First, in accordance with the way common to Buddhism in gen- eral, we take refuge by respecting the Buddha as the guide along the path, the Dharma as the spiritual path, and the Sangha as the support in
practicing
the path.
Jig-Me-Lingpa-The-Dzogchen-Innermost-Essence-Preliminary-Practice
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2) even if this is obtained, life is impermanent and there is no like- lihood that you will remain alive to complete the practice; 3) death is not the end, one's consciousness transmigrates into rebirth after rebirth, following the karmic actions of virtue and non-virtue; 4) cyclic existence does not lead one beyond suffering, to a state of Nirvat;1a; 5) the attainment of liberation from cyclic existence will establish one in a state of permanent happiness; 6) to attain such liberation one should follow a qualified master who is capable of
faultlessly guiding one along the spiritual path.
With an understanding of the meaning of these six interrelated
topics one should begin the recitation of the practice from "the rare privilege of a perfect human rebirth" (da. res. dmyal. ba. etc. ), the common preliminary prayer.
i. The rare privilege ofa human rebirth
It is exceedingly important to recognize the opportunity afforded by obtaining a human life endowed with the 18 conditions favorable for the practice of Dharma. There ~resaid to be eight states of con- finement of hell beings, hungry spirits, animals, long-lived gods, barbarians, heretics, in a land devoid of Buddhist teaching, or to have been born as a deaf-mute. Freedom from such confinement or limitation of spiritual development is said to encompass free- dom (dal. ba) from these eight states. However, we also require birth not just as a human being, but in a life where we have ten favorable endowments ('byor. ba). These are to have been born as a human in a land open to the practice of Dharma, to have all one's senses functioning, to avoid wrong actions and to have faith in the Bud- dha's teachings, these being internal endowments. The five remain- ing endowments that are externally required are to have been born when a fully awakened being has come, when he has taught, when the teachings are flourishing, when there are realized followers and when one has direct contact with a Spiritual Master. To possess these 18 freedoms and endowments comprises the "precious hu- man birth".
The difficulty of obtaining this rare privilege is evident from examining its causes, citing examples and considering its rarity from a numerical standpoint.
From the point of view of its causes this precious human life is rare because the basis for its attainment lies in pure ethical disci- pline, together with the support of skillful actions such as generos- ity. For these causes to be linked to the appropriate result, namely
? the precious human rebirth, the pure aspiration for this to take place must also be present. Yet there are few people who, within this present life, act in such a way that these favorable circumstances will continue tin the future life.
As an example of the rarity of a precious human birth the Bud- dha said, "Consider a yoke floating about the vastness of the ocean, and a blind turtle who surfaces only once in every hundred years. It is easier for the turtle to poke his head through the yoke than for someone to obtain a precious human birth. "
Numerically, the Buddha has said that the number of sentient beings in hell is equal to the number of atoms in the earth, and in the realms of gods and men the number of beings is equal to the number of atoms between the white and dark portions of a finger- nail. Then he said that generally, among human beings, those who practice Dharma properly are less than stars in the daytime.
To have contemplated these points seriously will make us re- alize that it is exceedingly rare and difficult to obtain this precious human rebirth. This being so, we should feel privileged to have obtained this opportunity and should determine to make this life meaningful by cultivating spiritual values. For instance, to obtain by meditative state of one pointedness, one must practice diligently and develop various attainments. From the energy for such a con- certed effort can arise part of the realization of this perfect human
birth. One of the I<a-dam-pa Geshes, Chan-nga-wa (spyan. snga. ba}, practiced only his meditation; he never slept. Geshe Ton-pa {ston. pa) told him "Son, you have to take some rest, otherwise you will be in danger of getting sick. " Geshe chan-nga-wa replied, "It is true what you say, but I have no time to rest because I am thinking about the difficulty of obtaining this fortunate human life. "
The great Indian pandit Shantideva, in his Guide to the Boddhi- sattva's Way of Life {Byang. chub. sems. dpa'i. spyod-pa. la. 'jug. pa: Bodhisattvacharyavatara) Chapt. I, stanza 4, says:
These leisures and endowments are very hard to obtain; And, when one has the chance to fulfill the aim of hu-
manity.
And fails to take advantage now,
How will such a perfect opportunity arise again?
ii. The impermanence of life
It is foolhardy to delay in applying oneself seriously to the practice,
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now that this opportunity has been obtained, by first finishing off one's worldly obligations. There will never be a time when worldly activitieswillbecompleted. Theirflowislikethewavesofanocean following one upon another. The nature of life is changing from moment to moment, and ever-present are unknown causes which may lead to death, like a candle flame in a strong wind. This being so, one must determine to practice the Dharma from this moment
on.
Impermanence is the nature of all copditioned phenomena.
Mountains, forests and all sentient beings from the highest, wisest saints, scientists and realized beings, down to itinerantbeggars and the smallest insect---anything that can be thought of are all identi- cal in their impermanence, for they change and disintegrate from moment to moment. With every breath we race toward death, the target for the arrow of our life. We do not know when we will die, or under what circumstances death will occur. If we simply ex- haled and failed to inhale we would die. So the distance between life and death is the space between one breath and the next.
Death may be caused by an imbalance of any of the physical bodily elements, or may be caused by external factors such as natu- ral calamities, poison, weapons and so forth. It is difficult to antici- pate whether one will be alive tomorrow or not. If we ponder on the imminence of death repeatedly, arriving at some understand- ing of it, then the obstructions to practice such as laziness, attach- ment to pleasure, and procrastination will automatically be dis- pelled, and one will not remain without practicing from this mo- ment on, just as one would not remain comfortable if one's head were on fire. Until this point is reached we must extend our prac- tice.
One example of the developed awareness of impermanence is the Geshe Kha-rag Gom-chung (kha. rag. sgom. chung), who was meditating in a cave at Kha-rag hermitage in Tsang, a province of central Tibet. Outside the entrance to his cave was a thorn bush, so close to his passage that when he entered his clothing was tom. He had thought of cutting down the bush, but then, reflected, "Per- haps 1shall die before I come out. it is better to spend the time on practice instead of cutting down the bush. " Then when he came out he thought, "I may die before going in again, so it is better to spend the time in practice. " He spent many years meditating and attained high accomplishments (dngos. sgrub; siddhi), but never cut down the bush because of this intense awareness of impermanence.
? Buddha Shakyamuni has stated in the Lalitavistara Siitra:
The three worlds are as impermanent as clouds in the autumn sky;
Beings' births and deaths are like watching a dance; The duration of peopl~'slives is like a flash of lightning; It passes as swiftly as a stream down a steep moun-
tain.
iii. Kanna: the cause and result ofaction
The Indian teacher Vasubandhu, in his text called The Treasury of Phenomenology (chos. mngon. mdzod; Abhidharmak~ha), says:
From karmic actions the various states of cyclic exist- ence arise.
All the variations within the world, and all the various states of cyclic existence, appear due to the different kinds of actions of Karma committed by beings. These states of existence are unceas- ing in their continuation, and in fact are a product of actions that living beings have committed in lifetimes before. One does not sim- ply disappear after death, but the mind, which is non-physical by nature, continues beyond the body, taking birth again according to the weight of specific actions performed during that lifetime. The particulars of the life in which we find ourselves and in which we observe other beings, are not randomly caused but are the result of specific virtuous or non-virtuous actions we have previously com- mitted. One experiences happiness as a result of skillful actions, and suffering as a result of wrongdoing. Although all sentient be- ings desire happiness and do not want to suffer, they neither have the opportunity, such as is afforded by the human birth, to accu- mulate virtue nor to abandon wrong actions. Accordingly, they are sinking in the ocean of suffering of cyclic existence. We, however, as human beings, have the intelligence to recognize virtuous and non-virtuous actions and are capable of practicing the acceptance of wholesome actions and the rejection of unwholesome actions faultlessly. To realize this is important.
Complete understanding of the process of karmic actions is extremely difficult. Fully awakened beings, and the great medita- tors of the past, who possess omniscient wisdom, have direct per- ception of their existence. Even on a more usual level there are numerous instances reported of small children who remember their previous lives, and recognize their possessions from a preceding
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existence. There are cases of ghosts of the departed entering living bodies and speaking through a medium. We should not totally dis- regard these occurrences, but should view them as instances that prove the existence of the mind outside the realm of the body. In this way we may come to know of the existence of reincarnation. On the mind are placed latencies from the actions we have done, and these determine the extent to which we find ourselves in ei- ther happiness or misery, either in this or in future lifetimes. Virtu- ous and non-virtuous actions are many, although in brief we can classify ten non-virtuous actions of the body, speech and mind which arise from the poisonous defilements of anger, desire or ig- norance.
There are three wholesome actions of the body: refraining from destroying life, or making an effort to save others' lives; refraining from taking the possessions of others without their being given, or practicing generosity; refraining from wrong conduct in sexual desires, or keeping oneself morally pure. There are four skillful actions of speech: refraining from false speech, or speaking the truth; refraining from slander, or reconciling enemies; refraining from harsh speech, or speaking harmoniously; and refraining from fool- ish chatter, or reciting prayers. There are three virtuous actions of the mind: refraining from covetousness, or being generous; refrain- ing from malice, or arousing benevolence; and refraining from hold- ing wrong views, or developing the correct understanding of reality.
If one has a natural belief in the process of karmic actions, one will act spontaneously according to the principles governing the way it functions. One will not have the heart to take the life of even an insect, nor for telling a single lie. Since such as awareness can only lead to increased happiness and contentment, it is important to be alert in one's actions with full faith in the principles of their process. Milarepa, one of Tibet's greatest practitioners, poets and saints, had acute understanding of the process of Karma. Early in his life he committed very great non-virtue in bringing about the death of a large number of relatives and friends, but later, out of his understanding of the process of Karma, he felt a great regret for these previous actions and practiced the Dharma from his heart, purifying all traces of these actions and later attaining complete realization of the Path.
The Buddha, in the Rajavavadaka Siitra, has said:
If, when his time comes, even a king should die,
His wealth, friends and relatives shall not follow him.
? Wherever men go, wherever they remain, Their actions, like a shadow, will follow them.
iv. The suffering ofsa1tzsara
From beginningless time sentient beings hi1Ve been wandering ceaselessly through the higher and lower states of the six realms of rebirth within cyclic existence. This is all in accordance with their actions, or Karma. Even in the case of a powerful man who in this life has the finest enjoyments the world can give, it is not certain that within cyclic existence he would not become, after death, fuel for the fires of hell. That which determines this is not the specific form of the life at present but the actions that we engage in during this life. Realms of hellish states or existence of great happiness are a product of the workings of Karma. And yet even these variations within cyclic existence are still in the nature of suffering.
Generally, no matter where we may be reborn, there is no place where we will not be afflicted by one of the three major forms of suffering: that of suffering in general-birth, old age, sickness and death; that of change-the transitory nature of phenomena and states of pain and pleasure; and that suffering which is pervasive with simply being born within one of the six realms of cyclic existence.
There are said to be six realms of suffering within cyclic exist- ence, which, in brief, may be understood as follows: where one has a preponderance of anger, this will lead to rebirth in a hell realm where one will experience the suffering of intense heat and cold for great periods of time; if one has a preponderance of avarice or greed, one will be reborn as a hungry spirit, and will experience the misery of unsatiated thirst and hunger; as a result of ignorance and stupidity one will experience the misery of dumb animals, and
will be forced to labor for others or would be afraid of being eaten by other beings; to be excessively jealous will lead to suffering in the realm of the demi-gods, where one will have to endure being engaged in fighting; as a result of desire one will have to undergo
the suffering of the human state, involving birth, illness, ageing and death; and the outcome of pride is such that one will take birth among celestial beings where one will experience the suffering of dying and falling into lower realms of rebirth. If we take ourselves as an example we will observe that we are always experiencing the various kinds of human suffering, such as birth, ageing, illness and death, and we also suffer from the apprehension of encountering enemies or losing friends. We also suffer from not obtaining what brings us pleasure and from receiving unwanted problems.
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If we extend our contemplation and reflect again and again that there is nothing but suffering in the world, we will achieve detachment from cyclic existence and will desire nothing but lib- eration from its confines. Just as if we place a bowl of fried food before a jaundiced person. Until we have a similar feeling for the ephemeral pleasures of the world we should continue to cultivate understanding of the basic dissatisfactory nature of cyclic exist- ence. One instance of the awareness of the suffering of the world was the Geshe Lang-ri Thang-pa (glang. ri. thang. pa), whose com- panion told him that other Lamas were calling him "The grim-faced Lang-ri Thang-pa". He replied, "While thinking about the sufferings
of cyclic existence, how can one look cheerful? "
Buddha Shakyamuni has stated:
Due to desire, becoming and ignorance,
Beings will revolve foolishly through the five realms- Those of humans, gods and the three inferior realms- Like the turning of a potter's wheel.
v. The benefits ofliberation
Total freedom from all states of cyclic existence that are included in two of the four noble truths, that of suffering and that of the origin of suffering, is termed liberation. This is also known as the state beyond sorrow, or Nirva~a, a state which is beyond the limitations imposed by the ignorant mind that is unaware of the basic nature of reality, and that perpetrates the sufferings of the world. In gen- eral there are numerous common and extraordinary qualities that are the outcome of such an attainment. These may vary in accord- ance with the variety of approaches to the spiritual paths and results, namely those approaches of the Disciples or the Hearers (nyan. thos; shravakas), Self-realized Ones (rang. rgyal; Pratyekabuddha), the Awakening Warriors (byang. chub. sems. dpa'; Bodhisattva) or the TantricPractitione~
The goal attained by all these means, that are appropriate to the various dispositions of people, is perpetual liberation (thar. pa; mo~ha) from the ocean of cyclic existence. This results in the pos- session of the citadel ~f Enlightenment in the city of peace and bliss. One should be aware that this is the goal to be realized and these are its attributes.
? vi. The value ofa spiritual guide
The spiritual path to the attainment of liberation is both extensive and profound, and involves the progressive attainment of spiritual insight. The most important prerequisite is to have a competent Spiritual Master to guide one, a teacher who exhibits the necessary qualifications, in the same way that when we wish to cross an ocean we must have an experienced pilot.
Once such a teacher has been encountered one should act ac- cording to his instructions, just as one would heed those of a doc- tor in order to cure an illness. On the other hand, spiritual arro- gance, where one thinks one can practice meditation without any guidance, gives one little chance not to deviate along a wrong path.
It is also important to precisely examine whether or not your teacher is qualified, otherwise you may not receive any benefits. There is a danger, in following one who is incompetent, of being seriously misled. It would be like a falling man who clutches out to another falling man for his help. Moreover, from a spiritual point of view, serious obstacles are created if we have a teacher whom we later find to be unqualified and then lose faith in him. Thus it is very important to examine the spiritual qualities of the person be- fore taking him as one's own teacher. After one has found a profi- cient master one should receive teachings from him which ripen and purify the mind. One must do as he instructs without any doubt or hesitation, with great respect and strong belief that all he says involves the pure teaching, and all he does is an expression of ex- cellence.
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The Uncommon Preliminary Practice
Once our mind has been trained and acquainted with the princi- ples set out in the common Preliminary Practices, and we experi- ence a natural, unmodified and spontaneous desire to practice Dharma, we are fully ready to enter the door of spiritual practice. To do so, specifically in relation to Mahayana Buddhism, it is nec- essary to embark on those Preliminary Practices not common to all spiritual traditions. These involve specifically Buddhist oriented practices, such as Taking Refuge, and include the following topics:
1. TakingrefugeintheThreeSupremeJewels(dkon. mchog. gsum. : Tri Ratna), namely the guide or teacher, the spiritual path or his teaching, and the companions along the way to the state of lib- eration. Refuge is the foundation stone of all Dharma practice.
2. Activating the Awakening Mind (byang. chub. kyi. sems. ; Bodhicitta), the entrance into and the very heart of the Great Vehicle (theg. pa. chen. po. ; Mahayana).
3. Reciting the mantra of an meditating upon the form of Vajrasattva (rdo. rje. sems. pa) in order to purify one's emotional defilements, the obstructions against the attainment of libera- tion from the process of cyclic existence.
4. Offering the mar:u;iala or universe to the Lama, the ultimate spiritual principal. This is for the accumulation of merit (bsod. nams. ; pUl)ya) or stock of positive energy which brings together causes favorable to the attainment of realization.
5. Making prostrations which purify emotional defilements as well as accumulate merit.
It is considered essential within the lineage of this specific teach-
ing to have completed one hundred thousand repetitions of each of these five practices. This is done to prepare the mind for the higher meditations directly relevant to the Dzog-chen meditation. Traditionally, if one has not done so, one is neither permitted to receive a teaching nor even to read a page of scripture relating to the higher practices.
? 1. Going for Refuge
Going for refuge in the Three Supreme Jewels and observing the attendant obligations is said to be like the door to Dharma. And individual, properly speaking, may not consider him or herself a Buddhist without having sincerely gone for refuge. Refuge may be the entrance into the Dharma, but the key to unlocking this door is faith. It is impossible to seek refuge in something in which one lacks any faith; thus it is first essential to learn and appreciate the qualities of the Three Supreme Jewels. Such an appreciation will lead to the development of the three aspects of faith, namely: cleans- ing faith, which is a natural responsiveness to manifestations of the Dharma with the effect of cleansing the mind; aspirational faith, which is an urge to practice Dharma and to obtain its results; and believing faith, which is based on a conviction of the validity of the teachings. Without faith, not even a single virtue will arise. In the Ratnakuta sutra it is stated, "If a man has no faith, no virtue will arise in him, just as a seed burnt by fire will produce no green shoot. "
There are a number of different levels involved in taking ref- uge. These depend on our own capacity and inclination of mind.
First, in accordance with the way common to Buddhism in gen- eral, we take refuge by respecting the Buddha as the guide along the path, the Dharma as the spiritual path, and the Sangha as the support in practicing the path.
According to the Vajrayana or Tantric tradition of Buddhism, which is not found in all traditions, there are subtler levels in which we can take refuge. The first of these relates to the first stage of Tantric practice, the developing stage (bskyed. rim. ; utpattikrama) in which we take refuge by offering our "three doors"-our body, speech and mind-to the lama as refuge in the Buddha; we devote ourself to the personal deity (yi. dam. ; i~f:lta-devata)or inner refuge as tl1e path; and we should view the J? aka or J? akini (mkha'. 'gro or mkha'-'gro. ma) as the spiritual support on the path. Over and above this form of refuge is that which relates to the completion stage (rdzogs. rim; utpannakrama) of the Highest Yoga Tantra in which we take refuge in the true nature, the A wakening Mind or Bodhicitta (which in the Tantric practice is linked with the unchanging Great Bliss). In this case the Sa:r:tgha refuge means a recognition of the practice's dependence upon the physical channel system (rtsa; nac:J. i) which is understood as the perfect body of Emanation (sprul. sku; Ni~akaya); the Dharma refuge is understanding the purification
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of the physical wind or energy (dung; vayu) as the perfect body of Complete Enjoyment (longs. sku; Sarpbhogakaya); and the Buddha refuge is realizing the purification of our seminal essence (thig. Ie; hindu) to be the perfect body of Truth (chos. sku; Dharmakaya).
The highest and most subtle form of Refuge is that which is known as Refuge in the Vajra Nature (gnas. lugs. rdo. rje). This is the determination to realize the three inseparable aspects of Pri- mordial Wisdom (ye. shes; ji'iiina) present in the mind of the refuge objects; its Empty Essence as the Dharmakaya, the Buddha Ref- uge; its Lucid Nature as the Sarpbhogakaya, the Dharma Refuge; and its Universal Compassion as the Nirmar:takaya, the Sar:tgha Refuge. The significance of these Tantric ways of taking Refuge will only be fully appreciated as direct experience is gained in the practices.
There are various attitudes that may be present when we go for refuge. We may take refuge to protect us from the suffering of lower realms of existence and to ensure that we are reborn in the happy states of existence. Such is the motive of an inferior person. If we take refuge for the liberation of ourselves from Sarpsara our motivation is that of an individual of middling capacity. To take refuge with the wish to lead all sentient beings to the final attain- ment of Buddhahood is to do so with the supreme motivation of the superior person. Within this context we are concerned with tak- ing refuge as a person of superior motivation.
When taking refuge we must receive it directly from a quali- fied teacher and follow the obligations connected with it. Once ref- uge has been taken directly from a Spiritual Master it is possible to follow the practice through a form such as in this prayer. We should be seated comfortably, preferably in a meditation posture, and should visualize in our mind's eye the Assembly Tree (tshogs. zhing) which is the object before which we accumulate merit. Holding this visualization before us we should recite the refuge stanza com- mencing, "To the actual Three Rare and Supreme Jewels. . . ". We should take refuge with the thought that "until all beings attain Enlightenment I shall go for refuge in these Three Rare and Su- preme Jewels. " This should be recited with strong conviction and reverence, and with one-pointedness of mind. After repeating this three times, one should imagine that all sentient beings, including oneself, dissolve into the Assembly Tree, that all the objects within the Assembly Tree dissolve into the central figure of the Spiritual Master, and that he in turn dissolves into "utter simplicity"
? (spros. bral), the absolute inactivity of Thusness, and one should continue in the truly natural meditative state of Refuge for as long as possible.
In brief, the obligations of taking Refuge are never to seek pro- tection in any worldly gods or material goals, this being counter to the refuge in Buddha; never to harm sentient beings, which is coun- ter to the Truth of Dharma; and never to associate with people of perverted views and behavior, this being counter to refuge in the Sangha.
According to the higher Tantric practices we should consider, with devotion and without any doubt, that all the objects of refuge are present in the nature of the Spiritual Master. His mind is the Buddha, his speech is the Dharma and his body is the Sangha.
Generally, to have faith in anything will bring benefits accord- ingly. The benefits obtained by the practitioner do not depend on the excellence or lack of it of the objects of faith, but only upon the individual's mind and quality of faith. Thus it is very important to have what is known as the attitude which views all appearances as pure (dag. snang). This we can understand from Tibetan stories such as those of the old woman khyi-so sarfg-gya, who attained Libera- tion through her devout veneration of a dog's tooth, and those sto- ries of Kongpo Ben (rkong. po. 'ben). Therefore the great teacher Padmasambhava has said, "One shall receive blessings by having faith, and will obtain all that is desired if there are no doubts in the mind. "
2. Activating the Awakening Mind
In order to realize the principles embodied in the Three Jewels by means of seeking Refuge in the causes for such a state, which are themselves also the Three Jewels, one must practice virtuous ac- tions. These actions of the Bodhisattva are diverse and varied. How- ever, to engage in these activities, it is first necessary to develop bodhicitta, the thought of enlightenment, the Awakening Mind. Cultivation of the Awakening Mind is the way of the Great Vehi- cle, the Mahayana. It is the entrance into the Mahayana as well as the very heart of it.
Bodhicitta is the thought of freeing all sentient beings from suffering and the causes of suffering, and of leading them to dwell in bliss and happiness until they are completely freed, and finally to establish them in the realm of supreme enlightenment, the fully
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awakened state of being. To do so we should seize this highest of thoughts by feeling, "I shall act for the perfect benefit of all others by attaining supreme enlightenment myself and by practicing the innumerable activities of the Bodhisattvas, such as the Transcend- ing Perfections (pha. rol. tu. phyin. pa; Paramita) and so on. " If such a thought arises within us, from that moment onwards we shall be known as a Bodhisattva, or a son of the Conqueror, and will be venerated by gods and men. Whether working or resting our spir- itual merit continuously will increase like the unrestricted growth of ~aplings.
It is said that by accumulating such merit over three measure- less aeons, one will perfect the Five Spiritual Paths and Ten Spir- itual Stages and will attain Buddhahood, their result. We may think that since this is a tremendously long period of time there is noth- ing extraordinary about such a spiritual path. To think so is wrong. By cultivating an especially strong and pure thought to benefit oth- ers in an ultimate way, it is possible to complete the accumulation of merit rapidly. This is born out in one of the former life-stories of the Buddha, when he was known as the ship's pilot Nying-je-chen. He realized one of the passengers of the ship, a black man known as Dung-thung-chen, was about to kill all on board and to plunder the ship's cargo. With immense compassion, both for him and for his potential victims, Nying-je-chen took the life of this man, and in one instant of this great compassion perfected the merit of sev- enty thousand aeons. You may also think that it is inappropriate to attain liberation from cyclic existence for ourselves since we have vowed to act for the benefit of others until all beings have attained the realm of enlightenment. Such an assumption. is not correct. If we attain Nirval)a, or the state "Beyond Sorrow", our activities on behalf of others will not cease. Even though it is stated that the fully awakened mind has no conceptual intention to benefit others and acts with total spontaneity, due to the interdependence (rten. 'brel; pratityasamutpada) of the aspirations and wishes culti- vated during the period of practice (slob. lam;shai~hamarga), until all sentient beings attain full realization our activities for the welfare of others will appear spontaneously within cyclic existence.
To cultivate the Awakening Mind we can prepare by means of the Four Boundless Practices. First we should understand that it is never certain who are friends or enemies, and whether they always stay that way. Developing an unbiased attitude without hatred to- wards enemies or attachment towards friends is the stlte of
? 11boundlessequanimity11? Secondly,thereisnosentientbeingwho, in innumerable previous lifetimes, has never been our parent. To wishthattheyshouldhavehappinessisknownas11boundless1ove11? ~~Boundlesscompassion11 isthewishtoseeallsentientbeingssepa- rated from suffering. And to find happiness in the happiness and joy of others is the cultivation of 11boundless joy~~.
One should accept the precepts of a Bodhisattva from a quali- fied Lama, one who has the attributes of a Mahayana teacher. One should, through offerings, amass as large an accumulation of merit as possible. After completing the actual ceremony one should ob- serve the precepts related to it. In this practice we do so by reciting the stanza beginning, 11Deceived by myriad appearances. . . ''. Again in this instance the Assembly Tree is visualized in the sky above us, and we should activate the Awakening Mind by reflecting, with gratitude, upon the sufferings of all sentient beings who have, at one time or another, been our mothers. Together with this we should have the absolute determination to lead them out of their suffering and unto the state of supreme enlightenment. These thoughts
should pervade our mind during this practice, and at the end of the meditation period, as the divinities of the Assembly Tree dis- solve into us, we should think that the ultimate Awakening Mind embodied in the Assembly Tree is activated within. This ultimate Awakening Mind is emptiness (stong. pa. nyid; Shiinyata) and our mind should remain stabilized in it.
Generally, although there are many ways of dividing Bodhicitta, if we look at it according to the degree of mental power we have three main divisions, each of which reflect a successively lesser aspiration. First, the King-like development of Bodhicitta involves the thought that one will attain Enlightenment first and afterwards will lead all sentient beings to that state. The Boatman-like devel- opment of Bodhicitta is the desire for one's own Enlightenment and that of others together. The Shepherd-like development of Bodhicitta is the urge to lead all sentient beings to Buddhahood first and then to attain it oneself. We should practice according to our own inclination and capacity.
Aside from this there are various aspects of the practices relat- ing to the cultivation of Bodhicitta which may take place over three immeasurable aeons. The most generally accepted division of the practice itself is in terms of the intentional Bodhicitta, which is like the wish to go somewhere, and the actual Bodhicitta, which is like the journey itself. The former involves the thought that I shall lead
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all sentient beings to Buddhahood, and is practiced through three different meditations. There is meditation on the equality of self and others and understanding that our aspirations for happiness and the avoidance of suffering are no different than the aspirations of all other beings; meditation on the exchange of oneself with oth- ers in which we transfer the normal egocentric attitude we have towards ourself and our aims and aspirations onto the aims and aspirations of others, and in which the usual disregard we have for others is now focused upon ourself; and meditation in which we care for others more than ourself. These are all meditations funda- mentally centered around the aspirational Bodhicitta.
To train in cultivating the actual Awakening Mind, which is like actually venturing into the journey itself, involves many dif- ferent aspects. However, they may be summarized in the Six Tran- scending Perfections, the Paramitas. These we must practice.
First is the Transcending Perfection of Giving, or Generosity (sbyin. pa; dana). This involves giving, without any attachment, worldly possessions and material objects, religious or spiritual in- structions and teachings, and giving protection from fear in an ul- timate sense. The Perfection of Moral Discipline (tsul. khrims. ; slula) also has three aspects. We should abandon non-virtuous action, we should accumulate and practice following virtuous actions, and we should act for the sake of other beings by means of the four ways of gathering disciples. These four ways of gathering disci- ples are to be generous, to be gentle in speech, to behave according to the principles of Dharma and to act for the welfare of others. The Transcending Perfection of Patience (bzod. pa;~hanti) involves three main practices. To return anger or abuse or injury with love and action for the benefit of the harmer is known as the "patience in which the opposite is done"; forbearance over thirst and hunger for the sake of spiritual practice is called the "patience or endur- ance of difficulties for Dharma"; to have no fear upon hearing the profound meaning of subjects such as Emptiness, and allow our-
selves time to comprehend their meaning, is called the "patience of fearlessness over the profound meaning". The Transcending Perfection of Spiritual Endeavor or Effort (brtson. 'grus. ; virya) in- volves three aspects. To be diligent without dismay is to wear the "armor of enthusiasm"; to apply ourselves immediately to spiritual practice without falling under the sway of procrastination, is called the "involvement of enthusiasm"; to never be satisfied with doing a little spiritual practice and to always have the desire for more, con- tinuously applying oneself, is called "unsatisfied enthusiasm".
? The Perfection of Meditative Stability or Concentration (bsam. brtan. ; dhyana) should be done in a solitary place without distraction or internal hindrances such as laziness. This again has three aspects. To have attachment to imaginary projections of bliss (bde. ba), clarity (gsal. ba), and freedom from conceptions (mi. rtog. pa) and to meditate with attachment on such imaginary projections is called the "small boy's concentration". To be detached from these imaginary projections and yet to experience no taste of the medita- tion, and to meditate with attachment to the "antidote", grasping it as "Emptiness", is called the concentration which "analyzes the (profound) meaning". To be detached from this notion of the anti- dote, namely the grasping of emptiness, and to remain in a state of concentration on reality itself without any conceptual thoughts, is called the "Tathagata concentration". The first two of these aspects of concentration involve distractions from the heart of the practice.
The Transcending Perfection of Wisdom or Discriminating In- telligence (shes. rab. ; prajfiij) can also involve three points. The in- telligence of "hearing" is to understand the meaning of the words spoken by the Spiritual Master. The intelligence of "contemplat- ing" is to ponder and consider deeply the meaning of what has been heard. After clearing away doubts by hearing and contem- plating, it is necessary to meditate on the meaning. One will come to understand that all appearing objects are delusory or deceptive in nature. This will arise through observing that the five objects of sensory perception, objects of taste, touch, smell, sight and hear- ing, are ultimately without any essence, like the eight examples of Maya. Once this is understood one should examine the nature of the subject, namely the mind to which these things are appearing. In this case the appearance of the object will not cease, but the thought grasping at the object as real will be terminated. In such a way one will come to understand the meditation in which reality itself is like the sky (chos. nyid. nam. mkha'. lta. bu). This is known as the intelligence or wisdom of "meditation". These three wisdoms, that of hearing, contemplation and meditation are the backbone of a thorough practice.
3. Meditation and Recitation of Vajrasattva
Tendencies towards unskillful actions and emotional defilements obstruct the mind which seeks to understand the meaning of the practice and to follow deep meditation. To enable the reflection of understanding and knowledge to arise in "the mirror of the universal
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ground", it is very important to cleanse this mirror through purifi-. cation. Emotional obstructions can be purified through many ways, yet the most efficacious way is through the practice of confession by means of the Vajrasattva Practice incorporating four effective antidotes.
Generally there is nothing good in non-virtuous action, but if it is confessed non-virtue will be purified. This is its only redeem- ing good quality. It is impossible, if confession is done with the four opponent forces, that the non-virtuous action will not be puri- fied. The first of these opponent forces is the force of "reliance". This means looking upon the visualized image of Vajrasattva as the embodiment of one's Refuge. The second opponent force is the force of "sincere regret". Non-virtuous actions can never be puri- fied without a feeling of remorse or regret at having committed them. Thus we should reveal these wrong actions without holding back any feeling, as though these actions are poisons that have entered one's body and need to be eliminated. The force of "aban- doning negative actions" is the thought to never commit such an action again in the future, even were it to cost us our life. The fourth opponent force, that of "applying counter-measures", is to engage in practices which purify the mind and accumulate merit, direct- ing their power expressly against unskillful wrong actions and, especially in this case, practicing the meditation and recitation of Vajrasattva without parting from aspiration of the Awakening Mind while remaining in the unmodified state of reality.
i. The Visualization
In the space above the crown of one's head visualize at the center of a thousand-petalled lotus, standing on a full moon, a white let- ter HU~'t. This instantly becomes the nature of one's principal teacher, the total embodiment of all Fully Awakened Beings, ap- pearing in the form of Vajrasattva (Dor-je Sem-pa) who is in fact a divine manifestation of all the wisdom, compassion and power of the A wakened Beings, specifically for the purification of wrongdo- ings and emotional defilements.
We should imagine his body as white like a snow-mountain reflecting the light of one hundred thousand suns. He has one face and two hands, his right hand holding at his heart a five-pronged vajra scepter indicating the empty nature of pure awareness (rig. stong). His left hand rests on his left hip and holds the bell symbolic of the union of empty nature and appearance
? (snang. stong). His two legs are crossed in the Vajra-posture. He is adorned with the 13 costumes associated with the perfect body of Complete Enjoyment, the Sal! lbhogakaya. These are comprised of the five costumes of silk, namely head-scarf, shoulder covering, a silk stole, a belt and a lower skirt-like garment, together with the eight precious ornaments the crown, earrings, necklace, armlets, long and short chest pendants, bracelets, finger rings and anklets.
He is in union with his consort Vajrabhfikuti who is holding in her right hand a curved vajra-blade and in her left a skull brim- ming with nectar. In the heart of the united consorts, on a small moon the size of a crushed mustard seed, is a white Hti? as if inscribed there by a single hair. 1his is surrounded by three con- centric circles comprised of the one hundred letters of Vajrasattva's mantra, commencing from the front. This visualization should be seen without mixing any other images, clear like a rainbow.
2) even if this is obtained, life is impermanent and there is no like- lihood that you will remain alive to complete the practice; 3) death is not the end, one's consciousness transmigrates into rebirth after rebirth, following the karmic actions of virtue and non-virtue; 4) cyclic existence does not lead one beyond suffering, to a state of Nirvat;1a; 5) the attainment of liberation from cyclic existence will establish one in a state of permanent happiness; 6) to attain such liberation one should follow a qualified master who is capable of
faultlessly guiding one along the spiritual path.
With an understanding of the meaning of these six interrelated
topics one should begin the recitation of the practice from "the rare privilege of a perfect human rebirth" (da. res. dmyal. ba. etc. ), the common preliminary prayer.
i. The rare privilege ofa human rebirth
It is exceedingly important to recognize the opportunity afforded by obtaining a human life endowed with the 18 conditions favorable for the practice of Dharma. There ~resaid to be eight states of con- finement of hell beings, hungry spirits, animals, long-lived gods, barbarians, heretics, in a land devoid of Buddhist teaching, or to have been born as a deaf-mute. Freedom from such confinement or limitation of spiritual development is said to encompass free- dom (dal. ba) from these eight states. However, we also require birth not just as a human being, but in a life where we have ten favorable endowments ('byor. ba). These are to have been born as a human in a land open to the practice of Dharma, to have all one's senses functioning, to avoid wrong actions and to have faith in the Bud- dha's teachings, these being internal endowments. The five remain- ing endowments that are externally required are to have been born when a fully awakened being has come, when he has taught, when the teachings are flourishing, when there are realized followers and when one has direct contact with a Spiritual Master. To possess these 18 freedoms and endowments comprises the "precious hu- man birth".
The difficulty of obtaining this rare privilege is evident from examining its causes, citing examples and considering its rarity from a numerical standpoint.
From the point of view of its causes this precious human life is rare because the basis for its attainment lies in pure ethical disci- pline, together with the support of skillful actions such as generos- ity. For these causes to be linked to the appropriate result, namely
? the precious human rebirth, the pure aspiration for this to take place must also be present. Yet there are few people who, within this present life, act in such a way that these favorable circumstances will continue tin the future life.
As an example of the rarity of a precious human birth the Bud- dha said, "Consider a yoke floating about the vastness of the ocean, and a blind turtle who surfaces only once in every hundred years. It is easier for the turtle to poke his head through the yoke than for someone to obtain a precious human birth. "
Numerically, the Buddha has said that the number of sentient beings in hell is equal to the number of atoms in the earth, and in the realms of gods and men the number of beings is equal to the number of atoms between the white and dark portions of a finger- nail. Then he said that generally, among human beings, those who practice Dharma properly are less than stars in the daytime.
To have contemplated these points seriously will make us re- alize that it is exceedingly rare and difficult to obtain this precious human rebirth. This being so, we should feel privileged to have obtained this opportunity and should determine to make this life meaningful by cultivating spiritual values. For instance, to obtain by meditative state of one pointedness, one must practice diligently and develop various attainments. From the energy for such a con- certed effort can arise part of the realization of this perfect human
birth. One of the I<a-dam-pa Geshes, Chan-nga-wa (spyan. snga. ba}, practiced only his meditation; he never slept. Geshe Ton-pa {ston. pa) told him "Son, you have to take some rest, otherwise you will be in danger of getting sick. " Geshe chan-nga-wa replied, "It is true what you say, but I have no time to rest because I am thinking about the difficulty of obtaining this fortunate human life. "
The great Indian pandit Shantideva, in his Guide to the Boddhi- sattva's Way of Life {Byang. chub. sems. dpa'i. spyod-pa. la. 'jug. pa: Bodhisattvacharyavatara) Chapt. I, stanza 4, says:
These leisures and endowments are very hard to obtain; And, when one has the chance to fulfill the aim of hu-
manity.
And fails to take advantage now,
How will such a perfect opportunity arise again?
ii. The impermanence of life
It is foolhardy to delay in applying oneself seriously to the practice,
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now that this opportunity has been obtained, by first finishing off one's worldly obligations. There will never be a time when worldly activitieswillbecompleted. Theirflowislikethewavesofanocean following one upon another. The nature of life is changing from moment to moment, and ever-present are unknown causes which may lead to death, like a candle flame in a strong wind. This being so, one must determine to practice the Dharma from this moment
on.
Impermanence is the nature of all copditioned phenomena.
Mountains, forests and all sentient beings from the highest, wisest saints, scientists and realized beings, down to itinerantbeggars and the smallest insect---anything that can be thought of are all identi- cal in their impermanence, for they change and disintegrate from moment to moment. With every breath we race toward death, the target for the arrow of our life. We do not know when we will die, or under what circumstances death will occur. If we simply ex- haled and failed to inhale we would die. So the distance between life and death is the space between one breath and the next.
Death may be caused by an imbalance of any of the physical bodily elements, or may be caused by external factors such as natu- ral calamities, poison, weapons and so forth. It is difficult to antici- pate whether one will be alive tomorrow or not. If we ponder on the imminence of death repeatedly, arriving at some understand- ing of it, then the obstructions to practice such as laziness, attach- ment to pleasure, and procrastination will automatically be dis- pelled, and one will not remain without practicing from this mo- ment on, just as one would not remain comfortable if one's head were on fire. Until this point is reached we must extend our prac- tice.
One example of the developed awareness of impermanence is the Geshe Kha-rag Gom-chung (kha. rag. sgom. chung), who was meditating in a cave at Kha-rag hermitage in Tsang, a province of central Tibet. Outside the entrance to his cave was a thorn bush, so close to his passage that when he entered his clothing was tom. He had thought of cutting down the bush, but then, reflected, "Per- haps 1shall die before I come out. it is better to spend the time on practice instead of cutting down the bush. " Then when he came out he thought, "I may die before going in again, so it is better to spend the time in practice. " He spent many years meditating and attained high accomplishments (dngos. sgrub; siddhi), but never cut down the bush because of this intense awareness of impermanence.
? Buddha Shakyamuni has stated in the Lalitavistara Siitra:
The three worlds are as impermanent as clouds in the autumn sky;
Beings' births and deaths are like watching a dance; The duration of peopl~'slives is like a flash of lightning; It passes as swiftly as a stream down a steep moun-
tain.
iii. Kanna: the cause and result ofaction
The Indian teacher Vasubandhu, in his text called The Treasury of Phenomenology (chos. mngon. mdzod; Abhidharmak~ha), says:
From karmic actions the various states of cyclic exist- ence arise.
All the variations within the world, and all the various states of cyclic existence, appear due to the different kinds of actions of Karma committed by beings. These states of existence are unceas- ing in their continuation, and in fact are a product of actions that living beings have committed in lifetimes before. One does not sim- ply disappear after death, but the mind, which is non-physical by nature, continues beyond the body, taking birth again according to the weight of specific actions performed during that lifetime. The particulars of the life in which we find ourselves and in which we observe other beings, are not randomly caused but are the result of specific virtuous or non-virtuous actions we have previously com- mitted. One experiences happiness as a result of skillful actions, and suffering as a result of wrongdoing. Although all sentient be- ings desire happiness and do not want to suffer, they neither have the opportunity, such as is afforded by the human birth, to accu- mulate virtue nor to abandon wrong actions. Accordingly, they are sinking in the ocean of suffering of cyclic existence. We, however, as human beings, have the intelligence to recognize virtuous and non-virtuous actions and are capable of practicing the acceptance of wholesome actions and the rejection of unwholesome actions faultlessly. To realize this is important.
Complete understanding of the process of karmic actions is extremely difficult. Fully awakened beings, and the great medita- tors of the past, who possess omniscient wisdom, have direct per- ception of their existence. Even on a more usual level there are numerous instances reported of small children who remember their previous lives, and recognize their possessions from a preceding
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existence. There are cases of ghosts of the departed entering living bodies and speaking through a medium. We should not totally dis- regard these occurrences, but should view them as instances that prove the existence of the mind outside the realm of the body. In this way we may come to know of the existence of reincarnation. On the mind are placed latencies from the actions we have done, and these determine the extent to which we find ourselves in ei- ther happiness or misery, either in this or in future lifetimes. Virtu- ous and non-virtuous actions are many, although in brief we can classify ten non-virtuous actions of the body, speech and mind which arise from the poisonous defilements of anger, desire or ig- norance.
There are three wholesome actions of the body: refraining from destroying life, or making an effort to save others' lives; refraining from taking the possessions of others without their being given, or practicing generosity; refraining from wrong conduct in sexual desires, or keeping oneself morally pure. There are four skillful actions of speech: refraining from false speech, or speaking the truth; refraining from slander, or reconciling enemies; refraining from harsh speech, or speaking harmoniously; and refraining from fool- ish chatter, or reciting prayers. There are three virtuous actions of the mind: refraining from covetousness, or being generous; refrain- ing from malice, or arousing benevolence; and refraining from hold- ing wrong views, or developing the correct understanding of reality.
If one has a natural belief in the process of karmic actions, one will act spontaneously according to the principles governing the way it functions. One will not have the heart to take the life of even an insect, nor for telling a single lie. Since such as awareness can only lead to increased happiness and contentment, it is important to be alert in one's actions with full faith in the principles of their process. Milarepa, one of Tibet's greatest practitioners, poets and saints, had acute understanding of the process of Karma. Early in his life he committed very great non-virtue in bringing about the death of a large number of relatives and friends, but later, out of his understanding of the process of Karma, he felt a great regret for these previous actions and practiced the Dharma from his heart, purifying all traces of these actions and later attaining complete realization of the Path.
The Buddha, in the Rajavavadaka Siitra, has said:
If, when his time comes, even a king should die,
His wealth, friends and relatives shall not follow him.
? Wherever men go, wherever they remain, Their actions, like a shadow, will follow them.
iv. The suffering ofsa1tzsara
From beginningless time sentient beings hi1Ve been wandering ceaselessly through the higher and lower states of the six realms of rebirth within cyclic existence. This is all in accordance with their actions, or Karma. Even in the case of a powerful man who in this life has the finest enjoyments the world can give, it is not certain that within cyclic existence he would not become, after death, fuel for the fires of hell. That which determines this is not the specific form of the life at present but the actions that we engage in during this life. Realms of hellish states or existence of great happiness are a product of the workings of Karma. And yet even these variations within cyclic existence are still in the nature of suffering.
Generally, no matter where we may be reborn, there is no place where we will not be afflicted by one of the three major forms of suffering: that of suffering in general-birth, old age, sickness and death; that of change-the transitory nature of phenomena and states of pain and pleasure; and that suffering which is pervasive with simply being born within one of the six realms of cyclic existence.
There are said to be six realms of suffering within cyclic exist- ence, which, in brief, may be understood as follows: where one has a preponderance of anger, this will lead to rebirth in a hell realm where one will experience the suffering of intense heat and cold for great periods of time; if one has a preponderance of avarice or greed, one will be reborn as a hungry spirit, and will experience the misery of unsatiated thirst and hunger; as a result of ignorance and stupidity one will experience the misery of dumb animals, and
will be forced to labor for others or would be afraid of being eaten by other beings; to be excessively jealous will lead to suffering in the realm of the demi-gods, where one will have to endure being engaged in fighting; as a result of desire one will have to undergo
the suffering of the human state, involving birth, illness, ageing and death; and the outcome of pride is such that one will take birth among celestial beings where one will experience the suffering of dying and falling into lower realms of rebirth. If we take ourselves as an example we will observe that we are always experiencing the various kinds of human suffering, such as birth, ageing, illness and death, and we also suffer from the apprehension of encountering enemies or losing friends. We also suffer from not obtaining what brings us pleasure and from receiving unwanted problems.
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If we extend our contemplation and reflect again and again that there is nothing but suffering in the world, we will achieve detachment from cyclic existence and will desire nothing but lib- eration from its confines. Just as if we place a bowl of fried food before a jaundiced person. Until we have a similar feeling for the ephemeral pleasures of the world we should continue to cultivate understanding of the basic dissatisfactory nature of cyclic exist- ence. One instance of the awareness of the suffering of the world was the Geshe Lang-ri Thang-pa (glang. ri. thang. pa), whose com- panion told him that other Lamas were calling him "The grim-faced Lang-ri Thang-pa". He replied, "While thinking about the sufferings
of cyclic existence, how can one look cheerful? "
Buddha Shakyamuni has stated:
Due to desire, becoming and ignorance,
Beings will revolve foolishly through the five realms- Those of humans, gods and the three inferior realms- Like the turning of a potter's wheel.
v. The benefits ofliberation
Total freedom from all states of cyclic existence that are included in two of the four noble truths, that of suffering and that of the origin of suffering, is termed liberation. This is also known as the state beyond sorrow, or Nirva~a, a state which is beyond the limitations imposed by the ignorant mind that is unaware of the basic nature of reality, and that perpetrates the sufferings of the world. In gen- eral there are numerous common and extraordinary qualities that are the outcome of such an attainment. These may vary in accord- ance with the variety of approaches to the spiritual paths and results, namely those approaches of the Disciples or the Hearers (nyan. thos; shravakas), Self-realized Ones (rang. rgyal; Pratyekabuddha), the Awakening Warriors (byang. chub. sems. dpa'; Bodhisattva) or the TantricPractitione~
The goal attained by all these means, that are appropriate to the various dispositions of people, is perpetual liberation (thar. pa; mo~ha) from the ocean of cyclic existence. This results in the pos- session of the citadel ~f Enlightenment in the city of peace and bliss. One should be aware that this is the goal to be realized and these are its attributes.
? vi. The value ofa spiritual guide
The spiritual path to the attainment of liberation is both extensive and profound, and involves the progressive attainment of spiritual insight. The most important prerequisite is to have a competent Spiritual Master to guide one, a teacher who exhibits the necessary qualifications, in the same way that when we wish to cross an ocean we must have an experienced pilot.
Once such a teacher has been encountered one should act ac- cording to his instructions, just as one would heed those of a doc- tor in order to cure an illness. On the other hand, spiritual arro- gance, where one thinks one can practice meditation without any guidance, gives one little chance not to deviate along a wrong path.
It is also important to precisely examine whether or not your teacher is qualified, otherwise you may not receive any benefits. There is a danger, in following one who is incompetent, of being seriously misled. It would be like a falling man who clutches out to another falling man for his help. Moreover, from a spiritual point of view, serious obstacles are created if we have a teacher whom we later find to be unqualified and then lose faith in him. Thus it is very important to examine the spiritual qualities of the person be- fore taking him as one's own teacher. After one has found a profi- cient master one should receive teachings from him which ripen and purify the mind. One must do as he instructs without any doubt or hesitation, with great respect and strong belief that all he says involves the pure teaching, and all he does is an expression of ex- cellence.
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The Uncommon Preliminary Practice
Once our mind has been trained and acquainted with the princi- ples set out in the common Preliminary Practices, and we experi- ence a natural, unmodified and spontaneous desire to practice Dharma, we are fully ready to enter the door of spiritual practice. To do so, specifically in relation to Mahayana Buddhism, it is nec- essary to embark on those Preliminary Practices not common to all spiritual traditions. These involve specifically Buddhist oriented practices, such as Taking Refuge, and include the following topics:
1. TakingrefugeintheThreeSupremeJewels(dkon. mchog. gsum. : Tri Ratna), namely the guide or teacher, the spiritual path or his teaching, and the companions along the way to the state of lib- eration. Refuge is the foundation stone of all Dharma practice.
2. Activating the Awakening Mind (byang. chub. kyi. sems. ; Bodhicitta), the entrance into and the very heart of the Great Vehicle (theg. pa. chen. po. ; Mahayana).
3. Reciting the mantra of an meditating upon the form of Vajrasattva (rdo. rje. sems. pa) in order to purify one's emotional defilements, the obstructions against the attainment of libera- tion from the process of cyclic existence.
4. Offering the mar:u;iala or universe to the Lama, the ultimate spiritual principal. This is for the accumulation of merit (bsod. nams. ; pUl)ya) or stock of positive energy which brings together causes favorable to the attainment of realization.
5. Making prostrations which purify emotional defilements as well as accumulate merit.
It is considered essential within the lineage of this specific teach-
ing to have completed one hundred thousand repetitions of each of these five practices. This is done to prepare the mind for the higher meditations directly relevant to the Dzog-chen meditation. Traditionally, if one has not done so, one is neither permitted to receive a teaching nor even to read a page of scripture relating to the higher practices.
? 1. Going for Refuge
Going for refuge in the Three Supreme Jewels and observing the attendant obligations is said to be like the door to Dharma. And individual, properly speaking, may not consider him or herself a Buddhist without having sincerely gone for refuge. Refuge may be the entrance into the Dharma, but the key to unlocking this door is faith. It is impossible to seek refuge in something in which one lacks any faith; thus it is first essential to learn and appreciate the qualities of the Three Supreme Jewels. Such an appreciation will lead to the development of the three aspects of faith, namely: cleans- ing faith, which is a natural responsiveness to manifestations of the Dharma with the effect of cleansing the mind; aspirational faith, which is an urge to practice Dharma and to obtain its results; and believing faith, which is based on a conviction of the validity of the teachings. Without faith, not even a single virtue will arise. In the Ratnakuta sutra it is stated, "If a man has no faith, no virtue will arise in him, just as a seed burnt by fire will produce no green shoot. "
There are a number of different levels involved in taking ref- uge. These depend on our own capacity and inclination of mind.
First, in accordance with the way common to Buddhism in gen- eral, we take refuge by respecting the Buddha as the guide along the path, the Dharma as the spiritual path, and the Sangha as the support in practicing the path.
According to the Vajrayana or Tantric tradition of Buddhism, which is not found in all traditions, there are subtler levels in which we can take refuge. The first of these relates to the first stage of Tantric practice, the developing stage (bskyed. rim. ; utpattikrama) in which we take refuge by offering our "three doors"-our body, speech and mind-to the lama as refuge in the Buddha; we devote ourself to the personal deity (yi. dam. ; i~f:lta-devata)or inner refuge as tl1e path; and we should view the J? aka or J? akini (mkha'. 'gro or mkha'-'gro. ma) as the spiritual support on the path. Over and above this form of refuge is that which relates to the completion stage (rdzogs. rim; utpannakrama) of the Highest Yoga Tantra in which we take refuge in the true nature, the A wakening Mind or Bodhicitta (which in the Tantric practice is linked with the unchanging Great Bliss). In this case the Sa:r:tgha refuge means a recognition of the practice's dependence upon the physical channel system (rtsa; nac:J. i) which is understood as the perfect body of Emanation (sprul. sku; Ni~akaya); the Dharma refuge is understanding the purification
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of the physical wind or energy (dung; vayu) as the perfect body of Complete Enjoyment (longs. sku; Sarpbhogakaya); and the Buddha refuge is realizing the purification of our seminal essence (thig. Ie; hindu) to be the perfect body of Truth (chos. sku; Dharmakaya).
The highest and most subtle form of Refuge is that which is known as Refuge in the Vajra Nature (gnas. lugs. rdo. rje). This is the determination to realize the three inseparable aspects of Pri- mordial Wisdom (ye. shes; ji'iiina) present in the mind of the refuge objects; its Empty Essence as the Dharmakaya, the Buddha Ref- uge; its Lucid Nature as the Sarpbhogakaya, the Dharma Refuge; and its Universal Compassion as the Nirmar:takaya, the Sar:tgha Refuge. The significance of these Tantric ways of taking Refuge will only be fully appreciated as direct experience is gained in the practices.
There are various attitudes that may be present when we go for refuge. We may take refuge to protect us from the suffering of lower realms of existence and to ensure that we are reborn in the happy states of existence. Such is the motive of an inferior person. If we take refuge for the liberation of ourselves from Sarpsara our motivation is that of an individual of middling capacity. To take refuge with the wish to lead all sentient beings to the final attain- ment of Buddhahood is to do so with the supreme motivation of the superior person. Within this context we are concerned with tak- ing refuge as a person of superior motivation.
When taking refuge we must receive it directly from a quali- fied teacher and follow the obligations connected with it. Once ref- uge has been taken directly from a Spiritual Master it is possible to follow the practice through a form such as in this prayer. We should be seated comfortably, preferably in a meditation posture, and should visualize in our mind's eye the Assembly Tree (tshogs. zhing) which is the object before which we accumulate merit. Holding this visualization before us we should recite the refuge stanza com- mencing, "To the actual Three Rare and Supreme Jewels. . . ". We should take refuge with the thought that "until all beings attain Enlightenment I shall go for refuge in these Three Rare and Su- preme Jewels. " This should be recited with strong conviction and reverence, and with one-pointedness of mind. After repeating this three times, one should imagine that all sentient beings, including oneself, dissolve into the Assembly Tree, that all the objects within the Assembly Tree dissolve into the central figure of the Spiritual Master, and that he in turn dissolves into "utter simplicity"
? (spros. bral), the absolute inactivity of Thusness, and one should continue in the truly natural meditative state of Refuge for as long as possible.
In brief, the obligations of taking Refuge are never to seek pro- tection in any worldly gods or material goals, this being counter to the refuge in Buddha; never to harm sentient beings, which is coun- ter to the Truth of Dharma; and never to associate with people of perverted views and behavior, this being counter to refuge in the Sangha.
According to the higher Tantric practices we should consider, with devotion and without any doubt, that all the objects of refuge are present in the nature of the Spiritual Master. His mind is the Buddha, his speech is the Dharma and his body is the Sangha.
Generally, to have faith in anything will bring benefits accord- ingly. The benefits obtained by the practitioner do not depend on the excellence or lack of it of the objects of faith, but only upon the individual's mind and quality of faith. Thus it is very important to have what is known as the attitude which views all appearances as pure (dag. snang). This we can understand from Tibetan stories such as those of the old woman khyi-so sarfg-gya, who attained Libera- tion through her devout veneration of a dog's tooth, and those sto- ries of Kongpo Ben (rkong. po. 'ben). Therefore the great teacher Padmasambhava has said, "One shall receive blessings by having faith, and will obtain all that is desired if there are no doubts in the mind. "
2. Activating the Awakening Mind
In order to realize the principles embodied in the Three Jewels by means of seeking Refuge in the causes for such a state, which are themselves also the Three Jewels, one must practice virtuous ac- tions. These actions of the Bodhisattva are diverse and varied. How- ever, to engage in these activities, it is first necessary to develop bodhicitta, the thought of enlightenment, the Awakening Mind. Cultivation of the Awakening Mind is the way of the Great Vehi- cle, the Mahayana. It is the entrance into the Mahayana as well as the very heart of it.
Bodhicitta is the thought of freeing all sentient beings from suffering and the causes of suffering, and of leading them to dwell in bliss and happiness until they are completely freed, and finally to establish them in the realm of supreme enlightenment, the fully
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awakened state of being. To do so we should seize this highest of thoughts by feeling, "I shall act for the perfect benefit of all others by attaining supreme enlightenment myself and by practicing the innumerable activities of the Bodhisattvas, such as the Transcend- ing Perfections (pha. rol. tu. phyin. pa; Paramita) and so on. " If such a thought arises within us, from that moment onwards we shall be known as a Bodhisattva, or a son of the Conqueror, and will be venerated by gods and men. Whether working or resting our spir- itual merit continuously will increase like the unrestricted growth of ~aplings.
It is said that by accumulating such merit over three measure- less aeons, one will perfect the Five Spiritual Paths and Ten Spir- itual Stages and will attain Buddhahood, their result. We may think that since this is a tremendously long period of time there is noth- ing extraordinary about such a spiritual path. To think so is wrong. By cultivating an especially strong and pure thought to benefit oth- ers in an ultimate way, it is possible to complete the accumulation of merit rapidly. This is born out in one of the former life-stories of the Buddha, when he was known as the ship's pilot Nying-je-chen. He realized one of the passengers of the ship, a black man known as Dung-thung-chen, was about to kill all on board and to plunder the ship's cargo. With immense compassion, both for him and for his potential victims, Nying-je-chen took the life of this man, and in one instant of this great compassion perfected the merit of sev- enty thousand aeons. You may also think that it is inappropriate to attain liberation from cyclic existence for ourselves since we have vowed to act for the benefit of others until all beings have attained the realm of enlightenment. Such an assumption. is not correct. If we attain Nirval)a, or the state "Beyond Sorrow", our activities on behalf of others will not cease. Even though it is stated that the fully awakened mind has no conceptual intention to benefit others and acts with total spontaneity, due to the interdependence (rten. 'brel; pratityasamutpada) of the aspirations and wishes culti- vated during the period of practice (slob. lam;shai~hamarga), until all sentient beings attain full realization our activities for the welfare of others will appear spontaneously within cyclic existence.
To cultivate the Awakening Mind we can prepare by means of the Four Boundless Practices. First we should understand that it is never certain who are friends or enemies, and whether they always stay that way. Developing an unbiased attitude without hatred to- wards enemies or attachment towards friends is the stlte of
? 11boundlessequanimity11? Secondly,thereisnosentientbeingwho, in innumerable previous lifetimes, has never been our parent. To wishthattheyshouldhavehappinessisknownas11boundless1ove11? ~~Boundlesscompassion11 isthewishtoseeallsentientbeingssepa- rated from suffering. And to find happiness in the happiness and joy of others is the cultivation of 11boundless joy~~.
One should accept the precepts of a Bodhisattva from a quali- fied Lama, one who has the attributes of a Mahayana teacher. One should, through offerings, amass as large an accumulation of merit as possible. After completing the actual ceremony one should ob- serve the precepts related to it. In this practice we do so by reciting the stanza beginning, 11Deceived by myriad appearances. . . ''. Again in this instance the Assembly Tree is visualized in the sky above us, and we should activate the Awakening Mind by reflecting, with gratitude, upon the sufferings of all sentient beings who have, at one time or another, been our mothers. Together with this we should have the absolute determination to lead them out of their suffering and unto the state of supreme enlightenment. These thoughts
should pervade our mind during this practice, and at the end of the meditation period, as the divinities of the Assembly Tree dis- solve into us, we should think that the ultimate Awakening Mind embodied in the Assembly Tree is activated within. This ultimate Awakening Mind is emptiness (stong. pa. nyid; Shiinyata) and our mind should remain stabilized in it.
Generally, although there are many ways of dividing Bodhicitta, if we look at it according to the degree of mental power we have three main divisions, each of which reflect a successively lesser aspiration. First, the King-like development of Bodhicitta involves the thought that one will attain Enlightenment first and afterwards will lead all sentient beings to that state. The Boatman-like devel- opment of Bodhicitta is the desire for one's own Enlightenment and that of others together. The Shepherd-like development of Bodhicitta is the urge to lead all sentient beings to Buddhahood first and then to attain it oneself. We should practice according to our own inclination and capacity.
Aside from this there are various aspects of the practices relat- ing to the cultivation of Bodhicitta which may take place over three immeasurable aeons. The most generally accepted division of the practice itself is in terms of the intentional Bodhicitta, which is like the wish to go somewhere, and the actual Bodhicitta, which is like the journey itself. The former involves the thought that I shall lead
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all sentient beings to Buddhahood, and is practiced through three different meditations. There is meditation on the equality of self and others and understanding that our aspirations for happiness and the avoidance of suffering are no different than the aspirations of all other beings; meditation on the exchange of oneself with oth- ers in which we transfer the normal egocentric attitude we have towards ourself and our aims and aspirations onto the aims and aspirations of others, and in which the usual disregard we have for others is now focused upon ourself; and meditation in which we care for others more than ourself. These are all meditations funda- mentally centered around the aspirational Bodhicitta.
To train in cultivating the actual Awakening Mind, which is like actually venturing into the journey itself, involves many dif- ferent aspects. However, they may be summarized in the Six Tran- scending Perfections, the Paramitas. These we must practice.
First is the Transcending Perfection of Giving, or Generosity (sbyin. pa; dana). This involves giving, without any attachment, worldly possessions and material objects, religious or spiritual in- structions and teachings, and giving protection from fear in an ul- timate sense. The Perfection of Moral Discipline (tsul. khrims. ; slula) also has three aspects. We should abandon non-virtuous action, we should accumulate and practice following virtuous actions, and we should act for the sake of other beings by means of the four ways of gathering disciples. These four ways of gathering disci- ples are to be generous, to be gentle in speech, to behave according to the principles of Dharma and to act for the welfare of others. The Transcending Perfection of Patience (bzod. pa;~hanti) involves three main practices. To return anger or abuse or injury with love and action for the benefit of the harmer is known as the "patience in which the opposite is done"; forbearance over thirst and hunger for the sake of spiritual practice is called the "patience or endur- ance of difficulties for Dharma"; to have no fear upon hearing the profound meaning of subjects such as Emptiness, and allow our-
selves time to comprehend their meaning, is called the "patience of fearlessness over the profound meaning". The Transcending Perfection of Spiritual Endeavor or Effort (brtson. 'grus. ; virya) in- volves three aspects. To be diligent without dismay is to wear the "armor of enthusiasm"; to apply ourselves immediately to spiritual practice without falling under the sway of procrastination, is called the "involvement of enthusiasm"; to never be satisfied with doing a little spiritual practice and to always have the desire for more, con- tinuously applying oneself, is called "unsatisfied enthusiasm".
? The Perfection of Meditative Stability or Concentration (bsam. brtan. ; dhyana) should be done in a solitary place without distraction or internal hindrances such as laziness. This again has three aspects. To have attachment to imaginary projections of bliss (bde. ba), clarity (gsal. ba), and freedom from conceptions (mi. rtog. pa) and to meditate with attachment on such imaginary projections is called the "small boy's concentration". To be detached from these imaginary projections and yet to experience no taste of the medita- tion, and to meditate with attachment to the "antidote", grasping it as "Emptiness", is called the concentration which "analyzes the (profound) meaning". To be detached from this notion of the anti- dote, namely the grasping of emptiness, and to remain in a state of concentration on reality itself without any conceptual thoughts, is called the "Tathagata concentration". The first two of these aspects of concentration involve distractions from the heart of the practice.
The Transcending Perfection of Wisdom or Discriminating In- telligence (shes. rab. ; prajfiij) can also involve three points. The in- telligence of "hearing" is to understand the meaning of the words spoken by the Spiritual Master. The intelligence of "contemplat- ing" is to ponder and consider deeply the meaning of what has been heard. After clearing away doubts by hearing and contem- plating, it is necessary to meditate on the meaning. One will come to understand that all appearing objects are delusory or deceptive in nature. This will arise through observing that the five objects of sensory perception, objects of taste, touch, smell, sight and hear- ing, are ultimately without any essence, like the eight examples of Maya. Once this is understood one should examine the nature of the subject, namely the mind to which these things are appearing. In this case the appearance of the object will not cease, but the thought grasping at the object as real will be terminated. In such a way one will come to understand the meditation in which reality itself is like the sky (chos. nyid. nam. mkha'. lta. bu). This is known as the intelligence or wisdom of "meditation". These three wisdoms, that of hearing, contemplation and meditation are the backbone of a thorough practice.
3. Meditation and Recitation of Vajrasattva
Tendencies towards unskillful actions and emotional defilements obstruct the mind which seeks to understand the meaning of the practice and to follow deep meditation. To enable the reflection of understanding and knowledge to arise in "the mirror of the universal
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ground", it is very important to cleanse this mirror through purifi-. cation. Emotional obstructions can be purified through many ways, yet the most efficacious way is through the practice of confession by means of the Vajrasattva Practice incorporating four effective antidotes.
Generally there is nothing good in non-virtuous action, but if it is confessed non-virtue will be purified. This is its only redeem- ing good quality. It is impossible, if confession is done with the four opponent forces, that the non-virtuous action will not be puri- fied. The first of these opponent forces is the force of "reliance". This means looking upon the visualized image of Vajrasattva as the embodiment of one's Refuge. The second opponent force is the force of "sincere regret". Non-virtuous actions can never be puri- fied without a feeling of remorse or regret at having committed them. Thus we should reveal these wrong actions without holding back any feeling, as though these actions are poisons that have entered one's body and need to be eliminated. The force of "aban- doning negative actions" is the thought to never commit such an action again in the future, even were it to cost us our life. The fourth opponent force, that of "applying counter-measures", is to engage in practices which purify the mind and accumulate merit, direct- ing their power expressly against unskillful wrong actions and, especially in this case, practicing the meditation and recitation of Vajrasattva without parting from aspiration of the Awakening Mind while remaining in the unmodified state of reality.
i. The Visualization
In the space above the crown of one's head visualize at the center of a thousand-petalled lotus, standing on a full moon, a white let- ter HU~'t. This instantly becomes the nature of one's principal teacher, the total embodiment of all Fully Awakened Beings, ap- pearing in the form of Vajrasattva (Dor-je Sem-pa) who is in fact a divine manifestation of all the wisdom, compassion and power of the A wakened Beings, specifically for the purification of wrongdo- ings and emotional defilements.
We should imagine his body as white like a snow-mountain reflecting the light of one hundred thousand suns. He has one face and two hands, his right hand holding at his heart a five-pronged vajra scepter indicating the empty nature of pure awareness (rig. stong). His left hand rests on his left hip and holds the bell symbolic of the union of empty nature and appearance
? (snang. stong). His two legs are crossed in the Vajra-posture. He is adorned with the 13 costumes associated with the perfect body of Complete Enjoyment, the Sal! lbhogakaya. These are comprised of the five costumes of silk, namely head-scarf, shoulder covering, a silk stole, a belt and a lower skirt-like garment, together with the eight precious ornaments the crown, earrings, necklace, armlets, long and short chest pendants, bracelets, finger rings and anklets.
He is in union with his consort Vajrabhfikuti who is holding in her right hand a curved vajra-blade and in her left a skull brim- ming with nectar. In the heart of the united consorts, on a small moon the size of a crushed mustard seed, is a white Hti? as if inscribed there by a single hair. 1his is surrounded by three con- centric circles comprised of the one hundred letters of Vajrasattva's mantra, commencing from the front. This visualization should be seen without mixing any other images, clear like a rainbow.
