Difference between revisions of "The Great Chariot by Longchenpa III"
(Created page with " Meditation on kindness <poem> Increasing kindness As explained above: After the mind has developed this equanimity, Think of the happiness that you want for your mothe...") |
|||
Line 5: | Line 5: | ||
− | Meditation on kindness | + | [[Meditation]] on [[kindness]] |
<poem> | <poem> | ||
− | Increasing kindness As explained above: | + | Increasing [[kindness]] As explained above: |
− | After the mind has developed this equanimity, | + | After the [[mind]] has developed this [[equanimity]], |
− | Think of the happiness that you want for your mother. | + | Think of the [[happiness]] that you want for your mother. |
− | Then contemplate all embodied beings in just that way. | + | Then [[contemplate]] all [[embodied]] [[beings]] in just that way. |
− | When the mind has been equalized, just as we are kind and pleasant towards our fathers and mothers, meditate on all sentient beings, placing the mind in the attitude we have toward our parents. So meditate on kindness. The Prajñaparamita in Eight Thousand lines says: | + | When the [[mind]] has been equalized, just as we are kind and [[pleasant]] towards our fathers and mothers, [[meditate]] on all [[sentient beings]], placing the [[mind]] in the [[attitude]] we have toward our [[parents]]. So [[meditate]] on [[kindness]]. The [[Prajñaparamita]] in Eight Thousand lines says: |
− | Meditate with an attitude of kindness, not letting it be ravished away by all the shravakas and pratyekabuddhas. | + | [[Meditate]] with an [[attitude]] of [[kindness]], not letting it be ravished away by all the [[shravakas]] and [[pratyekabuddhas]]. |
− | b. The object of kindness | + | b. The [[object]] of [[kindness]] |
How is this done?: | How is this done?: | ||
− | Kindness has the object of all sentient beings. | + | [[Kindness]] has the [[object]] of all [[sentient beings]]. |
− | It hopes that they may encounter, in the incidental aspect, | + | It [[Wikipedia:Hope|hopes]] that they may encounter, in the incidental aspect, |
− | The happiness that pertains to gods and human beings, | + | The [[happiness]] that pertains to [[gods]] and [[human beings]], |
− | And, ultimately, the happiness of enlightenment. | + | And, ultimately, the [[happiness]] of [[enlightenment]]. |
− | Meditate, going from thinking of a single being | + | [[Meditate]], going from [[thinking]] of a single being |
− | Up to all beings, as far as the limits of the directions. | + | Up to all [[beings]], as far as the limits of the [[directions]]. |
− | When unhappy sentient beings are seen, think, “May they meet incidentally with the happiness of gods and humans, and ultimately with the happiness of buddhahood.” Thinking that, go from one to meditating on all sentient beings, as limitless as the space of the sky. The Middle Length Prajñaparamita says: | + | When [[unhappy]] [[sentient beings]] are seen, think, “May they meet incidentally with the [[happiness]] of [[gods]] and [[humans]], and ultimately with the [[happiness]] of [[buddhahood]].” [[Thinking]] that, go from one to [[meditating]] on all [[sentient beings]], as [[limitless]] as the [[space]] of the sky. The Middle Length [[Prajñaparamita]] says: |
− | When we see sentient beings who have no happiness, we should think, “May these sentient beings attain the god realm, where the happiness of the gods is perfect.” | + | When we see [[sentient beings]] who have no [[happiness]], we should think, “May these [[sentient beings]] attain the [[god realm]], where the [[happiness]] of the [[gods]] is {{Wiki|perfect}}.” |
− | c. The sign of training in kindness | + | c. The sign of {{Wiki|training}} in [[kindness]] |
− | As for training: | + | As for {{Wiki|training}}: |
− | The sign of success is supreme and all-pervading kindness. | + | The sign of [[success]] is supreme and all-pervading [[kindness]]. |
− | Greater than a mother’s love for her only child. | + | Greater than a mother’s [[love]] for her only child. |
− | Whatever sentient beings are seen, we are pleased, and, with a great kind longing, we want to help them. | + | Whatever [[sentient beings]] are seen, we are [[pleased]], and, with a great kind longing, we want to help them. |
− | d. Kindness without object | + | d. [[Kindness]] without [[object]] |
− | After meditating on kindness with an object: | + | After [[meditating]] on [[kindness]] with an [[object]]: |
− | Then rest everything in equanimity. | + | Then rest everything in [[equanimity]]. |
− | This is the great kindness without any reference point. | + | This is the great [[kindness]] without any reference point. |
− | The sign is the unity of kindness and emptiness. | + | The sign is the {{Wiki|unity}} of [[kindness]] and [[emptiness]]. |
− | The object of meditation on kindness is sentient beings, who arise from the gathering together of the six elements. These elements are | + | The [[object of meditation]] on [[kindness]] is [[sentient beings]], who arise from the [[gathering]] together of the [[six elements]]. These [[elements]] are |
− | earth | + | [[earth]] |
− | water | + | [[water]] |
− | fire | + | [[fire]] |
− | air | + | [[air]] |
− | space | + | [[space]] |
− | consciousness. | + | [[consciousness]]. |
− | If these elements are examined, their coarse atoms, subtle real nature, and consciousnesses of all this do not exist as real things. Meditate, thinking that they are like space. The Precious Garland says: | + | If these [[elements]] are examined, their coarse [[atoms]], {{Wiki|subtle}} real [[nature]], and [[consciousnesses]] of all this do not [[exist]] as real things. [[Meditate]], [[thinking]] that they are like [[space]]. The [[Precious Garland]] says: |
− | People are not earth and are not water. | + | [[People]] are not [[earth]] and are not [[water]]. |
− | Neither are they fire, air, nor space, | + | Neither are they [[fire]], [[air]], nor [[space]], |
− | Nor are they consciousness, nor all of these. | + | Nor are they [[consciousness]], nor all of these. |
− | A person is something different from these. | + | A [[person]] is something different from these. |
− | Since persons are gathered from the six elements, | + | Since persons are [[gathered]] from the [[six elements]], |
They are not real, and in a similar way, | They are not real, and in a similar way, | ||
− | Any nature gathered from each of the elements | + | Any [[nature]] [[gathered]] from each of the [[elements]] |
likewise cannot be something that is real. | likewise cannot be something that is real. | ||
− | The skandhas are not the ego, nor ego the skandhas. | + | The [[skandhas]] are not the [[ego]], nor [[ego]] the [[skandhas]]. |
Yet neither would be there without the other. | Yet neither would be there without the other. | ||
Line 73: | Line 73: | ||
At the time when no things can be found, | At the time when no things can be found, | ||
− | At that time there is pure thinglessness. | + | At that time there is [[pure]] thinglessness. |
− | Things of form are simply non-existent, | + | Things of [[form]] are simply [[non-existent]], |
− | Even space is nothing but a name. | + | Even [[space]] is nothing but a [[name]]. |
− | With no arising, form is superfluous. | + | With no [[arising]], [[form]] is superfluous. |
− | Therefore, even its name does not exist. | + | Therefore, even its [[name]] does not [[exist]]. |
− | Feelings, perceptions, and conditioned formations, | + | [[Feelings]], [[perceptions]], and [[conditioned]] [[formations]], |
− | As well as consciousness, just seem to rise, | + | As well as [[consciousness]], just seem to rise, |
− | Regarded in thought as if they were a self. | + | Regarded in [[thought]] as if they were a [[self]]. |
− | Thus, the six elements are selflessness. | + | Thus, the [[six elements]] are [[selflessness]]. |
− | Why does no self exist? When sentient beings appear, if we examine their bodily nature, it does not exist. Neither a support or supported of consciousness is seen, so no “me” and “mine” are perceived. When analyzed, they vanish, essentially empty. The same text says: | + | Why does [[no self]] [[exist]]? When [[sentient beings]] appear, if we examine their [[bodily]] [[nature]], it does not [[exist]]. Neither a support or supported of [[consciousness]] is seen, so no “me” and “mine” are [[perceived]]. When analyzed, they vanish, [[essentially]] [[empty]]. The same text says: |
− | Just as if the layers of a plantain tree[1] | + | Just as if the layers of a plantain [[tree]][1] |
Are all destroyed, then nothing is there at all; | Are all destroyed, then nothing is there at all; | ||
− | People too, if all the parts of their nature | + | [[People]] too, if all the parts of their [[nature]] |
Should be destroyed, would likewise disappear. | Should be destroyed, would likewise disappear. | ||
− | Because all dharmas are without a self, | + | Because all [[dharmas]] are without a [[self]], |
− | That is what the victorious ones have taught. | + | That is what the [[victorious ones]] have [[taught]]. |
− | This mere appearance of seeing and hearing is neither true nor false, since truth and falsity are just patterns of dharmas in the mind. The same text says: | + | This mere [[appearance]] of [[seeing]] and hearing is neither true nor false, since [[truth]] and falsity are just patterns of [[dharmas]] in the [[mind]]. The same text says: |
Our just being able to see and hear and so forth, | Our just being able to see and hear and so forth, | ||
− | Is taught as being neither true nor false. | + | Is [[taught]] as being neither true nor false. |
Also it says there: | Also it says there: | ||
− | This world transcends both truth and falsity. | + | This [[world]] {{Wiki|transcends}} both [[truth]] and falsity. |
− | Thus all dharmas are beyond truth and falsity, like a plantain or banana tree. This is also taught in the King of Concentrations Sutra: | + | Thus all [[dharmas]] are beyond [[truth]] and falsity, like a plantain or banana [[tree]]. This is also [[taught]] in the [[King]] of Concentrations [[Sutra]]: |
− | Just as with the herbaceous trunks of plantain trees, | + | Just as with the herbaceous trunks of plantain [[trees]], |
− | Wanting to find their real substance, people tear them up, | + | Wanting to find their real [[substance]], [[people]] tear them up, |
− | But nowhere inside or out is that substance to be found; | + | But nowhere inside or out is that [[substance]] to be found; |
− | All the various dharmas should be known like that. | + | All the various [[dharmas]] should be known like that. |
− | The sign of good training is that while kindness arises, at the same time there arises the realization that sentient beings, like a plantain tree, essentially have no self or nature. | + | The sign of good {{Wiki|training}} is that while [[kindness]] arises, at the same time there arises the [[realization]] that [[sentient beings]], like a plantain [[tree]], [[essentially]] have [[no self]] or [[nature]]. |
− | e. The fruition of meditating on kindness | + | e. The [[fruition]] of [[meditating]] on [[kindness]] |
− | What is the fruition?: | + | What is the [[fruition]]?: |
− | The visible result is experience of pure pleasure. | + | The [[visible]] result is [[experience]] of [[pure]] [[pleasure]]. |
− | Seeing sentient | + | [[Seeing]] [[sentient beings]] is [[pleasurable]], and the [[beings]], when they are seen, are cleansed of {{Wiki|disturbances}} of [[love]] and [[hate]] and so forth. The [[Prajñaparamita]] in Eight Thousand Lines says: |
− | Those who have an attitude of kindness meditate a great deal, and when they see the sentient beings inhabiting the world, it is pleasurable. They have no anger. | + | Those who have an [[attitude]] of [[kindness]] [[meditate]] a great deal, and when they see the [[sentient beings]] inhabiting the [[world]], it is [[pleasurable]]. They have no [[anger]]. |
− | Also immeasurable merit is attained. The Sutra of the Great Liberation Blossoming in the Ten Directions (thar pa chen po phyogs bcu rgys pa’i mdo) says: | + | Also [[immeasurable]] [[merit]] is [[attained]]. The [[Sutra]] of the [[Great Liberation]] Blossoming in the [[Ten Directions]] ([[thar pa]] [[chen po]] [[phyogs bcu]] rgys pa’i mdo) says: |
− | Though someone in the world | + | Though someone in the [[world]] |
− | May keep pure discipline | + | May keep [[pure]] [[discipline]] |
− | For even as long as a kalpa, | + | For even as long as a [[kalpa]], |
− | An instant of joy in one person | + | An instant of [[joy]] in one [[person]] |
− | Produced by kindness is better. | + | Produced by [[kindness]] is better. |
− | In the world, whoever does evil | + | In the [[world]], whoever does [[evil]] |
− | In body, speech or mind, | + | In [[body]], {{Wiki|speech}} or [[mind]], |
− | Surely falls to the three lower realms; | + | Surely falls to the [[three lower realms]]; |
− | But kindness will instantly cleanse it. | + | But [[kindness]] will instantly cleanse it. |
FOOTNOTES AND REFERENCES: | FOOTNOTES AND REFERENCES: | ||
[1]: | [1]: | ||
− | An onion is good western equivalent. | + | An onion is good [[western]] {{Wiki|equivalent}}. |
− | Meditation on Compassion | + | [[Meditation on Compassion]] |
− | Thinking about the sufferings of sentient beings | + | [[Thinking]] about the [[sufferings]] of [[sentient beings]] |
− | Now compassion is taught: | + | Now [[compassion]] is [[taught]]: |
− | After all beings have been enfolded in this kindness. | + | After all [[beings]] have been enfolded in this [[kindness]]. |
− | Think of their sufferings, arousing such a compassion | + | Think of their [[sufferings]], arousing such a [[compassion]] |
− | As when your mind cannot endure your | + | As when your [[mind]] cannot endure your [[parents]]’ [[suffering]]. |
− | If our kind parents did evil deeds for our sake and consequently were tormented by the sufferings of the three lower realms and so forth, we would think, “I must be compassionate to them.” The Middle Length Prajñaparamita says: | + | If our kind [[parents]] did [[evil deeds]] for our [[sake]] and consequently were tormented by the [[sufferings]] of the [[three lower realms]] and so forth, we would think, “I must be [[compassionate]] to them.” The Middle Length [[Prajñaparamita]] says: |
− | If we see sentient beings who are suffering, we will think, “May these sentient beings be free from suffering.” | + | If we see [[sentient beings]] who are [[suffering]], we will think, “May these [[sentient beings]] be free from [[suffering]].” |
− | b. How to Meditate on Compassion | + | b. How to [[Meditate]] on [[Compassion]] |
− | As for how to meditate: | + | As for how to [[meditate]]: |
− | Think how our parents, who were so kind to us, | + | Think how our [[parents]], who were so kind to us, |
− | Suffered by doing evil actions for our sake. | + | [[Suffered]] by doing [[evil actions]] for our [[sake]]. |
− | With thirst and hunger, heat and cold, and being killed, | + | With [[thirst]] and hunger, heat and cold, and being killed, |
− | They have been sinking down into the raging sea | + | They have been sinking down into the [[raging]] sea |
− | Of birth, old age and sickness and finally of death, | + | Of [[birth]], [[old age]] and [[sickness]] and finally of [[death]], |
− | Worn out by the great variety of these sufferings. | + | Worn out by the great variety of these [[sufferings]]. |
− | Because they did evil deeds for our sake, now they are tormented by their particular sufferings. | + | Because they did [[evil deeds]] for our [[sake]], now they are tormented by their particular [[sufferings]]. |
− | c. The main topic of compassion | + | c. The main topic of [[compassion]] |
− | From this present suffering: | + | From this {{Wiki|present}} [[suffering]]: |
− | Though they want liberation, they have no peace of mind. | + | Though they want [[liberation]], they have no [[peace]] of [[mind]]. |
− | There is no good friend to show them the proper path. | + | There is no [[good friend]] to show them the proper [[path]]. |
− | How pitiable is their limitless wandering in samsara. | + | How {{Wiki|pitiable}} is their [[limitless]] wandering in [[samsara]]. |
Having seen it, can I forsake and abandon them? | Having seen it, can I forsake and abandon them? | ||
− | The beings of samsara are suffering and know no way of being liberated. Except for a very few spiritual friends, there is no one to teach them all the path of liberation. None of these beings who now suffer without limit in samsara, formerly was not my father, mother, relative, and friend. As for just abandoning them without a refuge or protector, they are my family, father, and mother! That is how we should think. | + | The [[beings]] of [[samsara]] are [[suffering]] and know no way of being {{Wiki|liberated}}. Except for a very few [[spiritual]] friends, there is no one to teach them all the [[path of liberation]]. None of these [[beings]] who now [[suffer]] without limit in [[samsara]], formerly was not my father, mother, [[relative]], and [[friend]]. As for just [[abandoning]] them without a [[refuge]] or [[protector]], they are my [[family]], father, and mother! That is how we should think. |
− | The Letter to a Student says: | + | The [[Letter]] to a [[Student]] says: |
− | If beings get into such situations and remain, | + | If [[beings]] get into such situations and remain, |
− | Those who with kind attention receive them carefully, | + | Those who with kind [[attention]] receive them carefully, |
− | Cannot be pained by these kleshas, but if they should reject them, | + | Cannot be pained by these [[kleshas]], but if they should reject them, |
− | And are base and malicious, who will then be happy? | + | And are base and malicious, who will then be [[happy]]? |
− | d. The reason of compassion | + | d. The [[reason]] of [[compassion]] |
− | The reason: | + | The [[reason]]: |
− | Then we should think from the very depths of our heart and bones, | + | Then we should think from the very depths of our [[heart]] and [[bones]], |
− | “May all beings be freed in a moment from suffering, | + | “May all [[beings]] be freed in a [[moment]] from [[suffering]], |
− | By means of our bodies and enjoyment of our wealth, | + | By means of our [[bodies]] and [[enjoyment]] of our [[wealth]], |
− | And any happiness that is ours throughout the three times.” | + | And any [[happiness]] that is ours throughout the three times.” |
− | Thus may all our enjoyment and happiness be transferred to other beings. Having been freed from suffering, may they forever enjoy immeasurable happiness. We should think that from the depths of our hearts. The Prajñaparamita in Eighteen Thousand Lines says: | + | Thus may all our [[enjoyment]] and [[happiness]] be transferred to other [[beings]]. Having been freed from [[suffering]], may they forever enjoy [[immeasurable]] [[happiness]]. We should think that from the depths of our hearts. The [[Prajñaparamita]] in Eighteen Thousand Lines says: |
− | With such a vast mind possessing the great | + | With such a vast [[mind]] possessing the [[great compassion]], all [[shravakas]] and |
− | pratyekabuddhas should meditate in this extraordinary way. | + | [[pratyekabuddhas]] should [[meditate]] in this [[extraordinary]] way. |
− | e. The sign of training in compassion | + | e. The sign of {{Wiki|training}} in [[compassion]] |
− | When training in this meditation, as we go from one sentient being to all, the sign of success is that the suffering of beings arises within us and becomes unbearable. | + | When {{Wiki|training}} in this [[meditation]], as we go from one [[sentient being]] to all, the sign of [[success]] is that the [[suffering]] of [[beings]] arises within us and becomes unbearable. |
− | e. The post-meditation of compassion meditation | + | e. The [[post-meditation]] of [[compassion]] [[meditation]] |
− | After all sessions of meditating like this on compassion with objects: | + | After all sessions of [[meditating]] like this on [[compassion]] with [[objects]]: |
− | Then meditate on compassion without a reference point. | + | Then [[meditate]] on [[compassion]] without a reference point. |
− | The sign is the unity of compassion and emptiness. | + | The sign is the {{Wiki|unity}} of [[compassion]] and [[emptiness]]. |
− | If the objects of compassion, sentient beings, are examined and analyzed, they are natureless like the appearance of water in a mirage. No water is really there. That is how we should think. The King of Concentrations Sutra says: | + | If the [[objects]] of [[compassion]], [[sentient beings]], are examined and analyzed, they are natureless like the [[appearance]] of [[water]] in a [[mirage]]. No [[water]] is really there. That is how we should think. The [[King]] of Concentrations [[Sutra]] says: |
− | As when the summer sun is at its zenith, | + | As when the summer {{Wiki|sun}} is at its [[zenith]], |
− | Persons tormented by thirst and other beings | + | Persons tormented by [[thirst]] and other [[beings]] |
− | With their skandhas see a mirage of water. | + | With their [[skandhas]] see a [[mirage]] of [[water]]. |
− | All dharmas should be known to be like that. | + | All [[dharmas]] should be known to be like that. |
− | The Precious Garland says: | + | The [[Precious Garland]] says: |
− | As water in a mirage | + | As [[water]] in a [[mirage]] |
− | Is neither water nor real, | + | Is neither [[water]] nor real, |
− | Egos in the skandhas | + | [[Egos]] in the [[skandhas]] |
Are neither there nor real. | Are neither there nor real. | ||
− | “That mirage is water.” | + | “That [[mirage]] is [[water]].” |
− | So thinking, people go there. | + | So [[thinking]], [[people]] go there. |
− | If that water is non-existent, | + | If that [[water]] is [[non-existent]], |
− | Such grasping at it is stupid. | + | Such [[grasping]] at it is stupid. |
− | Existing like an illusion, | + | [[Existing]] [[like an illusion]], |
− | This world is non-existent. | + | This [[world]] is [[non-existent]]. |
The grasper of it is stupid, | The grasper of it is stupid, | ||
And so will not be free. | And so will not be free. | ||
Line 232: | Line 232: | ||
But also it says there: | But also it says there: | ||
− | So both, in reality, | + | So both, in [[reality]], |
Never come nor go nor stay. | Never come nor go nor stay. | ||
− | And so the world’s pain is gone. | + | And so the world’s [[pain]] is gone. |
Also it says there: | Also it says there: | ||
− | Therefore the teaching of the buddhas is deathless, | + | Therefore the [[teaching]] of the [[buddhas]] is {{Wiki|deathless}}, |
− | Transcending both existence and non-existence, | + | Transcending both [[existence]] and [[non-existence]], |
And also profound, as it has been explained | And also profound, as it has been explained | ||
− | After we understand the nature of all dharmas through meditation, emptiness and compassion are unified. This is how practice is done on the true path. If either of these two is absent, we stray from the path. The Dohakosha says: | + | After we understand the [[nature]] of all [[dharmas]] through [[meditation]], [[emptiness]] and [[compassion]] are unified. This is how practice is done on the true [[path]]. If either of these two is absent, we stray from the [[path]]. The [[Dohakosha]] says: |
− | Those who, without compassion, dwell in emptiness, | + | Those who, without [[compassion]], dwell in [[emptiness]], |
− | Will never be attainers of the highest path; | + | Will never be attainers of the [[highest path]]; |
− | But those who meditate upon compassion alone, | + | But those who [[meditate]] upon [[compassion]] alone, |
− | Will never be liberated from dwelling in samsara. | + | Will never be {{Wiki|liberated}} from dwelling in [[samsara]]. |
Those who have the power of joining both of these | Those who have the power of joining both of these | ||
− | Will not be dwellers in either samsara or nirvana. | + | Will not be dwellers in either [[samsara]] or [[nirvana]]. |
− | f. The fruition of meditating on compassion | + | f. The [[fruition]] of [[meditating]] on [[compassion]] |
− | Of meditating in this way: | + | Of [[meditating]] in this way: |
− | The fruition is workable mind without injurious malice, | + | The [[fruition]] is workable [[mind]] without injurious [[malice]], |
− | Able to establish primordial purity. | + | Able to establish [[primordial purity]]. |
− | One attains a workable mind without malice and injurious intent. | + | One attains a workable [[mind]] without [[malice]] and injurious intent. |
− | By that the Buddha’s enlightenment will be established. The Supreme Essence says: | + | By that the [[Buddha’s]] [[enlightenment]] will be established. The Supreme [[Essence]] says: |
− | By the great compassion the mind becomes workable. It becomes deathless. It attains the supreme adornment of delight. | + | By the [[great compassion]] the [[mind]] becomes workable. It becomes {{Wiki|deathless}}. It attains the supreme adornment of [[delight]]. |
− | The meditation of joy | + | The [[meditation]] of [[joy]] |
− | The purpose of meditating on joy | + | The {{Wiki|purpose}} of [[meditating]] on [[joy]] |
− | Now joy will be explained. As just taught: | + | Now [[joy]] will be explained. As just [[taught]]: |
− | After beings have thus been moistened by compassion, | + | After [[beings]] have thus been moistened by [[compassion]], |
− | And each is happy, then we should meditate on joy. | + | And each is [[happy]], then we should [[meditate]] on [[joy]]. |
− | When we see happy sentient beings, we should meditate on joy. The Prajñaparamita in Twenty Thousand Lines says: | + | When we see [[happy]] [[sentient beings]], we should [[meditate]] on [[joy]]. The [[Prajñaparamita]] in Twenty Thousand Lines says: |
− | Whenever we see sentient beings joined to their particular happiness, we should think, “May they be inseparable from this happiness. May they also possess the happiness of omniscience, beyond that of gods and human beings.” | + | Whenever we see [[sentient beings]] joined to their particular [[happiness]], we should think, “May they be [[inseparable]] from this [[happiness]]. May they also possess the [[happiness]] of [[omniscience]], beyond that of [[gods]] and [[human beings]].” |
− | b. The object of meditation on joy | + | b. The [[object of meditation]] on [[joy]] |
What is it ? | What is it ? | ||
− | The proper object of joy is happy sentient beings. | + | The proper [[object]] of [[joy]] is [[happy]] [[sentient beings]]. |
− | The content is thinking, “E ma! there is no need | + | The content is [[thinking]], “E ma! there is no need |
− | For me to try to establish these beings in happiness. | + | For me to try to establish these [[beings]] in [[happiness]]. |
− | All of them have gained their proper happiness. | + | All of them have gained their proper [[happiness]]. |
− | Until they attain the essence of enlightenment, | + | Until they attain the [[essence of enlightenment]], |
− | May they never be parted from this happiness.” | + | May they never be parted from this [[happiness]].” |
− | First think of one, then meditate on all of them. | + | First think of one, then [[meditate]] on all of them. |
− | Thinking like that, go from meditating on one happy sentient being to all of them. | + | [[Thinking]] like that, go from [[meditating]] on one [[happy]] [[sentient being]] to all of them. |
− | c. The measure of joy | + | c. The measure of [[joy]] |
− | As for the measure of training: | + | As for the measure of {{Wiki|training}}: |
− | The sign is the arising of joy that is free from envy. | + | The sign is the [[arising]] of [[joy]] that is free from [[envy]]. |
− | True joy has no envy for the wealth of others. | + | True [[joy]] has no [[envy]] for the [[wealth]] of others. |
− | d. The essence of joy | + | d. The [[essence]] of [[joy]] |
− | After a session of meditating on conceptual joy: | + | After a session of [[meditating]] on {{Wiki|conceptual}} [[joy]]: |
− | Then meditate on joy without a reference point. | + | Then [[meditate]] on [[joy]] without a reference point. |
− | Meditate on the objects of joy, all sentient beings, as appearing while they do not exist, like an illusion. The King of Concentrations Sutra says: | + | [[Meditate]] on the [[objects]] of [[joy]], all [[sentient beings]], as appearing while they do not [[exist]], [[like an illusion]]. The [[King]] of Concentrations [[Sutra]] says: |
− | Just as in the midst of many different people | + | Just as in the midst of many different [[people]] |
− | Magicians may emanate illusory forms of things, | + | {{Wiki|Magicians}} may [[emanate]] [[illusory]] [[forms]] of things, |
− | But the horses, chariots, and elephants they conjure | + | But the [[horses]], chariots, and [[elephants]] they conjure |
− | Do not exist at all in they way that they appear, | + | Do not [[exist]] at all in they way that they appear, |
− | Every Dharma should be known to be like that. | + | Every [[Dharma]] should be known to be like that. |
− | The Precious Garland says± | + | The [[Precious Garland]] says± |
− | Secret from people in general | + | Secret from [[people]] in general |
− | Is this very deep Dharma teaching, | + | Is this very deep [[Dharma]] [[teaching]], |
− | The amrita of Buddha’s teaching | + | The [[amrita]] of [[Buddha’s teaching]] |
− | That the world is like illusion. | + | That the [[world]] is like [[illusion]]. |
− | Just as illusory elephants | + | Just as [[illusory]] [[elephants]] |
Appear to arise and vanish, | Appear to arise and vanish, | ||
− | While in truth and reality | + | While in [[truth]] and [[reality]] |
There is nothing to rise or vanish, | There is nothing to rise or vanish, | ||
− | Likewise this world of illusion, | + | Likewise this [[world of illusion]], |
Appears to rise and vanish, | Appears to rise and vanish, | ||
− | But in real and absolute truth, | + | But in real and [[absolute truth]], |
Nothing rises or is destroyed. | Nothing rises or is destroyed. | ||
− | As an illusory elephant | + | As an [[illusory]] [[elephant]] |
Coming from nothing, goes nowhere; | Coming from nothing, goes nowhere; | ||
− | By exhausting mind’s obscuration, | + | By exhausting [[mind’s]] {{Wiki|obscuration}}, |
It is really and truly gone. | It is really and truly gone. | ||
− | This world, just like the elephant, | + | This [[world]], just like the [[elephant]], |
Coming from nothing, goes nowhere; | Coming from nothing, goes nowhere; | ||
− | By exhausting mind’s obscuration, | + | By exhausting [[mind’s]] {{Wiki|obscuration}}, |
It is really and truly gone. | It is really and truly gone. | ||
− | With a nature beyond the three times, | + | With a [[nature]] beyond the three times, |
− | Unperceived by conventional labels, | + | Unperceived by [[Wikipedia:Convention (norm)|conventional]] labels, |
− | How could this be a world | + | How could this be a [[world]] |
− | With existence and nonexistence? | + | With [[existence]] and [[Wikipedia:Existence|nonexistence]]? |
− | e. The virtues of joy | + | e. The [[virtues]] of [[joy]] |
− | In meditating in this way, by the joy of the natural state: | + | In [[meditating]] in this way, by the [[joy]] of the natural [[state]]: |
− | Body, speech and mind have spontaneous peace and bliss. | + | [[Body, speech and mind]] have spontaneous [[peace]] and [[bliss]]. |
− | This is the measure of accomplishment. | + | This is the measure of [[accomplishment]]. |
− | f. The fruition of meditating on joy | + | f. The [[fruition]] of [[meditating]] on [[joy]] |
− | By the wealth of fruition, joy is stabilized. | + | By the [[wealth]] of [[fruition]], [[joy]] is stabilized. |
− | The Prajñaparamita in Eight Thousand Lines says: | + | The [[Prajñaparamita]] in Eight Thousand Lines says: |
− | Immeasurably vast, joyful mind is never taken from us. With this unsurpassable perfection we attain the heights. | + | Immeasurably vast, [[joyful]] [[mind]] is never taken from us. With this unsurpassable [[perfection]] we attain the heights. |
− | Further explanation of the way of meditating | + | Further explanation of the way of [[meditating]] |
− | The details of meditation after this is familiar, | + | The details of [[meditation]] after this is familiar, |
− | Now the way of meditating will be further explained. As it says above: | + | Now the way of [[meditating]] will be further explained. As it says above: |
− | After this is familiar, then, beginning with kindness, | + | After this is familiar, then, beginning with [[kindness]], |
− | Meditate on all four, one right after the next, | + | [[Meditate]] on all four, one right after the next, |
− | With a gradual break in attachment to any of the four. | + | With a [[gradual]] break in [[attachment]] to any of the four. |
− | Sometimes meditate on these four in order, as an antidote to liberate them into purity. | + | Sometimes [[meditate]] on these four in order, as an antidote to {{Wiki|liberate}} them into [[purity]]. |
− | 2. How to stop obstacles to kindness with compassion | + | 2. How to stop [[obstacles]] to [[kindness]] with [[compassion]] |
Moreover, | Moreover, | ||
− | If meditation on kindness attaches you to all beings | + | If [[meditation]] on [[kindness]] attaches you to all [[beings]] |
− | Making you feel as if they were your relatives, | + | Making you [[feel]] as if they were your relatives, |
− | By compassion stop the cause and effect of the pain, attachment. | + | By [[compassion]] stop the [[cause and effect]] of the [[pain]], [[attachment]]. |
− | If sometimes you become permanently attached to other sentient beings as your father and mother, a second meditation on compassion will serve as an antidote. | + | If sometimes you become permanently [[attached]] to other [[sentient beings]] as your father and mother, a second [[meditation]] on [[compassion]] will serve as an antidote. |
− | 3. How to stop obstacles to compassion with joy | + | 3. How to stop [[obstacles]] to [[compassion]] with [[joy]] |
Moreover, | Moreover, | ||
− | When a lesser compassion attaches to reference points, | + | When a lesser [[compassion]] attaches to reference points, |
− | Sadness will be stopped by a joy that has no object. | + | [[Sadness]] will be stopped by a [[joy]] that has no [[object]]. |
− | When there is attachment to compassion for an individually characterized phenomenon, illusion-like, objectless joy will clear away all sadness and attachment. | + | When there is [[attachment]] to [[compassion]] for an individually characterized [[phenomenon]], illusion-like, objectless [[joy]] will clear away all [[sadness]] and [[attachment]]. |
− | 4. How to stop obstacles to joy with equanimity | + | 4. How to stop [[obstacles]] to [[joy]] with [[equanimity]] |
Moreover, | Moreover, | ||
− | When joy disturbs the mind by arousing anxiety | + | When [[joy]] disturbs the [[mind]] by arousing [[anxiety]] |
− | Then we should meditate on the great equanimity, | + | Then we should [[meditate]] on the [[great equanimity]], |
− | Free from all desire for anything near or far. | + | Free from all [[desire]] for anything near or far. |
− | If we are sad because we long for joy in the happiness of others, it will be cleared away by meditating on objectless equanimity. | + | If we are [[sad]] because we long for [[joy]] in the [[happiness]] of others, it will be cleared away by [[meditating]] on objectless [[equanimity]]. |
− | 5. Stopping the obstacles to equanimity with kindness | + | 5. Stopping the [[obstacles]] to [[equanimity]] with [[kindness]] |
Moreover, | Moreover, | ||
− | When equanimity is neutral and indecisive, | + | When [[equanimity]] is [[neutral]] and indecisive, |
− | Meditate on kindness and so forth, as before. | + | [[Meditate]] on [[kindness]] and so forth, as before. |
− | Training, in that way, grows to be easy and stable. | + | Training, in that way, grows to be easy and {{Wiki|stable}}. |
− | If everything seems to become indifferent, arouse kindness and meditate on that. | + | If everything seems to become indifferent, arouse [[kindness]] and [[meditate]] on that. |
− | These are the general antidotes. In particular, as an antidote for each object, meditate as taught in the corresponding objectless way. By meditating in that way, we will attain immeasurable peace within ourselves and quickly attain stability. | + | These are the general [[antidotes]]. In particular, as an antidote for each [[object]], [[meditate]] as [[taught]] in the [[corresponding]] objectless way. By [[meditating]] in that way, we will attain [[immeasurable]] [[peace]] within ourselves and quickly attain stability. |
− | 6. The way of meditating when we have become increasingly familiar | + | 6. The way of [[meditating]] when we have become increasingly familiar |
− | Yogins for whom this practice is fully stabilized | + | [[Yogins]] for whom this practice is fully stabilized |
− | May meditate in a different order, or jump about. | + | May [[meditate]] in a different order, or jump about. |
− | After the four immeasurables are stabilized, so that their benefits may arise, after kindness, meditate on the others in order, or after equanimity go back and meditate in no particular order. That is, after meditating serially on kindness, compassion, joy, and equanimity, after equanimity, meditating on compassion and kindness is the lesser degree. After kindness, meditating on joy is the middle. After equanimity meditating on kindness is the greatest. Jumping directly up and down after resting between objects is the meditation. The Middle Length Prajñaparamita says: | + | After the [[four immeasurables]] are stabilized, so that their benefits may arise, after [[kindness]], [[meditate]] on the others in order, or after [[equanimity]] go back and [[meditate]] in no particular order. That is, after [[meditating]] serially on [[kindness]], [[compassion]], [[joy]], and [[equanimity]], after [[equanimity]], [[meditating]] on [[compassion]] and [[kindness]] is the lesser [[degree]]. After [[kindness]], [[meditating]] on [[joy]] is the middle. After [[equanimity]] [[meditating]] on [[kindness]] is the greatest. [[Jumping]] directly up and down after resting between [[objects]] is the [[meditation]]. The Middle Length [[Prajñaparamita]] says: |
− | Subhuti, then meditate on kindness. Meditate on joy. Rest in compassion, Practice equanimity. | + | [[Subhuti]], then [[meditate]] on [[kindness]]. [[Meditate]] on [[joy]]. Rest in [[compassion]], Practice [[equanimity]]. |
− | 7. The virtues of meditating in this way | + | 7. The [[virtues]] of [[meditating]] in this way |
− | What is the purpose? It is like this: | + | What is the {{Wiki|purpose}}? It is like this: |
− | By that our realization will gain the advantage of freshness. | + | By that our [[realization]] will gain the advantage of freshness. |
− | Its steadiness will grow to the very greatest degree. | + | Its steadiness will grow to the very greatest [[degree]]. |
− | In particular the mind of the four immeasurables will gain freshness, unsteadiness will be steadied, and steadiness will become supremely great steadiness. | + | In particular the [[mind]] of the [[four immeasurables]] will gain freshness, unsteadiness will be steadied, and steadiness will become supremely great steadiness. |
− | The fruition | + | The [[fruition]] |
− | How what is exalted, true and good is established | + | How what is [[exalted]], true and good is established |
− | Now, teaching the fruition of the four immeasurables, the following words explain what is like: | + | Now, [[teaching]] the [[fruition]] of the [[four immeasurables]], the following words explain what is like: |
− | There are four fruitions of doing this meditation. | + | There are four [[fruitions]] of doing this [[meditation]]. |
− | By ripening we gain the exalted and truly good. | + | By ripening we gain the [[exalted]] and truly good. |
− | In the realm we wish, we have a divine or human body, | + | In the [[realm]] we wish, we have a [[divine]] or [[human body]], |
− | In a situation producing goodness and benefit. | + | In a situation producing [[goodness]] and [[benefit]]. |
− | Those who do not attain an exalted state attain the body of a god or a human being. They perfect the two accumulations, benefit beings, and become inseparable from the four immeasurables. Even if they are careless or fall asleep, they will not fall prey to serious harm. The Ornament of Mahayana Sutras says: | + | Those who do not attain an [[exalted]] [[state]] attain the [[body]] of a [[god]] or a [[human being]]. They {{Wiki|perfect}} the [[two accumulations]], [[benefit]] [[beings]], and become [[inseparable]] from the [[four immeasurables]]. Even if they are careless or fall asleep, they will not fall prey to serious harm. The [[Ornament of Mahayana Sutras]] says: |
− | Having the mind of these four Brahma-viharas We will always take birth in the realm we desire. Because they perfect the two accumulations, They produce ripening for sentient beings. | + | Having the [[mind]] of these [[four Brahma-viharas]] We will always take [[birth]] in the [[realm]] we [[desire]]. Because they {{Wiki|perfect}} the [[two accumulations]], They produce ripening for [[sentient beings]]. |
− | Never separated from purity, | + | Never separated from [[purity]], |
They are free from what does not in accord with them. | They are free from what does not in accord with them. | ||
− | Being careless, which is such a condition, | + | Being careless, which is such a [[condition]], |
As well as impatience, will never be found there. | As well as impatience, will never be found there. | ||
− | As the ultimate fruition, enlightenment is established. The same text says: | + | As the [[Wikipedia:Absolute (philosophy)|ultimate]] [[fruition]], [[enlightenment]] is established. The same text says: |
− | What is harmful is banished, and, with seeds of enlightenment, | + | What is harmful is banished, and, with [[seeds]] of [[enlightenment]], |
− | Happiness is produced and the cause of longing desire. | + | [[Happiness]] is produced and the [[cause]] of [[longing desire]]. |
− | The essence ripens, and children of the Victorious One, | + | The [[essence]] ripens, and children of the [[Victorious One]], |
− | Relying on Dharma, are not far off from being buddhas. | + | Relying on [[Dharma]], are not far off from being [[buddhas]]. |
− | Abandoning what is harmful is a fruition of separation. | + | [[Abandoning]] what is harmful is a [[fruition]] of separation. |
− | Producing the seed of liberation is a fruition of the predominant condition of empowerment by the master. Being patient about our own trials and hardships, because we are producing happiness for others, is a fruition of production. By meditating on these four in this life, they ripen in other lives as a fruition according with the cause. The nature of these four immeasurables always arises in children of the Victorious One. It is born from previous familiarity, from seeing its objects, and by seeing the faults of what does not conform to them. The same text says | + | Producing the seed of [[liberation]] is a [[fruition]] of the predominant [[condition]] of [[empowerment]] by the [[master]]. Being {{Wiki|patient}} about our [[own]] trials and {{Wiki|hardships}}, because we are producing [[happiness]] for others, is a [[fruition]] of production. By [[meditating]] on these four in this [[life]], they ripen in other [[lives]] as a [[fruition]] according with the [[cause]]. The [[nature]] of these [[four immeasurables]] always arises in children of the [[Victorious One]]. It is born from previous familiarity, from [[seeing]] its [[objects]], and by [[seeing]] the faults of what does not conform to them. The same text says |
− | This kindness, having the nature of compassion, | + | This [[kindness]], [[having the nature of]] [[compassion]], |
− | Attains the nature and true discrimination | + | Attains the [[nature]] and true {{Wiki|discrimination}} |
− | By former acquaintance and also purification | + | By former acquaintance and also [[purification]] |
− | Of the non-according condition that would spoil it. | + | Of the non-according [[condition]] that would spoil it. |
− | 2. The benefits of according with the cause | + | 2. The benefits of according with the [[cause]] |
− | From the two sections of the fruition according with the cause: | + | From the two [[sections]] of the [[fruition]] according with the [[cause]]: |
a. General | a. General | ||
− | From according with the cause, these themselves are produced. | + | From according with the [[cause]], these themselves are produced. |
− | The good experience gained is free from its opposite side. | + | The good [[experience]] gained is free from its opposite side. |
− | By action according with the cause, we always spend our time meditating on the four immeasurables. By experience according with the cause malice, harmfulness, unhappiness, passion, loving and hating will be absent. Now there are the benefits of the power of this. | + | By [[action]] according with the [[cause]], we always spend our time [[meditating]] on the [[four immeasurables]]. By [[experience]] according with the [[cause]] [[malice]], {{Wiki|harmfulness}}, [[unhappiness]], [[passion]], [[loving]] and hating will be absent. Now there are the benefits of the power of this. |
− | b. The benefits of the decisive condition As for the decisive condition or power: | + | b. The benefits of the decisive [[condition]] As for the decisive [[condition]] or power: |
− | The power is birth in a pleasant, happy, and joyful country, | + | The power is [[birth]] in a [[pleasant]], [[happy]], and [[joyful]] country, |
− | Where there are compatible people and amenities of wealth. | + | Where there are compatible [[people]] and amenities of [[wealth]]. |
− | By kindness we are born in a pleasant country, by compassion in a happy one, and by joy in a joyful one with many flowers, medicinal herbs, and so forth. By equanimity we are born among many compatible people and are not harmed. | + | By [[kindness]] we are born in a [[pleasant]] country, by [[compassion]] in a [[happy one]], and by [[joy]] in a [[joyful]] one with many [[flowers]], {{Wiki|medicinal}} herbs, and so forth. By [[equanimity]] we are born among many compatible [[people]] and are not harmed. |
3. The benefits of doing this | 3. The benefits of doing this | ||
− | For such a person: | + | For such a [[person]]: |
By doing this, these four will grow immensely greater. | By doing this, these four will grow immensely greater. | ||
− | The wealth of the two benefits for self and others | + | The [[wealth]] of the two benefits for [[self]] and others |
At this time becomes completely spontaneous. | At this time becomes completely spontaneous. | ||
− | By performing this, the four immeasurables increase immensely, growing greater and greater. By that the wealth of the two benefits for oneself and others is spontaneously present. By the increase of the meritorious karma of meditating on these four immeasurables, happiness and goodness are established. | + | By performing this, the [[four immeasurables]] increase immensely, growing greater and greater. By that the [[wealth]] of the two benefits for oneself and others is spontaneously {{Wiki|present}}. By the increase of the [[meritorious]] [[karma]] of [[meditating]] on these [[four immeasurables]], [[happiness]] and [[goodness]] are established. |
− | 4. The benefit of kindness | + | 4. The [[benefit]] of [[kindness]] |
Moreover | Moreover | ||
− | When perfect enjoyment of kindness is without aggression, | + | When {{Wiki|perfect}} [[enjoyment]] of [[kindness]] is without [[aggression]], |
− | Then the mirror-like wisdom will have been fully attained, | + | Then the [[mirror-like wisdom]] will have been fully [[attained]], |
− | As sambhogakaya adorned with the major and minor marks. | + | As [[sambhogakaya]] adorned with the major and [[minor marks]]. |
− | After kindness transforms aggression into the mirror-like wisdom, sambhogakaya is attained. The Lotus Peak (padma rtse mo) says: | + | After [[kindness]] transforms [[aggression]] into the [[mirror-like wisdom]], [[sambhogakaya]] is [[attained]]. The [[Lotus Peak]] ([[padma]] [[rtse mo]]) says: |
− | By kindness aggression will be purified | + | By [[kindness]] [[aggression]] will be [[purified]] |
− | As mirror-like wisdom and sambhogakaya. | + | As [[mirror-like wisdom]] and [[sambhogakaya]]. |
− | 5. The benefit of compassion | + | 5. The [[benefit]] of [[compassion]] |
− | When compassion is desireless, there is dharmakaya, | + | When [[compassion]] is [[desireless]], there is [[dharmakaya]], |
− | Producing the manifestation of discriminating wisdom, | + | Producing the [[manifestation]] of [[discriminating wisdom]], |
− | With dharmakaya’s exclusive dharmas, like the ten powers. | + | With [[dharmakaya’s]] exclusive [[dharmas]], like the [[ten powers]]. |
− | Compassion pure of desire is discriminating awareness wisdom and dharmakaya. The same text says: | + | [[Compassion]] [[pure]] of [[desire]] is [[discriminating awareness wisdom]] and [[dharmakaya]]. The same text says: |
− | By compassion desire is fully purified | + | By [[compassion]] [[desire]] is fully [[purified]] |
− | As discriminating wisdom and ultimate dharmakaya. | + | As [[discriminating wisdom]] and [[Wikipedia:Absolute (philosophy)|ultimate]] [[dharmakaya]]. |
− | 6. The benefits of joy | + | 6. The benefits of [[joy]] |
− | When joy eliminates jealousy, there is nirmanakaya. | + | When [[joy]] eliminates [[jealousy]], there is [[nirmanakaya]]. |
− | The holy all-accomplishing wisdom is attained. | + | The {{Wiki|holy}} [[all-accomplishing wisdom]] is [[attained]]. |
− | Nirmanakaya is nothing fixed, but of various forms. | + | [[Nirmanakaya]] is nothing fixed, but of various [[forms]]. |
− | This self-existing kaya is spontaneous in its action. | + | This [[self-existing]] [[kaya]] is spontaneous in its [[action]]. |
− | By immeasurable joy we attain the all-accomplishing wisdom, whose nature is perfect buddha activity. Purifying jealousy makes nirmanakaya manifest. The same text says: | + | By [[immeasurable]] [[joy]] we attain the [[all-accomplishing wisdom]], whose [[nature]] is {{Wiki|perfect}} [[buddha activity]]. Purifying [[jealousy]] makes [[nirmanakaya]] [[manifest]]. The same text says: |
− | By joy all jealousy is fully purified, | + | By [[joy]] all [[jealousy]] is fully [[purified]], |
− | As all-accomplishing wisdom and nirmanakaya. | + | As [[all-accomplishing wisdom]] and [[nirmanakaya]]. |
− | Action becomes spontaneous and excellent. | + | [[Action]] becomes spontaneous and {{Wiki|excellent}}. |
− | 7. The benefits of equanimity | + | 7. The benefits of [[equanimity]] |
− | When equanimity has eliminated pride, | + | When [[equanimity]] has eliminated [[pride]], |
− | As well as stupidity, there is the essence of things. | + | As well as [[stupidity]], there is the [[essence of things]]. |
− | Through equality, dharmadhatu wisdom will manifest. | + | Through equality, [[dharmadhatu wisdom]] will [[manifest]]. |
− | The simplicity of dharmata is svabhavikakaya. | + | The [[simplicity]] of [[dharmata]] is [[svabhavikakaya]]. |
− | When equanimity has purified pride and ignorance, the wisdom of equality and the dharmadhatu wisdom are established. Svabhavikakaya, the unchanging vajrakaya and the kaya of the manifestation of enlightenment are apprehended. The same text says: | + | When [[equanimity]] has [[purified]] [[pride]] and [[ignorance]], the [[wisdom of equality]] and the [[dharmadhatu wisdom]] are established. [[Svabhavikakaya]], the [[unchanging]] [[vajrakaya]] and the [[kaya]] of the [[manifestation of enlightenment]] are apprehended. The same text says: |
− | By equanimity and great equanimity | + | By [[equanimity]] and [[great equanimity]] |
− | Pride, with envy and ignorance, will be purified. | + | [[Pride]], with [[envy]] and [[ignorance]], will be [[purified]]. |
− | We master the dharmadhatu and equality wisdoms, | + | We [[master]] the [[dharmadhatu]] and equality [[wisdoms]], |
− | The kaya of manifestation and the vajrakaya. | + | The [[kaya]] of [[manifestation]] and the [[vajrakaya]]. |
− | As for the nature of passionlessness that arises from the four actions of these four immeasurables, the Ornament of Mahayana Sutras says: | + | As for the [[nature]] of passionlessness that arises from the four [[actions]] of these [[four immeasurables]], the [[Ornament of Mahayana Sutras]] says: |
− | Those who have kindness completed by compassion, | + | Those who have [[kindness]] completed by [[compassion]], |
− | If they do not desire to dwell in peace, | + | If they do not [[desire]] to dwell in [[peace]], |
− | Why even speak of worldly happiness | + | Why even speak of [[worldly]] [[happiness]] |
− | Or enhancing their personal lives and their careers? | + | Or enhancing their personal [[lives]] and their careers? |
− | As for their not desiring their own happiness, the same text says: | + | As for their not [[desiring]] their [[own]] [[happiness]], the same text says: |
− | Compassion is made to suffer by those who have suffering. | + | [[Compassion]] is made to [[suffer]] by those who have [[suffering]]. |
− | If that moisture were not produced, who would make them happy? | + | If that [[moisture]] were not produced, who would make them [[happy]]? |
− | After the kind produce these others’ happiness, | + | After the kind produce these others’ [[happiness]], |
− | Their personal happiness is not produced like that. | + | Their personal [[happiness]] is not produced like that. |
− | As for the kind subjugating their own happiness to that of others, the same text says: | + | As for the kind subjugating their [[own]] [[happiness]] to that of others, the same text says: |
− | The suffering that is produced by kindness | + | The [[suffering]] that is produced by [[kindness]] |
− | Overwhelms all worldly happiness. | + | Overwhelms all [[worldly]] [[happiness]]. |
− | If those who are givers of benefit are without it, | + | If those who are givers of [[benefit]] are without it, |
− | What greater wonder could there be than that? | + | What greater [[wonder]] could there be than that? |
− | The Letter to a Student says: | + | The [[Letter]] to a [[Student]] says: |
− | For beings with many unbearable sufferings, without a refuge and helpless, | + | For [[beings]] with many unbearable [[sufferings]], without a [[refuge]] and helpless, |
− | Those who are happy to suffer in helping others are said to be excellent beings. | + | Those who are [[happy]] to [[suffer]] in helping others are said to be {{Wiki|excellent}} [[beings]]. |
− | The instant that others’ hunger and thirst is completely removed, and they have done it, | + | The instant that others’ hunger and [[thirst]] is completely removed, and they have done it, |
− | They become joyful people. Who indeed could be compared to them? | + | They become [[joyful]] [[people]]. Who indeed could be compared to them? |
− | These diligent ones who so delight in working to benefit others and make them happy, | + | These diligent ones who so [[delight]] in working to [[benefit]] others and make them [[happy]], |
− | How could they ever devote themselves to enjoyment in the higher realms? | + | How could they ever devote themselves to [[enjoyment]] in the [[higher realms]]? |
− | They will never gain joy by happy youth, nor the trappings of wealth and power, | + | They will never gain [[joy]] by [[happy]] youth, nor the trappings of [[wealth]] and power, |
− | Nor by spouses or other relationships, nor will they be born among gods or jealous gods. | + | Nor by spouses or other relationships, nor will they be born among [[gods]] or [[jealous]] [[gods]]. |
− | As for the action of samsara not arising, the former text says: | + | As for the [[action]] of [[samsara]] not [[arising]], the former text says: |
− | Compassion, the highest attitude, lacks ego and the nature | + | [[Compassion]], the [[highest]] [[attitude]], lacks [[ego]] and the [[nature]] |
− | Of suffering that comes from samsaric labeling. | + | Of [[suffering]] that comes from [[samsaric]] labeling. |
− | It lacks the suffering that comes from consciousness. | + | It lacks the [[suffering]] that comes from [[consciousness]]. |
Nor will there be the serious harm that comes from wrongdoing | Nor will there be the serious harm that comes from wrongdoing | ||
− | As for the immeasurables of holy beings who have these immeasurably, they transcend the world and are without faults. The same text says: | + | As for the [[immeasurables]] of [[holy beings]] who have these immeasurably, they transcend the [[world]] and are without faults. The same text says: |
− | Those who have desire have corresponding faults. | + | Those who have [[desire]] have [[corresponding]] faults. |
− | Those without it, beyond the world, do not possess them. Those who have this attitude, by their loving-kindness, Will be without any faults and go beyond the world. | + | Those without it, beyond the [[world]], do not possess them. Those who have this [[attitude]], by their [[loving-kindness]], Will be without any faults and go beyond the [[world]]. |
− | Those who are kind to their literal fathers, mothers, and children have desire. Bodhisattvas have no such desires in regard to sentient beings. This is because they are liberated from samsara. They lack faults because they liberate suffering sentient beings from samsara. The same text says: | + | Those who are kind to their literal fathers, mothers, and children have [[desire]]. [[Bodhisattvas]] have no such [[desires]] in regard to [[sentient beings]]. This is because they are {{Wiki|liberated}} from [[samsara]]. They lack faults because they {{Wiki|liberate}} [[suffering]] [[sentient beings]] from [[samsara]]. The same text says: |
− | Not knowing how to cross the great waves of suffering, | + | Not [[knowing]] how to cross the great waves of [[suffering]], |
− | As for those that put their reliance in the great darkness, | + | As for those that put their reliance in the great {{Wiki|darkness}}, |
− | The sorts of means that are employed by worldly leaders, | + | The sorts of means that are employed by [[worldly]] leaders, |
How is it possible that they would not have faults? | How is it possible that they would not have faults? | ||
The same text says: | The same text says: | ||
− | If worldly enlightened ones and all the arhats | + | If [[worldly]] [[enlightened ones]] and all the [[arhats]] |
− | Among the pratyekabuddhas lack this kindness, | + | Among the [[pratyekabuddhas]] lack this [[kindness]], |
It is needless even to speak of any others; | It is needless even to speak of any others; | ||
− | But world-transcending ones are not like that. | + | But [[world-transcending]] ones are not like that. |
− | If we do not meditate on the four immeasurables, there will be many faults. The same text says: | + | If we do not [[meditate]] on the [[four immeasurables]], there will be many faults. The same text says: |
− | A bodhisattva who possesses ill-will | + | A [[bodhisattva]] who possesses [[ill-will]] |
− | And malice due to pain and unhappiness, | + | And [[malice]] due to [[pain]] and [[unhappiness]], |
− | Resulting from attachments of desire, | + | Resulting from [[attachments]] of [[desire]], |
− | Is sure to come in contact with many faults. | + | Is sure to come in [[contact]] with many faults. |
− | As for its being said that those born in the desire realms have attachments of desire, those who are born in the first two realms of desire and form are said to have samsaric desire. The Abhidharmakosha says: | + | As for its being said that those born in the [[desire realms]] have [[attachments]] of [[desire]], those who are born in the first two [[realms of desire]] and [[form]] are said to have [[samsaric]] [[desire]]. [[The Abhidharmakosha]] says: |
− | Those born in those two realms have attachments of samsaric desire. | + | Those born in those two [[realms]] have [[attachments]] of [[samsaric]] [[desire]]. |
− | As for the fault of increasing kleshas being immeasurable. the former text says: | + | As for the fault of increasing [[kleshas]] being [[immeasurable]]. the former text says: |
− | Kleshas conquer the self. They conquer beings. They conquer discipline. | + | [[Kleshas]] conquer the [[self]]. They conquer [[beings]]. They conquer [[discipline]]. |
− | By receiving corruption, we are debased and become samsaric. Teachers of such things degrade us. | + | By receiving corruption, we are debased and become [[samsaric]]. [[Teachers]] of such things degrade us. |
− | Do not listen to their arguments. They will be born in other lives as beings without the freedoms. | + | Do not listen to their arguments. They will be born in other [[lives]] as [[beings]] without the freedoms. |
− | Harmed by attaining and non-attaining, their minds will attain great suffering. | + | Harmed by [[attaining]] and non-attaining, their [[minds]] will attain great [[suffering]]. |
− | Attainment corrupts the happiness of this life, and non-attainment corrupts later happiness. As for the benefits of meditating on the four immeasurables, we do not have such faults, we grasp the possibilities of benefiting beings, and since we are not whirled about in samsara by the kleshas, suffering does not arise. The same text says: | + | [[Attainment]] corrupts the [[happiness]] of this [[life]], and non-attainment corrupts later [[happiness]]. As for the benefits of [[meditating]] on the [[four immeasurables]], we do not have such faults, we [[grasp]] the possibilities of benefiting [[beings]], and since we are not whirled about in [[samsara]] by the [[kleshas]], [[suffering]] does not arise. The same text says: |
− | For those who rest in kindness and the rest, | + | For those who rest in [[kindness]] and the rest, |
The faults that were described do not arise. | The faults that were described do not arise. | ||
− | Having no kleshas, they will benefit beings, | + | Having no [[kleshas]], they will [[benefit]] [[beings]], |
− | And will not pass into samsaric birth. | + | And will not pass into [[samsaric]] [[birth]]. |
− | 8. The praise of their virtues: | + | 8. The praise of their [[virtues]]: |
As to what they[1] are like: | As to what they[1] are like: | ||
− | These, kindness and so forth are given the highest praise | + | These, [[kindness]] and so forth are given the [[highest]] praise |
− | By the one who is the teacher of gods and human beings | + | By the one who is the [[teacher of gods]] and [[human beings]] |
− | As having limitless virtues and being beyond compare. | + | As having [[limitless]] [[virtues]] and being beyond compare. |
− | The Glorious Garland Sutra (dpal phreng gi mdo) says: | + | The Glorious [[Garland Sutra]] (dpal phreng gi mdo) says: |
− | Whoever meditates on the four immeasurables | + | Whoever [[meditates]] on the [[four immeasurables]] |
− | Will be considered with kindness by all the tathagatas. | + | Will be considered with [[kindness]] by all the [[tathagatas]]. |
− | All the immeasurable good qualities of this | + | All the [[immeasurable]] good qualities of this |
− | Are even more limitless than endless space itself | + | Are even more [[limitless]] than [[endless space]] itself |
− | 9. The four immeasurables are the way of the victorious ones | + | 9. The [[four immeasurables]] are the way of the [[victorious ones]] |
− | As for the four immeasurables: | + | As for the [[four immeasurables]]: |
− | Any path that is without them is in error. | + | Any [[path]] that is without them is in error. |
− | Refuge in other teachers is an inferior path. | + | [[Refuge]] in other [[teachers]] is an {{Wiki|inferior}} [[path]]. |
− | The path that has them leads to spotless liberation. | + | The [[path]] that has them leads to spotless [[liberation]]. |
− | This is the way that was traveled by buddhas of the past. | + | This is the way that was traveled by [[buddhas]] of the {{Wiki|past}}. |
It also will be traveled by those who are to come. | It also will be traveled by those who are to come. | ||
− | The Commentary of the Praise of the Bhumis says: | + | The Commentary of the [[Praise]] of the [[Bhumis]] says: |
− | The four immeasurables are the path of liberation. Others paths are wrong. | + | The [[four immeasurables]] are the [[path of liberation]]. Others [[paths]] are wrong. |
− | 10) How to attain the two ultimate realities. | + | 10) How to attain the two [[ultimate realities]]. |
− | The causal vehicles hold that, like seeds producing sprouts, | + | The [[causal vehicles]] hold that, like [[seeds]] producing sprouts, |
− | Upaya and prajña are the producers of the two kayas. | + | [[Upaya]] and [[prajña]] are the producers of the [[two kayas]]. |
− | The fruition vehicles proclaim them as being mere conditions, | + | The [[fruition]] vehicles proclaim them as being mere [[conditions]], |
− | Removing the two obscurations that veil these same two kayas . | + | Removing the [[two obscurations]] that [[veil]] these same [[two kayas]] . |
− | But since upaya depends on the limitless path of compassion, | + | But since [[upaya]] depends on the [[limitless]] [[path]] of [[compassion]], |
− | The meaning is the same, compassionate emptiness. | + | The meaning is the same, [[compassionate]] [[emptiness]]. |
− | In that, both cause and fruition practice are in accord. | + | In that, both [[cause]] and [[fruition]] practice are in accord. |
− | The vehicles of characteristics mostly proclaim that the two accumulations are the producing cause of the two kayas . The Sixty Stanzas on Reasoning (rig pa drug bcu pa) says: | + | The vehicles of [[characteristics]] mostly proclaim that the [[two accumulations]] are the producing [[cause]] of the [[two kayas]] . The [[Sixty Stanzas on Reasoning]] ([[rig pa]] {{Wiki|drug}} bcu pa) says: |
− | By this merit all beings | + | By this [[merit]] all [[beings]] |
− | Accumulate merit and wisdom. | + | [[Accumulate]] [[merit]] and [[wisdom]]. |
May we gain the two ultimates | May we gain the two ultimates | ||
− | Arising from merit and wisdom. | + | [[Arising]] from [[merit]] and [[wisdom]]. |
− | In secret mantra, it is maintained that clearing away the two obscurations of the kayas occurs through practicing the two accumulations with profound upaya and prajña. Therefore such practice is proclaimed to be a condition of this clearing away. Both are in accord, insofar as practice has the essence of emptiness and compassion. | + | In [[secret mantra]], it is maintained that clearing away the [[two obscurations]] of the [[kayas]] occurs through practicing the [[two accumulations]] with profound [[upaya]] and [[prajña]]. Therefore such practice is proclaimed to be a [[condition]] of this clearing away. Both are in accord, insofar as practice has the [[essence]] of [[emptiness]] and [[compassion]]. |
− | 11. Summarizing the meaning of this meditation | + | 11. Summarizing the meaning of this [[meditation]] |
− | The sutras say that the unborn seeds of happiness | + | The [[sutras]] say that the {{Wiki|unborn}} [[seeds]] of [[happiness]] |
− | Have existed primordially and never were created. | + | Have existed [[primordially]] and never were created. |
− | The mantrayana accords with this, because it claims | + | The [[mantrayana]] accords with this, because it claims |
− | To clear away the incidental obscurations | + | To clear away the incidental [[obscurations]] |
− | That are the primordial obscurations of trikaya. | + | That are the [[primordial]] [[obscurations]] of [[trikaya]]. |
− | To summarize briefly, learned and accomplished ones | + | To summarize briefly, [[learned and accomplished]] ones |
− | Explain that sutra and tantra are a unity, | + | Explain that [[sutra]] and [[tantra]] are a {{Wiki|unity}}, |
− | As outer and inner aspects of a single path. | + | As outer and inner aspects of a single [[path]]. |
− | Therefore, following after the Buddha’s genuine children, | + | Therefore, following after the [[Buddha’s]] genuine children, |
− | We should strive to practice the four immeasurables. | + | We should strive to practice the [[four immeasurables]]. |
− | The Buddha’s final teaching says that the dhatu is naturally pure and possesses the buddha qualities primordially. However, at the time of practicing the path, the buddha qualities appear to arise, and are proclaimed to appear. In mantrayana all beings naturally exist as the mandala, as explained below. Since these two approaches are without distinction, it amounts to the same thing. In the path, the two accumulations of upaya and prajña are also the same. In the fruition, the kayas and wisdoms are the same. Former great masters like Padmasambhava have explained their relationship as inner and outer. Therefore, we should strive to meditate on the four immeasurables. | + | The [[Buddha’s]] final [[teaching]] says that the [[dhatu]] is naturally [[pure]] and possesses the [[buddha]] qualities [[primordially]]. However, at the time of practicing the [[path]], the [[buddha]] qualities appear to arise, and are proclaimed to appear. In [[mantrayana]] all [[beings]] naturally [[exist]] as the [[mandala]], as explained below. Since these two approaches are without {{Wiki|distinction}}, it amounts to the same thing. In the [[path]], the [[two accumulations]] of [[upaya]] and [[prajña]] are also the same. In the [[fruition]], the [[kayas and wisdoms]] are the same. Former great [[masters]] like [[Padmasambhava]] have explained their relationship as inner and outer. Therefore, we should strive to [[meditate]] on the [[four immeasurables]]. |
FOOTNOTES AND REFERENCES: | FOOTNOTES AND REFERENCES: | ||
[1]: | [1]: | ||
− | The immeasurables. | + | The [[immeasurables]]. |
− | The dedication of merit | + | The [[dedication of merit]] |
− | Now the merit is dedicated for the benefit of sentient beings: | + | Now the [[merit]] is dedicated for the [[benefit]] of [[sentient beings]]: |
− | By the nature of this peace that was so auspiciously taught, | + | By the [[nature]] of this [[peace]] that was so auspiciously [[taught]], |
− | When the roiling silt in the mind of all beings is pacified, | + | When the roiling silt in the [[mind]] of all [[beings]] is pacified, |
− | Fatigued by having strayed into wrong and degrading paths, | + | Fatigued by having strayed into wrong and degrading [[paths]], |
− | May our minds today find ease for their weariness. | + | May our [[minds]] today find ease for their weariness. |
− | By the power of this auspicious way of presenting the Dharma, like the host of spotless rays of the autumn moon, may whatever beings are dwelling on the paths of the shravakas and pratyekabuddhas, and others dwelling on the paths of the extremists, and those who are wearied by dwelling on paths that are less than perfect, and all those worn out by dwelling on the great path of samsara, completely pacify the roiling kleshas that disturb their minds. In the wondrously arisen grove of liberation, carpeted with an array of various flowers, like lotuses growing in the pond of buddha qualities, may they put themselves at ease. | + | By the power of this [[auspicious]] way of presenting the [[Dharma]], like the host of spotless rays of the autumn [[moon]], may whatever [[beings]] are dwelling on the [[paths]] of the [[shravakas]] and [[pratyekabuddhas]], and others dwelling on the [[paths]] of the extremists, and those who are wearied by dwelling on [[paths]] that are less than {{Wiki|perfect}}, and all those worn out by dwelling on the great [[path]] of [[samsara]], completely pacify the roiling [[kleshas]] that disturb their [[minds]]. In the wondrously arisen grove of [[liberation]], carpeted with an array of various [[flowers]], like [[lotuses]] growing in the pond of [[buddha]] qualities, may they put themselves at ease. |
− | As when the full moon of autumn ornaments the sky. | + | As when the [[full moon]] of autumn ornaments the sky. |
Having a perfectly rounded, brilliantly shining disk, | Having a perfectly rounded, brilliantly shining disk, | ||
− | May hundreds of night-blooming lotuses of faith | + | May hundreds of night-blooming [[lotuses]] of [[faith]] |
− | Blossom in the light, and beings be illumined. | + | Blossom in the {{Wiki|light}}, and [[beings]] be illumined. |
− | Lapping the motionless Meru of a mind of sanity | + | Lapping the motionless [[Meru]] of a [[mind]] of sanity |
− | Is the play of the ocean of goodness and benefit. | + | Is the play of the ocean of [[goodness]] and [[benefit]]. |
− | As the four continents adorn that central mountain, | + | As the [[four continents]] adorn that central mountain, |
− | The four immeasurables are the ornaments of mind. | + | The [[four immeasurables]] are the ornaments of [[mind]]. |
− | May accumulations of happiness beautify all the world. | + | May [[accumulations]] of [[happiness]] beautify all the [[world]]. |
− | May beings without remainder come to the ground of life. | + | May [[beings]] without remainder come to the ground of [[life]]. |
− | From the peaceful garland of adorning clouds, | + | From the [[peaceful]] [[garland]] of adorning clouds, |
− | The play the three levels that constitutes our universe,[1] | + | The play the three levels that constitutes our [[universe]],[1] |
− | May the heavens open with marvelous rains of happiness. | + | May the [[heavens]] open with marvelous rains of [[happiness]]. |
− | With flashing illumination and the thunder of victory, | + | With flashing [[illumination]] and the [[thunder]] of victory, |
May these four measureless benefits last to the end of time. | May these four measureless benefits last to the end of time. | ||
Line 727: | Line 727: | ||
− | Bodhicitta, the Mind Focused on Complete Enlightenment | + | [[Bodhicitta]], the [[Mind]] Focused on [[Complete Enlightenment]] |
− | After the mind stream has been well trained by the four immeasurable aspirations, eighth we enter the essence of the ocean of the activity of the Buddha’s children, our chief topic: arousing bodhicitta, the mind focused on supreme enlightenment. | + | After the [[mind stream]] has been well trained by the [[four immeasurable]] [[aspirations]], eighth we enter the [[essence]] of the ocean of the [[activity]] of the [[Buddha’s]] children, our chief topic: arousing [[bodhicitta]], the [[mind]] focused on [[supreme enlightenment]]. |
− | Meditating on the root of all dharmas, the two bodhicittas | + | [[Meditating]] on the [[root]] of all [[dharmas]], the two [[bodhicittas]] |
− | Now arousing the mind focused on supreme enlightenment will be discussed. As just explained: | + | Now arousing the [[mind]] focused on [[supreme enlightenment]] will be discussed. As just explained: |
− | When well-accustomed to the four immeasurables, | + | When well-accustomed to the [[four immeasurables]], |
− | Meditate on the root of all dharmas, the two bodhicittas. | + | [[Meditate]] on the [[root]] of all [[dharmas]], the two [[bodhicittas]]. |
− | Bodhicitta is the root of all dharmas of the world and beyond the world. | + | [[Bodhicitta]] is the [[root]] of all [[dharmas]] of the [[world]] and beyond the [[world]]. |
− | It is the essence of all paths. It is the guide of all sentient beings. The steed by which one will quickly cross to the unsurpassable mansion of excellence is the best of attitudes, bodhicitta. | + | It is the [[essence]] of all [[paths]]. It is the guide of all [[sentient beings]]. The steed by which one will quickly cross to the unsurpassable mansion of [[excellence]] is the best of attitudes, [[bodhicitta]]. |
− | Therefore we should learn how to arouse it. The Sutra Requested by Maitreya (byams pa las zhus pa’i mdo) says: | + | Therefore we should learn how to arouse it. The [[Sutra]] Requested by [[Maitreya]] ([[byams pa]] las zhus pa’i mdo) says: |
− | Maitreya, if a bodhisattva has that Dharma, all the lower realms will be abandoned. There will be no coming into the hands of evil associates. It will be the cause of quickly becoming fully, truly, completely enlightened. What is this single Dharma? It is the most excellent and perfect of attitudes, bodhicitta. | + | [[Maitreya]], if a [[bodhisattva]] has that [[Dharma]], all the [[lower realms]] will be abandoned. There will be no coming into the hands of [[evil]] associates. It will be the [[cause]] of quickly becoming fully, truly, [[completely enlightened]]. What is this single [[Dharma]]? It is the most {{Wiki|excellent}} and {{Wiki|perfect}} of attitudes, [[bodhicitta]]. |
− | Maitreya, if one has that Dharma, the lower realms are abandoned. There will be no coming into the hands of evil associates. It will be the cause of quickly becoming fully, truly, completely enlightened. | + | [[Maitreya]], if one has that [[Dharma]], the [[lower realms]] are abandoned. There will be no coming into the hands of [[evil]] associates. It will be the [[cause]] of quickly becoming fully, truly, [[completely enlightened]]. |
− | The Bodhisattva-Pitaka-Sutra (byang chub sems dpa’i sde snod kyi mdo) says: | + | The Bodhisattva-Pitaka-Sutra ([[byang chub sems]] dpa’i sde snod kyi mdo) says: |
− | Those who wish to become quickly enlightened with unsurpassable, true, complete enlightenment should train in the best of attitudes, bodhicitta. | + | Those who wish to become quickly [[enlightened]] with unsurpassable, true, [[complete enlightenment]] should train in the best of attitudes, [[bodhicitta]]. |
− | the extensive explanation of arousing bodhicitta | + | the extensive explanation of arousing [[bodhicitta]] |
</poem> | </poem> |
Latest revision as of 05:10, 4 February 2020
Increasing kindness As explained above:
After the mind has developed this equanimity,
Think of the happiness that you want for your mother.
Then contemplate all embodied beings in just that way.
When the mind has been equalized, just as we are kind and pleasant towards our fathers and mothers, meditate on all sentient beings, placing the mind in the attitude we have toward our parents. So meditate on kindness. The Prajñaparamita in Eight Thousand lines says:
Meditate with an attitude of kindness, not letting it be ravished away by all the shravakas and pratyekabuddhas.
b. The object of kindness
How is this done?:
Kindness has the object of all sentient beings.
It hopes that they may encounter, in the incidental aspect,
The happiness that pertains to gods and human beings,
And, ultimately, the happiness of enlightenment.
Meditate, going from thinking of a single being
Up to all beings, as far as the limits of the directions.
When unhappy sentient beings are seen, think, “May they meet incidentally with the happiness of gods and humans, and ultimately with the happiness of buddhahood.” Thinking that, go from one to meditating on all sentient beings, as limitless as the space of the sky. The Middle Length Prajñaparamita says:
When we see sentient beings who have no happiness, we should think, “May these sentient beings attain the god realm, where the happiness of the gods is perfect.”
c. The sign of training in kindness
As for training:
The sign of success is supreme and all-pervading kindness.
Greater than a mother’s love for her only child.
Whatever sentient beings are seen, we are pleased, and, with a great kind longing, we want to help them.
d. Kindness without object
After meditating on kindness with an object:
Then rest everything in equanimity.
This is the great kindness without any reference point.
The sign is the unity of kindness and emptiness.
The object of meditation on kindness is sentient beings, who arise from the gathering together of the six elements. These elements are
earth
water
fire
air
space
consciousness.
If these elements are examined, their coarse atoms, subtle real nature, and consciousnesses of all this do not exist as real things. Meditate, thinking that they are like space. The Precious Garland says:
People are not earth and are not water.
Neither are they fire, air, nor space,
Nor are they consciousness, nor all of these.
A person is something different from these.
Since persons are gathered from the six elements,
They are not real, and in a similar way,
Any nature gathered from each of the elements
likewise cannot be something that is real.
The skandhas are not the ego, nor ego the skandhas.
Yet neither would be there without the other.
Also:
At the time when no things can be found,
At that time there is pure thinglessness.
Things of form are simply non-existent,
Even space is nothing but a name.
With no arising, form is superfluous.
Therefore, even its name does not exist.
Feelings, perceptions, and conditioned formations,
As well as consciousness, just seem to rise,
Regarded in thought as if they were a self.
Thus, the six elements are selflessness.
Why does no self exist? When sentient beings appear, if we examine their bodily nature, it does not exist. Neither a support or supported of consciousness is seen, so no “me” and “mine” are perceived. When analyzed, they vanish, essentially empty. The same text says:
Just as if the layers of a plantain tree[1]
Are all destroyed, then nothing is there at all;
People too, if all the parts of their nature
Should be destroyed, would likewise disappear.
Because all dharmas are without a self,
That is what the victorious ones have taught.
This mere appearance of seeing and hearing is neither true nor false, since truth and falsity are just patterns of dharmas in the mind. The same text says:
Our just being able to see and hear and so forth,
Is taught as being neither true nor false.
Also it says there:
This world transcends both truth and falsity.
Thus all dharmas are beyond truth and falsity, like a plantain or banana tree. This is also taught in the King of Concentrations Sutra:
Just as with the herbaceous trunks of plantain trees,
Wanting to find their real substance, people tear them up,
But nowhere inside or out is that substance to be found;
All the various dharmas should be known like that.
The sign of good training is that while kindness arises, at the same time there arises the realization that sentient beings, like a plantain tree, essentially have no self or nature.
e. The fruition of meditating on kindness
What is the fruition?:
The visible result is experience of pure pleasure.
Seeing sentient beings is pleasurable, and the beings, when they are seen, are cleansed of disturbances of love and hate and so forth. The Prajñaparamita in Eight Thousand Lines says:
Those who have an attitude of kindness meditate a great deal, and when they see the sentient beings inhabiting the world, it is pleasurable. They have no anger.
Also immeasurable merit is attained. The Sutra of the Great Liberation Blossoming in the Ten Directions (thar pa chen po phyogs bcu rgys pa’i mdo) says:
Though someone in the world
May keep pure discipline
For even as long as a kalpa,
An instant of joy in one person
Produced by kindness is better.
In the world, whoever does evil
In body, speech or mind,
Surely falls to the three lower realms;
But kindness will instantly cleanse it.
FOOTNOTES AND REFERENCES:
[1]:
An onion is good western equivalent.
Meditation on Compassion
Thinking about the sufferings of sentient beings
Now compassion is taught:
After all beings have been enfolded in this kindness.
Think of their sufferings, arousing such a compassion
As when your mind cannot endure your parents’ suffering.
If our kind parents did evil deeds for our sake and consequently were tormented by the sufferings of the three lower realms and so forth, we would think, “I must be compassionate to them.” The Middle Length Prajñaparamita says:
If we see sentient beings who are suffering, we will think, “May these sentient beings be free from suffering.”
b. How to Meditate on Compassion
As for how to meditate:
Think how our parents, who were so kind to us,
Suffered by doing evil actions for our sake.
With thirst and hunger, heat and cold, and being killed,
They have been sinking down into the raging sea
Of birth, old age and sickness and finally of death,
Worn out by the great variety of these sufferings.
Because they did evil deeds for our sake, now they are tormented by their particular sufferings.
c. The main topic of compassion
From this present suffering:
Though they want liberation, they have no peace of mind.
There is no good friend to show them the proper path.
How pitiable is their limitless wandering in samsara.
Having seen it, can I forsake and abandon them?
The beings of samsara are suffering and know no way of being liberated. Except for a very few spiritual friends, there is no one to teach them all the path of liberation. None of these beings who now suffer without limit in samsara, formerly was not my father, mother, relative, and friend. As for just abandoning them without a refuge or protector, they are my family, father, and mother! That is how we should think.
The Letter to a Student says:
If beings get into such situations and remain,
Those who with kind attention receive them carefully,
Cannot be pained by these kleshas, but if they should reject them,
And are base and malicious, who will then be happy?
d. The reason of compassion
The reason:
Then we should think from the very depths of our heart and bones,
“May all beings be freed in a moment from suffering,
By means of our bodies and enjoyment of our wealth,
And any happiness that is ours throughout the three times.”
Thus may all our enjoyment and happiness be transferred to other beings. Having been freed from suffering, may they forever enjoy immeasurable happiness. We should think that from the depths of our hearts. The Prajñaparamita in Eighteen Thousand Lines says:
With such a vast mind possessing the great compassion, all shravakas and
pratyekabuddhas should meditate in this extraordinary way.
e. The sign of training in compassion
When training in this meditation, as we go from one sentient being to all, the sign of success is that the suffering of beings arises within us and becomes unbearable.
e. The post-meditation of compassion meditation
After all sessions of meditating like this on compassion with objects:
Then meditate on compassion without a reference point.
The sign is the unity of compassion and emptiness.
If the objects of compassion, sentient beings, are examined and analyzed, they are natureless like the appearance of water in a mirage. No water is really there. That is how we should think. The King of Concentrations Sutra says:
As when the summer sun is at its zenith,
Persons tormented by thirst and other beings
With their skandhas see a mirage of water.
All dharmas should be known to be like that.
The Precious Garland says:
As water in a mirage
Is neither water nor real,
Egos in the skandhas
Are neither there nor real.
“That mirage is water.”
So thinking, people go there.
If that water is non-existent,
Such grasping at it is stupid.
Existing like an illusion,
This world is non-existent.
The grasper of it is stupid,
And so will not be free.
But also it says there:
So both, in reality,
Never come nor go nor stay.
And so the world’s pain is gone.
Also it says there:
Therefore the teaching of the buddhas is deathless,
Transcending both existence and non-existence,
And also profound, as it has been explained
After we understand the nature of all dharmas through meditation, emptiness and compassion are unified. This is how practice is done on the true path. If either of these two is absent, we stray from the path. The Dohakosha says:
Those who, without compassion, dwell in emptiness,
Will never be attainers of the highest path;
But those who meditate upon compassion alone,
Will never be liberated from dwelling in samsara.
Those who have the power of joining both of these
Will not be dwellers in either samsara or nirvana.
f. The fruition of meditating on compassion
Of meditating in this way:
The fruition is workable mind without injurious malice,
Able to establish primordial purity.
One attains a workable mind without malice and injurious intent.
By that the Buddha’s enlightenment will be established. The Supreme Essence says:
By the great compassion the mind becomes workable. It becomes deathless. It attains the supreme adornment of delight.
The meditation of joy
The purpose of meditating on joy
Now joy will be explained. As just taught:
After beings have thus been moistened by compassion,
And each is happy, then we should meditate on joy.
When we see happy sentient beings, we should meditate on joy. The Prajñaparamita in Twenty Thousand Lines says:
Whenever we see sentient beings joined to their particular happiness, we should think, “May they be inseparable from this happiness. May they also possess the happiness of omniscience, beyond that of gods and human beings.”
b. The object of meditation on joy
What is it ?
The proper object of joy is happy sentient beings.
The content is thinking, “E ma! there is no need
For me to try to establish these beings in happiness.
All of them have gained their proper happiness.
Until they attain the essence of enlightenment,
May they never be parted from this happiness.”
First think of one, then meditate on all of them.
Thinking like that, go from meditating on one happy sentient being to all of them.
c. The measure of joy
As for the measure of training:
The sign is the arising of joy that is free from envy.
True joy has no envy for the wealth of others.
d. The essence of joy
After a session of meditating on conceptual joy:
Then meditate on joy without a reference point.
Meditate on the objects of joy, all sentient beings, as appearing while they do not exist, like an illusion. The King of Concentrations Sutra says:
Just as in the midst of many different people
Magicians may emanate illusory forms of things,
But the horses, chariots, and elephants they conjure
Do not exist at all in they way that they appear,
Every Dharma should be known to be like that.
The Precious Garland says±
Secret from people in general
Is this very deep Dharma teaching,
The amrita of Buddha’s teaching
That the world is like illusion.
Just as illusory elephants
Appear to arise and vanish,
While in truth and reality
There is nothing to rise or vanish,
Likewise this world of illusion,
Appears to rise and vanish,
But in real and absolute truth,
Nothing rises or is destroyed.
As an illusory elephant
Coming from nothing, goes nowhere;
By exhausting mind’s obscuration,
It is really and truly gone.
This world, just like the elephant,
Coming from nothing, goes nowhere;
By exhausting mind’s obscuration,
It is really and truly gone.
With a nature beyond the three times,
Unperceived by conventional labels,
How could this be a world
With existence and nonexistence?
e. The virtues of joy
In meditating in this way, by the joy of the natural state:
Body, speech and mind have spontaneous peace and bliss.
This is the measure of accomplishment.
f. The fruition of meditating on joy
By the wealth of fruition, joy is stabilized.
The Prajñaparamita in Eight Thousand Lines says:
Immeasurably vast, joyful mind is never taken from us. With this unsurpassable perfection we attain the heights.
Further explanation of the way of meditating
The details of meditation after this is familiar,
Now the way of meditating will be further explained. As it says above:
After this is familiar, then, beginning with kindness,
Meditate on all four, one right after the next,
With a gradual break in attachment to any of the four.
Sometimes meditate on these four in order, as an antidote to liberate them into purity.
2. How to stop obstacles to kindness with compassion
Moreover,
If meditation on kindness attaches you to all beings
Making you feel as if they were your relatives,
By compassion stop the cause and effect of the pain, attachment.
If sometimes you become permanently attached to other sentient beings as your father and mother, a second meditation on compassion will serve as an antidote.
3. How to stop obstacles to compassion with joy
Moreover,
When a lesser compassion attaches to reference points,
Sadness will be stopped by a joy that has no object.
When there is attachment to compassion for an individually characterized phenomenon, illusion-like, objectless joy will clear away all sadness and attachment.
4. How to stop obstacles to joy with equanimity
Moreover,
When joy disturbs the mind by arousing anxiety
Then we should meditate on the great equanimity,
Free from all desire for anything near or far.
If we are sad because we long for joy in the happiness of others, it will be cleared away by meditating on objectless equanimity.
5. Stopping the obstacles to equanimity with kindness
Moreover,
When equanimity is neutral and indecisive,
Meditate on kindness and so forth, as before.
Training, in that way, grows to be easy and stable.
If everything seems to become indifferent, arouse kindness and meditate on that.
These are the general antidotes. In particular, as an antidote for each object, meditate as taught in the corresponding objectless way. By meditating in that way, we will attain immeasurable peace within ourselves and quickly attain stability.
6. The way of meditating when we have become increasingly familiar
Yogins for whom this practice is fully stabilized
May meditate in a different order, or jump about.
After the four immeasurables are stabilized, so that their benefits may arise, after kindness, meditate on the others in order, or after equanimity go back and meditate in no particular order. That is, after meditating serially on kindness, compassion, joy, and equanimity, after equanimity, meditating on compassion and kindness is the lesser degree. After kindness, meditating on joy is the middle. After equanimity meditating on kindness is the greatest. Jumping directly up and down after resting between objects is the meditation. The Middle Length Prajñaparamita says:
Subhuti, then meditate on kindness. Meditate on joy. Rest in compassion, Practice equanimity.
7. The virtues of meditating in this way
What is the purpose? It is like this:
By that our realization will gain the advantage of freshness.
Its steadiness will grow to the very greatest degree.
In particular the mind of the four immeasurables will gain freshness, unsteadiness will be steadied, and steadiness will become supremely great steadiness.
The fruition
How what is exalted, true and good is established
Now, teaching the fruition of the four immeasurables, the following words explain what is like:
There are four fruitions of doing this meditation.
By ripening we gain the exalted and truly good.
In the realm we wish, we have a divine or human body,
In a situation producing goodness and benefit.
Those who do not attain an exalted state attain the body of a god or a human being. They perfect the two accumulations, benefit beings, and become inseparable from the four immeasurables. Even if they are careless or fall asleep, they will not fall prey to serious harm. The Ornament of Mahayana Sutras says:
Having the mind of these four Brahma-viharas We will always take birth in the realm we desire. Because they perfect the two accumulations, They produce ripening for sentient beings.
Never separated from purity,
They are free from what does not in accord with them.
Being careless, which is such a condition,
As well as impatience, will never be found there.
As the ultimate fruition, enlightenment is established. The same text says:
What is harmful is banished, and, with seeds of enlightenment,
Happiness is produced and the cause of longing desire.
The essence ripens, and children of the Victorious One,
Relying on Dharma, are not far off from being buddhas.
Abandoning what is harmful is a fruition of separation.
Producing the seed of liberation is a fruition of the predominant condition of empowerment by the master. Being patient about our own trials and hardships, because we are producing happiness for others, is a fruition of production. By meditating on these four in this life, they ripen in other lives as a fruition according with the cause. The nature of these four immeasurables always arises in children of the Victorious One. It is born from previous familiarity, from seeing its objects, and by seeing the faults of what does not conform to them. The same text says
This kindness, having the nature of compassion,
Attains the nature and true discrimination
By former acquaintance and also purification
Of the non-according condition that would spoil it.
2. The benefits of according with the cause
From the two sections of the fruition according with the cause:
a. General
From according with the cause, these themselves are produced.
The good experience gained is free from its opposite side.
By action according with the cause, we always spend our time meditating on the four immeasurables. By experience according with the cause malice, harmfulness, unhappiness, passion, loving and hating will be absent. Now there are the benefits of the power of this.
b. The benefits of the decisive condition As for the decisive condition or power:
The power is birth in a pleasant, happy, and joyful country,
Where there are compatible people and amenities of wealth.
By kindness we are born in a pleasant country, by compassion in a happy one, and by joy in a joyful one with many flowers, medicinal herbs, and so forth. By equanimity we are born among many compatible people and are not harmed.
3. The benefits of doing this
For such a person:
By doing this, these four will grow immensely greater.
The wealth of the two benefits for self and others
At this time becomes completely spontaneous.
By performing this, the four immeasurables increase immensely, growing greater and greater. By that the wealth of the two benefits for oneself and others is spontaneously present. By the increase of the meritorious karma of meditating on these four immeasurables, happiness and goodness are established.
4. The benefit of kindness
Moreover
When perfect enjoyment of kindness is without aggression,
Then the mirror-like wisdom will have been fully attained,
As sambhogakaya adorned with the major and minor marks.
After kindness transforms aggression into the mirror-like wisdom, sambhogakaya is attained. The Lotus Peak (padma rtse mo) says:
By kindness aggression will be purified
As mirror-like wisdom and sambhogakaya.
5. The benefit of compassion
When compassion is desireless, there is dharmakaya,
Producing the manifestation of discriminating wisdom,
With dharmakaya’s exclusive dharmas, like the ten powers.
Compassion pure of desire is discriminating awareness wisdom and dharmakaya. The same text says:
By compassion desire is fully purified
As discriminating wisdom and ultimate dharmakaya.
6. The benefits of joy
When joy eliminates jealousy, there is nirmanakaya.
The holy all-accomplishing wisdom is attained.
Nirmanakaya is nothing fixed, but of various forms.
This self-existing kaya is spontaneous in its action.
By immeasurable joy we attain the all-accomplishing wisdom, whose nature is perfect buddha activity. Purifying jealousy makes nirmanakaya manifest. The same text says:
By joy all jealousy is fully purified,
As all-accomplishing wisdom and nirmanakaya.
Action becomes spontaneous and excellent.
7. The benefits of equanimity
When equanimity has eliminated pride,
As well as stupidity, there is the essence of things.
Through equality, dharmadhatu wisdom will manifest.
The simplicity of dharmata is svabhavikakaya.
When equanimity has purified pride and ignorance, the wisdom of equality and the dharmadhatu wisdom are established. Svabhavikakaya, the unchanging vajrakaya and the kaya of the manifestation of enlightenment are apprehended. The same text says:
By equanimity and great equanimity
Pride, with envy and ignorance, will be purified.
We master the dharmadhatu and equality wisdoms,
The kaya of manifestation and the vajrakaya.
As for the nature of passionlessness that arises from the four actions of these four immeasurables, the Ornament of Mahayana Sutras says:
Those who have kindness completed by compassion,
If they do not desire to dwell in peace,
Why even speak of worldly happiness
Or enhancing their personal lives and their careers?
As for their not desiring their own happiness, the same text says:
Compassion is made to suffer by those who have suffering.
If that moisture were not produced, who would make them happy?
After the kind produce these others’ happiness,
Their personal happiness is not produced like that.
As for the kind subjugating their own happiness to that of others, the same text says:
The suffering that is produced by kindness
Overwhelms all worldly happiness.
If those who are givers of benefit are without it,
What greater wonder could there be than that?
The Letter to a Student says:
For beings with many unbearable sufferings, without a refuge and helpless,
Those who are happy to suffer in helping others are said to be excellent beings.
The instant that others’ hunger and thirst is completely removed, and they have done it,
They become joyful people. Who indeed could be compared to them?
These diligent ones who so delight in working to benefit others and make them happy,
How could they ever devote themselves to enjoyment in the higher realms?
They will never gain joy by happy youth, nor the trappings of wealth and power,
Nor by spouses or other relationships, nor will they be born among gods or jealous gods.
As for the action of samsara not arising, the former text says:
Compassion, the highest attitude, lacks ego and the nature
Of suffering that comes from samsaric labeling.
It lacks the suffering that comes from consciousness.
Nor will there be the serious harm that comes from wrongdoing
As for the immeasurables of holy beings who have these immeasurably, they transcend the world and are without faults. The same text says:
Those who have desire have corresponding faults.
Those without it, beyond the world, do not possess them. Those who have this attitude, by their loving-kindness, Will be without any faults and go beyond the world.
Those who are kind to their literal fathers, mothers, and children have desire. Bodhisattvas have no such desires in regard to sentient beings. This is because they are liberated from samsara. They lack faults because they liberate suffering sentient beings from samsara. The same text says:
Not knowing how to cross the great waves of suffering,
As for those that put their reliance in the great darkness,
The sorts of means that are employed by worldly leaders,
How is it possible that they would not have faults?
The same text says:
If worldly enlightened ones and all the arhats
Among the pratyekabuddhas lack this kindness,
It is needless even to speak of any others;
But world-transcending ones are not like that.
If we do not meditate on the four immeasurables, there will be many faults. The same text says:
A bodhisattva who possesses ill-will
And malice due to pain and unhappiness,
Resulting from attachments of desire,
Is sure to come in contact with many faults.
As for its being said that those born in the desire realms have attachments of desire, those who are born in the first two realms of desire and form are said to have samsaric desire. The Abhidharmakosha says:
Those born in those two realms have attachments of samsaric desire.
As for the fault of increasing kleshas being immeasurable. the former text says:
Kleshas conquer the self. They conquer beings. They conquer discipline.
By receiving corruption, we are debased and become samsaric. Teachers of such things degrade us.
Do not listen to their arguments. They will be born in other lives as beings without the freedoms.
Harmed by attaining and non-attaining, their minds will attain great suffering.
Attainment corrupts the happiness of this life, and non-attainment corrupts later happiness. As for the benefits of meditating on the four immeasurables, we do not have such faults, we grasp the possibilities of benefiting beings, and since we are not whirled about in samsara by the kleshas, suffering does not arise. The same text says:
For those who rest in kindness and the rest,
The faults that were described do not arise.
Having no kleshas, they will benefit beings,
And will not pass into samsaric birth.
8. The praise of their virtues:
As to what they[1] are like:
These, kindness and so forth are given the highest praise
By the one who is the teacher of gods and human beings
As having limitless virtues and being beyond compare.
The Glorious Garland Sutra (dpal phreng gi mdo) says:
Whoever meditates on the four immeasurables
Will be considered with kindness by all the tathagatas.
All the immeasurable good qualities of this
Are even more limitless than endless space itself
9. The four immeasurables are the way of the victorious ones
As for the four immeasurables:
Any path that is without them is in error.
Refuge in other teachers is an inferior path.
The path that has them leads to spotless liberation.
This is the way that was traveled by buddhas of the past.
It also will be traveled by those who are to come.
The Commentary of the Praise of the Bhumis says:
The four immeasurables are the path of liberation. Others paths are wrong.
10) How to attain the two ultimate realities.
The causal vehicles hold that, like seeds producing sprouts,
Upaya and prajña are the producers of the two kayas.
The fruition vehicles proclaim them as being mere conditions,
Removing the two obscurations that veil these same two kayas .
But since upaya depends on the limitless path of compassion,
The meaning is the same, compassionate emptiness.
In that, both cause and fruition practice are in accord.
The vehicles of characteristics mostly proclaim that the two accumulations are the producing cause of the two kayas . The Sixty Stanzas on Reasoning (rig pa drug bcu pa) says:
By this merit all beings
Accumulate merit and wisdom.
May we gain the two ultimates
Arising from merit and wisdom.
In secret mantra, it is maintained that clearing away the two obscurations of the kayas occurs through practicing the two accumulations with profound upaya and prajña. Therefore such practice is proclaimed to be a condition of this clearing away. Both are in accord, insofar as practice has the essence of emptiness and compassion.
11. Summarizing the meaning of this meditation
The sutras say that the unborn seeds of happiness
Have existed primordially and never were created.
The mantrayana accords with this, because it claims
To clear away the incidental obscurations
That are the primordial obscurations of trikaya.
To summarize briefly, learned and accomplished ones
Explain that sutra and tantra are a unity,
As outer and inner aspects of a single path.
Therefore, following after the Buddha’s genuine children,
We should strive to practice the four immeasurables.
The Buddha’s final teaching says that the dhatu is naturally pure and possesses the buddha qualities primordially. However, at the time of practicing the path, the buddha qualities appear to arise, and are proclaimed to appear. In mantrayana all beings naturally exist as the mandala, as explained below. Since these two approaches are without distinction, it amounts to the same thing. In the path, the two accumulations of upaya and prajña are also the same. In the fruition, the kayas and wisdoms are the same. Former great masters like Padmasambhava have explained their relationship as inner and outer. Therefore, we should strive to meditate on the four immeasurables.
FOOTNOTES AND REFERENCES:
[1]:
The immeasurables.
The dedication of merit
Now the merit is dedicated for the benefit of sentient beings:
By the nature of this peace that was so auspiciously taught,
When the roiling silt in the mind of all beings is pacified,
Fatigued by having strayed into wrong and degrading paths,
May our minds today find ease for their weariness.
By the power of this auspicious way of presenting the Dharma, like the host of spotless rays of the autumn moon, may whatever beings are dwelling on the paths of the shravakas and pratyekabuddhas, and others dwelling on the paths of the extremists, and those who are wearied by dwelling on paths that are less than perfect, and all those worn out by dwelling on the great path of samsara, completely pacify the roiling kleshas that disturb their minds. In the wondrously arisen grove of liberation, carpeted with an array of various flowers, like lotuses growing in the pond of buddha qualities, may they put themselves at ease.
As when the full moon of autumn ornaments the sky.
Having a perfectly rounded, brilliantly shining disk,
May hundreds of night-blooming lotuses of faith
Blossom in the light, and beings be illumined.
Lapping the motionless Meru of a mind of sanity
Is the play of the ocean of goodness and benefit.
As the four continents adorn that central mountain,
The four immeasurables are the ornaments of mind.
May accumulations of happiness beautify all the world.
May beings without remainder come to the ground of life.
From the peaceful garland of adorning clouds,
The play the three levels that constitutes our universe,[1]
May the heavens open with marvelous rains of happiness.
With flashing illumination and the thunder of victory,
May these four measureless benefits last to the end of time.
FOOTNOTES AND REFERENCES:
[1]:
Meter
Bodhicitta, the Mind Focused on Complete Enlightenment
After the mind stream has been well trained by the four immeasurable aspirations, eighth we enter the essence of the ocean of the activity of the Buddha’s children, our chief topic: arousing bodhicitta, the mind focused on supreme enlightenment.
Meditating on the root of all dharmas, the two bodhicittas
Now arousing the mind focused on supreme enlightenment will be discussed. As just explained:
When well-accustomed to the four immeasurables,
Meditate on the root of all dharmas, the two bodhicittas.
Bodhicitta is the root of all dharmas of the world and beyond the world.
It is the essence of all paths. It is the guide of all sentient beings. The steed by which one will quickly cross to the unsurpassable mansion of excellence is the best of attitudes, bodhicitta.
Therefore we should learn how to arouse it. The Sutra Requested by Maitreya (byams pa las zhus pa’i mdo) says:
Maitreya, if a bodhisattva has that Dharma, all the lower realms will be abandoned. There will be no coming into the hands of evil associates. It will be the cause of quickly becoming fully, truly, completely enlightened. What is this single Dharma? It is the most excellent and perfect of attitudes, bodhicitta.
Maitreya, if one has that Dharma, the lower realms are abandoned. There will be no coming into the hands of evil associates. It will be the cause of quickly becoming fully, truly, completely enlightened.
The Bodhisattva-Pitaka-Sutra (byang chub sems dpa’i sde snod kyi mdo) says:
Those who wish to become quickly enlightened with unsurpassable, true, complete enlightenment should train in the best of attitudes, bodhicitta.
the extensive explanation of arousing bodhicitta