ONE

THE INSTRUCTIONS IN THE PRELIMINARIES,
THE BASIS FOR DHARMA-PRACTICE.

The first is

'Initially learn the preliminaries.'

This refers to the three contemplations on

a) the free states and favourable conditions difficult to obtain.

b) impermanence and death; and

c) the drawbacks of samsara.

To deal with the first of these, the basis for accomplishing the Dharma is the human form replete with the free states and favourable conditions. In order to obtain such an existence, one needs to have accomplished auspicious and virtuous acts. Since few sentient beings perform pure and virtuous deeds, it is difficult for them to obtain as its fruition, the human form replete with the free states and favourable conditions. Considering the entire realm of animals and other beings, the attainment of such a human existence is a mere possibility.

Therefore ponder, "Since now I do possess such an existence, it is necessary for me to practise the Dharma which is correct, rather than allowing my life to become purposeless."

Secondly, since life is uncertain and there are innumerable causes of death, there is no guarantee that you will not die today. Therefore reflect on the necessity to practise diligently the pure, authentic Dharma from this very moment on.

Thirdly, since it has been said that virtuous deeds result in happiness and sinful deeds in suffering, reflect, "Giving up all negative deeds, I will practise virtue as much as possible.

TW0

THE MAIN PRACTICE --

THE TRAINING AND MEDITATIONS IN THE BODHICHITTAS.

The second component is

"The main practice -- the training and the meditations in the two Bodhichittas."

This has two parts:

A) The training and meditations in the Absolute Bodhichitta;

B) The training and meditations in the Relative Bodhichitta.

A

The training and meditations in the Absolute Bodhichitta has three parts :

a) the preliminaries,

b) the core and

c) the conclusion.

a) The preliminaries consist of initially taking refuge and aspiring to the Bodhichittas. Subsequently supplicate your Gurus and the Divinities, and perform the 'seven offices'. Then sit erect and count up to twenty-one exhalations and twenty-one inhalations in order, without missing any. This will make you an approriate receptacle for meditation.

b) The core of the practice is:

'Regard all dharmas as dreams.'

All worlds and their inhabitants which are perceived as objective phenomena, and so grasped at by the sense-consciousnesses, should be regarded as being similar to dreams. Since such projections arise from a confused mind which misconstrues phenomena in this way, verify for yourself that they are, in no way, entities separate from the mind. If you were to consider that there actually exists an entity such as the mind then, 'Analyze the nature of inborn awareness.'

On analysis, mind in itself is found to be devoid of the triad of birth, cessation, and abiding. It has no colour shape, and so on, nor does it reside within the body or without it. Since in its own nature the mind is nothing concrete, do not grasp on to anything and remain in the natural state of non-conceptualization.

During this period you might think that the body and the mind in all their aspects are void. This is a thought antiodtal to our concepts of existence.

Therefore, 'Dissolve also the antidote in its own realm.'

By looking at its nature, realize that the antidote is devoid of any intrinsic self-nature, and remain in the natural state of this meditation.

To explain as to how to do this :

'The essence of the path

Is to meditate within the nature of the Alaya.'

Set aside all the activities of the seven groups of consciousness. Since in its nature, the Alaya is nothing concrete, therefore, not grasping on to anything with our consciousness, remain within the clear and lucid state of non-discursiveness.

c) Thirdly, the conclusion to the practice is

'In the post-meditation

Behave as an individual conjured up.'

Continuing in accordance with the realization attained to during the meditation session, regard all perceptions of phenomena of yourself and others, worlds and beings, as conjured-up images, that although they appear to the senses, they are fundamentally unreal. Perform all your activities with his understanding!

B

Secondly, the meditations on the Relative Bodhichitta has two parts :

a) meditation and

b) post-meditation.

a) The meditation is :

'Practise giving and taking alternately.'

This is exceptionally important, as is stated by the Acharya Shantideva in the Bodhicharyavatara :

"Whoever wishes to speedily lead oneself and others to liberation, must exchange oneself with others and practise this excellent path secretly."

"Except by exchanging your own happiness for the sufferings of others, and being thus correctly motivated, it is impossible for you to attain Buddhahood at all. Moreover, you will not find any happiness in samsara."

"Therefore, for the pacification of your own suffering and to assuage those of others, exchange yourself with others and cherish them like yourself."

In accordance with the above, initially, by clearly visualizing the form of your own mother, you are to consider :

"She has, ever since my conception within her womb, nurtured and preserved me. Subsequently I have been able to encounter the Dispensation of the Buddha, and am now practising the Dharma due to her extreme kindness towards me. Not only in this life alone, but also during countless lives in beginningless samsara, she has, as my mother, looked after me with love and kindness, has cherished me affectionately, protected me from harm, and accomplished my welfare and happiness. Thus she has been extremely kind to me. In the process of having solely looked after my interests, she has experienced a variety of sufferings in the different realms of samsara."

Therefore, meditate strongly on compassion towards her and think, "From now on I too will work for her benefit in repayment of her kindness, removing all that adversely affects her."

What affect her adversely are sufferings, and their causes, neuroses and karma. Of these, sufferings affect her directly, neuroses and karma, indirectly. Then thinking, that you will take these two upon yourself, meditate that all the sufferings and their causes, incorporated in your own mother, without any exception, manifest in your being. You are to, moreover, feel extremely happy that this happens.

Those which affect her positively are happiness and virtue : the cause for happiness in the future being virtuous activity in the present. Therefore meditate,

"I give to my mother all my happiness and virtues without any concern for my own desires. Thus my mother becomes immediately happy; all the conditions favourable to her accomplishing the Dharma converge, and she becomes capable of attaining Buddhahood quickly."

You are to be extremely happy that this happens to her. Meditate similarly for your father, relatives, friends, and others. Eventually you are to meditate in this manner for all sentient beings.

Since all beings have been your parents from beginningless time, they have been extremely kind to you in that they have benefited you immensely. These, our benefactors, are tormented by the various sufferings in the different realms of samsara. Therefore, you are to feel compassion towards them thinking,

"Truly, how can they be relieved of their sufferings?"

Subsequently meditate that all their sufferings together with their causes are absorbed into you. Moreover, by giving them your body, luxuries and your Accumulations of Merit and Wisdom of the three periods of time, viz. past, present and future, they attain to happiness and their virtues increase. You are also to be overjoyed that this happens.

In order to facilitate the creation of the attitude of exchanging yourself with others :

'Conjoin these two,

With your breathing.'

Accordingly, together with each exhalation, all your happiness and virtues flow out to and are absorbed by her. With each inhalation you take on all her sufferings and sins.

b) The post meditation aspect comprises :

'The three types of objective phenomena,

The three neuroses,

And the three virtuous seeds.'

In accordance with the above, you will find various objective phenomena desireable or undesireable, or others to which you are indifferent. Meditate on the manner in which, based on these phenomena, attachment, aversion, or ignorance arise in you. There are, similarly, many beings in whom the three poisons arise, dependant on these three types of objective phenomena. Therefore, you are to meditate that the three poisons incorporated in beings are completely transferred to you, and in so doing, they come to possess the three virtues devoid of passion, aggression, and ignorance.

In order to remind yourself of this,

'Train in all activities with this maxim .'

This is :

"All the sins and sufferings of sentient beings, coming to fruition in me; may all my happiness and virtues mature in them."

You are to say this over and over again, with a strong aspiration for its fulfilment.

In order to empower yourself to take on the sufferings of others :

'The sequence of exchange

Begins with oneself.'

Accordingly, you are to meditate thinking,

"By taking upon myself just now, whatever sufferings are due to arise in me in the future, I also become capable of accepting those of others."

THREE

THE INTEGRATION OF ADVERSE CIRCUMSTANCES

INTO THE PATH OF BODHI

A

The third component is, "The integration of adverse circumstances into the path of Bodhi."

'When the world and its inhabitants become filled with evil,

incorporate all adverse circumstances into the path of Bodhi.'

In accordance with this, sinful activities of beings result in the impoverishment of the riches of the world, causing sufferings of varying types. These are also brought about when beings engage in unwholesome activities, inflicting harm on others. When such sufferings arise, you are to incorporate them into the path of Bodhi in two ways through :

a) thought processes, and

B) action.

a) The transformation through thought processes further incorporates two techniques :

i) those effected by means of the Relative Bodhichitta, and ii) those effected by means of the Absolute Bodhichitta.

B

The first of these is that all sufferings are caused by your clinging to an ego-identity, a fact not realized by you earlier. In fact, it is this which is your antagonist. Nor did you understand that all beings have been extremely kind to you until now.

Therefore, now to explain that all your sufferings are faults rooted in your clinging to an identity of yourself,

'Attribute all blame to the one.'

Accordingly, whatever sufferings may arise in you, it is the fault of your clinging to yourself as an individuated self. Therefore, you are not to blame others for them. This is in accordance with that which is stated in the Bodhicharyavatara:

"Since all that is malignant in this world, whatever dangers and sufferings which exist, arise from self-idolatory, what use do I have for you, you great rascal?"

In accordance with this, by adhering to an individuated identity from beginningless time, when it does not exist, you perform various actions such as harming others and so forth in order to cherish and preserve it. Thus you accumulate karma. This karma then becomes the cause for the entire gamut of your suffering in the lower and other realms of samsara.

To quote again from the Bodhicharyavatara,

"Oh mind, by your having done as you have desired for countless aeons, you have gone through such travesty, troubles, and pains, having accomplished merely suffering!"

As stated above, since suffering is the creation of your grasping to an individuated self, you are to perceive this very grasping to be your antagonist. Your consciousness which grasps to an ego-identity where none exists, has caused you to endure all the various sufferings of samsara from beginningless time until now. Jealousy towards your betters, contempt for those less fortunate than you and rivalry with your peers -- all arise from your clinging to an ego-identity. The fact that you have not been liberated from samsara is the doing of this ego-clinging. The sufferings which arise from the harm caused by humans and non- humans, is also the responsibility of this self-idolatory.

It is again stated in the Bodhicharyavatara,

"This ego-clinging has been harming me for countless centuries in samsara. Now I will venge myself upon it by vanquishing its self-orientation."

Accordingly, since on analysis, there exists no ego-identity whatsoever, why should you cling to this self-image of yourself whenever it arises? Moreover, whenever this self-image does arise, you are to immediately discard it and strive that such self-cherishing does not arise in the future.

As is stated again in the Bodhicharyavatara,

"Oh ego-clinging, it was elsewhere in the past that you defeated me, causing me to wander through the realms of samsara! Now that I have recognised you, I'll see where you will go! I will destroy your very arrogance!"

Thus, since all that arises which is malefic is the responsibility of this rogue, ego-clinging, you are to try o subdue it in every possible way.

The spiritual friend Sha-wo-pa has said,

"During this life of yours, you are to try to vanquish this malignant fiend in every possible way!"

Geshe Bhaen has classified those motivated to self-accomplishment as being 'unregenerate'; those aspiring to accomplish the purpose of others, 'dharma-practitioners'. In accordance with this method as taught by Geshe Bhaen, you are to therefore, give up those activities which will harm others, and adopt those which will benefit them instead.

He has also said,

"From now on, I will do nothing else but to become myself a vigilant guard at the door of my mind, holding as the spear, the antidote to self-orientation. I will become alert when the latter becomes active, and relaxed when it becomes subdued !"

This method of giving-up ego-clinging, regarding it as being the adversary, has been termed by Sha-wo-pa, 'the dharma of exorcising the devil!'

C

Now that we have established that self-idolatory is he adversary, it is necessary to establish why you need to cherish others.

'Be grateful to all.'

Accordingly, in general all wights have been extremely kind to you in the past since they have been your gracious parents from beginningless time. Moreover, they continue to be so, since your practice to attain unsurpassed enlightenment is dependant upon them.

This is stated in the Bodhicharyavatara,

"The Victorious Ones and sentient beings are of equal importance for the accomplishment of the Bauddha Dharma. Since I do honour the Victorious Ones, why should I not similarly honour all sentient beings as well?"

In accordance with this, those of you who would become Buddhas, are to meditate strongly on loving-kindness and compassion towards these wights as they have been your great benefactors. As such, take upon yourself their sins and sufferings, giving them instead all your virtues and happiness.

Specifically on occasions when humans or non-humans such as local deities, spirits, trolls, and so on are harming you, you are to understand that these, your antagonists, have been your mothers since beginningless time. On every such occasion, not in the least concerned about her own sins, sufferings, and ill-repute, she has all the while looked after your interests alone. This has caused her to experience the variety of sufferings in samsara. Disorientated, this individual does not recognize that you have been so related in the past. Moreover, instigated now, by your own evil karma, this individual is now harming you and is thus incurring further sin. As a result of this, it will suffer for an extended period of time. You are therefore, to meditate on extreme compassion on its miserable condition, Consider then, that earlier you have merely harmed it by having become the motivating cause for its suffering. Therefore, now remove all that adversely

affects it, work for its benefit, and practise the meditation of 'giving and taking' in earnest.

Should you specifically encounter a person or a dog attempting to harm you, you are to endeavour to benefit it in every possible way. If this is not actually possible in the given circumstances, wish from the depths of your heart that this aggressor might become bereft of its suffering, come to possess happiness and soon attain to Buddhahood. Verbalise this as well. Moreover, aspire that from then onwards, whatever virtuous deeds you might perform, will all be directed solely to this end.

Should the aggressor be a god or a demon, you are to think in this way,

"From time without beginning I have eaten your flesh and drunk your blood. In return therefore, I am now giving you my flesh, blood and so on."

Thinking thus, consciously open up your body in front of the aggressor, and give it wholeheartedly your flesh, blood, bones, etc., that the entity may enjoy itself on whatsoever it might desire. You are also to verbalize this. Subsequently consider that after the aggressor's, hunger, thirst, and so on have been appeased by feasting on your flesh and blood, its body and mind become filled with endless bliss and it accomplishes the Two Bodhichittas. In this way give your body to all the different types of deities and spirits who consume flesh and blood. These, then satisfied, become blissful and virtuously inclined.

D

As explained above, since all faults arise from you cherishing yourself as an individual self, you are to consider this to be your adversary. Since welfare and happiness all come to you through the medium of others, you are to regard them as your kin and think of how best to benefit them.

Lang-ri-thang-pa has said,

"In all the profound teachings I have studied, it is stated that all faults are one's own, whereas the entire range of virtues is possessed by revered and friendly beings."

This is the essential teaching which can only be understood as follows:

"Give profit and victory to others; take loss and defeat upon yourself."

E

To deal now with the integration of adverse circumstances into the path of Bodhi by means of the Absolute Bodhichitta :

'Perceiving all confused projections as the Four Kayas

Is the supreme and ultimate protection of shunyata.'

In accordance with this, whatever sufferings that may arise in an individual, these are caused by neuroses, conflicting emotions, or brought about by harm caused by oneself or by others, the external world or its inhabitants. All these neuroses and sufferings are merely the confused perceptions of one's own mind. It is not that they have any inherently independent existence or are real. These are mere manifestations on the relative plane, and similar to experiencing suffering in dreams of being burnt by fire, or being carried away by a river. This is the fault of ascribing reality to that which is unreal. In the absolute, all dharmas essentificially possess no characteristics.

By looking at their essence, realize that neuroses and sufferings do not arise from anywhere. In this they are the unborn Dharmakaya.

Since there is no arsing, there is no cessation. This ceaselessness is the Sambhogakaya.

The non-dwelling within the non-arising and the non-ceasing is the Nirmanakaya.

That these three Kayas are essentificially inseparable is the Svabhavikaaya.

This understanding that the confused perceptions of the phenomenal world are in themselves the Four Kayas, is said to be the specific instructions of 'pointing to the nature of the Four Kayas'.

F

Moreover, you are to consider, "This aggressor, whether seen or unseen, animate or inanimate, is being extremely benevolent to me since it is this which has spurred me on to train in the Two Bodhichittas. Separated from the antidote, I was unaware that neuroses, conflicting emotions, had arisen in me. Now it is this which has pointed it out to me. Thus, I am to regard the aggressor as an emanation of my Guru or that of the Buddha. "

If you were to be afflicted by leprosy, and so on, you are to consider :

"Had this suffering not existed, involved solely in the pursuit of the mundane affairs of this life, I would not have thought of the Dharma. Since this experience has compelled me to do so, I am to consider it to be the enlightened activity of my Gurus and the Three Jewels."

In brief, think in this way with unwavering certainty:

"Now that I have relied upon a Guru and aspired to the Bodhichittas, accordingly, dependant on the aggressor, or based on the suffering I am experiencing, the two Bodhichittas have been generated in me."

G

Now to deal with the integration of adverse circumstances into the path of Bodhi by means of the o splendid activities of accumulation and purification.

'Superb amongst skilful means

Is to possess the Four Techniques.'

The first technique is the activity of accumulation:

When sufferings arise and you think that you would be happier in their absence, then not desiring to suffer more, but wishing to be happy, understand that your present situation is indicating to you that you are to garner the Accumulations, the source of all happiness. Therefore, make arrangements for performing offerings to your Gurus and the Triple Gem, taking care of the Sangha with reverence, offering tormas* to evil spirits, and so on. In brief, through the body, speech and mind, endeavour to garner the Accumulations as much as possible. You are to take Refuge, aspire to the Bodhichittas, offer mandalas to your Gurus and the Triple Gem, and supplicate them earnestly in this way, suppressing both hopes and fears :

"Should it be expedient for me to be sick, please bless me with sickness. Should recovery be for the better, bless me that I recover. Should death be desireable, bless me that I die!"

Note: 'torma' : There are various types of tormas. Here the allusion is to 'offering tormas'. It has been translated as 'sacrificial cake' by some. Basically some grain, cake, cookie or anything edible is placed in a plate. Through meditative recitation, it is visualised that such a torma is transformed into all sorts of desireable objects of the sense, which are then offered. The torma is subsequently placed outside above ground level. In the Himalayan traditions, monks excel in making them in various specified shapes and sizes for various purposes, through intensive training. These can be extremely elaborate and aesthetic.

The second technique is that of the purification of sins:

Perceiving the situation to indicate,

"Should you not desire suffering, you are to give up its causes. This is sinful activity,"

perform penance for the sinful deeds committed by you until now, making the process efficacious and complete by means of the Four Forces.

These are :

a) the Force of Repentance and Weariness;

b) the Force of Shunning Faults by undertaking not to sin even at the cost of your life;

c) the Force of Support, which is taking Refuge in the Three Jewels, aspiring to the Bodhichittas, and so on; and

d) the Force of Consistent Application, which is meditating on voidness, reciting mantras specific to this purpose, and so on, antidotal to the sins you may have committed until now.

The third technique is to make offerings to truculent spirits. Having offered them tormas, supplicate them as follows,

"I thank you for helping me train in the Bodhichittas. Moreover may all the sufferings of every being ripen in me".

If you are unable to supplicate them in this way, offer them tormas, meditate on loving-kindness and compassion, and admonish them saying,

"Since I intend to benefit you in whatever way possible, both circumstantially and ultimately, please do not obstruct my Dharma-practice."

The fourth technique is to make offerings to the protectors of the Dharma. Offering them tormas, supplicate and request them to pacify conditions contrary to Dharma practice, and to engender those conducive to it.

H

In order to integrate instantaneous events into the Path of Bodhi :

'Incorporate into your meditation

Whatever you might encounter at any instant.'

Thus, when disease, truculent spirits, enemies and so on manifest at any given moment and bring about terrible suffering, think in this way :

"In this world there are an infinite number of those who suffer like me. Poor things! I take upon myself completely all their sufferings. This aggressor moreover, in helping me to train in the Bodhichittas, is being as gracious as my Gurus!"

Furthermore, should you see another suffer, immediately take that suffering upon yourself. Whichever intense neurosis or conflicts may arise within you or in another, wish sincerely as follows :

"May the neuroses of others be assimilated into me."

All these skilful means for integrating adverse circumstance into the Path of Bodhi, cut off both hopes nd fears.

Furthermore, even though this practice will ultimately take you to the path divested of hopes and fears, Lang-ri-thang-pa has said,

"In these times, to meditate not differentiating between inimical phenomena and those potentially so, is like the straightening of a crooked tree!"*

* This is an obscure passage.

FOUR

THE EXPLANATION OF THE INTEGRATIVE

PRACTICE FOR YOUR ENTIRE LIFE.

A

The fourth component is the explanation of the integrative practice for your entire life :

'The synopsis of the distilled, secret instructions,

Is to incorporate the Five Forces

into all you might do.'

The first of these Five Forces is the Force of Dedication. This is the commitment that from this very moment onwards, for so many months, for so many years, until death, or until Buddhahood, you repeatedly dedicate yourself uncompromisingly never to be divested of the Two Bodhichittas.

The second is the Force of Habituation. This is to train in the Two Bodhichittas over and over again.

The Force of White Seeds, the third, is to garner the Accummulations as much as possible so as to generate and enhance the Bodhichittas.

The fourth, the Force of Weariness, is that whenever self-centred thoughts arise, attribute to them the various types of suffering from beginningless samsara. Realizing that even in this life, all your sufferings, sins, the non-fulfilment of dharma practice in accordance with your wishes, and so on, come about due to self-centredness alone, do not entertain such self-centredness.

Finally, is the Force of Aspirational Prayers. This is to conclude all virtuous activities with the aspiration :

"From now on until I attain to Buddhahood, may I never be divested of the training in the Two Bodhichittas, May I always be able to incorporate all adverse circumstances into aids to this practice.

Subsequently make offerings and proffer tormas to your Gurus, the Three Jewels, and Dharmapalas.

It has been said that these Five Forces form a complete totality, just as all dharmas are subsumed in the syllable 'hung'.

B

If you were to inquire at this stage as to what is to be done at the time of death in accordance with this tradition, these are :

'The instructions of transference in the Mahayana,

Are the Fire Force themselves.

Cherish this practice.'

Thus, should an individual training in this tradition contract a terminal disease, he is firstly to apply the Force of the White Seeds. This entails that the person make offerings of all one's possessions to one's Gurus, the Three Jewels or the Sangha. One could also give them away in charity to the poor. The path to be followed should be that whichever has greater application or merit under the given circumstances. In this way one is to become detached from and psychologically relieved of the concerns for one's material possessions.

The person is then to apply the Force of Aspirational Prayers. One is to offer the 'seven-branch prayer', such as that appended to this treatise, to his Gurus and the Triple Gem and supplicate them in earnest, aspiring :

"Please grant your blessings that I may continue to train in the Two Bodhichittas in the 'intermediate states', and in all subsequent lives. Bless me that subsequently too I may encounter my Guru who has taught me this Dharma."

Next one is to apply the Force of Weariness. Here the person is to understand that it is these very same self-centred thoughts which have caused one to suffer in the past. Moreover, unless one is to divest oneself of them, one will never attain to any happiness. One's suffering is due to the manner in which the person cherishes one's physical existence.

Realizing that on analysis, there is nothing whatsoever in one's body or mind, which can be clung on to as an individuated self, one is to abandon this ego-clinging and remain in the realm of meditation.

Next is the application of the Force of Dedication. The individual is to repeatedly and earnestly commit oneself to train in the Two Bodhichittas even during the 'intermediate states'.

Having done the above, one is to apply the Force of Habituation. This is to recall to mind the methods of training in the Two Bodhichittas mentioned previously.

The actions to be performed by an individual when death is imminent is that the person is to lie on one's right side with the right palm supporting the cheek, the little finger blocking the right nostril while one continues to breathe through the left. Then, having first meditated on loving-kindness and compassion, the person is to perform the 'giving and taking' meditations, conjoining them with one's exhalations and inhalations. Subsequently one is to understand that samsara and nirvana, birth and death, and so on, are all merely projections of the mind mind-in-itself being devoid of any solidity whatsoever. In this way intellectually not grasping to anything at all, the person is to rest in the meditative state. Having thus augmented one's meditations by the Two Bodhichittas, the person is to pass away meditating in this manner.

Although there exist many reputed instructions on dying, it is maintained that there is none as wondrous as this.