Lines of Experience
Lam-Rim
Bsdus-Don
{The Main Aspects of the Practice of the Stages on the Graded Path
to Enlightenment}
By rJe Tzong-kha-pa
Verse
1
I make obeisance to the Head of the Sakya Clan, Gautama Buddha. Your body
is the product of ten million virtues and the two perfect accomplishments of the
realization of the meaning of Sunyata (1) and the attainment of Bodhicitta (2).
Your speech fulfils the hopes of endless numbers of sentient beings by teaching
them Dharma (3). Your mind, being omniscient, sees all knowable phenomena in the
way they exist as void.
Verse 2
I
make obeisance to Maitreya and to Manjusri, the two chief disciples of the peerless
teacher Gautama Buddha. Your incarnations manifest themselves in the countless
worlds, having taken on the responsibility to further the action of the speech
of Buddha (by teaching the Dharma to help liberate all sentient beings from samsára
(4)).
Verse 3
I make obeisance
at the feet of the two Jewels of the Southern Continents (5), Nargarjuna and Asanga,
famous throughout the Three Realms (6). You have made commentaries explaining
correctly the most difficult to fathom Mother of the Buddhas, the "Prajñápáramitá
Sutras." (7)
Verse 4
I make
obeisance to Atisha, the keeper of the treasure of the teachings. Your faultless
abridgement of their essential points, the "Bodhipathapradipa," summarizes
and synthesizes the two major carriages of the Great Vehicle Mahayana -- the paths
of the profound insight of Sunyata and the widespread action of Bodhicitta. This
it does for the first time since the "Prajñápáramitá
Sutras" of Buddha and is in accordance with the proper lineages from Buddha
to Manjusri to Nargarjuna on the one side, and from Buddha to Maitreya to Asanga
on the other.
Verse 5
I make
obeisance with great reverence to my Gurus. (8) Motivated by loving-kindness,
you make the Dharma clear by teaching it with skilful and effective means. (9)
You are the best bridge for crossing the ocean of samsára to Liberation
for those fortunate to receive your teachings. You are the eyes for your disciples
to see and understand all the profound scriptural texts.
Verse 6
The stages
of the path to Enlightenment have been transmitted in their correct order by the
proper lineages from Nargarjuna and Asanga, the crowning jewels of all the erudite
Indian masters, the banner of whose fame is resplendent throughout the Three Realms.
As following these stages can bring about the complete fulfillment of the two
basic aims (10) of the nine kinds of beings (11), they are considered the power-granting
king (12) of the precious teachings. Because these stages combine the streams
of thousands of good scriptural texts, they are indeed an ocean of excellent and
correct explanations.
Verse 7
The
four great benefits you will receive from studying the path to Enlightenment as
taught in Atisha's "Bodhipathapradipa," are as follows. You will understand
that there is no contradiction in any of Buddha's teachings. (13) You will be
made aware that all the scriptural texts are to be taken as sound advice as there
is no contradiction between the texts and their practice. You will then easily
discover the significance of the threefold theme (14) of Buddha's teachings: renunciation
of the sufferings of samsára, Bodhicitta, and a true understanding of Sunyata.
Moreover, you will be protected from the abyss of the great mistake (15). Because
the study of the stages of the path to Enlightenment has these four benefits,
what intelligent person among the erudite masters of India and Tibet will not
have his heart and attention stolen away by this best of teachings, which has
been studied by many fortunate ones, and which is taught in a graded path according
to three levels of human motivation. (16)
Verse
8
There is much good merit to be gained from listening to or reciting even
once this abridgement of Atisha's summary of the main points of all the scriptural
texts (17). Furthermore, it is certain that you will amass even more waves of
good merit as a result of actually teaching and studying the pure Dharma contained
in it. Therefore, this being the case, you should think about the proper way to
teach and study this text and about the benefits of so doing.
Verse 9
Zealous
and pure devotion with your thoughts and actions to your Guru, who shows you the
path to Enlightenment, when properly done is the root cause resulting in the fulfillment
of whatever good aims you may be pursuing for this and future lives (18). Once
you have seen that this is so and you have already accepted the Dharma by taking
refuge in the Buddha, Dharma and Sangha (19), you should then please your Guru
by offering him your practice of complete obedience concerning the path to Enlightenment,
which you would not abandon even at the cost of your life.
I, who actually
have traveled a true path that leads to Enlightenment, have had the experience
of doing just that. If you would also seek Liberation, please cultivate Guru-devotion
in this same way.
Verse 10
The
human form endowed with the eight liberties for Dharma study (20) is superior
to the wish-fulfilling gem (21), for although nagas (22) wear such gems around
their neck, they are of no use to them for attaining Liberation from samsára.
Only the attainment of a suitable human form presents the opportunity of having
a vehicle with which it is possible to reach Enlightenment. Moreover, it is only
this one time (23) that you obtain a form like this. Such a form, so difficult
to acquire, affords you an opportunity that can easily be lost, passing in a flash
like lightning in the sky. Thinking about how easily this can happen at any time,
and understanding that all activities of the samsaric world are like threshed
husks of grain in that worldly activities do not employ the human body for its
essential value as an instrument for the attainment of Enlightenment, you must
try to take advantage of the essential significance of having obtained such a
body at all times, day and night.
I, who actually have traveled a true path
that leads to Enlightenment, have had the experience of doing just that. If you
would also seek Liberation, please cultivate yourself in the same way.
Verse
11
After death, you have no assurance that you can avoid being reborn into
one of the three unfortunate states of rebirth (24). Nevertheless, it is certain
that the Three Jewels of Refuge have the power to protect you from the fearfulness
of these lower realms. For this reason, your belief in taking refuge should be
firm, and you should never let your commitments from having taken refuge become
lax. Your success in doing this depends on properly fulfilling what is to be practiced
and avoided. This you will be able to do by thinking thoroughly about the white
and black types of karmic cause and effect. (25)
I, who actually have traveled
a true path that leads to Enlightenment, have had the experience of doing just
that. If you would also seek Liberation, please cultivate yourself in the same
way.
Verse 12
The basis most
conducive for successful practice of the Mahayana path is an ideal human body
fully endowed with the eight favorable qualities (26) for Dharma study and practice,
which are the ripened fruits of previously committed virtuous actions. Because
your practice will not advance by the fullest strides unless you obtain such a
body, you should practice those virtuous actions that will cause you to be reborn
with this ideal form. Likewise, it is very important to make a great effort to
remove from the gateways of your body, speech, and mind the karmic obstacles that
might prevent such a rebirth. As these three gateways have become polluted with
the foul odor of the un-ripened consequences of your previously committed non-virtuous
actions (27) and of your breaches of vowed moral conduct, you should always have
great respect and esteem for the four opponent powers (28) which can fully purge
you of having to suffer these un-ripened consequences.
I, who actually have
traveled a true path that leads to Enlightenment, have had the experience of doing
just that. If you would also seek Liberation, please cultivate yourself in the
same way.
Verse 13
If you do
not make an effort to think about the First Noble Truth of suffering and that
it is the unfortunate consequence of your previously committed non-virtuous actions,
you will not become properly motivated to take an interest in attaining Liberation
from suffering (Nirvana). If you do not make an effort to think about the Second
Noble Truth concerning the causes for your continued rebirth with suffering in
samsára, you will not know the means for cutting the root of samsára,
which is ignorance of Sunyata (29). Therefore you must depend upon developing
a complete abhorrence for suffering and having a pure renunciation of samsára
in order to become motivated to attain Liberation. Thus, it is very important
for you to know precisely what the factors are that bind you to samsára.
I,
who actually have traveled a true path that leads to Enlightenment, have had the
experience of doing just that. If you would also seek Liberation, please cultivate
yourself in the same way.
Verse
14
The development of Bodhicitta is the framework upon which the Mahayana path
is built. It is the basis and foundation for great waves of the Enlightened Conduct
(30) of the Bodhisattvas. (31) Bodhicitta turns all accumulations of both good
merit and meditational insight into effective causes for the attainment of Buddhahood,
just as the alchemists' elixir turns all metals into gold. Thus Bodhicitta builds
up a treasure of good merit, which it gathers from the accumulations of numberless
meritorious deeds. Because the brave Bodhisattvas, who fear neither the obstacles
to Liberation nor to Omniscience, know this, they hold this precious Bodhicitta
as the heart of their meditations.
I, who actually have traveled a true path
that leads to Enlightenment, have had the experience of doing just that. If you
would also seek Liberation, please cultivate yourself in the same way.
Verse
15
Generosity (32) is the wish-fulfilling gem by which you can fulfill the
hopes of all sentient beings. It is the best weapon for cutting the selfish knot
of miserliness. It is the basis of the Enlightened Conduct of the Bodhisattvas
in that it develops the selflessness and undaunted courage to help all sentient
beings towards Enlightenment. It is the reason for your good reputation to be
spread in the ten directions. Knowing this, the wise masters have taught the path
of giving away to others your body, wealth and the merit from your virtuous actions.
I,
who actually have traveled a true path that leads to Enlightenment, have had the
experience of doing just that. If you would also seek Liberation, please cultivate
yourself in the same way.
Verse
16
The discipline of moral self-control (33) is the water to wash away the
dirt of non-virtuous actions. It is the ray of moonlight to cool the heat of the
defilements. (34) With this type of discipline, you stand above the masses of
sentient beings, glorious as Mount Meru. By its power, you are able to be a good
influence on others without any additional effort. Knowing this, the wise masters
have protected as preciously as they would their eyes, the vows they have sworn
to keep pure.
I, who actually have traveled a true path that leads to Enlightenment,
have had the experience of doing just that. If you would also seek Liberation,
please cultivate yourself in the same way.
Verse
17
Patience (35) is the best adornment for the mighty ones to wear and is the
best means of endurance for those who are tormented by the suffering of defilements.
It is like the high-soaring garuda (36) in that it is the enemy of the snake of
anger. (37) It is the strongest armor to wear against the weapons of abusive language.
Knowing this, wise masters have developed the habit in various ways of wearing
the best armor, patience.
I, who actually have traveled a true path that leads
to Enlightenment, have had the experience of doing just that. If you would also
seek Liberation, please cultivate yourself in the same way.
Verse
18
Once you wear the armor of resolute and un-fluctuating enthusiastic perseverance
(38), its beneficial effect towards your gaining both knowledge of the scriptural
texts and insights into their meanings will increase like the waxing moon. All
your actions will become effective for your attainment of Buddhahood and whatever
you have undertaken will produce its result exactly as you had wished. Knowing
this, the Bodhisattvas have exerted great waves of enthusiastic perseverance,
eliminating all laziness.
I, who actually have traveled a true path that leads
to Enlightenment, have had the experience of doing just that. If you would also
seek Liberation, please cultivate yourself in the same way.
Verse
19
Meditative concentration (39) is the king who rules over the dominion of
the mind. If you focus it on one point, it stays there immovable like Mount Meru.
If you project it, it can fix on any object of virtuous and religious value you
choose. It leads to your attainment of great exhilaration and bliss at being able
to have your body and mind always at attention and under your control. Knowing
this, the yogis, who have gained control over their mind and are above the power
of the defilements, have always devoted themselves to single-minded concentration
(40), which overcomes the enemies of mental wandering and mental dullness.
I,
who actually have traveled a true path that leads to Enlightenment, have had the
experience of doing just that. If you would also seek Liberation, please cultivate
yourself in the same way.
Verse
20
Wisdom (41) is the eye with which to see the meaning of Sunyata and is the
path by which to cut through ignorance, the root of samsára. It is the
treasure of knowledge praised in all the scriptural texts. It is well known as
the lamp that eliminates all the darkness of closed-mindedness (42). Knowing this,
the masters who have wished to attain Liberation have made all efforts to progress
along this path.
I, who actually have traveled a true path that leads to Enlightenment,
have had the experience of doing just that. If you would also seek Liberation,
please cultivate yourself in the same way.
Verse 21
I do not see how you
can cut the root of samsára with merely single-pointed meditative concentration
alone. Moreover, divorced from the path of mental quiescence meditation (43) to
develop single-minded concentration, I do not see how you can turn away from your
defilements by merely examining them as much as possible with wisdom alone. Therefore,
on the horse of mental quiescence meditation, which trains your mind never to
wander, the masters have mounted wisdom, which cuts all doubts about how things
exist and what is to be practiced or abandoned. Thus they have tried to expand
their intelligence to understand Sunyata with the all-encompassing wisdom, which
examines things according to the way they actually exist. Armed in this way with
the sharp weapon of the reasoning of the Middle Path, devoid of extremes, they
have destroyed all traces of the idea that there can be such a thing as something
that exists truly independently.
I, who actually have traveled a true path
that leads to Enlightenment, have had the experience of doing just that. If you
would also seek Liberation, please cultivate yourself in the same way.
Verse
22
Once you have developed single-minded concentration by having built up the
habit of single-pointed-ness of thought through mental quiescence meditation,
then, when you direct this concentration towards an analysis of the nature of)
all conceptual thoughts -- which entails a proper examination of them with the
wisdom of Sunyata -- you will witness the development of a very firm state of
single-minded concentration focused unwaveringly on the actual way in which all
things exist. Keeping in mind how admirable all efforts are to establish the union
of both mental quiescence and penetrative insight into Sunyata (44), you should
make the initial effort to enable you to achieve such a union by offering as many
prayers and wishes for this as possible.
I, who actually have traveled a true
path that leads to Enlightenment, have had the experience of doing just that.
If you would also seek Liberation, please cultivate yourself in the same way.
Verse
23
Having achieved in your meditation a union of mental quiescence and penetrative
insight, you should focus your single-minded concentration on the Sunyata that
is like space (45) during your meditation sessions. During your post-meditational
periods you should focus on the Sunyata that is like conjured illusion (46). By
meditating on both these levels in turn, you will in this way unite the practice
of skilful and effective means with the wisdom of understanding Sunyata. Thus
you will achieve complete perfection in the conduct of the Bodhisattvas, attaining
the Full Enlightenment of Buddhahood -- an accomplishment that is greatly praised.
Having fully comprehended the importance and necessity of following such a path
uniting skilful and effective means with wisdom, and not being satisfied with
paths leading in directions other than this, you should make all efforts to follow
this course and thus emulate the way of those fortunate enough to have attained
Buddhahood.
I, who actually have traveled a true path that leads to Enlightenment,
have had the experience of doing just that. If you would also seek Liberation,
please cultivate yourself in the same way.
Verse
24
The Great Vehicle, Mahayana, proceeds via the two high paths (of the Perfection
Vehicle, Sutra-yana (47), and the Diamond-hard Vehicle, Tantra-yana (48). Success
in riding the Perfection Vehicle) enables (you to board the Diamond-hard Vehicle.
Success in riding the Diamond-hard Vehicle is) the result (of having mastered
the Perfection Vehicle. Renunciation, Bodhicitta, and a true understanding of
Sunyata as the threefold theme of Buddha's teachings, are required stages on that
part of the path through which both Mahayana Vehicles) in common must travel.
As you have already studied this threefold theme in the course of perfecting the
conduct of the Bodhisattvas, you should now properly develop the insights of these
three even further by boarding the Diamond-hard Vehicle and crossing the great
ocean of the four classes of tantra. This you should do by depending on a skilful
navigator as protector, namely a fully qualified Tantric Master. In short, you
should take the opportunity to make this attainment of a fully endowed human body
purposeful by fully relying on the complete oral tradition explanations of a Tantric
Master from the beginning of the path, Guru-devotion, until your full attainment
of Buddhahood.
I, who actually have traveled a true path that leads to Enlightenment,
have had the experience of doing just that. If you would also seek Liberation,
please cultivate yourself in the same way.
Verse
25
By the virtues of my explanation in easily understandable words of the complete
path pleasing to all the Buddhas -- which I have written both for the sake of
habituating my own thinking to these teachings, as well as for the sake of benefiting
others fortunate to meet with a true Guru and to be able to practice the pure
Dharma -- I pray that all sentient beings may never be separated from this pure
path combining the threefold theme of Buddha's teachings.
I, who actually have
traveled a true path that leads to Enlightenment, have offered prayers for just
that. If you would also seek Liberation, please offer prayers in the same way.
This
concludes "Lines of Experience: The Main Aspects of the Practice of the Stages
on the Graded Path to Enlightenment," compiled in brief so that they may
not be forgotten. It has been written at dGe-ldan rNam-par rgyal-bahi Monastery
on hBrog Ri-bo-che Mountain, Tibet, by the Buddhist monk, Blo-bzang grags-pa,
rJe Rinpoche Tzong-kha-pa, a meditator who has heard many teachings.
Footnotes
1.
Sunyata (stong-pa-nyid) is the true nature of all phenomena and is descriptive
of the actual way in which all things exist. More technically, Sunyata is the
logical refutation of the possibility that any phenomenal object can have true
existence by itself, independent of its causes and circumstances and isolated
from the mental label with which it is named and cognized. This is contrary to
the more usual but mistaken view that regards all phenomena as having individual
separate identities.
2. Bodhicitta (byang-chub-kyi sems) is the Enlightened
Attitude of wishing all sentient beings to be happy because you cannot tolerate
the sufferings of others. Bodhicitta motivates you to take it upon yourself to
work to attain the Full Enlightenment of Buddhahood, because only as a Buddha
will you be able to fulfill the hopes and wishes of all others to be happy.
3.
The Dharma (chos) is the body of Buddha's teachings.
4. Samsara (hkhor-ba) is the vicious circle of continued rebirth. The nature of samsára is that it is fraught with endless sufferings, such as from sickness, old age, impermanence and death.
5. The Southern Continent (Jambudvipa, hDzam-bugling). According to Buddhist cosmology, as outlined in the "Abhidharmakosa," the universe consists of four continents arranged in the four directions around Mount Meru in the center. The Southern Continent is where human life, as we commonly know it, flourishes.
6. The Three Realms (tridhatu, khams-gsum). The Three Realms are (a) the Desire Realm in which consciousness is preoccupied with desire for objects of the six senses (kamadhatu, hdod-khams); (b) the Form Realm in which consciousness possessing a form is preoccupied with meditations (rupadhatu, gzugs-khams); and (c) the Formless Realm in which consciousness not having any form is preoccupied with deep meditations (arupadhatu, gzugs-med khams). The Desire Realm is inhabited by the hell creatures, hungry ghosts, animals, humans, anti-gods and the first six classes of gods. The Form Realm is inhabited by the next seventeen classes of gods; and the Formless Realm includes the top four classes of gods. As these life forms differ according to the amount and kind of suffering that they consciously experience, it is possible for humans to become aware of these states of consciousness as well.
7. The "Prajñápáramitá Sutras" were delivered by Buddha on Vulture's Peak. In them are begun the two Mahayana (Theg-chen) lineages of the teachings of the profound insight of Sunyata and the widespread action of Bodhicitta.
8. This refers specifically to rJe Tzong-kha-pa's two main Gurus of the forty-five he had, namely the bKah brgyud Lama Grwa-skor mkhan-chen Chos-skyob bzang-po and the rNying-ma Lama lHo-brag Nam-mkhah rgyal-mtsan. The oral tradition lineages of the two lines begun in the "Prajñápáramitá Sutras," which were recombined for the first time in Atisha, were divided among the three bKah-gdams sub-traditions after Atisha's death. These three were combined again in rJe Tzong-kha-pa through these two main Gurus.
9. Skilful and effective means (upayakausalya, thabs-mkhas). This is Buddha's method of teaching each sentient being the Dharma in that manner most suited for him by which he can best understand it.
10. The two aims are (a) a more fortunate rebirth with less suffering as either a human or a god; and (b) Liberation from the vicious circle of rebirth in samsára altogether through the attainment of either Nirvana (mayng-hdas) when you yourself are liberated, or the Full Enlightenment of Buddhahood (samyak-sambuddha, yang-dag-par rdzogs-pahi byang-chub), when you have the power and ability to teach others the path to Liberation as well.
11. The nine kinds of being are derived from the fact that beings from each of the Three Realms may be reborn into each of the Three Realms; for example, those from the Desire Realm may be reborn into either the Desire, Form or Formless Realm and so forth.
12. The power-granting king (vasaraja, dbang-gi rgyal-po). This is an epithet of the wish-fulfilling gem. Cf. below, note 21.
13.
The important point here is that there is no contradiction between the sutra (mdo)
and the tantra (rgyud) traditions. The teachings of the tantras are dependent
and based on those of the sutras, just as the teachings from insights into the
scriptural texts gained from meditational practice are dependent and based on
the teachings from actual texts themselves.
14. Threefold theme (abhipraya, dgongs-pa).
15. The great mistake (mahaduscarita, nyes-spyod chen-po). This refers primarily to advancing sectarian views, discrediting any of the Buddhist Schools, Vehicles or texts, and disclaiming the validity of Buddha's teachings. As there is no contradiction among any of the Buddha's teachings, then the varying traditions of Buddhism differ only according to the methods they employ, following Buddha's usage of skilful and effective means. Cf. above, notes 9 and 13.
16. The term, three levels of human motivation, usually refers to the men of these three levels (tripurusa, skyes-bu gsum). The man of initial level motivation (adhamapurusa, skyes-bu chung-ngu) is one who, fearing rebirth in one of the hells or as a hungry ghost or an animal, seeks rebirth as a human or as a god. The man of intermediate level motivation (madhyampurusa, skyes-bu-hbring) is one who, forsaking the sufferings of samsára entirely, seeks Nirvana for himself alone. The man of advanced level motivation (uttamapurusa, skyes-bu chen-po) is one who, forsaking Nirvana for himself alone, seeks continued rebirth in samsára in order to help liberate all sentient beings from their sufferings. The man of advanced level, then, has an Enlightened Attitude of Bodhicitta as his motivation. Cf. above, notes 2 and 10.
17. The essence of all scriptural texts is the skilful and effective means of acting with Bodhicitta and the wisdom of the profound insight of Sunyata.
18. Good aims for future lives refers to the two aims explained above in note 10.
19. The Sangha (dge-hdun) is the monastic community of novice and fully ordained monks and nuns who devote their entire life to studying and practicing the teachings of Buddha. The Buddha, Dharma and Sangha are called the Three Jewels of Refuge (triratna, dkon-mchog gsum).
20. The eight liberties for Dharma study (astaksana, dal-ba brgyad) are defined as freedom from the eight states of no leisure. The eight are divided into two groups of four each. The four human states of no leisure for Dharma study are being born in an uncivilized border region among barbarians, or where the words of the Buddha have not yet reached, being born with incomplete body or senses, or among those holding views contrary to those of Buddha. The four non-human states of no leisure for Dharma study are being born in one of the hells, as a hungry ghost, an animal, or as a long-lived god.
21. The wish-fulfilling gem (cintamani, yid-bzhin nor-bu). This is a fabulous jewel, which grants all worldly wishes.
22. Nagas (klu) are snake-like animals that live, among other places, beneath bodies of water and who, if not offended, are protectors of Buddhism.
23. According to the oral tradition explanation of rJe Tzong-kha-pa, the rarity of being born with a fully endowed human form is to be stressed here. It is possible that in the past you may have been born as a human in one of the other three continents of the universe, cf. above note 5, or as a human on the Southern Continent lacking one of the eight liberties or ten opportunities for Dharma study, cf. above note 20. But, if you have a fully endowed human form in this lifetime, and if you do not take advantage of the opportunity presented by it to use it as a vehicle for the study and practice of Dharma, then you will never have the good fortune of obtaining another one again. If you do make strides towards the practice of the Dharma but do not fully succeed in this lifetime, then you will continue to be reborn with a fully endowed human form.
24. The three unfortunate states of rebirth (tridurgati, ngang-hgro gsum). These are the states of the hell beings, hungry ghosts and animals. Sentient beings reborn into one of these three states are so preoccupied with suffering that they do not have the leisure and opportunity to improve their condition until the conclusion of such an unfortunate rebirth.
25. White karma refers to the process whereby happiness and fortunate circumstances follow as the result of previously committed virtuous actions. Black karma refers to the process whereby suffering and unfortunate circumstances follow as the result of previously committed non-virtuous actions.
26. The eight favorable qualities of a human birth which are most conducive for a successful Dharma career are being born with a long lifespan, with a handsome healthy body, in a good reputable family, with great wealth and many friends, with credibility of speech, with good influence on others, as a male, and with a powerful body and mind.
27. Un-ripened consequences of previously committed non-virtuous actions (papa, sdig-pa).
28. The four opponent powers for cleansing black karmic consequences are invoked as follows. First remembering the non-virtuous actions you have committed, you must feel sincere regret about them, not guilt. Second you must offer your promise to turn away from all such non-virtuous actions in the future. Then you must summon before you mental images of the Three Jewels of Refuge, cf. above note 19, who actually were the objects against whom you had committed your non-virtuous actions; and you must take refuge in them and offer them your Bodhicitta vow to practice for the attainment of Buddhahood in order to be able to liberate all sentient beings from samsára. Finally you must offer the merit of whatever virtuous actions you are doing, such as making religious offerings, prayers and so forth, towards the Liberation of all sentient beings. In this way the obstacles and sufferings that might have arisen as a result of these non-virtuous actions can be avoided.
29. Ignorance of Sunyata (avidya, ma-rig-pa).
30. Enlightened Conduct (bodhicarya, byang-chub-kyi spyod-pa). Enlightened Conduct, motivated by an Enlightened Attitude of Bodhicitta, entails acting with loving-kindness and compassion towards all sentient beings. More specifically, it refers to the actions involved in perfecting your practice of the six perfections (paramita, pha-rol-tu-phyin-pa). These six are generosity, discipline of moral self-control, patience, enthusiastic perseverance, meditative concentration and wisdom.
31. A Bodhisattva (byang-chub sems-dpah) is an Enlightenment-bound being who, motivated by an Enlightened Attitude of Bodhicitta, practices the Enlightened Conduct of perfecting the six perfections in order to attain the Full Enlightenment of Buddhahood.
32. Generosity (Dana, sbyin-pa).
33. Discipline of moral self-control (síla, tsul-khrims).
34. Moral and mental defilements (klesa, nyon-mongs) are compulsive patterns of behavior for gaining ego-gratification and security. They are based on ignorance of Sunyata and cause you to commit non-virtuous actions resulting in misery and unhappiness for yourself and others. The three main ones, referred to as the three poisons (trivisa, dog-gsum), are (a) longing desire to possess objects of sensory cognition that you like and to include them in your ego-identity in the hope of gaining a sense of security from "having them as a part of you" (raga, hdod-chags); (b) fearful and angered repulsion to be rid of objects of sensory cognition that you dislike and to exclude them from your ego-identity in the hope of gaining a sense of security from "not having them as a part of you" (dvesa, zhe-sdang); and (c) stubborn closed-mindedness about learning anything you fear might threaten your ego-identity and upset the sense of security you wish to gain from it, but which you are unsure of and therefore feel you must protect (moha, gti-mug).
35. Patience (ksanti, bzod-pa).
36. The garuda (bya-khyung) is a half-man, half-bird creature.
37. Anger (dvesa, zhe-sdang). Cf. above note 34.
38. Enthusiastic perseverance (virya, brtzon-hgrus)
39. Meditative concentration (Dhyana, bsam-gtan).
40. Single-minded concentration (samádhi, ting-hge-hdzin).
41.
Wisdom (Prajna, shes-rab).
42. Closed-mindedness (moha, gti-mug).
43. Mental
quiescence meditation (samatha, zhi-gnas).
44. Penetrative insight into Sunyata
(vipasyana, lhag-mthong).
45. Sunyata is like space in that it is all-extensive
and everywhere void of any obstructions to the operation of interdependent origination
and cause and effect.
46. Sunyata is like conjured illusion (maya, sgyu-ma)
in that whatever has Sunyata as its true mode of existence is never found independent
of the minds that believe in it, and yet has the power to cause reactions in others.
47.
Perfection Vehicle (Paramita yana, Phar-phyin theg-pa).
48. Diamond-hard Vehicle
(Vajrayâna, rDo-rje theg-pa).