WORDS OF TRUTH

A prayer composed by
HIS HOLINESS TENZIN GYATSO THE FOURTEENTH DALAI LAMA OF TIBET
Honoring and invoking the Great Compassion of the Three Jewels: the Buddha, the Teachings, and the Spiritual Community
WISDOM PUBLICATIONS BOSTON
First published, 1993 Copyright 1993 His Holiness the Dalai Lama All rights reserved.
Wisdom Publications would like to express its sincere thanks for the generous donations made by the Barry J. Hershey Foundation, the Nama Rupa Foundation, and the American Himalayan Foundation in support of this beloved prayer and its publication.
Poetic translation into English by Rabjampa Dupchok Gyaltsen and Peter Gold
DharmaNet Edition 1994
This electronic edition is offered for free distribution via DharmaNet by arrangement with the publisher. DharmaNet International P.O. Box 4951, Berkeley CA 94704-4951 Transcribed for DharmaNet by Myra I. Fox

INTRODUCTION Words of Truth was composed by His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama of Tibet, during the autumn of 1960, a year and a half after he was forced into exile in India. It is one of the most important prayers for Tibetans today. It is recited each morning with their daily prayers and sung to a medley of four lovely melodies on occasions such as the March 10 Uprising Day observance. For Tibetans there is no separation between the sacred and the secular. Accordingly, this prayer finds a place in both arenas. Words of Truth is dedicated to restoring peace, the Buddhist teachings, and the culture and self-determination of the Tibetan people in their homeland. It is also an invocation of compassion towards all suffering sentient beings: oppressor and oppressed alike. Prayer serves most immediately to focus the thoughts toward a specific end, in this case the preservation of Tibetan civilization and the goal of universal compassion. Prayer is also a refined expression of a state of mind, of an inner vision. Prayer is a crown jewel of speech. Speech is intimately tied to the breath, the coarse form of energy that empowers the mind's awareness. While all speech has such subtle power its basis, prayer (recited or sung) is a carefully crafted mode of speech -- a vital channel into the depths of the mind. Thus, one truly can appreciate the significance and beauty of His Holiness's Words of Truth. May its multifold repetition in the Tibetan, and now English, language contribute to the goal of compassionate liberation for all sentient beings. Peter Gold Dharamsala, India

WORDS OF TRUTH
A Prayer Composed by HIS HOLINESS TENZIN GYATSO, THE FOURTEENTH DALAI LAMA OF TIBET, Honoring and Invoking the Great Compassion of the Three Jewels: the Buddha, the Teachings, and the Spiritual Community O Buddhas, Bodhisattvas, and disciples of the past, present, and future: Having remarkable qualities immeasurably vast as the ocean, Who regard all helpless sentient beings as your only child; Please consider the truth of my anguished pleas. Buddha's full teachings dispel the pain of worldly existence and self-oriented peace;
May they flourish, spreading prosperity and happiness through- out this spacious world. O holders of the Dharma: scholars and realized practitioners;
May your ten fold virtuous practice prevail. Humble sentient beings, tormented by sufferings without cease, Completely suppressed by seemingly endless and terribly intense, negative deeds,
May all their fears from unbearable war, famine, and disease be pacified, To freely breathe an ocean of happiness and well-being. And particularly the pious people of the Land of Snows who, through various means, Are mercilessly destroyed by barbaric hordes on the side of darkness, Kindly let the power of your compassion arise, To quickly stem the flow of blood and tears. Those unrelentingly cruel ones, objects of compassion, Maddened by delusion's evils, wantonly destroy themselves and others;
May they achieve the eye of wisdom, knowing what must be done and undone, And abide in the glory of friendship and love.
May this heartfelt wish of total freedom for all Tibet, Which has been awaited for a long time, be spontaneously fulfilled; Please grant soon the good fortune to enjoy The happy celebration of spiritual with temporal rule. O protector Chenrezig, compassionately care for Those who have undergone myriad hardships, Completely sacrificing their most cherished lives, bodies, and wealth, For the sake of the teachings, practitioners, people, and nation. Thus, the protector Chenrezig made vast prayers Before the Buddhas and Bodhisattvas To fully embrace the Land of Snows;
May the good results of these prayers now quickly appear. By the profound interdependence of emptiness and relative forms, Together with the force of great compassion in the Three Jewels and their Words of Truth, And through the power of the infallible law of actions and their fruits, May this truthful prayer be unhindered and quickly fulfilled.
This prayer, Words of Truth, was composed by His Holiness Tenzin Gyatso, the Fourteenth Dalai Lama of Tibet, on 29 September 1960 at his temporary headquarters in the Swarg Ashram at Dharamsala, Kangra District, Himachal State, India.
This prayer for restoring peace, the Buddhist teachings, and the culture and self-determination of the Tibetan people in their homeland was written after repeated requests by Tibetan government officials along with the unanimous consensus of the monastic and lay communities.
Particular acknowledgment was given to the requests by Barzhi Phuntsog Wangyal; Lobsang Tendzin, treasurer of Lhatsun Labrang, and his wife, Tashi Dolma; and Lobsang Dorje, treasurer of Shelkhar Monastery. This translation was made in Dharamsala, India, during April 1992 by Rabjampa Dupchok Gyaltsen and Peter Gold, under the editorial guidance of the Ven. Lotsawa Lhakdor and Ven. Lotsawa Tendzin Dorje, with certain clarifications by the Ven. Lobsang Gyatso, Principal of the Institute of Buddhist Dialectics. It was made with the sincere intention of stimulating a broad understanding of the current condition of Tibet and its people, as well as of humanity as a whole, whose sufferings cry out for a compassionate solution. In today's interconnected world, no person or society stands alone. As such, the fate of Tibet is indeed the fate of the world.
His Holiness's Words of Truth bears an essential message to us all in this regard. May this translation aid in establishing peace and altruism among all members of the global family. Tashi Shok May Auspiciousness Prevail ENGLISH LYRICS This versification into English lyrics was made expressly for singing the prayer, Words of Truth, to its customary tunes. It was written by Peter Gold in Dharamsala, India during April 1992 and is intended to convey the basic meaning of the prayer in a manner appropriate to the medium of song.
Part I Buddhas and saints...and disciples throughout time, Having qualities, infinite as the ocean is wide, Seeing each being as your only child, Please heed my truthful and anguished cries. Buddha's teachings:...selfish peace, suffering's cease, Spreading joy and prosperity through the world; O scholars and great practitioners, May the Dharma's ten virtuous ways prevail. Humble beings...suffering torments without cease, Pressed completely by bad thoughts and deeds, Pacify their fears: war, famine, disease, To breathe an ocean of joy and peace.
Part II Pious people in the Land of Snows, Destroyed...mercilessly...through various means, By barbarian hordes out of darkness; Through compassion...may the blood and tears...quickly cease. Cruel people needing compassion, made mad by delusions, Destroying...themselves...and others too; Give them the eye of wisdom to know what to do; In a glorious...state of friendship...and of selfless love.
Part III So this wish for freedom in Tibet, It's been awaited for a long time; May the good fortune arise soon, Of spiritual with temporal rule. O protector, please look after them, Those who've undergone great suffering; Sacrificing lives and all their wealth For the nation, people, and religion. The Protector Avalokita Prayed before Buddhas and Bodhisattvas, To fully embrace the Land of Snows; May good things appear not through your prayers.
Part IV By the profound interdependence... of emptiness and relative forms, With compassion in the Three Jewels and Words of Truth, And through the infallible... law of one's actions and their fruits, Be this prayer unhindered and quickly fulfilled.
TIBETAN TEXT IN PHONETICS This rendering of the Tibetan text into phonetics is designed to aid in its proper pronunciation when sung or spoken by a native English speaker. [Note added for this DharmaNet edition: The umlaut is represented here by a colon preceding the vowel it affects.] Part I Tse mei y:on ten...gya ts:o pel nga zhing Nyam chung dro la bu chik tar gong pe D:u sum de sheg se dang lo mar che Dag gi den pe mei ngag di gong shig Si shi dung sel...yong dzog toob pe ten Dzam ling yang pe pen de pel du gye De dzin ke dang drup pe kye bu nam Ch:o j:o nam chu ja wa pel war dz:o Mi se le ngen...drak p:o yong n:on pe Bar me du ke nar wei nyam tak dro S:o ka ne ts:on mu ge jig pa k:un Shi ne de ga gya ts:o uk yung dz:o Part II Kye par gang jong ch:o den kye dro nam Nak chok... la l:o pung gi...tse me du Ngen g:u jom pe trag dang chi mei gy:un Nyur du...ch:o pe tug je...tu pung kye Nyon mong d:on gyi ny:o pe lang ch:o kyi Rang zhen...nyi pung gyi pe...nying je y:ul Mi s:un kye w:o tsog nam lang dor mig Yong tob...jam tse dza wei...pel la jor Part III Ring ne nying du nag pe d:o pe d:on Yong dzog p:o jong rang wang tsang mei pel Lh:un drub ch:o si sung drel ga t:on la Ch:o pe kel sang nyur wa nyi du ts:ol Ten dang de dzin chab si rang rig le Che pe l:u sog long j:o yong tang te Ka wa gya trag drub pe kye we nam Dur dzin g:on de tug je kyong war dz:o Dor na gon po Chen re sig wang gi Se che gyel wei chen ngar gang chen zhing Yong sung gya chen m:on lam gang dze pe Dre sang deng dir nyur du char war sol Part IV Nang tong ch:o nyid sab m:o...ten drel dang Chog sum tug je tu dang den tsig tob Le de lu mei den t:u...dag chag gi Den pe m:on lam geg mei nyur drup shok [The printed book contains the Tibetan text of this prayer and the musical score, the "Words of Truth Hymn"]

Wisdom Publications WISDOM is a publisher and distributor of books on Buddhism, Tibet and related East-West themes. Our titles are published in appreciation of Buddhism as a living philosophy and with the special commitment to preserve and transmit important works from all the major Buddhist traditions.

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Wishing Prayer for the Attainment of the Ultimate Mahamudra

Karmapa Rangjung Dorje
All rights reserved. No part of this arcticle shall be reproduced, stored in an retrieval system, or transmitted by any means, electronic, mechanical, photocopying, recording, or otherwise, without written permission from the publisher.

Namo Guru
You Lamas, Yidams and Protectors of the power circles,
You victorious Buddhas and your Bodhisattva sons of the ten directions and the three times,
Think lovingly of us and give your blessings
That our wishes may be fulfilled exactly as they are made.

Arising from the snow mountain of the perfectly pure thoughts and actions of ourselves and all beings,
May the river of good deeds, unsullied by the concept of a separation into three,
Flow into the ocean of the four Buddha-states.

Until that happens, may we, in all lifetimes, from one birth to the next,
Never once hear the sound of pain or suffering,
But instead experience oceans of radiant goodness and joy.

Having attained a free and fully endowed birth,
A precious human life with confidence, diligence, and wisdom,
Relying upon a spiritual teacher and receiving his Essential instructions,
May we then practice the precious teachings without hindrance in this and all future lives.

Hearing the teachings frees us from the veils of ignorance.
Contemplating the Oral instructions removes the darkness of doubt.
The light arising from meditation makes clear the nature of mind, exactly as it is.
May the light of these three wisdoms increase.

May we receive the flawless teachings, the foundation of which are the two truths
Which are free from the extremes of eternalism and nihilism,
And through the supreme path of the two accumulations, free from the extremes of negation and affirmation,
May we obtain the fruit which is free from the extremes of either,
Dwelling in the conditioned state or in the state of only peace.

The basis of purification is the mind itself in its union of clarity and emptiness.
The method of purification is the great Mahamudra Diamond-practice.
What is to be purified are the transitory illusory impurities.
The fruit of the purification is the perfectly pure truth-state.
May this become realized.

Overcoming doubts concerning the fundamental teaching gives trust in the view.
Protecting this view without distraction is the essence of meditation.
Correct meditation in itself is best behavior.
May we trust the view, the meditation and the conduct.

All phenomena are projections of the mind.
Mind is not a mind; the mind is empty in essence.
Although empty, everything constantly arises in it.
Through the deepest examination of the mind may we find its innermost root.

Self-manifestation, which has never existed as such, is erroneously seen as an object.
Through ignorance, self-awareness is mistakenly experienced as an I.
Through attachment to this duality we are caught in the conditioned world.
May the root of confusion be found.

It is not existent for even the Buddhas do not see it.
It is not non-existent, being the basis for both samsara and nirvana.
It is not the opposites, nor both, nor something else, but rather their union - the middle way.
May we realize the true nature of mind, which is beyond extremes.

It cannot be described by saying, It is.
It cannot be denied by saying, It is not.
The incomprehensible absolute reality is not composite.
May we achieve certainty about the correctness of this ultimate meaning.

As long as this is not recognized, the wheel of existence turns.
When this is understood, the state of Buddha is nothing other than that.
There is nothing that can be described as either existing or not existing.
May the nature of reality, the true nature of the Buddha mind, be recognized.

Appearance is only mind, emptiness is only mind, enlightenment is only mind, and confusion is only one's own mind.
Arising is only mind; disappearance is only mind.
May every doubt and hesitation that concerns the mind be overcome.

May we neither be sullied by forced intellectual meditation nor disturbed by the winds of everyday life.
May we skillfully hold onto our practice concerning the nature of mind.

May the immovable ocean of meditative peace,
Where the waves of subtle and gross thoughts come to rest through their own power, and
Where the waters of the unmoving mind remain in themselves,
Unspotted by laziness, sleepiness or unclarity, become stable.

If again and again we examine the mind, which cannot be examined,
We see that which cannot be seen, with total clarity, just as it is.
May the faultless mind, freed from all doubts about being and not being, recognize itself.

Through the examination of external objects we see the mind, not the objects.
Through the examination of the mind we see its empty essence, but not the mind.
Through the examination of both, attachment to duality disappears by itself.
May the clear light, the true essence of mind, be recognized.

Being without intellectual concepts, it is called the Great Sign, or Mahamudra.
Being without extremes, it is called the Great Middle Way, or Madhyamika.
As it embraces everything, it is called the Great Perfection, or Maha-Ati.
May we have the confidence that the experience of one is the experience of the meaning of all.

May we constantly and effortlessly experience the never-ending highest joy, which is without attachment,
The clear light that is without categories or veils of obscuration, and
The spontaneous, concept-free state that is beyond intellect.

Attachment to pleasant experiences vanishes of its own accord.
Illusory and negative thoughts are in their essence pure, like space.
In that simple state of mind there is nothing that must be given up or developed, avoided or attained.
May the truth of the uncomplicated nature of reality be realized.

Although the true nature of beings is always the Buddha essence,
Still we always wander in the ceaseless wheel of life, not understanding that.
May infinite compassion arise for the limitless suffering of all beings.

Although this infinite compassion is strong and unceasing,
The truth of its empty nature arises nakedly the very moment it appears.
This union of emptiness and compassion is the highest faultless way.
May we meditate inseparable from it, the whole time, day and night.

May we attain the state of Buddha through maturity, realization, and completion,
And develop beings through divine eyes and clear sight arising through the power of meditation.
May we realize the Buddha fields and fulfill the wishing prayer of the perfection of the Buddha qualities.

You Buddhas and Bodhisattvas from the ten directions,
Through your compassion and through the power of all the pure and good that exists,
May the pure wishing prayers of ourselves and all beings be fulfilled,
Just as they were made.
Extracted from: "Mahamudra. Boundless Joy and Freedom.
Blue Dolphin Publishing, ISBN: 0-931892-69-4. With kind permission by the publisher.

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View, Meditation and Conduct.
Kunzig Shamar Rinpoche

The term view means the right understanding of the Buddhist path. Meditation is the actual practice, and conduct is the discipline necessary to stay on the path. The view is a very profound guide to meditation. Without proper knowledge of the teachings, many obstacles arise due to mistakes in the practice. Naturally, if you do not know anything about meditation you won't recognize them as mistakes. This is why before you start practicing, you should develop correct understanding. Then you can recognize obstacles and the meditation will progress. In this way view and meditation are connected.

Conduct is based on the understanding of karma. Right conduct means to ensure that actions, whether through body or speech, are not influenced by disturbing emotions. If actions are biased, negative karma is created. For example, we bring harm to people and possibly even kill others, if we let ourselves be influenced by anger. With the motivation of anger, a great deal of negativity and ill will arises. Right conduct means to be free of those influences and instead, let our actions be guided by positive qualities like compassion.

Like meditation, conduct is also influenced by the view because right understanding leads naturally to right conduct. Some people have problems with this. For example, if one understands the teachings with the right view but does not follow them, it brings about difficulties with one's own emotions. Even learned people can act negatively, because a person can have the right understanding without the right meditation. Meditation is the means to conquer negative emotions and right view provides the understanding of how to conquer them. If we want to become liberated, then our own negative emotions are our real enemy.

We can learn how to overcome disturbing emotions by studying the Abhidharmakosha. This text explains in detail how to overcome negative emotions, and even how long it will take. Such teachings can also be found in the Prajnaparamita and on the Vajrayana level, in the Sabmo Nang Gi Don. Here it is calculated that it takes three years, three months and three days to remove all samsaric problems through practice. To study such texts is to become a learned person and to understand the path. However, someone who has completed a three year retreat could be seated on a stage and recite everything by heart without necessarily being enlightened at all. In this case emotions are still stronger than knowledge because of not following the path personally. Emotions can overpower the view if the emotions are not overcome through meditation.

There are many different obstacles on the path. Through these you will find out what kind of Dharma practitioner you are. To meditate, you need the right understanding or you will make many mistakes. Meditation without understanding is very risky. You may know a little bit about meditation, but this is not sufficient to develop your practice over a long period of time.

It is not enough to simply imagine what is best. Overcoming obstacles is about cause and effect and the knowledge that things are connected. Conduct generally has to do with karma. The specific behavior to be applied depends on the developed level of practice. In Vajrayana, samaya is important. Beyond the meaning of receiving the empowerment and practicing a certain buddha aspect, samaya means proper conduct. It is concerned with avoiding any behavior that could harm one's own practice. For example, if you intensively practice meditation for calming the mind (Tib. shi-ne, Skt. shamata) while thinking that you would rather be doing a higher practice like Mahamudra, this is a mistake. It is not right conduct to practice something before having successfully built the foundation. Of course, it is a positive intention to want to practice a higher teaching like Mahamudra. But here it is a hindrance. You cannot successfully practice shi-ne now and even more so Mahamudra later. It is also said that you should not eat too much if you practice shi-ne intensively. If you eat a lot and get sleepy, you cannot practice meditation of calming the mind well. That is why the Buddha said that monks should not have an evening meal.

View, meditation, and conduct are therefore practically connected. Buddhism does not simply prescribe something to people but teaches practical things in order to achieve results. There are no arbitrary rules, for example, that you must wear a certain hat in order to be part of the religion, even if I do have a red crown (Shamar Rinpoches traditionally wear a red hat.)

Right view in the widest sense means to understand the meaning of the Madhyamaka. Madhyamaka is the essence of all the high practices of Mahamudra and Maha Ati. None of these high meditations can be practiced without understanding the Madhyamaka view. Perhaps there are other high meditations that I do not know about, but these are meditations which lead to Buddhahood. The Madhyamika first explains the right view. Based on this, special methods have been compiled and have been given names like Mahamudra and Maha Ati. These meditations are represented separately from the view of the Madhyamaka. For example, the ritual execution of the Chod practice* - how one actually plays the big damaru (a ritual drum) and so on - are not described in the Madhyamaka. But, without Madhyamaka view one cannot do this practice. There is more to it than just the music.

In Mahamudra and Maha Ati there is much said about the nature of mind. This means that when the meditator recognizes the actual meaning of Mahamudra or Maha Ati he will be enlightened on the spot. Just try to do that. We make jokes about it. Many people who study these teachings say, "Mahamudra and Maha Ati are the highest meditations. I have studied them for many years and now I know." But that would mean that they have been enlightened for a long time. To recognize the nature of mind is to become enlightened. In the teachings of Maha Ati it is said that to begin this practice in the evening one is enlightened the next morning. Starting in the morning then one is enlightened in the evening. That is only twelve hours, isn't it? If someone says that he knows it because he studied it for many years, but he is still not enlightened, then what does he really know? It is not so easy.

You may have heard that you should see the guru as the essence of all buddhas. Let's say I agreed to be your guru and to show you the nature of your mind. Maybe you would get very excited because it would be very direct and special. Afterwards you would go home and say, "Today I received a profound meditation from my guru." But look at yourself - what actually changed in you? You should then come back to view, meditation and conduct.

Milarepa received the teachings from Marpa and then practiced alone. His conduct was to practice twenty-four hours a day in his cave, fully concentrated. But he also sang many songs. Often he meditated and afterwards sang a song. Why did he do that? His knowledge of meditation guided his practice and so he sang songs often to remind himself. In the course of his practice certain methods were necessary at certain times so he composed a verse to rekindle his knowledge from memory. Although he never studied it, he was very good at composing poetry. Whenever it was necessary for his meditation he composed a precise poem. If you read the life story of Milarepa you will find that he sang songs at important junctures in his practice. When he had obstacles he recalled various methods from memory. In this way Milarepa's knowledge guided his meditation.

The Madhyamaka teaches precisely and logically that phenomena and beings don't really exist, what mental confusion consists of, and how illusion arises in the mind. It teaches how, if you practice, you can become free from neuroses, attachments, and the habit of believing in concrete existence. You can remove all this because you understand it very precisely within the Madhyamaka view. According to the Madhyamaka view of emptiness, all substantial phenomena are heaps (Skt. skandhas) composed of particles. Then, this is examined metaphysically by dividing everything up until you find that even the smallest particles or atoms don't have real existence. Then you examine mental projections in the same way. It is explained that mind itself is emptiness, that it is an accumulation of momentary thoughts, none of which exist independently but arise in dependence upon one another. Therefore mind doesn't have a solid existence either. That is how the Madhyamaka explains emptiness. But then, if we punch the wall, our hand still hurts. Although you understand through logic that there is no real existence, you do not yet experience what it really means. It is not about simply explaining everything as nonexistent. Logic alone is not enough to remove illusion. On the basis of the Madhyamaka view, meditations which build on one another in a certain way have to be practiced.

What will one achieve through this? The Madhyamaka explains that all things are empty. But we don't want to achieve sheer emptiness - what would be the benefit of that? What emptiness is all about is to achieve a deeper understanding of mind through Mahamudra, the core of the Madhyamaka. It is neither the outer world that imprisons us in samsara nor our body. Neither the universe nor our bodies are in samsara - our mind is. The point is to examine mind with the precise logic of the Madhyamaka. When you are oriented properly towards the mind, you have the correct view. To apply this view of the mind as practice, simply let the mind experience this very view. Then you have Mahamudra experience in one instant.

To experience Mahamudra, great concentration is necessary. That is why it is so important to practice shi-ne first. Without the stability of shi-ne the view of mind is like a flame in the wind. One moment it is there, the next it is gone. If you try to have the right view without mental stability, then perhaps a short insight arises but the untamed mind is unable to maintain it. Before you are able to hold the view without interruption, statements like "one can achieve enlightenment in one instant" make no sense.

Develop the view first, then on this basis develop direct experience of the mind and practice it without interruption. When the right view of mind is developed it is an awakening from ignorance. But the view must be held continuously. Without mental stability it will disappear again.

*A tantric practice for killing the ego by symbolically offering one's body.

BUDDHISM TODAY, Vol.3, 1997. Copyright ©1997 Kamtsang Choling USA

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The Thirty-Seven Practices of a Bodhisattva
By Ngulchu Gyalsas Thogmed Zangpo (1245 - 1369)

Namo Arya Lokeshvara
I always respectfully prostrate
through my three doors to the Supreme Guru and protector Lokeshvara,
who although seeing all phenomena as a devoid of going and coming, Endeavours
one-pointedly to benefit sentient beings.
First Practice
The possession of this human base, this precious vessel so difficult to obtain,
in order to liberate others and ourselves from the ocean of samsara,
allows us to hear, reflect, and meditate day and night without distraction. This is a practice
of the Bodhisattva.
Second Practice
Toward our friends and those we love run the waters of attachment,
toward our enemies burns the fire of aversion;
in the obscurity of ignorance, we lose sight of what should be abandoned and what should be
practiced. Therefore renunciation of one's country and home is a practice of the Bodhisattva.
Third Practice
When we abandon our harmful surroundings,
our illusions diminish, and because we have no distractions
our practice of virtue develops spontaneously,
leaving us with a clear mind.
Our trust in the Dharma grows.
To live in solitude is a practice of a Bodhisattva.
Fourth Practice
One day old and dear friends will separate,
goods and riches obtained by great effort will be left behind.
Consciousness, a guest of the body, this temporary dwelling, will depart.
From this moment on, to renounce all attachment to this life
is a practice of the Bodhisattva.
Fifth Practice
If we have harmful companions, the three poisons are increased,
our reflections and meditation becomes degraded; love and compassion are destroyed.
To abandon dangerous company is a practice of the Bodhisattva.
Sixth Practice
To rely on a spiritual friend who has eliminated all illusions,
whose competence in the teachings and practice is complete, and
whose qualities increase like the crescent moon;
to cherish this perfect guru more than one's own body is a practice of a Bodhisattva.
Seventh Practice
How could the gods of this world possibly liberate us,
being themselves tied to the prison of samsara?
Instead let us take refuge in that on which we can rely.
To take refuge in the Three Jewels is a practice of the Bodhisattva.
Eighth Practice
The intolerable suffering of the lower realms is said
by the Buddha to be the fruit of Karma; therefore,
to never commit unwise deeds is a practice of the Bodhisattva.
Ninth Practice
The happiness of the three worlds is like
the dew on the tip of a blade of grass, disappearing in an instant.
To aspire to supreme, immutable liberation is a practice of the Bodhisattvas.
Tenth Practice
Since beginningless time, our mothers took care of us with tenderness.
What use is our happiness when they still suffer?
To generate Bodhicitta in order to liberate infinite beings is a practice of the Bodhisattva.
Eleventh Practice
All suffering, without exception, comes from the desire for happiness for oneself,
while perfect Buddhahood is born from the desire to make others happy.
This is why completely exchanging one's happiness for that of others
is a practice of the Bodhisattva.
Twelfth Practice
If, in the grip of violent desire or cruel necessity,
an unfortunate person steals our possessions or incites someone else to steal them,
to be full of compassion, to dedicate to this person
our body, possessions, and past, present, and future merit,
is a practice of the Bodhisattva.
Thirteenth Practice
Even if we are beaten or tortured,
we must not allow any aversion to arise within us.
To have great compassion for those poor beings
who out of ignorance mistreat us is a practice of the Bodhisattva.
Fourteenth Practice
If, without reason, certain people slander us to the point
where the entire world is filled with their malicious gossip,
to lovingly praise their virtues is a practice of a Bodhisattva.
Fifteenth Practice
If in the company of several people, one among them
revels a fault that we would have liked hidden,
to not become irritated with the one who treats us in this manner but
to consider him as a supreme guru is a practice of the Bodhisattva.
Sixteenth Practice
If someone who we have helped and protected as our own child
shows only ingratitude and dislike in return,
to have toward this person the tender pity a mother has for her sick child
is a practice of the Bodhisattva.
Seventeenth Practice
If someone who is your equal or someone who is obviously your inferior
despises you or out of arrogance attempts to debase you,
to respect him as your master is a practice of the Bodhisattva.
Eighteenth Practice
When we are abandoned, overcome with sickness and worry,
to not become discourage but to think of
taking on all the wrongful actions committed by others and suffering their consequences
is a practice of the Bodhisattva.
Nineteenth Practice
When we enjoy good reputation, the respect of everyone, and the wealth of Vaishravana,
to see that the fruits of karma are without substance and
not to take pride in this observation is a practice of the Bodhisattva.
Twentieth Practice
Unless the aggression of our inner adversaries ceases,
the more we fight them the more they multiply.
Similarly, until we have mastered our own mind, negative forces will invade us.
To discipline the mind through love and compassion is a practice of the Bodhisattva.
Twenty-first Practice
The nature of sense pleasures is like that of saltwater:
the more we drink, the more our thirst increase.
To abandon the objects toward which desire arises is a practice of the Bodhisattva.
Twenty-second Practice
All that appears comes from an illusion of the mind and
the mind itself is from beginningless time without inherent existence,
free from the two extremes of manifestation (externalism and nihilism)
and beyond all elaboration. To understand this nature (Tathata) and
to not conceive of subjects and objects as really existing is a practice of the Bodhisattva.
Twenty-third Practice
When we encounter an attractive object or something that pleases our mind,
we see it as beautiful and real, but actually it is as empty as a summer rainbow.
To abandon attachment toward it is a practice of the Bodhisattva.
Twenty-fourth Practice
Various sufferings are like that experienced from the death of an only child in a dream.
To take as truth that which is only a false appearance is
to uselessly exhaust the body and mind.
When we meet with unfavorable circumstances,
to approach them thinking they are only illusion is a practice of the Bodhisattva.
Twenty-fifth Practice
If he who desires awakening must sacrifice his own body, his precious human life,
what need is there to mention external objects to abandon?
This is why practicing generosity without hoping for a reward or a "karmic fruit"
is a practice of the Bodhisattva.
Twenty-sixth Practice
If, lacking ethical discipline, we cannot realize our own intentions,
to want to fulfil the vows of other beings is simply a joke.
To keep rules and vows, not for a temporal and samsaric goal but in order
to help all sentient beings, is a practice of the Bodhisattva.
Twenty-seventh Practice
For a son (or a daughter) of a Buddha who desires the rewards of virtuous merit,
all adverse circumstances are a precious treasure
for they require the practice of Kshanti (Patience).
To be perfectly patient, without irritation or resentment toward anyone,
is a practice of the Bodhisattva.
Twenty-eighth Practice
Even the pratyekabuddhas and the shravakas who are concerned only with
their own liberation make great efforts to obtain virya (energy).
To perfectly practice energy, the source of all qualities
for the benefit of all beings, is a practice of the Bodhisattvas.
Twenty-ninth Practice
In understanding that vipashyana (insight) in union with shamatha (calmabiding)
completely destroys kleshas (desires, obstacles),
to meditate on the dhyanas which are beyond the four realms
is a practice of the Bodhisattvas.
Thirtieth Practice
Without prajna, the five preceding virtues cannot be called "paramita" (excellent, perfect)
and are incapable of leading us to Buddhahood.
To have the right view which perceives that the one who acts, the act, and the one for whom
we act completely lack inherent existence
is a practice of the Bodhisattva.
Thirty-first Practice
To analyze our actions and feelings allows desire to arise.
To examine our errors and faults in order to separate ourselves from them completely
is a practice of the Bodhisattva.
Thirty-second Practice
To never criticize others or speak of the errors that
those who are on the path of the Mahayana may have committed
is a practice of the Bodhisattva.
Thirty-third Practice
In order to receive offerings and be surrounded by respect,
we fight among ourselves in the spirit of competition
to the detriment of our attention toward study; our meditation slackens.
To abandon all attachment to the gifts of those who care for us
is a practice of the Bodhisattva.
Thirty-fourth Practice
Harsh speech disturbs the mind of others, and our practice feels the effects of this.
To abandon all coarse and vulgar language, all harsh speech, and all idle chatter
is a practice of the Bodhisattva.
Thirty-fifth Practice
As we are accustomed to acting under the rule of our passions,
destroying them demands great effort.
Mindfulness of these (opposing force) is the weapon
that allows us to repel them immediately.
In short: whatever we do, in whatever circumstance or conditions,
to always be attentive to the situation that present itself and
to the reaction that it awakens in our mind;
with this motivation of amending our behavior for the well-being of all sentient beings,
is a practice of the Bodhisattva.
Thirty-sixth Practice
In brief, wherever one is and whatever one's behaviour.
One should always possess mindfulness and introspection
To examine the condition of one's mind.
To achieve benefit for others is the practice of the Bodhisattva.
Thirty-seventh Practice
To dedicate the merit that results from our efforts to obtain Buddhahood,
toward illumination through the wisdom of the view of emptiness
of the three realms of action and in order to overcome the suffering of infinite beings,
is a practice of the Bodhisattva.
Basing myself in the teaching of the Sutra, the Tantra, and the Shastra, I have grouped these
Thirty-seven Practices of the Bodhisattva for usage and for the benefit of those who would
like to follow their path.
Because of my limited understanding and inadequate knowledge, this composition lacks
the poetry and the elegance of the language that the scholars revived, but as these
teachings depend strictly on the Sutra of the Supreme, I think that they reveal the practices
of the Bodhisattva free from errors.
However, the immense course of action of the Bodhisattvas is difficult for someone of
my level of ignorance to understand and realize; I ask also of the Supreme Ones to
practice patience toward me and to pardon my impression and whatever contradictions
and inconsistencies may have crept into this text.
By the merit that I have obtained through this effort, as well as through the power of the two
Bodhicittas, the relative and the ultimate, may all sentient beings, without remaining within the
limites of samsara and nirvana, become like Bodhisattva Avalokiteshvara.

**************************************************************************************************************

Garland of Supremely Healing Nectars

A Dialogue between Karmavajra,
The Nyingma Master Lhobrag Khenchen,
And Bodhisattva Vajrapani,
In the Presence of Matibhadrashri,
Je Tsong Khapa

At Lho Brag in 1396.
Reverence to Vajrapani, Lord of the Esoteric!
"You who are the actuality of the mind of all the Buddhas of past, present, and future,
who are the great Vajradhara, Lord of the Esoteric, who are blessed by Buddhas as
numerous as the Ganges River's sands, since Your memory is like an elephant's, please
teach the uttermost pinnacle of all vehicles!
Since You have the ornament of goodness, please teach the authentic view that abandons
all abrasive and disagreeable views!
Since You are all-triumphant, please give a teaching that cuts wide open the net of doubts
regarding view, contemplation, and action!
Since You are a mine of precious gems, please give a teaching that generates in our life
the inconceivable samadhi of integrated quiescence and insight!
Since You have the message of truth, please teach the instruction that pours down the
great rain of Dharma that puts out the blazing fire of afflictive thoughts!
Since You are ablaze with flames of wisdom, please teach the profound precept that burns
the kindling of materialism and substantivism!
Since You are all beauty of form, please teach the instruction that fills the eyes with tears
born of the vision of the precept that generates uncontaminated bliss!
Since You are the precious wish-granting gem, please give the extraordinary instruction
that brings swift realization of the Buddhas' Body of Truth, concise in expression yet
extensive in meaning, and so clear that the person of acute intelligence ceases his doubts
and realizes the meaning, and the dumb cowherd can also get the words and understand
the meaning - for the sake of this request of Matibhadrashri and for the sake of this prayer
of mine, I, Karmavajra!"
When I had so petitioned, an extraordinary taste came from between my teeth and coiled
around my tongue until I felt completely ecstatic! It must be thanks to You, O Guru! Then
without manifesting His body, His unconquerable voice spoke as follows:
"Karmavajra! Bring thse esoteric words of mine to the ear of Matibhadrashri! It is the
intimation of Father Samantabhadra, the heart's message of Mother Samantabhadri -
this esoteric speech of mine, I Vajradhara! To achieve the great supreme medicine, the
uttermost pinnacle of all vehicles, seek out the clear light of the mind itself!"
I, Karmavajra, asked: "What is the actuality of the clear light?"
He said, "Karmavajra! The clear light (is explained by) three; actuality, nature and
compassion."
Karmavajra asked, "When one meditates on the clear light, are there pitfalls? Or
not?"
He said, "Your question is extremely good! If someone does not understand, there are
pitfalls. I will explain four points: the pattern of error, the sign of error, its faults, and the
effect of error. First, the pattern of mistaking the actuality; in general, what we call 'actuality'
is the introspectively known reality which exists just like this, free from the adulteration of
present artificial consciousness, originally clear emptiness wherein nothing is (intrinsically)
established. When a person meditates on emptiness without focusing just on that, he falls
into the error of cutting off enlightenment at emptiness, by not freeing his mind from the
holding of emptiness. The sign of error is that thoughts arise such as that 'above there is
no Buddha, below there is no hell, the utter lack of establishment of anything is emptiness.'
The fault of the error is that the mind that thinks 'everything is empty,' on the positive side,
abandons all religious practice such as devotion, purification of perception, refuge-taking,
spiritual conception, love, and compassion, and engages in the enterprises of this life, and,
on the negative side, all his practice is contaminated in the activities of sin. For one who
thus engages in such perversion of the truth, there is no place to go but the Vajra hell. The
fruit of such evil activities is that, on the positive side, since such a one has distorted the
truth of the virtuous orientation, he conceives the nihilistic view of the fundamentalists, and
on the negative side, by distorting the orientation toward causality, he wanders in the ocean
of suffering. Karmavajra! There are many who say they realize emptiness, but there are
very few who actually realize the real condition of ultimate reality!"
"Karmavajra! There are four (points) to the pitfalls concerning nature. First, the pattern
of error concerning nature; in this clarity where in body and intuition have the intrinsic
brilliance of empty awareness, faces and arms have no categorical (intrinsic) status in the
body, and colours and signs have no categorical (intrinsic) status in intuition. When a person
settles upon the indivisibility of clarity and emptiness as merely the clarity aspect which is
the intrinsic brilliance of emptiness, and does not know the integration of the indivisibility of
clarity and emptiness, it is the mistaking of awareness as illumination. The sign of this error
is that all Dharma teachings go their separate ways. When you teach such a person the
expression of 'integration,' it does not fit into his mind. The fault of this error is that the mind
that thinks 'universal illumination is substantial' does not aspire to engage in any Dharma
practice, and, being too extreme in verbal adherence to theories, it departs from the path of
omniscience. There is no way this person will become liberated, since his illumination has
fixated. The effect of this error is that such a person becomes attached to a clear light that
appears externally and therefore is reborn in the realm of form. Now knowing his inner
awareness as clarity-emptiness, he migrates with his mind fixed in one orientation, and has
no occasion for liberation. Karmavajra! There are many who say they perceive the clear
light, but there are few who cultivate illumination-emptiness as integration!"
"Karmavajra! There are also four (points) in the pitfall concerning compassion. The pattern
of error; this constructive thought that arises as variety, not arising as the intrinsic brilliance of
clear empty awareness, no matter how it arises, never exceeds awareness-emptiness (indivisible).
A person who does not understand that, is said to mistake awareness as emptiness. The sign of
error is that he engages exclusively in the physical, verbal, and mental activities of this life. The
fault of this error is that his attitude that constructive thought does not arise in the Body of Truth
causes everything that arises to be bound by the net of constructive thought; he becomes arrogant,
and his virtuous exertions are dissipated. Since his practice emphasizes bad instincts, he only
achieves (the aims of) this life. Bound by the chains of dualistic suspicions and doubts, he himself
binds himself. The effect of this error; not knowing the pitfalls of constructive thought, he becomes
fixated in his instincts. Not knowing the evils of causality, he ends his life while still on the path of
vacillation, and after death he gets lost again in the three realms. Karmavajra! There are many who
say they have no constructive thoughts, but there are few who understand the criterion for the
liberation (of whatever) arises."
I, Karmavajra, asked, "There is no point in not avoiding those three pitfalls; how are those
three pitfalls avoided?"
The Lord of the Esoteric said, "Karmavajra! This emptiness, the actuality of awareness,
is not contrived by anyone, has no cause, no condition, but has been there from before the
ver beginning. It has no infraction or observance, it cannot be focussed on or mistaken -
it is Buddhahood in the realm of primal perfection. Likewise, this natural clear light is
effortlessly indivisible from beginningless emptiness. Its exercise is ceaseless compassion.
Whatever arises kacks intrinsically real status, so you must understand all three as the great
integration, Buddhahood in indivisibility!"
I, Karmavajra, again asked, "What are the pitfalls in view, meditation, and action?"
The Esoteric Lord said, "Listen, Karmavajra! First, there are the five pitfalls with regard
to view; the pitfall of view itself, the pitfall of place, the pitfall of companion, the pitfall of
affliction, and the pitfall of partiality. First, the pitfall of view itself: the yogi in this esoteric
Tantric system prefers naked direct perception to the view generally taught, accepted as
emptiness devoid of extremes. But there is no difference between those two if the ultimate
is realized. If it is not realized, then the general view is a verbal view held in the analytic
mind and does not hit upon the actual import; it is an erroneous view. Not trusting in the view
which is direct perception, but placing confidence in the verbal, analytic view, one thinks that
there is nothing to aim at, and that freedom from extremes is inactivity, and then one's actions
are corrupted with regard to the principles of virtue and sin. Thinking that there is no good
and bad evolution, virtue has no reward, sin brings no harm, everything is straightforward
equality, one stay content with ordinariness. This is called the "view that dallies with evil,"
and is the root of all erroneous views. Matibhadrashri must act in the profound integration
of the view, which is intrinsic clarity of non-dual direct perception, with evolutionary cause
and effect.
"The pitfall of place: in general, one who realizes the temporary view should go to a
clear and solitary place such as a hermitage in order to enter the realm of the ultimate
view. Even though one has a temporary view one needs the discipline of retreat to
cultivate it. Bad places distort one's view. Tell Matibhadrashri! The temporary view
must be cultivated in retreat.
"The pitfall of friends: one who has the temporary view should associate with friends
who agree with the Dharma and do not increase afflictions. It is impossible not to be
infected by bad actions if one associates with bad friends. They lead one into (the concerns
of) this life and leave no room to cultivate the view. They are the root of the pitfall of
increasing the afflictions. Karmavajra and Matibhadrashri! If you do not want to fall into
this error, cut off all attachment to unwanted friends and stay in solitude.
"Fourth, the pitfall of afflictions: that person who has the temporary view, if he is not
motivated to overcome the arisal of afflictions, will be motivated into afflictions by
whatever external circumstance. Gathering evolutionary action even in an instant, he
will engage in bad evolutionary action for a long time. Bad evolutionary action will be
gathered through the influence of the five poisons with regard to all six kinds of apparent
objects. The evolutionary effect of that will emerge both temporarily and ultimately,
and when afflictions are generated, though mindfulness of instantaneity may hold them,
a loose awareness will let them go. Meditate on love and compassion for all living beings
controlled by such afflictions. Pray for blessings that they may be motivated into the path
of overcoming those afflictions. Especially, invoke the Guru from the depths of your
heart. Purify the seed of afflictions with mantras, and consider it essential to meditate in
the Mystic Deity. Afterwards, when you are naturally released in the view, make extensive
dedicatory prayers. If you move on such a path, you will attain virtues as a result, both
temporarily and ultimately. If you do not employ such a path, you will become stuck in
the mud of afflictions and your view will not become actuality. It is the great root of pitfalls.
Karmavajra and Matibhadrashri! If you do not want to fall into such error, employ the
remedies for whatever afflictions are generated. Put them into practice."
"Fifth, the pitfall of partiality: all persons who have the temporary view take refuge erroneously
in Scriptures (by fastening upon) the view given in the treatises of their own schools exclusively,
and divide things into 'self' and 'other', 'higher' and 'lower factions,' and 'good' and 'bad', and they
make Buddha's great extreme-free view into something to be grasped at and presumed upon by
(ordinary) persons. This is the root of errors. Karmavajra and Matibhadrashri! If you do not want
to fall into such error, you must realize the extreme-free view is a great vast emptiness!"
"Now for the second point, there are five errors with regard to meditation: the error of actual
meditation, the error of place, the error of friends, the error of faults, and the error of passions."
"First, the error of the actuality of meditation: although the Guru nakedly identifies actuality,
nature, and compassion, the disciple does not understand, and cannot decide about actuality,
nature and compassion. He falls into error by not understanding the indivisibility of clarity and
emptiness. Then, when he practices according to the method of his Guru, he falls into the state
of a human of the desire realm through his attachment to the merest particle of physical and
mental bliss; he falls into the state of the deities of the pure abodes through his attachment to
the mere absence of thoughts in his mind; he falls into the state of the deities of the form realm
through his attachment to mere thoughtlessness in clarity; he falls into the state of desire-realm
deities through his attachment to thoughtlessness in regard to bliss; and he falls into the state
of the formless realm deities through his attachment to thoughtlessness in regard to emptiness.
These are pitfalls in the three realms. If he continuously ceases sense-objects, he falls into the
realm of infinite space. If he ceases, without sensations, even the feeling of falling into deep
sleep he falls into the realm of absolute nothingness. If he ceases all clear illumination in his
consciousness, he falls into the realm of infinite consciousness. If he generates continuously
the mere shine of bliss in his clarity-awareness and utter nothingness in his perceptual awareness,
he falls into the realm beyond consciousness and unconsciousness. These are called the "falling
into one-sided quiescence." When one migrates via death from these, one migrates throughout
the three realms and the six species. Karmavajra and Matibhadrashri! If you do not know how
to eliminate the errors of meditation, (meditation) is unnecessary, since you will just return to
migration when the realms of dumb meditation are lost."
"Furthermore, if you accept body and mind as (really being) the way they are experienced
by the alienated individual, you fall into the error of the ordinariness of your own being. If
you adhere one-sidedly either to being or nothingness, you fall into the spiritualism or the nihilism
of the fundamentalists. If you accept the repudiation of all objects except for the mind, you fall
into the state of the Disciples and Self-enlightened Sages. If you accept animate and inanimate
things as divine, you fall into the error of the Tantrics. What is the use of meditation when you
cannot avoid the extremes of errors?"
I then asked for some method to avoid these pitalls.
The Esoteric Lord said, "If you want to avoid these pitfalls, then, like Matibhadrashri, first
broaden yourself by learning, then in the middle concentrate (the teachings) into the essentials
by means of the personal instructions identifying (realities), and finally, at the time of practice,
do not fall into the above errors, and, in spite of the fact that longing and attachment arise in
meditation, meditate like a rabbit lying in an eagle's nest or like an archer (waiting for his prey).
And you will not fall into any pitfalls, if you relax with regard to whatever appearances arises
in your experience, not negating or establishing any infraction or observance or doubts or
worries about whatever arises, and if you do not cling to any of it."
"Second, to show the pitfall of place and friends: the person who is meditating should meditate
in a solitary and suitable place. If he stays in a crowded monastery or a place that arouses the
passions, he will fall into error by the force of defilements, possessions, attachment and aversion.
If he associates with bad friends, his meditative growth and enthusiasm will be disturbed, and he
is buying his own suffering, it is urgent that you use forceful means to abandon the negative
influence of bad friends and bad places."
"Third, to show the pitfalls of meditation: when you cultivate your meditation, there are three
(faults), depressions, excitement, and distractions. There are (six) kinds of depression: because
of place, because of friends, because of food, because of posture, and because of meditation.
First, depression opn account of place; if one stays in a forest in a low or sunken place, or in a
country where solitude is disturbed or where defilements are prevalent, one's consciousness
will grow stupefied, one's subtle drop becomes unclear, one's awareness dull, sleep too long,
body heavy. One should perform ablutions and confessions and go to a high and clear place,
and meditate in an open place or let the wind blow in the window. Contemplate snowy peaks,
and meditate naked, and this (type of depression) will be dispelled."
"Second, depression on account of friends arises by staying with defiled persons. Make
purifications and ablutions, and this will be dispelled by protecting yourself from people who
have broken their commitments and are full of defilements. Third, seasonal depressions,
which come in spring and summer when you feel oppressive and depressed, are dispelled
when you meditate in high places as in the snowy mountains. Fourth, depressions caused
by food and clothing come from using the defiled food and clothing of people, and are dispelled
by avoiding such food and clothing. Fifth, depressions caused by posture occur for beginners
from meditating while walking, sitting, lying down, etc., and are dispelled by meditating using
the three postures or the Vajra posture, bringing intensity to the awareness and brightness
to the faculties by sitting erect and alert. Sixth, depression caused by meditation: when one
meditates, by meditating with one's consciousness (focussed) in the lower body, one becomes
sunken down in one's physical being. That is depression, and it is dispelled by carrying one's
senses, imagined as having the clarity of a lamp, through the sky, strengthening the awareness
by the intense brilliance of mind itself. Karmavajra! As for dispelling of obstacles of meditation,
it is not accomplished by anyone without strong energy."
"As for the pitfall of passions, there are many thieving enemies of one who practices
meditation. Generated by the root five passions, 84,000 passions arise, which leave no
room for meditation and lead him into cyclic life. One should be undistracted concerning
them, by imagining one is like a mother fearing loss of her only son; one should abandon
them as if there were a snake suddenly appearing in one's lap. One should hold them with
mindfulness which is vigilance, practicing as in the path-application (mentioned above) in
the context of the view. Otherwise, in an instant, bad evolutionary action is accumulated.
If you want not to fall into such error, you should exert yourself in careful choice of action,
never apart from the watchman of alertness. Again, until view and meditation are stable,
practice alone like a wounded deer. Especially, it is of the utmost importance to flee from
the passions, seeing them like poisonous snakes."
"There are two (points) to explain the faults of excitement, excitement on account of place
and excitement on account of conditions. Excitement on account of places: when one meditates
in a high and clear place, one's awareness become clear, one's consciousness will not stay still,
and constructive thoughts become excited and spread out everywhere. If one lets them loose
to spread as they will, they become influenced by passions, so awareness should be settled in
between tightness and looseness. If you cannot overcome it, subdue it by the gaze of the disciples.
Sometimes, it can be subdued by aiming one's consciousness toward one's sitting mat. In the
evening, lie down placing the mind within a black drop within an intestine-like vein in the center
of the soles of the feet. When the vapor of thoughts emerges, identify it and (seal it) with PHAT.
Hold the breath, and afterwards let it go in relaxation. Or else, it is dispelled by leaving thought
to run its natural course, leaving it to proceed on its familiar path."
"Second, excitement on account of conditions: thought picks up on any sort of external
circumstance, and spreads the mind excitely in the direction of the passions. Generate a
will, thinking, "What's the use, it is unnecessary," and practice with love, compassion,
aversion, technique, wisdom, respect, and devotion. Thereby, compel oneself along the
path-motivation (mentioned above) in the context of the view."
"Third, there are two points in the fault of distraction: distraction through misunderstanding,
and distraction on account of circumstances. First, distraction from failure to understand: not
knowing how to delimit the session of meditation, as much as one meditates there is no impact.
Wrong views are generated toward the Guru and the instructions. Not distinguishing between
realization and (superficial) understanding, one's meditation becomes dumb. For that, one
should invoke the Guru, generate certainty about the instructions, often delimit the sessions of
meditation, meditate powerfully without involvement in other affairs, and meditate by cutting
off fabrications at the times of clarity. Then, distraction is cut off, and one's experience will
increase from culmination to culmination. Second, distraction due to circumstances: here one
becomes distracted by external circumstances, becoming involved in the six kinds of objects
mixed with the five poisons, and one's vacillations cannot be contained by mindfulness. As
a remedy for that, if one applies it suddenly, one should cut off as a whole perception of
appearances, realizing them as illusory. Karmavajra! If you want to eliminate those pitfalls,
whack the pig on the snout with a club!"
Again, I Karmavajra asked the Esoteric Lord, "Do not the Tantras harness the passions
to the path?"
The Esoteric Lord said, "Of course they harness passions to the path. But none but the
peacock can make a diet of poison. That person who is able to harness passion to the path,
without abandoning them, is more rare than the Udumvara flower. Even the keenest person
experiences passions as friends, but in the end they will become poison for him, so it is
important he abandon them. If, however, he first enters the realm of their abandonment as
much as possible, then all passions and objects of desire arise as illusions, and lust and
attachment for them do not arise. If some emerge, it is not necessary to stop them, they
cause no harm. If they do not emerge, the mind to achieve them does not arise, there is no
wishing. Just that is the criterion for their becoming motivations of the path. If one harnesses
passions passions to the path before getting rid of intense attachments, it is like flying around
honey and becoming stuck in it. Karmavajra and Matibhadrashri! That is how you should
take the measure of the stages and paths!"
"Third, there are two pitfalls on the path of action, the pitfall of action at the wrong time,
and the pitfall of action in general. First, the pitfall of action at the wrong time: bee-like
action precedes learning, thinking, and meditation, it is action of a beginner, and goes wrong
when engaged in during the time properly spent under discipline. Deer-like action is action
at the time of practice and goes wrong when engaged in at the time of discipline, as one's
samadhi comes under other influences. Dumblike action is action when practice gets down
to essentials, and, if engaged in at the bee-like time, goes wrong when the verbal meanings
are not discerned. Actions like a dove entering its nest are actions at the time one's inner
experience is generated, and becomes obstacles to samadhi, and go wrong when there is
no intensity. Madman-actions are actions demostrating one's experience and when engaged
in at the time of partial experience being generated go wrong because the ultimate aim is
not discovered. Lion-like actions are actions when the view has become experiential and
go wrong if engaged in at a time (more suited) for (further) practice, because they do not
occur on the basis of reality but go wrong by being diverted through extraneous appearances.
Dog-pig-like actions are actions at the time of initiation and if engaged in at the wrong time
go wrong because of the interference of one's Daka. If your actions do not go wrong, as one's
inner perceptions arise as reality, external appearances are transformed into inconceivability,
and one can err in regard to the esoteric. One can achieve any kind of miraculous feat, since
one can master any kind of appearance that arises. To eliminate the above types of actions,
you should understand the pitfalls of action, (or else) the effect will not come forth. Karmavajra
and Matibhadrashri! You should act in accordance with the treatises on the general Dharma!"
"Second, the pitfalls of action in the context of the Dharma in general: although you may be
conscious about incidental acts, if they do not accord with the Dharma they do not contribute
to the path of Buddha and are called 'artificial,' being erroneous actions. Karmavajra! If you
do not want to err at the time of actions, you should do whatever action in such a way that it
contributes to the path of enlightenment!"
"Third, there are two types of pitfalls in regard to the final fruit, a temporary one and a
final one. First, the temporary pitfall: if you hold the ordinary fruit of the practice of the
profound instructions as supreme, your pride and arrogance are generated, and that is the
error that impedes the ultimate fruit. Although you have achieved a fruit, if you do not
terminate doubts, it is to mistake the fruit for a cause. Karmavajra and Matibhadrashri!
You should recognize that the cause of doubts is baseless!"
Again, I Karmavajra asked, "If this pith teaching about awareness is intuitively realized,
is the conception of the loving spirit of enlightenment necessary still? Or not?"
The Esoteric Lord said, "The Tantras of the Mahayana are very much distinguished by
the conception of loving spirit of enlightenment. Still, if you do not remember at all four
times the evils of the life-cycle of cause and effect such as death and impermanence,
everything naturally becomes a concern of this life (only). If you do not meditate on love
and compassion toward all living beings at all times, although you may norminally acclaim
the Mahayana, you have already fallen into the error of the Disciples and Self-enlightened
Sages. If you do not understand the moment by moment crisis of ethical choice concerning
the subtlest aspect of cause and effect, various sins will accrue, even though your realization
may be advanced. Karmavajra! If you want to live up to the Dharma honestly, you must
always relate those above (spiritual conceptions) to your realization!"
Again, I Karmavajra asked, "What is the greatest obstacle to the practice of the path?"
The Esoteric Lord said, "When you first enter the path, the obstacle is whatever
circumstance leads your mind in the wrong way. Especially, for a man, women are
most demonic. For a woman, men are the most demonic. For both, food and clothing
are very demonic."
Again I asked, "Most Tantrics nowadays say that the use of a consort has a tremendous
impact. How is it in fact?"
The Esoteric Lord said, "The consort who can elicit the impact of the path is more rare
than gold. Obsession with an inferior woman makes you into a sex-fiend! Purifying your
perception (in regard to such a woman) makes your heart suffer. Your accumulated stores
(of merit and wisdom) are offered to the sex-fiend. Your perverted lust is made into a
divine quality. If you can, you will unite even with a dog. Faith is generated from your mouth,
but abandoned from your heart. Your avarice and envy become enormous. You accumulate
no exalthing evolutionary action, but it drags you down like an iron hook. Any impact that
increases the Dharma is not brought forth, and you are led by the nose of lust and suffering.
You practice with the hope of liberation through desire, but it only becomes a cause of
increasing your passions. You hope it will be a basis of expanding your scope, but you get
carried off in a bag of loss and defilement. A consort who keeps no spiritual commitment is
a demoness!"
I asked, "Who then is the only one fit to consort with?"
The Esoteric Lord said, "Someone who has none of the above faults. Especially, one who
is respectful to the Dharma, greatminded, persevering, great in faith and compassion, completely
endowed with the six transcendences, obedient of the advice of the Guru, devoted to the
practitioner, who holds the Tantric vows as dearly as the apple of her eye, with no urge for
sex at times that are not times of power, and who observes the rules of purity. If you find such
(a consort), she can serve as a friend of the path. As such is extremely rare, and as such has
the purpose of developing a desirous person, it is the especial fortune in Dharma of the keenest
practitioner. Ordinary persons, since their passions go their own way, must abandon any (such
ideas). If you enter the door of Tantra yet do not keep your vows, better not have any hopes
about Buddhahood!"
Again, I Karmavajra asked, "Since this kind of addiction about food, clothing, and body
harms one's Dharma practice, please give men an instruction for getting the mind free of these
three!"
The Esoteric Lord said, "Karmavajra! These bodies are (soon) destroyed. The length of
life has been determined long ago. There is no certainty, whether you are old or young. No
one gets out of death. I never saw anyone who failed to die because of their attachment to
their body, no matter how beautiful. Let go of all cherishing of the body and discipline yourself
in retreat. As for clothing, it is sufficient to wear even the poorest. As for food, grain and water
is enough. Human beings are not capable of (much) practice of Dharma. Now, if motivated
by the spirit of enlightenment of love and compassion, you accomplish some virtue, it has great
power. But it is extremely rare."
"These teachings of my esoteric words are the heart's message of the Dakinis. This esoteric
speech of mine, I Vajradhara, I have taught to Matibhadrashri who is blessed externally
by the Goddess Sarasvati, and internally by the Goddess Guhyajnaneshvari. And I seal this
instruction for three years, that it not be taught to anyone else. The name of this instruction is
"The Dialogue Garland of Supremely Healing Nectars." This medicine is as if unpalatable in
the mouth of faith of the beginning disciple; even if it goes in their mouth of faith, it is as if
vomited out. The application of this medicine has no superior in curing the plague of cyclic
life. Having first request this medicine, digest it without vomiting it out. If you can, you will
become liberated from the fierce plague of cyclic life."
Again, Karmavajra asked the Esoteric Lord, "What is the character of this Matibhadrashri?
Will he attain Buddhahood? Which Mystic Deity looks after him? Where was he born in his
former lives?"
The Esoteric Lord said, "This Lo Sang Dragpa is a person who has extensively gathered the
two stores. For seven previous lives he manifested the form of a Pandit and accomplished the
aims of living beings. In his just previous life, he was born in Kashmir near Shrinagar as the
Pandit Matibhadrashri, and he gathered an excellent circle of five hundred disciples. According
to the perception of ordinary people, he was renowned as having attained the path of application.
But even I Vajrapani cannot measure his excellences. He is looked after by the special deities
which are outer and inner Goddesses, as well as by the Protectors of the three types (i.e.,
Avalokiteshvara, Manjushri, and Vajrapani); these are his Mystic Deities. As to his Buddhahood,
I do not show that, it will be predicted by Avalokiteshvara and Manjushri. He is a person who
benefits when contacted by seeing, hearing, or remembering. Other persons cannot take the
measure of his character."
Again Karmavajra asked the Esoteric Lord, "How long will the Teaching remain in the Land
of Snow?"
(The Lord said), "From now on, the present is the time of Scriptures, and within that the time
of Sutras. Along with the Discipline it will remain for thirteen hundred years."
Again Karmavajra asked the Esoteric Lord, "What will be the state of suffering or happiness
in this Tibet, the Land of Snows?"
(The Lord said), "The evil side will grow and defeat the side of good, and people from the
frontiers will come into the center. On the strength of that, the frontier gods and demons will
also come into the center. Then all the people in the center will go into foreign lands, and the
central deities and demons will also go into foreign lands. On the strength of that, the gods
and demons will not be at peace with the other gods and demons. Plagues and famines will
afflict many people, and living people will have no happiness. You, the responsible preserving
teachers must be compassionate. Now is the time when war comes from outside and overcomes.
The teaching can be restored by the scholars and monks even performing the merest portion
of necessary services. It is still possible to restore it if the techniques of reversing (the evil
process) are employed. By the power of the evolutionary action of living beings, this cannot
be delayed more than ten years. If the Community becomes divisive, samadhis of the supreme
vehicle, such as non discrimination, the experience of transcendent insight will be generated,
arising even more quickly if distinguished by the profound technique of compassion. If you
get to the essentials in the body through the profound techniques of reciting mantras, realization
will inevitably spring up in the mind, which means that the great compassion will arise, through
the presence of the inconceivable, supreme principle of profound technique. If there is no
learning, then only erroneous Tantras will multiply, so learning is extremely important at the
beginning stages."
"However, nowadays, the method of spiritual conception through the blessings of contemporary
meditators, of what worth is it beyond generating the merest fraction of the experience of
transcendent insight? When they recite the mantras and spells of the profound Tantras, they only
get a few ordinary accomplishments. Rather than that, you should generate a deep adherence to
the supreme accomplishment. Thus, you must generate a purified perception toward everything.
And, to generate an experience of perfect transcendent insight, you must rely on a Guru who has
himself generated a perfect transcendent insight. If you do not generate a perfect transcendent
insight, you should study my esoteric teaching, for you will need to eliminate (innumerable) pitfalls.
Since the view is impeded in its range of understanding for those who have no quiescence, the
Victors did not say that transcendent insight by itself is sufficient. It simply does not happen. The
most excellent technique to elicit the experience of transcendent insight consists of the Six Yogas
and the Great Perfection, the extraordinary instruction of the Tantra. While it is true that in general
there are inconceivable various categories of causes of liberation and moniscience, they can be
condensed into three types. Among my esoteric teachings, there are many. Whether or not Dharma
practice serves as the path depends on the extent of the extraordinary spirit of enlightenment. The
actuality of the spirit of enlightenment is great compassion. Its function is to accomplish the aims
of living beings. It is extraordinary. The criterion for the perfect generation of the understanding
and experience of those three (spirit, compassion, and activity) is whether all selfish motivations
have ceased and exclusive thinking of altruistic concerns has been achieved."
I Karmavajra, asked, "Is this Great Perfection the perfect view?"
The Esoteric Lord said, "The Great Perfection is an exalted view, and also the elucidation
of the view by Masters Nagarjuna and Chandrakirti is without error. It is impossible to
generate transcendent insight without relying on them. Nowadays, in Dbus and Tsang, there
are inconceivable numbers of people who are able to terminate reifications about the path of
Buddhahood through the power of unerring references and reasonings, and then to teach others
the correct path. But there is no certainty that those who can teach this are in fact the ones
called upon to teach. If those who cannot teach this do the teaching, everyone including the
teacher go to the bad migrations! One has to feel compassion for them!"
Again, Karmavajra asked the Esoteric Lord, "What will be the length of life of this Lo Sang
Dragpa? What kind of followers will he have? Going where will his accomplishments increase?
In his future lives, where will he accomplish beings' aims? Please tell me."
The Esoteric Lord said, "His accomplishment of beings' aims will increase if he does not
stay in one place. His life span can be no more than forty-five, although if he spends his
time exclusively in practice, he can stay seventy-one years, or maybe seventy-three. To
accomplish beings' aims, his life will become that long if he practices the meditations of
White Tara, Amitayus, and Manjushri Raktayamari, since he has connection with Manjushri.
If he does not do that, there is the danger that the evil side will interfere with him. The above
practices ar extremely precious. Of his followers there will be three who will be outstanding,
and many who will enter the path of accumulation. As for his path, even the holy persons
cannot measure it from the predictions already made in his former lives. He will soon behold
the faces of the above-mentioned Mystic Deities. There are three ways in which he will have
these visions: the best is seeing them directly; the medium is seeing them mentally in meditation
practice; and the worst is when he beholds them in dreams. Before seeing the faces of Mystic
Deities, there will occur terrible miraculous events. Beings who are types of great demons
will emerge, manifesting as Mystic Deities. Confronting them then, stabilize your samadhi,
invite the Intuition-Hero and merge into the (apparent Deity). If it is a (real) Mystic Deity,
an intense brilliance is generated. If it is a demon, it disappears. Although there will be
inconceivable things such as this, that is all I can easily and understandably explain. I am not
inspired to discuss how he will have visions of the Mystic Deities. If I do, the demons will
carry it away!"
Again I asked, "This Lo Sang Dragpa, where will he be reborn in the next life?"
(The Lord said), "He will be born in Tushita, in the presence of Maitreya, as the Bodhisattva
Manjushrigarbha. Then from Tushita, he will wish to accomplish beings' aims in another human
universe, and he will be reborn there in the form of a Dharmaraja, an Enlightened King, from
which immeasurable benefit will emerge for the beings there. Third, in this universe's human
realm, he will be reborn in the Licchavi community in Eastern India as the Pandit Jnanashri,
where he will gather a following of two thousand, all of whom will attain the great accumulation
path and the application path."
(Thus spoke Vajrapani). Then Karmavajra said to Lo Sang Dragpa, "The words spoken
by the Esoteric Lord might not suit others' minds, so you should hide them. The greatness
of your body and your virtues, though I could extol them at length, you would not have time
to write them down, so I have only partly transmitted them. And the questions as I asked
them, and also what he said extensively on his own, as there is more than this little bit, that
I have recorded."
* * *
Best of Luck to All!

Note
Here it is to be stated that in general there are many forms of correct interpretation of
the Great Adepts' deeds and instructions. Likewise, among the revelations of this Holy
Master, in the context of the view there are three different systems of interpretation: one
according to the Great Seal; one according to the Great Central Way; and one according
to the Great Perfection. Each has a definite intention according to the (needs of) the disciples.
Especially, this Supremely Healing Nectar is the best instruction given to Master Tsong
Khapa himself. Even the Dakinis said "The Supremely Healing Nectar is the Supreme
Medicine." And Tsong Khapa himself said that "The secret speech of Holy Vajrapani, free
of faults of excess, omission, and error - that is the Supremely Healing Nectar." He often
praised it in this way.
Translated by Prof. R. Thurman for Library of Tibetan Works & Archives.

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The Bardo of Death and Rebirth
by Lama Ole Nydahl

When people speak of bardo they usually think of the time after death. The term, however, reaches further. It refers to any "intermediate state." All beings experience such intermediate states their entire lives until enlightenment, when mind recognizes its own timeless clear light. Right now at this lecture for instance, we are in the bardo of being awake - at least I hope so. We communicate with symbols and words, and perceive the world through our senses. At nighttime the bardo is that of sleep, of darkness and a lack of consciousness. To those lucky ones who know the clear light meditation very well, the experience is that of lying in an ocean of light.
There are also periods when stored impressions come up in different ways, such as in dreams. This is called the bardo of dreaming, and it probably includes most drug-induced conditions. Then we wake up again and resume waking consciousness. Evidently, everything mentioned so far is conditioned and changing and can be of no lasting help to beings. If we meditate, however, a state comes forth which is in essence timeless clear light, an awareness which is not dependent on anything. It is beyond birth and death, without coming or going. All Diamond Way practices aim to make radiant awareness always present. While alive, beings, both humans and animals, move between the three above bardos, waking, sleeping, or dreaming. At death, three further bardos appear.
First, comes the process of dying itself. Whether death is quick or slow there is a transformation. Afterwards, a period follows wherein mind continues its habitual flow from the previous life. After recognizing that one is actually dead, a process of restructuring takes place and, depending on the dominant state, mind enters a new realm among the six levels of existence. This has always been so. In the same way that space is without beginning, mind also has no starting point. Outside as inside it has constantly been playing, expressing and experiencing its richness in countless ways. These six bardos have always alternated; the three daily ones and the three which follow when non-liberated beings move into their next life.
You came here this evening in order to know the latter. In order to understand what happens at death, we need to first look at mind. In its essence mind is space. It has neither color, weight, smell nor size. It is not made of anything; it was not born; it will not die. It has not come from anywhere, so it will not go away. This space, however, is not a black hole. It neither implies disappearance, nor non-existence. Its nature is rich. It plays, expresses itself, dreams, lets things happen and then dissolves them again. It has great power and is at the same time unlimited. Wherever we look, there is no ending to it - always more things can happen. As this recognition dawns, no conditioned feeling can match it, and fearlessness, spontaneous joy and active, unsentimental and far-reaching compassion come naturally. If that were beings' constant state, if we were always aware of mind itself, everything would be easy. Then dying and being reborn would be like changing clothes. The clear light of mind, its radiant awareness, and the joy and power of its activity would never stop. Without any breach of consciousness, and seeing our bodies and speech ever more as tools, we would freely choose rebirth at places of maximum usefulness to others.
Of course, this is far from most beings' daily experience. Whoever does not meditate rarely glimpses mind's essence. Then it happens only by chance, such as in lovemaking or during the free fall before the parachute opens. Whether its eternal freshness manifests through a continuous process or accidentally, it is the total certainty and deep joy which appears when one forgets to hope, fear or to expect. It expresses itself as a love that has few concepts. Instead of mind's bright light or its more impermanent insights, however, unenlightened beings identify with its stream of impressions. They seek a lasting essence in the changing flow produced through their bodies and mental activities.
Though considered to be real, such situations and feelings cannot last. Their nature is like a river - though new water runs by constantly, there is still continuity, and people identify with it as a stream of awareness. There is a causality between a child of seven and the later adult of seventy. Without the former, there could be no latter, though every particle, every molecule is new.
At a certain point, this process can not be accommodated in the body anymore. When it can no longer hold the mind, that is death. Death looks very different whether one dies slowly, like from AIDS or cancer, or if one's body disintegrates due to stepping on a landmine, or having a high-speed accident. The process that takes place, however, is the same. Whether it happens in a flash or over a longer time, the energy which used to be spread over the whole body always moves towards its central axis. In the great religions of experience, the body brings forth varying energy systems. They depend on the goal sought, whether it is formless god states, a balanced long life, or mind's clear light. In Hinduism it works in the spine, in Taoism in an ellipse through the body, and in Buddhism the central energy channel lies between a point eight fingers behind the original hairline on the top of one's head and finishes four fingers below the navel. From this main energy tube in the center of one's body five different wheels spread out which branch into 72,000 channels. Being feminine, they are essentially intuition and space. Inside them lie potential male energies, which are only fully awakened at enlightenment. Their nature is compassion and joy. During the process of dying the connection to the outer senses first pulls back toward the center of one's body and then the five wheels collapse into the central energy channel. During this process one first loses power. A pressure is felt on the body and sense impressions become unclear. Then, one's control of the fluid element goes. One feels as if one is floating in water and drools from the mouth and nose. Following this one becomes dry, and cold enters from the extremities. Now, close to death, one's breathing is shallow and harsh and non-meditators lose the last ability to focus their mind. Depending on one's karma, the impressions absorbed during one's life, anything may appear, from the wonderful feeling of joyful meaning experienced after Phowa to states of great loss with fear and frustration. Here karma may already become very visible. In the end one takes three very long exhalations - and that is it. Though at this point people are pronounced dead, during the next 20 to 30 minutes an energy process continues inside the magnetic axis of the body.
This energy channel appeared when our consciousness from the last life met with the sperm and egg of our parents. The two cells, whose genetic information supplied the basis for our present bodies, additionally each carried an energy charge. In meditation the male essence is experienced as white and the female as red. As billions of cells formed into our human bodies, the white energy moved upwards and is now centered around eight fingers behind our original hairline on the crown of our heads. At the same time the red energy moved down and now rests four fingers below the navel in the middle of the body. Between these two poles lies an axis with the above-mentioned wheels and channels. After one stops breathing, during the following ten to fifteen minutes the white energy loosens its hold at the top of one's head and moves down towards the heart. On its way down, a beautiful clear light is experienced, like from the moon, while thirty three feelings, which have their basis in anger, disappear. Many hear the sound of a drawn-out HANG syllable and memory is so intense that one frequently sees beings who have died before one.
After that, a red light rises from the point four fingers below one's navel. The feeling is very powerful and the light is like a deep sunset. While it moves up to the heart, also taking ten to fifteen minutes, many hear the deep vibration AH. Forty feelings of attachment disappear at this point and an indescribable joy is felt. Twenty to thirty minutes after death these two energies have thus fused in the center of one's chest and everything becomes black. While this happens, seven veils deriving from ignorance dissolve.
Then appears a radiant light, totally beyond-personal awareness. If we can hold that state the meditation is called thugdam. It means that mind is bound at the heart in a condition which does not separate truth inside and out. Here, its open, clear and limitless essence pervades all times and directions; this is the awareness of lamas like Karmapa. It is compared to the meeting of a child and its mother and, if it can be held, there is real enlightenment. Every separation between space and energy, as between past, present, and future then falls away.
Whoever cannot hold that state blacks out. The Tibetan Book of the Dead mentions a period of three to four days of unconsciousness after death. In the case when dead people have come to me, however, transparent but otherwise looking as they normally did, it has always been after sixty eight hours. I think it is because they were all city people and very well educated. Thus their mental processes were very quick.
When one wakes up after death, there is the feeling that something is fundamentally wrong. However, even if one's body is preserved, one will avoid looking at it and instead try to get away. This state is highly confusing because, having no body, whichever place one thinks of one automatically is there. Also one's intelligence is so much sharper than when alive and though one can read the thoughts of the living, one cannot communicate with them. When one sits on a chair, people sit down on one and when one talks to them, they simply go away. In spite of so many signs beings do not want to know that they are dead. After the three days of unconsciousness, a week follows during which people continue inside the habit-world of their past life. Then, no one can any longer avoid the realization that they have no physical body. This recognition may solidify when one stands in front of a mirror and finds no reflection. Some discover themselves walking on fine sand without leaving any foot prints and others may put their hands in boiling water and not get burnt. At that moment, mind knows: "I am now dead, I do not have a body anymore," and this is such a big shock that one falls unconscious for a second time.
When one wakes up again, mind has moved into a new state. Here, the shared flow of one's surface consciousness has stopped and one's individual subconscious impressions surface as very strong experiences. Though they can best be compared to highly individual dreams, one also holds them to be real and feels hope and dislike.
While one continues holding on and pushing away as always, over the next not more than five and a half weeks (so that these three intermediate states are no longer than seven weeks in all), one's strongest tendency works its way through mind's other impressions. If no lama or habitual meditation practice is there to help, these tendencies decide the direction for one's next rebirth. Though the human realm provides a wide range of karmic possibilities, from the sufferings of Moslem women and people in Africa, to people in free and luxurious lifestyles in Western suburbs, also five distinct non-human levels of existence may appear from mind's stored tendencies.
Three kinds of god realms appear from the feeling of pride. If we have done good acts but with the feeling that "I am doing something to you," they are not liberating but, depending on one's intelligence, they will produce most pleasant levels of consciousness. Either desires are automatically fulfilled in the six "desire realms," or esthetic satisfaction in seventeen "form realms." Highest among gods are those in four conditions of intense abstraction. As the illusion of a separate self persists in all, however, once one's stock of positive impressions is exhausted the gods fall and another feeling surfaces with its corresponding environment. If jealousy manifests as the main feeling, beings discover themselves in weapon chambers. Formerly, they looked for swords, but today it would probably be machine guns. They are deeply disturbed by others enjoying more happiness than themselves. If confusion surfaces as the strongest disturbance mind may try to hide between rocks and bushes and, if animals go there to mate, one may run between them. Thus, beings end up with four paws and a beautiful fur coat both during summer and winter. It is also possible that greed becomes dominant and already during this life it makes beings visibly miserable. Though some people have everything, their possessions only imprison them. After death this general state condenses into a craving for food and drink. Some then think that their bellies are as big as San Francisco and their mouths like the eyes of needles. Others experience that any nourishment becomes fire or that unpleasant spooks take it away from them. Mind's worst pollution, however, consists of anger and ill will. These mature as the greatest pain. Today known as paranoia, one traditionally distinguishes eight levels of pain from heat and eight from cold. In addition, there exists a "neighboring" and a "sometimes" state.
As already mentioned, desires brought about this present human life and will continue doing so. But karma is sticky and has lingering effects. After deciding the realm of rebirth, it furthermore brings about the kind of body we get, into which environment we are born, and which kind of motivation we live by. As a human being, however, one has all controls in one's hands. Having a solid body and being able to know what is useful or brings harm, one may avoid sowing the seeds for eons of impermanent happiness or deep suffering in the four non-physical realms or for shorter periods of dullness as animals. Most important is the realization that this is no alternative to liberation and enlightenment. Gods fall down again. Half-gods are jealous and fight. Animals eat one another. Ghosts are always frustrated and hell beings always suffer. Even humans have the four basic problems of birth, old age, sickness and death. Also, the best years of one's life are not without the difficulties of getting what one wants, of avoiding what one doesn't want, of holding on to what one has, and of having to arrange oneself with what is unavoidable. As this has been going on since beginningless time it is imperative to find lasting values.
To cut the root of all suffering, Buddha advises us to focus on that which is beyond birth or death, which has never arisen and will never disappear. He points not to the pictures but to the mirror itself, shows us the ocean beneath the waves. No conditioned experience or outer situation can truly satisfy. Only mind's open, clear, and limitless light is totally blissful and absolute. His teachings, be it on life, rebirth, and what is in between, aim only to share this certitude. With the methods of the Diamond Way each of the above-mentioned after-death bardos become gates to enlightenment. They offer occasions for confronting mind with its true nature and setting it free.
During the last twelve years Lama Ole Nydahl has taught transference of consciousness, Phowa, to over 30,000 people around the world. He gave this lecture in San Francisco during autumn 1998 and later improved the English in Siberia in March 1999. As soon as his busy schedule permits, he expects to finish a book on the topic. It will include some methods which Diamond Way Buddhism utilizes to benefit mind during such momentous situations and also bring comparisons to some insights of western psychology. He will let us look over his shoulder and evaluate his reasons for being totally certain of the teachings given.

BUDDHISM TODAY, Vol.6, 1999
Copyright ©1999 Kamtsang Choling USA

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THE ESSENCE OF SHENTONG
By Taranatha

OM SVASTI

To explain the essence of Shentong, the ultimate Mahayana, we will:-

I. describe the general philosophical schools,
II. characterize Madhyamaka principles, and
III. refute criticisms by others.
I. General Philosophical Schools

While the views and doctrines of non-Buddhists lack a path to liberation, our Buddhist view and doctrine has such a path to liberation. And although non-Buddhists lack a path to liberation, some do have an exalted teaching leading to the higher realms like the Samkhyas, Jains, and other yogic non-Buddhists. By eschewing harmful actions and cultivating virtue, they are reborn as humans or desire realm gods. By meditating on the four absorptive states, they are reborn in the form realms. And by meditating on the four formless concentrated states, they are reborn in the formless realms. Others lack even a path to the higher realms, like hedonists and nihilists who underrate the law of karma and pursue violence.

The reason non-Buddhists have no path to liberation is this: they do not reject the attitude which fixates on a self, called self-clinging. From beginningless time in cyclic existence, the attitude of self-clinging has been strong and continuous. On top of that, some philosophical schools even affirm the existence of the self in many ways. They cultivate that idea! Because they have no antidote to self-clinging, they are unable to overcome it. And this self-clinging is the cause of all other disturbing emotions!

The noble non-Buddhists meditate on general impermanence of birth, old age, sickness, and death. They understand that this life and the desire realms are suffering. They regard gross material things like form as unreal. They develop contentment and have few desires. They are kind and compassionate. As a result of meditating on the equality of friend and foe, they possess equanimity. They refrain from the four root downfalls. Therefore, they have a positive view, meditation, and action, and they can reach the higher realms.

The Four Schools of Buddhism

The four schools of Buddhism are Vaibhashika, Sautrantika, Cittamatra, and Madhyamaka. The first two are Hinayana, or Shravakayana. The last two are Mahayana.

How does one categorize Hinayana and Mahayana? They are categorized according to whether they maintain the Shravakayana sutras as the final teachings of the Buddha or whether they maintain the Mahayana sutras and treatises as the ultimate teachings. Proponents of the Hinayana and Mahayana teachings are grouped in the Hinayana and Mahayana schools, respectively.

However, individuals in those schools cannot be determined as either Hinayanist or Mahayanist categorically. Individuals who cultivate Mahayana aspirations and practice in their mind-stream are Mahayanists. Individuals who cultivate Hinayana aspirations and practice in their mind-stream are Hinayanists. If they do not cultivate any aspiration or practice, then whatever scriptures they read or schools they follow, they are neither Mahayanist nor Hinayanist.

There are individuals who adhere to Mahayana tenets but actually practice the Hinayana path. There are also individuals who adhere to Hinayana tenets but actually practice the Mahayana path. There are individuals who adhere to and practice Mahayana tenets, and those who adhere to and practice Hinayana tenets. Many hold tenets but do not actually practice a path. There is hardly anyone practicing the path who does not adhere to tenets.

The Vaibhashikas hold that mind, divided into cognition and mental events, exists as objectively real. The arising and dissolving of the five sense faculties and five sense fields also exist as objectively real. Non-concurrent formations, the three uncompounded elements such as the sky, and the past and future of things, they assert that these elements truly exist. They also assert that gross objects and the continuum of objects are unreal. Consciousness arises out of truly existent sense faculties and objects. The eye directly perceives form.

The most refined Vaibhashika doctrines, like the Kashmir School, assert that all compounded phenomena dissolve from moment to moment and thus are impermanent. They maintain that the personal self is merely a mental designation and insubstantial.

The worst doctrines of Hinayana, like the Sammitiyas, agree that compounded phenomena are impermanent, because they eventually perish. However, they say that compounded phenomena do not dissolve moment to moment. Therefore, they assert that the continuum of phenomena is somewhat substantial. Although they do not view the self as independent, solitary, and eternal - as non-Buddhists do - they see the self as materially evident and thus real. With this faulty view, they have no actual path to liberation; but they have taken refuge in the Three Jewels and they do study, contemplate, meditate and practice morality. Therefore, they are motivated by the desire for liberation, and eventually they will achieve liberation.

The Vaibhashikas maintain that the Seven Books Of Abhidharma are the words of the Buddha. Because the sutras contain many teachings with hidden meanings and provisional truths, they believe it is necessary to rely on a commentary for the view and teachings, called the Mahavaibhasa.

The Sautrantikas say that uncompounded elements and non-concurrent formations are imputed. Since they are just mental designations, they are unreal. Furthermore, the continuum of objects, like form and so on, and the continuum of mind are unreal. The past and future of things are also merely imputed. However, momentary partless particles and the instantaneous flickering of mind are real. They assert that the eye does not perceive form and that eye consciousness also does not directly perceive form. What the eye consciousness sees is the reflection of form, which the eye consciousness recognizes as form. However, they maintain that appearances have an external basis of form, which gives rise to appearance.

The Sautrantikas maintain that the Seven Books of Abhidharma are not the words of the Buddha. Since there are mistakes in commentaries, such as the Mahavaibhasa, they say that one should follow the sutras.

According to both schools, the Shravaka Pitakas alone represent the Buddha's teachings. The famous Mahayana sutras like the Prajnaparamita, Ratnakuta, and Avatamsaka are not the Buddha's teachings. They say the difference between the Hinayana and Mahayana lies in the actions of individuals, not in different scriptures.

What those schools assert as real and their negation of Mahayana are the flaws in their doctrine. They are correct on all other counts, such as instantaneous dissolution and personal non-self.

According to Cittamatra, external objects, such as form, are like dream images. They are mind itself, manifesting as this and that; the appearances are not external. Take the example of form. What is known as the eye faculty is the mind manifesting as the eye. Therefore, the eye does not exist independently. Furthermore, what is known as form is mind manifesting as form. So form also does not exist independently. From the eye faculty and form, it seems the eye consciousness arises. It is a mistake to see these three [sense faculty, sense object, and sense consciousness] as separate; they are of one stuff, mind. When the eye consciousness perceives form, it sees itself.
What causes form to arise? Apart from mind, there is no real form which gives the impression of an external world. Without examining or analyzing, ordinary people believe that the eye sees form. But when analyzed, form cannot be established, but mind appearing as form can be truly established. Therefore, the nature of all consciousnesses can be truly established. Within that, the objective pole appears externally as the material world, and the subjective pole appears internally as consciousness. Within non-duality, consciousness is regarded as real.

The Cittamatrins find it sufficient to define non-duality as the inseparability of the subject and object. They regard the true nature of consciousness as primordial wisdom. They claim to refute duality according to their system, but when examined by a higher viewpoint, they do not fully refute it. When they propose that the subject and object are not separate entities, they must also assert that the mind exists in its own right.

The Cittamatrins regard consciousness as real and consciousness by nature as non-dual primordial wisdom. They do not see the subjective pole as just consciousness, but as the part which appears as separated from the mind appearing as objects. These assertions are mistaken. Their other points are correct.
II. Madhyamaka Principles

There are two schools of Madhyamaka: general Madhyamaka and Great Madhyamaka.

General Madhyamaka
The general Madhyamaka is known in Tibet as Rangtong. In both India and Tibet, that school is known by its view, 'free of inherent nature.' The masters of the Rangtong school are Buddhapalita, Bhavaviveka, Vimuktasena, Shantarakshita and their followers. There are differences among their viewpoints; however, they all agree that phenomena are relative. Phenomena include all compounded things - such as form, mind, and non-concurrent formations- and uncompounded elements such as space and non-entities. These phenomena are free of inherent nature. That is the ultimate truth for Rangtongpas. Relative and absolute are neither identical nor different. Their separation is merely a classification.

The nature of dharmata contains nothing at all; it is free from elaboration, illustrated by the example of space. Relative phenomena are empty of reality even as they appear. Their manifestation is unceasing, illustrated by the example of a magical illusion. On both relative and absolute levels, the nature of dharmata transcends reification, such as existence and non-existence, affirmation and negation.

They maintain that ultimate dharmata is merely transcending concepts, like space. They say that the Buddha's wisdom is relative, not truly existing, and that the ultimate truth also does not truly exist. The Prasangikas formulate a philosophical framework, but in order to avoid the contention of others, they make no assertions. They believe that one can reverse wrong views without developing certainty. These assertions are mistaken. They are correct when they assert that all phenomena, including the subjective and objective poles, are unreal. What is non-existent also is not real.

Cittamatrins and Rangtong Madhyamikas do not fully understand the self-luminous awareness of primordial wisdom, which is the real secret of buddha-nature. The Rangtong masters of the past never refuted Shentong. Their later followers made refutations, because they misunderstood the key points of Shentong.

Great Madhyamaka
In Tibet, the Great Madhyamaka, which is Yogacara Madhyamaka, is known as Shentong. It was elucidated in the scriptures of Maitreya, Asanga, Vasubandhu and Dignaga. It was also profoundly illuminated in Nagarjuna's Praise to Dharmadhatu. Shentong was the viewpoint of both masters, Nagarjuna and Asanga.

According to Shentong, all the following are regarded as compounded and transient and thereby unreal: the three uncompounded dharmas, regarded as unconditioned by all schools up to and including Cittamatra, but which are actually imputed and insubstantial; all basic samsaric dharmas such as external objects, the eight types of consciousness, and the fifty one dharmas of mental events; and everything included in the path and result, such as all newly arisen aspects within the fruition of Buddhahood and whatever appears to those yet to be tamed. From the vantage point of ultimate truth, whatever appears as sight and sound, all the phenomena within dharma and dharmata, everything included in subject and object, are compounded and transient and thereby unreal.

The ultimate truth is dharmadhatu and self-luminous awareness, which is non-dual pristine wisdom. This is called uncompounded dharmata. When examined by reason, nothing but this can be established as true. However, in the Rangtong way of comparing it to space, it is insubstantial; for that reason, they assert that it is not ultimate truth.

The Shentong school is faultless, endowed with all good qualities.

All Mahayanists accept Mahayana sutras as the words of the Buddha. However, Cittamatrins hold four sutras - Sandhinirmocana, Lankavatara, Ghanavyuha and Avatamsaka - as definitive and the rest of them as provisional. The founders of this school are the five hundred masters of the early Mahayana. The holders of the general Madhyamaka consider the Third Turning sutras as provisional and the Prajnaparamita sutras of the Second Turning as ultimate. The real founders of this school are Buddhapalita and so on as mentioned above. Their followers claim that the eight proponents of the 'free of inherent nature,' like Rahulabhadrika, and Nagarjuna adhered to their view alone.

The Great Madhyamaka bases its view on the sutras of all Three Turnings of the Wheel of Dharma. The view that establishes ultimate dharmata as true is presented in a general way in the following scriptures: Katyayana Sutra, Sunyata Nama Mahasutra and many other sutras from the First Turning; the Maitreya Pariprcchanama Sutra, the Prajnaparamita in five hundred stanzas, and many other sutras from the Second Turning; and also many sutras from the Third Turning including the four important ones mentioned above.

The most definitive presentation of this subject is found in the Tathatagatagarbha Sutra, Mahabheriharaka Sutra, Angulimala Sutra, Srimaladevi Sutra, Mahaparinirvana Sutra, Ratnamega Sutra, Prasanta Viniscaya Sutra and so forth. Based on these sutras, the subtle and distinct view reveals pure dharmadhatu as buddha-nature. In a subtle and distinctive way, these secretly whispered teachings describe pure dharmadhatu, buddha-nature, dharmakaya - permanent and unchanging - with all the ultimate qualities of the Buddha, primordially and naturally present.

Arya Maitreya was the author who elucidated the meaning of the sutras through his literature. In the Abhisamayalankara, he gave a brief and general explanation. In the Mahayana Sutralankara, Madhyanta-vibhanga and Dharmata-vi-bhanga, he clearly explained this view in detail. The extraordinary and most subtle view of these essential sutras is presented in the Uttaratantra. Asanga and Vasubandhu wrote commentaries on these texts. In Asanga's commentary on the Uttaratantra, this extraordinary view is utterly clear and elaborate. In their entirety, the commentaries of these two brothers are clearly Shentong Madhyamaka. In Vasubandhu's commentary on the Prajnaparamita in 20,000 stanzas and his commentary on the Dharmata-vibhanga, the Shentong view is extensive and exceedingly clear. His disciples, Dignaga and Sthiramati, and many other good students in his lineages taught widely the doctrine of general Shentong. The subtle Shentong, since it is difficult to fathom, was spread by ear to ear transmission only to the best students.

Later, there emerged many in India who confused the Shentong Madhyamaka and Cittamatra schools. For that reason, the majority of Tibetans misunderstood them as the same. In Tibet, a variety of scholars translated these texts, but translators like Zugawe Dorje and Tsen Khawoche, who were within Maitrya's meditative lineage, held the pure view. The omniscient Dolpopa Sherab Gyaltsen spread the lion's roar of the distinctive and profound Shentong across the land.

The Madhyanta-vibhaga says:
Impure perception exists;
That does not have both.
Emptiness is there,
And that is also there.
It is not emptiness
Nor non-emptiness;
In that way everything is explained.
It is, it is not, it is -
That is the Middle Way.
While defining the relative truth, impure perception which gives rise to appearance exists on a relative level. Subjective and objective appearances which are manifested to that are just imputations of the mind. For that reason, these are not real, even at the level of relative truth. Therefore, relative truth is freed from both extremes. By accepting that conceptual mind only exists on a relative level, one is freed from the extreme of nihilism. By transcending the imputed subjective and objective poles, one is freed from the extreme of eternalism.

The primordial wisdom of emptiness is free of contrivance. It is truly and naturally present within our impure perception and consciousness. When dharmata is covered, obscured consciousness remains as temporary and removable, and the defilements are unreal. Therefore, it is said that ultimate truth is also freed from both extremes.

Because emptiness is truly established and all dharmas - like concepts within the range of subject and object - are unreal, ultimate truth is beyond the extremes of 'is' and 'is not,' eternalism and nihilism. Therefore, subjective and objective duality of the relative level are only deluded appearance. Because nothing is independently established, it is empty of self-nature. When divided into self and other, it is not possible to be another's nature. Therefore, it is never non-emptiness. The nature of primordial wisdom is ever-present and never changes. For that reason, it is not empty of its nature; it is permanent.

Generally, if it is empty and emptiness, it need not be empty of its own nature. Primordial wisdom is empty of all contrivance and dualism which is other than its own nature. That is why it is empty.

Three Natures
The three natures are the imaginary, the dependent, and the perfected.

Whatever is grasped by mental designation is the imaginary nature. Non-entities and the appearances of objects arising in the mind are imaginary. The relationship between name and object, such as grasping the name as the object or mistaking the object as the name, are also imaginary. Outer, inner, fringe and center, big and small, good and bad, space and time, and so on, whatever is grasped by thought is imaginary in nature.

The dependent nature is simply consciousness which arises as subjective and objective poles, based on the habitual tendencies of ignorance.

The perfected nature is self-aware, self-luminous, and free from contrivance. The synonyms of the perfected nature are dharmata, dharmadhatu, suchness, and ultimate truth.

The dependent and imaginary natures are equally false and relative. However, it is necessary to separate them into individual categories. The imaginary nature does not exist even on a relative level. The dependent nature exists on a relative level. The perfected nature does not exist on a relative level, yet it truly exists on an ultimate level. Therefore, imaginary nature exists by designation, and the dependent nature exists as tangible. The perfected nature does not exist in either of these two ways, rather it exists in an uncontrived way.

The imaginary nature is non-existent emptiness. The dependent nature is existent emptiness. The perfected nature is ultimate emptiness.

Lord Maitreya said:
If one understands non-existent emptiness
And likewise existent emptiness
As well as ultimate emptiness,
It is said that one understands emptiness.
The imaginary nature has no characteristics. The dependent nature has no arising. The perfected nature ultimately has no nature. These are the three non-natures.
All phenomena are revealed to be without nature
By establishing the non-natures of the three natures.

According to this system, all phenomena are permeated by emptiness and free of inherent nature; therefore, all phenomena are empty and non-empty. This is the Shentong view. And Shentongpas are the real exponents of 'free of inherent nature.' The R