The Great Chariot by Longchenpa
How to practice
a. How, after this is known, the siddhis are received
Here is how to supplicate and meditate:
We should constantly gather the two accumulations.
Also the two obscurations should constantly be cleansed.
By day on top of the head, at night within the heart,
Mentally offer and make supplications to the root guru,
Ornamented with all the major and minor marks,
As being non-dual with the yidam that we venerate
And with the assembly of the dakinis,
Surrounded by lineage gurus, dakas, and dakinis.
The Tantra of the Precious Gathering of All into One (kun ’dus rin po che’i rgyud) says:
Though someone for a hundred thousand kalpas
Meditates on a hundred thousand deities,
It is better to think of the guru just a little.
The merit of this is utterly limitless.
The great master Padmasambhava bestowed this teaching as an oral instruction. As to how this should be practiced, if we continually supplicate, the unity of guru, yidam, and dakini will be established. The guru blesses. The yidam bestows supreme siddhi. The dakinis remove obstacles and are the chief establishers of the ordinary siddhis.
Sitting on a comfortable seat, take refuge and arouse bodhicitta. From emptiness visualize yourself vividly as your yidam. Adorning the crown of the head, on a lion, sun, and moon throne, is the root guru, blazing with radiance and splendor, surrounded by the gurus of the ultimate lineage and all who have a Dharma connection with it. Visualize that heaps of clouds of dakinis gather. After having rejoiced in the elaborations, invite the jñanasattvas, make offerings and praises, and confess evil deeds. To summarize: #408.5
Guru, you who are the precious Buddha
And the yidam, with the host of dakinis,
Devotedly we prostrate and go for refuge.
We make the outer, inner, and secret offerings.
We confess our evil deeds without remainder.
We rejoice in all the host of virtues,
We ask the turning of the wheel of Dharma.
We ask the gurus not to pass into nirvana.
And bestow the supreme and ordinary siddhis.
Remover obstructers and agents of perversion.
May complete enlightenment be established.
Say that three times.
b. How to do the approaching practice
Then when one recites the mantra:
First say OM and then the guru’s Sanskrit name.
Next you should say AH HUUM, followed by what you want.
OM AH HUUM, are the primordial, spontaneous presence of the essence of the body, speech, and mind of all the buddhas. Inserting this into your meditation, recite it. If you know how to translate the guru’s name into Sanskrit, do so. If you do not know, inserting the name itself, afterward say what you wish for.
For the activity of pacifying say SHANTIM KU RU YE SVAHA; for enriching PUSTIM KURU YE SVAHA; for magnetizing, VASHAM KURU YE SVAHA; for destroying MARAYA PHAT. For example, for the yidam guru Padmasambhava and enriching you would say: OM VAJRA GURU PADMASAMBHAVA A HUUM KARMA PUSTIM KURU YE SVAHA. Moreover practice externally for peaceful; internally for semi-wrathful, and secretly for wrathful practice. The intention is nirmanakaya, sambhogakaya, and dharmakaya.
c. The activity practices
Within the activity practices are pacifying, cultivating and enriching, magnetizing and drawing in, and destroying, with their visualizations, post-meditation, and signs of accomplishment.
1) Pacifying
As for the first, now from the teachings of applying the four karmas, as for the first:
To pacify sickness and döns, obscurations and evil deeds,
Visualize that you emanate white light rays everywhere.
Think that the desired siddhi has been attained,
While everything that is contrary has been pacified.
At the time of pacifying, from white gurus, from all points, emanate white light rays. Gurus and yidams fill the sky. With the murmur of mantra, think that the siddhi of pacifying is attained.
2) Enriching
For the karma that increases splendor, life, and wealth,
Visualize yellow rain that falls as all you desire.
Think of everything as yellow. A rain of wealth, life, and so forth falls. Thinking that our dwelling places and bodies are pervaded, do the recitation.
3) Magnetizing
As for the powers that can summon and magnetize,
Visualize rays of a vivid red in the shape of hooks.
For subjugating, drawing in, making enter, and all such powers of magnetizing, light rays of karma like hooks invite whatever is desired. Thinking that it is beneath the feet, recite the mantra.
4) Destroying
For the action of destroying obstructing spirits and harm,
Visualize blue-black rays, that emanate as weapons
Or a conquering wheel of fire that has a thousand spokes.
If obstructions of dön demons, obstructing spirits and so forth arise, visualize blue-black karma light rays everywhere, emanating a collection of weapons that make the döns and obstructing spirits into dust. In the place where you are and in the space of the sky visualize a wheel of fire with a thousand radiating spokes. Having heaped up and drawn in the harmful spirits, it pulverizes them into dust.
5) In particular
Visualize the third thousand worlds in trembling motion,
Quaking with the vibration of the recitation of mantra.
Perform the appropriate practice of the developing stage
To facilitate and accomplish these various desired karmas.
Visualize that by the self-existing vibration of the sound of mantra roaring like fire or water all the worlds tremble and are disrupted. This should accord with the particular complete visualization of the developing stage for the individual one of the four karmas being practiced.
6) Afterward
Having done the meditation,
At the end collect the details in conceptionless emptiness.
Then you should relax for just a little while,
Dedicating the merit to enlightenment.
The external world is gathered into the form of the deity. That is gathered into oneself. Oneself is gathered into the guru on top of the head. That too rests in the conceptionless state of the mere completion stage. After that the merit is dedicated to enlightenment.
At night, meditate within the essence, so that afterwards the confused dreams of sleep will arise as luminosity.
7) How by meditating in this way signs of the individual karmas arise Because of so meditating:
For each of the karmas, there are particular signs of success.
This is the path of profundity, the ocean of the great bliss.
The signs of sickness and döns being pacified are dreams of bathing, dripping pus and blood, wearing white clothes, and so forth.
The signs of enriched life are heaps of grain, good harvests, the sun and moon rising, and so forth. The signs of increasing enjoyment are a rain of jewels, symbols of birth, harvest and so forth. The signs of magnetizing are many people prostrating, praises and so forth. The signs of pacifying harm are great blazing fires, sentient beings being killed and boiled, victory in battle, and so forth. In reality, what accords with what one wants actually arises.
The particular details
Emanating the buddha field
Now from the explanation of the particular details, in particular, when sickness, döns, obstacles, and premonitions of death arise:
In particular, when you encounter sickness and döns,
When obstacles arise or premonitions of death,
Visualize the guru in the space in front,
Seated on a lotus throne supported by lions,
Symbolizing his vastness and his fearlessness.
Inseparable from the Buddha, with a radiantly smiling face.
The guru is surrounded by the teachers of the lineage,
As well as by the dakinis and bodhisattvas.
Below the lord guru, affectionate and compassionate,
Are the various samsaric beings within the six realms of existence,
Who throughout the three times have been our fathers and mothers.
When we see signs of death or when strong attacks of sickness or döns occur, visualize the guru in the space in front, inseparable from the Buddha, surrounded by the lineage gurus and hosts of dakas and dakinis. Below them are the beings of the six realms who have been our fathers and mothers, together with the harmful döns and obstructing spirits.
Invite the jñanasattvas. Perform abbreviated offerings and praises.
b. Increasing and purifying the substances
A syllable HUUM at the crown of the head is your own mind.
From it there emerges the body of a heruka.
Holding in his hands a razor-knife and a skull cup.
He cuts off your skull, beginning at the forehead,
With the little tuft of hair that grows between the brows.
It is placed on a hearth that is made of a tripod of skulls,
And then it is filled with your body’s flesh and blood and bones.
From above falls a rain of amrita; below a fire blazes.
The skull fills up with amrita, that equals the third thousand worlds.
Visualize that from a white syllable HUUM at the top of the head, which is one’s own mind, emerges a white heruka. In his right hand is a sword, and in his left a skull cup. With the sword, he cuts your body in two, starting from between the eyes. Your skull is placed on a hearth made from a tripod of skulls and filled with the body’s flesh and blood. Below, from YAM, wind stirs. From RAM fire blazes so that the contents of the skull boil. From above, amrita continuously falls, equaling the worlds of the third thousand world realm.
c. Inviting the guests
Your own mind by emanating countless herukas,
Distributes amrita to all at once, from out of your skull.
When the enlightened guests have all been satisfied,
The accumulations are perfect, and siddhi is attained.
When the samsaric guests have all been satisfied,
The beginningless production of samsara is pacified.
In particular when the harmful döns are satisfied,
The blockage of obstacles will also be pacified.
As all-satisfying light rays penetrate into oneself,
Sickness and döns are pacified, and obstacles just as they are.
Think that death is thwarted, and siddhi is attained.
Visualize that you emanate as many graceful hands as there are guests, and by making offerings to all of them at once they enjoy it. The buddhas and so forth beyond the world are pleased, and siddhi is attained. The six realms of existence are pleased and karmic debts are paid. Döns are pleased and their afflictions cease. By the light rays of the enjoyment of all these beings penetrating oneself, all sickness, döns, and obstacles are pacified.
d. Giving over
After doing that,
Afterwards rest the mind in objectless meditation
In Dharmadhatu, the state of mind without conception,
Let things go into their natural purity as illusion.
The guests, the offerings, and the one who offers are all your own mind. Just so, when you know that all dharmas are not other than the simplicity of your mind, meditate and let all dharmas be given over[1] to their illusion-like state.
e. The virtues of this excellent inner feast offering of the kusulu[2] yogins
By this unfavorable conditions are pacified.
We perfect the accumulations, and remove the obscurations.[3]
Limitless blessings and realizations are born within us.
With no grasping ego, the mind renounces and focuses.
Everything we have wished for now has been accomplished.
Now the phenomenal world arises as the guru.
There is no interruption of death, and the clear light of death is established.
We are liberated within the bardo-state.
The benefits for self and other have been perfected.
Therefore, wholeheartedly try to establish this realm of the guru.
That is the instruction. As for other benefits, all violations are appeased. The supreme divine offering occurs. Since the mind of ego-grasping is removed, the destruction of the confusions of dualistic grasping is immeasurable.
f. The reason
Now, to set forth the reason for these great benefits:
It has been said to remember the guru for a moment,
Is better than a kalpa of the developing stage.
The Tantra of the Play of the Perfected Sphere (’khor lo chub pa rol pa’i rgyud) says:
Though some person for ten million kalpas
Were to meditate on the bodies of deities,
One who remembers the guru, the master of all,
Is even better than that, it is explained.
FOOTNOTES AND REFERENCES:
[1]:
bsngo. The same word is used for dedication the merit.
[2]:
A kusulu yogin renounces all activity except for eating, sleeping and elimination.
[3]:
“Two perfect accumulations... two obscurations.” Omitted for metrical reasons.
The benefits
Since the guru is the ground of all virtues, there is the admonishment rely on the guru.
This is the instruction to rely on such a guru:
This is the actual basis of splendor and of wealth,
From which arise clouds of benefit and happiness.
Those who want a rain of amrita throughout the three levels,
Let them rely on those who are compassionate.
The omniscient Buddhas are the true glory of themselves and others. By the deathless wealth of
Dharma they protect beings, and they possess limitless good qualities.
From these numerous clouds of benefit and happiness in the three realms falls the rain of the three turnings of the wheel of Dharma. Those who want to obtain this should rely on the spiritual friend. The Middle Length Prajñaparamita says:
Subhuti, Those who wish to attain omniscience should rely on the spiritual friend.
The Prajñaparamitasañcayagatha says: #416.2
Why should one always rely on competent gurus?
The qualities of competence rise from them.
As for the three turnings, the Buddha Bhagavat taught these dharmas after seven weeks of seven days. The first week he merely sat in cross-legged posture. The second, he saw the field of the essence, enlightenment. The third he trod nearby upon Jambuling. The fourth, he trod far away on the third thousand worlds. The fifth, he went to the dwelling of the king of nagas, Grasping and Rejecting. The sixth he remained in the grove of the field to be liberated.
Uncompounded, profound, peaceful, simple, and clear
Is this amrita-like Dharma that I have obtained.
There is no one at all who will understand it.
Not speaking, I shall remain alone within the forest.
So he said and remained there. Brahma offered him a melon and honey, but he did not take the vessel. The four kings offered four stone begging bowls at one time, and were blessed. After he ate, he spoke only words of auspiciousness. On the seventh day, Brahma and Indra supplicated him. Then when he had gone to Varanasi, for the five excellent disciples he turned the wheel of the four noble truths together with the instructions on the divine eight-fold path.
Then on the Vulture Peak for the excellent bodhisattvas of the ten directions, the four kinds of retinue, the gods, nagas and so forth he turned the wheel of Dharma of marklessness.
Then in the realms of the gods and nagas and the cities Kumuda Saljin ???and so forth he turned the wheel of the Dharma of true meaning.
These three turnings were taught at various uncertain places. They were intended for those of lesser, intermediate and greater powers; or for those first entering the path, those who were continuing on it, and those who had the final goal, the essence. The three pitakas were taught in the style of the expresser and the three trainings of discipline, samadhi, and prajña are the three subjects of learning expressed.
Some teachers say the Buddha turned the three wheels of Dharma at one time, and in different appearances to different individual beings, and that the sutras of existence and non-existence were explained in separate years is not right. The particular great treasuries of explanation, are maintained to have continued until he was eighty years old. The Buddha’s parinirvana or passing is claimed to have been at the age of eighty years and three months. The Eight kinds of Stupas (mchod rten brgyad pa) says:
Three months after the supplication by Tsunda
I prostrated to the nirvana-made stupa.
Some other teachers maintain that it was when he was eighty-two. That really it was three months and eighty years is taught in many sutras. As for it’s being eighty, the Great Treasury of Explanation (bshad mdzod chem mo) says:
The places of the turnings,
Are the city of Vaishali,
Sakarchen[1] and the heavens, ???
Jipasön[2] and Kaushambhi,
In verdant Highland pastures,
By stupas and in mountains,
At Radiant Grove and Drarche[3]
And the city of Kapalivastu.
Buddha Shakyamuni,
The most excellent of beings,
Dwelt from year to year.
Two in the Blazing Cave,
Three in the Medicine Grove.
Five in the royal court.
Six in ascetic practice.
Twenty three in Shravasti.
Twenty nine in elegance.
After eighty years,
The Victorious One, the Sage,
The Supreme One went beyond suffering.
To those places of merit
The dwellings of omniscience.
Ceaselessly offering bows
In body, speech and mind,
Devotedly I prostrate.
b. The instruction to do as was done formerly
To pacify the kleshas in the space of mind,
Accustomed to their torment from beginningless time,
We should seek the Dharma, as formerly was done by Sadaprarudita and Sudhana.
Abandoning sorrow and weariness, rely on spiritual friends.
Until we ourselves are without karma and the kleshas, in order to pacify these we need to attend on a guru better than ourselves. This is because we need higher qualities. As to how this is done, in the
city “Arising Place of Happiness,” was a master merchant Supreme support of Wealth who had a son Good Wealth or Sudhana, who from his southern lineage went to all southern places. By his always seeking the Dharma, it was prophesied that he would become the Prince of Jambuling and so forth, and so he was blessed by fifty-four gurus. Afterwards he was taught by fifty-four more gurus, so he relied on a hundred and eight.
The bodhisattva Sadaprarudita, Ever-weeping, when he was seeking the perfection of prajña squeezed his body. He stayed in a chariot with five hundred merchants’ daughters. When they had come to the eastern city of Possessing Incense he made offerings to the bodhisattva Noble Dharma. We too should do such reverence.
FOOTNOTES AND REFERENCES:
[1]:
Sa dkar can: place having white earth.
[2]:
byis pa gson: child or fool listening.
[3]:
dgrar bcas: with enemies.
The dedication of the merit to sentient beings
Wearied by the misfortune of following paths that are wrong,
That are worse than those of good fortune falling to the amrita
Of the thousand stringed instrument of the lord of the gods,
Calling us to enjoyment of heavenly delights,[1]
May the mind today come to rest in its suchness.
As for the well-arranged garland arising from the teaching-lineage of true spiritual friends who practice the true meaning, the host of beings for a long time have attended bad and defective spiritual friends, and are worn out by samsara. By wishing clouds in the pleasure grove of the Buddha Bhagavat, the guru of gods and human beings, may their weariness be cured.
Attending these spiritual friends who are not genuine,
May the numerous crowd who have long gone wrong within samsara,
These many beings who long have wearied their own minds,
Come to rely on great bliss, the level of the Conqueror.
Possessing a glorious body like the moon in its fullness,
Beautiful in a wreath of deities, stars and planets,
With a beneficial white light clearing the kleshas’ torment,
May all beings come to rely on that perfect glory.
That was the topic of depending on the authentic spiritual friend, the beginning or foundation of the whole path of the great vehicle.
FOOTNOTES AND REFERENCES:
[1]:
It is not good to abandon the quest for enlightenment and seek rebirth in heaven by performing good deeds. However,
being deceived into the bad paths of samsara that lead to the lower realms is far worse.
Going for Refuge
1a) For individual beings who take refuge
1b) The time of going for refuge
1c) The objects of refuge
1d) The Three Jewels has four sections
1d.1) The general teaching of the three jewels
1d.2) The Dharma jewel
1d.3) The particulars of the Sangha jewel
1d.4) The actual liturgy of refuge
For individual beings who take refuge
For individual beings who take refuge, there is the teaching of the individual kinds of foundation of their paths.
Taking refuge is the ground of every path.
Lesser people do so fearing the lower realms.
The two intermediate kinds are afraid of the state of samsara.
The greatest have seen all the aspects of samsaric suffering.
Finding others’ suffering to be unbearable,
They fear the happiness of a personal nirvana.
For entering on the great vehicle of the buddha-sons,
There are three ways of taking refuge with three kinds of intention.
These are the unsurpassed, the excellent, and the common.
If we do not take refuge, the vow will not arise. If we do not bind ourselves with the vow, there is no path. Therefore, refuge is the foundation of the path. The Seventy Verses on Refuge (skyabs ’gro bdun cu) says:
Even if we have taken all the vows,
If we have not gone to refuge, they have no power.
Beings are of three kinds. The lesser, desiring the fruition of samsaric happiness, are afraid of the lower realms.
When such persons take refuge with their particular gods or with the three jewels, they do not enter into the doctrine. Even if they do enter, they are outsiders, not Buddhists. Even if they are included among Buddhists and have faith in the three jewels, they are not able to enter the path. The Sutra of the Ultimate Victory Banner (mdo rgyal mtshan dam pa) says:
As for persons terrified by fear,
For the most part they have taken refuge
In mountains or forests, or in temples and stupas.
Or they have taken trees as their objects of refuge.[1]
These are not the principal refuges.
These are not the excellent refuges.
With the foundation of such refuges,
They will not be fully liberated.
It is taught that they find their path in external gods, in their desire for happiness. The Vinaya Scriptures say:
Ananda asked, “Is it explained by the approach of a bhramin’s daughter taking refuge in the virtues of the celestial realms?”
Then the Bhagavan spoke. “Ananda, that is not it. Such aspiration to samsaric happiness is known as the refuge of ordinary persons. Therefore, profess the true qualities of liberation.
This passage also explains the lesser sort of refuge in the three jewels, which has impure motivation. As for the middle kind, those of the families of shravakas and pratyekabuddhas, afraid of samsara, go to refuge because they seek nirvana as a personal benefit. The former text says:
Whoever, at any time, should go to refuge
In the Buddha, Dharma, and the Sangha
Is a possessor of the four noble truths:
Suffering, and the cause of suffering,
Truly passing beyond all suffering,
And the noble path, with its eight branches,
That leads to the condition of nirvana.
If they produce the divine eye of true prajña,
Those will be their principal refuges.
They are refuges that are excellent.
Relying upon those very refuges
Completely liberates from suffering.
As for the greater kind, having become afraid of peace and happiness, they go to refuge for the benefit of others. The Great Liberation (thar pa chen po) says:
Some become afraid of personal peace and completely abandon it for the sake of those who have fallen into the river of samsara. Such refuge is known as that of excellent beings, the holy guides.
These three kinds of persons are distinguished on the basis of three kinds of mind. The Lamp of the Path of Enlightenment (Bodhipathapradipa, byang chub lam kyi sgron ma) says:
In terms of there being lesser, middle, and great,
It should be known that there are three kinds of beings.
The divisions of these will now be written down,
Fully explaining their different characteristics.
Those who by whatever means are used,
Try to accomplish, for their own benefit,
Merely samsaric kinds of happiness
Are the ones that are known as being lesser.
Those who turn their backs on samsaric pleasures,
Trying to stop the karma of evil actions,
And to gain the merely personal peace of nirvana,
Are known as beings of the middle kind.
Because of the pain they apprehend in themselves
Those who have a strong wish to terminate,
All the suffering of other beings
Are the persons designated as excellent.
Lesser ones, by practicing external cleanliness, non-injury, and Dharma go to the celestial realms; or having gone to refuge with the inner three jewels, by their minimal merits they cross to the celestial realms. Both of those need to act in accord with the meritorious ten virtues and practice formless samadhi. Otherwise they will not cross to the celestial realms. Some, but not all, the samkhyas have such a Dharma. The middle ones are the shravakas and pratyekabuddhas, The greater are those who are renunciates of the Mahayana path.
FOOTNOTES AND REFERENCES:
[1]:
They take refuge in deities of these.
The time of going for refuge
The beings who rely on these approaches to establish their three fruitions have three kinds of intention when they go to refuge, ordinary, excellent, and unsurpassed. What are these?
The length of refuge accords with these various intentions.
Lesser ones do so until the happiness of the next life.
For the middle two it is as long as they live,
Or until they ultimately attain fruition
On the path of the shravakas or pratyekabuddhas.
For the highest it is forever, or until they are enlightened,
Attaining the wisdom beyond all thought and evaluation.
Ordinary people take refuge until they get what they want from their gods, and in particular until they attain the celestial realms. The length of time is small, like the scope of their Dharma. With the middle two kinds, it is until they die, or attain their final goal of becoming arhats. The great ones do so until enlightenment or attainment of the wisdom of buddhahood.
The general teaching of the ordinary and extraordinary objects of refuge
Now, regarding the supports or objects:
There are two objects of refuge, the ordinary and causal,
And the extraordinary fruition refuge object.
As for the premises of the cause and fruition approaches,
The causal vehicles have a fruition established later;
But it is held by the different divisions of vajrayana
That fruition exists right now, in the form of one’s own mind.
Only the name is common with the refuge teachings
Found in the other vehicles of characteristics,
Which have to be ascertained as being merely one-sided.
The objects of refuge are of two kinds, ordinary and extraordinary. The objects of lower and intermediate beings are ordinary. Those of the greater ones are extraordinary.
Why? The lesser ones one-sidedly remain in the dharmas of this side. Those proclaimed as the support of the middle two kinds also are tightly grasped as temporary and incidental objects of refuge. Those above them grasp the Mahayana. Its buddhadharmakaya is not grasped by the lesser and middle ones. Here there is the Dharma of the Mahayana. There is the Sangha of bodhisattvas.
In the causal refuge, we are brought to fruition. In the fruition-refuge, it is maintained that the three jewels are already established within our being. However, the rites and compassion accompanying both are equal. The Ornament of the Mahayana Sutras says:
Since these proclaim a wish for the real thing, their assertions too should be understood as compassionate.
In the vehicles of characteristics, we go to refuge desiring to attain buddhahood after three countless[1] kalpas, or however long it may be. Desiring to attain dharmakaya within our own being is the fruition refuge. Until that is attained, we go for refuge to the three jewels, as escorts on the
path. This is called causal refuge, because it is a cause of attainment. Here people wish to take the three jewels as an incidental support.
As distinguished from the ultimate singularity, the buddhadharmakaya, rupakaya, the dharmas of scripture and realization involved in the four paths of the continuum of a spiritual warrior, the two cessations of the continuua of shravakas and pratyekabuddhas, the four ranks of noble beings, stream-enterers etc, and the bodhisattvas dwelling on the ten bhumis of the Mahayana are not taken as objects of refuge. This is because they are relative, because they have not reached the ultimate, and because such persons still have to rely on others in attaining enlightenment.
Because rupakaya is relative, and because the dharmas of realization gathered within the being of shravakas, pratyekabuddhas, and bodhisattvas are other than the buddhas’ realization, having human signs of accomplishing by effort and progress, they are deceptive. They and all the Dharmas of scripture have to be abandoned at the time of seeing. Therefore, having become afraid of the Sangha with its obscurations and habitual tendencies at each of its levels, at the time of relying on the Buddha we become afraid of these. The Uttaratantra says:
Since they are abandoned, and have deceptive dharmas;
Since they do not exist, and because of having fear;
These two Dharmas and the Sangha of noble ones
Are not to be taken as permanent objects of refuge.
Where is there such a refuge? Ultimately only in dharmakaya.
The same text says:
The refuge is the singleness of buddhahood.
Because the Sage, the Buddha, exists as dharmakaya,
The assembly of the Sangha is also that ultimate.
The Sutra of Repaying Kindness (drin lan bsab pa’i mdo) says:
The venerable Ananda asked, “To what Buddha should we go for refuge?
The Buddha spoke, saying, “There is refuge in dharmakaya, but not in rupakaya. He asked, “To what Dharma should we go for refuge?”
The Buddha spoke, saying, “There is refuge in absolute Dharma, but not in relative
Dharma.”
He asked, “To what Sangha should we go for refuge?”
The Buddha spoke, saying, “There is refuge in the absolute Sangha, but not in the relative Sangha.”
In brief, those who wish to attain the three enlightenments of shravakas, pratyekabuddhas, or bodhisattvas, within their being, proclaim their purpose. Since what is to be accomplished by refuge as a cause is the ultimate, saying it is a fruition refuge, Shakyamuni and so forth, the buddhas who came as other continuua,[2] taught the path that protects from fear, and so performed the action of teaching. The Dharma they taught performs the actions of the path that makes beings cross over to the place of fearlessness. The Sangha performs the action of being companions who liberate from fear. Therefore, since in one’s own being there are these actions of the cause that establishes the three jewels, this is classified as causal refuge. This is because if one practices the Dharma taught by the Buddha, having associated with the Sangha, one will be liberated from fear.
In regard to this, some gurus say that, according to the Mahayana, that which protects from subtle obscuration and subtle fear is only the buddhadharmakaya. Therefore they postulate that as the fruition refuge.
According to the pratyekabuddha vehicle, the future self-arising of realization of the Dharma jewel within one’s being is the fruition. That is classified there as the fruition object of refuge.
According to the shravaka vehicle, the Sangha of arhats, whose state will arise in one in the future, is postulated as the fruition object of refuge.
Those fruition refuge objects of each of the three vehicles are different. Teaching it like that is not quite right. According to the Mahayana, it is proclaimed that if we are enlightened, our essence is one with trikaya, the nature of the three jewels. Then how can it be suitable for the Mahayana to say that the Dharma and Sangha do not arise?
Both the shravakas and pratyekabuddhas maintain that the two cessations are what is ultimately to be attained, and hence that their respective versions of absolute truth, supreme enlightenment and dharmakaya occur as the goal. Then how can the Buddha and Dharma jewels be non-existent for the shravakas? For the pratyekabuddhas too cessation is proclaimed as dharmata and enlightenment, and it is also maintained that only the Dharma jewel is gained. Therefore, they both maintain that what exists as the fruition object of refuge is their own particular version of enlightenment. The ultimate three jewels are attained, and these are said to be the fruition refuge. The Sutra Requested by the Householder, Drakshulchen (khyim bdag drug shul can gyis zhus pa’i mdo) says:
In going to the Buddha for refuge, it is maintained that buddhahood is attained. In going to the Dharma for refuge, it is maintained that the Dharma is attained. In going to the Sangha for refuge, it is maintained that the Sangha is attained.
With the goal of establishing the nature of the two truths, going to the three jewels for refuge is the causal refuge. The Jewel Heap Sutra says:
O monks, whether this was done for the sake of self or others, or so that you might be personally liberated from fear and torment, you are persons who have gone to refuge. This and that, which you wish and hope for, will be completely perfected.
As for the secret mantra, wishing to see manifestly that the nature of mind exists as buddhahood which is even now intrinsic to us, we go to refuge with the ordinary object, the external three jewels.
Because of that, we rest with meditative equanimity in the extraordinary nature of our own minds, the primordial unborn.
Thus, both the three jewels of the individual tantric mandalas and the three jewels of the general teachings are said to be causal objects of refuge. Going to refuge with them is going to a causal refuge. On the other hand, the nature of our own minds, self-arising wisdom, is the primordially existing three jewels. This is the object of fruition-refuge. One-pointed resting in that, without accepting and rejecting or defilements of artificiality, is the fruition refuge.
The external three jewels are indeed “fruition” in the sense of being desirable for attaining the fruition. For the sake of that fruition, wanting them as its cause is indeed estimable from the viewpoint that proclaims taking them as a refuge. However, the fruition chiefly exists intrinsically and spontaneously, and it is resting in that without aspiring to anything else that is the fruition refuge. The external causal refuges are classified as a corresponding condition for establishing that. The Practice of Wisdom (ye shes grub pa) says:
All the masters of the three mandalas[3]
Had a desire to gain complete perfection.
Therefore they also aspired to have its cause.
As for the luminous nature of the mind,
All the masters of the three mandalas,
Having realized that, then meditated
Within its one-pointed equanimity.
This is truly explained as supreme fruition.
Regarding these two ways of identifying the three jewels, in the lesser, ordinary vehicle, the Buddha is the supreme nirmanakaya. The Dharma is the twelve kinds of scripture uttered by the Master of the dharmas of scripture and realization,[4] as well as the paths of the individual continuum, the samadhis and so on.
The two Sanghas are those of ordinary beings and noble ones. The lesser Sangha of ordinary beings is that of male and female getsuls and genyens.[5] This is the field of merit of beings. The greater are those who have taken full ordination, the great Sangha of monks and nuns. The Sangha altogether includes these four above. Among the noble ones are stream-enterers, once-returners, non-returners, and arhats. The main point is buddhahood.
As it is told within the Mahayana, there is also the nature of the three kayas of buddhahood, possessing the two purities of nature and the incidental. This is the ultimate in which the two benefits are perfected. The Uttaratantra says:
It is uncompounded and self-existing
It is not realized by external conditions.
It possesses knowledge, kindness, and power.
This is buddhahood with the two benefits.
The essence of Dharma is inexpressible by speech or thought. Its nature is the path or antidote that leads to buddhahood. Its aspects are the characteristics of the five paths and two cessations of the Dharma of the meaning, as well as the twelve limbs of the Buddha’s verbal teachings. The same text says:
Without discursive thought, duality, and concept
Are the clear and luminous aspects of the antidote.
Wherever anyone is free from all desire,
That is known as possession of the authentic two truths.
That itself is the Dharma. The two kinds of lack of desire,
Comprise the state of cessation and the truth of the path.
In the two cessations, former defilements are cleared away by the antidote. These two cessations are:
cessation of discriminating awareness in absence of complexity
cessation of discriminating awareness that rests in the natureless meaning in which defilements or complexities are like space.
On the path, there is realization of the aspects of accumulation, unification, seeing, and meditation. Comprehending the characteristics of the two truths involves all the dharmas of scripture and realization.
The Sangha is the newly-seen meaning of the luminous nature of mind of those who abide on the ten bhumis. The same text says:
Because of the inner meaning of nature and extent,
Perceived within the pure vision that is seen by wisdom,
The assembly who are non-returning through such a mind,
Have possession of all the virtues free from mind.
What is maintained in the extraordinary topic of the vajrayana, differs in the individual tantras. The kriya and charya tantras say that the Buddha Jewel is the five wisdoms, and pure dharmata, the nature of the three or four kayas, along with its emanations and blessing-bestowing deities. These are gathered under three families, tathagata,[6]padma, and vajra. The deities of the greater and lesser mandalas possess respectively the peaceful and wrathful accouterments of sambhogakaya and nirmanakaya.
The Dharma Jewel is as before, adding the particular individual texts of each yana. The Sangha Jewel is the three-fold Sangha of shravakas, bodhisattvas, and vidyadharas.
In yoga tantra the Buddha Jewel is the five wisdoms and the pure dharmata of nirvana or the three kayas. This includes the continuity of the mandala which gathers all the peaceful and wrathful appearances of the five families and trikaya under Vajrasattva as the master of all mandalas. It also includes the ratna, padma, karma, and tathagata families, along with their chief deities, retinues, and root mandalas with their one or many deities. There are divisions of the samaya, Dharma, and karma mandalas; the four seals or mudras, samayamudra, Dharmamudra, karmamudra, and mahamudra; and all the great and lesser mandalas developed in one or more stages. The Dharma and Sangha Jewels, are as already explained.
In mahayoga, the Buddha Jewel is the Bhagavan’s great buddha activity, dwelling inseparably with the vajra nature of the body, speech, and mind of all the tathagatas as the chief deity. There is also the retinue, as one, many, or deity-clusters, dwelling within the abundant totality of Gandavyuha, and all the many emanations emanated by them. The Dharma Jewel is all that was previously taught. There is also the unsurpassable Sangha Jewel, blazing with the major and minor marks, whose nature is inseparable from that of the three jewels.
As to why they are called the rare and excellent three jewels,[7] the Uttaratantra says:
Since they arise but rarely and since they are undefiled;
Since they are powerful and ornament the world;
Since they are superior, and since they are excellent,
They are called the rare and excellent triple gem.
Because of six similarities to precious gems, the Buddha, Dharma, and Sangha, are known as “the three jewels,” and said to be like precious jewels.
The similarity of rare occurrence
They are rare because even in the changes of many kalpas, their virtuous roots are not established and not encountered.
The similarity of being undefiled
This is because they are always free from defilement.
The similarity of being powerful
This is because the six consciousnesses and so forth have powerful virtues beyond the scope of thought.
The similarity of being the ornament of the world
This is because they are the cause of the wholesome thoughts of all beings.
The similarity of superiority to ordinary gems
This is because they are beyond the world.
The similarity of being changeless by praise and blame and so forth
This is because their nature is unconditioned.
As for the three-fold classification, the Uttaratantra says:
According to the meaning of teacher, teaching, and students,
According to the three vehicles and the three activities,
And according to different objects of devotion,
There are three kinds of refuge that have been presented.
Also the commentary to that text says:
9. In order to teach the good qualities of the teacher, abiding in a concern for things pertaining to the teacher, from the viewpoint of those with devotion for the individuals of the bodhisattva vehicle and the Buddha as performer of the highest action, the Buddha is the refuge. This is because He is the most excellent of those with two legs. So it is taught and presented.
10. In order to teach the good qualities taught by the teacher, abiding in them because, by so doing, the Dharma of profound interdependent arising will later be comprehended, from the viewpoint of those with devotion for the individuals of the pratyekabuddha vehicle and Dharma as the performer of the highest action, Dharma is the refuge. This is because it is supreme among things that are desireless. So it is taught and presented.
11. In order to teach the good qualities of the students who auspiciously enter into the teachings, they abide in them because later words heard from others will be comprehended. From the viewpoint of those who have devotion for individuals within the shravakayana and for the Sangha as the performers of the highest action, the Sangha is the refuge. this is because it is the supreme among assemblies. So it is taught and presented.
In brief, the temporary refuge is the three jewels. The ultimate refuge is the singularity of buddhahood. The same text says:
The holy truth which is the refuge of beings
Is the singularity of buddhahood.
Because the Sage possesses dharmakaya,
This is also the Sangha and its goal.
The occasion of fruition, the ultimate goal, is like that. So it is explained.
2) The particulars of the causal object
?? missing ?? skipping to B.1.d
FOOTNOTES AND REFERENCES:
[1]:
Technically three asamkhya kalpas would be 3 x 1050 kalpas.
[2]:
Nirmanakayas.
[3]:
Body, speech, and mind.
[4]:
gsung rab yan lag bcu gnyis - twelve divisions of the teachings. 1) mdo ‘i sde. = discourses or general teachings. 2) dbyangs kyis bsnyad pa’i sde. = hymns and praises. 3) lung du bstan pa’i sde. = prophecies. 4) tshigs su bcad pa’i sde. = teaching in verse. 5) ched du brjod pa’i sde. = aphorisms. 6) gleng gzhi’i sde. = pragmatic narratives. 7) rtogs pa brjod pa’i sde. = biographical narratives. 8) de lta bu byung ba’i sde. = narratives of former events as examples. 9) skyes pa’i rabs kyi sde. = jataka narratives of former births. 10) shin tu rgyas pa’i sde. = extensive teachings. 11) rmad du byung ba’i sde. = narratives of marvels. 12) gtan la dbab pa’i sde. = teachings in profound doctrines.
mdo sde dbyangs bsnyan lung bstan tshigs su bcad
ched brjod rtogs pa brjod dang de ltar byung
gleng gshi shin tu rgyas dang skyes rabs bcas.
gtan phab rmad du byung ba’i sde rnams so
Sutra and geya vyākarāā and gāthā,
Udāna and nidāna, avadāna and ityukta,
Jataka vaipulya, adbhutadharma, and upadesha.
[5]:
dge bsnyen - layman, lay devotees, virtue obtained, people with the five precepts not to kill, not to lie, not to steal, not to take intoxicants, not to engage in sexual misconduct, upasika. The five to be renounced for laymen, lay- vows. see also under renunciate and layman, dge tshul - novice, novice monk, shramanera. novitia te. the precepts are those five with the addition of afternoon food, singing and the wearing of ornaments, the ten to be renounced by novices. dge slong - fully ordained monk with 250 precepts, --ma nun with 350.
[6]:
Like buddha family.
[7]:
The Tibetan for “jewel” in this case literally means “rare and excellent.”
The Three Jewels has four sections
1) The general teaching of the three jewels
2) The Dharma jewel
3) The particulars of the Sangha jewel
4) The actual liturgy of refuge
The general teaching of the three jewels
Now where proclaimers of the ordinary refuge have the power to take refuge, they request a refuge because they are afraid of themselves. It is explained that because they are worthy of the support of what the ritual of taking refuge proclaims, its nature was therefore taught:
The causal object is the three jewels concretely conceived.
Here the Buddha means the supreme nirmanakaya.
He is ornamented with the major and minor marks.
There are two kinds of Dharma: The Dharma of spotless meaning,
And also its reflection in a written form.
The meaning of sutras and tantras in the various vehicles
Is a reflection in letters of the ultimate teaching.
In particular, as described in the great and lesser vehicles, the three jewels that are the support of refuge are
The nirmanakaya ornamented with the major and minor marks
The Dharma
All perfect enjoyments.
Dharma here is the words and meanings of the sutras and tantras, and all their reflections in letters.
Scripture, the causal Dharma:
2.a.1) Sutra
There are twelve divisions of the sutra teachings
General teachings, hymns and praises, and prophecies.
Verses and aphorisms, and pragmatic narratives.
Biographical stories, and former events as examples.
Stories of former births, and the extensive teachings.
Narratives of marvels, and doctrines that are profound.
The Noble Moon Lamp Sutra (‘phags pa zla ba sgron me’i mdo) says:
“There are the following:
Sutras or general teachings.
Verse summaries.
Prophecies.
Verse-teachings.
Exhortations.
Biographical tales of realization.
Narratives of former examples.
Declarations with conditions.
Extensive teachings.
Narratives of former births, jataka tales.
Resolution teachings.
Narratives of miraculous events.”
All that is part of these various divisions taken together is known as the sutras.
A final summary in verse of what has first been taught in full is called verse summary.
The prophecies of the Buddha and others are the prophecy-teachings.
Verses that occur alone are called verse-teachings.
Teachings that exhort those who are listening to the Dharma are known as exhortations.
Blessings by particular persons’ auto-biographical accounts of their own realization are called biographical tales of realization.
Teachings about former generations are called narratives of former examples.
When some topic is associated with its conditions, that is called declarations with conditions.
When a topic is presented very extensively that is called extensive teachings.
Tales of how the Buddha was faithful and so forth in previous births are called jataka tales.
When, after a subject is briefly taught, a commentary on that is taught, that is called resolution-teachings.
Wondrous teachings of the heart essence are called miraculous teachings.
2.a.2) The fruition Dharma, tantra.
Moreover, aside from the sutras:
Kriya, charya, and yoga are the external tantras
Within the mahayoga of the inner mantra
Are included the father, mother, and non-dual tantras.
These have non-duality of prajña and upaya.
The volumes where these are written are also known as tantras.
The chief, powerful, or external tantras establish enlightenment in dependence on external purification. Belonging to this class are kriya yoga tantra, upa or charya yoga tantra, and yoga tantra.
The inner tantras are the three in which buddhahood is established by being beyond accepting and rejecting, and upaya and prajña are non-dual. All six of the above are called tantras, as are their literary manifestations.[1]
2.b) The Dharma of Realization
2.b.1) The general teaching of the stages of development and completion As for the nature of the meaning:
In the Dharma of realization are the paths and bhumis.
There are also the stages of developing and fulfillment.
Dharani[2] and samadhi having the essence of wisdom,
And the nature of compassion, their upaya is without limit.
2.b.2) The teaching of the ten bodhisattva levels or bhumis
The support of these is the bhumis:
The bhumis are Supremely Joyful, and the Spotless,
Illumining, Radiant, and the Difficult to Conquer,
The Manifest, the Far-going, Immovable, and Good Intellect.
The highest of these ten is known as Clouds of Dharma.
The Great Commentary on the Prajñaparamita in Eight Thousand Lines says:
It is explained that these are called bhumis or “grounds” from their being the ground or support of the virtuous qualities. There are eight bhumis of the shravakas and pratyekabuddhas, and ten of the bodhisattvas.
As for the first, the Middle Length Prajñaparamita says:
The level of the family,
The level of eight,
The level of seeing,
The level of restraint,
The level of desirelessness,
The level of realization of what must be done
The shravaka level
The pratyekabuddha level.
These are the levels of shravakas and pratyekabuddhas.
The Jewel Garland says:
Just as within the shravaka vehicle
Shravaka bhumis have been listed as eight
Similarly, in the greater vehicle,
There are ten bhumis of the bodhisattvas.
First, the path of preparation is called the family level, since it is individually described in each of these three vehicles. The Prajñaparamita in Twenty Thousand Lines says:
The explanation of the bhumi of seeing the white aspect is that on it dharmas are seen as white.[3]
As for entering the stream and entering the fruition, since there are eight levels up to arhatship, this is called the level of eight. Here, by being liberated from the many defilements of the one bhumi of desire, the four dhyanas of form, and the four formless attainments, one becomes an arhat.
The first fruition of spiritual practice includes entering the stream of seeing and resting within the fruition. These two are the bhumi of seeing.
Renouncing familiar relationships with the desire realm for the most part, one becomes restrained in the bhumi of a once returner. These two are called entering into and resting in the bhumi of restraint.
Free of the desire of the desire realm, one becomes a non-returner. These two are called entering into and resting in the bhumi of freedom from desire.
By doing what one has to, we become arhats These two are called entering into and resting in the bhumi of realizing what has to be done.
The levels preceding entering into being an arhat are known as the shravaka-bhumis. Their purpose is differently understood within the different vehicles. By the pratyekabuddhas, these same bhumis are called the four fruitions of pratyekabuddhas.
In this case, the explanation of the bodhisattva bhumis is that by the abandonments occurring in the paths of seeing and meditation we are protected from fear of the innumerable evil spirits of the kleshas.
They are called levels or bhumis because we go successively higher and higher. The Ornament of the Mahayana Sutras says:
Since we are without any fear of numberless evil spirits,
And since we travel ever farther and ever higher,
These are therefore designated levels or bhumis.
Moreover, we are established within the ten bhumis in dependence on eliminating miserliness and so forth, the ten inappropriate partialities,. The Avatamsaka Sutra says:
Kye, sons of the Victorious One, for these ten bhumis to arise, the ten inappropriate partialities must be cleared away. Therefore, they are revealed by the ten perfections.
On the first bhumi, we chiefly practice the perfection of generosity, but if the others too are not practiced insofar as we can, that is not it...
Up to the tenth perfection, wisdom, the corresponding point is taught. Moreover, regarding the ten perfections, the Center and Limit says:
Generosity, discipline, patience and energy,
Meditation and also perfection of prajña or knowledge.
Skilful means and power, aspiration and wisdom
These are what are said to be the ten perfections.
The ten to be abandoned by these are miserliness, broken discipline, aggression, laziness, distractedness, confused prajña, unskillful means, diminished power, unsuccessful aspiration, and the obscuration of knowables.
As for the ten bhumis whose revelation depends on these being cleared away:
2.b.2.1) Regarding the first bhumi, Supremely Joyful, the Ornament of the Mahayana Sutras says:
Approaching enlightenment,
We see how to benefit beings.
As supreme joy rises from this,
It is known as Supremely Joyful.
The Jewel Garland says:
The first of these is called Supremely Joyful.
Since the bodhisattva produces joy,
Thereafter the three fetters are abandoned.[4]
We are born within the tathagata family.
By its ripening, generosity is supreme.
We are able to move a hundred world realms.
We become great lords in Jambuling.
We view the faces of a hundred buddhas in an instant, know how to be blessed by a hundred buddhas, send forth a hundred emanations, teach for a hundred kalpas, enter into a hundred visions of wisdom, arouse and stabilize a hundred samadhis, ripen a hundred sentient beings, move a hundred buddha fields, open a hundred gates of Dharma, and multiply our bodies a hundred times, with each of these bodies teaching surrounded by a perfect retinue of a hundred.
We are able to take birth as a lord within Jambuling.
2.b.2.2) As for the second bhumi, the former text says:
Since stains of the erroneous style of effort are absent
This is designated the level of spotlessness
The Precious Garland says:
As for the second, it is called the Spotless,
Because the actions of body speech and mind
Are undefiled in terms of the ten aspects.[5]
They stay that way entirely by themselves.
The ripening of that is perfection of discipline.
We have the seven glorious royal possessions[6]
We turn the wheel of benefit for beings.
Because of being without the ten bad actions, we practice the ten virtues. We attain in an instant twelve thousand of the good qualities described above. We take birth as a universal monarch ruling a world system of four continents.
2.b.2.3) As for the third bhumi, the Ornament of the Mahayana Sutras says:
Because the great light of Dharma is produced,
It is called the Producer of Radiance.
The Jewel Garland says:
As for the third bhumi, Producer of Radiance,
Since the light of wisdom arises on this level,
Meditation and higher perceptions will arise.
Since all greed and aggression are completely exhausted,
As for the perfect ripening of the exhaustion of these,
We practice with the highest patience and energy.
We become great and skilful lords among the gods.
The greed and lust of desire is totally reversed.
We have twelve hundred thousand good qualities. We take birth as the king of the gods, Indra
2.b.2.4) As for the fourth bhumi, the Ornament of the Mahayana Sutras says:
Thus the Dharma that accords with enlightenment,
Is like a torch that burns with fiercely blazing light.
Because we now possess that, as for this fourth bhumi,
By burning duality, it greatly illuminates.
The Jewel Garland says:
The fourth is called Possessing Emanation of Light.
Because the genuine light of wisdom now arises,
All accords with enlightenment without remainder.
In particular, because of meditation,
Due to the total ripening of this situation,
Completely freed from extremes, we are made kings of the gods.
We have a proper view of transitory collections.
We are skillful in overcoming everything.
We attain a hundred and twenty million of the above qualities and take birth as a king of the twin gods.
2.b.2.5) As for the fifth bhumi, the Ornament of the Mahayana Sutras says:
We completely ripen sentient beings,
And we are also able to guard our minds,
This, for the wise, is difficult to conquer,
Hence the name, the Difficult to Conquer.
The Jewel Garland says:
The fifth is called The One that is Difficult to Conquer,
Since the maras are difficult for all to overcome.
Because a skillful knowledge arises in our being
Of the subtle meaning of the four noble truths and such,
As for the total ripening of this situation,
We will be born as kings of the Tushita gods.
One hundred twenty billion good qualities arise, and we are made the king of the gods of the Tushita heaven.
2.b.2.6) As for the sixth bhumi, the former text says:
Because from the support of the perfection of prajña
Samsara as well as nirvana, both of the two,
Manifest at this time within experience,
This is therefore called the Bhumi of Manifestation.
The Jewel Garland says:
The sixth is given the designation Manifestation,
Because the dharmas of buddhahood manifest at this time.
By the practice of shamatha and vipashyana,
Attainment of cessation now becomes full blown.
By the total ripening of that situation,
We take birth as kings of the Nirmanarati gods.
We have ten million times twelve hundred thousand good qualities and become kings of the Nirmanarati gods, those who delight in emanation.
2.b.2.7) As for the seventh bhumi, the former text says:
Related to the path of crossing all at once,
This seventh bhumi is called, “the one that is far-going.”
The latter says:
The seventh is The Far Going. Because its numbers go far,
Why is this so? Because from instant to instant,
It rests in the equanimity of cessation.
By its ripening we are born as lords,
Of the Para-nirmita-vasavartin gods.[7]
We have twelve times ten hundred million thousand good qualities and are made kings of the Paranirmitavasavartin gods, those who control others’ emanations.
2.b.2.8) As for the eighth bhumi, the former text says:
From not being moved by dualistic perception,
It is rightly known as the Unmoving.
The latter text says:
Similarly the eighth is called the kumara level[8]
It is unmoving, because it is complete non-thought.
The body is immovable, and so is speech,
In a manner that is beyond the scope of thought.
As for the total ripening of that situation
We are born as Bhrama, the lord of a thousand-fold world realm.
As for good qualities, we see the faces of as many buddhas as there are particles in a hundred thousand thousand-fold world systems and so forth.
2.b.2.9) As for the ninth bhumi, the former text says:
With good understanding that knows individual things,
This ninth is called “The one with Good Understanding.”
The latter says:
The ninth bhumi, which is designated “good understanding,”
Is comparable to the regent of a royal prince.
Since it has true knowledge of individual things,
Because of attaining this level, we have good understanding.
As for its total ripening, we are Mahabrahma,
Becoming lords of a second thousand-fold realm of worlds.
In his inquiries about the wishes of sentient beings
By attaining arhatship he will not be not ravished away.
As for good qualities, those on this bhumi see as many buddhas as there are particles in a hundred thousand countless third-thousand-fold world systems and so forth.
2.b.2.10) As for the tenth bhumi, the former text says:
Pervading space like clouds that are two from it,
This, the tenth bhumi, is known as “The Cloud of Dharma.”
The latter says:
The tenth of the bhumis is known as “The Cloud of Dharma.”
Because on this level the rain of holy Dharma falls,
And because the bodhisattvas are empowered,
By the light rays of the power of buddhahood.
As for the ripening, we are lords of gods
In inconceivably countless wisdom realms
This is the realms of the excellence of Maheshvara.
As for the good qualities, every instant we see twelve times as many buddhas as there are inexpressible numbers of atoms in an inexpressible number of buddha fields, and so forth.
In the first bhumi, by realizing that the same luminous essence of mind pervades all sentient beings, we realize the equality of self and others as bodhicitta.
In the second, realizing the excellence of those who can realize this, we work to purify defilements of the dhatu.
In the third, realizing that learning this is the cause according with Dharmadhatu, going beyond even a three thousand fold world system, becoming a single tongue of flame, we listen to the Dharma.
In the fourth, we realize that this is without ego grasping, and desire for the Dharma is abandoned.
In the fifth, realizing that this dhatu exists without difference in the being of self and others, we realize equality with all the buddhas by means of the ten pure thoughts.
In the sixth, realizing that the dhatu is naturally completely pure, we eliminate all grasping that accepts nirvana and rejects samsara.
In the seventh, by realizing that the dhatu has no differences at all, grasping of characteristics is eliminated.
In the eighth, by realizing that the garbha has no faults or virtues, no decrease and increase, the unborn patience of unborn Dharma becomes utterly and completely pure.
In the ninth realizing that within the dhatu, as its intrinsic attribute, is the peace of the four modes of genuine individual awareness[9] we produce the empowerment of wisdom.
In the tenth, by realizing that the dhatu is the source of perfect buddha activity, we attain autonomy in four empowerments. As for these four empowerments, the Center and Limit says:
The all pervasive meaning, the highest meaning,
The excellent meaning according with the cause;[10]
The meaning which is completely without fixation;
The meaning which is without all difference;
The meaning of non-decreasing and non-increasing;
These are the topics of the four empowerments.
If one still is asking what those four might be, the Ornament of the Mahayana Sutras says:
They are for the sake of transformation
Of mind, fixation, conception, and non-thought.
When these become fields and wisdom pure of karma,
These are then these four empowerments.
As for these, the four empowerments
In the three bhumis of motionlessness[11] and so on,
They are oneness other than duality,
So each of these empowerments is maintained.
1 By transforming klesha-mind we attain the empowerment of complete non-thought.
2 By transforming fixation, the consciousness of the five gates, we attain the empowerment of the pure buddha fields. This second is the eighth bhumi.
3 By transforming the mind-consciousness we attain mastery of the four modes of genuine individual awareness, and by attaining the empowerment of perfect buddha activity, we ripen sentient beings. This is the ninth bhumi.
4 By transforming alayavijñana, the basis of arising of concepts and the mind consciousness, within the tenth bhumi, we attain the empowerment of the mirror-like wisdom. By the great buddha activity, buddhahood and the buddha activity existing in the sphere of action become reconcilable.
The Uttaratantra says:
As for this manner of the bodhisattvas,
With the tathagatas in post meditation,
And the true liberation of sentient beings
Within the world, they are equal in those regards.
In the eighth bhumi there are the wisdoms of equality and discriminating awareness. In the ninth there is all-accomplishing wisdom. In the tenth, having attained the mirror-like wisdom and fourth empowerment, finally the alaya of the basis of all the various habitual patterns is transformed in the empowerment of Dharmadhatu wisdom. Then we are enlightened. The tenth bhumi is empowerment in the great final[12] light rays. The Ornament of the Mahayana Sutras says:
Having attained this final familiarity,
By the great light rays we are then empowered.
By realizing the vajra-like samadhi,
Indestructibility is gained.
That is the end of other transformations.
Undefiled by any obscurations
To benefit all beings everywhere,
We produce the supreme accomplishment.
We attain to knowledge of all phenomena,
Which is the highest unsurpassable level.
As soon as a great offering has been made to the buddhas of the ten directions by those dwelling on the ten bhumis, from the hair between the eyebrows of all the buddhas of the ten directions arise hosts of light rays. By their sinking into the foreheads of those bodhisattvas, the vajra-like samadhi
and countless hundreds of thousands of others that they have not attained before are attained. The subtle obscuration of knowables has been purified, and then they are enlightened.
2.b.3) The outer and inner divisions
Coming after these, which are the ten levels of learning,
Is the level of total illumination, prabhasvara.
For the causal vehicles this is the level of nirmanakaya.
After that, the divisions of the vajrayana
Continue in terms of the family and the qualities.
There are a twelfth and other levels beyond all measure.
For the vehicle of the perfections, at that time the former dhatus become enlightened. All dharmas are gathered into non-defilement and the wisdom of non-thought alone. The Establishment of Trikaya (sku gsum grub pa) says:
Except undefiled suchness
And the wisdom of non-thought,
For the buddhas other dharmas
Do not exist at all.
The undefiled kaya is dharmata-svabhavikakaya. Though it has that nature, it also has aspects of the wisdom of non-thought, the powers, and so forth, and this is called dharmakaya. That same wisdom, appearing ornamented with the major and minor marks, for the bodhisattvas of the ten bhumis, is sambhogakaya. That same wisdom, appearing to students as other, taming whatever needs to be tamed, is nirmanakaya. That same wisdom continuous and unbroken, as long as samsara lasts, spontaneously doing benefit for others is buddha activity. As for svabhavikakaya, the Ornament of Clear Realization says:
As for the svabhavikakaya of the Sage,
Whatever undefiled dharmas are attained
These will always be completely pure.
Always having the true and genuine nature.
As for dharmakaya, the same text says:
Measureless aspects come with enlightenment.
There are all the natures of the nine dhyanas,
As well as those of ultimate liberation,[13]
The various natures of the ten exhaustions,
And the eightfold set of conquered ayatanas.
Being without kleshas and knowing one’s aspirations,
Each higher perception is truly apprehended,
Along with the four ever-present purities,
A buddha’s ten powers and his ten masteries,
Four kinds of fearlessnesses and three non-guardings
As well as the threefold pillars of mindfulness.
Awareness of dharmata is never-bewildered251
By the true enemy of habitual patterns.
There is arising of the great compassion,
The eighteen unshared dharmas of only the Sage,
And the all-pervading knowledge of omniscience.
So dharmakaya has been described.
As for the thirty-seven factors of enlightenment, there are
the four objects of mindfulness,
the four correct actions, abandonment etc,
the four legs of miracle,
the five controlling powers,
the five powers,
the seven branches of enlightenment,
the eight-fold noble path.
The four objects of mindfulness are the essential recollections of
body
feeling
mind,
dharmas
The four correct trainings, abandonment, etc. on the path of accumulation of the shravakas are
abandoning non-virtuous actions before they occur,
abandoning non-virtuous actions which occur to the mind,
developing virtuous actions which have not yet occurred to the mind,
cultivating virtuous actions that have already been developed.
The four legs of miracle or four stages of miraculous ability are the stage of miraculous ability which trains in the contemplation of
yearning or aspiration
mind
effort
investigation
The five faculties are
faith
perseverance
recollection
concentration
discrimination.
The five powers are intensifications of these same five.
The seven branches of enlightenment are authentic or genuine mindfulness
investigation of truth
effort
joy
pliancy
one-pointed contemplation
equanimity
The eight-fold noble path is
right view
right thought
right speech
right action
right livelihood
right effort
right mindfulness
right meditation
The four immeasurables are
kindness
compassion
joy
equanimity
The eight liberations are
liberation of form possessing liberation that looks at form
liberation of non-form possessing liberation that looks at form
liberation of what is attractive
liberation of the formless perception of space
liberation of the formless perception of consciousness
liberation of the formless perception of nothing whatsoever,
liberation of the formless perception of neither perception nor non-perception
the liberation of cessation.
The nine samapattis are
1-4) the four dhyanas
5-8) the four formless attainments
9) the samapatti of cessation
The ten exhaustions are of
earth
water
fire
air
blue
yellow
red
white space
consciousness
The eight overcomings of the ayatanas[14] are as follows:
by those possessing inner form, viewing lesser external phenomenal forms, and overcoming these
by those possessing inner form, viewing greater external forms, and overcoming these
by those not possessing form, looking at lesser forms, and overcoming these
by those not possessing form, looking at greater forms, and overcoming these;
mere inner perception without inner form of blue, and overcoming it.
mere inner perception without inner form of yellow, and overcoming it.
mere inner perception without inner form of red, and overcoming it.
mere inner perception without inner form of white, and overcoming it.
The last four are called the four seeings. By clearing away kleshas in the continuums of others, they are made non-existent, and by all that spontaneously arises from their being so made, there is knowledge of the object of aspiration.
The six higher perceptions are:
the power to perform miracles,
the divine ear,
knowing the thoughts of others,
memory of former lives,
the divine eye arising from manifested formations,
the higher perception of exhausting defilement.
The four individual true apprehensions are of
meanings
words
dharmas
powers
The four purities are the complete purities of
support
perception
object,
wisdom.
The ten masteries are power over
life
mind
necessities
actions
birth
devotion
aspiration
miracles
wisdom
Dharma.
The ten powers are those of knowing
What is appropriate and inappropriate
The ripening of karma
The interests of various beings
Many world realms
Whether faculties are of the highest order or not
The path that leads everywhere
The afflictions of the kleshas and their source
Remembering former lives
Death and transmigration
That all defilements are exhausted
As for the four fearlessnesses, one can make the following proclamations without fear of successful contradiction:
“I am enlightened;”
“I have stopped desire and so forth;”
“I teach with certainty the path of omniscience and so forth.”
“I have exhausted defilement.”
By purity of one’s actions of body, speech and mind, they are rightly performed. Not having to check on these three comprises the three non-guardings.
The three objects to keep in mind are that in teaching the Dharma one should keep in mind:
what the listeners want and do not want.
that with these two there are attachment and aggression.
that when these two are absent, there are equanimity and mindfulness.
The benefit of sentient beings is never forgotten. All defiled habitual patterns are conquered. The great compassion desires benefit for all beings.
There are also the eighteen unique dharmas of a buddha.
The six aspects that are not possessed are
confusion
useless chatter
loss of mindfulness
non-equanimity of mind
perception of difference
equanimity that excludes discrimination
The six aspects that are not possessed with deterioration are
resolve to benefit beings
diligent effort
mindfulness
samadhi
prajña
complete liberation
The three aspects that are preceded and followed by wisdom are
Buddha activity of body
Buddha activity of speech
Buddha activity of mind
The three enterings into wisdom without attachment or obstruction are those
in the past
in the future
in the present
Besides those eighteen there are also
omniscience
knowledge of the path,
universal awareness.
This great collection of twenty-one is dharmakaya.
As for sambhogakaya, the enjoyment body, the Ornament of Clear Realization says:
The nature of the thirty-two major marks
And also of the eighty minor marks,
Since these are enjoyed in experience of the great vehicle
They are called the Sage’s enjoyment-body,
This is explained extensively below. Regarding nirmanakaya, the same text says:
When anyone, as long as samsara lasts,
Does benefits for various sentient beings,
Equally, the bodies of such beings
Are the Sage’s ongoing nirmanakaya.
The Ornament of the Mahayana Sutras says:
Of born and working and great enlightened nirmanakayas,[15]
The nirmanakaya of the supreme enlightenment
Is the great and completely liberated Sage.
Regarding buddha activity, the same text says:
Thus it is maintained that, as long as samsara lasts,
Its action is unbroken and continuous.[16]
As for the secret mantra teachings, in addition to the above levels there is a twelfth, padma can or padmini, a kaya that does not appear to bodhisattvas, but only to the great experience of omniscience, beyond one and many. Then it is always spontaneously present. Some also say that, in addition, there is the thirteenth level of a vajra holder whose bliss pervades to the limits the all- pervading space of dharmakaya free from all complexities. Also some texts say that great bliss, mahasukha, is a fourteenth bhumi, samadhi is a fifteenth, and wisdom, the level of the guru, is a sixteenth. These and immeasurable other levels are taught. However they all involve light rays being sent out everywhere and returning into the single essence.
The characteristics of the three kayas and five wisdoms appear with their individual divisions.
2.b.4) The paths
As for the previously taught paths:
The paths are accumulation, preparation, and seeing;
the path of meditation and that of no more learning.
By the two stages and such, the profoundest objects of mind,
Will arise the immaculate, radiant sun of holy Dharma.
The gate of entering for beginners is the path of accumulation. The path of preparation involves the four aids of release,[17]
heat or warmth,
“peak experience” or spiritual exaltation
patience, steadfastness,
supreme worldly Dharma.
This level is practiced through strong interest. Those two are the paths of ordinary beings.
The paths of seeing and meditation are the paths of bodhisattva noble ones. All these together are the four paths of learning. Abandoning what is to be abandoned through seeing and meditation is accomplished with effort.
The final path is that of no more learning. This is the matchless umbrella, the single chief level. In those bhumis are dharani and samadhi and such profound aspects of mind, and these dharmas that are the objects of wisdom are the Dharma jewel in this case. To rephrase that, the path of no more learning is the Dharma. Associates are the Sangha. The teacher is the Buddha. So it is explained. Different things are said for people of different powers of mind. Here the different, but inseparable, ultimate and non-ultimate three jewels are all united.
FOOTNOTES AND REFERENCES:
[1]:
The new transmission schools call the inner tantras anuttara yoga, and say that it has within it father, mother, and non-dual tantras, eg. Hevajra, Chakrasamvara, and Kalachakra. The nyingmas usually say that beyond mahayoga are two more vehicles, anuyoga and ati yoga. This passage has been phrased to work in both cases.
[2]:
gzungs can also mean to the power of retentiveness of what is learned on all levels. Guenther said “spiritual sustenance.”
[3]:
That is, as being pure.
[4]:
kun tu sbyor ba gsum - the three fetters. 1) ‘jig lta = ‘jig tshogs la lta ba -view of a transitory collection, futile view, perishable view. – satkaryadrsti, wrong view believing in the real “I” and mine in the many impermanent, perishable entities included within the five perpetuating skandhas. 2) tshul brtul mchog ‘dzin -holding a discipline as paramount. 3) the tshom nyon mongs can -possessing the klesha of doubt.
[5]:
Of the ten non-virtues.
[6]:
rgyal srid rin chen sna bdun - the seven precious royal possessions. 1) ‘khor lo -, rtsibs stong -1000 spoked wheel. 2) nor bu -, yid bzhin nor -wish-fulfilling gem. 3) btsun mo -queen 4) glang po elephant -, khyu mchog glang herd-leader or bull elephant. 5) rta mchog- excellent horse - 6) khyim bdag -steward. 7) dmag dpon -general.
[7]:
gzhan ‘phrul dbang byed - constantly enjoying pleasures provided, one of the 28 classes of gods in the desire realm, land of controlling other’s emanations, the Paranirmitavasavartin gods, Heaven of controllers of others’ emanations, the 6th heaven in the realm of desire gods.
[8]:
Youth, prince.
[9]:
Dharma, meaning, definitions, and brilliant confidence.
[10]:
All this is the first.
[11]:
the eighth bhumi.
[12]:
This and “at the end above: rgyun mthar.
[13]:
The four dhyanas, four formless attainments, and samapatti of cessation.
[14]:
These are buddha qualities.
[15]:
The three kinds of tulkus: sprul sku gsum, here bzo ba’i sprul sku, skye ba’i sprul sku, mchog gi sprul sku. Elsewhere sna tshogs sprul sku, various tulkus who are the same as working tulkus, bzo ba’i sprul sku. This phrase has sometimes been rendered emanation of artistry or created nirmanakaya; ‘gro ‘dul sprul sku and rang bzhin sprul sku: The working or various tulkus are gifted individuals, artists, craftsmen, scientists etc who so benefit beings. The born or taming tulkus are the rinpoches usually called tülkus, who have taken human birth in order to tame beings by the Dharma. The supreme tulku is the Buddha.
[16]:
Here, as in the name of the Gyalwa Karmapa, karma is synonymous with buddha activity.
[17]:
nges par ‘byed pa’i cha dang mthun pa bzhi: drod, rtse mo, bzod pa, ‘jig rten pa’i chos mchog.
The particulars of the Sangha jewel
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It is the support of association:
The external Sangha is the beings of the four classes
Of the pratyekabuddhas and the shravakas,
As well as the buddha-sons abiding on the bhumis.
The masters and the beings of the secret mantra
Are those who are maintained to be the inner Sangha.
The four classes, stream-enterers, once-returners, non-returners, and arhats of the Sanghas of shravakas and pratyekabuddhas, along with bodhisattvas abiding on the ten bhumis are the external Sangha.
The inner Sangha is the dakinis and spontaneously arisen beings arisen from mantra with their karmas or buddha activities, the world transcending assembly gathered under the vajra, ratna, padma, karma, and tathagata families, and the vidyadhara masters dwelling on the levels of mahamudra, life-mastery, and self-existence.
In this case there are four family divisions of vidyadharas. These are the ripening, life-mastery, mahamudra, and self-existing families.
As for the first, vidyadharas of the family of ripening practice the developing and completion stages on the paths of accumulation and preparation. They have ordinary bodies, but establish their minds as the kayas of the deities. The Vast Illusion (sgyu ’phrul rgyas pa) says:
As the balance expands
The mudra is attained.
It is just the perfect form
That is untouched, but is powerful.
“Balance” here is the body. “Expanding” is attainment of the mudra of mind. These are also like a boiling pot and a clay stupa.
These do not attain the supreme Dharma, but when they die, they attain mahamudra in the bardo. This is because they reject the body and ripen the mind as the mandala of the deity.
The Stages of Action (las rim) says:
The yogin of one and many, when that level
That now is the subject of teachng is being attained,
Approaches and accomplishes sixty-six months,
Until the vajra body is established.
By conditions of little power and weak aspiration
Their bodies arise as conceptual residues;
However, their insight goes to Vajradhara.
If we attain the supreme Dharma, we are genuinely connected to mastery of life. The same text says:
If we are not obstructed by conditions,
We will then be joined to the vajra body.
As for mastery of life, having reached the great, supreme Dharma, by attaining the body of the vajra kaya, we are without birth and death. The path of seeing mind arises. The same text says:
Final and ultimate entry into seeing the meaning
Is accomplished by the siddhi of practicing vajra feasts.
Defiled body elements and the birth places are exhausted,
Becoming the vajra body in the family of life.
In the dharmas of seeing is transcendence of suffering.
At the Conquerors’ level, where body is not rejected,
Free from fear, they perfect the miracle of life.
The body, which is the support of supreme Dharma, remains. The Secret Essence says:
Pure births of humans or gods,
And Brahma indeed are taken,
But transformed to that special level.
Emanations and buddha qualities are phenomena of the first bhumi. From the path of meditation from the second until the tenth bhumi, a mudra-family-holder dwells on the ninth.
There body appears as the phenomena of the mandala, and mind purified of defilements has wisdom without conceptualized characteristics. The Stages of Action says:
One’s own mind exists as mahamudra.
The body that manifests by meditation,
Possesses all the major and the minor marks,
With both the ordinary and supreme.[1]
In the Two Enjoyments are the mudra families.
One becomes a holder of the families
Of the jewel, vajra, wheel, lotus, and sword.
In the second, third, fourth, and fifth bhumis, we are called holders of the vajra family. This is because we destroy the defilements of our level by vajra-like realization.
In the sixth we chiefly practice the perfection of prajña. By turning the wheel of Dharma, we become holders of the wheel family.
In the seventh our arising according to the wheel of Dharma is also skillful in means, and we are of the same family.
In the eighth, attaining the empowerment of the precious wisdom of non-thought, we are holders of the precious jewel family.
In the ninth, by practice and attainment without desire, we hold the lotus family.
In the tenth, producing benefit for sentient beings through perfect buddha activity, we are of the sword family.
Holding the self-existing family is attaining buddhahood. The same text says:
By perfecting the powers of the former families,
Defilements will be purified as explained..
The three prajñas which are those of a buddha,
Bring one to the self-existing family
Some masters say that mahamudra goes from the first bhumi until the seventh. Self-existence is said to occur in the three pure bhumis the eighth to the tenth. It seems they did not get the idea. Why? While traveling from the level of a beginner up to the level of buddhahood, we are gathering these states of the four family holders.
FOOTNOTES AND REFERENCES: [1]:
Source
{https://www.wisdomlib.org/buddhism/book/the-great-chariot/d/doc83070.html]
