be anything whatsoever It is of utmost importance to train yourself diligently in this way. Through exerting yourself in this way, you will annihilate the evil spirit and turn away from samsara. | + | 4. Not to stray from the meaning that is nameless and devoid of extremes. Even though you search your [[mind]], it is not found to be anything whatsoever It is of utmost importance to train yourself diligently in this way. Through exerting yourself in this way, you will annihilate the [[evil spirit]] and turn away from [[samsara]]. |
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− | The moment of obtaining the inner bodhicitta vow is when you receive the oral instructions from your master. The moment of losing it is when you pursue ordinary dualistic fixation without understanding the nonexistence of a self-nature. Since it is lost at that moment, by sure to apply the antidote! | + | The [[moment]] of obtaining the inner [[bodhicitta vow]] is when you receive the [[oral instructions]] from your [[master]]. The [[moment]] of losing it is when you pursue ordinary [[dualistic]] fixation without [[understanding]] the [[Wikipedia:Existence|nonexistence]] of a [[self-nature]]. Since it is lost at that [[moment]], by sure to apply the antidote! |
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Train in remaining undistracted from the meaning just explained and you will | Train in remaining undistracted from the meaning just explained and you will | ||
− | automatically untie the knot of dualistic fixation. | + | automatically untie the [[knot]] of [[dualistic]] fixation. |
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− | Lady Tsogyal asked the master: How should one train in the secret arousing of bodhicitta? The master replied: This has eleven points. | + | [[Lady Tsogyal]] asked the [[master]]: How should one train in the secret arousing of [[bodhicitta]]? The [[master]] replied: This has eleven points. |
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− | The essence of the secret arousing of bodhicitta is to recognize that which is beyond effort since the beginning, the primordial purity of nonarising free from the limitations of thought and description. | + | The [[essence]] of the secret arousing of [[bodhicitta]] is to [[recognize]] that which is beyond [[effort]] since the beginning, the [[primordial purity]] of [[nonarising]] free from the limitations of [[thought]] and description. |
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− | It is naturally secret from all the lower vehicles since it lies beyond that which can be indicated by words or thought of by the mind. | + | It is naturally secret from all the lower vehicles since it lies beyond that which can be indicated by words or [[thought]] of by the [[mind]]. |
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− | When divided, there are two positions: asserting the universal purity to be non meditation and asserting the spontaneously present nature to be primordially perfected as nonmeditation. You should be free from any partiality concerning this.7 | + | When divided, there are two positions: asserting the [[universal purity]] to be non [[meditation]] and asserting the [[spontaneously present nature]] to be [[primordially]] perfected as nonmeditation. You should be free from any partiality concerning this.7 |
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− | The characteristic of the person who engages in this is that he should be of the highest capacity, with a mind weary of concrete phenomena. Tsogyal, this can only be a person who possesses former training. | + | The [[characteristic]] of the [[person]] who engages in this is that he should be of the [[highest]] capacity, with a [[mind]] weary of concrete [[phenomena]]. [[Tsogyal]], this can only be a [[person]] who possesses former {{Wiki|training}}. |
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− | The object from whom you receive it should be one who has realized the single circle of dharmakaya and therefore remains in the state of the effortless great expanse. Tsogyal, this can only be a master who has realized the meaning of the Great Perfection. | + | The [[object]] from whom you receive it should be one who has [[realized]] the single circle of [[dharmakaya]] and therefore remains in the [[state]] of the effortless great expanse. [[Tsogyal]], this can only be a [[master]] who has [[realized]] the meaning of the [[Great Perfection]]. |
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− | The ritual for receiving is the empowerment of awareness display. Abandon your impure mundane physical activities as well as your pure virtuous actions. Remain like a person who has completed his deeds. Abandon your impure unwholesome verbal utterances as well as your chanting and recitations and remain like a mute tasting sugar. Abandon your impure samsaric thought activity as well as your pure nirvanic thought activity and remain like a person whose | + | The [[ritual]] for receiving is the [[empowerment]] of [[awareness]] display. Abandon your impure [[mundane]] [[physical]] [[activities]] as well as your [[pure]] [[virtuous actions]]. Remain like a [[person]] who has completed his [[deeds]]. Abandon your impure [[unwholesome]] [[verbal]] utterances as well as your [[chanting]] and [[recitations]] and remain like a mute [[tasting]] sugar. Abandon your impure [[samsaric]] [[thought]] [[activity]] as well as your [[pure]] [[nirvanic]] [[thought]] [[activity]] and remain like a [[person]] whose |
− | heart has been torn out. By your master’s mere indication you will thus perceive the primordial | + | [[heart]] has been torn out. By your [[master’s]] mere indication you will thus {{Wiki|perceive}} the [[primordial]] |
− | dharmakaya of your mind beyond the reach of words and description. Tsogyal, this oral instruction of mine is a teaching of liberation simultaneous with understanding. | + | [[dharmakaya]] of your [[mind]] beyond the reach of words and description. [[Tsogyal]], this [[oral instruction]] of mine is a [[teaching]] of [[liberation]] simultaneous with [[understanding]]. |
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− | The purpose of training in this is that without abandoning samsara it is liberated in itself, after which the disturbing emotions are spontaneously perfected as wisdoms. Thus it has the quality of bringing enlightenment in the present moment. | + | The {{Wiki|purpose}} of {{Wiki|training}} in this is that without [[abandoning]] [[samsara]] it is {{Wiki|liberated}} in itself, after which the [[disturbing emotions]] are spontaneously perfected as [[wisdoms]]. Thus it has the [[quality]] of bringing [[enlightenment]] in the {{Wiki|present}} [[moment]]. |
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− | The reason for training in this way is that you must possess the nature free from bias and partiality. | + | The [[reason]] for {{Wiki|training}} in this way is that you must possess the [[nature]] free from bias and partiality. |
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− | The danger of not training yourself is that you will fall into the partiality of philosophical schools and have the defect of being intrinsically fettered. Tsogyal, if your practice falls into partiality it is not the Great Perfection. | + | The [[danger]] of not {{Wiki|training}} yourself is that you will fall into the partiality of [[philosophical]] schools and have the defect of being intrinsically [[fettered]]. [[Tsogyal]], if your practice falls into partiality it is not the [[Great Perfection]]. |
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− | 1. View as a mere convention that the root of all phenomena is contained within your own bodhicitta awareness, the primordial purity of nonarising. | + | 1. View as a mere convention that the [[root]] of all [[phenomena]] is contained within your [[own]] [[bodhicitta]] [[awareness]], the [[primordial purity]] of [[nonarising]]. |
− | 2. See that this bodhicitta awareness is primordially enlightened since it does not possess any constructs such as a watcher or an object to be watched. | + | 2. See that this [[bodhicitta]] [[awareness]] is [[primordially]] [[enlightened]] since it does not possess any constructs such as a watcher or an [[object]] to be watched. |
− | 3. Recognize that whatever type of thought or fixation arises within the state of this awareness is primordially empty and luminous awareness itself. | + | 3. [[Recognize]] that whatever type of [[thought]] or fixation arises within the [[state]] of this [[awareness]] is [[primordially]] [[empty]] and [[luminous awareness]] itself. |
− | 4. Recognize that whatever outer appearances may arise do not possess any identity whatsoever from the very moment they are experienced, and therefore do not transcend being the display of dharmata. | + | 4. [[Recognize]] that whatever outer [[appearances]] may arise do not possess any [[Wikipedia:Identity (social science)|identity]] whatsoever from the very [[moment]] they are [[experienced]], and therefore do not transcend being the display of [[dharmata]]. |
− | 5. Experience the nonduality of objects and mind as the innate great bliss, free from accepting and rejecting, affirming or denying. | + | 5. [[Experience]] the [[nonduality]] of [[objects]] and [[mind]] as the innate great [[bliss]], free from accepting and rejecting, [[affirming]] or denying. |
− | 6. In particular, experience all disturbing emotions and suffering as the sacred path of enlightenment. | + | 6. In particular, [[experience]] all [[disturbing emotions]] and [[suffering]] as the [[sacred path]] of [[enlightenment]]. |
− | 7. Realize that sentient beings, from the moment they are experienced, do not possess any true existence and therefore that samsara is the primordial purity of nonarising and does not have to be abandoned. | + | 7. Realize that [[sentient beings]], from the [[moment]] they are [[experienced]], do not possess any [[true existence]] and therefore that [[samsara]] is the [[primordial purity]] of [[nonarising]] and does not have to be abandoned. |
− | 8. Realize that everything experienced as kayas and wisdoms is contained within your mind and therefore that buddhahood is beyond being accomplished. Do this and you will become the successor of glorious Samantabhadra. | + | 8. Realize that everything [[experienced]] as [[kayas and wisdoms]] is contained within your [[mind]] and therefore that [[buddhahood]] is beyond being accomplished. Do this and you will become the successor of glorious [[Samantabhadra]]. |
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− | Here, there are no such efforts since you are primordially never separated from this throughout the three times. | + | Here, there are no such efforts since you are [[primordially]] never separated from this throughout the three times. |
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− | Tsogyal, I have condensed the meaning of all the sutras, tantras, scriptures, and oral instructions into these outer, inner, and secret ways of arousing bodhicitta. Put them into practice! Bring them into the path! Take them to heart! Be in harmony with their meaning! They are the root of the Mahayana teachings. Thus he spoke. This was the Mahayana training of bodhicitta entitled “The Teachings on Taking the Arousing of Bodhicitta as the Path.” It was written down in Monkha Senge Dzong. | + | [[Tsogyal]], I have condensed the meaning of all the [[sutras]], [[tantras]], [[scriptures]], and [[oral instructions]] into these outer, inner, and secret ways of arousing [[bodhicitta]]. Put them into practice! Bring them into the [[path]]! Take them to [[heart]]! Be in [[harmony]] with their meaning! They are the [[root]] of the [[Mahayana teachings]]. Thus he spoke. This was the [[Mahayana]] {{Wiki|training}} of [[bodhicitta]] entitled “The Teachings on Taking the Arousing of [[Bodhicitta]] as the [[Path]].” It was written down in [[Monkha Senge Dzong]]. |
Completed. | Completed. | ||
− | Treasure seal. | + | [[Treasure]] {{Wiki|seal}}. |
− | Concealment seal. | + | [[Concealment]] {{Wiki|seal}}. |
− | Entrustment seal. | + | Entrustment {{Wiki|seal}}. |
− | 1. The seven-branch practice of prostrating to the Three Jewels, confessing negative actions, making offerings, rejoicing in the virtue of others, requesting to turn the wheel of Dharma, beseeching to not pass into nirvana, and dedicating the merit to the enlightenment of all sentient beings. | + | 1. The seven-branch practice of [[prostrating]] to the [[Three Jewels]], confessing [[negative actions]], making [[offerings]], [[rejoicing]] in the [[virtue]] of others, requesting to [[turn the wheel of Dharma]], beseeching to not pass into [[nirvana]], and dedicating the [[merit]] to the [[enlightenment]] of all [[sentient beings]]. |
− | 2. Liberating the beings in the three lower realms to a state in which they can practice the Dharma; helping the beings of the three higher realms to cross the ocean of samsara and attain emancipation; relieving the aspirant bodhisattvas with the attainment of the bhumis. | + | 2. Liberating the [[beings]] in the [[three lower realms]] to a [[state]] in which they can [[practice the Dharma]]; helping the [[beings]] of the [[three higher realms]] to cross the ocean of [[samsara]] and attain {{Wiki|emancipation}}; relieving the aspirant [[bodhisattvas]] with the [[attainment]] of the [[bhumis]]. |
− | 3. A Hindu system claiming that liberation can be attained by imitating the conduct of animals. | + | 3. A [[Hindu]] system claiming that [[liberation]] can be [[attained]] by imitating the conduct of [[animals]]. |
− | 4. The mistaken view that an ego or self-entity is inherently existent within the continuity of the five aggregates. | + | 4. The mistaken view that an [[ego]] or self-entity is [[inherently existent]] within the continuity of the [[five aggregates]]. |
− | 5. The term “truly high” simply refers to a rebirth in the three higher realms within samsara: human, demigods, and gods. | + | 5. The term “truly high” simply refers to a [[rebirth]] in the [[three higher realms]] within [[samsara]]: [[human]], [[demigods]], and [[gods]]. |
− | 6. The three spheres are the concepts of subject, object, and action. | + | 6. The [[three spheres]] are the [[Wikipedia:concept|concepts]] of [[subject]], [[object]], and [[action]]. |
− | 7. This refers to the two main aspects of Dzogchen practice: the primordial purity of trekcho and the spontaneous presence of thogal. These two practices must be learned through the oral instructions of a Dzogchen master. | + | 7. This refers to the two main aspects of [[Dzogchen practice]]: the [[primordial purity]] of [[trekcho]] and the [[spontaneous presence]] of [[thogal]]. These two practices must be learned through the [[oral instructions]] of a [[Dzogchen master]]. |
− | 8. The last lines for the Lama Gongdue version, which had combined the teachings on refuge and bodhicitta into one reads: | + | 8. The last lines for the [[Lama]] Gongdue version, which had combined the teachings on [[refuge]] and [[bodhicitta]] into one reads: |
− | These counsels on refuge and bodhicitta known as the foundation of precious gold are the basis of all Dharma practice. They are in harmony with all practitioners and are special instructions to be treasured by everyone. | + | These counsels on [[refuge]] and [[bodhicitta]] known as the foundation of [[precious]] {{Wiki|gold}} are the [[basis of all]] [[Dharma practice]]. They are in [[harmony]] with all practitioners and are special instructions to be treasured by everyone. |
− | According to the oral instructions given by Padmakara, the master of Uddiyana, for the sake of the beings of future generations, I, the princess of Kharchen, committed them to writing and concealed them as a precious treasure. May they meet with all worthy people in the future. | + | According to the [[oral instructions]] given by [[Padmakara]], the [[master]] of [[Uddiyana]], for the [[sake]] of the [[beings]] of {{Wiki|future}} generations, I, the {{Wiki|princess}} of [[Kharchen]], committed them to [[writing]] and concealed them as a [[precious]] [[treasure]]. May they meet with all worthy [[people]] in the {{Wiki|future}}. |
Latest revision as of 20:36, 28 December 2023
The great master Padmakara is an emanation of Buddha Amitabha. Having trained his mind in the numerous Mahayana sutras, he loves all sentient beings as a mother loves her only child. Acting always for the welfare of others, he is the steersman who delivers all samsaric beings to nirvana. Without being asked
he gives instruction to all those to be tamed. Endowed with great compassion he is the king of all bodhisattvas. When he was staying in the Lion Fortress Cave at Monkha, I, Lady Tsogyal of Kharchen, aroused bodhicitta, the mind set on supreme enlightenment. Having offered a mandala of precious substances to
the great master, I made this petition: Emaho! Great master, you have taught that having cultivated love and compassion for all beings, the sole importance in the Mahayana teaching is to train in bodhicitta. This being so, how should we engage in the training of bodhicitta? The master replied: Tsogyal, if,
having entered the Mahayana, you do not train in bodhicitta, you will fall into the lower vehicles. Therefore it is essential to always arouse the mind that is set on supreme enlightenment and to exert yourself in the trainings of benefiting others. Countless detailed explanations of that have been given
in the sutras and tantras of the Mahayana. When bodhicitta is explained concisely in accordance with these teachings, it is divided into three sections: the outer training, the inner training, and the secret training.
THE OUTER TRAINING IN BODHICITTA
Lady Tsogyal asked: What are the methods of the outer training?
The master replied: There are twelve points to the outer training.
1. The essence of training in bodhicitta
2. Its divisions
3. Its definition
4. The characteristics of the person
5. The object from whom you take the vow
6. The ceremony for taking it
7. The benefits of the training
9. The shortcomings of not training
10. The precepts
11. The dividing line between losing and possessing it
12. The method for repairing it if damaged She asked: How are these points you have described?
1. THE ESSENCE
The master replied: The essence of arousing bodhicitta is the desire to attain unexcelled enlightenment together with the vow to do so in order to liberate all sentient beings from samsara.
2. THE DIVISIONS
The sutras describe many classifications of divisions, but in short, there are two kinds: aspiration and application. The aspiration is the wish to accomplish the welfare of beings, but that alone is not sufficient. It is important to actually engage in benefiting all sentient beings. It seems to be quite difficult for prejudiced people who are not free from egotism to give rise to bodhicitta.
3. THE DEFINITION The definition of bodhicitta is the arising in oneself of an altruistic attitude that has not previously arisen. This attitude will not arise in beings who have not gathered the accumulations.
4. THE CHARACTERISTICS OF THE PERSON
The person who engages in the training of bodhicitta should possess certain characteristics. He should aspire toward the teaching of the Mahayana, unlike the shravakas and pratyekabuddhas. Due to great intelligence, he should be totally free from doubt. He should have taken refuge in a master and in the Three Jewels and should feel weary of incorrect or inferior teachings. He should be naturally peaceful and gentle. The people of Tibet are hostile toward the Dharma, the ministers are evil minded, the king is gullible; there are only a few who are suitable recipients for the Mahayana teachings. Tsogyal, be free from partiality toward friend and enemy.
5. THE OBJECT
The object from whom you take the bodhicitta vow should be a master who has the Mahayana aspiration and whose mind is filled with love and compassion. He should be a teacher who does not act for the benefit of himself for even an instant, and who observes his precepts without transgressions. In this dark age, one will fall into the hands of Mara unless one follows a qualified master.
6. THE CEREMONY
The ceremony for taking the bodhicitta vow is as follows. Having arranged an extensive display of offerings before the Three Jewels on the fifteenth or the eighth of the waxing moon in an auspicious year and month, pay respect to the sangha. Offer a ganachakra to the yidam. Make extensive torma offerings to
the dakinis, Dharma protectors, and elemental spirits. Give away all your possessions and gather a vast amount of merit. That same evening, offer the initiation fee to the master. With respect for the master, the disciple should gather the accumulations by means of the seven pure aspects.1 In particular,
you should confess misdeeds as follows. Visualize the syllable A at the crown of your head. By means of the light streaming forth from it, establish all sentient beings in the enlightenment of the buddhas and make offerings to all noble beings. By means of the light being absorbed back into the A, absorb
the nectar of the siddhis of all the noble ones, which then dissolves into your body, speech, and mind, and burns away all of your misdeeds and obscurations. Imagining that, recite A 108 times. Imagine that the light radiating from the HUNG in the heart of the wisdom being in the master’s heart center dissolves into your body, speech, and mind and thereby burns away all misdeeds. Thinking this, recite HUNG 108 times. Then follows the verbal confession. Remembering all misdeeds accumulated since beginningless samsara, recite this confession three times with remorse. Vajra master and all
vidyadharas, pay heed to me! Assembly of yidam deities together with your retinue of peaceful and wrathful buddhas, pay heed to me! Victorious ones of the ten directions together with your sons, pay heed to me! Mother dakinis guarding the teachings together with the Dharma protectors, pay heed to me! In the
presence of those who are worthy of veneration, I, ______, remorsefully confess all the evil karmic actions I have accumulated by the power of erroneous thinking by means of body, speech, and mind, through committing unvirtuous actions and misdeeds, causing others to commit them or rejoicing in their doing
so, from beginningless lifetimes to this very day. Then resolve not to further proliferate misdeeds. Repeat the above supplication and then say three times: Just as the tathagatas and their sons of the past, by means of the perfect life-examples of the paths and bhumis, turned away from unvirtuous
actions and misdeeds, so will I, ______, from this very moment until reaching the essence of enlightenment, turn away from committing misdeeds through erroneous thinking. I vow to henceforth refrain from them. The Actual Arousing of Bodhicitta
This has two parts. The first is for the beginner to arouse the bodhicitta of aspiration. From the core of his heart the disciple should arouse the genuine attitude of thinking: In order to save all the sentient beings of samsara from the ocean of suffering, I will attain unexcelled enlightenment! At the end
of repeating the above supplication he should say three times: With the attitude of regarding all sentient beings as being my fathers and mothers, my brothers and sisters, my sons and daughters, or my teachers and Dharma friends, I, ______, from this very day until reaching the essence of enlightenment,
will generate the firm intention of liberating all beings who have not been liberated. I will cross over the ones who have not crossed over, I will relieve the ones who are not relieved, and I will establish in the nondwelling state of enlightenment of the buddhas all beings who have not passed beyond suffering.
2 Secondly, for arousing the bodhicitta of application, form the thought: From this very moment and for as long as samsara is not emptied, without being distracted for even a single moment, I will accomplish the welfare of beings in manifold ways. Repeat the above supplication, after which you should say
three times: From this very moment until samsara is emptied, I, ______, will persistently generate the firm intention to gradually train, carry out, and perfect the six paramitas and the four means of magnetizing. Just as the buddhas of the past and all the bodhisattvas by means of the perfect lifeexamples
of the paths and bhumis were endowed with the root and branch vows, in that way I also will train, carry out, and perfect them. Please regard me as a bodhisattva. The master then says, So be it! and the disciple, It is good! It is meaningful! After having repeated the above three times, one has obtained
the vow. In order to keep the vow unimpaired from that moment on, the master should instruct the disciple in the precepts. The disciple should then offer a gift and perform an extensive offering of thanksgiving. From that moment on it is of the greatest importance to continuously exert oneself in arousing bodhicitta and in the trainings of bodhicitta, like the steady flow of a river.
7. THE BENEFITS The benefits of training in the bodhicitta you have thus developed are as follows. Elevated above the shravakas and pratyekabuddhas, you are included in the assembly of Mahayana practitioners. Your disturbing emotions, misdeeds, and obscurations are all annihilated from their very root. All
the virtuous actions of your body, speech, and mind become causes for what is meaningful and a vast gathering of merit will be perfected in your being. You will always be watched over by the buddhas and bodhisattvas and the great protectors of the Dharma. All sentient beings
will love you as their own child and find you beautiful to behold. You will never be separated from the Mahayana teachings. In short, you will quickly accomplish the superior qualities of buddhahood and awaken to true and complete enlightenment. Thus the qualities are inconceivable. Therefore be persistent in just this.
8. THE REASONS FOR TRAINING
It may be sufficient to attain liberation by yourself alone, so why should you liberate all sentient beings from samsara? Since all beings are your own parents, your debt of gratitude is inconceivably great, and so you need to train in order to repay their kindness. Their kindness consists in forming the
basis for your life and body; raising you from childhood with the best food and drink; undertaking all kinds of pain and difficulties for your benefit; cherishing you as higher than themselves, more important even than their own hearts. Moreover, they have endowed you with wealth and possessions, educated
you, connected you to the sacred Dharma and so forth. Because of the inconceivably great kindness of these parents, you must liberate them all from samsara. Since all sentient beings have the basic cause, the essence of enlightenment, you are also connected with them and so you must liberate them all from samsara. Tsogyal, if you desire happiness for yourself alone, you have no connection to perfect buddhahood.
9. THE DEFECTS OF NOT TRAINING
The defects of not training are as follows. Having fallen to the level of being a shravaka and pratyekabuddha, you are hindered in attaining the great enlightenment; all the actions you perform become futile; all the merit you have accumulated in the past will be exhausted; you will always be hampered by spirits; others will feel hostile and dislike you. In short, your wishes will never be fulfilled and so forth. Thus there are countless shortcomings. Tsogyal, how silly it is to expect to be a Mahayana follower without possessing bodhicitta.
10. THE PRECEPTS
There are two types of precepts to observe. For the precepts of the bodhicitta of aspiration you must train again and again in bodhicitta with the intention to never forsake sentient beings. The bodhicitta of aspiration is impaired if: ° preceded by the intention to reject another sentient being, you
get angry or physically hit another person and allow one day to pass without applying an antidote; ° preceded by the intention to deceive your master, teacher, vajra friend, or anyone else worthy of respect, you deceive them and let one day pass without applying an antidote; ° you cause someone to regret
a vast root of merit he has created, which is an object for rejoicing and not for feeling regret. This occurs when, preceded by the intention to make him feel remorse, you say, “There is something
superior to this! This is not excellent!”; ° motivated by anger, you utter a sentence of criticism to a bodhisattva who has developed bodhicitta; ° without compassion, you deceive another sentient being. These deeds are called the five perverted actions if you allow one day to pass without counteracting them
with an antidote. Give them up as they will cause you to lose your vow of aspiration. Tsogyal, you can be ruined by taking many precepts which you do not keep.
===There are, moreover, five actions to which you should adhere===.
1. As an antidote to showing anger or beating sentient beings, you should always be peaceful and gentle, and try to help them.
2. As an antidote to deceiving someone worthy of respect, you should be conscientious and never lie even at the cost of your life.
3. As an antidote to causing others to feel regret, establish all sentient beings in the virtue that leads to the great enlightenment of the buddhas.
4. As an antidote to criticizing others out of anger, you should praise all followers of the Mahayana while regarding them as your teachers.
5. As an antidote to deceiving sentient beings, you should take your own mind as witness, and with pure intention, follow those who are stable. Adhere to these deeds and you will be a holder of the teachings of Shakyamuni even though you are born as a woman.
Secondly, the precepts of the bodhicitta of application will be explained under three points:
(1) the ten nonvirtues to be abandoned,
(2) the ten virtuous actions that are the antidotes, and
(3) the ten paramitas that are to be engaged in.
The Ten Non Virtues
Among the ten non virtues, there are first the three physical deeds: killing, taking what is not given, and engaging in sexual misconduct.
Killing
The essence of killing is to interrupt the continuation of life.
There are three types enacted by the three poisons
1. Killing out of desire means to slaughter animals due to desire for their meat, skin, and so forth.
2. Killing out of anger means, for example, to murder another with a vicious intention.
3. Killing out of delusion means to kill without intention, for example, when a child kills a bird or an ant dies by being trodden on. Sentient beings who are not free from the three poisons have no happiness.
The act of killing is completed when committed by means of the following four aspects
1. The preceding thought of intending “I will do such a misdeed!”
2. The deliberate engagement in the act and pursuing it with effort
3. The actual deed of killing, experiencing the act
4. The conclusion of rejoicing in the act without feeling regret
The results of killing appear in three ways
1. The result of ripening is that by killing out of desire you will mainly be reborn as a hungry ghost, by killing out of anger you will mostly be reborn in the hells, and by killing out of delusion you will mainly be reborn as an animal.
2. The result of the dominant action is that, dominated by the former unvirtuous action, you will have a short life span and much sickness even if you take rebirth as a human being.
3. The result corresponding to the cause is that you will take pleasure in the act of killing, due to your former habitual tendencies.
Tsogyal, therefore we should not commit these actions. The sutras teach that if you put effort into abandoning these actions you will turn away from the previous result of ripening, the result corresponding to the cause, and the dominant result. Then you will attain the abundant happiness of gods and men.
The essence of the second physical nonvirtue, taking what is not given, is the act of making another person’s possession your own. This nonvirtue includes taking by force, for example robbing in open daylight, taking by sneak such as stealing unnoticed, and taking by deceit, for
example dishonesty with weights and scales. Tsogyal, people who have not turned away from desire possess no happiness. Just as before, this action is consummated when four aspects are complete, and the results are again of three types.
1. The result of ripening is that you fall into the three lower realms according to whether the act is done to a greater, medium, or lesser degree. In particular, you will be reborn as a hungry ghost.
2. The dominant result will be that, even if you are reborn as a human being, you will have few possessions and encounter a lot of thievery and robbery. 3. The result corresponding to the cause is that, due to this unwholesome habitual tendency being accumulated in the all-ground, you will delight in taking what is not given in future lives. Tsogyal, if you give up committing such actions you will have three results. You will obtain the opposite of the previous three
results, such as being reborn in the forms of gods and men, having much wealth and so forth. Sexual Misconduct The essence of the third physical nonvirtue, sexual misconduct, is the act of engaging in intercourse with an object of desire with whom one has no authority to do so.
When divided, there are the following kinds.
1. It is unsuitable for a commoner to have intercourse with someone under the guardianship of a king, such as his queen.
2. It is unsuitable to have intercourse with someone prohibited by the law.
3. In India, it is unsuitable to have casual intercourse with someone under the guardianship of parents, since men and women not in their own household are protected by their parents.
4. It is unsuitable to have intercourse with someone protected by “civilized principles,” which means someone with whom it is shameful, such as a mother or a sister.
5. It is unsuitable to have intercourse with someone under the guardianship of the sacred Dharma, such as the guru’s consort, an ordained person, and so forth. Lustful people do not enter the path of liberation. Tsogyal, apply the antidote.
There are also occasions on which it is unsuitable to have intercourse even with your rightful companion.
1. It is unsuitable to have intercourse at an inappropriate time such as on the full moon, new moon, and the eighth day.
2. It is unsuitable to have intercourse in an inappropriate location, such as in the presence of a shrine for the Three Jewels.
3. It is unsuitable to have intercourse in an inappropriate orifice, such as engaging in the manner of animals. Tsogyal, in general people who have not abandoned the life of householders are trapped in the prison of Mara.
As before, the act of sexual misconduct is consummated by means of the four completing aspects, and again there are three types of results.
1. Through the result of ripening you will be reborn in the three lower realms. Even if you do take rebirth in the higher realms, you will have fights with your spouse and so forth.
2. The dominant result is that even in future lives your helpers, spouse, and so forth will be unresponsive and show various acts of ingratitude.
3. The result corresponding to the cause is that your unwholesome habitual tendencies will cause you to take pleasure in sexual misconduct.
Tsogyal, if you give up these acts and refrain from engaging in them, you will obtain the opposites of their results, so abandoning them is of great importance. Secondly, there are four types of verbal nonvirtues. Telling Lies The essence of the first, telling lies, is to verbally state that something untrue is true.
When divided, there are the following kinds.
1. There are lies that neither benefit nor harm, such as the lies of an old, senile man.
2. There are lies that do benefit or harm, such as benefiting one person while harming another.
3. The “lie of having supreme human qualities” means that you claim to possess qualities in your stream of being such as higher perceptions, when you do not.
Tsogyal, do not utter a lot of thoughtless words. As before, the act of telling lies is consummated by means of the four completing aspects, and again there are three types of results.
1. The result of ripening is that you fall into the lower realms.
2. The dominant result is that even if you are reborn as a human, your voice will hold no power.
3. The result corresponding to the cause is that in future lives you will again delight in telling lies.
Tsogyal, if you give up these acts you will obtain the opposites of their results, so abandoning them is of great importance. Divisive Talk The essence of the second verbal nonvirtue, divisive talk, is the act of separating people who are good friends.
When divided, there are the following types.
1. Public divisive talk by talking directly to someone’s face
2. Indirect divisive talk by talking in a roundabout way
3. Private divisive talk by talking to others individually Tsogyal, people who cannot keep their lips tight will have no happiness.
The four completing aspects are just as before, and there are again three types of results.
1. The result of ripening is that you will fall into the three lower realms.
2. The dominant result is that, even if you take rebirth as a human being, you will have few friends and many arguments. You will always have many regrets, be disliked by everyone, and whatever you utter will be ineffective.
3. The result corresponding to the cause is that in future lives you will again take pleasure in divisive talk.
Tsogyal, if we abandon such acts we will attain the opposites of their results, so it is important to abandon them. Idle Gossip The essence of the third verbal nonvirtue, idle gossip, is to waste free time.
When divided, there are the following types:
1. Shamanistic incantations
2. Storytelling and word games
3. Bantering conversation Just as before, it is consummated by the four aspects, and will have these three types of results.
1. The result of ripening is that you will fall into the three lower realms.
2. The dominant result is that, even if you are reborn as a human being, your words will be undignified, babbling, and unconnected.
3. The result corresponding to the cause is that in future lives you will again take pleasure in uttering idle gossip. Tsogyal, if you give up these acts you will attain the opposite of their results, so do not be fond of pointless chatter.
Harsh Words The essence of the fourth verbal nonvirtue, harsh words, is talk that hurts another person. When divided, there are the following kinds.
1. Exposing someone’s faults in public
2. Hurting someone indirectly
3. Uttering in private something that will hurt another person Tsogyal, the fire of harsh words burns the heart of both yourself and others.
The weapon of harsh words kills the life force of liberation. This act is consummated by the four completing aspects, and has the following three types of results.
1. The result of ripening is to be reborn in the three lower realms.
2. The dominant result is that, even if you take rebirth as a human being, whatever you say will be offensive to others and you will always appear to irritate them.
3. The result corresponding to the cause is that you will be fond of speaking harsh words.
Tsogyal, if you abandon these actions you will attain the results of their opposites. The sentient beings of the dark age have no happiness. Thirdly, there are three mental nonvirtues. Covetousness The essence of the first, covetousness, is attachment to something excellent.
When divided, there are the following types:
1. Refraining from giving away your own possessions
2. Desiring to make others’ possessions belong to yourself
3. Attachment to something excellent that belongs neither to oneself nor to others Tsogyal, do not hold on to ownership of material things.
Dharma practitioners with no understanding of impermanence have no happiness.
This action is consummated by the four aspects, and has the following three results.
1. The result of ripening is rebirth in the three lower realms.
2. The dominant result is that, even if you take rebirth as a human being, you will always live in an unpleasant area where there is hunger and thirst.
3. The result corresponding to the cause is that in future lives you will takepleasure in covetousness. Tsogyal, it is therefore essential to abandon these actions.
Ill Will The essence of the second mental nonvirtue, ill will, is an attitude of hostility.
When divided, there are the following types:
1. Ill will resulting from anger
2. Ill will resulting from resentment
3. Ill will resulting from jealousy Tsogyal, do not commit mental actions that hurt yourself and harm others.
This act is consummated by the four aspects, and has the following three types of results.
1. The result of ripening is to take rebirth in the lower realms.
2. The dominant result is that, even if you are reborn as a human, others are unjustifiably hostile toward you and constantly you meet with enmity and lawsuits.
3. The result corresponding to the cause is that you will develop a malicious frame of mind. Tsogyal, if you do not give up ill will you can practice neither Hinayana nor Mahayana. Wrong Views The essence of the third mental nonvirtue, wrong views, is to exaggerate or denigrate.
When divided, there are the following kinds.
1. The wrong view of holding the non-Buddhist beliefs of eternalism or nihilism
2. The wrong view of holding a rule or ritual to be paramount, such as “asceticism of dogs and chickens”3
3. The wrong view of holding the belief of the “transitory collection”4 Tsogyal, there are few who understand the difference between Dharma and non Dharma. These actions are consummated by the four aspects, and produce the following three results.
1. The result of ripening is to take rebirth in the three lower realms.
2. The dominant result is that, even if you are reborn as a human being, you will take birth in a place such as in an uncivilized border tribe, where you will not even hear the name of the Three Jewels.
3. The result corresponding to the cause is that the habitual tendencies of holding wrong views will solidify in your all-ground, after which you will be fond of holding wrong views.
Tsogyal, all noble beings denounce these ten nonvirtues. They are renounced by all learned people. They are not to be committed even by those who seek to attain the special splendor and wealth of gods and humans, so give them up. There are many people who do not recognize good from evil, but those who do
have entered the Buddha’s teachings. To commit nonvirtue while knowing well the cause and effect of virtuous actions and misdeeds is to be no different from an animal. Lady Tsogyal asked: When abandoning these actions, what are the results one will attain? The master replied: As the result of ripening you
will be reborn among gods and humans. Like Brahma your voice will be melodious, like Indra your body will be more beautiful than that of others, and like a universal monarch you will have great wealth. As the dominant result you will hold great learning, you will be very intelligent, and you will meet with the
Dharma of the Buddha’s teachings. Ultimately you will attain the three levels of enlightenment. As the result corresponding to the cause you will, in all future lifetimes, exert yourself in abandoning the ten nonvirtues. Lady Tsogyal asked: Concerning these ten nonvirtues, is there any difference in the severity of evil? The master replied: Yes, there are differences.
In general, there is the division in terms of the disturbing emotion.
1. Through committing the ten nonvirtues out of anger, you will be reborn as a hell-being.
2. When the nonvirtues are committed out of desire, you will be reborn as a hungry ghost.
3. When the nonvirtues are committed out of delusion, you will be reborn as an animal.
There is also a difference in severity in terms of the object.
1. By committing the ten nonvirtues toward a special object, you will be reborn as a hell-being.
2. By committing them toward an ordinary object, you will be reborn as a hungry ghost.
3. By committing them toward an inferior object, you will be reborn as an animal.
In particular, among the different types of killing, the most severe evil ripening stems from taking the life of a bodhisattva who has developed bodhicitta. Among the different types of taking what is not given, the greatest
misdeed is to steal that which belongs to the Three Jewels. Among the different types of sexual misconduct, the greatest misdeed is to have forced intercourse with an arhant. Among the different types of telling lies, the greatest misdeed is to deceive a master or a venerable member of the sangha. Among the different types of divisive talk, the greatest misdeed is to cause a schism in the sangha. Among the different types of harsh words, the greatest misdeed is to speak unpleasantly to a member of the sangha.
Among the different types of idle gossip, the greatest misdeed is to disturb the mind of a monk or someone practicing the nature of nondual meditaion. Among the different types of covetousness, the greatest misdeed is to crave the funds donated to the Three Jewels. Among the different types of ill will,
the greatest misdeed is to plan committing the “five deeds with immediate results.” Among the different types of wrong views, the greatest misdeed is to disparage the true meaning.
Tsogyal, you should not commit any of these actions even at the cost of your life.
Generally speaking, there are also differences among the ten non virtues.
1. Through killing, divisive talk, harsh words, and ill will, you will be reborn as a hell-being.
2. Through sexual misconduct, taking what is not given, and covetousness, you will be reborn as a hungry ghost.
3. Through telling lies, idle gossip, and holding wrong views, you will be reborn as an animal.
The Ten Virtues Lady Tsogyal asked the master: How should one practice the ten virtues, the antidotes that are to be adopted? The master replied:
The ten virtues have four topics.
1. The essence is a pure action of body, speech, or mind that produces the truly high.5
2. The definition of virtuous action is that action which, when correctly committed by a person who has obtained the freedoms and riches, yields the result of a desired happiness.
3. The divisions are the virtues that are the opposites of the ten nonvirtues: to save lives, to be tremendously generous, to abide in pure living, to speak truthfully, to reconcile strife, to speak gently and with discipline, to speak meaningfully, to be loving toward all beings, to be unattached, and to be free from doubt about the results of actions and the definitive meaning.
4. The following are the ten supports that cause the virtues to remain in your stream of being: to have faith in the true teachings, to keep self-respect and pure conscience, to refrain from gambling and quarreling, to refrain from watching market gatherings, to always act conscientiously, to cast away laziness, to not associate with immoral friends, to train in the pliancy of body, speech, and mind, to cultivate the four-fold spheres of perception, and in particular to focus your mind on the path of noble beings.
Tsogyal, by acting in these ways, there is no doubt that you will attain the results of the truly high. The Ten Paramitas Thirdly, for engaging in the actions of the ten paramitas, there are five topics.
1. The general essence is that which has the nature of the path for accomplishing unexcelled enlightenment.
2. The definition of paramita is that which causes you to reach (ita) to the great nirvana, the other shore (param) of the ocean of samsara.
3. The function is to perfect the two accumulations and accomplish the welfare of sentient beings.
4. There are two kinds of divisions; general and specific.
The general division is the six paramitas of generosity, discipline, patience, diligence, concentration, and discriminating knowledge.
Specifically, generosity has three types:
the giving of Dharma teachings,
the giving of material things, and
the giving of protection against fear.
Discipline also has three types: the discipline of refraining from misdeeds, the discipline of gathering virtuous qualities, and the discipline of
benefiting sentient beings. In other words, these disciplines are observed by refraining from the ten nonvirtues, by the six paramitas, and by the four means of magnetizing. Patience also has three types: the patience of being unconcerned about undergoing suffering when renouncing samsara, the patience of
undertaking hardship in order to benefit beings, and the patience of keeping confidence in the Dharma, which means to refrain from fearing the profound nature. Diligence also has three types: the diligence of applying the Mahayana teachings, the armorlike diligence of repelling adversity, and the
relentless diligence of accomplishing the buddhahood of perfect omniscience. Meditation also has three types: the meditation that focuses on the correct mundane path, the meditation that focuses on the supramundane path, and the general meditation that takes both as focus. Knowledge again has three types:
the knowledge that realizes conditioned things to be beyond focus, the knowledge that realizes the innate nature to be beyond focus, and the knowledge that realizes that all phenomena are beyond duality and transcend words, thought, and description. You should know that in order to assimilate each method
within your stream of being, you must have four paramitas complete. To vanquish stinginess and poverty through the generosity of not expecting a reward is the paramita of strength. To give while being free from the intentions of ordinary people and the Hinayana is the paramita of method. To give with the
thought, May I interrupt the poverty of myself and all sentient beings! is the paramita of aspiration. To give with the total purity of the three spheres is the paramita of wisdom.6 Similarly, to vanquish nonvirtue with the discipline of not desiring samsaric results is the paramita of strength. To observe
your vows while being free from the eight worldly concerns is the paramita of method. To wish, May the immoral behavior of all sentient beings be interrupted! while not desiring the states of gods and men for yourself alone, is the paramita of aspiration. To embrace that with the nonconceptualization
of the three spheres is the paramita of wisdom. To vanquish anger by behaving equally to everyone is the paramita of strength. Not to hold a worldly purpose such as deceit and hypocrisy is the paramita of method. Not to desire rebirth in a beautiful body of gods or humans for
yourself alone, but to wish, May the ugliness of all sentient beings be pacified! is the paramita of aspiration. To embrace that with the nonconceptualization of the three spheres is the paramita of wisdom. To vanquish laziness with the diligence of keeping the faults and qualities in mind is
the paramita of strength. Not to hold a worldly purpose, such as expecting to be held in faith by others, is the paramita of method. To wish, May all beings bring an end to laziness and exert themselves on the true path! is the paramita of aspiration. To embrace that with the nonconceptualization of the
three spheres is the paramita of wisdom. To vanquish distraction through the concentration that has transcended the formless realms is the paramita of strength. To practice for the sake of accomplishing the qualities of unexcelled enlightenment, with no desire for the states of gods or men, is the
paramita of method. To wish, May the distraction of all sentient beings be interrupted! is the paramita of aspiration. To refrain from conceptualizing the three spheres is the paramita of wisdom. To vanquish the constructs of distinguishing attributes with the knowledge of emptiness endowed with the nature of compassion is the paramita of strength. To be inseparable from that throughout the three times is the paramita of method. To wish, May I and all others realize the true meaning! is the paramita of aspiration. To recognize the fact that since the beginning, your mind essence has had the nature of this
knowledge is the paramita of wisdom. Tsogyal, practice in this way undistractedly. 5. The result of practicing the ten paramitas is that you will be liberated from the lower realms and, attaining the special level of gods or men, you will perfect the paths and swiftly attain buddhahood, after which you will become a great guide liberating sentient beings from samsara.
11. THE DIVIDING LINE BETWEEN LOSING AND POSSESSING THE VOW
The moment of obtaining the bodhicitta vow is as follows. Having gathered a vast accumulation of merit, when you give rise to the thought that you must accomplish the genuine welfare of beings through fully purifying your mind, you obtain the bodhicitta vow at the end of the third utterance of the complete
ritual. The moment of losing the bodhicitta vow is when you give rise to wrong views or denounce the Three Jewels, thus violating the trainings. It is therefore essential to exert yourself while keeping mindfulness and conscientiousness on guard.
12. THE METHOD FOR REPAIRING WHEN DAMAGED
If you damage the root precepts, you must retake the vow as instructed before. If you have damaged the branch precepts, you must confess that in the presence of the master or the Three Jewels. THE INNER BODHICITTA Lady Tsogyal asked the master: How should one train when arousing bodhicitta in the inner way? The master replied: For this there are also twelve points of training.
1. THE ESSENCE
The essence is to arouse the intention to help those beings who do not realize that the innate nature, the true meaning, is devoid of constructs.
2. THE DEFINITION
Without being dep endent upon “outer” actions of body or speech, it is called “inner” because it is developed exclusively by your mind.
3. THE DIVISIONS
There are two divisions: aspiration and application. The aspiration is to wish that sentient beings who have not realized this nature may realize it. Just to sit and mutter this is not enough; you must exert yourself in the means for making all sentient beings realize it. Tsogyal, as long as you are not free from dualistic fixation the application is rather difficult.
4. THE CHARACTERISTICS OF THE PRACTITIONER
In addition to earlier explanations, the characterisic of the person who engages in this training is to have only a minor degree of conceptual constructs. Tsogyal, let your mind take some rest!
5. THE OBJECT FROM WHOM IT IS TAKEN
You should receive it from a master who has realized the nature of the twofold selflessness through training in the three types of knowledge, and is thus free from the eight worldly concerns. Tsogyal, a master is essential for entering the gate of the Mahayana teachings.
6. THE CEREMONY FOR RECEIVING
Free yourself from the three spheres of concepts, give up concerns for all worldly activities, and thus request the true oral instructions.
7. THE BENEFITS OF THE TRAINING
Your will rise far above the Hinayana and erroneous paths. Thus it has the effect of abandoning all thoughts of selfishness and dualistic fixation, and of realizing the nature of selflessness.
8. THE REASON FOR THE TRAINING
The reason for training in this inner way of arousing bodhicitta is to establish all sentient beings on the true path, the nature of the twofold selflessness.
9. THE SHORTCOMINGS OF NOT TRAINING
The defect of not training is that you will stray from the nature of selflessness. For ordinary people whose minds have not been changed by a philosophical
school, and for non-Buddhists who have entered an incorrect philosophical school, the self of the individual is regarded as being that which controls and
experiences the conditioned five aggregates, twelve sense bases, and eighteen constituents. Moreover, regarding this self as being permanent and concrete, they fixate on it as being friend and enemy, self and other. Tsogyal, you must pull up this stake of fixation. The danger of conceptualizing such an
individual self is that by apprehending an ego and a self-entity, objects will appear as “something other.” By apprehending this duality, you will regard that which benefits the “self” as friend and that which harms the “self” as enemy. Thus the experiences of attachment and aversion will cause you to commit
various kinds of unvirtuous actions. Through these actions you will wander in the lower realms and the whole of samsara. Tsogyal, unless you expel this evil spirit you will find no happiness. What type of person denounces this self? In general it is denouned by all Buddhists. In particular, the shravakas
specifically denounce it. Needless to say, we who have entered the gate of the Mahayana also denounce fixation on the individual self. It is claimed that the shravakas partially realize the self of phenomena, and that also the pratyekabuddhas do not realize it fully. That is to say, the shravakas mistakenly
assert the existence of matter instead of understanding the self of phenomena, and the pratyekabuddhas dwell in the state of fixating on the empty mind-essence instead of understanding the correct meaning. Tsogyal, as long as you are not free from the beliefs of the lower philosophical schools you will not
perceive the true meaning. The danger of conceptualizing the self of phenomena is that by such assertion and fixation you will give rise to disturbing emotions. These will cause you to wander in samsara. That is pointless effort even if you were to exert yourself for aeons. What type of person denounces
the self of phenomena? In general all Mahayana followers denounce it. In particular, it would be a bad sign if we who have entered the gate of Secret Mantra fixate on partiality, as the followers of the Middle Way also denounce it.
10. THE POINTS TO BE OBSERVED
You should train yourself in the meaning of selflessness, of which there are two kinds, aspiration and application.
The three important points of aspiration to be observed are as follows
1. To continually form the aspiration of thinking, May all sentient beings always realize the meaning of selflessness!
2. To train yourself three times a day and three times a night in rejoicing in others who meditate on the meaning of selflessness
3. To always train yourself assiduously in not straying from the meaning of selflessness Secondly, the two points of application to be observed are the outer and the inner.
The four outer trainings are:
1. Not to separate yourself from the master or spiritual friend who teaches the meaning of selflessness until you have realized it
2. To give up partiality concerning dwelling place, country and area, caste, enemy, and friend
3. To study, reflect, and meditate upon the teachings that demonstrate selflessness and emptiness
4.Not to fixate on yourself as being a name, family, or body The four inner trainings are:
1. Not to apprehend names as being things since all labels and names of outer things have no existence in your mind
2. To acknowledge that everything which comprises the world and the beings within it has no self-nature, although it appears, just like dreams and magic
3. To seek out three times a day and three times a night this mind that fixates on various objects, although nothing whatsoever exists
4. Not to stray from the meaning that is nameless and devoid of extremes. Even though you search your mind, it is not found to be anything whatsoever It is of utmost importance to train yourself diligently in this way. Through exerting yourself in this way, you will annihilate the evil spirit and turn away from samsara.
11. THE DIVIDING LINE BETWEEN LOSING AND POSSESSING THE VOW
The moment of obtaining the inner bodhicitta vow is when you receive the oral instructions from your master. The moment of losing it is when you pursue ordinary dualistic fixation without understanding the nonexistence of a self-nature. Since it is lost at that moment, by sure to apply the antidote!
12. THE METHOD FOR REPAIRING WHEN DAMAGED
Train in remaining undistracted from the meaning just explained and you will automatically untie the knot of dualistic fixation.
THE SECRET TRAINING
Lady Tsogyal asked the master: How should one train in the secret arousing of bodhicitta? The master replied: This has eleven points.
1. THE ESSENCE
The essence of the secret arousing of bodhicitta is to recognize that which is beyond effort since the beginning, the primordial purity of nonarising free from the limitations of thought and description.
2. THE DEFINITION
It is naturally secret from all the lower vehicles since it lies beyond that which can be indicated by words or thought of by the mind.
3. THE DIVISIONS
When divided, there are two positions: asserting the universal purity to be non meditation and asserting the spontaneously present nature to be primordially perfected as nonmeditation. You should be free from any partiality concerning this.7
4. THE CHARACTERISTIC OF THE PRACTITIONER
The characteristic of the person who engages in this is that he should be of the highest capacity, with a mind weary of concrete phenomena. Tsogyal, this can only be a person who possesses former training.
5. THE OBJECT FROM WHOM ONE RECEIVES
The object from whom you receive it should be one who has realized the single circle of dharmakaya and therefore remains in the state of the effortless great expanse. Tsogyal, this can only be a master who has realized the meaning of the Great Perfection.
6. THE CEREMONY FOR RECEIVING
The ritual for receiving is the empowerment of awareness display. Abandon your impure mundane physical activities as well as your pure virtuous actions. Remain like a person who has completed his deeds. Abandon your impure unwholesome verbal utterances as well as your chanting and recitations and remain like a mute tasting sugar. Abandon your impure samsaric thought activity as well as your pure nirvanic thought activity and remain like a person whose
heart has been torn out. By your master’s mere indication you will thus perceive the primordial dharmakaya of your mind beyond the reach of words and description. Tsogyal, this oral instruction of mine is a teaching of liberation simultaneous with understanding.
7. THE EFFECT OF TRAINING
The purpose of training in this is that without abandoning samsara it is liberated in itself, after which the disturbing emotions are spontaneously perfected as wisdoms. Thus it has the quality of bringing enlightenment in the present moment.
8. THE REASON FOR TRAINING
The reason for training in this way is that you must possess the nature free from bias and partiality.
THE SHORTCOMING OF NOT TRAINING
The danger of not training yourself is that you will fall into the partiality of philosophical schools and have the defect of being intrinsically fettered. Tsogyal, if your practice falls into partiality it is not the Great Perfection.
10. THE POINTS TO BE OBSERVED
1. View as a mere convention that the root of all phenomena is contained within your own bodhicitta awareness, the primordial purity of nonarising.
2. See that this bodhicitta awareness is primordially enlightened since it does not possess any constructs such as a watcher or an object to be watched.
3. Recognize that whatever type of thought or fixation arises within the state of this awareness is primordially empty and luminous awareness itself.
4. Recognize that whatever outer appearances may arise do not possess any identity whatsoever from the very moment they are experienced, and therefore do not transcend being the display of dharmata.
5. Experience the nonduality of objects and mind as the innate great bliss, free from accepting and rejecting, affirming or denying.
6. In particular, experience all disturbing emotions and suffering as the sacred path of enlightenment.
7. Realize that sentient beings, from the moment they are experienced, do not possess any true existence and therefore that samsara is the primordial purity of nonarising and does not have to be abandoned.
8. Realize that everything experienced as kayas and wisdoms is contained within your mind and therefore that buddhahood is beyond being accomplished. Do this and you will become the successor of glorious Samantabhadra.
11. THE DIVIDING LINE BETWEEN LOSING AND POSSESSING AND THE METHOD OF REPAIRING WHEN DAMAGED
Here, there are no such efforts since you are primordially never separated from this throughout the three times.
EPILOGUE
Tsogyal, I have condensed the meaning of all the sutras, tantras, scriptures, and oral instructions into these outer, inner, and secret ways of arousing bodhicitta. Put them into practice! Bring them into the path! Take them to heart! Be in harmony with their meaning! They are the root of the Mahayana teachings. Thus he spoke. This was the Mahayana training of bodhicitta entitled “The Teachings on Taking the Arousing of Bodhicitta as the Path.” It was written down in Monkha Senge Dzong.
Completed.
Entrustment seal.
1. The seven-branch practice of prostrating to the Three Jewels, confessing negative actions, making offerings, rejoicing in the virtue of others, requesting to turn the wheel of Dharma, beseeching to not pass into nirvana, and dedicating the merit to the enlightenment of all sentient beings.
2. Liberating the beings in the three lower realms to a state in which they can practice the Dharma; helping the beings of the three higher realms to cross the ocean of samsara and attain emancipation; relieving the aspirant bodhisattvas with the attainment of the bhumis.
3. A Hindu system claiming that liberation can be attained by imitating the conduct of animals.
4. The mistaken view that an ego or self-entity is inherently existent within the continuity of the five aggregates.
5. The term “truly high” simply refers to a rebirth in the three higher realms within samsara: human, demigods, and gods.
6. The three spheres are the concepts of subject, object, and action.
7. This refers to the two main aspects of Dzogchen practice: the primordial purity of trekcho and the spontaneous presence of thogal. These two practices must be learned through the oral instructions of a Dzogchen master.
8. The last lines for the Lama Gongdue version, which had combined the teachings on refuge and bodhicitta into one reads:
These counsels on refuge and bodhicitta known as the foundation of precious gold are the basis of all Dharma practice. They are in harmony with all practitioners and are special instructions to be treasured by everyone.
According to the oral instructions given by Padmakara, the master of Uddiyana, for the sake of the beings of future generations, I, the princess of Kharchen, committed them to writing and concealed them as a precious treasure. May they meet with all worthy people in the future.
SAMAYA.