开启佛法

宗萨蒋扬钦哲卓之罗爵造论
宗萨蒋扬钦哲卓之嘉措英译
善慧法日汉译


皈敬怙主文殊师
智慧剑光遍三界
挥砍割裂我见网
诸佛胜慧大宝藏
文殊怙主我顶礼


佛陀之无限乘

佛以无尽方便传下无量无边之教法，其法难解难入。然吾却欲以简短之文字来阐释其差别之处。

遍智大师、释迦族之狮子，曾转三期法轮。初转法轮乃为断除不信因果邪见之教。二转法轮乃为破除我执之邪见。三转法轮则遣除一切见执。此等为戒、定、慧三学的教法，被结集为三藏十二部。曾有人说大乘之「续部」，应立为「内对法」（即相对於一般论藏而言，「续部」乃教示内在瑜珈之教授，故名「内对法」──译者按）。然亦有说其最恰当是别立为「持明藏(Vidyadharapitaka)」。

已翻译为藏文的佛典「甘珠尔经藏」(Kangyur)其数虽已超过一百函，然而仍未堪能摄尽佛语之无尽内义。而注释佛说诸经之论典甚多，例如：属小乘系统者有《大毗婆娑论》(MahavibhasaSastra）等；而属於大乘之论注，如「南赡六庄严」等诸大论师、「班智达」（大学者）所造之注述更多。而「密续」之殊胜论释及仪轨，其数量亦甚庞大。此等一切心要教示，其自性皆远离言思。但藉过去，诸智者译师之大悲愿力，此等论释已被翻译成两百多函之「丹珠尔论藏」(Tangyur)。此等经论实为西藏佛教之基础所在。

於圣地印度佛教宗派从无新旧之分。然於藏地，却由译经时间之先後，而分为「新译」与「旧译」。於译师仁钦桑波(RinchenZangpo958-1055A.D.)之前所译之经论乃为「旧译」(rNying-ma)，而往後所翻译之文献则被称为「新译」(gSar-ma)。

一切律、经、论及下三部密续（即事部、行部及瑜伽部）等经论已在早期佛法盛行於藏地时译成藏文。虽有很多无上瑜伽之密续经典在後期译出，如《胜乐轮》、《喜金刚》、《时轮》及《怖畏金刚》等，然而很多无上瑜伽续典之翻译是在旧译时期完成的。虽有一些新译之论师宣称此等旧译密续无效；然无门户之见者及对佛法有正见之智者，则推崇彼等续典是真实无谬。吾亦共许此乃如理真实。盖因此等译本精确无误地传达了佛陀之经教及其论释之深广内义，是尔我等应该殷重受持。


宁玛系统（俗称红教）

旧密续之宁玛系统把佛法判为「九乘」，并略摄於「因乘」及「果乘」。因乘可再分为「声闻」及「辟支佛乘」二小乘道，与及「菩萨乘」之大乘（为共三乘）。果乘则分为外三续与及内三续之伟大方便。此等道轨之见、修、行、果义理极为广大繁多，故不可能於此分别解说。旧译宁玛诸续有「远传口耳传承」（即教传）、「伏藏近传」（即岩传）及「甚深净相传承」等三种传承系统。


噶当系统

新译密续传承亦名为「觉窝噶当派」(JowoKadampa)。此传承有无数之持教者。其中包括阿底峡尊者(Atisha)、圣者仲敦巴(GyalwaDromtonba)及「金刚三昆仲」（即格西布朵哇仁青舍、曾雅哇及颇充哇等三位大师──译者按）等大德。此旧噶当派後来融入成为萨迦派及噶举派之传承。


格鲁系统（俗称黄教）

妙音法王宗喀巴(TzongKhapa)依止旧噶当派来弘扬律、经、中观、般若及密续等教法。其系统遍覆大地之上。宗喀巴大士以其不共本尊（文殊师利）之护持，及其得自甚深智慧宝藏之睿智见地来注释经、续之内义。在其所造各种巨著中可清楚地看见彼教授之众多殊胜妙义。


萨迦系统（俗称花教）

「萨迦派」乃由萨迦五祖所建立。彼等乃依循大瑜伽士毗鲁巴(Virupa)之教授，亦随持那洛巴(Naropa)及多杰丹巴(DorjeDenpa，即道果祖师迦雅达拿(Gayadhara──译者按)等众多印度论师及大成就者所传之经续教规。萨迦系统亦兼修旧译宁玛之某些密续法轨，如贡传统(Khon)之清净「普巴法」(YangdagPhurba)。如是许多此等殊胜之教授仍流传至今，传承未断。

萨迦班智达(SakyaPandita)是此世间诸智者之顶严。曾因於辩论中破除印土外道论师措杰嘉和（TrogjeGawo乃当时印土耆那教之大论师──译者按）之说而声名大噪。其时除此师以外未见有馀人能成办此事。

继承萨迦班智达建立之传承者有三个系统：即「萨迦」(Sakya)、「峨」(Ngor)及「擦」(Tshar)。此外，「布规」(Bulug)、「爵囊」(Jonang即布顿之夏鲁派──译者按)及「波东」(Bodong)等派别之教规皆源出萨迦派，唯是各派对经续之见地，皆就其解说而略有出入。


噶举系统（俗称白教）

噶举系统(Kagyud)由那洛巴(Naropa)及弥哲巴(Maitripa)传出。而一切噶举传承（四大八小）皆源於马尔巴(Marpa)、密勒日巴(Milarepa)及刚布巴(Gampopa)三位大师。其中大部分之支派皆是刚布巴之弟子帕摩竹巴(PhagmoDrupa)所传出。而噶玛噶举(KarmaKagyud)、竹巴噶举(DrukpaKagyud)、止贡噶举(DrigungKagyud)及达陇噶举(TaglungKagyud)至今仍流传不断。然而其馀各支派却已式微。

博学之圣者克主琼波那佐(KhedrupKhyongpoNaljor)远赴印土，亲见尼古玛(Niguma)、苏卡悉地(Sukhasiddhi)二位智慧空行母，与及罗侯罗(Rahula)、弥哲巴(Maitripa)等圣者。其把从一佰五十位大成就者及大学者处获得之种种教授引入藏地而成为香巴噶举(ShangpaKagyud)。今天此传承已不再自成一派而为人所追随。然而其灌顶及口授却仍留存於萨迦及噶举传承中。（此传承後亦传入格鲁派中──译者按）。

另由印度大成就者爸当巴桑杰(PadampaSangye)传出希解派(Zhije)。又其随学玛即洛津空行母(MachigLabdron)乃创立能断诸魔障之圣妙法门「爵」(即般若施身法──译者按)。

西藏之密续传承极多，然其异处唯在外名，於其本义，实无分别。因彼等皆以成就无上正等正觉为共同标的。


各系统之特色

各传承各具不共之特色。常言萨迦与甘丹（即格鲁）系统擅於经教之诠释解说，而宁玛及噶举则着重修持。事实上往昔之智者曾言：

於彼雪域西藏国土中
宁玛传承首宏佛正法
噶当持教行者有万千
弘传圆满教轨萨迦巴
噶举传承无比修持道
显耀经义法日宗喀巴
爵囊多罗拿他与夏鲁
阙为深广续义之法王

此说颇能明示诸派之精华也。


神圣宝藏（伏藏）

於宁玛派中，有传承之谓「伏藏」(Terma)，乃源自邬金上师莲华生大士。大士於入藏後把种种共与不共教法，悉皆传与藏王（赤松德赞）及其臣民。为护持正法，利益未来末法时代之有情，他们把此等法宝结集及埋藏起来，作为「意岩」及「土岩」。复由诸殊胜化身於适时取出，以作为有情与正法之利乐生源。另於新旧密续传承中，复有甚多著名之「净相传承」及「口耳传承」。

某些学者曾对「伏藏」之真实性有所质疑，然彼等应对伏藏之功用及其必要性细作观察，便可了知此等伏藏原是正法，乃可依从三量（现量、比量、圣教量）而获得证明。故对此等教法应殷重谨慎，因为若由嗔心而谤法，乃是极大之过失，将令自身之垢障增加，变得愈厚及愈重。

正如十万颂之《般若波罗密多经》等，乃为龙树所开启之伏藏。密续之神圣宝藏皆由诸大成就者从邬金国之杜玛达那大塔中所取出。就是在圣地印度亦有伏藏被发掘。有关此等之理据甚多，於此不再赘述。


所有系统之要道──发起「出离心」

如上无量法门道轨之心要，可略摄为弃舍轮回众苦之「出离心」。其根本乃是守持「七众别解脱戒」之一。

（甲）人生难得与无常

应思维「人身难得」，因人死後能重获如今生一般之暇满因缘，实在极之艰难。故得此有暇及义大之人身，实珍贵犹如「如意宝珠」。然而死亡定必迅速来临，致若死於老年、青年抑或中年，则无定期，且死缘极多而活缘极少。年月日时、季节、亲朋、怨敌均变幻消逝。故应数数思维一切皆变迁不定，随念「无常」。

（乙）业力

应知人死後并非消失於虚无中；亦不是死後，人再生为人，马再生为马。一切众生皆各由自身之行为（业力）所牵引，而受生於不同地域或形态：轮回於上趣或下趣中。我等之受用福报、资财、权势、乃至自身之胜劣等，均由业力而受生。轮回中之业果各有不同。此等各别不同之境相，皆因善、恶，或善恶和合之业力所引生之果报。而此等诸业，可分为「十善业」与「十恶业」。不论善果及恶果皆有四类：

（一）异熟果
（二）等流果
（三）增上果
（四）士用果

善业唯生善果，恶业亦唯招感恶果，故业果决定。且业不作不受，业一作必受其果，永不失坏，造业者定当自尝其果。

吾人所觉知的一切法，皆属业力所生之果报。吾人今生所作诸业之果报，可能会在此生出现，但也可能於来生或多生後方出现。有些业果是肯定会出现，但亦有不肯定的。行者可从诸经论中了知对种种业果的详细解说。

取舍抉择（适当的）因果乃是佛法之心要修行，而「四圣谛」及「十二因缘」则是佛法之甚深要义。

众生随业力而流转於六道之上三趣，或下三趣。於三界中（欲界、色界及无色界），无一微尘不是因缘所生的。故生於三界之有情，皆为苦苦、坏苦及行苦所损恼。而每一道之有情，亦各自受其道之别苦所困扰。

恶业引生苦果。作有漏善业则感生诸上善趣。而不动之「世间定」会令行者受生於上趣最高之无色界。又彼等众生虽已受生於最高善趣，但因其并未断除「无明」乃轮回之根本故，仍会再次受生。并於来生将会再次堕下三道内。故沉沦於生死轮回犹如居於火宅，或停留於毒蛇巢穴中一般。是尔不要希求轮回生死之乐，理应生起远离苦因之出离想，常存解脱生死轮回之念。


亲近善知识

趣向涅槃法道之根本，乃是亲近承事并依止上师。堪作依止之上师者，其自身必须多闻法义，善持戒律及菩提心，具足清净正见，有大悲心，并能为他人去疑断惑。当行者由此上师处获得灌顶及三昧耶誓句後，便应依其所教，付诸实行。由行者生起净信，一切功德定当成办。故应般重励力亲近承事一位殊胜之上师。

上师之教敕犹如无死之甘露。一切行者所闻之法悉具义理，故绝不应轻弃忘失。而应把其教敕融入自身之修行中，并观察及修习其教诫。若仅作听闻而不事修习，便如不饮水则口渴难除。是故行者应居於阿兰若（僻静）处作努力修持。


皈依

「皈依」是修道及一切戒律之基石。「外道」与「内学」之别亦由此而区分。受持皈依者能得一切人天所护持。一切现世及未来之功德资粮，皆由此而得以成办。行者应一心皈依三宝：依佛为师、依法护持、依僧解脱。受持皈依不应仅口顾念颂以自欺欺人，必须於皈依境引生真实净信，殷重守护一切皈依之誓句。


发菩提心

大乘佛法之根本正行是菩提心，乃神圣教法之醍醐精髓。若欠缺此菩提心，则行者之修持，无论是显经或密续，将欠缺精粹，犹如空心不实之芭蕉树一般。再者，行者应了知众生之数量犹如虚空，在行者无始以来所历之无数生命中，彼等众生皆曾为父母。吾人从彼等身上所受之恩惠利益实难以估量。是尔我等必须为一切众生而修习大慈悲心，对一切亲朋、怨敌及陌生人，普皆远离亲疏爱憎之执。凭藉思维利他之善心，行者发起身、语、意之善业，常持不共崇高之祈祷文。


生清净见

（甲）方便

引生正见之方便，乃是积福净障。行者若修「七支供养」，可作大礼拜绕塔、诵经、持咒。以「四力对治」（依止方、能破力、防护力、现行力）修习三十五佛忏经文等法要。藉精进行持，则一切恶业障碍，破誓犯戒罪堕，即能清净无馀。并作「曼达」供养，乃积聚资粮之心要修持也。

复次，藉此一切有分别之福德与三轮体空之智慧结合，即令行者积集智慧资粮。由福德资粮成办佛之「色身」；由智慧资粮则能证取「法身」。是故若行者精进修习净障积资之法，正见便能生起。

（乙）正定

行者为要达成「奢摩他」（寂止），须先依法渐次引生「九住心」，并以「八断行」来对治「五过」。依有所缘境或无所缘境而专一修持「奢摩他」。於甚深定境中引生乐、明、无念。然而，行者於此位中，只能暂且压伏其主要之烦恼而已。

（丙）智慧

往後更要长养「毗婆舍那」（胜观）。无始轮回之根乃为「我执」，为根除破灭无明愚痴，必须如实观修「空性」。

「我见」乃是妄执五蕴聚合而自然生起。为能根除一切我执之见，必须仔细对彼等各别考察，依「中观」之因明抉择「诸蕴」与此「我」是「一」耶？或「异」耶？等，如是先成立「人无我」，後成立「法无我」。并於能所二取之种种不同支分作微细分析及抉择，慕令自身能於「无我」空义取得定解。

复次即成办轮回涅槃诸法悉皆自性无生，一切皆平等显现之证德。

由了知诸法之所显现，实由「无生空性」中无碍自显。从而通达诸法皆因「缘生性空」。行者如是具足空性及缘起结合之胜解，不为偏执之见所混乱，即应安住於此无分别之中道正定中，如是尽力而为。


归结

总括而言，止、观二法应作双运。行者由具有分别智慧故，即应专一地结合不动之寂止与思择之慧观，此即名为「正见」。此乃修持般若佛母之真义。行者由习静虑，其心即离散乱而住於此「正见」，远离八种边见，及一切妄想，从而趣入殊胜及神圣之菩萨道中。如是行者即将圆证五道十地之果位而达至不厌生死、不住涅槃；任运成办自他二利之无上正等正觉。


不分派别的引导

僧伽应和敬相待，不应执持门户之见。不要割裂佛法，引发诤议，须断除谤法大恶，务要舍弃宗派偏执。由於无量如海之法要教授皆为调伏行人自心而设，故身、口、意皆应常处於柔顺平和之境中。行者应当谛听善思念之。

拘缕纪王(KriKri)之梦兆显示天竺之小乘佛法当分为十八部派，令佛法於印土渐趋式微。就是於北边之西藏，此门户偏见之种子，亦撒播於萨迦、格鲁、噶举及宁玛诸系统中。宗派诤议令人们发生争执、烦恼及混乱。此等人们浪废现世及来生，并令自他堕入恶业。执着「门户之见」实毫无意义。为了护持正法，我们必须去除此等见解。

佛陀已达无畏境地，无有外人能坏其教法。但却如雪山狮子为其腹中之虫所侵食一般，经中亦曾授记，佛陀之正法将从内部而败坏。

行人应於心中忆念此教诫，应断除一切与此教诫相违之缘，而采纳任何与其相顺之事。

在家行者应供养三宝，并以利他之发心精勤修持善行。则其於今生与来世，当得快乐，完善及吉祥。

吾已年迈，离大去之期不远。虽对佛法挚爱以利众生，然而心有馀而力不足。吾仍尽力诚心祈愿正法能广弘於世。愿佛法大鼓之音遍达世间有顶（即宇宙最高处，世间之巅）。谨愿诸事悉得成就。

此《开启佛法》乃由一愚蠢无知，徒具蒋扬钦哲化身转世之名的藏人卓之罗爵，应锡金国之政要所请而仓促造成，愿以此功德利益回向正法及一切漂流於轮回之有情。


【录自：敦珠佛学会】

OPENING THE DHARMA


A BRIEF EXPLANATION OF THE
ESSENCE OF THE LIMITLESS VEHICLES
OF THE BUDDHA.


Written by
Dzongsar Jamyang Khyentse Chokyi Lodro


Translated by
Dzongsar Jamyang Khyentse Chokyi Gyatso
Introduction

During the nineteenth century the Great Jamyang Khyentse Wangpo (1820-1892) was
famous in Tibet as a Non-Sectarian (Tib: Ri.med) Master. Along with Jamgon Kongtrul
and Patrul Rinpoche he pioneered the spirit of tolerance and eclecticism which became
known as the Remay Movement. This movement led to a complete revitalisation of the
rich spiritual culture of Tibet.

When he died it was believed that he dissolved into the heart of the Indian saint
Vimalamitra, who resides on Manjushri's Mount Wutai in China. Then, as he had
predicted, he manifested five incarnations (Body, Speech, Mind, Quality, and Activity).
Jamyang Khyentse Chokyi Lodro (1896-1959) from Dzongsar, an authority on all
Traditions and holder of all the major lineages, was the activity incarnation and
became known as one of the most outstanding Tibetan Masters of this century.

In his book, "Opening the Dharma", Chokyi Lodro gives explanations of the four
major sects of Tibetan Buddhism (Sakya, Gelug, Kagyud and Nyingma), outlining
their lineages and histories, their individual special characteristics and the main
practices common to all four Traditions. Included is a brief explanation of how to find
happiness by cultivating virtues of body, speech and mind, how to accumulate the
Merit and Wisdom required for Enlightenment.

Forward

Recently Lama Sherab Gyaltsen insisted I translate this text into English, as
these days many people all over the world are interested to know about the Buddha's
Dharma. I hope this book will benefit all sentient beings, especially in this present
age of degeneration, when there are many disputes and disagreements among
the followers of the different Traditions of Tibetan Buddhism.

I would like to thank Ms. Diane Bowen for editing and helping with the translation,
Ms. Yong Siew Chin for typing and other assistance, and Mrs. Leong of Ipoh for her
donation.

May all sentient beings find bliss and perfect happiness.

Dzongsar Jamyang Khyentse.
Malaysia,
October, 1984



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HOMAGE TO MANJUSHRI


To my Guru and Protector Manjushri, I pay homage.
To the net of viewing self-identities 1 has been slashed
By the brilliant light of your Wisdom Sword,
Which penetrates the three realms.
To the great collection of all the Victorious Ones'
Most excellent Wisdom,
To Protector Manjushri I prostrate.


THE LIMITLESS VEHICLES OF THE BUDDHA
The LIMITLESS VEHICLES OF THE BUDDHA present the Dharma in many
different ways, all of which are beyond concept. Therefore, it is difficult to find the
power or ability to express these. Nevertheless, briefly and with a few words, I
shall attempt to explain some of the differences here.

The All-Knowing Guide, Lion of the Sakya clan, turned the Wheel of the Dharma
on three successive occasions. The first turning taught the elimination of non-virtue 2,
the middle taught the elimination of the view of self-identities and the last, the
elimination of all grounds for views 3.

The subjects of these teachings are the Three Trainings 4, and the words explaining
these are found in the Sacred Writings (Sanskrit: Pitaka) 5, where they are gathered
into Twelve Scriptural Categories 6. Some people have said that the Tantra of the
Mahayana should be classified as an inner Abhidharma teaching. However, it has been
taught that it is good to classify the Sacred Writings for Tantric Yogis 7 separately, in
a section of their own.

We find barely more than one hundred volumes of the Buddha's Teachings 8
translated into Tibetan. But actually, there is no power which could capture the
infinite significance of the Buddha's speech. There are a great many Commentaries 9
explaining the meanings of these teachings of the Buddha. In the Hinayana, we
find the "Mahavibhasa Sastra" and many others; in the Mahayana, such Scholars
and Pandits as the Six Ornaments of this earth 10 and the Extraordinary Master
etc., all of whom composed a large number of explanations. There is also a great
quantity of sadhanas and commentaries to all the Sacred Writings of Secret Tantra.
All the important advice which exists is beyond the mind's estimation. But due to
the great kindness of these ancient translators and Pandits, more than two hundred
volumes of such commentaries have been translated into Tibetan. It is these texts
(of the Kangyur and Tangyur) which form the foundation for Buddhism in Tibet.

In India, the land of the Noble Beings 11, there was never any division of Buddhism
into old and new. In Tibet, however, as some translations occurred earlier and some
later, we find such a division. Any translations which came before the time of Rinchen
Zangpo (958-1055 A.D.) came to be called rNying.ma or 'old ones', and texts translated
by Rinchen Zangpo and the majority of translations which followed, came to be called
gSar.ma or 'new ones'.

Almost all of the texts of the Vinaya, Sutra, Abhidharma and of the Secret Tantra's
three outer Tantras (Kriya, Carya and Yoga) were translated into Tibetan during the
early flourishing of Buddhism in Tibet 12, (in the 'old' translation period). The majority
of the texts of Highest Yoga Tantra, such as Chakrasamvara, Hevajra, Kalachakra,
Yamantaka etc. were 'new' translations, although a great quantity of translations of
Highest Yoga Tantra texts wer also prepared during the 'old' translation period.

Some scholars of the 'new' period say that these 'old' translations are invalid
Tantras. But those who are non-sectarian and non-partisan praise these old translations
for their authenticity, and I think their conclusion is in accordance with the actual
facts because these translations convey exactly the profound and vast meaning of
the Buddha's Teachings and their Commentaries. Therefore, they may be placed
upon the crown of your head and respected.

THE NYINGMA TRADITION

The NYINGMA TRADITION, the old Secret Tantra, classifies the Buddha's
Dharma into nine successive Vehicles, collectively contained in the Cause Vehicle 13
and the Result Vehicle 14 of Tantra. The Cause Vehicle has three divisions: the
Hinayana Vehicle of the Sravakas, the Hinayana Vehicle of Pratyekabuddhas and
the Mahayana Vehicle of the Bodhisattvas. In the Result Vehicle of Tantra there
are two divisions: the three Outer Tantric Vehicles, and the three great methods of
the Inner Tantric Class 15. All these have a great many definitions and explanations
concerning their view, meditation, action and result, but it is not possible to write
these explanations here.

There are three lineages in the old translations of the Nyingma Tantras: the 'Distant
Oral Lineage' (Tibetan: Ring.rGyud.bKah.ma - from the direct oral teachings of the
Buddha); the 'Near Treasure Lineage' (Tib: Nye.rGud.gTer.ma - from teachings of
discovered treasure texts, written and concealed in holy places by Guru Rinpoche,
Khandro Yeshe Tsogyal and others; for the benefit of future generations), and the
'Lineage of Profound Pure Visions' (Tib: Zab.mo.dag.sNang - from teachings received
by various Saints during visions in meditation and post-meditation).

THE KADAM TRADITION

The SARMA Tradition of new translations of the Tantras is also called the Jowo
KADAM TRADITION. This Tradition had innumerable Dharma holders. These
include Atisha, Gyalwa Dromtonba, the Three Brothers, etc. The old Kadampa
spread into the Sakya and Kagyud Lineages.

THE GELUG TRADITION

Manjushri Tzong Kapa (founder of the GELUG TRADITION), sometimes called
the new Kadampa) firmly established himself in the old Kadampa and propagated the
teachings of the Vinaya, Sutra, Madhyamika, Prajnaparamita, Secret Tantra, etc.
His vast Tradition came to cover the entire earth. He explained his view of the meanings
of the Sutras and Tantras with the aid of his special Deity and his own analytical
wisdom, which came from the treasure chest of very deep wisdom. Many of the unique
qualities of his teachings can be clearly seen in his excellent explanations.

THE SAKYA TRADITION

The SAKYA TRADITION was established by the Five Great Masters (Tib:
rJe.tzun.gong.ma.lnga), 16 who based their teachings on those of the conquering
Yogi, the Great Virupa. They also followed the teachings of Naropa and Dorje
Denpa etc. and held the Sutra and Tantra lineages of many other great Indian
scholars and Saints. The Sakya Tradition also came to practise some of the
Nyingma 'old' translations of the Tantras, such as Yang.dag.phur.ba (Pure Dagger),
which became part of the Khon Tradition. Similarly, many other extraordinary
and sublime teachings still exist today, their lineages unbroken.

Sakya Pandita, the crown ornament of all the Learned Ones of this earth, is
famous for having defeated Trogje Gawo (the non-Buddhist Indian scholar) in
debate. Except for this outstanding example, no other masters are known for
having done likewise at that time.

There are three Traditions holding the lineage of Sakya Pandita: the Sakya,
the Ngor and the Tshar. From the root of the Sakya Tradition came the three
renowned lineages of Bulug, Jonang and Bodong. From all these, a few minor
differences in their views of the Sutras and Tantras have emerged from their
explanations.

THE KAGYUD TRADITION

The KAGYUD TRADITION developed from the teachings of Naropa and
Maitrepa. The main founders of all the sects of the Kagyud are the three
Great Masters: Marpa, Milarepa and Gampopa. From these three Masters
the Kagyud Lineage scattered into the four major 17 and eight minor 18
Lineages. It was from Gampopa's disciple, Phagmo Drupa that most of these
lineages of the Kagyud Tradition came, spreading in many different directions 19.
Presently there are four which have not faded and still exist: the Karma Kagyud,
Drukpa Kagyud, Drigung Kagyud and Taglung Kagyud. The Dharma lineages
of the others have become very subtle or thin (having mostly been absorbed
into larger lineages).

The learned Saint, Khedrup Khyongpo Naljor, travelled to India and met the
two Wisdom Dakinis (Niguma and Sukhasiddhi), Rahula, Maitripa and many
other Holy Beings. He received teachings from one hundred and fifty Saints
and Learned Ones and then returned to Tibet and propagated what came to be
known as the Shangpa Kagyud Tradition. Nowadays, however, this Tradition is
no longer held as a separate Tradition by anyone, although its lineages of
initiations and oral transmissions exist in both the Sakya and Kagyud.

Also from India was the Saint Padampa Sangye, who taught the Zhije Lineage
involving regulations for purification. Following him was the dakini Machig
Labdron who started the Lineage of the holy Dharma of gCod, which cuts through
demonic interferences.

In Tibet there are a great many lineages of Secret Tantra, but these are different
in name only. In their essential meaning there is no particular difference. They all
have the same goal, the accomplishment of Enlightenment.

SPECIAL CHARACTERISTICS OF EACH TRADITION

EACH OF THE TRADITIONS DOES HAVE ITS OWN SPECIAL
CHARACTERISTICS. It is well known that the Sakya and Gedan
(Gelug) Traditions both have the special ability and authority for giving
good explanations of the teachings and the Kagyud and Nyingma are
experts in practising them. Actually, earlier scholars had a saying:

"In the Snow Land (of Tibet), the Nyingmapas pioneered the Dharma,
the Kadampas were the source of one million 20 Dharma Holders, the
Sakyapas spread the complete teachings of the Dharma, the Kagyudpas
have no rival in the path of practice and Tzong Kapa was the sun of
speech, spreading excellent explanations. Jonangpa Taranatha and
Zhalu were two great masters of the vast and deep teachings of Tantra."

This saying seems to really convey the essence of the different Traditions.

HOLY TREASURE (TERMA)

In the Nyingma Tradition, there is the lineage known as TERMA (Treasure),
which comes from the great Master of Uddiyana, Padmasambhava, who, after
coming to Tibet, manifested all the many common and uncommon Dharma
teachings for the King (Trisong Deutson) and his followers. They then gathered
these together in order to protect and preserve the Dharma for the sentient
beings of future degenerate times, and conceal them as mind and earth treasures 21.
At appropriate times 22 as a source of benefit and happiness for sentient beings
and the Dharma.

There are also many renowned Lineages of Pure Visions and of 'Ear Whispered
Transmissions' existing in both 'new' and 'old' Secret Tantras.

Some scholars have questioned the validity of these Holy Treasures, but they
need to examine the purpose and necessity of Terma. That these Treasures are
the authentic Dharma is established by the three standard criteria 23 of logical
argument. So please be careful, because criticizing the Dharma with anger is a
grave fault and will only cause your defilements to increase, becoming thick and
heavy.

The "One Hundred Thousand Verses of the Prajnaparamita Sutra" etc. were
Treasures revealed by Nagarjuna. Furthermore, many great Saints discovered
and revealed Treasures of Sacred Writings of the Secret Tantra from the Stupa
of Dhumathala in Uddiyana. And so, even in the Noble Land of India, we find
Treasure revelations (Terma) occurring. There are many logical arguments
concerning this, but I shall not present them here.



THE ESSENTIAL PATH OF ALL TRADITIONS

DEVELOPING RENUNCIATION

THE ESSENTIAL PATH OF ALL THESE LIMITLESS DHARMA VEHICLES,
some of which have just been briefly described, is to DEVELOP RENUNCIATION
of the sufferings of Samsara 24. The basis for such renunciation is to follow the code
of the conduct set forth in any one of the seven acts of Self-Liberation (Skt: Pratimoksa)
Vows.

- The Precious human Rebirth and Impermanence

Meditate on the difficulties of receiving a precious human rebirth and on whether
this excellent condition of free time will continue. Think about how difficult it will be
to obtain another human form, endowed with such leisure, in the future. Right now,
we have it and our rebirth has such great meaning that it is as precious as a Wish-
granting Gem. But this life will not last. Death approaches quickly. It is uncertain
whether we will die when we are old, young or middle-aged. The circumstances and
conditions for death are many, but the conditions maintaining life are few. Days,
months and the four seasons, friends, relatives and enemies etc. all change and
pass away. By thinking again and again of all these changes, please remember
impermanence.

- Karma

You should not think that after death you will just dissolve into the middle of space.
Nor should you think that humans are necessarily reborn as humans, or horses as
horses. All sentient beings are thrown by their actions (Skt: KARMA) into the many
different places and forms in which one can take rebirth in cyclic existence: in high
or low realms; with great or small enjoyments; property or power; with a good or bad
body. In this Samsara there are a lot of different karmas and results. All these various
appearances amd aspects of existence arise due to different deeds of virtue, non-virtue
or some combination of the two. These deeds can be considered into the ten virtues
or non-virtuous 25 actions.

The result of virtuous and non-virtuous actopms ripens in four different ways:

(i) as the matured result
(ii) as experience in accordance with the cause
(iii) as activity in accordance with the cause and
(iv) as the (personal and collective) environmental result 26.

Virtuous and non-virtuous actions ripen only in their own specific results 27. If
you have not done the action (karma) you cannot meet with its result, but the
results of all the actions that you have done throughout time, will not vanish of
their own accord. It is certain that the result will come 28, and that it will come to
the one who created the karma.

All the phenomena seen in your experience are the result of karma. You can
experience the result of your karmic actions during the same life, the next life
or any life after that. There are karmic results which are certain to ripen and
ones which are uncertain. Please refer to the Sutras and their Commentaries
for more detailed explanations of all the various aspects of action (karma) and
their results.

The practice of adopting and abandoning (the appropriate) causes and their
results is the heart of the Buddha's Dharma, and the Four Noble Truths and
the Law of Interdependent Origination 29 are the Dharma's profound and
essential points.

- Cyclic Existence and Suffering

Thrown by the force of karma the six classes of sentient beings wander, lost
through the three lower and the three upper realms 30. In the Three Spheres
of Existence 31, there is nothing, not even one atom, which is not conditioned,
and, as a result, the suffering of suffering, the suffering of change and the
pervasive suffering of conditioned existence 32 torment the beings reborn there.
In particular, each realm is afflicted with its own specific sufferings 33.

Non-virtuous actions result in sufferings, while defiled virtuous actions 34, cause
rebirth in the upper realms, and especially unwavering Worldly Concentration 35
which throws one into the highest realms, the Formless Realms. But even these
beings, who are in such high states, must take rebirth again because they have not
abandoned ignorance (the root of Samsara). They will fall into lower states in their
next rebirth. That is why remaining like this in cyclic existence is like staying in a
fire, or a nest of poisonous snakes. Do not wish or pray for samsaric happiness.
Instead, please develop a sound renunciation of the causes of suffering, always
wishing to be free from the circle of rebirths.

THE SPIRITUAL MASTER

The root of entering the path to Nirvana is the SPIRITUAL MASTER. Stay
near and rely upon him. Choose a Master who has tamed himself through
having heard many teachings. He must be skilled in the practice of the Law of
the Way (Tib: Tsul.trim or Discipline of Morality) and Bodhicitta 36, having a
Pure View of Reality and Great Compassion. He should have the ability to cut
the doubts of others. Then, after having received Initiation and Tantric Samaya
(sacred viws and committments) from this Lama, you should do whatever he
says. As your faith and devotion grow, good qualities will be accomplished.
Therefore, stay close to an excellent Lama, cherishing the opportunity to serve
him.

The Lama's speech and advice are the same as the nectar of immortality.
As much as you have heard, none of it should have been in vain. So, without
abandoning any of it, adopt it into your own practice. Think and meditate
upon his advice, because no benefit will come from merely hearing, just as
water cannot quench your thirst unless you drink. For this reason, you should
stay in an isolated and secluded place.

REFUGE

Taking REFUGE is the foundation of the Path and of all the vows. It distinguishes
Buddhists from non-Buddhists, providing one with the protection of all gods and
humans. It causes one to achieve the accumulation of all good and auspicious things
in this and later lives. We should entrust our minds to the Three Jewels of Refuge:
Buddha, the teacher, Dharma, the protector and Sangha, the liberator. When taking
Refuge, do not deceive yourself by merely mouthing the words, but develop a real
confidence in the Objects of Refuge. Then, carefully guard all the commitments of
the Refuge.

BODHICITTA

The main practice of the Mahayana is BODHICITTA, which is the essence of the
churned milk of the Holy Dharma. If there is no Bodhicitta, your practice, whether
Sutra or Tantra, will be as 'essenceless' as a banana tree. Not only that, you should
also remember that, wherever space pervades, there are sentient beings (who are
searching for happiness). One's own rebirths, taken sequentially, are beginningless,
and so we have had parents countless times. Each sentient being has been our mother
and father innumerable times, and so, the amount of benefit we have received from
them is inconceivable. Therefore, we should meditate on Love and Great Compassion
for all sentient beings: enemies, friends, relatives and strangers. Develop equilibrium
which is free from holding some close with desire and others distant with anger. By
thinking with a good heart of the benefits of others, you must use your body, speech
and mind to practice virtue, always making special and noble prayers.

DEVELOPING THE PURE VIEW

- Methods

The methods for developing the PURE VISION withtin oneself are to completely
accumulate all the merits and to purify obscurations. It is extremely useful to exert
yourself in these. Practice the Seven Branches 37, do prostrations, circumambulations,
read Sutrasm recite Mantras and practice the Bodhisattvas' Confession of Downfalls 38,
which is complete with the four Opponent Powers 39. Do this with diligence and all your
negativities, obscurations, broken vows and downfalls will be purified. The essence of
the accumulation of merit is the mandala offering, so you should do this also.

By joining all these accumulations of conceptualised merit with the Wisdom which
realises the lack of self-nature of the three (subject, object and action), we accumulate
the Collection of Wisdom. From the Collection of Merit comes the accomplishment
of the Form Kayas of the Buddha, and from the Collection of Wisdom, the Dharmakaya
is attained. Therefore, if you work with diligence in both purification and accumulation,
the Pure View will grow withtin you.

- Concentration

Firstly, search for CALM ABIDING (Tib: Shi.nay, Skt: Samatha) using the method
of progressing through the Nine Stages of Abiding Mind 40. Abandon the five downfalls
41 by relying on the eight compounded mental faculties 42. Concentrate one-pointedly,
either with, or without an object. Bliss, clarity and non-conceptualisation will grow in
deep meditation. All these, however, will just press the head of your defilements,
(temporarily suppressing them).

- Wisdom

Then, establish the VIEW OF EXTRAORDINARY INSIGHT, (Wisdom). The root
of beginningless Samsara is self-grasping and in order to destroy this ignorance from
the root, you must meditate on establishing Emptiness (Tib: Tong.pa.nyid, Skt: Shunyata)
with certainty. From the support of the compounded collection of the five aggregates 43,
the imagined 'I' is spontaneously born. In order to destroy, from the root, all the different
aspects of grasping to this self, it is essential to analyse each of the various examinations,
such as whether the aggregates and the self are the same or different etc., which are
set forth in the logic of Madhyamika 44. First establish the realisation of the selflessness
of the person and then the selflessness of phenomena. Do a detailed analysis of the
many different parts of the self of phenomena, included in which are both the (objects)
grasped and the (mental aggregates) grasping. Obtain a certainty in your understanding
of the meaning of selflessness.

Then, finalise the realisation that all phenomena which are included in Samsara
and Nirvana are by nature unborn, and all arise in equality. Understand the deep
logic of Interdependent Origination by knowing that all phenomena of appearance
and sound unobstructedly self-arise from the state of unborn Emptiness. By having
an understanding of the unity of Emptiness and Interdependent Origination, and
not mixing this understanding with grasping, you should stay in the non-conceptual
meditation of the Middle Way. Meditate like this as much as you can.

- Conclusion

In conclusion, the two methods of Analysing and Focussing Meditation should be
mixed. By having discriminating Wisdom, we should unite together, one-pointedly,
unmoving Calm Abiding and Insight Wisdom Meditation. We call this the Pure View.
It is the actual meaning of the meditation of the Perfection of Wisdom (Skt:
Prajnaparamita), the mother of the Buddhas. By doing this Focussing Meditation,
where the mind is placed without mental wandering on the view, free from all the
illusions of the eight extremes 45 and free from all mental fabrications, we are
engaging in the action of the excellent and holy path of the Bodhisattvas. From this,
we shall achieve the result of the completion of the Five Paths 46 and the Ten
Bodhisattva Stages (Skt: Bhumis) 47. We shall attain the realisation of Enlightenment,
abiding in neither Samsara nor Nirvana, spontaneously accomplishing the two purposes
of self and others.

ALAS! Nowadays, in the depths of the five degenerations, many of the great Dharma
Holders have passed away to another sphere and this earth isfilled with a lot of gossipers,
like myself. All the anti-gods are laughing with joy (when we are naughty) and the gods
and goddesses favouring the white side (virtue) have scattered and escaped far away.
The teachings of the Buddha are like the drawings of a butter lamp. This is how it has
become.

All Great Compassionate Ones, please pay attention to us!

Those who hold a great love for the Buddha's Dharma should work diligently with
the scriptures, realisations, explanations, practices, renunciations and readings,
never going beyond the ten virtuous actions. Make prayers and offerings, acumulating
the Collections as quickly as possible.

THE NON-SECTARIAN APPROACH

The Sangha should be friendly with each other. DO NOT HOLD ANY SECTARIAN
ATTITUDE towards the different lineages. Do not create differences and contradictions
amongst the different teachings. Abandon criticism of the Dharma. In short, avoid taking
sides and being sectarian. By understanding that the many different ways of explaining
the ocean-like Dharma are all for the purpose of taming one's own mind, please practise.
Always keep your body, speech and mind in a tame, calm, relaxed and peaceful state.
With mindfulness and understanding, please be careful.

King Krikri had a dream 49 which signified that Buddhism in India would become
a doctrine disputed by the eighteen schools of the Hinayana. And so it happened
that gradually Buddhism declined in India. Even in the northern direction of Tibet,
the seeds of sectarian disagreement were sown in the Traditions of the Sakya,
Gelug, Kagyud and Nyingma. Such sectarian disputes cause people to become agitated,
disturbed and confused. They harm both this and future lives, creating negatives for
oneself and others. There is not even the slightest meaning or essence in holding
these sectarian views, so we must abandon all such attitudes in order to protect and
preserve the Buddha's Dharma.

Since the Buddha has attained a state of fearlessness, no one has the power or
ability to destroy his Dharma from the outside. But, just as small insects consume
the stomach of a snowlion from the inside, destroying his health, in the same way,
it was predicted in the Sutras that the Buddha's Dharma would be destroyed from
withtin.

Remember this advice and keeping it in your mind, abandon whatever is contrary
to it and adopt whatever is in accord with it.

Householders should make offerings to the Buddha, Dharma and Sangha, and,
with the intention of benefitting others, enthusiastically persevere in doing virtuous
actions. In this way, the present life and all future lives will be happy, virtuous
and auspicious.

I (Chokyi Lodro) am close to death now. I am old. All I can do is to have a good
heart, with devotion for the Buddha's Dharma. I really do not have any power to
benefit the Dharma or sentient beings. All I can do is to pray earnestly for the
flourishing of the Dharma.

The highest source of benefit and happiness in the Land of Snows is Tenzin
Gyatso (Holder of the Ocean of Dharma), the fourteenth Dalai Lama. May his
lotus feet remain on this earth for a very long time. May Amitabha protector
Panchen Lama, the Gyalwa Karmapas and the Manjushri (Tib: Jamyang, sweet-
voiced) Sakyapas (His Holiness Sakya Trizin) and all other Dharma Holders
have long lives and may their Dharma activities constantly increase and become
vast.

May the Prime Minister, President, Ministers and peoples of the Noble Land
of India have wealth, happiness and enjoyment and may the Buddha's Dharma
flourish there once again. May the sounds of the great drum of the Dharma's
Sacred Writings spread from here to the top of the Universe. May all be auspicious.

This "Opening the Dharma" was written at the request of the Governor of
Sikkim (Upa Sahib), by a Tibetan holding the name of Jamyang Khyentse's
emanation (from Dzongsar), stupid Chokyi Lodro, who, with an extremely
good heart, wrote uninterruptedly. May this virtue bring benefit to the Holy
Dharma and to all those wandering in Samsara.

Sarwa Mangalam.

NOTES TO THE ENGLISH TRANSLATION.
1. Viewing self identities: The Tibetan term "bDag.tu.lta.ba." is difficult to translate,
there seems to be no exact equivalent in English.

bDag - means "I" or self. Here, it also has the further meaning of ownership,
something which owns its own characteristics.

Ita.ba. - means view, to look, the act of looking. When used philosophically, it
involves a decision that has been finalised, for instance, you decide that this is
a book and your belief that this is a "book" causes your relative appearance
of the book, Every being has a view: it is said that Buddha's view of phenomena
is non-dualistic, a Madhyamikan's view is emptiness, and when ordinary people
see phenomena, they make an automatic decision, that the object is that particular
object, and so that is the way the object appears to them.

Dag.tu.ta.wa - is the view that objects and subjects have self-identities of their own.

2. Non-virtue occurs because we do not know cause and effect. In order to eliminate
this particular ignorance, Buddha taught the Four Noble Truths:

(i) that we are suffering,
(ii) that there is a cause to our suffering,
(iii) that we can attain 'Nirvana' or the cessation of suffering,
(iv) that by taking the Path we can be led away from suffering and its causes.

3. This refers to any view which involves a subject and object, or a duality. When it is
said that "Buddha's view of phenomena is non-dualistic" (see note 1) it is from a
sentient being's viewpoint. In actuality, Buddha has no view because there is nothing,
other than Himself, which he views.

4. These Three Trainings are:

(i) Training in the Law of the Way (Tib: tsul.trim which is often translated as the
Discipline of Morality, but here it has been translated literally from the Tibetan).
(ii) Training in Holding the Deep (Tib: ting.nge.dzin usually translated as
Concentration).
(iii) Training in Excellent Wisdom

5. Sacred Writings (Tib: sDe.sNod. often translated as Basket) have three major
divisions: Sutras, Vinaya and Abhidharma.

6. Five categories combined together form the Sutra Section teaching Concentration;
four categories form the Vinaya Section teaching Morality and three categories
form the Abhidharma Section teaching Wisdom.

7. Tantric Yogis (Tib: rig.pa.dzin.pa) literally translated as "Awareness Holder".

8. Which are collectively known as the Kangyur.

9. (More than two hundred volumes) collectively known as the Tangyur.

10. The Six Ornaments are the six great Indian Saints: Nagarjuna, Asanga, Aryadeva,
Vasubandhu, Dignaga and Dharmakirti.

11. Those who have gone beyond samsara.

12. Before the religious persecution of King gLang.Darma from 836 to 842 A.D.

13. The Cause Vehicle (rgyud.yi.theg) involves methods of practice for the collection
of merit and wisdom, which are the causes of Buddhahood.

14. The Result Vehicle ('bras.theg.) involves methods of practice where one has the
complete authority to visualise oneself as Enlightened etc. Thus, one is said to be
practising the result, Buddhahood.

15. The Secret Tantra has four classes: Kriya, Carya, Yoga and Anuttarayoga. The first
three are called "Outer" Tantras because they are more common than the last, which
is called "Inner" Tantra. The Three Inner Tantras, subdivisions of the Highest Yoga
Tantra (Skt: Anuttarayoga Tantra) are:

(i) The Mahayoga Tantric Vehicle, which corresponds to the Male Tantras,
emphasises the Development Stage and the Method aspect.
(ii) The Anuyoga Tantric Vehicle, which corresponds to the Female Tantras,
emphasises the Completion Stage and Wisdom aspect.
(iii) The Atiyoga Tantric Vehicle, which corresponds to he non-dual Tantras,
gives equal emphasis to both the Developing and Completion Stages,
and to both Method and Wisdom.

16. The Five Great Masters were: Kunga Nyingpo, Sonam Tsemo, Dragpa Gyaltsen
(known as the "Three White Masters"), the Sakya Pandita - Kunga Gyaltsen and
Chogyal Phagpa (known as the "Two Red Masters").

17. The four major Kagyud Lineages are: the Baram, the Phagdru, the Karma Kamtzang
and the Dagpo.

18. The eight minor Kagyud Lineages are: the Drigung, Taklung, Yelpa, Marpa,
Shugseb, Lingre (or Drukpa), Yabzang and Throphu.

19. The lineage from Vajradhara, through Tilopa, Naropa, Marpa and Milarepa to
Gampopa, is referred to as the "General" Kagyud Lineage because it is the
source of all Kagyud Traditions. Gampopa had many disciples and the four
major lineages came from his four main disciples. They were: the first Karmapa,
Dusum Khyenpa, who founded the Karma Kamtsang Kagyud tradition; Tsultrim
Nyingpo, who received the lineage of Gampopa's monastery, (Daglha Gompa),
and continued the tradition known as Dagpo Kagyud; Baram Darma Wangchuk,
who left Dagpom travelled north and settled in Baram, gave instructions on
meditation. His tradition became known as the Baram Kagyud. The last disciple,
Khampa Dorgyal, the most 'expansive' teacher' of the group, also went north
and built a monastery in a place called Phagmodru. He became known as Phagmo
Drupa and his tradition, the Phagdru Kagyud.

From the vast quantity of teachings which Phagmo Drupa received, he passed
different instructions on to his many various disciples, and in so doing, gave rise
to the eight minor lineages. (See Note 18)

All these lineages produced a large number of Siddhas and Incarnation Lamas.

20. This figure is not to be taken literally, but to mean 'many'.

21. Earth Treasures (Tib: gter.ma) include discovered representations of: the Holy
Body of the Buddha, such as statues and images; the Holy Speech of the Buddha,
such as Dharma, including special condensed texts (sometimes in gold or other
precious materials); and the Wisdom Mind of the Buddha, such as dorjes (symbols
of Wisdom), and phurbas (symbols of Buddha Activity). Other precious treasures
discovered include medicines, amrita, hidden holy places, etc.

22. The highest human emanations are holy Incarnations who reveal these Treasures.
They are called Tertons. In Tibet there were five King Tertons and more than one
thousand other Tertons. These five are Pema Lingpa, Guru Chowang, Rigzin Godem,
Sangye Lingpa and Jamyang Khyentse Pema Ozel Dongag Lingpa, whose incarnation
is the author and translator of this text, and an emanation of King Trisong Deutson.

23. The three standard criteria for establishing validity are:-

(i) direct perception
(ii) inference, based upon pure logic and
(iii) inference, based upon scriptural authority,

24. Samsara (Tib: 'khor.ba), literally 'perpetual wandering' or 'cyclic existence', is the
continuous process of going through birth and death without control. All this is
caused by our ignorance and its actions (For more details see Note 29.)

25. The Ten Non-Virtuous Actions are:

Three of Body:

(i) Killing
(ii) Stealing
(iii) Sexual Misconduct

Four of Speech:

(iv) Lying
(v) Divisive Speech
(vi) Harsh Speech
(vii) Idle Speech (or gossip)

Three of Mind:

(viii) Covetousness
(ix) Ill Will
(x) Wrong Views

The ten virtuous actions are the opposite of these.

26. For example, the four karmic results of killing (depending on the karmic weight of
the action) are:

(i) Rebirth in one of the lower realms.
(ii) When reborn human, one experiences illness, a short life and being killed.
(iii) Having the tendancy to kill, doing the action of killing again.
(iv) Being Born in a country where there is a lot of killing, where medicine is
not effective and food does not give nourishment.

27. Virtue inevitably results in happiness and non-virtue inevitably results in sorrow
or suffering. Just as it is impossible for an apple seed to give rise to a poisonous
plant, in the same way, it is impossible for virtue to result in unhappiness.

28. This inevitable ripening of stored karmic seeds is illustrated in many examples
in the Sutras, where we find descriptions of events which had arisen due to karmic
seeds planted aeons before. However, it should be remembered that if one uses
the four Opponents Powers (of Confession) it is possible to completely destroy
these unripened karmic seeds so that their results will never be experienced,
(See Note 41)

29. The Law of Interdependent Origination (Tib: rten.brel.bcu.gnyis) is an explanation
of the wheel of cyclic existence. Understanding this can free one from Samsara.
There are twelve links of Interdependent Origination:

1. Ignorance (of the True Nature of Reality and of karma) subjects one to all the
miseries of existence and causes one to continually circle in Samsara. From this
ignorance

2. Predispositions arise. From predispositions

3. Consciousness arises. Just as a monkey in a tree only sees the jungle from the
viewpoint of the branch he occupies, so too, how our six consciousness experience
our realm depends upon previous dispositions and actions. From consciousness

4. Name and Form are produced. These are the four aggregates of mind (name) and
the one of form. They constitute an individual. From these

5. The Six Sense Organs grow and develop in the womb. When they meet with their
six respective objects.

6. Contact results. From contact

7. Feelings of pleasure or displeasure etc. arise. Then

8. Craving, which is the desire for happiness (arising from feelings of pleasure)
and the desire to be free from suffering (arising from feelings of displeasure)
is produced, causing

9. Grasping. From this

10. Becoming is produced. From becoming

11. Birth is engendered. If there is birth there is sickness,

12. Death and perhaps, old age.

1. and 2. are causes created in one life giving rise to the conditions 3. to 10. in a
later life. 11. and 12. are conditions pertaining to a life subsequent to these.

30. The six classes of sentient beings are:

those in the three lower realms:

(i) hell beings
(ii) hungry ghosts
(iii) animals

and those in the three upper realms:

(iv) humans
(v) anti-gods
(vi) gods (of desire, form and formless).

31. The Three Spheres of Existence encompass every possible state of existence
in which one can take rebirth in Samsara (as do the six realms). These three
spheres:

(i) The Realm of Desire: where the five senses function, comprising (i) to (v) in
Note 30 and the gods of desire.

(ii) The Realm of Form: a god realm of ethereal bodies, consisting of four levels
obtained through the four concentrations.

(iii) The Realm of Formlessness: the highest god realm where beings are born without
form and with only the aggregate of mental consciousness. Again there are four
levels Corresponding to the four formless absorptions.

32. The general sufferings which afflict every being bound to cyclic existence are:

(i) The suffering of suffering: which includes all unpleasant experiences, from
intense physical pain and mental anguish to milder sensations of dissatisfaction.
It is this suffering which is clearly recognisable to all beings, including animals.

(ii) The suffering of change: which includes all pleasant experiences. All Samsaric
happiness comes to an end because it is conditioned. It arises from ignorance
and karma and is therefore said to be contaminated. Some contaminated feelings
appear to be pleasant, but are merely the appearances of happiness. Their true
nature is not happiness because they are only a temporary halt to suffering.

(iii) The pervasive suffering of conditioned existence: the five contaminated
aggregates, (see Note 46) which comprise the individual, are produced
by the power of previous ignorance and actions, and being thus conditioned,
they are pervaded by suffering. They continually possess the seeds of all
the suffering which will ripen for us, they possess the ignorance which
produces more suffering, including all our future rebirths, and they are the
basis upon which all suffering of this life manifests. This is the most difficult
of all the sufferings to perceive and understand.

33. Particular sufferings: hell beings suffer intense heat or cold spirits have
dissatisfaction, animals are exploited, humans have birth, sickness, old
age, death, separation, meeting the unpleasant etc.

34. Defiled virtuous actions are virtuous actopns created without Wisdom.

35. Worldly Concentration (Tib: 'jig.rten.pa.yi.ting.dzin) means concentration which is
not mixed with Wisdom.

36. Bodhicitta (Tib: byang.chub.kyi.sems) includes the Absolute Bodhicitta, which is
the Pure View of Reality and Relative Bodhicitta and is distinguished into:

(i) Wishing to attain Buddhahood in order to liberate all sentient beings from
cyclic existence, and

(ii) Participating in the activities and practices of a Bodhisattva, in order to
bring about the achievement of this goal.

37. The Seven Branches are: Prostrations, Offerings, Confession, Rejoicing,
Requesting Holy Ones to Remain, Requesting them to turn the Wheel of
Dharma and Dedication of merits to the Enlightenment of all beings.

38. The "Bodhisattva's Confession of Downfalls (Tib: byang.chub.ltung.bshags)" is
the Sutra of Declaration before the Thirty-Five Buddhas.

39. The Four Opponent Powers are:

(i) Taking refuge in the Buddha, Dharma and Sangha, and generating Bodhicitta.

(ii) Regretting the non-virtuous action which you wish to purify.

(iii) Promising not to repeat the action.

(iv) Doing some virtuous actions to purify the negative karma, such as reciting
Vajrasattva mantra, doing prostrations etc.

40. The Nine Stages of Abiding Mind (sems.gnas.dgu) are:

1. Focussing the mind (sem.'jog.pa) or literally 'mind placement'. - One's attention is
focused on one object. This stage is attained when one's concentration can be
maintained for twenty-one breaths.

2. Continual Focussing (rgyun.du.'jog.pa). Here one constantly returns to the object
where the mind wanders.

3. Patch-like Concentration (glan.te.'jog.pa). Here, as soon as mental wanderings occur
one is aware of it.

4. Close Focussing (nye.ba.'jog.pa). The mind is no longer wandering, mind and object
have become almost inseparable. The obstacle here is gross mental dullness.

5. Taming (dul.ba.byed.pa). Subtle dullness is dealt with.

6. Pacifying (zhi.ba.byed.pa). Subtle agitation is dealt with.

7. Total Pacification (rnam.par.zhi.ba.byed.pa) of dullness and agitation.

8. Single-Pointed Concentration (rtze.gcig.tu.byed.pa). One's object remains as long as
desired.

9. Focussing with Equanimity (Mnyam.par.'jog.pa). This stage is the highest
concentration attainable in the Realm of Desire. The full attainment of
Samatha goes beyond into the Realms of Form and Formlessness.

41. The Five Downfalls (nyes.pa.lnga) are:

(i) Laziness (le.lo)

(ii) Forgetting the verbal advice received (gdams.ngag.brjed.pa) and the object of
meditation.

(iii) Dullness and Agitation (bying.rgo)

(iv) Not applying the remedies ('du.mi.byed)

(v) Appling the remedies when unnecessary ('du.byed).

42. The eight compounded mental faculties ('du.byed.brgyad), antidotes to the five
downfalls, are:

(i) Faith
(ii) Aspiration
(iii) Effort
(iv) Physical and mental pliancy
(v) Mindfulness
(vi) Awareness
(vii) Application
(viii) Desisting from application.

43. The Five Aggregates (Tib: phung.po, Skt: Skandha) comprising the individual are:
form, feeling, perception, predispositions and consciousness.

44. Madhyamika (Tib: 'dbU.ma) or Middle Way, is the Mahayana philosophical school
established by Nagarjuna and his disciple Aryadeva. It is called the "Middle Way"
because it avoids the extremes of eternalism (belief in existence) and nihilism (brief
in non-existence). Through the analysis and examination of both, one arrives at
that which lies in between, which cannot be logically tested or demostrated. These
teachings are in accordance with the Buddha's second turning of the wheel of Dharma.
They are included in all versions of the "Prajnaparamita", and are further explained
in the "Mula Prajna " by Nagarjuna and the "Mahyamakavatara" by Chandrakirti.

45. The eight extremes are 1. Birth, 2. Cessation, 3. Eternalism, 4. Nihilism, 5. Coming,
6. Going, 7. Not different meaning and 8. Not same meaning.

46. The Five Paths (lam.lnga) of the Mahayana are:

(i) The Path of accumulation of merit (Tsog.lam). Bodhicitta and the power of
Samadhi are attained on this path. This and the second path are those of
ordinary beings.

(ii) The Path of Application (sByor.lam). Here one develops a greater insight
into Emptiness. When this path is completed the Samsaric path ends and
that of Noble Beings (Aryas) commences.

(iii) The Path of Seeing (thong.lam). Before the attainment of this path, Emptiness
is confused with one's image of it. Here the first Bodhisattva Bhumi is attained.
(See Note 50)

(iv) The Path of Meditation (sGom.lam) develops greater familiarity with Emptiness
and traverses the second through to the tenth Bhumi.

(v) The Path of No More Learning. Here, the practitioner enters Buddhahood.

47. There are ten stages through which a Bodhisattva progresses on his way to
Buddhahood. These Ten Bodhisattva Stages are:

1. The Joyful One (rab.tu.dga.'ba)
2. The Stainless One (du.ma.med.pa)
3. The Illuminating One ('od.byed.pa)
4. The Radiant One ('od.'phro.Ba)
5. The One Difficult to Conquer (shin.tu.sbyangs.dka'.ba)
6. The One Becoming Clearly Obvious (mngon.du.gyur.ba)
7. The One Which Goes Far (ring.du.song.ba)
8. The Unshakable One (mi.gyo.ba)
9. The One Having Good Discrimination (legs.pa'i.blos.gros)
10.Cloud of Dharma (chos.kyi.sprin)

48. King Krikri had many prophetic dreams, the tenth of which showed eighteen people
tearing a piece of cloth into eighteen pieces.

三门清净 顶礼 推动利美运动的宗萨蒋扬钦哲仁波切及殊胜开示。

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不分派别的引导

僧伽应和敬相待，不应执持门户之见。不要割裂佛法，引发诤议，须断除谤法大恶，务要舍弃宗派偏执。由於无量如海之法要教授皆为调伏行人自心而设，故身、口、意皆应常处於柔顺平和之境中。行者应当谛听善思念之。

拘缕纪王(KriKri)之梦兆显示天竺之小乘佛法当分为十八部派，令佛法於印土渐趋式微。就是於北边之西藏，此门户偏见之种子，亦撒播於萨迦、格鲁、噶举及宁玛诸系统中。宗派诤议令人们发生争执、烦恼及混乱。此等人们浪废现世及来生，并令自他堕入恶业。执着「门户之见」实毫无意义。为了护持正法，我们必须去除此等见解。

佛陀已达无畏境地，无有外人能坏其教法。但却如雪山狮子为其腹中之虫所侵食一般，经中亦曾授记，佛陀之正法将从内部而败坏。

行人应於心中忆念此教诫，应断除一切与此教诫相违之缘，而采纳任何与其相顺之事。

在家行者应供养三宝，并以利他之发心精勤修持善行。则其於今生与来世，当得快乐，完善及吉祥。

吾已年迈，离大去之期不远。虽对佛法挚爱以利众生，然而心有馀而力不足。吾仍尽力诚心祈愿正法能广弘於世。愿佛法大鼓之音遍达世间有顶（即宇宙最高处，世间之巅）。谨愿诸事悉得成就。

此《开启佛法》乃由一愚蠢无知，徒具蒋扬钦哲化身转世之名的藏人卓之罗爵，应锡金国之政要所请而仓促造成，愿以此功德利益回向正法及一切漂流於轮回之有情。