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
--------------------------------------------------------------------------------
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.
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
--------------------------------------------------------------------------------
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.
Dorje 2003.9.19 9:12:02
