A Teaching on Sachen Kunga Nyingpo’s
Parting from the Four Attachments
by His Holiness Sakya Trizin
On this special occasion, as we celebrate the opening
of Tsechen Kunchab Ling, it is very auspicious to give this teaching known as
Parting from the Four Attachments. This teaching, which is from the category
of teachings known as mind training, was given directly by the Bodhisattva Manjushri
to the great Lama Sakyapa Kunga Nyingpo.
How to Receive the Teachings
When receiving teachings, one must first develop the right motivation because
the teachings one receives and the practices one does will eventually produce
a result according to one's motivation. Therefore it is very important to generate
the right motivation.
To develop the right motivation think that as space has no limits, so too is
the number of sentient beings without limit. Although all of them long for happiness
and wish to be free of suffering, due to ignorance, the majority of them already
experience suffering, and are creating the causes of future suffering. Think
that therefore our main goal is to rescue all these suffering sentient beings
by attaining perfect enlightenment.
The purpose of receiving this precious teaching is to attain enlightenment,
and after receiving the teaching, one will very diligently follow the path.
Developing this type of right motivation is very important.
Next, one should practice the right conduct. For example, it is inappropriate
to sit in a disrespectful posture, such as lying down. When receiving teachings,
one should sit with the body in a physically respectful posture, with the voice
in silence, and the mind single-pointedly filled with great joy.
One should feel joy because it is very rare for Buddhas to appear in this universe
and also it is very rare to obtain a precious human life and even more rare
to have the good fortune to receive such precious teachings. Today, all of these
very rare conditions are gathered together, so one should rejoice.
It is also said that when receiving teachings, one should be free from the three
faults of a container. The first fault is likened to an upside-down container.
In this case, no matter what is poured in, nothing remains. Similarly, one may
be sitting before the teacher, but unless one is concentrating on the teaching,
the mind is like an upside-down container, as nothing is able to enter it.
The second fault occurs when the container is right-side-up, but has holes in
it. In this case, whatever good things are poured in the top go in but then
run right out and nothing remains. This happens when one is listening to the
teaching, but not mindfully trying to remember what is said, so later, one doesn't
remember anything at all.
The third fault occurs when the container is right-side-up and has no holes,
but contains impurities. In this case, whatever good things are poured in mix
with the impure substances and are spoiled. Similarly, receiving teachings with
a mind filled with wrong motivation and negative emotions is not beneficial.
Therefore one should strive to free one's mind from wrong thoughts, wrong motivation,
and negative emotions.
There are also six attitudes that are wrong to have while receiving teachings.
The first is pride. For example, one may be proud of being born in a higher
race. While listening to the teachings, one may think, "I am from a higher
race, or I am more learned than the teacher." Listening to the teachings
with a proud attitude like this is like the saying, "On the bumps of pride,
no amount of water will remain." Pride is the first wrong attitude.
The second wrong attitude is to search for faults in the master and the teachings
instead of feeling faith and devotion. This type of attitude is wrong because
it shows extreme disrespect. The third wrong attitude is lack of real enthusiasm
or interest in the teachings. Although one is listening, one may be motivated
primarily by curiosity, without sincere interest. The fourth is to sit in the
teachings with the mind distracted by other external and internal phenomena.
The fifth wrong attitude is to listen with the mind filled with conceptual thoughts
of the past, present, and future. One variation of this is to do meditation
while listening to the teachings. Students must learn in the sequence of first
receiving teachings, then contemplating them, and then meditating. It is not
appropriate to do meditation while receiving teachings. Meditation should be
done later. It is better to fill the mind with great joy and enthusiasm for
this opportunity to hear the Dharma.
The sixth wrong attitude is impatience. There are two types of impatience. One
may be impatient that the sessions are too long. Or one may be impatient that
one cannot understand the profound meaning of the teachings. If impatience arises,
think that this is a rare and wonderful opportunity to receive the teachings
and try to be patient even if the sessions are long. If one is impatient because
one doesn't understand the teachings, remember that receiving the teaching several
times is the best remedy for any lack of understanding. By receiving more teachings,
one will become able to understand them better.
In summary, one should be free of the three faults of a container and the six
wrong attitudes. One should possess the right attitude, which is to see the
spiritual master as a doctor; oneself as a patient; the teaching as a very effective
medicine; one's defilements as a severe illness; and practice of the teachings
as the therapy. The omniscient Buddha's method is flawless, and the result will
surely be effective.
The act of receiving the teachings with a mind that is free of the three faults
and the six wrong attitudes, and that possesses the right attitude is in itself
a great practice. The main practice of the Bodhisattva's path is the six perfections.
These six perfections are included in the act of rightly receiving the teachings.
The first perfection of generosity is practiced when the disciple offers the
mandala and other things to the teacher and in return the teacher gives the
Dharma teaching. The second perfection of morality is to abstain from wrong
action while listening to the teachings. Being physically, verbally, and mentally
patient while receiving the teachings is the third perfection of patience. Generating
great enthusiasm and interest is the fourth perfection of endeavor. Single-pointedly
concentrating on the profound meaning of the teachings is the fifth perfection
of concentration. The sixth perfection is wisdom, which is gained through receiving
the teachings, contemplating and meditating on them. In this way, properly receiving
the teachings is in itself an excellent practice of the six perfections.
History of the Teaching
Sachen Kunga Nyingpo, also known as Lama Sakyapa, was the first of the five
great founders of the Sakya Order. He is considered the lineage-holder of four
great translators, of whom Bari Lotsawa Rinchen Drakpa is one.
When the great Lama Sachen Kunga Nyingpo was twelve years old, his master, Bari
Lotsawa advised him, "Since you are the son of a great master, it is important
that you study the scriptures. To study, you need to acquire wisdom, and in
order to acquire wisdom, you should practice Manjushri, the Bodhisattva of wisdom."
Saying thus, Bari Lotsawa bestowed the initiation of saffron-colored Manjushri
and the related teachings.
Soon after, the young Lama Sakyapa undertook a retreat on Manjushri under the
guidance of Bari Lotsawa. In the beginning, there were certain signs of obstacles
which were removed through the practice of the wrathful deity Achala. After
six months of retreat, Manjushri appeared in Lama Sakyapa's pure vision in the
midst of offerings and rainbows and a shower of flowers. Manjushri was seated
on a jeweled throne, as if it were a chair, with two legs hanging down, attended
by two Bodhisattvas. At that time, Manjushri uttered this teaching which consists
of just four lines, saying:
Analyzing this teaching, the young Lama Sakyapa realized that these four lines
include the entire profound practice of the sutrayana.
In reality, the great Lama Sak-yapa Kunga Nyingpo was, himself, an emanation
of both Manjushri and Avalokiteshvara, and therefore did not need to acquire
additional wisdom. However, since he was born in a human body, he followed the
general process of ordinary beings' lives by appearing to study and receive
these teachings.
Lama Sakyapa gave this teaching to his sons and disciples, and they gave it
to their sons and disciples, and thus it has been passed down to this day. I
myself received this teaching from my main guru, Dhampa Dorje Chang of Ngor
Monastery. I also received this teaching from His Eminence Chogye Trichen Rinpoche.
At all Sakya monasteries, this is the preliminary teaching. Because it is a
very authentic and profound pith instruction given directly by Manjushri, it
is recognized as a profound teaching by all of the traditions of Tibetan Buddhism.
It is included in many collections of mind-training teachings.
This type of teaching is known as pith instructions. The Buddha gave innumerable
teachings of many different types and levels. In general, these can be classified
into two kinds: vast and general teachings like sutras and commentaries that
are studied over a long period of time and eventually put into practice; and
pith instructions for those who do not have time for vast and detailed study.
Great masters who have accomplished high realization write pith instructions
based on their own experience that provide a guide for practice in a nutshell.
Disciples can put these teachings straight into practice.
Preliminary Teachings
This pith instruction has three sections: preliminaries; main teaching; and
conclusion. Although the preliminary section is not explicitly described in
the four lines of the teaching, we always begin with the preliminaries.
The preliminary section has two parts. The first part is to change from the
wrong path to the right path. Not performing any virtuous practice, or performing
virtuous practice in the wrong way is considered the wrong path. By changing
from the wrong path to the right path one enters the path of liberation and
enlightenment.
Refuge
Taking refuge is the method of changing from the wrong to the right path. Although
taking refuge in the Triple Gem is common to all the Buddhist traditions, taking
refuge in the Mahayana tradition has four special characteristics.
The first special characteristic is the objects in which one takes refuge. All
Buddhists take refuge in the Buddha, Dharma, and Sangha. However in the Mahayana
Buddhist tradition, the Buddha is defined as the matchless one who possesses
limitless perfect qualities and is free from all faults. Buddhas are said to
possess the three kayas, or bodies: the dharmakaya, the sambhogakaya, and the
nirmanakaya.
The dharmakaya is the body of reality which possesses two purities. The first
purity is the Buddha nature that is possessed by every sentient being. This
Buddha nature is the true nature of mind that is never stained by obscurations.
Although ordinary beings possess this basic purity, it is not realized, as it
is completely covered with obscurations that prevent the real nature from being
seen.
Through the accumulation of merit and wisdom, Buddhas purify all forms of obscurations.
This is the second purity, and allows the original, real nature of the mind
to be seen. The dharmakaya is the body of reality that possesses double purity.
The second of the three bodies of a Buddha is the sambhogakaya, the body of
enjoyment. Not only through the accumulation of wisdom, but also through the
accumulation of great merit, all the obscurations are purified and enormous
good qualities of body, voice, and mind are attained. The physical good qualities
are the sambhogakaya, the body of enjoyment.
The sambhogakaya possesses five certainties. Its holy body is beyond birth and
death and is adorned with the perfect major and minor marks; it always remains
in the highest Buddha realm; it gives only Mahayana teachings; its disciples
are only the highest Bodhisattvas; and it constantly turns the wheel of Dharma
until the end of samsara.
The third of the bodies of a Buddha is the nirmanakaya, which is the emanation
body. In this body, the Buddha appears out of great compassion, wherever, whenever
and in whatever form is required to help sentient beings. The historical Shakyamuni
Buddha was also a nirmanakaya, because even ordinary beings could see his physical
body and receive teachings. Possessing these three bodies is the characteristic
of Buddhas, who are our peerless guides.
The second object in which we take refuge is the Dharma, which is the Buddha's
precious teaching. The word Dharma actually has many different meanings when
it is used in different contexts. Here, the holy Dharma has two aspects. The
first aspect is the Mahayana scriptures such as the Tripitaka. The second aspect
is the realization that the Buddhas and Bodhisattvas have accomplished.
The third object of refuge is the Sangha, or the holy community. In the Mahayana
tradition this refers to the true Sangha, who are the Bodhisattvas who have
already reached the irreversible stage and practice in accordance with right
behavior and understanding.
This completes the explanation of the first of the special characteristics of
Mahayana refuge, which is the special characteristics of the refuge objects,
the Buddha, Dharma, and Sangha.
The second special characteristic of Mahayana refuge is the duration of refuge.
Mahayana refuge is not just for a certain period of time until a temporary goal
is reached, or even just until the end of this lifetime. We take refuge from
the moment that we receive the refuge vow until we reach our ultimate goal of
becoming a perfectly and fully enlightened Buddha.
The third special characteristic of Mahayana refuge is the person who takes
refuge. One imagines not just oneself alone, but all sentient beings as taking
refuge. There are three causes of taking refuge: fear of the suffering of samsara;
faith in the good qualities of the Triple Gem; and compassion for sentient beings.
With compassion, we realize that although all sentient beings were our very
dear ones in previous lives, we no longer recognize them in this new life. Therefore,
we take refuge not only for ourselves, but for all sentient beings.
The fourth special characteristic of Mahayana refuge is the purpose of taking
refuge. One takes refuge not just to save oneself alone, but to save countless
sentient beings as infinite as space. If you look with compassion at the situation
of beings in the universe of samsara, you can see that all of them are currently
in the midst of suffering, and are creating even more causes of suffering. A
feeling of great compassion and concern for their suffering arises. In order
to rescue them, one needs to take refuge. Although all three causes of taking
refuge: fear, faith, and compassion, may be present in one's mind, in the Mahayana
tradition, the main cause is compassion.
Then recite the actual refuge prayer, keeping these things in mind. Say:
I and all other sentient beings equal to the ends of space, who have previously been my mother, from this time until the essence of enlightenment is reached, take refuge in the precious Buddha who is the Guru; take refuge in the holy Dharma, the teaching and realization; take refuge in the holy Sangha, the sons of the Victorious Ones.
Recite this refuge prayer as many times as possible, very mindfully. At the conclusion of the refuge, we recite another prayer:
May the precious Triple Gem bless my mind to proceed towards the Dharma. Bless me to traverse the path of the Dharma. Bless me to dispel errors on the path. Bless me that illusory visions may appear as primordial wisdom. Bless me that non-religious thoughts may not arise for even a moment. Bless me to attain Buddhahood quickly.
This prayer includes the teachings of Parting from
the Four Attachments.
The first line of the prayer says, "May the precious Triple Gem bless my
mind to proceed towards the Dharma." This parallels the first line of Parting
from the Four Attachments which says, "If you have attachment to this life,
you are not a religious person."
To practice the true Dharma, you have to give up attachment to this life. This
life is temporary, without essence, very fragile and impermanent, and therefore
it has no meaning. When one says, "May I proceed towards the Dharma,"
this means toward the real, true Dharma, not just what superficially appears
to be Dharma. Dharma mixed with attachment to this life is still a worldly activity.
At the beginning of our path, we pray to have our minds successfully proceed
toward the Dharma.
The next line, "Bless me to traverse the path of the Dharma" means
that although one may have entered the Dharma path, one is not properly upon
the path unless renunciation thought arises. This is parallel to the line from
Parting from the Four Attachments, "If you have attachment to the world
of existence, you do not have renunciation." With this, we pray that we
are not only led into the Dharma path, but that we are led with the proper renunciation.
The third line, "Bless me to dispel errors on the path" parallels
the line, "If you have attachment to your own purpose, you do not have
enlightenment thought." Even though you may have entered the path with
proper renunciation, seeking liberation for yourself alone is still an error.
Even reaching the nirvana of self liberation does not fully develop all of one's
good qualities and does not completely overcome all obscurations.
The next line, "Bless me that illusory visions may appear as primordial
wisdom," is parallel to the fourth line in Parting from the Four Attachments,
which says, "If grasping arises, you do not have the view." Because
we lack wisdom, we are caught up in illusory visions. When wisdom arises, it
transforms these illusory visions into primordial wisdom. In this way, we pray
to be able to successfully accomplish shamatha and vipassana, which are also
known as calm abiding and insight wisdom.
"Bless me that non-religious thoughts may not arise for even a moment,"
refers to all of the practices together. Because non-religious thoughts lead
to lower realms and samsara, we pray that they may never arise for even a single
moment.
"Bless me to attain Buddhahood quickly." The Mahayana path is the
right practice, the correct practice, and the path of all the past, present,
and future Buddhas. Once one enters it, one can quickly achieve Buddhahood.
This concludes the first part of the preliminary section of the teaching concerning
how to change from the wrong path to the right path.
Creation of Enlightenment Mind
The second part of the preliminary section of the teaching concerns how to switch
from the lower path to the higher path by creating enlightenment mind.
Buddhists believe in rebirth. This can be logically understood in the following
way. We all have both a physical body and a mind. We can see and touch the physical
body and describe its size, color, and shape. However, the mind is very different.
We cannot see or touch it or describe its color and shape. Because the body
and mind are so very different, the mind cannot arise from a physical body,
from elements or from ordinary matter. It must arise from a continuity similar
to itself.
We can describe where our physical bodies come from, how they are maintained,
and how they will eventually be disposed of. But the mind cannot be disposed
of in the way that we dispose of our physical body.
The mind continues and therefore it must come from the same type of continuity
as itself. We can prove that our present mind must be a continuity that reaches
back before our present body or life. If we go back from this life to the previous
life, to the life before that and so on, there is no end. There is no original
starting point. This is what is meant by "since beginningless time."
Each person's mind has continued since beginningless time.
From beginningless time until now, we have been caught up in this cycle of existence.
Since we have been here throughout beginningless time, there is not a single
place where our body has not been born. There is not a single being who has
not at one time been our very dear mother, father, and relatives.
Due to the changes that come with taking a new life, we no longer recognize
each other. We see some of these dear ones as our enemies, some as our relatives,
and some as neutral beings toward whom we are indifferent. But in reality, every
single sentient being at one time or another has been our very dear relative,
not only once but countless times. Each time, they gave us so much love, and
cared for and benefited us just as our present dear ones have done.
Therefore, it is not right to seek liberation or enlightenment only for ourselves
alone, ignoring the welfare of all these very dear mother sentient beings. We
must care for them. The way to do this is to rescue them from the suffering
of samsara, and lead them to the path of happiness.
However, because we are ordinary people, we do not have either the freedom or
the ability to rescue them. Even powerful worldly deities, and even those who
have already reached the nirvana of self liberation do not have the power to
save all sentient beings. Only fully enlightened Buddhas can save all sentient
beings. Therefore, for the benefit of all sentient beings, we wish to attain
perfect enlightenment. This thought is known as enlightenment thought or enlightenment
mind.
Enlightenment mind has two aspects: wishing enlightenment mind, and entering
enlightenment mind. The wish to attain perfect enlightenment for the benefit
of all sentient beings is known as wishing enlightenment mind. The resolve to
practice the vast and profound bodhisattva path to reach that goal is known
as entering enlightenment mind.
The actual recitation combines refuge and the creation of enlightenment mind
with a dedication prayer. The prayer is:
In the Buddha, Dharma, and excellent Sangha, I take refuge until enlightenment is reached. Through deeds of giving and the like, may I attain Buddhahood for the sake of all sentient beings.
Giving and the like refers to the six perfections or paramitas, which are generosity, moral conduct, patience, diligence, meditation and wisdom. Another recitation is:
I must attain Buddhahood for the sake of all sentient beings. For that purpose I will diligently accomplish virtuous deeds of body, voice and mind.
In other words, the goal of activity of body, voice,
or mind, is to attain enlightenment for the benefit of all sentient beings.
Main Teaching: Non-Attachment to This Life
To practice this meditation, sit in a conducive place where there are no external
disturbances. Try also to avoid internal disturbances such as conceptual thoughts.
Sit cross-legged and after reciting the refuge and enlightenment mind, contemplate
the first line of the teaching, which is: "If you have attachment to this
life, you are not a religious person."
The general contents of this first line are common to the Hinayana, Mahayana,
and Vajrayana traditions. The first line directly describes the right way and
the wrong way to practice Dharma.
Right Dharma practice, pure Dharma practice, is without attachment to this life.
Practicing Dharma with attachment to this life is not real Dharma; it is still
a worldly activity. Just like a mirage that appears to be water but does not
quench one's thirst, such activity is apparently Dharma but does not liberate
one from the sufferings of samsara.
If you practice Dharma with attachment to this life, any practice that you do,
whether it is moral conduct, study, contemplation, or meditation, will not even
result in the accomplishment of prosperity in this life. If the goal of your
Dharma practice is to gain fame, disciples or wealth, the practice will become
the seed of the lower realms and samsara, instead of becoming the seed of liberation
and enlightenment. This is not correct Dharma practice.
The great Indian master Vasu-bandhu said, Upon a base of sound moral conduct,
hear, contemplate, and thoroughly apply oneself to meditation.
To be pure Dharma, whatever practice you do should
not be mixed with attachment to this life. This is because this life is very
temporary. Very few people live longer than a hundred years. This life is also
without essence; everything is impermanent and it is not really worthy of any
attachment. The goal of the Dharma path has many different levels. One should
at least practice for a purpose beyond this life; in other words, at least for
the next life.
The first line of the teaching, "If you have attachment to this life, you
are not a religious person," directly explains the right and wrong way
to practice Dharma. Indirectly it points to the difficulty of obtaining a precious
human birth endowed with the eighteen prerequisites, and the importance of diligently
practicing Dharma without any delay because of impermanence.
Not only humans, but every sentient being possesses Buddha nature. The true
nature of every sentient being's mind is unstained by obscurations. Any sentient
being that meets with the right methods has the opportunity to become a fully
enlightened Buddha. However, among the six types of sentient beings, human beings
have the best chance to accomplish Buddhahood. Therefore this human life endowed
with the eighteen prerequisites is very precious and difficult to find. As the
great Indian master Shantideva said in the Guide to the Bodhisattva's Way of
Life:
Leisure and endowment are extremely difficult to find, and accomplish the purpose of beings. If this benefit is not accomplished, how will they come about again?
First we reflect on the difficulty of attaining this
precious human birth. The prerequisites of precious human birth are difficult
to attain from many points of view based on cause, number, examples and nature.
Consider the difficulty of attaining precious human birth based on its cause.
The cause of a precious human life endowed with the prerequisites is the practice
of virtuous deeds. In particular, the practice of virtue means abandoning non-virtuous
deeds and maintaining pure moral conduct. But when we look about samsara, most
sentient beings are not engaged in virtuous deeds. The majority are indulging
in non-virtue and many who appear to be engaged in virtuous deeds are engaged
only in a superficial way.
Carefully reflect on one's own actions from the morning
until night. How many negative thoughts arise? How many virtuous thoughts arise?
Most people, if they examine their actions carefully and honestly, will notice
that there are far more non-virtuous thoughts and deeds than virtuous ones.
Thus we realize that we only rarely accumulate pure virtue, which is the cause
of obtaining a precious human birth endowed with the eighteen prerequisites.
If the cause is only rarely accumulated, obviously the result of precious human
rebirth will very rarely be attained.
Next, consider the difficulty of attaining precious human birth from the perspective
of number. Although there are many human beings, humans are few in comparison
to other types of beings. Although we talk about the population explosion, it
is still possible to count the number of people in each country. However, it
is impossible to count the number of insects even in a small space, such as
a house. The number of humans is extremely small in proportion to all the other
types of living beings. However, not every human has a precious human life endowed
with all the eighteen prerequisites, which is even more rare than just human
birth.
We can also consider the difficulty of attaining precious human birth based
on examples. There are many different examples given in the scriptures. One
example compares the process of beings going to their next birth with a handful
of grain or peas thrown against a vertical wall. When the kernels hit the wall,
virtually all fall down to the ground, which is like those beings who take rebirth
in the lower realms. The chance of a pea sticking to the wall is as rare as
attaining a precious human birth endowed with the eighteen prerequisites.
The Eighteen Prerequisites for Precious Human Birth
Next, we reflect on the difficulty of attaining precious human birth from the
point of view of its own nature. The nature of a human life endowed with the
eighteen prerequisites is characterized by eight freedoms and ten endowments.
The eight freedoms mean that one is free from rebirth in eight unfavorable states.
Four of these are non-human states, and four are human states. The four non-human
states are birth as a hell being, hungry ghost, animal or long-lived god.
Beings born in the hell realms suffer greatly and have no opportunity to hear
or practice Dharma. The situation is the same in the hungry ghost realm, where
there is great suffering from hunger and thirst. The minds of beings in the
animal realms are characterized by ignorance with no chance of understanding
the Dharma.
The fourth unfavorable state is rebirth as a long-lived god. There is a part
of the form realm, or rupa-dhatu, where only long-lived gods dwell. Other than
birth and death, all of their mental activities have ceased and they abide in
a very high level of worldly meditation. In such a state there is no opportunity
to practice Dharma. These are the four unfavorable non-human births, where it
is not possible to practice the Dharma.
Within the human realm, there are four unfavorable states. The first is birth
among barbarians, who have no opportunity to even hear the word "Dharma."
Second is among people who hold wrong beliefs, such as those who may have heard
the Dharma but do not accept its core beliefs, such as the law of karma, rebirth,
and the like.
The third unfavorable human state is birth in a world or time where a Buddha
has not appeared, so there is no Dharma to practice. Such a period is known
as a "dark eon." A time during which a Buddha has appeared is a "light
eon." There are far more dark eons than light eons.
The fourth unfavorable human state is birth as a person who is mentally or physically
incapacitated so that even if one has an opportunity to receive the teachings,
one is unable to perceive or comprehend them. These are the four unfavorable
states of birth within the human realm.
There are ten endowments which are necessary for one's life to be considered
a precious human birth. Five of these are acquired by oneself, and five are
acquired from others. The five endowments acquired by oneself are: birth as
a human, birth in a central realm, having sound sense organs, having not committed
any heinous crimes, and having sincere faith in the Buddha's teachings.
Birth as a human is the first endowment. The second is birth in a central realm.
A realm is said to be central because it is geographically central, such as
India, particularly Bodhgaya, where all the past, present, and future Buddhas
did and will accomplish enlightenment; or it is said to be central with respect
to the Dharma because all four types of followers reside there: monks, nuns,
male and female lay practitioners.
The third endowment is to be born with sound sense organs, so that one can receive
Dharma teachings, analyze, and meditate on them. The fourth is not to have committed
any of the five heinous crimes. Purification of the five heinous crimes is difficult
through regular religious practices. The fifth endowment is sincere belief in
the Buddha's teaching, particularly in the vinaya teachings on moral discipline,
which are the root of the teachings. These are the five endowments that are
acquired by oneself.
The five endowments that are acquired from others are: birth at a time during
which a Buddha has come into this world; the Buddha has bestowed the teachings;
the teachings continue to be upheld as a living tradition; the followers are
practicing; and sponsors are supporting the Dharma.
Concerning the first of these endowments acquired from others, as I explained,
there are far more dark eons than light eons. During the first part of a light
eon, peoples' lifespans increase, and during this period, Buddhas do not appear.
They appear only during the latter part of the eon during the period of decreasing
lifespans. Therefore, it is very rare for a Buddha to appear in the world.
The second endowment is that having appeared, a Buddha has bestowed the teachings.
Buddhas do not turn the wheel of Dharma except for beings that are worthy and
can comprehend the profound teachings. Third, not only did a Buddha bestow the
teachings, but the teachings continue to be upheld as a living tradition. Many
Buddhas have appeared in this universe, but after a certain period of time,
beings' memory of their teachings ends, and there are long gaps before another
Buddha appears.
The fourth endowment is that there are followers who can demonstrate a right
example of how to practice the Dharma path. The fifth is that there are generous
sponsors who support the Dharma through right livelihood unmixed with impure
activities.
This is a summary of the ten endowments; five gained by oneself, and five received
from others. Clearly, it is extremely difficult to simultaneously attain all
of these eighteen prerequisites for a precious human birth, including freedom
from the eight unfavorable states and the possession of the ten endowments.
Such a precious human birth is not only very rare, it is also very precious,
more precious than a wish-fulfilling jewel. Supplicating a wish-fulfilling jewel
can bestow material needs, but it cannot bestow higher rebirth, or personal
liberation, or perfect enlightenment. However, by using our precious human life
as a vehicle, we can reach higher rebirth; we can reach personal liberation;
and we can even reach perfect enlightenment, Buddhahood. This is why precious
human birth is said to be even more precious than a wish-fulfilling jewel. Realizing
that it is so precious and rare, we must not remain idle. We must diligently
practice the holy Dharma.
You will recall that the first line of Parting from the Four Attachments is,
"If you have attachment to this life, you are not a religious person."
As we have seen, it directly explains the right and wrong way to practice Dharma.
Indirectly, it points to the difficulty of obtaining a precious human birth
and the importance of diligently practicing Dharma without any delay.
Impermanence
Reflection on impermanence and death helps us realize why we must practice the
Dharma without delay. Everything that arises from causes and conditions is impermanent.
This is particularly true of human life.
First, contemplate the certainty of death. It is one hundred percent certain
that every being that is born in this universe will die. No one doubts that
there was even a single being that was born but did not already, or will not
eventually die. Even noble Buddhas and Bodhisattvas, who in reality are beyond
birth and death, manifest passing into mahaparinirvana in the eyes of common
people. Among ordinary people, whose birth is driven by karma and defilements,
there is not a single person who was born but did not die.
It is said:
All compounded things disintegrate.
The end of accumulation is exhaustion.
The end of gathering is separation.
The end of ascent to the heights is descent to the depths, and
The end of birth is death.
Second, we contemplate the uncertainty of the time
of death. Nobody can tell how long he will live. We never know when death will
occur. Looking around us, many beings die even before they are born, in the
womb. Some die when they are born. Some die in infancy, and so on. No one knows
for sure when he will die.
Although there are many external and internal conditions that shorten life,
there are very few conditions that prolong life. Even those methods that usually
prolong life, such as food and medicine, can also become the cause of death.
No one has a definite, fixed life-span. Even supporting conditions such as youth,
health, privilege, wealth, comfortable surroundings and the like do not guarantee
that one will live long. We all know healthy people who pass away suddenly before
the chronically ill pass away; young people who die before the aged; wealthy
people with every facility and opportunity who die before the destitute. Nothing
can guarantee that one will live for any certain duration of time.
Third, contemplate that only the Dharma can benefit us at the time of death.
All worldly wealth, power, fame, or knowledge is of no use in eluding death.
At the time of death, the holy Dharma is the only thing upon which we can rely.
We must practice diligently while we are still alive and have the benefits of
relative youth and health. By devoting ourselves to the path of Dharma now,
even if we cannot accomplish concrete results, at least we will not feel regret
at the time of death.
By practicing the Dharma, we can have confidence that at least we will be born
in a higher realm. Superior Dharma practitioners pass away with full confidence,
as if they are returning to their own home. Middling practitioners face their
death without hesitation. Lesser practitioners at least pass away without regretting
that they have wasted their opportunity to practice the Dharma. Thinking of
the certainty of death, and the uncertainty of the time of death, we must practice
the Dharma immediately without delay.
This concludes the teaching on the first line of Parting from the Four Attachments
which is, "If you have attachment to this life, you are not a religious
person."
When receiving Dharma teachings, it is always important to generate right motivation
and to practice the right conduct. One should listen with a mind free from the
three faults of a container. These faults are an upside-down container that
does not concentrate on the teachings; a container with a hole in it that forgets
what was taught; and a dirty container that listens with a mind filled with
negative emotion. It is also important to listen to the teachings with the right
attitude.
This teaching was first given by the great Bodhisattva Manjushri to Sachen Kunga
Nyingpo, the first of the five founders of the Sakya Order. The teaching consists
of three parts: the preliminary part, main part, and conclusion. The preliminary
part explains how to change from the wrong path to the right path by taking
refuge, and then how to change from the lower path to the higher path by generating
enlightenment mind. (These preliminaries were covered in Part I, contained in
the previous issue.) The main part of the teaching that was given by Manjushri
to Sachen Kunga Nyingpo consists of four lines:
“If you have attachment to this life, you are not a religious person.
If you have attachment to the world of existence, you do not have renunciation.
If you have attachment to your own purpose, you do not have enlightenment thought.
If grasping arises, you do not have the view.”
The first line of the teaching, “If you have
attachment to this life, you are not a religious person,” directly explains
the right and wrong ways to practice Dharma. It indirectly explains the difficulty
of obtaining precious human birth endowed with the eighteen prerequisites; impermanence;
the inevitability of death; and the importance of practicing Dharma without
delay and with great diligence. (This was explained in the previous issue.)
Today’s teaching focuses on the second line: “If you have attachment
to the world of existence, you do not have renunciation.” This means that
if one is attached to the three realms (the desire, form, and formless realms),
then Dharma practice does not lead one on the path to enlightenment.
The first line, “If you have attachment to this life, you are not a religious
person,” explains that human life is not permanent; this current life
will someday come to an end. When it does, one’s mental consciousness
will not disappear; it will continue from life to life. Indulgence in non-virtue
will cause one to fall into the lower realms where the suffering is immense.
From fear of the suffering of the lower realms, one prays to always be reborn
in the higher realms. For that to occur, one must practice virtuous deeds.
It could also be said that the first line explains what is known as the “small
person’s path,” because although it is a spiritual path, it does
not aim beyond the cycle of existence. The aim is to avoid falling into the
lower realms, and to be continuously reborn in the higher realms, such as the
human realm or the gods realm.
However, the second line explains that not only are the lower realms characterized
by great suffering, even in the higher realms there is no real happiness; there
is nothing worthy of attachment. Therefore, one should develop renunciation
thought, which is the thought to completely renounce the entirety of samsara.
To develop renunciation thought, one must understand that all of samsara is
suffering. When one realizes this, real renunciation thought arises, along with
the heartfelt wish to renounce the entirety of samsara and seek liberation.
Thus, today’s teaching covers two main subjects: the faults of samsara
which produce renunciation thought, and the law of karma, or cause and effect,
which is the reason that our own actions bind us within samsara.
The Faults of Samsara
The sutras state, “The desire realm has faults; likewise the form realm
has faults; also the formless realm has faults. Only nirvana is faultless.”
If one wonders what kinds of faults or suffering are found in samsara, there
are generally three types: the suffering of suffering; the suffering of change;
and the suffering of the conditional nature of all phenomena.
The Suffering of Suffering
The first type of suffering is the suffering of suffering. This is that type
of suffering that everyone normally considers to be suffering, such as physical
pain and mental anxiety. Regarding this type of suffering the sutras state,
“Hell beings experience the fires of hell; hungry ghosts experience hunger
and thirst; animals experience being devoured by one another; humans experience
short lives; and gods experience shamelessness. There is never any happiness
upon the needle point of existence.”
The suffering of suffering is primarily experienced in the three lower realms:
the hell realm, the hungry ghost realm, and the animal realm.
The Hell Realm: Cold Hells
There are three types of hell realms: cold hells; hot hells; and neighboring
and semi-hells. Among the cold hells, there are eight types. The first cold
hell is known as Blister Hell. Due to the power of their negative karma, hell
beings are born miraculously, without developing in a womb, into the Blister
Hell. The sky is completely dark; there is no sun, and not even the light of
a single star. Surrounded by snowy mountains covered with ice, stung by cold
wind blowing from every direction, the hell being has not even a patch of cloth
to protect himself from the cold. As the cold is so severe, the skin of his
entire body naturally blisters, so it is called Blister Hell. This suffering
is not short, as the lifespan of a being in this first hell realm is measured
in the following way. Imagine a container filled with 1,600 kilograms of sesame
seeds, from which one seed is removed every hundred years. The lifespan of a
being in Blister Hell is equal to the length of time it takes to completely
empty the container, so beings must dwell there for that great length of time.
The second cold hell is called Bursting Blister Hell. The place and the nature
of suffering are similar to Blister Hell, but twenty times colder. As a result,
the hell beings’ blisters burst and water, pus, and blood leak from their
bodies. The span of life in this realm is also twenty times longer than that
in the previous one. The third cold hell is called “Brrr” Hell because
the cold is so severe that one cannot speak, but can only make the sound “Brrr.
The fourth cold hell is colder still so that the voice does not work at all,
and there is only the faint sound of exhaling air. In the fifth cold hell, the
cold is so severe that the entire body is frozen. Because one’s teeth
clench together it is called Clenched Teeth Hell. The sixth hell is far colder.
One’s skin turns blue and cracks into eight parts, which causes the body
to resemble an utpala flower. Therefore, it is called Cracked Like an Utpala
Flower Hell. In the seventh cold hell, one’s skin is blue. Strong gusts
of wind cause the blue skin to crack open and the flesh underneath to crack
further and turn red. Therefore, this realm is called Cracked Like a Lotus Hell.
The eighth cold hell is yet even colder. One’s body is completely frozen
inside and out, so it becomes like a stone. Then it cracks into bits, and even
the internal organs crack into pieces. As one’s cracked body resembles
a large lotus flower, it is known as Large Lotus Flower Hell.
Reflect on these realms, their sufferings, nature, and lifespan. Realize that
there is no guarantee that one will not be born into such a place. The cause
of these sufferings is performing non-virtuous deeds in general, and particularly
performing actions that cause other sentient beings and members of the sangha
to experience suffering from cold. As we have already committed many non-virtuous
deeds, especially deeds performed in anger, there is no guarantee that we will
not be reborn into such a place. That is why we must practice the holy Dharma
now that we have been born as human beings with all of the necessary conditions.
The Hell Realm: Hot Hells
In addition to the eight cold hells, there are eight hot hells. The first is
called Reviving Hell. There, due to the power of karma, one is miraculously
born in an infantile body on a ground made of burning iron. Due to strong ego-clinging,
whatever objects one picks up turn into weapons; any being one perceives is
seen as an enemy; and one’s mind is filled with anger. The guardians of
hell chop one’s body into pieces and one collapses into unconsciousness.
Then from the sky, a cool wind blows and the sound “revive” is heard.
One regains consciousness, and the same process is repeated over and over. This
is the first of the hot hells.
The second hot hell is called Black Line Hell. The guardians of that realm draw
lines upon one’s body just as carpenters mark a piece of wood, then cut
it into many pieces. The third hot hell is called Crushing Hell. In this realm
one is born between burning mountains shaped like the heads of the animals one
has slaughtered. One suffers greatly as one’s body is crushed between
the burning iron mountains.
In the fourth hot hell, one is born upon burning iron ground. Chased by hell
guardians, one runs into a nearby house hoping to escape. Upon entering the
house, its doors close and lock so that there is no escape and it becomes a
house of burning iron. As one is burned by the fire, one suffers greatly and
cries out, so it is called Crying Hell.
The fifth hot hell is called Great Crying Hell. It is similar to Crying Hell,
except that instead of being trapped inside a single house, one is trapped inside
two houses, one inside the other. If escape from the inner house was somehow
possible, still there is no escape from the outer one. Therefore, the mental
anguish is doubled, which is why it is called Greatly Crying Hell. The sixth
hell is known as Hot Hell. The guardians of this realm seize one and thrust
a burning spear from the anus up to the crown of the head. The internal organs
are completely burned by the blazing iron spear and one suffers greatly.
The seventh is Great Hot Hell. Instead of a single-pointed spear, a three-pronged
trident is thrust into the anus and the prongs pierce the crown of the head
and the right and left shoulders. Flames and smoke pour from the mouth and ears,
and one suffers terribly. The eighth hot hell is called Unceasing Hell. There,
beings burn inside an enormous iron stove, indistinguishable from the flames.
Aside from their cries, there is no sign that any beings are there. The suffering
in this realm is the worst in samsara; there is no suffering greater than this.
The life spans of beings in the first six hot hells are related to the life
spans of the gods in the six levels of the gods realm. As described in the Abidharma
Kosha, fifty human years is equivalent to one day of life in the lowest god
realm, which is called Caturmaraja. Counting fifty human years as one day, those
gods live for five hundred of their own years. This entire five hundred year
period is just one day in Reviving Hell. Calculating thus, hell beings live
for five hundred of their own years. Similarly, in the next higher god realm
known as Thirty-Three, one hundred human years is equal to one day, and their
life spans are one thousand of their own years long. Continuing thus, based
on the spans of life in each of the six god realms, the spans of life in each
of the six hell realms increase in an almost unimaginable way. In the two lowest
hells, Great Hot Hell and Unceasing Hell, life lasts for half an intermediate
eon, and a full intermediate eon respectively.
The Hell Realm: Neighboring and Semi-Hells
There are four types of neighboring hells. The first is called Fire Trench Hell.
It is located at the perimeter of all of the other hells. In that hell, one’s
limbs are burned whenever they touch the ground. When one lifts the right foot,
it is healed, while the left foot is burned. Likewise, when one lifts the left
foot it is healed, while the right one is burned.
The second neighboring hell is called Mud of Putrid Corpses Hell. The ground
there is composed of impure things like rotting corpses and is so foul that
ordinary beings would die merely from the odor. However, due to the karma of
the beings born there, they do not die. Within the mud are many worms with iron
lips that eat into one’s limbs and bore right down to the bones.
The third neighboring hell is called Path of Blades Hell, and it is divided
into many sectors. Having crossed Mud of Putrid Corpses Hell, one enters a plain
of sharp, pointed knife blades. Walking there, the flesh and bones of the feet
are cut into pieces, causing great suffering. Then one enters a forest of trees
with sword-like branches and leaves. Having previously suffered greatly from
the heat, one enters the forest seeking relief, but instead the leaves cut the
body into many pieces.
Next one sees a mountain. While attempting to climb it one’s body is pierced
by sharp, pointed iron spears. With great difficulty one finally reaches the
summit, but there many fearsome birds such as ravens and kites with iron beaks
peck one’s eyes and mouth and eat one’s brain. Hearing the voices
of relatives, one tries to go back down the mountain to meet them, but in doing
so again iron spears pierce the body. Finally one reaches the base, but instead
of meeting relatives, iron jackals, dogs, and wolves eat one’s limbs and
tear the body into many pieces. Also in this hell, if one has lied and cheated
others through non-virtuous words, one’s tongue is stretched out over
the burning iron ground, staked down by iron spikes, and the hell guardians
plow the tongue with sharp instruments. Thus one suffers greatly.
The fourth neighboring hell is called Unfordable River of Hot Ash Hell. Having
suffered greatly on the burning iron ground, and crossed the plain of blades,
one sees a river in the distance and struggles to go there. When one finally
arrives and enters the river, the water turns into hot ashes. One’s body
is completely burned. When one tries to escape, the river is surrounded by hell
guardians, who beat one back, and so one suffers.
In addition to the main hells and neighboring hells, there are also semi-hells
with many different kinds of suffering. Because they are similar to the hell
realms, they are called semi-hells. Some of these hells are actually located
within the human realms. One example is animals that are boiled in hot water.
There are many other types as well.
One must reflect on the suffering in these hell realms. These are not just stories;
they are described in very authentic teachings given by the Buddha himself,
as well as in many commentaries that describe in detail the sufferings of the
hell realms, the conditions there, and the duration of lives there. One must
reflect on them and make a very strong commitment to be free from such suffering
through the practice of the holy Dharma.
The Hungry Ghost Realm
The second lower realm is called the Hungry Ghost Realm. Within that realm there
are generally three types of hungry ghosts: those suffering from external obscurations;
those suffering from internal obscurations; and those suffering from the obscuration
of obscurations.
One is born in the realm of hungry ghosts due to indulging in non-virtuous deeds
motivated by stinginess or avarice. It is a deserted and depressing place, and
just by seeing it, one feels very sad. Lacking even a single grain of food or
drop of water, one suffers greatly from hunger and thirst for a long period
of time. Sometimes hungry ghosts see in the distance a mountain of rice and
a river and try to run there out of great hunger. When they arrive, however,
they find white rocks instead of rice and blue slate or nothing at all instead
of water. As their bodies are very weak and skeletal, they endure great difficulty
in running to the mirage, and when they realize that there is no food there
at all, they experience even greater suffering. These are the sufferings of
hungry ghosts with external obscurations.
The second type of hungry ghost is those with internal obscurations. These beings
occasionally find a little bit of filthy food, such as mucus or pus. Out of
great hunger they try to eat it, but it cannot fit into their mouths which are
as tiny as the eye of a needle. When some filth finally enters, their mouths
tear and bleed, yet still the food sticks in their throats, which are as thin
as the hair of a horse’s tail. Eventually passing through their throats
into their huge stomachs, the bit of filth disappears, and instead of satisfying
their hunger, it makes them even hungrier.
The third type of hungry ghost suffers from the obscuration of obscurations.
They search everywhere for food, but instead of finding it they are chased by
the overseers of the hungry ghost realm who beat them and cause them to suffer.
Sometimes they may find a little bit of filth such as mucus, but it is very
difficult for them to swallow it. If they manage to swallow a little bit, when
it reaches their stomachs it becomes fire; instead of satisfying their hunger,
it burns the inside of their bodies and they suffer. Hungry ghosts suffer in
such ways and cannot escape until their negative karma is exhausted. We must
reflect on this and try to resolve to practice Dharma so that we will not be
born into that realm.
The Animal Realm
The third lower realm is the Animal Realm. Generally, there are two main types
of animals: those that dwell within the ocean, and those that are scattered
about on land.
For those animals that dwell in the ocean, life is very difficult. Wherever
the ocean’s waves take them, they must go. Thus, their dwelling place
and companions are constantly changing. Some areas are in such complete darkness
that the animals cannot even see their own bodies. Wherever they go, they are
always afraid of being eaten. Sometimes many small ones eat a single large one;
sometimes a single large one eats many small ones. Also, human beings catch
and slaughter them. Because these animals are always afraid of being eaten,
they must constantly be alert and never have a single moment of relaxation.
Among those animals that are scattered about on land, there are two types: those
that belong to or depend upon human beings, and those that are undomesticated.
Those that belong to human beings must pull heavy carts, plow fields, and submit
to milking. They are tied with iron chains and beaten with sticks and hooks.
They are forced to perform many types of hard work. At the end of their lives,
when they are old, instead of being retired they are killed for their flesh
and bones.
Those animals that are scattered about on land but are undomesticated must always
be alert, for they are constantly hunted by human beings and other animals.
Chased by hunters’ dogs, they try to run away but fall down and are killed
for their flesh, skin, bones, or horns.
All types of animals live with complete ignorance, just as if a huge rock was
placed over their heads, and have no notion of what is right and what is wrong.
In addition, animals also endure many other types of suffering.
The Suffering of Change
The second type of suffering is the suffering of change. The suffering of change
includes those feelings that we normally consider to be pleasure. When compared
to the suffering of the lower realms they do seem pleasurable, but in reality
they are another kind of suffering. The suffering of change is mainly found
in the higher realms, particularly in the gods realm.
The Gods Realm
Due to their karma, beings are born into the gods realm with beautiful bodies.
They live in luxurious places with fine clothes and limitless enjoyments. But
this is not permanent. Although the gods have very long lives, they are absorbed
in enjoyments, so their lives go very fast. Suddenly, the signs of death appear.
Their flower garlands wilt, their bodies lose their radiant beauty, and for
the first time they appear dirty and their clothes are sweaty. They realize
that they will soon have to face death, and through their contaminated clairvoyance
they also foresee where they will be reborn. Having spent their entire lives
in enjoyment, they have neglected serious Dharma practice. Therefore, they usually
fall into the lower realms where there is an unimaginable amount of physical
suffering. Foreseeing this, they experience enormous mental suffering—even
greater than the physical suffering of the hell realms.
Gods in the higher realms such as the form realm and formless realm do not have
much physical suffering. However, no matter how high a bird flies in the sky,
it must eventually land on the ground. In the same way, although these gods
have reached a very high level of worldly meditation, the power of their meditation
is eventually exhausted, and because they did not accomplish liberation they
fall down again into the lower realms. However high one goes in samsara, one
cannot remain there permanently, and so one will inevitably fall down again.
Therefore, in the entirety of samsara—not only in the lower realms, but
also on the highest peaks of samsara there is nothing worthy of attachment.
The Human Realm
Among human beings, there is no one who is free from the four major sufferings
of birth, old age, sickness, and death. In addition to these there are many
other kinds of suffering, such as not being able to fulfill one’s wishes,
fear of being separated from one’s dear ones, fear of meeting one’s
enemies, and so on.
The Demi-Gods Realm
The demi-gods are always competing with the gods. They engage them on the battlefield,
yet due to their inferior merit, they are always defeated. All of the males
are killed on the battlefield, and seeing this, all of the females suffer greatly.
The Suffering of the Conditional Nature of All Phenomena
The third type of suffering, the suffering of the
conditional nature of all phenomena, is feelings usually associated with indifference;
they are seemingly neither pleasurable nor painful. For example, wherever you
go, with whomever you associate, whatever activities you engage in, there is
no satisfaction. There is always something to complain about. This shows that
our very existence in samsara is suffering.
In brief, as long as one remains within these six realms of existence, there
is no freedom from suffering. Just as the nature of fire is hot whether the
fire is small or large, so similarly the nature of samsara is suffering. Therefore,
make a very serious resolve to practice the pure Dharma so that one will be
freed not only from the suffering of the lower realms, but from the entirety
of samsara.
The Law of Karma
Next one should reflect on the law of karma, or cause and effect. The reason
we are caught up in samsara is that we have indulged in non-virtuous deeds.
To free ourselves from suffering, we must abandon the cause of suffering. The
cause of suffering is non-virtuous deeds. Therefore, we must abandon non-virtuous
deeds and try to practice virtuous deeds. The next section explains non-virtuous
deeds, virtuous deeds, and neutral deeds.
Non-virtuous Deeds and their Results
What are non-virtuous deeds? Any actions that are caused by negative emotions
or defilements are called non-virtuous deeds. We will identify non-virtuous
deeds and then we will consider the types of suffering resulting from indulging
in these deeds and how to abandon them.
There are ten non-virtuous deeds. The first is killing, whether from anger,
desire, or ignorance. Killing one’s enemy is an example of killing out
of anger. Killing animals for the sake of flesh or skin is an example of killing
out of desire. Small children or adults killing animals for pleasure while hunting
or in sport, is an example of killing out of ignorance. In any case, whether
the main cause is desire, anger, or ignorance, killing any living being from
a tiny insect up to a god or human being, through any of the various methods
such as weapons or poison, or even requesting another to do the killing, is
the number one non-virtuous deed.
The second is stealing. This includes stealing very insignificant things up
to very precious things, whether forcefully or quietly, through cheating or
by any other method. Stealing is the act of trying to gain another’s possessions
for oneself.
The third is sexual misconduct. This means to engage in any kind of sexual activity
with someone other than one’s legal partner. These first three are non-virtuous
deeds committed by the body. The next four are committed by the voice.
The fourth non-virtuous deed is lying. To tell another something that is not
true for the purpose of deception is lying. The fifth is calumny which means
to speak words, whether they are false or true, that create disharmony between
individuals or groups.
The sixth is malicious speech. This is using very sharp words, out of anger
or another negative emotion, that cause the listener to feel pain just by hearing
them. The seventh is idle talk or irrelevant speech. This is to talk about subjects
that are not beneficial but instead increase defilements, such as desire, anger
and jealousy. These are the four non-virtues that are committed through speech.
The next three are committed by the mind.
The eighth non-virtuous deed is covetousness. Covetousness occurs when upon
seeing the wealth or power of another, desire arises in one’s mind to
obtain that property or power for oneself. The ninth is ill will or malicious
thoughts. Ill will happens when due to hatred, one wishes someone else to experience
suffering or die. The tenth non-virtuous deed is wrong view. This means not
believing in the law of karma, rebirth or the authentic teachings due to ignorance.
Consider the temporary and ultimate results of indulging in these non-virtuous
deeds. The temporary result is similar to the action that was performed. For
example, one who slaughters animals or kills human beings will have a very short
life. By creating pain in another’s body, one will have a very unhealthy
life; by stealing the wealth of others one will experience poverty; by engaging
in sexual misconduct one will experience very unhappy marriages.
By engaging in any of these non-virtuous deeds, one will experience a result
that is similar to the cause. In this life one will have such undesirable experiences
and in the next life one will experience a result based on the amount of non-virtue
that was performed, as well as the defilement that was the motivation. For example,
killing someone out of anger has a very strong result, so someone who performs
such an act will most likely fall into the hell realms. If one slaughters animals
or other beings out of desire, such as desire for their wealth, then one will
most likely fall into the hungry ghost realm. One who slaughters animals or
other beings out of ignorance, such as for fun or enjoyment, will most likely
fall into the animal realm.
Carefully consider how to abandon these non-virtuous deeds. By indulging in
non-virtuous deeds all one achieves is suffering in this life and the cause
of suffering in the lower realms in future lives. In this way, indulging in
non-virtuous deeds is the greatest harm that one can inflict upon oneself, so
with a very strong will, resolve to abandon them. Then having made this resolution,
abstain from non-virtuous deeds.
Virtuous Deeds and their Results
Next consider virtuous deeds. What are virtuous deeds? Virtuous deeds are the
opposite of the ten non-virtuous deeds. They are abstaining from killing, abstaining
from stealing, abstaining from sexual misconduct, etc. These ten acts, when
performed without the influence of the defilements, are virtuous deeds.
Practicing these virtuous deeds brings about the experience of all positive
temporal and ultimate results. By abstaining from killing, one will have a very
long and healthy life; by abstaining from stealing one will have great wealth;
by abstaining from sexual misconduct one will have happy marriages, and so on.
In this way, one will experience all the opposite temporal results of performing
the non-virtuous deeds.
The ultimate result depends on the amount of virtue that is performed. If it
is a large, medium, or small amount, one will accomplish one of the three enlightenments,
such as that of the Sravakas, Pratyekabuddhas, or Bodhisattvas.
Practicing these virtuous deeds accomplishes ultimate happiness and brings about
the fulfillment of all wishes. Practicing even small virtuous deeds can accomplish
the great result of the Sravaka or Pratyekabuddha stage, which is completely
free from all suffering. Therefore, resolve with a very strong will to practice
even tiny virtuous deeds and then perform them diligently.
Neutral Deeds
Next consider neutral deeds. Neutral deeds are deeds that are not performed
under the influence of defilements, and also not under the influence of positive
attitudes. Activities such as walking, sleeping, and eating are examples of
neutral deeds. Neutral deeds produce results that are neither positive nor negative.
They are better than non-virtuous deeds because they do not produce any suffering,
but because they also do not produce any positive results, they are a waste
of time.
When considering any deed, its motivation is the most important factor. Transforming
one’s motivation can change neutral deeds into virtuous deeds. For example,
eating food is normally a neutral deed, but if you eat food with the motivation
to stay alive so that you can devote your life to practicing virtuous deeds,
or to practicing the holy Dharma, then the neutral act of eating is transformed
into a virtuous deed. Other deeds can be transformed in a similar way. Traveling
is transformed into a virtuous deed by praying to meet one’s spiritual
master, to meet the Buddha, or to hear the Dharma. Changing one’s motivation
can transform all neutral deeds into virtuous deeds.
This completes the explanation of the second line of the teaching which is,
“If you have attachment to the realm of existence, you do not have renunciation.”
It explains the faults of samsara, from the hell realms up to the god realms.
Also, it explains the reason we are currently dwelling within samsara, which
is shown through the explanation of the law of karma.
When receiving Dharma teachings it is important to first generate right motivation,
and to have right conduct and right perception. This teaching, Parting from
the Four Attachments, is a very important teaching in our Sakyapa tradition.
It was given by the Bodhisattva Manjushri directly to the founder of the Sakya
Order, Sachen Kunga Nyingpo. The teaching consists of four lines:
“If you have attachment to this life, you are not a religious person.
If you have attachment to the world of existence, you do not have renunciation.
If you have attachment to your own purpose, you do not have enlightenment thought.
If grasping arises, you do not have the view.”
We previously examined the first and second lines of this teaching. I will briefly
summarize the meaning of the first two lines here. The first line is, “If
you have attachment to this life, you are not a religious person.” This
shows the path to avoid the terrible suffering of the lower realms and to be
continuously reborn in the higher realms. To follow this path, one needs to
abandon all non-virtuous deeds and to diligently practice virtuous deeds. This
path is called the small person’s path because its goal is still within
the cycle of existence; thus it is a very basic or inferior spiritual path.
The second line of the teaching is, “If you have attachment to the world
of existence, you do not have renunciation.” This explains that suffering
exists not only in the lower realms, but also in the higher realms; even the
nature of the higher realms is suffering. The higher realms appear to be a mixture
of suffering and happiness. But in reality it is all suffering, because everything
is impermanent. All compounded phenomena are impermanent, and all things that
are impermanent have the nature of suffering.
In order to develop the wish to be completely free from every part of samsara,
it is necessary to develop renunciation thought. In order to develop renunciation
thought, the teachings associated with the second line explain in detail both
the suffering of samsara, and the reason that we are caught up in samsara, which
is the law of cause and effect.
When you realize that the entirety of samsara is nothing but suffering, then
you no longer have any wish or place to stay, just as when a lake is frozen,
swans have no place to stay, or when a forest is burnt, birds have no place
to stay. Thus, realizing that the entirety of samsara is nothing but suffering,
one very sincerely and whole-heartedly wishes to seek liberation. This type
of path, on which one seeks liberation for oneself, is called the middle person’s
path.
Today’s teaching focuses on the third line which is, “If you have
attachment to your own purpose, you do not have enlightenment thought.”
Based on the second line, we realized that all of the worlds of existence are
nothing but suffering and we developed the sincere wish to be free from those
experiences. In setting out to accomplish that result, we perform many inferior
and middling virtuous deeds and finally achieve the state of personal liberation,
which is the realization of the Pratyekabuddhas and Sravakas, or Buddha’s
disciples. These two types of personal liberation are great in the sense that
all gross suffering and its causes have been completely eliminated.
Personal liberation, however, is not the final goal. While personal liberation
is great compared to samsara because one is free from suffering, one’s
good qualities are not fully developed because only the obscuration of the defilements
has been removed. In the state of personal liberation, one is still bound by
the obscuration of knowledge which blocks one from achieving full enlightenment.
Because one’s good qualities are not developed to their fullest potential,
one cannot benefit other sentient beings, and thus neither one’s own nor
others’ purposes are fulfilled. Attaining personal liberation is also
the greatest obstacle to accomplishing full enlightenment because having reached
that state, one remains there for a very long time. Similarly, if one builds
a house, it is difficult to tear it down and rebuild it again in a different
way. Personal liberation is therefore the greatest obstacle to accomplishing
full enlightenment.
Once when Lord Buddha was in India , his disciple Ananda was about to give a
teaching to five hundred disciples. Just before he began, Manjushri appeared.
Ananda requested Manjushri to give the teaching instead. It is said that if
Ananda had given the teaching, all five hundred disciples would have achieved
the nirvana of personal liberation. After Manjushri gave the teaching, however,
it became apparent that all five hundred disciples would be reborn in the hell
realms.
Seeing this, Ananda reported to the Buddha, “Today, Manjushri did something
very bad. If I had given the teaching, all of the disciples would have accomplished
nirvana. But because of Manjushri’s teaching, now they will all fall into
the hell realms.” The Buddha replied, “What Manjushri did was right.
If you had given the teaching, they would have accomplished nirvana, but it
would have been very difficult for them to achieve full enlightenment; it would
have taken a very long time. Due to Manjushri’s teaching, all of their
negative karma ripened very quickly, so although they will fall into the hell
realms, they will begin the path towards full enlightenment and reach the highest
attainment faster than they otherwise would have.”
This story shows that it is not right to seek liberation only for one’s
own purpose. The goal for which we all should aim is full enlightenment for
the benefit of all beings. Such enlightenment does not arise without a cause,
does not arise from an incomplete cause, and does not arise from the wrong cause
and conditions. For example, if one plants a rice seed during the winter, then
although the correct seed was planted, still rice will not grow. Likewise, if
one plants a wheat seed, rice will not arise. To grow rice, one needs a rice
seed as well as the proper temperature, moisture, and time. All of the correct
causes and conditions must be present in order for the rice to grow.
In a similar way, accomplishing full enlightenment requires the proper seed,
the proper cause, and all of the necessary conditions. As it is said in the
Mahavairocana Tantra, “The root cause of enlightenment is great compassion,
and the conditions are enlightenment mind, and the performance of skillful means.”
By possessing the root cause, the conditions, and performing skillful means,
one will accomplish full enlightenment. In order to accomplish these three,
one needs to meditate on loving kindness, compassion, and enlightenment mind,
and to observe the precepts of the Bodhisattva’s behavior.
Loving Kindness
First one needs to develop loving kindness. In the beginning, it is difficult
for most of us to develop loving kindness toward all sentient beings. For this
reason, the pith instructions include four steps for developing loving kindness.
The first step is to meditate on loving kindness for one’s relatives,
who are objects of attachment, toward whom one can more easily develop loving
kindness. The second step is to meditate on those toward whom one is indifferent,
who are considered to be the objects of ignorance. The third and more difficult
step is to meditate on loving kindness toward one’s enemies who are the
objects of anger. The fourth step is to meditate on loving kindness for all
sentient beings.
To practice the first step, which is meditation on loving kindness toward one’s
relatives, the mother is often recommended as the object of meditation. This
is because our mothers gave us life, gave us our very bodies, and taught us
at a young age what is right and wrong, among many other things. Actually, one
can meditate on whatever friend or relative is dearest.
The first step has three stages: first recall one’s mother, then remember
her kindness, and finally meditate on loving kindness toward her.
The first stage is to recall one’s mother. Think that she has been one’s
mother not only in this life, but in many other previous lifetimes. We have
been caught in samsara since beginningless time, have lived innumerable lives,
and so have had countless mothers. As Nagarjuna said, “The Earth would
not suffice for making pills the size of juniper seeds equal to the number of
mothers that one has had.”
It is also said in the sutras, “There is not enough water in the four
oceans to equal the amount of milk that one’s mothers have given one.”
Not only in this life, but in innumerable lifetimes she has given one so much
milk. In addition to being one’s mother, she has also been other relatives
such as one’s father, brother, sister, and so on.
It is said that if those who have been one’s father were stacked one upon
another like horses or elephants, they would tower over the world of Brahma.
All of the gifts that one has received from these relatives would also tower
over Brahma’s realm.
The second stage is to remember one’s mother’s kindness. Her first
act of kindness was giving one a body. After carrying one’s body around
in her womb for nine or ten months and enduring the strains of heaviness and
fatigue, she endured the pain of giving birth, even risking her own life.
Her second kindness was giving one life. After being born, one was just like
a tiny worm that does not know anything and cannot do anything. With a loving
heart, she protected one from fire, water, and falls, looked upon one with loving
eyes, fed one with food from her own tongue, and cleaned dirt from one’s
body with her own hands.
If she had not cared for one as a baby, because babies are unable to survive
on their own, one would surely have died. But she did not let one die, thus
her second kindness was giving one life. Children know almost nothing, but she
taught one everything, including how to talk and how to act. It is said in some
commentaries that actually the first guru in one’s life is one’s
own mother.
One’s mother gave all of her most precious possessions and even risked
her life for the benefit of her children as they grew up. She also taught all
different types of knowledge and tried to establish her children in human society
on an equal footing with everyone else. Today, each of us has grown up, are
able to receive the precious teachings, and have the opportunity to practice
the Dharma due to our mother’s kindness. Without her kindness and care
we would not have such opportunities.
Thus we should remember that at the very beginning of this life our mothers
gave us life, gave us our body, and even up to this very moment have given us
so much else. In addition to their kindness in this life, they have similarly
given so much benefit, so much love, and so much care in many past lives. In
this way, remember one’s mother’s kindness.
The third stage is to meditate on loving kindness. What is loving kindness?
Loving kindness was described by the great Indian master Acharya Chandrakirti,
“Great loving kindness is said to be a way to accomplish benefit for living
beings.”
After recalling one’s mother and remembering her kindness, we must then
pay back all of the kindness, benefit and care that she has given. The way to
benefit one’s mother is to make her happy—physically happy, mentally
happy, and to have her possess the cause of happiness.
To do this, first generate loving kindness that is linked with enlightenment
mind. Think, “I must help my kind mother to be happy and to have the cause
of future happiness.” Then generate loving kindness that is linked with
intention by thinking, “I wish that she would be happy and have the cause
of happiness.” After that, generate loving kindness that is linked with
a prayer by praying, “May the Guru and Triple Gem help my mother to be
happy and to have the cause of happiness.”
In this way, first practice loving kindness toward one’s mother or toward
whomever one feels closest. After practicing with one’s closest relative,
expand the practice to include other relatives, friends, neighbors or people
with whom you have connections.
The second step is to meditate on loving kindness toward those beings for whom
one is indifferent. This includes all beings with whom you do not have any connections,
good or bad—the countless sentient beings that one has never seen or heard.
It is important to practice loving kindness toward them because although they
appear as strangers at the moment, they are also one’s own previous mothers,
fathers, and relatives.
As we have discussed, we have been caught in samsara since beginningless time
and have lived innumerable lives. Throughout that time, these beings toward
whom we are currently indifferent have often been our mother or father. At that
time, they gave us the same care and the same benefit that our present mother
has given us in this life. Therefore, we must generate loving kindness toward
them in the same way that we practiced it with our current mother.
The third and more difficult step is to meditate on loving kindness for one’s
enemies or those who cause obstacles for us. This practice is important because
the same people who today appear as our most hated enemies are in reality our
own previous mothers, fathers and dear ones. Due to the change of life, we cannot
recognize each other from these past lives. Seeing one another now as enemies,
we bring each other great suffering.
But we should recognize that these enemies have been very kind to us in the
past. In addition they also bring us great benefit in the current life, because
by appearing as our enemies, they crush our pride and bring us the opportunity
to develop patience. They also give us the chance to pay back all of the kindness
and benefit that they showed us in previous lives. Their appearance as enemies
is none other than their return to receive back the love and benefit that they
gave us so often in the past.
The final step is to meditate on loving kindness toward all sentient beings
without any exception or discrimination. Practice in the same way as before,
focusing on all sentient beings of the six realms. First recognize them as our
mothers, then remember their kindness, and finally repay them by generating
loving kindness. Practice in this way until a genuine and natural feeling of
loving kindness toward all sentient beings arises in one’s mind.
If while doing this practice the mind feels anger toward one’s enemies
and cannot develop loving kindness, remember that anger creates much more harm
for oneself than for one’s enemies. The only way to avoid that harm is
to overcome anger, and the only way to overcome anger is through the practice
of loving kindness. In this way, remember the consequences one will face by
indulging in anger, remember all of the benefits of practicing loving kindness,
and thus generate genuine loving kindness.
The sutras state, “It is far more meritorious to practice a single moment
of loving kindness toward sentient beings than to make offerings vast enough
to fill the entire universe.”
Compassion
Thus having trained the mind well in loving kindness, one should then practice
compassion.
The reason we practice loving kindness before practicing compassion is that
in order for compassion toward sentient beings to arise, we must first see them
as lovable, for example by seeing them as our mothers. If we cannot first see
them as lovable, compassion will not arise. When we become able to see all of
them as our mothers or dear ones, then we become able to wish them to be happy
and to have the cause of happiness. After generating this wish, if we then examine
the nature of samsara, we see that sentient beings actually lack happiness.
The majority of beings are experiencing great suffering, and out of ignorance
they are also creating the causes of even more future suffering. When we can
see that all mother sentient beings suffer, then compassion arises. Thus loving
kindness serves as the path to compassion, and compassion arises based on suffering.
One may wonder, “What is compassion?” Chandrakirti stated, “Completely
saving living beings who are endowed with suffering is great compassion.”
As Chandrakirti explained, having seen unbearable suffering, the mind that wishes
beings to be freed from it is called compassion.
Compassion is developed by practicing step by step. The steps to practicing
compassion are similar to the four stages in the practice of loving kindness.
The first stage is to meditate on compassion for one’s relatives, then
for those beings toward whom one is indifferent, then for enemies, and finally
for all sentient beings.
In practicing compassion toward one’s relatives, start as before by recollecting
one’s mother and remembering her kindness. Visualize one’s mother,
whether she is alive or deceased, in front of oneself, and think, “Because
my very kind mother is suffering and without happiness, I must have compassion
for her.”
Although she desires to be free from suffering and the cause of suffering, one
can see that her present condition is suffering and is creating the cause of
future suffering. Then think, “I must free my mother from such suffering
and its cause.” After meditating on this, link that thought with enlightenment
mind, then with intention, and finally with prayer to the Guru and Triple Gem
that one’s mother may be free from suffering and its cause. One may focus
on whichever of these three methods is most effective for one’s own mind.
After performing this meditation on compassion for one’s mother, again
expand the focus to include other relatives, friends and neighbors; beings toward
whom one is indifferent; enemies; and finally all sentient beings. Practice
in this way until a genuine inner feeling of compassion arises—not artificial
compassion, but natural compassion for all sentient beings without exception.
The cultivation of compassion by this method will in turn help enlightenment
mind to arise.
Enlightenment Mind
Even though one may sincerely wish that all sentient beings be happy and free
of suffering, in reality the opposite is true; every sentient being is suffering.
Due to loving kindness and compassion, having seen this, one cannot remain idle.
It is necessary to make efforts to rescue sentient beings from the suffering
of samsara, but at the moment, we lack the knowledge, the skill, and the power
to do so. We are completely bound by our own karma and defilements, and are
blown about helplessly by the winds of karma.
Just as a crippled mother is powerless to save her child, in the same way we
are unable to rescue sentient beings from samsara. This is true not only for
us, but also for very powerful worldly deities such as Brahma and Indra, and
even for the Sravakas and Pratyekabuddhas who have already reached nirvana.
None of them are able to save sentient beings.
Who is it that can save sentient beings? Only fully enlightened Buddhas are
able to do so. Just a single ray of light shining from the Buddha’s body
can save countless sentient beings in a single moment.
Understanding this, a real inner urge arises within oneself to attain full enlightenment
for the benefit of all sentient beings. This sincere wish is known as wishing
enlightenment mind. Having made that wish, all of the efforts one exerts in
fulfilling it are known as entering enlightenment mind.
From beginningless time up until this moment, we have cared solely for ourselves
and worked solely for our own benefit. Every exertion we performed was for our
own benefit alone. But by acting in this way, all we have actually accomplished
is more and more suffering. So this time, instead of caring for ourselves, we
must care for others.
As Shantideva said, “All the sufferings that beings experience in this
universe arise from caring for oneself, and all the happiness that beings experience
in this world arise from caring for others.” If we had already practiced
caring for others in our previous lives, we would not still be in samsara—we
would have already attained liberation and enlightenment. The cause of our not
having cared for others is the natural tendency to care for ourselves. This
is a very gross mistake. The way to correct it is to ignore oneself and to totally
devote one’s energy and efforts to benefiting other sentient beings.
When developing enlightenment mind, it is important to proceed step-by-step,
as before. We have spent so many lifetimes caring for ourselves alone that regardless
of how much we like or love other beings, there is still a sense of difference
between ourselves and others—our number one concern is still ourselves.
The first step, therefore, is to train in viewing others as equal to oneself.
Think that just as oneself wishes to be free from suffering, so too, all other
sentient beings have the same feeling, the same wish. Because other sentient
beings have the same wish, just seeking happiness for oneself alone is not right.
In this way, view other sentient beings as equal in importance to oneself.
When one has become accomplished in this, proceed with the meditation of exchange.
This meditation is called tong len in the Tibetan language. Tong means to give
and len means to take. In this practice, instead of caring for oneself, one
cares for others. Take all of the physical pains and mental sufferings of sentient
beings as vast as space onto oneself. In return, give one’s own body,
wealth, and virtuous deeds of the past, present and future, without any attachment
or clinging to all other beings. While performing the exchange, one should recite
the words that accompany the meditation.
Performing this practice crushes self-cherishing and self-clinging. Taking all
of the suffering of sentient beings onto oneself and sincerely wishing for their
benefit accumulates great merit. In this way, the most immediate benefit of
this practice is actually received by oneself. This exchange meditation is one
of the main practices of a Bodhisattva.
The Bodhisattvas’ Conduct
Another of the main practices of a Bodhisattva is to preserve the precepts.
In a general sense, the practice or behavior of a Bodhisattva is to abandon
harming others and to benefit them as much as possible.
In particular, Bodhisattvas’ main practice is the six perfections: generosity,
moral conduct, patience, diligence, meditation and wisdom. Practice of these
perfections cultivates the good qualities of mind. The first five are included
in the method aspect of the path, while the sixth is the wisdom aspect. Of the
six perfections, wisdom is the most important.
If the other perfections are performed without being linked to wisdom, the actions
are just ordinary virtuous deeds. However, when they are linked with wisdom,
they become perfections.
In order to link the other perfections with wisdom, abandon clinging to what
is known as the three cycles. In the example of generosity, the three cycles
are the recipient, such as a beggar; the giver, such as oneself; and that which
is given, such as food or clothing. As long as there is clinging to these three
cycles as separate and real, even though an action may be generous, one is not
performing the perfection of generosity.
We should understand that at the relative level, the three cycles exist, although
on the ultimate level they do not. In reality there is no recipient, no giver,
and nothing that is given. All are like an illusion or a dream. In dreams we
see an object, a subject, and other things, but when we awaken, all of these
are gone without a trace.
Similarly, the three cycles appear like an illusion but in reality they cannot
be found. Wisdom that is without clinging to the three cycles is known as the
perfection of wisdom. When the other perfections, generosity, moral conduct,
patience, diligence, and meditation are linked with this wisdom, they become
perfections, which are the actual cause of attaining full enlightenment.
Put another way, when the other perfections are devoid of wisdom, they are like
a blind person; the perfection of wisdom is like a person with sight. When a
person with sight leads a blind person, both of them progress toward full enlightenment.
The practice of these six perfections brings to maturation the good qualities
of one’s mind. In addition, there are other practices such as the four
means of gathering adherents, which are giving, speaking pleasantly, encouraging
others to practice, and practicing very diligently oneself, which serve to bring
others’ minds to maturation. Detailed explanations of these may be found
in many great commentaries, such as the Akashagarbha Sutra, Sikshasamuccaya,
Bodhisattva Caryavatara and Ratnavali, among others.
This completes the explanation of the third line of Parting from the Four Attachments,
which explains the entire Bodhisattva’s path. On this path, one seeks
full enlightenment for the benefit of all sentient beings. It is therefore known
as the great person’s path.
When receiving Dharma teachings it is important to
first generate right motivation, and to have right conduct and right perception.
This teaching, Parting from the Four Attachments, is a very important teaching
in our Sakyapa tradition. It was given by the Bodhisattva Manjushri directly
to the founder of the Sakya Order, Sachen Kunga Nyingpo. The teaching consists
of four lines:
“If you have attachment to this life, you are not a religious person.
If you have attachment to the world of existence, you do not have renunciation.
If you have attachment to your own purpose, you do not have enlightenment thought.
If grasping arises, you do not have the view.”
We previously examined the first through third lines of this teaching. I will
briefly summarize the meaning of the first three lines here.
The first line is, “If you have attachment to this life, you are not a
religious person.” This shows the path that avoids the terrible suffering
of the lower realms and that makes it possible to be continuously reborn in
the higher realms. To follow this path, one needs to abandon all non-virtuous
deeds and to diligently practice virtuous deeds. This path is called the small
person’s path because its goal is still within the cycle of existence;
thus it is a very basic or inferior spiritual path.
The second line of the teaching is, “If you have attachment to the world
of existence, you do not have renunciation.” This explains that suffering
exists not only in the lower realms, but also in the higher realms; even the
nature of the higher realms is suffering. The higher realms appear to be a mixture
of suffering and happiness. But in reality it is all suffering, because everything
is impermanent. All compounded phenomena are impermanent, and all things that
are impermanent have the nature of suffering.
The third line is, “If you have attachment to your own purpose, you do
not have enlightenment thought.” This explains the entire Bodhisattva’s
path of the six perfections. On this path, one develops loving kindness, compassion,
and wisdom based upon enlightenment mind, which is the resolve to attain enlightenment
for the benefit of all sentient beings, who have been our greatly kind mothers
in previous lives.
This teaching focuses on the fourth line, which states, “If grasping arises,
you do not have the view.” This means that although one has developed
relative enlightenment mind based on the practice of the third line, one may
still cling to phenomena as real. As a result, one falls into either the extreme
of eternalism or the extreme of nihilism. As long as one remains in these extremes,
enlightenment cannot be accomplished. In order to overcome this grasping at
substantiality and characteristics, one must meditate on concentration meditation
and insight wisdom.
The actual method of eliminating the afflictions is through the practice of
insight wisdom. Before practicing insight wisdom, however, one must first develop
a base of concentration meditation, also known as calm-abiding meditation. Altogether,
the practice of the fourth line includes three stages: meditation on calm abiding,
meditation on insight wisdom, and meditation on the combination of these two.
Meditation on Calm Abiding
The first stage is calm-abiding meditation. To do this, find a place that is
free of what are called the thorns of meditation, namely a place free of external
and internal disturbances which hinder practice. It should be a secluded place
pleasing to the mind. There, begin with the preliminary practices such as taking
refuge and generating enlightenment thought, just as we do in all meditation
sessions. Then sit in the full vajra position (also known as the the full lotus
position), with the feet crossed, two hands in meditation posture, the tip of
the tongue lightly touching the palate, the spine straight, and the eyes half-closed.
This is the proper position for meditation.
There are many different ways of practicing calm-abiding meditation, including
many types of concentrations on outer objects or inner objects. For beginners,
it is easier and more appropriate to focus on outer objects. Among the many
outer objects of focus, the best is an image or statue of the Buddha. Focusing
on an image of the Buddha not only develops concentration, it also accumulates
great merit. If one chooses to meditate on a mental, rather than physical image
of the Buddha, then visualize Shakyamuni Buddha seated on a jeweled throne upon
a lotus and moon disc, golden colored, with one face and two hands. His right
hand is in the earth-touching gesture and his left hand is in the meditation
gesture. He is wearing three-piece Dharma robes and sitting in the full vajra
position.
Either looking at the statue, or visualizing very clearly, focus on the body
in general and particularly on the space between the eyebrows where there is
a white round hair. Instead of looking at the various colors and shapes of the
statue or of one’s visualization, try to bring one’s mind, eyes,
and breathing together and to maintain the focus on that one spot without any
distractions. It is necessary to do this type of calm-abiding meditation before
attempting to practice insight wisdom, because in its current state, the mind
is very busy with various streams of thoughts. With this busy mind, it is not
possible to meditate properly on insight wisdom.
In trying to develop calm-abiding meditation, it is said that there are five
faults that hinder practice. To counter these five faults there are eight antidotes.
Finally, there are nine methods to aid meditation. Of the five faults, the main
one is laziness or unwillingness to do meditation. The antidote to laziness
is recollecting the benefits of calm-abiding meditation. Try to develop sincere
faith that through the meditation one will accomplish the temporal benefits
of physical and mental comfort as well as the ultimate attainment of enlightenment.
By meditating with a steady body, a steady object of meditation, without blinking,
and without bending one’s body, the first experience that is gained is
the perception that even more streams of thoughts are arising in the mind than
one experienced previously. Actually, these streams of thoughts have always
been present in the mind, but normally we are so busy with other activities
that we do not recognize them. When we sit down and try to concentrate, then
we see the thoughts arising. Seeing the thoughts arising is a actually a positive
sign, so do not feel discouraged.
By continuously practicing in this way, gradually the number of thoughts in
the mind will be reduced. Eventually one will become able to remain single-pointedly
in complete tranquility without any disturbances or thoughts.
Meditation on Insight Wisdom
Calm-abiding meditation alone is not enough. It is the basis for the practice
of insight wisdom, which is the second stage. Without insight wisdom, one cannot
destroy the defilements at their root. The main practice is actually insight
wisdom, which means the wisdom of discrimination. Using very sharp logical reasoning,
one examines the nature of reality or the ultimate reality of all external and
internal phenomena. Though this, the ultimate reality of all phenomena is seen
to be away from the extremes of eternalism and nihilism, and devoid of all extreme
views, such as existence, non-existence, permanence, nothingness, and so forth.
Attaining such a state is the accomplishment of insight wisdom. This understanding
should be combined with calm-abiding meditation, so that one dwells single-pointedly
in the insight wisdom that is realized.
Insight wisdom, or vipassana, itself consists of three steps. The first is to
establish all outer objects or outer appearances as the mind and as created
by the mind. The second is to establish all mental objects as illusory. The
third is to establish all illusions as devoid of inherent nature.
Step One: Outer Appearances Are One’s Own Mind
The first step is to establish all outer appearances as one’s own mind.
This means that all the objects that we see and all the appearances or visions
that we encounter every day, such as the elements, sentient beings, particles
etc., all appear not without a cause, nor are they created by an outside force,
nor are they inherently existent. In reality, they are all mentally projected.
From beginningless time until now, the seeds or propensities to view phenomena
in this way has left impressions on our mind. As a result, when the conditions
come together, appearances of phenomena are projected outwardly. In fact, there
is no creator of these objects apart from one’s own mind.
This is similar to the phenomenon of dreams. In dreams we see many things, such
as different countries, animals and other beings. We have happy dreams, sad
dreams, nightmares, and other dreams of all kinds. These dreams can cause joy,
sadness, fear, etc. Even so, there is no outside object. Dreams are all one’s
own mind. But during the dream, the experiences are as real as this present
life. Similarly, this life that we experience is also like a dream. There is
no difference between dreams and this present life. Dreams are experienced by
oneself; this life is also experienced by oneself. Dreams can provoke many types
of feelings; this life can provoke many types of feelings. The only real difference
is the length of time—dreams are much shorter than the present life. Apart
from that, there is no difference.
In this way, all outer appearances are actually not separate from one’s
own mind. If the outer world was separate from the mind, then its characteristics
would always be the same for everyone. This is not the case, however, because
for one person a certain place can be a very happy place, yet for another person
it can seem to be a very unhappy place. Furthermore, a single person can see
it to be a very happy place at one time, and a very unhappy place at a later
time. In this way, it is easy to see that all the things we encounter are actually
projections of one’s own mind.
Step Two: Mental Objects Are Illusory
Having established that all outer appearances are one’s own mind, the
second step is to establish all mental objects as illusory. As it is said in
the sutras, “Just as the appearances of the various illusory forms of
horses, elephants, and carts made by magicians are not true whatsoever, just
so should all dharmas (phenomena) be known.” As this states, all these
phenomena are like a magical show. When a magician combines certain special
ingredients with the power of mantra, it is possible that we can see many things,
such as elephants, horses, and so on, although none of these actually exist.
In this way it is said that the various outer appearances are like a magical
illusion. When the causes are gathered together, something appears. But when
we examine that thing to try to find out what it is, we cannot find it in any
way. Put another way, as long as a thing depends on causes and conditions, it
is shown to be devoid of inherent existence. If it inherently existed, it would
not depend on other causes and conditions. As long as something exists based
upon causes and conditions, when one of its causes is missing, it will not appear.
Television provides an example of this. An image appearing on a television screen
depends upon many conditions, such as the presence of electricity, a functioning
cable or antennae, the television signal, and so on. If any of these conditions
are missing, even if the tiniest wire or circuit is broken or absent, the image
will not appear. The image appears when all of the causes and conditions are
gathered together. Although the image appears, it is still not real.
Reflect upon this, thinking that all mental appearances are like a magical show
or like the moon’s reflection in water. When certain conditions gather
together, phenomena appear. Meditate until one has certain knowledge of this.
Step Three: Illusions Are Devoid of Inherent Nature
The third step is to establish that all illusions are devoid of inherent nature.
On the relative level, all these objects which arise based on the gathering
of causes and conditions, appear to be unceasing. If we try to examine them,
however, we cannot find anything that inherently exists. Put another way, on
the relative level, due to interdependent origination, visions or appearances
never cease. On the absolute level, they are all emptiness. Emptiness does not
mean that things do not exist; emptiness is just a word. The actual reality
is beyond descriptions of existence, non-existence, neither, or both. Reality
is both unceasing clarity and emptiness, and these two do not contradict. As
long as appearances and emptiness do not contradict, they become the non-duality
of appearance and emptiness, the non-duality of sound and emptiness, and the
non-duality of awareness and emptiness. This is actual insight wisdom.
Union of Calm-Abiding and Insight Wisdom
Having developed calm-abiding meditation and insight wisdom, the third stage
is to merge these two together. This, too, is done step by step. The first step
is to establish all outer appearances as mind, all mental objects as illusory,
and all illusory visions as devoid of inherent nature. Then the analytical mind
which realizes this emptiness beyond all description is merged with the actual
or objective reality, which has from the very beginnning been away from all
extremes. These two merge together inseparably, just like water mixing with
water or melted butter mixing with melted butter. Meditate on this realization
and remain in this state single-pointedly, like candlelight in the absence of
wind. When there is no wind, candlelight glows very clearly; it is very steady
and tranquil. Meditate in such a state.
By practicing in this way, one will gradually become more familiar with this
state. The closer one is to actual reality, the more compassion arises for those
sentient beings who do not realize this truth and hence experience much suffering.
Through the combination of compassion and the wisdom that realizes emptiness,
all illusory visions are transformed into wisdom. Eventually, one will accomplish
full enlightenment which is endowed with the three kayas and unceasing great
activities.
This completes the explanation of the fourth line of Parting from the Four Attachments,
which states, “If grasping arises, you do not have the view.”
Dedication of Merit
The third and final part of the teaching is the dedication of merit. At the
conclusion of every practice session, it is important to dedicate the merit.
Without dedication, the merit accomplished by the virtuous deeds can be destroyed
by a strong opposing factor, such as anger or hatred. However if the merit is
dedicated through skillful means, it is not only unaffected by opposing factors,
it also increases continuously until one reaches the ultimate goal.
To dedicate the merit, first think that all the merit one has gained through
this very profound meditation is combined with the merit of all the virtuous
deeds one has accumulated in the past, is accumulating now, and will accumulate
in the future. Because all reality is mind, it is possible to dedicate merit
that one has not yet accumulated. Then with all of these combined togther, think
“Through the power of performing these virtuous deeds may I and all sentient
beings attain enlightenment.” When dedicating the merit, recall that all
phenomena are like a dream or magical show. By making the aspiration to dedicate
one’s merit just as the great Bodhisattvas dedicated theirs, one is following
in their great footsteps.
This completes the teaching of Parting from the Four Attachments by the great
master Sachen Kunga Nyingpo.
Source: Cho Trin, Volume 2, Number 2