Illumination of the True Thought
The Illumination
of the True Thought
Tsongkapa’s Masterpiece on Emptiness
translated by
Geshe Michael Roach
Copyright ©2018 by Geshe Michael Roach. All rights reserved.
Sections may be reproduced with the author’s permission.
Please contact:
geshemichael@gmail.com
Volume 98 of the Diamond Cutter Classics Series
Diamond Cutter Press
6490 Arizona Route 179A
Sedona, AZ 86351
USA
Table of Contents
Illumination of the True Thought……………………………………………. 11
Chapter 1
Perfect Happiness………………………………………………………………… 12
The offering of praise, and a pledge to compose the work………………… 13
The meaning of the title of the book: “Entering the Middle Way” ………….. 18
The translator’s obeisance……………………………………………………………………….. 28
Singing the praises of great compassion………………………………………………….. 30
How listeners and self-made buddhas
are born from Enlightened Beings………………………………………………….. 32
What is a “medium Buddha”? ………………………………………………………………… 36
How Buddhas take their holy birth from bodhisattvas……………………………. 47
The causes of a bodhisattva…………………………………………………………………….. 56
Why compassion is the root of the roots………………………………………………….. 65
Compassion which focuses on living beings……………………………………………. 71
Compassion which focuses upon things,
and upon the way in which beings are not even there……………………. 85
The purpose and the connection……………………………………………………………… 99
A general discussion of how we practice this path………………………………… 100
Practicing the levels for normal people………………………………………………….. 108
A combined presentation of the ten levels…………………………………………….. 113
A brief presentation of Perfect Happiness……………………………………………… 127
The high qualities where our being is made beautiful…………………………… 135
The high quality where our being outshines those of others………………….. 135
The thinking of the autocommentary on these subjects…………………………. 162
How this is the position of the Guide to the Bodhisattva’s Way of Life……….. 173
Sutras of the greater way which prove the same point………………………….. 190
Classical commentaries and sutras of the lower way
which prove the same point………………………………………………………….. 202
Refuting arguments covered in the autocommentary……………………………. 218
Refuting arguments not covered in the autocommentary……………………… 228
How a person practices giving at the first bodhisattva level………………….. 243
How people of a lower type of being practice giving…………………………….. 246
Why did the Buddha teach giving first? ……………………………………………….. 247
How we can meet realized beings…………………………………………………………. 250
Happiness comes from giving……………………………………………………………….. 252
Why giving is the most important…………………………………………………………. 253
The high happiness of a bodhisattva……………………………………………………… 254
Does a bodhisattva feel pain,
when they give away their own flesh? …………………………………………… 256
The different kinds of the perfection of giving………………………………………. 261
The moonstone………………………………………………………………………………………. 270
Chapter 2
Immaculate………………………………………………………………………… 273
How, at this level, ones ethical life is completely pure…………………… 274
Our ethical life is excellent…………………………………………………………………….. 274
Our good qualities are totally pure………………………………………………………… 278
Our life is even more ethical………………………………………………………………….. 279
Singing the praises of ethics…………………………………………………………………… 297
Enjoying the fruits of giving in the world beyond…………………………………. 287
Keeping it going…………………………………………………………………………………….. 289
Freedom from the lower realms is impossible……………………………………….. 290
Why ethics are discussed after giving……………………………………………………. 294
A song to the ethical life………………………………………………………………………… 296
We cannot coexist………………………………………………………………………………….. 303
Two kinds of ethics……………………………………………………………………………….. 304
Harvest moon………………………………………………………………………………………… 306
Chapter 3
Shining……………………………………………………………………………… 309
The fire of wisdom……………………………………………………………. 310
High qualities of the third……………………………………………………………………… 312
Patience to a higher degree……………………………………………………………………. 313
How others practice patience………………………………………………………………… 317
Why anger is wrong………………………………………………………………………………. 318
The uselessness of anger………………………………………………………………………… 318
Wishes for revenge and to avoid pain are contradictory……………………….. 320
Destroying our store of good karma……………………………………………………… 323
How anger destroys good deeds……………………………………………………………. 334
Stopping anger by considering the problems it causes………………………….. 346
The good that comes from patience……………………………………………………….. 347
Advice to be patient………………………………………………………………………………. 349
The two kinds of patience……………………………………………………………………… 350
Other pure qualities of shining………………………………………………………………. 351
To win a Buddha’s body………………………………………………………………………… 358
The cutting light of the sun……………………………………………………………………. 361
Chapter 4
Radiance……………………………………………………………………………. 364
The blaze of joy……………………………………………………………….. 365
The qualities of enlightenment………………………………………………………………. 367
Things are not themselves……………………………………………………………………… 371
Chapter 5
Invincible………………………………………………………………………….. 374
Invincible over the demons………………………………………………….. 375
An excellent mind…………………………………………………………………………………. 377
Chapter 6
Direct Perception………………………………………………………………… 385
About the name “Direct Perception” ………………………………………. 386
A praise of the perfection of wisdom…………………………………………………….. 391
A promise to explain the profound……………………………………………………….. 394
Who is a worthy vessel for the profound………………………………………………. 403
The good that comes from emptiness…………………………………………………….. 410
Listen, and teach, well…………………………………………………………………………… 417
How pure reality is presented in scripture…………………………………………….. 427
Things that work against an understanding of suchness……………………….. 433
How we hold on to things as being real,
according to the Independent group…………………………………………….. 435
The Independent group on real existence, and holding to it………………….. 436
The magic show…………………………………………………………………………………….. 442
The point of the metaphor……………………………………………………………………… 447
The position of the Consequence group………………………………………………… 455
Things are creations of thoughts……………………………………………………………. 455
What it is to hold things as real……………………………………………………………… 466
Confirming the scriptures, through reasoning………………………………………. 479
Using reasoning to prove that things have no self-nature……………………… 479
All four ways of growing are impossible……………………………………………….. 480
Four denials of the Realized One…………………………………………………………… 494
Nothing grows in either reality……………………………………………………………… 496
Nothing grows from itself……………………………………………………………………… 496
Chandrakirti’s logic against
things growing from themselves………………………………………………….. 496
Denying ideas of those who think
they perceive some actual nature…………………………………………………. 497
Denying causes that are results……………………………………………………………… 497
The pointlessness of self-existence…………………………………………………………. 498
Things grown need not grow again……………………………………………………….. 501
Things would grow themselves forever………………………………………………… 503
A thing cannot act to destroy itself………………………………………………………… 504
The Root Text of
Entering the Middle Way…………………………………………………….. 507
Je Tsongkapa’s
Outline of the Text………………………………………………………………. 537
Appendices……………………………………………………………………….. 553
Sanskrit and Tibetan Equivalents for
Divine Beings & Places Mentioned in the Work……………………. 554
Abbreviated Bibliographical References
Used in the Original Text……………………………………………………………… 555
Bibliography of Works Originally Written in Sanskrit…………………………… 556
Bibliography of Works Originally Written in Tibetan……………………………. 575
Bibliography of Works Originally Written in English……………………………. 586
Illumination
of the True Thought
Chapter 1
Perfect Happiness
Illumination
of the True Thought
The offering of praise,
and a pledge to compose the work[1]
[1]
[f. 1a] *,,BSTAN BCOS CHEN PO DBU MA LA ‘JUG PA’I RNAM BSHAD DGONGS PA RAB GSAL BZHUGS SO,,
Here begins The Illumination of the True Thought, an extensive explanation of Entering the Middle Way.
[2]
[f. 1b] #,,DBU MA LA ‘JUG PA’I RGYA CHER BSHAD PA DGONGS PA RAB GSAL ZHES BYA BA, RJE BTZUN BLA MA ‘JAM PA’I DBYANGS DANG, ‘PHAGS PA YAB SRAS RNAMS KYI ZHABS LA GUS PA CHEN POS PHYAG ‘TSAL ZHING SKYABS SU MCHI’O,
In deep respect I bow at the feet of my Holy Lama, Gentle Voice,[2] and at the feet of those realized beings, the Father and Son.[3] Please be my shelter.
[3]
,ZAB CING RGYA CHE’I LEGS BSHAD KUN GYI GTER,
,’JIG RTEN KUN GYI MA ‘DRIS MDZA’ BSHES TE,
,SA GSUM ‘GRO LA LAM BZANG MTSON PA’I MIG
,THUB DBANG SMRA BA’I NYI MAS RTAG TU SKYONGS,
You are a goldmine
Of every fine explanation:
The profound and the wide.
You are the best friend
Of every living being,
Unbeknownst to them.
You are the eyes
Of all of those who dwell
In all three of the lands;
O Sun of Speakers,
Lord of the Able,
Protect us always.[4]
[4]
,RAB ‘BYAMS RGYAL BA’I ‘KHOR DU ZAB MO’I GNAS,
,YANG DAG PHUL GYI GTAM GYI SENG GE’I SGRA,
,KUN NAS SGROG LA MTSUNGS PA MA MCHIS PA’I,
,’JAM DBYANGS BLA MAS RTAG TU BYIN GYIS RLOBS,
You are beyond compare—
Among all who attend
To the billions of victorious
Buddhas there are—
In the way you proclaim,
With your lion’s roar,
That highest of all the words
Which can ever be spoken:
That deepest thought.[5]
I pray I may always be blessed
By my Lama,
By Gentle Voice himself.
[5]
,DUS GSUM BDE BAR GSHEGS PA’I [f. 2a] THUGS KYI BCUD,
,MTHA’ BRAL DBU MA RTEN CING ‘BREL ‘BYUNG LAM,
,JI BZHIN ‘GREL PAR LUNG BSTAN KLU SGRUB LA,
,SNYING NAS ‘DUD DO BRTZE BA’I LCAGS KYUS ZUNGS,
The very cream
Within the holy minds
Of all who have Gone To Bliss,
Past and present and future,
Is the Middle Way,
Free of extremes:
The path of dependent arising.
From the depths of my heart
I bow myself
To Master Nagarjuna,
The one who it was foretold would come
And unfold this way.
Set, I pray, the iron hook
Of your love within my breast.
[6]
,MGON DE’I GDAMS PAS GO ‘PHANG MTHOR GSHEGS NAS,
,NYID KYIS GZIGS GANG ‘GRO LA GSAL MDZAD PA’I,
,LEGS LAM STON PA’I GTAM LA DBANG ‘BYOR PA,
,DPAL LDAN ‘PHAGS PA LHA YI ZHABS LA ‘DUD,
There was one who received
The advices of this protector
And reached the heights of realization;
Who went on to describe
The things he had seen himself
Clearly to the rest of us:
I bow thus at the feet
Of the Glorious One,
To Master Aryadeva,
Rich in the words
Which instruct us
In that excellent path.
[7]
,RJE BTZUN ‘JAM PA’I DBYANGS KYI BKA’ GRUB CING,
,’PHAGS PA’I DGONGS PA MTHAR THUG GSAL BAR MDZAD,
,GRUB PA’I RIG ‘DZIN GNAS SU GSHEGS GYUR PA,
,SANGS RGYAS BSKYANGS KYI ZHABS LA MGOS PHYAG ‘TSAL,
I bow and touch
My head as well
To the feet of Buddha Palita,
Who carried out
The command of the holy
Gentle Voice;
Who clarified
The ultimate intent
Of the Realized One,
And who reached the state
Of an accomplished one,
A keeper of the knowledge.[6]
[8]
,PHRA LA RTOGS DKA’ DRANG SRONG CHEN PO’I LAM,
,KLU SGRUB LUGS KYI THUN MONG MIN PA’I GNAD,
,YONGS SU RDZOGS PAR STON MDZAD ZLA BA’I ZHABS,
,ZHI BA LHA DANG BCAS PA’I ZHABS LA ‘DUD,
I bow as well
At the feet of the holy
Chandrakirti,
Who along with Master Shantideva
Has instructed us
In every single one
Of the unique and crucial points
Found in the system
Of Master Nagarjuna:
In the path of this great saint,
A way which is subtle
And difficult to grasp.
[9]
,KLU SGRUB ‘PHAGS PA LHA YI GRUB PA’I MTHA’,
,SHING RTA CHEN PO GSUM GYIS [f. 2b] BKRAL BA NYID,
,THUN MONG MA YIN GNAD DON KUN RDZOGS PAR,
,DRI MED BLO GROS MIG GIS LEGS MTHONG ZHING,
I have seen, perfectly,
With the eyes of immaculate
Wisdom,
Each and every one
Of the unique
And crucial points
In the philosophical system
Of Nagarjuna and Aryadeva,
Just as this was commented upon
By every one of the three
Magnificent innovators.[7]
[10]
,PHYOGS ‘DIR LUGS DE ‘CHAD ‘DOD PHAL MO CHES,
,BSHAD PA’I DRI MAS SBAGS PA BSAL PHYIR DANG,
,GZHAN GYIS BSKUL PHYIR YONGS DAG BSHAD PA YIS,
,DBU MA ‘JUG PA’I RGYA CHER BSHAD PA BYA,
For this reason,
I shall now undertake
A highly accurate
And detailed explanation
Of Entering the Middle Way;
I do so also because
I hope to clear away
The stench of the corruptions
Found in the great majority
Of the explanations of this system
Attempted thus far in our land;
And as well because I have been begged
By others to compose this work.
The meaning of the title of the book:
“Entering the Middle Way”
[11]
,’DIR ZAB PA DANG RGYA CHE BA’I DON GNYIS, PHYIN CI MA LOG PAR GTAN LA ‘BEBS PA’I BSTAN BCOS CHEN PO DBU MA LA ‘JUG PA RANG GI ‘GREL PA DANG MTHUN PAR ‘CHAD PA LA BZHI, MTSAN GYI DON, ‘GYUR GYI PHYAG ,GZHUNG GI DON, MJUG GI DON NO,,
The great classical commentary entitled Entering the Middle Way sets forth, in an unmistaken way, the meaning of both the profound side of the teachings, and their widespread side.[8] Here I undertake to explain this work, following the intent of its autocommentary. My explanation covers four broad sections: the meaning of the title of the work; the translator’s obeisance; the meaning of the body of the text; and finally the meaning of its conclusion.
[12]
[*,,RGYA GAR SKAD DU, MA DHY’A MA KA AA BA T’A RA N’A MA, BOD SKAD DU, DBU MA LA ‘JUG PA ZHES BYA BA,]
[From Entering the Middle Way:
In the language of India, this book is called Madhyamaka Avatara Nama. In the language of Tibet, it is called Uma La Jukpa Shejawa. {In the English language, these translate as “The Book known as Entering the Middle Way”}]
[13]
DANG PO NI, RGYA GAR NA SKAD RIGS BZHI YOD PA’I LEGS PAR SBYAR BA’I SKAD DU NA, BSTAN BCOS ‘DI’I MTSAN MA DHY’A MA KA AA BA T’A RA N’A MA’O, ,DE BOD KYI SKAD DU BSGYUR NA, DBU MA LA ‘JUG PA ZHES BYA BA’O,,
Here is the first. In India, there were four major language groups;[9] of these, the title of this classic is given in Sanskrit: Madhyamaka Avatara Nama. [10] Translated into Tibetan, this would be Uma La Jukpa, [or in English, Entering the Middle Way].
[14]
‘DIR GANG LA ‘JUG PA’I DBU MA NI, DBU MA’I BSTAN BCOS LA ‘JUG PAR BYA BA’I PHYIR, ZHES GSUNGS PAS DBU MA’I BSTAN BCOS YIN LA, DE YANG ‘DI’I ‘GREL PAR RTZA SHE KHUNGS SU MDZAD PA NA DBU MA LAS, ZHES MANG DU GSUNGS PA LTAR RTZA SHE LA BYA’I, DBU MA’I GZHUNG GZHAN DANG, DBU MA’I DON GZHAN LA MI BYA’O,,
Now just what is the “middle way” that the commentary is “entering” into? It is the Classical Commentary on the Middle Way;[11] after all, he says “because it enters into the Classical Commentary on the Middle Way.”[12] And in his commentary as well Master Chandrakirti often says “from The Middle Way” when he is using The Foundational Verses entitled “Wisdom” as a source.[13] As such, “middle way” in this case refers to The Foundational Verses entitled “Wisdom,” and not to some other major work on the middle way, nor to some other connotation of “middle way.”
[15]
MA DHY’A MA KA’I SKAD KYI BYINGS LA BRTZAMS NAS, DBU MA’I BSTAN BCOS SAM DBU MA’I GRUB MTHA’ LA DBU MAR BYAS PAR SHES RAB SGRON MAR YANG BSHAD PAS, DBU MA ZHES PA TZAM LAS MA BYUNG YANG, ‘DIR DBU MA’I BSTAN BCOS LA GO BAR BYA’O,
The Lamp on Wisdom, which of course is working from the original Sanskrit term madhyamaka, also refers both to the Classical Commentary on the Middle Way and to the philosophical system of the Middle Way as “middle way.”[14] Thus we can say that here in the title of Master Chandrakirti’s work we are meant to understand that he is referring to the Classical Commentary on the Middle Way even when he directly mentions no more than “the middle way.”
[16]
,’O NA [f. 3a] RTZA BA SHES RAB LA BSTAN BCOS ‘DIS ‘JUG TSUL DE JI ‘DRA ZHIG CE NA, ‘DI LA KHA CIG BSTAN BCOS DER KUN RDZOB DANG DON DAM PA’I RANG BZHIN RGYAS PAR MA BRJOD LA, ‘DIR DE GNYIS RGYAS PAR BSTAN PAS DE LA ‘JUG GO ,ZHES ZER RO,,
“Well then,” you may ask. “Just how is it that Master Chandrakirti’s classical commentary ‘enters’ the Foundational Verses called “Wisdom”?” Some have made the claim that “In that other classical commentary[15] the deceptive and ultimate natures of things are not described in detail; whereas here they are.”[16]
[17]
DE KHO NA NYID GTAN LA ‘BEBS PA’I RIGS PA’I RNAM GRANGS NI, ‘JUG PA LAS RTZA BA SHES RAB SHIN TU RGYAS PAS, BSHAD PA DE LEGS PAR MA MTHONG NGO,,
The fact though is that the Foundational Verses called “Wisdom” uses a much wider variety of reasoning to set forth suchness than does Entering the Middle Way. As such, this last explanation doesn’t seem so fine to me.
[18]
RANG GI LUGS NI RTZA BA SHES RAB LA ‘JUG PA’I TSUL GNYIS YOD DE, ZAB PA DANG RGYA CHE BA’I SGO NAS SO, ,DE’I DANG PO NI RANG ‘GREL LAS, ,LUGS ‘DI NI THUN MONG MA YIN PA’O, ,ZHES MKHAS PA RNAMS KYIS NGES PAR BYA’O, ,ZHES PA DANG,
Our own position is that there are two ways in which Master Chandrakirti’s text enters into the Foundational Verses called “Wisdom.” One is through the profound side of the teachings, and the other is through the widespread side of the teachings. As for the first, the Autocommentary says that “Sages should understand one thing: that this is a truly unique system.”[17]
[19]
DE NYID MA RTOGS PAS CHOS ZAB MO ‘DI SPANGS PAS, DE’I PHYIR BSTAN BCOS KYIS DE KHO NA NYID PHYIN CI MA LOG PAR BSTAN PAR BYA BA’I PHYIR, DBU MA’I BSTAN BCOS LA ‘JUG PA ‘DI SBYAR BA YIN NO,
It states as well, “They fail to understand suchness, and so they have rejected this profound teaching; as such, I have composed this work, which enters into the classical commentary on the middle way, so that this classical commentary might present suchness in an unerring way.”[18]
[20]
ZHES RANG GIS DBU MA’I DON GTAN LA PHAB PA DE, DBU MA PA GZHAN DANG THUN MONG MA YIN PAR BSTAN PA DANG, BSTAN BCOS KYI DON RNAM PAR RIG PA TZAM DANG MTHUN PAR BSHAD DU MI RUNG BA LA NGES PA BSTAN PAR BYA BA’I PHYIR DU DBU MA LA ‘JUG PA BRTZAMS PAR GSUNGS TE,
What Master Chandrakirti is saying here then is that “I have composed Entering the Middle Way to demonstrate, first of all, why the way that I set forth the meaning of emptiness is truly unique in comparison to the way it is set forth by other proponents of the Middle Way School. Secondly, I wish to demonstrate how one should come to an understanding that it is mistaken to explain emptiness in the same way that those who belong to the Consciousness-Only School do.”
[21]
TSIG GSAL LAS BRTEN NAS BTAGS PA’I TSUL DBU MA LA ‘JUG PA LAS SHES PAR BYA BAR GSUNGS SHING, RNAM RIG PA’I LUGS DGAG PA RTZA SHE DANG, TSIG GSAL DU MI RGYAS PA [f. 3b] ‘DIR RGYAS PA’I PHYIR RO,,
After all, A Clarification of the Verses advises us to consult Entering the Middle Way for an explanation of the way in which things are projected based on a relationship of dependence;[19] and whereas the refutation of the Consciousness School is presented in a detailed way neither in the Foundational Verses called “Wisdom” nor in A Clarification of the Verses, the details of this refutation are to be found here in Entering the Middle Way.
[22]
DE’I PHYIR GZHUNG ‘DI LA BRTEN NAS DGOS PA DE GNYIS KYI SGO NAS RTZA SHE’I DON LEGS PAR NGES PA NI, GZHUNG ‘DIS DBU MA LA ‘JUG PA’I TSUL GCIG GO ,
Thus we can say that one way in which this work “enters” the “middle way” is that a person can use it to gain a good understanding of the meaning of the Foundational Verses called “Wisdom” through these first two goals of the text.[20]
[23]
RGYA CHE BA’I SGO NAS DBU MA LA ‘JUG TSUL NI, ‘PHAGS PA’I LUGS ‘DIR THEG PA GNYIS LA GNAS PA LA, SHIN TU ZAB PA’I DE KHO NA NYID RTOGS PA’I SHES RAB YOD MED KYIS MI ‘BYED CING, RTZA SHE LAS ZAB MO’I PHYOGS MA GTOGS PA RGYA CHE BA’I THEG CHEN GYI KHYAD CHOS MA BSTAN KYANG, GZHUNG DE NI THEG PA CHE CHUNG GNYIS KYI NANG NAS, THEG CHEN PA’I DBANG DU MDZAD PA YIN TE,
Here next is how Master Chandrakirti’s text enters the middle way through the widespread side of the teachings. Here in the system of the Realized One, the distinction of which one of the two ways[21] a person belongs to is not drawn on the basis of whether or not they possess that wisdom which realizes the most profound form of suchness. Furthermore—although it is true that Wisdom focuses on the profound side of the Greater-Way teachings, and not on the details of the widespread side of these teachings—nonetheless, in examining whether it is a scripture of the greater or lesser ways, we must say that it presents the Greater Way.
[24]
RIGS PA’I RNAM GRANGS MTHA’ YAS PAS CHOS KYI BDAG MED RGYAS PAR BSTAN PA NI, THEG CHEN PA’I GDUL BYA KHO NA’I DBANG DU MDZAD PA’I PHYIR DANG, RTZA SHER YANG DE BZHIN DU BSTAN PA’I PHYIR RO,,
This is because presenting the lack of a self-nature to things in a detailed way, by using infinite forms of reasoning, is something that is done only with regard to disciples who themselves belong the Greater Way; and this happens to be exactly how the presentation is done in Wisdom.
[25]
‘DI YANG RANG ‘GREL LAS, CHOS KYI BDAG MED PA GSAL BAR BYA BA’I PHYIR THEG PA CHEN PO BSTAN PA YANG RIGS PA NYID DE, RGYAS PAR BSTAN PA BRJOD PAR ‘DOD PA’I PHYIR RO, ,NYAN THOS KYI THEG PA LAS NI CHOS KYI BDAG MED PA MDOR MTSON PA TZAM ZHIG TU ZAD DO, ,ZHES SHIN TU GSAL BAR GSUNGS TE ‘OG TU ‘CHAD DO,,
This point is also made very clearly in the Autocommentary:
If one wishes to clarify the idea that there is no self-nature to things, then it is uniquely appropriate to present the Greater Way, since one will want to express the presentation in a very detailed way. In the teachings of the Way of the Listeners, it is sufficient to cover the lack of a self-nature to things in but an abbreviated way.[22]
We will discuss this subject further as we continue through the current text.
[26]
DE LTAR NA GZHUNG DER BSTAN PA’I LAM LA THEG PA CHEN PO’I RGYA CHE BA’I LAM GZHAN ‘PHAGS PA’I MAN NGAG GIS KHA BKANG NA SHIN TU LEGS PAS, DE SKONG BA LA SO SKYE’I SA’I CHOS GSUM DANG, ‘PHAGS PA SLOB PA’I SA BCU DANG, [f. 4a] ‘BRAS BU’I SA DANG, SA LNGA PA DANG DRUG PA’I GO RIM GYIS BSAM GTAN GYI NGO BO ZHI GNAS LA BRTEN NAS, BDAG MED PA GNYIS KYI DE KHO NA NYID LA SO SOR RTOG PA’I SHES RAB KYIS DPYOD PA’I LHAG MTHONG SGOM PA RNAMS GSUNGS SO,,
As such, it is perfect if one supplements the path presented in that scripture[23] with other advices from the Realized One on the widespread path in the teachings of the Greater Way. We thus find in the current work[24] descriptions of the three qualities of the levels of common beings;[25] the ten levels of realized beings who are still learning;[26] the level of the goal;[27] and the way in which—at the fifth and sixth bodhisattva levels, respectively—one masters quietude, which is the very essence of deep meditation, and then uses this as a platform from which to meditate upon high insight, wherein one explores suchness in the form of the two different types of the lack of a self-nature,[28] utilizing the wisdom of individual analysis.[29]
[27]
DE’I PHYIR RTZA SHE’I DON YID LA BYED PA’I TSE, ‘JUG PA LAS GSUNGS PA ‘DI RNAMS DRAN NAS ZAB PA DANG RGYA CHE BA GNYIS KA TSOGS PA’I LAM GYI RIM PA YID LA BYED PA MA BYUNG NA, GANG ZAG DE LA DBU MA LA ‘JUG PA BRTZAMS PA’I DGOS PA GNYIS STOR BA YIN NO,,
Suppose then that a person is contemplating the meaning of Arya Nagarjuna’s Wisdom, but fails to bring to mind the steps of the path which combines both the profound and the widespread sides of the teaching, by reflecting upon the points just mentioned as they are presented in Master Chandrakirti’s Entering the Middle Way. Such a person would then be obviating the entire purpose for which the latter text was composed.
[28]
DE’I PHYIR GZHUNG ‘DI LA BRTEN NAS RTZA SHE’I LAM LA RGYA CHE BA’I SGO NAS ‘JUG PA NI, DBU MA LA ‘JUG PA’I TSUL GNYIS PA’O,,
Thus we can say that the second way in which Master Chandrakirti’s work enters the middle way is the way in which we can use this text to engage in the path presented in Arya Nagarjuna’s Wisdom through the widespread side of the teachings.
The translator’s obeisance
[29]
[‘JAM DPAL GZHON NUR GYUR PA LA PHYAG ‘TSAL LO,]
[From Entering the Middle Way:
I bow down to glorious Gentle Voice, become young.]
[30]
GNYIS PA NI, TSIG GI DON GO BAR SLA LA, ‘JAM DPAL LA PHYAG ‘TSAL BA NI, GZHUNG ‘DI DON DAM {@adding DAM as per other versions; Jik check carving} PA’I CHOS MNGON PA RNAM PAR BZHAG PA YIN PAS, SHES RAB KYI BSLAB PA GTZO BOR GYUR PA’I PHYIR, SNGON GYI BKAS BCAD PA DANG MTHUN PAR MDZAD PA’O,,
This brings us to the second section from above: the translator’s obeisance. The wording of this obeisance is easily understood. As to why the obeisance is made to Gentle Voice, remember that Master Chandrakirti’s work is a presentation of the ultimate form of higher knowledge;[30] and as such it deals primarily with the training of wisdom.[31] The object of the translator’s obeisance then is selected in keeping with the decree.[32]
Singing the praises of great compassion
[31]
GSUM PA LA BZHI, BSTAN BCOS RTZOM PA LA ‘JUG PA’I THABS MCHOD PAR BRJOD PA, BRTZAMS PA’I BSTAN BCOS KYI LUS DNGOS, BSTAN BCOS JI LTAR BRTZAMS PA’I TSUL, BSTAN BCOS BRTZAMS PA’I DGE BA BSNGO BA’O,,
This brings us to the third section from above—the meaning of the body of the text. This section itself covers four different topics: the offering of praise, which functions as a means of initiating the composition of this classical commentary; the actual body of the commentary which is then composed; a description of how it was that the commentary was first composed; and a dedication of the virtue of having completed the composition.
[32]
DANG PO LA GNYIS, SNYING RJE CHEN PO LA SO SOR MA PHYE BAR BSTOD PA DANG, SNYING RJE CHEN PO LA SO SOR PHYE STE PHYAG ‘TSAL BA’O,,
The first of these—the offering of praise—has two parts: singing the praises of great compassion without dividing out the components; and bowing down to great compassion while making this division.
[33]
DANG PO NI, DGOS PA [f. 4b] DBU MA’I BSTAN BCOS LA ‘JUG PAR BYA BA’I PHYIR DU, GANG ZAG DBU MA LA ‘JUG PA RTZOM PAR BZHED PA ZLA BA’I ZHABS KYIS, GZHUNG GZHAN LAS MCHOD BRJOD KYI YUL DU MDZAD PA’I NYAN RANG GNYIS, MCHOD BRJOD KYI YUL DU MA BKOD PAR MA ZAD,
Here is the first. Let’s consider the venered Chandrakirti: the person who has agreed to compose the text of Entering the Middle Way, so that we may enter into the Classical Commentary on the Middle Way. When he writes the traditional offering of praise at the beginning of his work, he decides not to take—as the objects of this praise—the listeners and self-made buddhas which other such classics do make the objects of this offering.
[34]
SANGS RGYAS DANG BYANG SEMS RNAMS LAS KYANG THOG MAR SANGS RGYAS KYI RGYU PHUN SUM TSOGS PA DANG PO, SEMS CAN ‘KHOR BA’I BTZON RAR BSDAMS PA SKYABS MED PA MA LUS PA YONGS SU SKYOB PA’I MTSAN NYID CAN, RGYU’I GTZO BO LA ‘BRAS BU’I MING GIS BTAGS PA’I BCOM LDAN ‘DAS MA, SNYING RJE CHEN PO LA BSTOD BAR ‘OS PAR BSTAN PA’I PHYIR, NYAN THOS ZHES SOGS TSIGS SU BCAD PA GNYIS SMOS SO,,
And he even goes further: rather than bowing to both the Buddhas and the bodhisattvas, he instead composes the four verses which start with “The listeners…” The reason that he does so is to indicate that great compassion is a worthy object for us to sing the praises of; for this compassion is the “Lady of Conquest”—this expression itself being a case where we use the name of a result in reference to its principal cause. This Lady is the first and foremost cause of every Enlightened Being; and her very identity is to be that force which protects, perfectly, each and every living being who is confined in the prison of the cycle of life, bereft of an any savior.
[35]
‘DI LA GNYIS, SNYING RJE BYANG SEMS KYI GTZO BO’I RGYUR BSTAN PA DANG, BYANG SEMS KYI RGYU GZHAN GNYIS KYI YANG RTZA BAR BSTAN PA’O,,
We will cover this compassion in two different sections: describing how it is that compassion is the principal cause of a bodhisattva; and then describing how it is the very root of the other two causes of a bodhisattva as well.
How listeners and self-made buddhas are born
from enlightened beings
[36]
DANG PO LA GSUM, NYAN RANG GNYIS THUB DBANG LAS SKYES TSUL DANG, SANGS RGYAS RNAMS BYANG SEMS LAS ‘KHRUNGS TSUL DANG, BYANG CHUB SEMS DPA’I RGYU’I GTZO BO GSUM BSTAN PA’O,,
The first of these itself we will discuss in three parts: how it is that listeners and self-made buddhas are born from the Lords of the Able; how it is that Buddhas take their holy birth from bodhisattvas; and lastly a description of the three principal causes of a bodhisattva.
[37]
[,NYAN THOS SANGS RGYAS ‘BRING RNAMS THUB DBANG SKYES,
,SANGS RGYAS BYANG CHUB SEMS DPA’ LAS ‘KHRUNGS SHING,]
[From Entering the Middle Way:
The listeners, and the medium Buddhas,
Are born from the Lords of the Able;
And Buddhas take their holy birth
From the bodhisattvas.
I.1-2 ]
[38]
DANG PO NI, YANG DAG PA’I GDAMS NGAG GZHAN LAS NYAN NAS, BSGOMS PA’I ‘BRAS BU NYAN THOS KYI BYANG CHUB THOB PA NA, DON DE GZHAN LA THOS PAR BYED PAS NA NYAN THOS TE,
Here is the first. The word “listener” (Tibetan: nyen-tu) here refers to practitioners who listen (nyen) to the perfect teachings from others; use them to attain, as a goal of their meditation, the enlightenment of the listener (nyen-tu) level; and then impart (tu-par je-pa) these points to others.
[39]
THOS PAR BYED TSUL NI ‘DI LTAR BYA BA BYAS SO, ,’DI LAS SRID PA GZHAN MI SHES SO, ZHES BYA BA LA SOGS PA GSUNG RAB LAS MANG DU ‘BYUNG BA LTAR RO,,
How is it that they “impart” these points? We see many references in scripture which describe it, reflected in statements such as “I have done what I needed to do; I will know no other suffering existence after this one.”[33]
[40]
SGRA BSHAD ‘DI GZUGS MED KHAMS KYI NYAN THOS [f. 5a] SOGS ‘GA’ ZHIG LA MED KYANG, SKYON MED DE SGRA DNGOS MING DU ‘JUG PA LA SGRA BSHAD PA’I RGYU MTSAN YOD PAS MA KHYAB PA NI,
Now it is true that our literal explanation of this term, “listener,” may not apply in certain cases—for example, with listeners who are living in the formless realm. This though is not a problem, since it need not always be the case that for a term to apply as a main name for something, its literal explanation applies to that thing.
[41]
DPER NA, SKAM LAS SKYES PA’I PAD MA LA MTSO SKYES KYI SGRA DNGOS MING DU ‘JUG PA BZHIN NO,,
The name “child of the lake,”[34] for example, is applied as a main name even for a lotus which has grown from dry land.
[42]
YANG NA NYAN THOS KYI SKAD DOD SRA BA KA NI THOS SGROGS LA YANG ‘JUG PA LTAR NA, ‘BRAS BU’I MCHOG GAM SANGS RGYAS SU BGROD PA’I LAM, SANGS RGYAS RNAMS LAS THOS NAS THEG PA CHEN PO’I RIGS CAN LAM DE DON DU GNYER BA RNAMS LA SGROG PAR BYED PAS NA NYAN THOS TE,
Moreover, the Sanskrit original for the word “listener” here is shravaka,[35] which can also refer to “someone who spreads what they have heard.” In this context, a person is said to be a “listener” when they are someone who hears, from the Buddhas, teachings on the path which leads to the highest goal, or enlightenment—and then spreads these teachings to those people who aspire to this path, and who belong to the greater-way class of practitioner.[36]
[43]
DAM CHOS PAD DKAR LAS,
,MGON PO DE RING BDAG CAG NYAN THOS GYUR,
,BYANG CHUB DAM PA YANG DAG BSGRAG PAR BGYI,
,BYANG CHUB PA YI SGRA YANG RAB TU BRJOD,
,DE BAS BDAG CAG NYAN THOS MI BZAD ‘DRA,
ZHES GSUNGS TE
As we see in the Holy Teaching of the White Lotus,
O Savior, today we have become the listeners,
And we will spread forever this highest enlightenment;
We will sing out this song of enlightenment—
Thus are we your never-ending listeners. [37]
[44]
RGYU MTSAN ‘DI GNYIS BYANG CHUB SEMS DPA’ LA NI NYAN THOS DANG ‘DRA BA’I RGYU MTSAN YIN LA, NYAN THOS RNAMS LA NI THOS SGROGS KYI DON DNGOS SO,,
In these two senses, listeners are similar to bodhisattvas; but it is the listeners in which the real connotation of “those who spread what they have heard” is complete.
[45]
KHA CIG RKANG PA GSUM PA LA DAM PA’I SGRA MED PAS BYANG CHUB SNGA MA NI THEG CHEN GYI DANG, PHYI MA NI NYAN THOS KYI BYANG CHUB BO ZHES ZER MOD KYANG,
Now we do see those who make the claim that—because the word “highest” is not repeated in the third line of this quotation—the first “enlightenment” mentioned is that of the higher way, whereas the second is that of the listeners.
[46]
DANG PO NI THEG CHEN GYI BYANG CHUB DANG, GNYIS PA NI BYANG CHUB DER BGROD
PA’I LAM LA BYED PA ‘GREL PA’I DGONGS PA’O,,
The intent of the commentary though at this point though is that the first refers to the enlightenment of the greater way, and the second to the path which leads to this enlightenment.[38]
[47]
BYANG SEMS RNAMS KYANG SANGS RGYAS KYI LAM SANGS RGYAS LAS THOS NAS, GDUL BYA LA SGROG PAS NYAN THOS SU ‘GYUR RO SNYAM NA,
The following question might occur to you: “Bodhisattvas also listen to teachings on the path to Buddhahood from the Buddhas, and spread them to their own disciples; wouldn’t they then also be considered ‘listeners’?”
[48]
NYES PA MED DE LAM DE SGROG PA BYED PA NYID YIN GYI,
[f. 5b] RJES SU MTHUN PA TZAM YANG RANG GIS MI SGRUB PAR BSAMS PA YIN PAS SO,
,
And yet there’s no such issue. The idea behind the term “listener” here is that they only spread this path, and fail to actually practice it themselves, in even an approximate way.
What is a “medium Buddha”?
[49]
SANGS RGYAS ‘BRING ZHES PA’I SANGS RGYAS NI, ‘GREL PAR SANGS RGYAS KYI DE NYID GANG ZAG GSUM CHAR LA ‘JUG STE, ZHES GSUNGS PA’I DON NI, KHA CIG TA
TVA BUD DDH’A ZHES PA’I SGRA GANG ZAG GSUM GA LA ‘JUG PAR ‘CHAD PA LTAR LEGS TE,
Let’s turn our attention to the expression “medium Buddhas,” found in Master Chandrakirti’s verses here. The commentary says that “the nature of a Buddha applies to all three levels of practitioner”[39]—let us examine just what this means. Some have explained it by saying that the Sanskrit term tattva buddha[40] applies to all three, and in my opinion this is a good approach.
[50]
TA TVA NI DE KHO NA NYID DO,
,BUD DHA KHONG DU CHUD PA LA’O, ZHES ‘BYUNG BA LTAR DE NYID RTOGS PA BUD DDHA’I SGRA’I DON DU BYAS PA’I TSE, DON DE GANG ZAG
GSUM GA LA YOD PAS, DE NYID RTOGS PA’I SGRAS RANG SANGS RGYAS KYANG BSNYAD CES ZER RGYU YIN PA LA, SANGS RGYAS SU BSGYUR RO,
,
As they say, “tattva means suchness”; and “buddha means to comprehend.”[41] Following this, we can take the literal meaning of the word buddha to mean the perception of thusness. This connotation applies to practitioners of all three levels; and so we can say that the expression “one who perceives thusness” applies to self-made buddhas as well—meaning then that they are buddhas.
[51]
SPYIR BUDDHA’I SGRA SANGS RGYAS LA BSGYUR DU YOD KYANG, SKABS ‘DIR MI ‘TSAM MO,
,BUDDHA’I SGRA NI PAD
‘DAB RGYAS PA DANG, GNYID SAD PA LA YANG ‘JUG PAR BSHAD PAS SANGS RGYAS KHO NA LA BSGYUR MI DGOS SO,
,
Generally speaking, the word buddha can be translated as Enlightened Being; but the present context is different. Recall those explanations which say that this term, buddha, can apply as well to the opening of the petals of a lotus; or to awakening from a state of sleep. As such, it need not always be translated as Enlightened Being.
[52]
‘BRING GI DON NI, RANG RGYAL RNAMS NI BSKAL PA BRGYAR BSOD NAMS DANG YE SHES STAN [*BSTEN @Jiki check STEN or BSTEN] PA GONG DU ‘PHEL BA’I KHYAD
PAR GYIS, NYAN THOS LAS KHYAD PAR DU ‘PHAGS SHING,
How are we to understand the word “medium” here? The practice of both merit and wisdom by self-made buddhas expands for the length of a hundred eons; and it is this difference which makes them infinitely superior to the listeners.
[53]
BSOD NAMS DANG YE SHES KYI TSOGS GNYIS DANG, SEMS CAN THAMS CAD LA DUS THAMS CAD DU ‘JUG PA’I THUGS RJE CHEN PO DANG, RNAM PA THAMS CAD MKHYEN PA
SOGS MED PAS RDZOGS PA’I SANGS RGYAS LAS DMAN PAS ‘BRING PO’O,
,
These self-made buddhas are, though, inferior to fully enlightened Buddhas in that they lack the two accumulations of merit and wisdom; that great compassion which embraces all living beings in all times; omniscience, and other such qualities. As such we can call them “medium” Buddhas.
[54]
KHA CIG NYAN THOS LAS YE SHES LHAG PA’I DON, GZUNG DON RTOG PA SPONG PHYIR DANG, ZHES GSUNGS PA LTAR YIN ZHES SMRA BA NI
Now some have asserted that when we say that the wisdom of the self-made buddhas exceeds that of the listeners, we are following the distinction made in the line which says, “They have eliminated this idea about the objects which are grasped by their perceptions.”[42]
[55]
MI RIGS TE, LUGS
[f. 6a]
‘DIR CHOS THAMS CAD RANG BZHIN MED PAR RTOGS PA NYAN RANG GNYIS KA LA YOD PAR GSUNGS PA’I PHYIR DANG, DE SKAD SMRA BA DES KYANG GRUB MTHA’ DE ‘DOD PAR ‘DUG PA’I PHYIR RO,
,
This though is a mistaken opinion, since it is taught in the current system that both listeners and self-made buddhas possess the realization that nothing has any nature of its own. In fact, even the person who wrote that line was someone who followed this system.[43]
[56]
DES NA ‘GREL PAR YE SHES
GONG DU ‘PHEL BA LHAG PAR GSUNGS LA, GONG DU ‘PHEL BA NI, LAM GYI BGROD PA GONG NAS GONG DU JE BZANG DU ‘GRO BA’O,
,
Thus it is that the commentary speaks of how “the wisdom, which has expanded,” is something more.[44] The meaning of “expanded” here is that the journey of these self-made buddhas upon the path has gotten better and better.
[57]
DE YANG BSKAL PA BRGYAR BSOD NAMS DANG YE SHES LA GOMS PA LHUR LEN PA YIN GYI, NYAN
THOS LTAR LAM LA GOMS PA SRID MI NUS PA MIN PA’O,
,
This expansion refers to their habituation to the practices of merit and wisdom over the period of these hundred eons; it is not meant to imply that it is not possible that their habituation to the path might come in the form that it takes for listeners.
[58]
BSOD NAMS DANG YE SHES SPYI LA TSOGS KYI SGRA TZAM ‘JUG PA YOD KYANG, TSOGS KYI SGRA ‘JUG PA’I GTZO BO NI, ‘GREL PA DON GSAL LAS,
The word “accumulation,” in only its usual sense, can be used to apply to merit and wisdom in general. Nonetheless, the primary application of the term is, rather, how we see it described in A Commentary which Clarifies the Meaning:
[59]
YANG DAG PAR ‘GRUB PA’I NGO
BOS BYANG CHUB CHEN PO ‘DZIN PAR BYED PA’I PHYIR NA, SNYING RJE CHEN PO LA SOGS PA NI TSOGS YIN PAS,
Qualities such as great compassion are considered “accumulated” insofar as the very nature of their proper practice is that they bring one to embrace the great enlightenment.[45]
[60]
ZHES BLA NA MED PA’I BYANG CHUB PHYIN CI MA LOG PAR SGRUB PA’I THABS KYIS, ‘BRAS BUR ‘DZIN PA LA GSUNGS PA LTAR GYI
DON TSANG BA’I BSOD NAMS DANG YE SHES SO,
,DON DE MA TSANG BA GNYIS NI TSOGS PHAL PA’O,
,
We can thus say that the principal reference of the word “accumulation” is to merit and wisdom in a form in which the stated elements are complete: where they serve as a method of attaining matchless enlightenment in a way which is flawless, leading one to embrace the final goal. In any case where these elements are not complete, we can only refer to them as “accumulated” in an ordinary sense of the term.
[61]
‘DI YANG TSOGS KYI SKAD DOD SAm BHA RA LA NGES TSIG GIS BSHAD PA’I DON NO,
,
This is in fact the meaning of the original Sanskrit word for “accumulation”—sambhara—when it is explained in a literal way.[46]
[62]
BSOD NAMS DANG YE SHES KYI BGROD PA NYAN THOS
LAS CHES LHAG PA’I PHYIR, ‘DOD PA KHAMS SU YANG SRID PA THA MA PA’I TSE, SLOB DPON GZHAN GYIS BSTAN PA LA MI LTOS PAR DGRA BCOM PA’I YE SHES SKYED NUS SHING, DE YANG RANG GCIG PU’I PHYIR SANGS RGYAS PA STE
[f. 6b] DGRA BCOM THOB PA DANG THOB PAR BYED PAS NA, RANG SANGS RGYAS ZHES BYA BA RANG BYUNG ZHES KYANG GSUNGS SO,
,
Why exactly do we refer to them as “self-made buddhas” (or, as is sometimes seen, “the self-born”)? It is because—in their final incarnation in the desire realm—these practitioners are able to give rise within themselves to the wisdom of an enemy destroyer,[47] without relying upon the teachings of any other master; and because they have either attained or are working to attain “Buddhahood” (here referring to the state of an enemy destroyer), all for themselves. And all of this is possible precisely because they have journeyed vastly farther in merit and wisdom than the listeners.
[63]
THUB PA’I SGRA NI NYAN RANG DGRA BCOM LA YANG ‘JUG MOD KYANG, THUB PA’I DBANG PO MIN PAS SANGS RGYAS NYID LA THUB PA’I DBANG
PO ZHES BYA STE, NYAN RANG DANG BYANG SEMS RNAMS LAS KYANG GONG NA MED PA’I CHOS KYI DBANG PHYUG DAM PA BRNYES PA DANG, GANG ZAG GSUM PO DE SANGS RGYAS KYI BKAS CHOS KYI SRID LA MNGA’ SGYUR BA’I PHYIR RO,
,
Now admittedly the term “able one” can be used with reference to enemy destroyers of both the listener or the self-made buddha type; these practitioners though are not “Lords of the Able,” and so it is only an Enlightened Being to whom we can refer with this expression. This is because an Enlightened Being has attained an eminent lordship of the teachings which is higher than any of that reached by any listener or self-made buddha—or even by any bodhisattva. Moreover, practitioners of all three of these types are invested in their power over the kingdom of the teachings precisely by the command of the Enlightened Ones.
[64]
THUB DBANG DE RNAMS LAS
NYAN RANG RNAMS SKYES PA NI DE DAG GIS BSKRUN PA’O,
,
And when we say that the listeners and self-made buddhas are “born” from these Lords of the Able, what we are saying is that these Lords have produced them.
[65]
THUB DBANG GIS NYAN RANG BSKRUN TSUL JI LTAR YIN ZHE NA, SANGS RGYAS ‘JIG RTEN DU BYON PA NA RTEN ‘BREL ZAB MO PHYIN CI MA LOG PAR STON PA LA ‘JUG LA, TSUL DE NYAN RANG GI RIGS
CAN RNAMS KYIS NYAN PA DANG, THOS PA’I DON SEMS PA DANG, BSAMS PA’I DON SGOM PAR ‘GYUR LA,
One might ask just how it is that the Lords of the Able do this “producing” of the listeners and the self-made. When an Enlightened Being comes to a planet, they engage in teaching—unerringly—the profound instructions upon dependent creation. Practitioners who are attracted to the paths of the listener and self-made buddha then listen to these teachings; and contemplate upon what they have heard; and meditate upon the conclusions reached in their contemplations.
[66]
DE ‘DRA BA’I RIM PA LAS KYANG RANG ‘BRAS BU GANG LA MOS PA JI LTA BA BZHIN DU NYAN RANG GNYIS KYI ‘DOD PA RDZOGS PAR ‘GYUR BA’I
PHYIR, DE GNYIS THUB DBANG GIS BSKRUN PA’O,,
They begin to feel an aspiration towards certain goals of this process—that is, for either the goal of the listener or that of the self-made buddha—and in time their wishes are fulfilled. And thus it is that we can say that they have been “produced” by the Lords of the Able.
[67]
GAL TE NYAN THOS KYI RIGS CAN MANG POS SANGS RGYAS LAS CHOS THOS PA’I TSE DE NYID LA BYANG CHUB MNGON DU BYED KYANG, RANG RGYAL GYI RIGS CAN RNAMS KYIS TSE DE NYID LA RANG GI BYANG
CHUB MNGON DU MI BYED PAS, DE DAG GIS THUB PAS GSUNGS PA’I DON LA THOS BSAM SGOM GSUM BYAS PAS RANG GI ‘DOD PA RDZOGS PA MI ‘THAD DO SNYAM NA,
The following question might then occur to a person:
A great many practitioners of the listener type listen to teachings from the Buddhas, and then in that same life attain their enlightenment. Those of the self-made buddha type though fail to reach their enlightenment in that same life;[48] and so it is incorrect to characterize them as having employed the three-fold process of learning, contemplation, and meditation upon what the Able Ones have said to them, and thus fulfilled their particular wishes.
[68]
SKYON MED DE, GAL TE RANG RGYAL GYI RIGS CAN KHA CIG ,STON PAS
[f. 7a]
RTEN ‘BREL GSUNGS PA NYAN PA KHO NA LAS, DON DAM PA RTOGS PA LA MKHAS PA BYUNG YANG, CHOS THOS PA’I MTHONG CHOS KYI SKYE BA DE KHO NA LA, RANG RGYAL GYI MYANG ‘DAS MI ‘THOB MOD KYANG,
This though is not an issue. It is admittedly the case that certain practitioners of the self-made buddha type might only listen to instructions granted by the Teacher upon dependent creation, and thus attain some mastery in the perception of the ultimate—but still fail to attain the nirvana of a self-made buddha in nothing more than the lifetime in which they heard the teaching, as what we refer to as “something seen in the same life.”
[69]
SANGS RGYAS KYIS
RTEN ‘BREL BSTAN PA’I RANG RGYAL GYI SGRUB PA POS, MYONG NGES KYI LAS BSAGS PAS LAS SOG PA’I TSE DE NYID LA ‘BRAS BU MA MYONG YANG, SKYE BA GZHAN DU NGES PAR MYONG BA LTAR,
Nonetheless, a practitioner of the self-made buddha type who receives teachings on dependent creation from an Enlightened Being collects karma of the kind which is “certain to be experienced”; and so even though they may not experience the attainment of the goal in the very same life in which they collected this karma, it is certain that they will have this experience in another lifetime.
[70]
TSE ‘DIR MYANG ‘DAS MA THOB KYANG, TSE RABS
GZHAN DU NGES PA KHO NAR MYANG ‘DAS ‘THOB PA’I PHYIR DANG, SNGAR SANGS RGYAS KYIS CHOS BSTAN PA LA NYAN BSAM BSGOM GSUM BYAS PAS, ‘DOD PA RDZOGS PAR BSHAD PA NI TSE DE KHO NA LA BSAMS NAS BSHAD PA MIN
PA’I PHYIR RO,,
Just so, it is totally certain that these practitioners will attain nirvana in one of their lifetimes to come, even if they do not achieve it in this particular life. And when we say that they go through the three-fold process of learning, contemplating, and meditating upon the teachings that they have received previously from Enlightened Beings—and thus see their wishes fulfilled—it is not the case that we are speaking of all this having occurred only in that one particular life.
[71]
DE LTAR YANG BZHI BRGYA PA LAS,
,DE NYID SHES PAS GAL TE ‘DIR,
,MYA NGAN ‘DAS PA MA THOB KYANG,
,SKYE BA GZHAN DU ‘BAD MED PAR,
,NGES PAR THOB ‘GYUR LAS BZHIN NO,
ZHES DANG,
The 400 Verses concurs when it says,
Once a person has known suchness,
Then—even if they fail to attain
Nirvana here and now—
They are certain to attain it effortlessly
Within another life; it’s like
The case with that kind of karma.[49]
[72]
DBU MA LAS KYANG,
,
RDZOGS SANGS RGYAS RNAMS MA BYUNG ZHING,
,NYAN THOS RNAMS KYANG ZAD PA NA,
,RANG SANGS RGYAS KYI YE SHES NI,
,RTEN PA MED PAR RAB TU ‘BYUNG,
,ZHES GSUNGS SO,
,
The Middle Way states as well,
Fully enlightened Buddhas
May be yet to come,
And all the listeners
May be already gone,
But the wisdom
Of a self-made buddha
Will still rise forth,
Depending on no one.[50]
[73]
‘GREL PAR GAL TE YANG KHA CIG CES SOGS KYI DON
LA, ,KHA CIG RTEN ‘BREL BSTAN YANG NYAN THOS LA SOGS PA’I GO ‘PHANG MA THOB PA SNANG BAS, RTEN ‘BREL BSTAN PAS NYAN THOS LA SOGS PA RNAMS YONGS SU RDZOGS PAR MI ‘GYUR RO, ZHES PA’I LAN BSTAN PAR ‘DOD PA
[f. 7b] DANG,
Some people have stated that the lines in The Commentary which include “Now it is admittedly the case that some practitioners…”[51] are meant to express an answer to some people who say, “We can see cases where practitioners are taught dependent creation, but still fail to attain the state of a listener or whatever else the case may be. As such it cannot be said that listeners and the rest are fulfilled through receiving teachings on dependent creation.”
[74]
GZHAN DAG RTEN ‘BREL SKYE MED KYI DON NYAMS SU BLANGS MA THAG TU ‘BRAS BU DE ‘BYUNG RIGS PA LAS, DE MED PAS NA, PHYIS KYANG ‘BRAS BU DE MI SKYED DO ZHES PA’I LAN STON PAR ‘CHAD PA NI,
Others have explained this section as expressing a reply to someone asserting that “It would make sense if these practitioners reached their particular goal immediately after putting into practice the teachings on dependent creation, in the sense of nothing in the world ever starting. And yet they do not; and so neither do they make these goals come about later.”
[75]
SKABS KYI DON MA RTOGS PA’I BSHAD PA STE, THUB DBANG GIS RANG RGYAL BSKRUN TSUL LA DOGS PA CHE BAS DE LA DMIGS KYIS BKAR NAS, DOGS PA GCAD DGOS PA MA BCAD PAR ‘DUG PA’I PHYIR RO,
,
Both of these explanations though reflect a failure to grasp the point of the context of the work at this particular juncture. The idea is that serious questions could arise in a reader’s mind about just how it is that the Lords of the Able produce self-made buddhas; and so this question needs to be isolated and resolved—whereas those proposed treatments of the section fail to offer such a resolution.
How Buddhas take their holy birth from bodhisattvas
[76]
GNYIS PA NI, NYAN RANG GNYIS THUB DBANG LAS SKYES PA
YIN NA, THUB PA’I DBANG PO DE RNAMS GANG LAS BLTAMS SHE NA, RDZOGS PA’I SANGS RGYAS RNAMS NI BYANG CHUB SEMS DPA’ LAS ‘KHRUNGS PA YIN NO,
,
Here is the second point from above, on how it is that Buddhas take their holy birth from bodhisattvas. One may ask the following question: “If listeners and self-made buddhas are born from the Lords of the Able, from whom then do these Lords take their own holy birth?” The totally enlightened Buddhas take their holy birth from the bodhisattvas.
[77]
GAL TE BYANG SEMS RNAMS KYANG SANGS RGYAS KYIS NYE BAR BSTAN PA LAS SKYES PAS,
RGYAL BA’I SRAS ZHES BRJOD PA MA YIN NAM, RGYAL BA’I SRAS YIN PA DE’I PHYIR, SANGS RGYAS RNAMS BYANG CHUB SEMS DPA’ LAS ‘KHRUNGS PA JI LTAR RIGS TE, DPER NA BU’I PHA NI BU DE LAS SKYES PA MI RIGS PA BZHIN NO ZHE NA,
One may pose the following question:
Isn’t it though also the case bodhisattvas are born from being taught by the Buddhas? They are after all referred to as “the daughters and sons of the Buddhas.” And if it is true that they are the “children of the Buddhas,” how then can it be correct to say that Buddhas are born from the bodhisattvas? It would be wrong to say, for example, that the father of a child were born from that child.
[78]
BYANG SEMS RNAMS RGYAL BA ‘GA’ ZHIG GI SRAS YIN PA NI BDEN MOD KYI, ‘ON KYANG RGYU MTSAN GNYIS KYIS BYANG SEMS RNAMS SANGS RGYAS RNAMS KYI RGYUR ‘GYUR RO,
,
It’s true that bodhisattvas are the children of particular Victors;[52] and yet still bodhisattvas are the causes of the Buddhas, for two different reasons.
[79]
DE LA GNAS SKABS KYI KHYAD PAR LAS BYANG SEMS RNAMS
SANGS RGYAS RNAMS KYI RGYUR ‘GYUR TSUL NI, DE BZHIN GSHEGS PA’I GNAS SKABS NI BYANG CHUB SEMS DPA’I GNAS SKABS KYI ‘BRAS BU YIN PA’I PHYIR RO,
,
Bodhisattvas are causes of the Buddhas in the sense of the periods in a person’s spiritual evolution; that is, the period in which one is a Buddha is the outcome of the period in which one is a bodhisattva.
[80]
‘DIS NI SANGS RGYAS KYI GNAS SKABS THOB PA GANG YIN THAMS CAD,
[f. 8a]
SNGON SLOB LAM DU BYANG SEMS KYI GNAS SKABS SU GYUR PA KHO NAS THOB PA YIN NO, ZHES SANGS RGYAS DANG RGYUD GCIG PA’I BRGYUD PA’I NYER LEN GYI RGYU’I SGO NAS BYANG CHUB SEMS DPA’ SANGS RGYAS KYI RGYUR
BSTAN NO,
,
The wording here is meant to indicate that bodhisattvas are the cause of Buddhas in the sense of being the material cause which transforms into the Buddha who follows them, as a continuation of the same mind stream: “Each and every one who has reached the period in which one has already become a Buddha had to do so by going first through the period in which they were a bodhisattva on the path of those who still have more to learn.”
[81]
YANG DAG PAR ‘DZIN DU ‘JUG PA LAS BYANG SEMS SANGS RGYAS KYI RGYUR ‘GYUR TSUL NI, RJE BTZUN ‘JAM DPAL BYANG CHUB SEMS DPAR GYUR PA NYID KYIS, BDAG CAG GI STON PA DANG, DE LAS GZHAN PA’I SANGS
RGYAS RNAMS CHES THOG MA KHO NAR BYANG CHUB KYI SEMS ‘DZIN DU BCUG PAR MDO SDE LAS ‘DON PA YIN NO,
,
There is also a way of describing how bodhisattvas are the causes of Buddhas by virtue of “inducing them to make the perfect commitment.” This we see in descriptions from the sutras, in incidents which took place in the infinitely distant past, where the holy Gentle Voice—in a form where he was nothing more than a bodhisattva—induced our own Teacher,[53] and other Buddhas as well, to make the commitment to the Wish for enlightenment.
[82]
‘DIS NI BYANG SEMS GZHAN GYIS THOB BYA’I SANGS RGYAS DANG, RGYUD THA DAD PA’I BYANG SEMS KYIS SANGS RGYAS
DE’I LHAN CIG BYED RKYEN BYAS PA’I SGO NAS, SANGS RGYAS BYANG SEMS LAS ‘KHRUNGS PAR SGRUB PA YIN NO,
,
This then would be a case where the holy birth of a Buddha from a bodhisattva was accomplished in such a way that the bodhisattva acted as a contributing cause for a particular Buddha: the bodhisattva who did this was a separate person from the bodhisattva who would later attain their own Buddhahood.
[83]
‘DIR PHYOGS SNGA MA SMRA BAS, BYANG SEMS RNAMS RGYAL BA’I SRAS YIN PAS, BYANG SEMS RGYAL BA LAS
‘KHRUNGS PA RIGS KYI, DE LAS BZLOG NAS SMRA BA MI RIGS ZHES BRTZAD PA LA,
At this point, a person who had raised the original issue might persist, expressing the following thought:
An argument has been raised which says that—since bodhisattvas are the “sons and daughters” of the victorious Buddhas—it makes sense to say that bodhisattvas are born from the Victorious Ones; but that asserting the reverse does not.
[84]
BYANG SEMS RGYAL BA’I SRAS YIN PA BDEN MOD KYI, ZHES RANG YANG DE LTAR BZHED PAR BSTAN PA NA, DE KHAS LEN KYANG BYANG SEMS
LAS SANGS RGYAS ‘KHRUNGS PA MI ‘GAL BA’I RGYU MTSAN BSTAN DGOS PA MA BSTAN PAR,
In response to this argument, you have said that “It is admittedly true[54] that bodhisattvas are the children of the Victors”—indicating that you also accept this fact. Having accepted this though, you should have followed up by giving us some reason why it isn’t then contradictory to say that Buddhas take their holy birth from bodhisattvas. And yet you failed to do so.
[85]
BYANG SEMS LAS SANGS RGYAS ‘KHRUNGS PAR SGRUB PA MI RIGS TE, DE LTAR BSGRUBS PA LA YANG DA DUNG DOGS PA SNGA MA SKYE BAS, [f. 8b] DOGS PA DE MI CHOD PA’I PHYIR RO SNYAM NA,
As such it remains the case that it is wrong to assert that Buddhas take their holy birth from bodhisattvas; for even if you persist in doing so, the same question that we expressed before must be raised—you have done nothing to resolve this issue in our minds.
[86]
SKYON ‘DI MED DE BYANG SEMS LAS SANGS RGYAS ‘KHRUNGS PAR RTZA BAR BSTAN PA’I DON NI, RGYU MTSAN DANG PO’I SKABS SU SLOB LAM GYI BYANG SEMS KYIS, LAM NYAMS SU BLANGS PA
LAS ‘BRAS BU SANGS RGYAS THOB PA LA BSHAD PA NA, BYANG SEMS DES THOB PA’I SANGS RGYAS KYI SRAS BYANG SEMS DE MIN PAR SHES PAS, DE LA BDEN MOD KYI ZHES ZER BA GA LA YIN,
And yet there is no such problem. When the root text[55] states that Buddhas take their holy birth from bodhisattvas, it’s understood that—in the context of the first way that they do so—when we speak of a bodhisattva who is on a path where they are still learning and who undertakes a practice of the spiritual path and then attains the goal of becoming a Buddha, then we are not saying that the bodhisattva who turned into the Buddha is the child of that particular Buddha. As such we would obviously not be referring to this particular bodhisattva and Buddha when we say “It is admittedly true” that bodhisattvas are children of the Buddhas.
[87]
YANG BDAG CAG GI STON PA’I GSUNG LAS
GSAR DU BYANG SEMS SU SKYES PA DE, SANGS RGYAS DE’I SRAS YIN KYANG BYANG SEMS DE LAS, SANGS RGYAS DE ‘KHRUNGS PA MIN PAS RTZOD PA DE NI TSUL DE GNYIS RNAM PAR MA PHYED PA’I RTZOD PAR, ‘GREL PAS LAN BTAB PA LA BRTEN
NAS, SHES RAB YOD NA CI’I PHYIR MI RTOGS, DE LTAR NA’ANG ‘DI LA YANG SNYING PO MED PA’I BSHAD PA MANG DU BYUNG SNANG NGO,
Consider furthermore a case where a particular practitioner has been given birth as a new bodhisattva by following the words of the Teacher. They are then a “child” of this particular Buddha, but it is not the case that this same Buddha has taken their holy birth from this particular bodhisattva. How on earth then could anyone with any intelligence at all fail to grasp, by reviewing the answer given in the commentary,[56] that the argument raised here represents a failure to distinguish between these two different ways in which a Buddha could take their holy birth from a bodhisattva? Nonetheless, we do see a great many pointless discussions of this issue being offered.
[88]
BYANG SEMS RNAMS SANGS RGYAS KYI RGYU’I GTZO BO YIN PA DE NYID KYI PHYIR, SANGS RGYAS RNAMS KYIS BYANG SEMS
LA BSNGAGS PA MDZAD PA YIN NO ZHES SBYAR RO,
,
What the author then is saying here is that “For precisely the reason that bodhisattvas represent the primary cause of Buddhas, the Buddhas themselves sing the praises of the bodhisattvas.”
[89]
BSNGAGS PA MDZAD PA’I DGOS PA BZHI LAS, DANG PO NI, SANGS RGYAS KYI RGYU PHUN TSOGS NI CHES BRLING BA STE SHIN TU GCES PA YIN PA’I PHYIR RO,
,
There are four reasons why it is necessary for these praises to be sung. First of all, the most excellent cause of the Buddhas is “far beyond our ken”[57]—here meaning “something we should cherish deeply.”
[90]
GNYIS PA NI, RGYU BYANG SEMS LA MCHOD
PAR BRJOD PA LAS KYANG, ‘BRAS BU SANGS RGYAS LA MCHOD PA SHUGS KYIS ‘PHANGS PAR DGONGS PA’I PHYIR RO,
,
Secondly, the author intends for us to understand that—by making an offering of praise to the cause (that is, to the bodhisattvas)—he is by implication making offerings to the result: to the Buddhas.
[91]
GSUM PA NI, SMAN GYI LJON SHING ‘DOD PA’I ‘BRAS BU DPAG TU MED PA STER BA’I SHING GI MYU GU DANG SDONG BU LA
[f. 9a]
SOGS PA MTHONG ZHING, SHING GI LO MA GZHON PA ‘JAM PO’I GNAS SKABS SU, LHAG PAR YANG GCES SPRAS SU BYAS TE SKYONG BA BZHIN DU,
Think, thirdly, about the point at which we first spot the sprout, and then the trunk and the rest, of a medicinal tree from which we can expect an infinite number of luscious fruits. It is at this point—when the leaves of the tree are still young and soft—that we cherish the tree the most, and do our best to protect it.
[92]
SANGS RGYAS KYI LJON SHING SKYE DGU THAMS CAD KYI GSOS SU GYUR PA’I MYU GU
BYANG SEMS LAS DANG PO PA LA YANG GCES SPRAS SU BYAS TE, ‘BAD PA CHEN POS BSKYANG BAR BYA BAR BSTAN PA’I PHYIR RO,
,
The author wishes to express the thought that we should appreciate the small sprout of those neophyte bodhisattvas, which will grow into the medicinal tree of a Buddha, and thus become the sustenance of each and every living being there is; and we should expend every effort to protect this tiny sprout.
[93]
BZHI PA NI, BYANG SEMS LA BSNGAGS PA GSUNG BA’I DUS DER ‘KHOR DU NYE BAR GYUR CING, THEG PA GSUM
LA BKOD PA RNAMS THEG CHEN NYID LA NGES PAR SBYAR BAR BYA BA’I PHYIR RO,,
Fourth, the author hopes to guide those who were close at hand at the actual point when he expressed his praise of the bodhisattvas, and those who were already upon some one of the three different ways,[58] to the greater way alone.
[94]
DKON MCHOG BRTZEGS PA’I MDO LAS KYANG, ‘OD SRUNGS ‘DI LTA STE, DPER NA ZLA BA TSES PA LA PHYAG ‘TSAL BA LTAR NYA BA LA MA YIN NO,
,’OD SRUNGS
DE BZHIN DU GANG DAG NGA LA RAB TU DAD PA DE DAG GIS, BYANG CHUB SEMS DPA’ RNAMS LA PHYAG BYA’I, DE BZHIN GSHEGS PA RNAMS LA NI DE LTAR MA YIN NO,
,
As a sutra within The Pile of Jewels also says,
O Protector the Light, this is how it is. To use an analogy, we do not honor the full moon in the same way that we do the waxing moon. Just so, o Protector of the Light, those who possess the highest devotion for me should bow to the bodhisattvas in a way that they do not do even to Those Who Have Gone That Way.[59]
[95]
DE CI’I PHYIR ZHE NA, BYANG CHUB SEMS DPA’ LAS NI DE BZHIN GSHEGS
PA RNAMS ‘BYUNG NGO,
,DE BZHIN GSHEGS PA RNAMS LAS NI NYAN THOS DANG RANG SANGS RGYAS THAMS CAD ‘BYUNG NGO,
,ZHES GSUNGS PA LTA BU’O,
,
Why is this the case? It is because Those Gone That Way come from the bodhisattvas; and from Those Thus Gone come all the listeners and self-made buddhas.
[96]
‘DIS NI SANGS RGYAS BYANG CHUB SEMS DPA’ LAS ‘KHRUNGS PAR LUNG GIS
BSGRUBS LA, RGYU MTSAN SNGA MA GNYIS KYIS NI RIGS PAS BSGRUBS SO,
,
This statement by the way serves to prove, through the use of authoritative scripture, the fact that Enlightened Beings take their holy birth from bodhisattvas; whereas the two reasons given before serve to prove this fact through logical reasoning.
[97]
DE LTAR NA GZHAN LAS MCHOD BRJOD KYI YUL DU GRAGS PA’I NYAN RANG GNYIS DANG, SANGS RGYAS DANG BYANG SEMS LA ‘DIR DNGOS SU MCHOD BRJOD
[f. 9b] MA MDZAD PA NI, DE RNAMS KYI RTZA BA’I RGYU LA MCHOD BRJOD BYED PA YIN LA,
As such, the reason that here in this context we make an offering of praise not to the two of the listeners and the self-made buddhas, nor to the Buddhas or bodhisattvas—at least, not directly—is that we are making this offering to their root cause.
[98]
DE BZHI RIM PA BZHIN RGYU ‘BRAS SU, NYAN THOS ZHES PA’I RKANG PA GNYIS KYIS BSTAN PA NI, DE RNAMS KYI MTHAR GTUGS PA’I RTZA BA’I RGYU NGOS GZUNG BA’I
PHYIR DU YIN NO,,
The four lines of the text[60] which start with “The listeners…” indicate how these four represent a chain of cause and effect;[61] and this is done all for the purpose of identifying the thing which serves as their ultimate root cause.
[99]
DE LTA NA SANGS RGYAS KYIS NYE BAR BSTAN PA LAS, BYANG SEMS SKYE BA YIN KYANG, THUB DBANG SKYES ZHES PA’I SKABS SU, DE LA NYAN RANG LTAR BSHAD MI DGOS TE, DE GNYIS THUB DBANG LAS SKYES PAR STON PA NI, DE
GNYIS KYI RTZA BA YANG MTHAR GTUGS NA, SNYING RJE LA THUG PAR BSTAN PA’I PHYIR YIN LA, BYANG SEMS KYI RTZA BA SNYING RJE LA THUG PA NI LOGS SU STON PA’I PHYIR RO,
,
It is then the case that bodhisattvas are born from receiving teachings from the Buddhas; nonetheless, we need not explain their birth in the way that we do with the listeners and self-made buddhas in the part about being “born from the Lords of the Able.” When we demonstrate how these two are born from the Lords of the Able, we are also saying that—ultimately—their very root traces back to compassion; and then we continue on to show separately how it is that the root of a bodhisattva traces back to this same compassion.
The causes of a bodhisattva
[100]
GSUM PA NI, GAL TE NYAN RANG GNYIS THUB DBANG LAS DANG, THUB
DBANG RNAMS BYANG SEMS LAS ‘KHRUNGS NA, BYANG SEMS DE DAG GI RGYU GANG YIN ZHE NA,
This brings us to the third section from above: a description of the three principal causes of a bodhisattva. We may begin with the following question: “Given that both the listeners and the self-made buddhas are born from the Lords of the Able; and that these Lords themselves take their holy birth from the bodhisattvas; what then is it that serves as the cause of those bodhisattvas?”
[101]
[,SNYING RJE’I SEMS DANG GNYIS SU MED BLO DANG,
,BYANG CHUB SEMS NI RGYAL SRAS RNAMS KYI RGYU,]
[From Entering the Middle Way:
The causes which create
These children of the Victors
Are the attitude of compassion;
A state of mind beyond duality;
And the Wish for enlightenment.
I.3-4 ]
[102]
‘CHAD PAR ‘GYUR BA’I SNYING RJE’I SEMS DANG, DNGOS PO DANG DNGOS PO MED PA LA SOGS PA’I MTHA’ GNYIS SU MED PA STE GNYIS DANG BRAL BA’I
DON RTOGS PA’I BLO SHES RAB DANG BYANG CHUB KYI SEMS GSUM NI, RGYAL SRAS BYANG SEMS RNAMS KYI GTZO BO’I RGYU YIN NO,
,
The principal causes which create these children of the Victors—the bodhisattvas—are three, all of which we will be explaining here in our text: the attitude of compassion; wisdom, referring to the state of mind with which we grasp that object which is “beyond duality” (meaning devoid of two typical extremes, such as being a thing or not being anything); and the Wish for enlightenment.
[103]
BYANG CHUB KYI SEMS NI ‘DIR ‘GREL PAR MDO DRANGS PA LAS BSTAN PA BZHIN YIN ZHES GSUNGS
LA, MDO LAS NI, RANG GIS CHOS KYI DE KHO NA NYID RTOGS NAS, CHOS NYID ‘DI SEMS CAN RNAMS KYIS KHONG DU CHUD PAR BYA’O SNYAM NAS, SEMS GANG SKYES PA DE NI BYANG CHUB KYI SEMS ZHES BYA’O, ZHES GSUNGS SO,
,
Here the Wish for enlightenment is explained in the commentary as being the way it is described in a citation from sutra.[62] Here is how the scripture words it:
What is this thing that we call “the Wish for enlightenment”? It is a state of mind where we ourselves first come to a realization of the suchness of all things, and then have the thought, “I will work to see that each and every living being comes to grasp this way that all things are.”[63]
[104]
‘DI NI
[f. 10a]
SEMS BSKYED KYI CHED DU BYA BA’I PHYOGS GCIG TZAM LA DMIGS PA YIN PAS MTSAN NYID MA RDZOGS LA, YANG ‘GREL PAR BDAG GIS ‘JIG RTEN ‘DI MTHA’ DAG SDUG BSNGAL NAS BTON TE, SANGS RGYAS
NYID LA NGES BAR SBYAR BAR BYA’O SNYAM DU NGES PAR SEMS SKYED PAR BYED DO, ZHES GSUNGS PA LA YANG THOB BYA BYANG CHUB LA DMIGS PA MED PAS MTSAN NYID PHYOGS GCIG PA’O,
,
This description of the Wish focuses upon only one part of its intended purpose, and so cannot be considered a comprehensive definition of it. The following description from the Commentary also lacks an element of the full definition—where we ourselves are intent upon reaching enlightenment:
One should quite certainly develop the Wish for enlightenment, where you think to yourself: “I will rescue this entire world from pain, and without any doubt guide them to nothing less than Buddhahood.”[64]
[105]
DES NA ‘GREL PAR SNYING RJE LA BRTEN NAS BYANG CHUB
KYI SEMS SKYE BAR STON PA’I SKABS SU, DAM PA’I CHOS KYI BDUD RTZI’I RO PHUL DU BYUNG BA ‘BYUNG BA’I RGYU, PHYIN CI LOG GI RTOG PA MTHA’ DAG LOG PA’I MTSAN NYID, ‘GRO BA YONGS KYI GNYEN NYID KYI RANG BZHIN DU GYUR PA, SANGS
RGYAS NYID YANG DAG PAR THOB PAR ‘DOD PA YIN NO, ZHES THOB BYA’I BYANG CHUB LA DMIGS PA GSAL BAR BSHAD PAS,
Nonetheless, this element of our being intent upon reaching enlightenment ourselves does receive separate attention in the section of the commentary where Master Chandrakirti describes how the Wish for enlightenment is developed by relying upon compassion:
We aspire to achieving, perfectly, nothing less than Buddhahood itself: that source from which the exquisite flavor of the nectar of the holy teachings flows; that being with whom, by their very essence, all misperceptions are turned away; that one who is, by their own nature, the one friend of every single living creature.[65]
[106]
CHED DU BYA BA SEMS CAN THAMS CAD KYI DON DU THOB BYA BLA NA MED PA’I BYANG CHUB THOB PAR ‘DOD PA SEMS
BSKYED KYI MTSAN NYID RDZOGS PAR ‘DOD PAR BYA STE,
Thus we can say that what we accept as the full definition of the Wish for enlightenment is: “The desire to attain the goal of matchless enlightenment for the sake of every living being.”
[107]
‘GREL BSHAD LAS KYANG DE LTAR ‘BYUNG BA LEGS SHING, RTOGS RGYAN LAS GSUNGS PA DANG LUGS ‘DI LA MI ‘DRA BA MED DO,
,
The fact that the Explanation gives this same definition is excellent; [66] and there is absolutely no difference between our definition and that which is stated in The Jewel of Realizations.[67]
[108]
DE LTAR CHOS GSUM PO BYANG SEMS
KYI RGYUR ‘JOG PA NI, RIN CHEN ‘PHRENG BA LAS,
Setting forth these three items as being the cause of a bodhisattva reflects the system found in the String of Precious Jewels:
[109]
,BDAG NYID DANG NI ‘JIG RTEN ‘DIS,
,BLA MED BYANG CHUB THOB ‘DOD NA,
,DE YI RTZA BA BYANG CHUB SEMS,
,RI DBANG RGYAL PO LTAR BRTAN DANG,
,PHYOGS MTHA’ GTUGS
[f. 10b] PA’I SNYING RJE DANG,
,GNYIS LA MI BRTEN YE SHES LAGS,
ZHES GSUNGS PA’I LUGS SO,
,
If what you want
Is for you and all this world
To reach matchless Buddhahood,
Then you will need its roots:
A Wish for enlightenment
As firm as Mount Everest;
A compassion which reaches
Through infinite space;
And a form of wisdom
Which no longer rests on the two.[68]
[110]
LUNG DES BYANG CHUB KYI RTZA BAR BSTAN GYI BYANG SEMS KYI RTZA BAR DNGOS SU MA BSTAN KYANG, RTZA BA NI DANG PO’I DON DANG, DE’I DUS KYI
GTZO BO’I RGYU GSUM STON PA’I SKABS YIN PAS, BYANG SEMS KYI GTZO BO’I RGYU YIN PAR SKABS LAS SHES SO,
,
Now it is true that this citation only indicates that these three are the root of enlightenment, and does not directly indicate that they are the root of a bodhisattva; nonetheless, the word “root” is meant to convey the idea of “original” cause—and this is the point in Arya Nagarjuna’s text where he is presenting the three principal causes during this initial period of the journey to enlightenment. As such, we can deduce from the context that he considers them the primary causes of a bodhisattva.
[111]
CHOS GSUM BYANG SEMS KYI RGYUR STON PA ‘DI NYAN RANG SANGS RGYAS LAS DANG, SANGS RGYAS BYANG SEMS LAS
‘KHRUNGS NA, BYANG SEMS GANG LAS ‘KHRUNGS ZHES DPYOD PA’I SKABS YIN PAS, BYANG SEMS KYI RNAM ‘JOG GI RGYUR MI RUNG BAS SKYED BYED KYI RGYU’O,
,
Now someone may come and raise the following objection:
This section, where these three items are described as the causes of a bodhisattva, is a juncture where we are examining the question of what it is that gives bodhisattvas their holy birth—since we have just covered how listeners and self-made buddhas take their holy birth from Buddhas, and Buddhas themselves take theirs from bodhisattvas. As such, we must be talking about “causes” here in the sense of the causes which give birth to a bodhisattva, and not “causes” in the sense of the requirements for saying that someone is a bodhisattva.
[112]
DE LTAR ‘DI GSUM GANG GI RGYUR BZHAG PA’I BYANG SEMS DE’I MA MTHA’,
LAM ZHUGS KYI BYANG SEMS THOG MA PA LA BYED DAM MI BYED, BYED NA THEG CHEN GYI SEMS BSKYED DE’I RGYUR ‘JOG PA MI ‘THAD DE, DE THOB MA THAG BYANG SEMS SU GZHAG DGOS PA’I PHYIR RO,
,
This being the case, we ask you the following question: Is it or is it not true that the bodhisattva who is said to have these three as their causes is someone whom you consider to be, at the very least, a brand-new bodhisattva who has already entered one of the five paths? If it is true, then it cannot be correct to say that the Wish, in the form it takes upon the greater way, is a cause of this bodhisattva—because it is only just after one attains this Wish that we can consider them a bodhisattva.
[113]
MTHA’ GNYIS LA MI BRTEN PA’I YE
SHES BYANG SEMS KYI RGYUR ‘JOG PA YANG MI ‘THAD DE, BYANG SEMS RNAMS NI THOG MAR KUN RDZOB BYANG CHUB KYI SEMS BSKYED NAS, DE’I ‘OG TU BYANG SEMS KYI SPYOD PA PHYIN DRUG LA SLOB PA YIN PAS, DE LTA BU’I SHER PHYIN LA SLOB PA’I
SKABS NYID NAS, MTHA’ GNYIS LA MI BRTEN PA’I YE SHES LA SLOB PA YIN PA’I PHYIR RO,
,
It is as well incorrect to say that the type of wisdom which no longer rests upon the two extremes is one of the causes of a bodhisattva. This is because a bodhisattva first develops the deceptive form of the Wish for enlightenment, and only after that begins their training in the activities of a bodhisattva: the six perfections. And it is only at the point where they train themselves in the perfection of wisdom found among these six that they are training themselves in the wisdom which no longer rests upon the two extremes.
[114]
MI BYED NA NI ZLA BA TSES PA LTA BU’I BYANG SEMS SU BSHAD PA DANG, SMAN GYI LJON SHING GI MYU GU LTA BU’I BYANG SEMS SU BSHAD PA DANG ‘GAL
[f. 11a]
BAR ‘GYUR RO ZHE NA,
And suppose instead that you reply, to our question above, that it is not true that the bodhisattva with these three as their causes is at least a brand-new bodhisattva who has already entered one of the five paths. In this case you would be contradicting the description of this bodhisattva as one who is like a waxing moon, or as one who is like the first sprout of a medicinal tree.
[115]
JI SKAD BSHAD PA’I SKYON DU ‘GYUR BA’I PHYIR PHYOGS GNYIS PA NI KHAS MI LEN PAS DANG PO KHAS LEN NO,
,’ON KYANG SNGAR BKOD PA’I SKYON NI MED DE, BYANG SEMS KYI SNGON DU ‘GRO BA’I SEMS BSKYED
PA NI, SEMS BSKYED SGOM PA’I SKABS LA DGONGS KYI, BSGOMS PA LA BRTEN NAS SKYES PA’I SEMS BSKYED DNGOS MIN PA’I PHYIR RO,
,
We certainly don’t accept this second position, since doing so would in fact lead to the problems which you have pointed out. Therefore, we accept the first position: that we must be referring at least to a brand-new bodhisattva who is already upon one of the five paths. We don’t agree though that this position leads to the other problems, the ones that you brought up first here. This is because—when we refer to the Wish for enlightenment which precedes the bodhisattva—we are speaking of the form that this Wish takes while we are working to develop it. We are not in this case speaking of the actual Wish for enlightenment—the one which we develop as a result of having completed this work.
[116]
DE YANG DPER NA BUR SHING GI SHUN PA’I RO MYONG BA DANG, SHUN PA’I NANG GI RO MYONG BA DANG ‘DRA BAR
SEMS CAN THAMS CAD KYI DON DU SANGS RGYAS THOB PAR BYA’O SNYAM PA TZAM NI, TSIG RJES ‘BRANGS PA’I GO BA TZAM YIN PAS BUR SHING GI SHUN PA’I RO DANG ‘DRA STE, DE LA SEMS BSKYED PA ZER YANG SEMS BSKYED DNGOS MIN NO,
,
We can compare this distinction to the difference between tasting the skin of a piece of sugar cane and then actually tasting the inside. Just thinking to yourself “I will reach enlightenment for the sake of every living being” is no more than an intellectual understanding of the Wish, and so it resembles the taste of the skin of a piece of sugar cane. You can call it a “wish for enlightenment,” but it’s not the real thing.
[117]
BYANG
CHUB KYI SEMS SBYONG BA’I MAN NGAG BZHIN DU SBYANGS PA LA BRTEN NAS, YID LEGS PAR ‘KHUL THUB PA’I MYONG BA KHYAD PAR CAN SKYES PA NI, SHUN PA’I NANG GI BUR SHING DNGOS KYI RO DANG ‘DRA BAS, SEMS BSKYED MTSAN NYID PA YIN
TE,
If on the other hand you follow the instructions on developing the Wish, and work at it, you can reach a point where you have a deep experience and are able to push the mind fluently into these thoughts. This then is like tasting the inside of the sugar cane, and can thus be considered the Wish in its definitive form.
[118]
DON ‘DI LA DGONGS NAS LHAG BSAM BSKUL BA LAS KYANG,
,JI LTAR SHUN PA DE BZHIN SMRA BA STE,
,RO LTA BU NI ‘DI LA DON SEMS YIN,
ZHES GSUNGS SO,
,
It is with this point in mind that the sutra called Urging Us to Take Personal Responsibility says:
Talking is like skin of the cane;
The actual state of mind
Is like the taste within.[69]
[119]
BYANG SEMS KYI RIGS CAN DBANG PO RNON POS SNGON DU DE KHO NA
NYID KYI LTA BA BTZAL NAS, DE NAS SEMS BSKYED PA YIN PAS SKYON GNYIS PA YANG MED PA NI ‘CHAD PAR ‘GYUR RO,
,
Furthermore, practitioners of the bodhisattva type possessed of sharp faculties first seek out the worldview of suchness, and only afterwards give birth to the Wish. The second problem you raise is thus also obviated, as we will elucidate further on in this work.
[120]
GNYIS SU MED PA’I BLO NI GZUNG ‘DZIN GNYIS SU SNANG BA MED PA MIN GYI, ‘GREL PAR MTHA’ GNYIS
[f. 11b] DANG BRAL BA’I SHES RAB LA BSHAD LA, DE YANG BYANG SEMS KYI SNGON DU ‘ONG BA MI ‘GAL LO,
,
Moreover, the “state of mind beyond duality” mentioned here is not one which is free of the appearance of an independent duality of object and subject; rather, it is explained in the Commentary as referring to a kind of wisdom which is free of the two extremes. As such, it is no contradiction to say that it could come prior to the Wish for enlightenment.
[121]
DON DAM PA’I SEMS BSKYED LA ‘CHAD PA NI SHIN TU MA ‘BREL TE, GNYIS SU MED BLO ZHES PAS THOG MAR ZHUGS PA’I BYANG SEMS
KYI RGYU’I SHES RAB KYANG STON DGOS PAS SO,
,
Interpreting this particular “state of mind beyond duality” as being the ultimate form of the Wish for enlightenment is irrelevant to the extreme, since the phrase as used here must apply as well to the wisdom which is the cause of a bodhisattva who has just stepped on to the five paths.
Why Compassion is the Root of the Roots
[122]
GNYIS PA NI, BYANG CHUB KYI SEMS DANG GNYIS SU MED PA’I YE SHES GNYIS KYI RTZA BA YANG SNYING RJE YIN PAS NA, DE GSUM GYI NANG NAS SNYING RJE GTZO BO NYID DU BSTAN PAR BZHED
NAS, GANG PHYIR ZHES SOGS GSUNGS SO,
,
This brings us to the second point from above: describing how it is that compassion is the very root of the other two causes of a bodhisattva as well. The very root of both the Wish for enlightenment and the wisdom beyond duality is, in turn, compassion. Master Chandrakirti—wishing to express how compassion is the very most important of the three—thus next composes the lines which include “For I believe…”[70]
[123]
[,GANG PHYIR BRTZE NYID RGYAL BA’I LO THOG PHUN TSOGS ‘DI’I,
,SA BON DANG NI SPEL LA CHU ‘DRA YUN RING DU,
,LONGS SPYOD GNAS LA SMIN PA LTA BUR ‘DOD GYUR PA,
,DE PHYIR BDAG GIS THOG MAR SNYING RJE BSTOD PAR BGYI,]
[And so here at the beginning,
I shall sing the praises of compassion—
For I believe that love, and only love,
Is like the seed which produces
Those excellent crops of the Victors;
And like the water which makes them grow,
And like the ripened fruit
Which then long afterwards
Is something we can enjoy.
I.5-8 ]
[124]
GANG GI PHYIR SNYING BRTZE BA NI RGYAL BA’I LO TOG PHUN TSOGS ‘DI’I THOG MAR SKYED PA LA GAL CHE BA SA BON DANG NI ‘DRA LA, BAR DU GONG NAS GONG DU SPEL BA LA CHU DANG ‘DRA ZHING, THA MAR
GDUL BYAS YUN RING DU LONGS SPYOD PA’I GNAS LA, ‘BRAS BU’I SMIN PA LTA BUR ‘DOD PAR GYUR PA DE’I PHYIR, ZLA BA’I ZHABS BDAG GIS NYAN RANG DANG SANGS RGYAS DANG, BYANG SEMS DANG DE’I RGYU GZHAN GNYIS LAS KYANG THOG
MAR RAM, BSTAN BCOS RTZOM BA’I THOG MAR SNYING RJE CHEN PO LA BSTOD PAR BGYI’O,,
And so here at the beginning of the act of composing this classical commentary, I—that is, the great Chandrakirti—shall sing the praises of great compassion. (One could also read “beginning” here as referring to compassion itself, which precedes even the other two causes of a bodhisattva, and thus both full Buddhas and the listeners and self-made buddhas.)
This I do for I believe that love is crucial, like the seed which—at the outset—produces those excellent crops of the Victors. And then in the interim love is like the water which makes these crops grow ever higher. And then at the end, finally, it is like the ripened fruit, which long afterwards is something that we disciples can enjoy.
[125]
DE YANG DA GZOD BSTOD PA MIN GYI DE MA THAG TU RGYAL BA’I LO TOG BSKRUN PA LA, THOG MTHA’ BAR GSUM DU GAL CHE BAR BSTAN PA DE NYID DE, ,
NYID KYI SGRAS NI DPE’I SKABS SU PHYI’I LO TOG LA THOG MTHA’ BAR GSUM DU GAL CHE BA GSUM, SO SO BAR SONG BA LTA BU MIN PAR, DON GYI SKABS SU RGYAL BA’I LO TOG LA SNYING RJE KHO NA THOG MTHA’ BAR GSUM DU GAL CHE
[f. 12a]
BAR BSTAN NO,,
At this point Master Chandrakirti is not yet actually singing the praises; he is only pointing out that the crops of the Victors grow just after one has developed compassion—and that it is extremely important at all three stages: at the beginning, at the end, and in between. The way he repeats the word “love”—“love, and only love”—is meant to indicate that the context of the metaphor does not exactly match that of the actual case it refers to. That is, in the metaphor we have three different things that are crucial for three different stages—the beginning, the middle, and the end—in the growth of outer crops. Here though it is only one thing—compassion—which is crucial at all three of these stages in the growth of the crops of the Victors.
[126]
THOG MAR GAL CHE BA LA SA BON LTA BU YIN TSUL NI, ‘DI LTAR SNYING RJE CHEN PO CAN NI SEMS CAN GYI SDUG BSNGAL GYIS SDUG BSNGAL BAS, SDUG BSNGAL CAN GYI SEMS CAN THAMS CAD
BSKYAB PA’I PHYIR DU, BDAG GIS SEMS CAN ‘DI THAMS CAD ‘KHOR BA’I SDUG BSNGAL NAS BTON TE, SANGS RGYAS LA NGES PAR SBYAR BAR BYA’O SNYAM DU CHED DU BYA BA LA DMIGS PA’I SEMS BSKYED LA,
Let’s talk about the way in which compassion is crucial at the beginning—in the same way that a seed is. A person who possesses great compassion as it is described here is tormented by the way that living beings are tormented; and they hope to shelter all of those who live in such torment. They develop a Wish for enlightenment with a goal expressed in the following train of thought: “I will remove each and every one of these beings from the torment of the cycle of life, and with absolutely certainty deliver them to the state of enlightenment.”
[127]
DE YANG RANG GIS SANGS
RGYAS THOB PA LA RAG LAS PAR MTHONG NAS, BDAG GIS ‘DI RNAMS KYI DON DU BLA MED BYANG CHUB CI NAS KYANG THOB PAR BYA’O SNYAM DU, BYANG CHUB LA DMIGS PA’I SEMS NGES PAR BSKYED DO,
,
They recognize though that achieving this goal depends upon their achieving enlightenment themselves. As such, they necessarily reach as well a Wish for enlightenment where they think, “No matter what, I will achieve matchless enlightenment, for the sake of all these suffering beings.”
[128]
DE ‘DRA BA’I DAM BCA’ BA DE YANG
GNYIS SU MED PA’I YE SHES KYIS MTSON PA’I SBYIN SOGS KYI SPYOD PA DOR NA MI ‘GRUB PAR MTHONG NAS, YE SHES GTZO BOR GYUR PA’I SPYOD PA LA YANG NGES PA KHO NAR ‘JUG PAS NA, SANGS RGYAS KYI CHOS KUN GYI SA BON NI SNYING
RJE CHEN PO YIN NO,,
They recognize another thing too: that they will never be able to fulfill this commitment if they give up on the way of life represented here in the expression “wisdom beyond duality”—that is, giving and the rest. As such they know that they have no choice but to engage in this way of life, where wisdom plays the principal role. Thus it is that great compassion is the seed of all the qualities of an Enlightened Being.
[129]
DON ‘DI LA DGONGS NAS RIN CHEN ‘PHRENG BA LAS,
,THEG PA CHEN PO GANG ZHIG LAS,
,SNYING RJE SNGON BTANG SPYOD KUN DANG,
,YE SHES DRI MA MED BSHAD PA,
,SEMS YOD SU ZHIG DE LA SMOD,
The String of Precious Jewels is talking about the same idea when it says,
What person
With any brains at all
Would ever speak badly
Of the greater way—
Of the teachings which describe
That entire way of life
Ushered in by compassion,
And immaculate wisdom?[71]
[130]
CES
SNYING RJE SNGON DU BTANG BA’I SEMS BSKYED KYIS DRANGS PA’I SPYOD PA SPYI DANG, KHYAD PAR DU MTHA’ GNYIS KYI DMIGS GTAD KYI DRI MA MED PA’I YE SHES KYI SPYOD PA GSUM GYIS THEG CHEN GYI DON KUN BSDUS PAR GSUNGS
[f. 12b] SO,,
The point here is that all the points of the greater way are covered in three concepts: in the general way of life inspired by the Wish for enlightenment, ushered in itself by compassion; and more particularly in the way of life of a wisdom which is free of the stain of allowing the mind to focus upon either of the two extremes.
[131]
BAR DU GAL CHE BA LA CHU DANG ‘DRA TSUL NI, SNYING RJE’I SA BON GYIS BYANG CHUB KYI SEMS KYI MYU GU THOG MAR BSKYED DU ZIN KYANG, DUS PHYIS SNYING RJE’I CHUS YANG DANG YANG DU MA BCUS NA, ‘BRAS BU SANGS RGYAS KYI RGYUR GYUR
PA’I TSOGS GNYIS YANGS PA MA BSAGS PA ‘DI, NGES PAR NYAN RANG GANG RUNG GI MYA NGAN LAS ‘DAS PA MNGON DU BYED LA, SNYING RJE’I CHUS YANG YANG BCUS NA DE LTAR MI ‘GYUR RO,
,
Let’s discuss next how it is that compassion is crucial during the middle period, in the same way that water is. It may well be the case that the seed of compassion has already, during the initial period, produced the fresh sprout of the Wish for enlightenment. If though during the time which follows we fail to apply the water of compassion to this sprout over and over, then we fail to accumulate any massive form of the two collections[72] which serve as the cause of an Enlightened Being. This situation will then lead us, with certainty, to actualize only nirvana—either that of a listener, or of a self-made Buddha. This is not the case when we do apply the water of compassion continuously.
[132]
THA MAR GAL CHE BA LA SMIN PA DANG ‘DRA
TSUL NI,
,RGYAL BA’I GO ‘PHANG THOB TU ZIN KYANG SNYING RJE’I SMIN PA DANG BRAL NA, ‘KHOR BA JI SRID KYI BAR DU SEMS CAN RNAMS KYIS NYE BAR LONGS SPYOD PA’I RGYUR MI ‘GYUR ZHING, NYAN RANG DANG BYANG SEMS ‘PHAGS PA’I
TSOGS GCIG NAS GCIG TU BRGYUD PA BAR MA CHAD PA ‘PHEL BAR YANG MI ‘GYUR LA, ‘BRAS BU’I SAR SNYING RJE CHEN PO RGYUN LDAN DU ‘JUG NA DE LAS BZLOG STE ‘BYUNG BA’O,
,
Let’s look finally at how it is that compassion is crucial at the end, like the ripened fruit. One may have already attained the state of a victorious Buddha; but if they were to lack the ripened fruit of compassion, then there would be nothing there for living beings to enjoy for all the time up to the last day of the cycle of pain. In this case, the continued accumulation of the causes for enlightenment by listeners and self-made buddhas, and realized bodhisattvas, could never proceed one to the other, growing in an uninterrupted stream. If though at the level of the final result one goes on with a continuous stream of great compassion in their heart, then the opposite occurs.
[133]
DE LTAR NA GANG PHYIR ZHES PA BZHI’I DON BKRAL
BAS NI, THEG CHEN PA BYED PAR ‘DOD NA THOG MAR YID SNYING RJE CHEN PO’I GZHAN DBANG DU GYUR PA ZHIG DANG, DE NAS DE LA BRTEN NAS BYANG CHUB KYI SEMS MTSAN NYID TSANG BA CIG SNYING THAG PA NAS BSKYED PA DANG,
Given all this, a proper explanation of the four lines which include “for I believe” should inspire in us a certain understanding. We should be thinking to ourselves how—if we have any hopes of becoming a follower of the greater way—then at the outset we must lose our heart to the emotion of great compassion. And we should be thinking how, after that, we must build on this emotion to grow, from the very depths of our heart, a Wish for enlightenment which is complete in every necessary respect.
[134]
SEMS
BSKYED PAS NI GDON MI ZA BAR BYANG SEMS KYI SPYOD PA SPYI DANG, KHYAD PAR DU ZAB MO’I LTA BA PHU THAG GCOD DGOS PAR ‘DUG SNYAM NAS DE DAG LA SLOB PA CIG DGOS PAR BSTAN PA LA NGES PA BRTAN PO RNYED DGOS
[f. 13a]
SO,
,
And then finally we should be thinking how—once we have developed the Wish—we will without the slightest doubt need to follow the way of life of a bodhisattva in general; and more especially a truly pure form of the view of the profound. In short, we must come to an unshakable belief in the teaching which says that we absolutely have to train ourselves in each of these points.
Compassion which Focuses on Living Beings
[135]
GNYIS PA LA GNYIS, SEMS CAN LA DMIGS PA’I SNYING RJE LA PHYAG ‘TSAL BA DANG, CHOS DANG DMIGS PA MED PA LA DMIGS PA’I SNYING RJE LA PHYAG ‘TSAL BA’O,
,
This brings us to the second section of the offering of praise, where we bow down to great compassion as we make the division into its components. Here the author bows down first to that form of compassion which focuses upon living beings; and after that to the form of compassion which focuses upon things, and upon the way in which beings are not even there.
[136]
[,
[DANG POR NGA ZHES BDAG LA ZHEN GYUR ZHING,
,BDAG GI ‘DI ZHES DNGOS LA CHAGS BSKYED PA,
,ZO CHUN ‘PHYAN LTAR RANG DBANG MED PA YI,
,’GRO LA SNYING RJER GYUR GANG DE LA ‘DUD,]
[First they want a person,
Talking about “me”;
And then they crave for things,
Talking about “mine.”
I bow down to that thing
Which is compassion for all beings—
Those who revolve here helplessly,
Like buckets on a water wheel.
I.9-12 ]
[137]
DANG PO NI, NGAR ‘DZIN GYI ‘JIG LTAS
NGA YIR ‘DZIN PA’I ‘JIG LTA SKYED PAS, SEMS CAN ‘DI RNAMS NI DANG POR TE BDAG GI BAR MNGON PAR ZHEN PA’I ‘JIG LTA’I SNGA ROL TU, NGAR ‘DZIN PA’I ‘JIG LTAS RANG BZHIN GYIS YOD PA MIN PA’I BDAG RANG BZHIN GYIS YOD
DO SNYAM NAS, NGA ZHES PA’I DON ‘DI NYID DU STE LA BDEN PAR MNGON PAR ZHEN PAR BYED DO,
,
We begin with the first. The version of the view of destruction[73] where we hold to a “me” triggers the version where we hold to some “mine.” Thus all suffering beings first (that is, before they give rise to the view of destruction where they begin wanting what is “mine”) give rise to the view of destruction where they want a “me,” talking about something which is a thing that is itself—which exists “in reality.” This is a view of “me” which thinks to itself that a person who could never exist in and of themselves does exist in and of themselves.
[138]
DE’I ‘OG TU NGA YIR ‘DZIN PA’I ‘JIG LTAS, NGAR ‘DZIN GYI DMIGS YUL LAS GZHAN PA STE DE MIN PA’I GZUGS DANG MIG LA SOGS PA’I DNGOS
PO LA, ‘DI NI BDAG GI’O ZHES BDAG GI BA LA BDEN PAR CHAGS PA BSKYED PAS,
And then subsequent to this, these beings give rise to the view of destruction which holds to some “mine.” This view focuses upon an object which is different—which is other than—the object which is focused upon by the one which holds to a “me.” This object consists of things such as visible forms, or the eye itself. The view which holds it talks about “this” being “mine,” in a way where one craves the idea that what is mine exists “in reality.”
[139]
ZO CHUN GYI ‘PHRUL ‘KHOR ‘PHYAN PA STE ‘KHOR BA LTAR, RANG DBANG MED PAR ‘KHOR BA YI ‘GRO BA LA SNYING RJER GYUR PA GANG YIN PA DE LA ‘DUD DO ZHES
PA NI, SEMS CAN LA DMIGS PA’I SNYING RJE LA PHYAG ‘TSAL BA’I DON NO,,
Because of all this, all beings revolve here, circle here, like buckets on a water wheel—turning helplessly. And Master Chandrakirti is saying that he “bows down to that thing which is compassion for these beings.” The point is that he is bowing down to that form of compassion which focuses upon living beings.
[140]
‘GRO BA RNAMS ZO CHUN GYI RGYUD MO DANG ‘DRA LUGS JI LTAR YIN SNYAM NA, DE LA SEMS CAN DANG ZO CHUN GYI RGYUD GNYIS NI ‘DRA BA PO DANG ‘DRA YUL TE KHYAD
PAR GYI GZHI’O,
,
“Now just how is it,” one may ask, “that the lives of beings resemble the mechanism of a water wheel?” The point is that the ways in which both water wheels and the lives of suffering beings flow are similar—one being the thing which resembles the other, and one being the thing which the other resembles: the thing which possesses a certain quality.
[141]
‘DRA TSUL NI DPE LA THAG PAS BSDAMS PA LA SOGS PA’I KHYAD PAR GYI CHOS DRUG YOD PA BZHIN DU, DON LA’ANG DE YOD PAR PHYOGS GCIG TU BSTAN NA,
How are their lives, and the wheel, similar? The example in the metaphor here possesses six different qualities—such as that of being bound with ropes. The subject of the metaphor also possesses the same qualities. Let’s isolate these six for you here.
[142]
KHYAD PAR DANG PO NI BCUD KYI ‘JIG RTEN ‘DI NI
[f. 13b] LAS DANG NYON MONGS PA’I THAG PAS CHES DAM DU BSDAMS PA’O,
,’DI NI ZHES PA NI ‘OG MA LNGA LA YANG SBYAR RO,
,
(1) The first quality is that this world—in the sense of the beings who inhabit it—are tied up incredibly tightly in the ropes of their karma and their negative emotions. (For the remaining five, the same wording—“this world”—should be applied.)
[143]
GNYIS PA NI, ZO CHUN GYI ‘PHRUL ‘KHOR BSKOR MKHAN DANG ‘DRA BAR, RNAM PAR SHES PAS BSKYED PA LA RAG
LAS PAR ‘JUG PA’O,,
(2) These beings depend upon being animated by consciousness for their operation, in the same way that the machinery of the water wheel depends upon something or someone to set it turning.
[144]
GSUM PA NI, ‘KHOR BA’I KHRON PA CHEN PO SRID RTZE NAS, MNAR MED PA LA THUG PA ZAB PAR BAR SKABS MED PAR ‘PHYAN PA’O,
,
(3) Thirdly, these beings revolve in a well of immense proportions, turning without pause inside an area bounded above by the high level known as the “Peak of Existence,” and extending below to the depths of the hell known as “Torment Without Respite.”
[145]
BZHI PA NI, THUR DU NGAN ‘GROR ‘BAD RTZOL LA MI LTOS PAR RANG GI NGANG GIS ‘GRO
ZHING GYEN DU BDE ‘GROR NI ‘BAD PA CHEN POS DRANG BAR BYA BA’O,
,
(4) Fourth, they slide downwards, into the three lower realms, almost automatically—without any special effort of their own. But it is only with great effort that they are drawn upwards, to the three higher realms.
[146]
LNGA PA NI, MA RIG PA DANG SRED LEN GYI NYON MONGS PA DANG, ‘DU BYED DANG SRID PA’I LAS DANG, LHAG MA BDUN GYI SKYE BA’I KUN NAS NYON MONGS PA GSUM YOD KYANG, DE
GSUM GYI SNGA PHYI’I RIM PA MTHA’ GCIG TU NGES PAR MI NUS PA’O,
,
(5) Fifth, their journey involves three different forces: negative emotions as a motivating factor, in the form of ignorance, along with initial desire and strong desire; karma in the form of fresh karmic seeds and then ripe karmic seeds; and the parts of a resulting rebirth which are imbued with negativity—that is, the remaining seven links.[74] And yet it is impossible to say with any certainty which of the three has come before or after any of the others.
[147]
DRUG PA NI, NYI MA RE RE ZHING SDUG BSNGAL GYI SDUG BSNGAL DANG, ‘GYUR BA’I SDUG BSNGAL DANG, KHYAB PA ‘DU BYED KYI SDUG BSNGAL GYIS GCOG PA’I PHYIR, ‘GRO BA ‘DI
NI ZO CHUN GYI RGYUD MO’I GNAS SKABS LAS MA ‘DAS PA ZHIG GO
(6) Sixth, these beings are battered like the wheel’s buckets, for every single day of their life they are assailed by outright pain; by pain in the form of change; and by the pain which pervades every creature’s life. As such, we can say that there is nothing about these beings’ lives which ever escapes the metaphor of gears turning a water wheel.
[148]
,’DIR KHYAD PAR GYI CHOS DRUG GI SGO NAS CHOS MTHUN SBYAR BA NI, SEMS CAN ‘KHOR BAR ‘KHYAMS TSUL GYI GO BA TZAM ZHIG SKYED PA’I PHYIR MIN NO,
,
Saying that the two situations are parallel in six different particulars is not simply something that we do to give our reader an understanding of the way in which living beings wander here and there in the cycle of existence.
[149]
‘O NA JI LTAR YIN
SNYAM NA, SNGAR THEG CHEN LA ‘JUG ‘DOD PAS THOG MAR SNYING RJE CHEN PO SKYED DGOS PAR BSTAN KYANG, CI ‘DRA BA ZHIG BSGOMS PAS SNYING RJE SKYED TSUL SNGAR MA BSTAN PAS, ‘DIR SEMS CAN RNAMS RANG DBANG MED BAR ‘KHOR [f. 14a]
BAR ‘KHYAMS TSUL BSTAN PA LTAR BSGOMS PAS, SNYING RJE CHEN PO SKYED TSUL STON PA YIN NO,
,
And why not? We have already described how those who wish to enter the greater way must, at the outset, develop great compassion. But we haven’t, at least to this point, explained what it is that a person should meditate upon in order to develop this compassion. As such, we are now showing how a person can develop great compassion, by meditating upon the way in which living beings wander, helplessly, here in the wheel of life.
[150]
DE YANG BYED PA PO GANG GIS ‘KHOR DU BCUG NA, SHIN TU MA ZHI ZHING MA DUL BA’I SEMS ‘DI NYID KYIS SO,
,
What is the agent which forces us to turn in this circle? It is our own mind, completely incapable of peace, and completely out of control.
[151]
GNAS
GANG DU TSUL JI LTAR ‘KHOR NA, SRID RTZE NAS MNAR MED KYI BAR GYI GNAS ‘DIR, MI ‘KHOR BA’I SKABS CUNG ZAD KYANG MED PAR RO,
,
Where is it that we circle, and how is it that we circle? We circle without the slightest pause, here in the land that stretches from the Peak of Existence down to Torment Without Respite.
[152]
RGYU RKYEN GANG GIS ‘KHOR NA LAS DANG NYON MONGS PA’I DBANG GIS SO,
,
What causes and factors drive us to circle? We are forced to do so by our karma and our negative emotions.
[153]
DE YANG BSOD NAMS MA
YIN PA’I LAS DANG, DE’I NYON MONGS KYI DBANG GIS NGAN ‘GRO DANG, BSOD NAMS DANG MI G-YO BA’I LAS DANG, DE’I NYON MONGS KYI DBANG GIS BDE ‘GROR ‘KHOR LA,
Now negative karma, and the mental afflictions associated with it, drive us to the lower realms. Positive karma, and the kind of karma we call “unshifting”[75]—along with the mental afflictions associated with them—drive us to the higher realms.
[154]
DE’I DANG PO NI DER SKYE BA’I DON DU ‘BAD MI DGOS PAR NGANG
GIS ‘JUG PA DANG, PHYI MA NI DE’I RGYU RNAMS ‘BAD PA CHEN POS SGRUB DGOS PAS DKA’ BA STE,
And we tend to slide automatically into the first of these two, taking birth there without expending any special effort. The causes to bring about the second, though, are difficult to assemble—for they can be achieved only through intense work.
[155]
LUNG GZHI LAS, BDE ‘GRO DANG NGAN ‘GRO NAS ‘PHOS TE NGAN ‘GROR ‘GRO BA NI SA CHEN PO’I RDUL DANG, DE GNYIS NAS ‘PHOS TE BDE ‘GROR
‘GRO BA NI, PHYAG SEN GYI RTZE MOS BZHES PA’I RDUL DANG ‘DRA BAR GSUNGS PA LTAR RO,
,
Remember, for example, the passage in The Foundation of the Word, where Lord Buddha states that those who die in either the higher realms or the lower realms, and then pass on to the lower realms, are as numerous as the particles of dust contained in the entire surface of the Earth; whereas those who die in these realms and pass on to the higher realms are only, by comparison, as few as the particles of dust that remained upon the tip of his fingernail after he had touched it lightly to the ground.[76]
[156]
RTEN ‘BREL TSAR GCIG GI NYON MONGS GSUM GANG RUNG ZHIG GI DUS SU YANG TSAR GZHAN GYI KUN NAS NYON MONGS GZHAN GNYIS ‘JUG PAS RGYUN MI
‘CHAD PA DANG, NYIN RE ZHING SDUG BSNGAL GSUM CHU’I GNYER MA LTA BUS LAN CIG MA YIN PAR MNAR BA RNAMS SEMS PA’O,
,
At the point where any one of the three negative emotions connected to one round of the links of dependent creation is active, then at the same time the other two groups of links related to negative emotions and belonging to a different round of the twelve are also active; thus it is that the wheel turns without a pause. And each and every day, all three forms of pain radiate out and pass through every living being, like ripples on the surface of a lake, torturing them continuously. We have to learn to think about these things.
[157]
‘DI YANG SNGON DU RANG NYID ‘KHOR BAR ‘KHYAMS TSUL BSAMS PA NA, YID LA ‘GYUR BA CI YANG
[f. 14b] MI THON PA CIG GIS, SEMS CAN GZHAN GYI STENG DU BSAMS PA NA, DE RNAMS KYI SDUG BSNGAL MI BZOD PA LAS DANG PO PA LA ‘ONG MED PAS,
Consider rather the kind of person who has yet to give any serious thought about how they themselves are wandering through this cycle of pain—and so has yet to experience any kind of mental transformation. This kind of raw beginner then can hardly reach a state of mind where they can no longer bear the pain of these others because they have turned their attention to the situation that others face.
[158]
BZHI BRGYA PA’I ‘GREL PAR GSUNGS PA LTAR SNGON DU RANG STENG DU BSAM MO,
,DE NAS SEMS
CAN GZHAN LA BSGOM PAR BYA’O,
,
Thus we should do as the commentary to The 400 Verses advises us to: first, contemplate our own situation, and then meditate upon the situation that others find themselves in.[77]
[159]
‘O NA SEMS CAN GZHAN LA ‘KHOR BAR SDUG KUN GYIS MNAR TSUL BSGOMS PA NYID KYIS SNYING RJE CHEN PO ‘DREN NAM, GROGS GZHAN CIG DGOS SNYAM NA,
In this regard, the following question may occur to our reader: “Can we inspire within ourselves great compassion simply by meditating upon how others are tortured by these two aspects of life here in the cycle—the fact of pain, and the fact of the source from which it arises? Or do we need to engage in some other contemplation together with this one?”
[160]
‘DI NA DGRA LA SDUG BSNGAL MTHONG BA NA MI BZOD
PA MED KYI STENG DU DGA’ BA DANG, PHAN GNOD GANG YANG MA BYAS PA SDUG BSNGAL BAR MTHONG BA NA, PHAL CHER YAL BAR ‘DOR BA NI RANG GI YID DU ‘ONG BA MED PAS LAN LA,
Here in the everyday world, when we see someone that we don’t like going through some kind of pain, it’s not as if we feel that we can no longer bear it; on the contrary, we tend to derive some satisfaction from their problems. And when we see suffering come to a neutral person—to someone who has neither helped nor harmed us—then we typically simply ignore them. Both of these attitudes derive from the fact that we have no feelings that these people are beloved by us.
[161]
GNYEN GYI SDUG BSNGAL MTHONG NA MI BZOD PA DANG, DE YANG
YID DU ‘ONG TSABS JI LTAR CHE BA TZAM GYIS DE’I SDUG BSNGAL MI BZOD PA SHUGS DRAG PAR SNANG BAS, SEMS CAN SHIN TU GCES SHING YID LA PHANGS PA’I YID ‘ONG SKYED PA ZHIG DGOS PA NI GNAD CHEN PO’O,
,
When however we see our friends or family undergoing some kind of trouble, then we feel that it is something unbearable to us; and the degree to which we feel this way follows from how strongly these people are beloved by us. Thus it is crucial point that we must develop, within ourselves, feelings where we cherish other beings deeply—where we feel a healthy attachment for them, and see them as our beloved.
[162]
YID ‘ONG THABS GANG
GIS SKYED PA LA MKHAS PA’I DBANG PO DAG GI LUGS GNYIS SNANG BA’I DANG PO NI, ZLA BA’I ZHABS KYIS BZHI BRGYA PA’I ‘GREL PAR SEMS CAN RNAMS THOG MA MED PA NAS, PHA MA SOGS KYI GNYEN YIN PA BSAMS NA, DE RNAMS BSGRAL BA’I PHYIR DU ‘KHOR BAR MCHONG PAR BZOD PA YIN PAR GSUNGS PA LTAR,
How do we reach this point, where everyone strikes us as beloved? We see two methods for this described by the Lords of Sages. With the first, we refer to the commentary on The 400 Verses composed by the great Chandrakirti. Here we are instructed to contemplate how—over the length of time with no beginning—each and every living being has been our own father, or mother, or other family or friend. And then we would be willing to throw ourselves into the cycle, in order to free them.
[163]
BDAG NYID CHEN PO TZANDRA GO MI DANG, MKHAS PA’I DBANG PO KA MA LA SH’I LAS KYANG GSUNGS SO,,
This particular method has also been described by the great being Chandragomi, and by that Lord among Sages, Kamalashila.[78]
[164]
PHYOGS GNYIS PA NI DPAL LDAN ZHI BA LHA’I LUGS TE
[f. 15a],
DE NI GZHAN DU BSHAD ZIN PA LAS SHES PAR BYA’O,
,
The second approach is that of the glorious Shantideva; I have already elucidated this method in other works, which our reader may make reference to.[79]
[165]
DE LTAR SEMS CAN YID LA SHIN TU GCES PA DANG, ‘KHOR BA NA MNAR BA’I TSUL GNYIS KYI SGO NAS, SNYING RJE CHEN PO SBYONG BA LA ‘BAD PA DE DAG GIS NI, ZLA
BAS MCHOD BRJOD THUN MONG MA YIN PA MDZAD PA DON YOD PAR BYAS LA,
Those who make a true effort at this point to develop the attitude of great compassion—through this dual methodology of learning to cherish living beings deeply, and contemplating how the cycle of life torments them—are giving meaning to the unique offering of praise which Master Chandrakirti has composed here.
[166]
DE LTAR MA YIN NA DE’I MKHAS PAR RLOM PA NI, NE TZO’I ‘DON PA DANG ‘DRA STE, SKABS GZHAN DU YANG DE BZHIN DU SHES PAR BYA’O,
,
Thinking though that we are some kind of master of this text without this kind of personal implementation of it is like living the life of a parrot that simply repeats whatever he hears. Remember this, as we go through every other section of this work as well.
[167]
SEMS CAN LA DMIGS PA’I
SNYING RJER ‘GRO TSUL NI ‘CHAD PAR ‘GYUR RO,
,
How it is that we describe this as the kind of compassion which focuses on living beings is something we’ll be covering further on in this work.
Compassion which focuses upon things,
and upon the way in which
beings are not even there
[168]
GNYIS PA NI, CHOS LA DMIGS PA DANG DMIGS PA MED PA LA DMIGS PA’I SNYING RJE YANG, DMIGS PA’I SGO NAS GSAL BAR BYA BA’I PHYIR ‘GRO BA ZHES PA GNYIS SMOS SO,,
Here is the second part from before—where the author bows down to the form of compassion which focuses upon things, and upon the way in which beings are not even there. The two sections of the original text which include the words “every living being” are meant to isolate two aspects of compassion, according to their object of focus: the type which is focused upon things, and the way in which beings are not even there.
[169]
[,
[‘GRO BA G-YO BA’I CHU YI NANG GI ZLA BA LTAR,
,G-YO DANG RANG BZHIN NYID KYIS STONG PAR MTHONG BA YI,
,RGYAL BA’I SRAS PO ‘DI YI SEMS GANG ‘GRO BA RNAMS,
,RNAM PAR GROL BAR BYA PHYIR SNYING RJE’I DBANG GYUR ZHING,
,KUN TU BZANG PO’I SMON PAS RAB BSNGOS DGA’ BA LA,
,RAB TU GNAS PA DE NI DANG PO ZHES BYA’O,]
[The one we call the “first” is the one
Where a child of the Victors sees every living creature
As constantly shifting, and empty
Of any nature of their own—
Like the moon reflected in shifting waters;
And where their heart becomes a slave
To thoughts of compassion,
Determined to free these beings;
Living in a place of joy,
Dedicating all they do
With the prayer of Perfect Goodness.
I.13-18 ]
[170]
‘GRO BA RLUNG GIS G-YO BA’I CHU YI NANG GI ZLA BA LTAR G-YO BA STE SKAD CIG GIS ‘JIG PAR MTHONG NAS, DE LA SNYING RJER GYUR PA GANG YIN PA DE LA ‘DUD DO,
,ZHES PA DANG SBYAR BA NI CHOS LA DMIGS PA’I SNYING RJE LA PHYAG ‘TSAL BA’O,
At this point, Master Chandrakirti is bowing down to the form of compassion which is focused upon things; to relate this to the root text, what he is saying is: “I bow down to that thing which is the compassion where we first see that every living creature is constantly shifting, like the moon reflected in shifting waters (which is to say, coming and going by the instant), and then experience the feelings of compassion.”
[171]
DE BZHIN DU ‘GRO BA CHU’I NANG GI ZLA GZUGS LTAR, RANG BZHIN NYID KYIS GRUB PAR SNANG YANG DES STONG PAR MTHONG NAS, DE LA SNYING RJER GYUR PA LA ‘DUD DO ZHES PA DANG SBYAR BA NI,
,DMIGS PA MED PA’I SNYING RJE LA PHYAG
‘TSAL BA’O,
,
He is also bowing down to the form of compassion which is focused upon the way in which beings are not even there; to relate this one to the root text, Master Chandrakirti is saying, “I bow down to that thing which is compassion where we first see that every living creature is like an image of the moon reflected in some water (that is, they may seem to exist through some nature of their own, but in fact they are empty of any such nature); and then experience the feelings of compassion.”
[172]
‘GREL PAR ‘GRO BA ZHES PA BZHAG NAS SNYING RJER GYUR GANG DE LA ‘DUD CES GSUNGS PA NI, DMIGS PA ‘OG MA GNYIS LA ‘GRO BA ZHES PA YOD PA LA DGONGS SO,
,
At this point in the autocommentary,[80] the wording mentions “bowing down to that thing which is compassion,” but passes over “every living creature.” The idea is that the phrase “every living creature” is assumed in the two subsequent objects of focus.
[173]
‘DI LTAR CHU SHIN TU DVANGS PA
[f. 15b] RLUNG SHIN TU DRAG PO MIN PAS, CHU’I CHA SHAS BRLABS PAS KHYAB PA’I NANG DU ZLA BA’I GZUGS BRNYAN,
The picture here is of a crystal-clear body of water covered by ripples created by currents of a wind which is not particularly strong; and in a certain part of the water’s surface we see a reflection of the moon.
[174]
GZUGS BRNYAN LAS SNGAR DMIGS PA’I RTEN GYI YUL CHU DANG LHAN CIG TU, NYE RE RE ‘JIG PA ZLA BA RANG GI DNGOS PO MNGON SUM DU DMIGS PA LTA BUR SHAR BA NA,
But rather than appearing to be a reflection, the moon—fluttering in and out of existence as it floats upon the surface of the water, the basis that we focus upon first— seems to be the real thing, standing right there in front of our eyes.
[175]
DAM PA STE SKYE BO TSUL DE LA MKHAS PA DAG GIS SKAD CIG RE RE LA MI RTAG PA DANG, GANG DU SNANG BA’I ZLA BA’I RANG BZHIN GYIS STONG PAR MTHONG NGO,,
“Holy ones”[81] though—meaning people who are well versed in how all this works—see that the moon in the water is impermanent, lasting only instant by instant; and that it is empty of having any nature of being the moon which it appears to be.
[176]
DPE DE BZHIN DU BYANG SEMS SNYING RJE’I DBANG DU
GYUR PA RNAMS KYIS KYANG, SEMS CAN ‘JIG LTA’I MTSOR DE RGYAS PA’I PHYIR DU ‘BAB PA’I MA RIG PA’I CHU SNGON PO RGYA CHE BA DANG LDAN PA, TSUL MIN YID BYED KYI RNAM RTOG GI RLUNG GIS BSKYOD PA’I NANG NA GNAS PA, NAM KHA’I ZLA
BA LTA BU’I RANG GI LAS DKAR NAG GI GZUGS BRNYAN LTA BUR MDUN NA GNAS PA RNAMS,
The metaphor holds with those bodhisattvas who are slaves to thoughts of compassion. They are focusing on living beings who possess vast rivers of ignorance, feeding into an ocean of the view of destruction, swelling it. These beings exist within waters which are stirred by the winds of their wrong ideas—of how they think of things in the wrong way. And there in front of them lies the reflection of how they have treated others—right or wrong—like that of the moon in the sky.
[177]
SKAD CIG RE RE LA ‘JIG PA’I ‘DU BYED KYI SDUG BSNGAL THOG TU ‘BAB PA DANG, RANG BZHIN GYIS GRUB PAS STONG PAR MTHONG BA NA, DE RNAMS
LA DMIGS NAS SNYING RJE CHEN PO SKYE BAR ‘GYUR TE,
In every passing moment of their lives, they are stricken by a special kind of suffering: the fact that certain forces have given them their birth—and so they must in turn be destroyed. And they are devoid of possessing any nature which is their own. The bodhisattvas see these beings thus, and in their hearts rises that great compassion which focuses upon them.
[178]
DE YANG SEMS CAN YID DU ‘ONG BA DANG, ‘KHOR BAR ‘KHYAMS PA’I TSUL BSAMS PA LAS SKYE STE SNGAR BSHAD PA BZHIN NO,
,
This compassion is as well born, as we have already mentioned, from seeing all these beings as beloved, and from thinking about how they are wandering through the cycle of pain.
[179]
‘JIG LTA MA RIG PA YIN KYANG DE LAS MA RIG
PA LOGS SU BSHAD PA NI, ‘JIG LTA ‘DREN BYED CHOS KYI BDAG ‘DZIN GYI MA RIG PA LA DGONGS SO,
,
What we call the “view of destruction” is a kind of misunderstanding, but misunderstanding is traditionally also treated separately. The idea behind doing this is that what brings on the view of destruction is misunderstanding in the form of grasping to the idea that things could be themselves.
[180]
‘DIR ‘GREL PAR SNYING RJE GSUM RNAM PAS MI ‘BYED PAR DMIGS YUL GYIS ‘BYED PAR GSUNGS PAS,
In the Autocommentary[82] we see the statement that compassion is divided up according to the object towards which it focuses, rather than being classified by how we are thinking as we feel it.
[181]
GSUM GA’I
[f. 16a]
RNAM PA NI SEMS CAN SDUG BSNGAL DANG ‘BRAL BAR ‘DOD PA’I RNAM PA CAN YIN PAS, SEMS CAN LA DMIGS PA YIN PA YANG ‘DRA STE, SNYING RJE DANG PO’I SKABS SU ‘GRO LA SNYING RJER GYUR ZHES GSUNGS
LA, PHYI MA GNYIS KYI SKABS SU YANG ‘GRO BA G-YO BA ZHES GSUNGS PAS, SEMS CAN DMIGS PAR BSTAN PA’I PHYIR RO,
,
The way we think as we feel this compassion, then, is the same in all three cases: we want living beings to be free of pain. As such, all three are also the same in that they are focused upon these beings. This is true in the way in which Entering the Middle Way indicates that living beings are the objects of focus here: in the case of the first form of compassion, the text says “compassion for all beings”—and in the case of the latter two forms it speaks of “every living creature, constantly shifting.”
[182]
DES NA CHOS LA DMIGS PA’I SNYING RJES NI, SEMS CAN TZAM ZHIG LA DMIGS PA MIN GYI, SKAD
CIG GIS ‘JIG PA’I SEMS CAN LA DMIGS PA YIN PAS, SKAD CIG GI MI RTAG PAS KHYAD PAR DU BYAS PA’I SEMS CAN DMIGS PA’O,
,
Thus we can say that the form of compassion which focuses upon things is not just focused upon living beings, but rather upon living beings who are being destroyed moment by moment. That is, it is focused upon living beings as distinguished by the quality of instantaneous impermanence.
[183]
SEMS CAN SKAD CIG GIS ‘JIG PAR NGES PA NA, RTAG GCIG RANG DBANG CAN
GYI SEMS CAN YOD PA BLO NGO DER KHEGS PAS, PHUNG PO LAS NGO BO THA DAD PA’I SEMS CAN MED PA NGES PAR NUS SO,
,
Once a person comes to a realization of the fact that living beings are being destroyed moment by moment, the idea that a living being could be unchanging, singular, and independent cannot be kept inside their mind. And then they are capable of realizing there is no living being that exists separate from the parts that make them up.
[184]
DE’I TSE SEMS CAN NI PHUNG PO’I TSOGS TZAM LA BTAGS PAR KHONG DU CHUD PAS, PHUNG SOGS KYI CHOS
TZAM LA BTAGS PA’I SEMS CAN DMIGS PAR ‘GRO BAS CHOS LA DMIGS PA ZHES GSUNGS SO,
,
At this point, they grasp the fact that living beings are projections overlaid upon nothing more than combination of their parts. And so when they focus on a living being it turns into focusing on a living being which they see as the result of a projection upon nothing more than certain objects or things, such as the parts of a person. As such, they are said to be “focusing on things.”
[185]
MI RTAG PA’I SEMS CAN ZHES PA NI MTSON PA TZAM STE, RANG RKYA THUB PA’I RDZAS SU MED PA’I SEMS CAN DMIGS PAR
BYED PA LTA BU LA YANG, CHOS LA DMIGS PA ZHES BYA’O,
,
When we mention a living being here who is “changing,” it’s just one of the examples we could have chosen. When we take, for instance, a living being who has no substantial existence—in the sense of not being self-standing—as our object of focus, this can also be termed “focusing on things.”
[186]
DES NA CHOS TZAM LA BTAGS PA’I SEMS CAN LA DMIGS PA LA CHOS LA DMIGS PA ZHES PA NI, BAR GYI TSIG MI MNGON PAR BYED PA’O,
,
Therefore the expression “focusing on things” is actually a shortened version of the full expression, “focusing on a living being who is the result of a projection upon nothing more than certain objects, or things.”
[187]
DMIGS PA MED
[f. 16b] PA LA DMIGS PA’I SNYING RJES KYANG SEMS CAN TZAM LA DMIGS PA MIN GYI, DMIGS PA KHYAD PAR BA RANG BZHIN GYIS GRUB PAS STONG PA’I SEMS CAN LA DMIGS SO,
,
The form of compassion which we say is “focused upon something which is not even there” is another case where we are focused upon something more than a simple living being. That is, there is a certain distinction in how we focus: we are focusing on a living being that we see as being devoid of existing through any nature of their own.
[188]
DMIGS PA MED PA NI MTSAN ‘DZIN GYIS BZUNG BA
LTAR GYI ZHEN YUL MED PA BDEN MED DO,
,
The expression “something which is not even there” is a reference to the fact that something is not real—in the sense that the thing which we believe is there when we feel that the indicators of a thing are the thing itself could never be there.
[189]
BDEN MED KYIS KHYAD PAR DU BYAS PA’I SEMS CAN LA DMIGS PA LA, DMIGS PA MED PA LA DMIGS PA ZHES SAM, DMIGS PA MED PA’I SNYING RJE ZHES BAR GYI TSIG MI MNGON PAR BYAS PA’O,,
Again this is a shortened way of referring to a particular form of compassion: in this case, we give the name “compassion for something which is not even there” or “compassion which is focused upon something which is not even there” to a compassion which is focused upon a living being while at the same time drawing the distinction that they are something which is unreal.
[190]
BOD KYI t’IK BYED MANG POS SNYING RJE GNYIS PA NYID KYIS SKAD CIG GIS ‘JIG PAR DMIGS PA DANG, SNYING RJE GSUM PA NYID KYIS RANG BZHIN MED PAR DMIGS ZER BA NI, ‘DI DAG GI DMIGS RNAM LEGS
PAR MA RTOGS PA’I BSHAD PA STE,
Many Tibetan commentators have made the claim that the second form of compassion alone is focused upon how something is being destroyed moment by moment; and that the third form alone is focused upon how something has no nature of its own. This explanation though reflects a failure to understand clearly what the objects upon which these forms of compassion reflect actually are—and here’s why.
[191]
SNYING RJE GNYIS NI SEMS CAN SDUG BSNGAL DANG ‘BRAL ‘DOD KYI RNAM PA CAN DU KHAS LEN DGOS LA, SKAD CIG MA DANG RANG BZHIN MED PA GNYIS RNAM PA’I YUL DU ‘DOD NA, SNYING RJE GCIG LA
‘DZIN STANGS KYI RNAM PA MI MTHUN PA GNYIS SU ‘GYUR BA’I PHYIR RO,
,
First of all, we have to accept the idea that how we think as we feel both these forms of compassion is that we want living beings to be free of suffering. But if we go on to accept that the two facts of something changing moment by moment, and of lacking any nature of its own, are the objects of our thoughts at this point, then we come up with a single compassion which is entertaining, at the same time, two incompatible ways of thinking about the object it is considering.
[192]
DES NA KHYAD PAR GNYIS KYIS KHYAD PAR DU BYAS PA’I SEMS CAN SNYING RJE’I DMIGS PAR ‘JOG PA LA, SNYING RJE GNYIS RGYUD LDAN GYI GANG ZAG GIS SEMS
CAN SKAD CIG MA DANG, RANG BZHIN MED PAR SNGON DU NGES ZIN PA LA BRTEN NAS KHYAD CHOS GNYIS KYI RNAM PA SHAR BA CIG DGOS KYI, SNYING RJES DE GNYIS SU DMIGS PA MI DGOS SO,
,
Here then is how we actually have to describe the way in which a living being which we are distinguishing in two different ways can be the object upon which compassion is focusing. A person who had the two forms of compassion in their mind would have had to realize, at some previous point in time, that living beings were both changing moment by moment, and also lacked any nature of their own. Based on this realization, they could at some later point focus upon beings with these two distinctions still going on in the back of their mind; but we could not say it was the case that their compassion was focusing on these two distinctions themselves.
[193]
RTZA ‘GREL GNYIS KAR SNYING RJE
[f. 17a]
PHYI MA GNYIS LA SNGAR BSHAD PA’I KHYAD PAR GYIS KHYAD PAR DU BYAS PA’I SEMS CAN DMIGS PAR BSHAD LA, SNYING RJE DANG PO LA DE ‘DRA BA’I KHYAD PAR GYIS KHYAD PAR DU BYAS PA MIN PAR, SEMS CAN TZAM ZHIG DMIGS PAR GSUNGS PAS,
The root text and the Autocommentary both describe the living beings focused upon by the latter two forms of compassion as being distinguished by the features we’ve just mentioned. The first form of compassion though is not distinguished by such features; thus it is said to focus “on simple living beings.”
[194]
DE LA DGONGS NAS SEMS CAN LA DMIGS PA’I SNYING RJE ZHES PA YANG THA SNYAD BDE BA’I PHYIR NYER BSDU’I MING NGO,
,
It’s with this fact in mind that we speak of “the compassion which focuses on living beings”—this expression is itself a contraction, used for convenience’ sake.
[195]
DES NA SNYING RJE DANG PO ‘DIS RTAG GCIG RANG DBANG CAN GYI
SEMS CAN LA DMIGS DGOS PAR ‘DOD PA NI, MI RIGS PAR SMRA BA STE, BDAG MED PA’I LTA BA MA RNYED PA’I RGYUD KYI SNYING RJE LA YANG SEMS CAN TZAM LA DMIGS NAS SKYE BA DU MA YOD PA’I PHYIR DANG,
Therefore the assertion that this first form of compassion must be focusing on a living being as one which is unchanging, singular, and independent is mistaken. First of all, there can be many cases where the compassion which arises in the heart of a person who has yet to reach the viewpoint that things are not themselves is one which focuses on a simple living being.
[196]
GANG ZAG GI BDAG
MED THUN MONG BA DANG, DE KHO NA NYID KYI LTA BA RNYED PA’I RGYUD LA YANG, SNGAR BSHAD PA’I KHYAD PAR GNYIS GANG GIS KYANG KHYAD PAR DU MA BYAS PA’I SEMS CAN LA DMIGS PA’I SNYING RJE DU MA YOD PA’I PHYIR RO,
,
And there are also many cases where the compassion which focuses upon living beings—without the two aforementioned distinctions being drawn at all about these beings—can exist in the heart of a person who has reached the general idea of how no person is themselves; and the view of suchness.
[197]
DPER NA BUM
PA RTAG PAR ‘DZIN PA’I ZHEN YUL SUN PHYUNGS NAS, MI RTAG PAR KHONG DU CHUD PAS KYANG, BUM PA DMIGS PAR ‘JOG RES KYIS MI RTAG PAS KHYAD PAR DU BYAS PA’I BUM PA DMIGS PAR MI ‘JOG PA DU MA ZHIG ‘ONG LA,
Consider, for example, a case where someone had been able to prove to themselves that it was impossible for the object that the idea that a water pitcher is unchanging is grasping on to, to actually exist. There are still though many cases where they could be taking a water pitcher as the object of their focus and not take as the object of this focus a water pitcher which was distinguished by the quality of being changing.
[198]
BUM PA MI RTAG PAR KHONG DU CHUD PAS KYANG, BUM PA DMIGS PAR ‘JOG RES KYIS RTAG PAS KHYAD PAR DU BYAS PA’I BUM PA DMIGS PAR MI ‘JOG PA BZHIN NO,
,
They would have already understood that the water pitcher was a changing thing, but it is not the case that in every single subsequent instance in which they focused on this pitcher they never again thought of it as something characterized by being unchanging.
[199]
‘DI’I SNYING RJE GSUM NI DMIGS PA GSUM PO GANG LA
[f. 17b] DMIGS KYANG, SEMS CAN THAMS CAD SDUG BSNGAL MTHA’ DAG LAS BSKYAB PAR ‘DOD PA’I RNAM PA CAN YIN PAS, NYAN RANG GI SNYING RJE DANG KHYAD PAR SHIN TU CHE’O,
,
Regardless of which of the three objects of focus the three forms of compassion described here take at any particular point, they will always be doing so with the thought that they would like to protect every living creature from every pain there is. As such they are vastly different from the kinds of compassion felt by listeners and self-made buddhas.
[200]
DE ‘DRA BA’I SNYING RJE RNAMS BSKYED PA NA, SEMS CAN GYI DON
DU BDAG GIS SANGS RGYAS KYI GO ‘PHANG CI NAS KYANG THOB PAR BYA’O SNYAM PA’I BYANG CHUB KYI SEMS BSKYED PAR ‘GYUR RO,
,
Once we have been able to develop the kinds of compassion described here, we are then able to go on and reach the Wish for enlightenment, where we think to ourselves: “No matter what, I will attain the state of a Buddha, for the sake of every living being.”
[201]
MCHOD BRJOD YUL DU GYUR PA’I SNYING RJE NI, THOG MA’I SNYING RJE GTZO BO YIN KYANG, BYANG CHUB SEMS DPA’I SNYING
RJE GZHAN RNAMS KYANG YIN PAS NA, SKABS ‘DI RNAMS SU ‘GREL PAS SNYING RJE SKYED PA PO BYANG CHUB SEMS DPAR GSUNGS PA RNAMS KYANG MI ‘GAL LO,
,
It is the first of the three types of compassion which is main object of the offering of praise; nonetheless, other forms of compassion possessed by bodhisattvas are also included in this object. As such, references at this point in the Autocommentary which describe the person who reaches the compassion as being a bodhisattva are in no way contradictory.
[202]
‘O NA LAM DU THOG MAR ZHUGS PA’I BYANG SEMS KYI RGYUR GYUR PA’I SNYING RJE
DE LA SNYING RJE GSUM GA YOD DAM MED CE NA,
“Well then,” one may ask. “Let’s talk about the compassion which acts as the cause which brings about a bodhisattva who has just entered the paths. Can it be any one of these three types of compassion?”
[203]
‘DI LA GNYIS LAS THEG CHEN GYI RIGS CAN CHOS KYI RJES ‘BRANG NI, YANG DAG PA’I DE KHO NA NYID SHES PA TSOL BA SNGON DU BTANG STE, DON DAM PA LEGS PAR GTAN LA PHAB PA’I
‘OG TU SEMS CAN LA SNYING RJE CHEN PO BSKYED PA LA BRTEN NAS, SEMS BSKYED CING THUB PA’I BRTUL ZHUGS BYANG SEMS KYI SPYOD PA LA SLOB BO,
,
There are two possibilities here. Those who belong to the greater-way type and follow after actual things first engage in a pursuit of the knowledge of the absolute purity of suchness. Only after they have been able to learn all about the ultimate do they come to great compassion for all living beings. And then based on this compassion they give birth to the Wish for enlightenment and train themselvesin the activities of a bodhisattva—the “rigorous way of life followed by the Able Ones.”
[204]
THEG CHEN GYI RIGS CAN DAD PA’I RJES ‘BRANG NI, SNGON DU DE KHO NA NYID
RTOGS PAR MI NUS PAS SEMS BSKYED PA’I ‘OG TU YANG DAG PA’I DON SHES PA TSOL BA LA SOGS PA’I SPYOD PA LA SLOB STE, DBU MA’I RGYAN LAS,
Those who belong to the greater-way type and who follow after faith haven’t the capacity to grasp suchness first. And so they first develop the Wish for enlightenment and then afterwards engage in the various activities, such as the pursuit of a knowledge of the absolute purity of things. The Jewel of the Middle Way puts it like this:
[205]
,YANG DAG SHES TSOL SNGON BTANG STE,
,DON DAM RNAM PAR NGES GYUR
[f. 18a]
NAS,
,LTA NGAN THIBS GNAS ‘JIG RTEN LA,
,SNYING RJE KUN TU BSKYED NAS SU,
First they engage in a pursuit
Of the knowledge of absolute purity;
Once they’ve realized the ultimate,
Then all their mistaken views collapse,
And compassion bursts forth in their heart
For all the entire world.
[206]
,’GRO DON BYED PAR DPA’ GYUR PA,
,BYANG CHUB BLO RGYAS MKHAS PA NI,
,BLO DANG SNYING RJES BRGYAN PA YI,
,THUB PA’I BRTUL
ZHUGS YANG DAG SPYOD,
These wise and intelligent bodhisattvas,
Warriors in the service of others,
Covered in jewels of compassion and knowledge,
Keep then to the rigorous way of life
Followed by the Able Ones.
[207]
,YANG DAG DAD PAS RJES ‘BRANG BA,
,RDZOGS PA’I BYANG CHUB SEMS BSKYED NAS,
,THUB PA’I BRTUL ZHUGS BLANGS BYAS TE,
,DE NI YANG DAG SHES TSOL BRTZON,
Those who follow after perfect faith
First reach the Wish for complete enlightenment;
Then they take up those rigors of the Able,
And strive in the pursuit
Of the knowledge of absolute purity.[83]
[208]
ZHES GSUNGS PA LTAR YIN PAS
SNYING RJE GSUM GA SNGON DU SKYED PA YOD DO,
,
As these lines are describing, there are cases where all three forms of compassion are developed first.
[209]
SNGON DU DE KHO NA NYID KYI LTA BA RNYED KYANG SPYOD PA LA SLOB PA’I DUS SU YANG, DE KHO NA NYID KYI DON GTAN LA PHAB NAS, DE LA SLOB PA LA ‘GAL BA MED PA TZAM DU MA ZAD TSUL DE NGES PAR
BYA DGOS PA YIN NO,
,
One may, by the way, have previously reached the view of suchness; during the period that one is training oneself in the various activities, though, a person may continue to work out the meaning of suchness further. In fact it’s not only that this kind of thing is not a contradiction at this point; rather, it is without question necessary during this time.
[210]
DE LTAR MCHOD PAR BRJOD NAS BRTZAM PAR DAM BCA’ BA DNGOS SU MA MDZAD KYANG SKYON MED DE, DBU MA RTZA BA DANG RIGS PA DRUG CU PA BZHIN NO,
,
It’s not a problem that our author here makes the traditional offering of praise but then undertakes no direct commitment to compose the work afterwards, as can also be traditional. We can point to similar examples with the foundational verses of Wisdom, and the Sixty Verses as well.[84]
[211]
DE BZHIN DU BRTZAM PAR DAM BCA’ MDZAD NAS, MCHOD
BRJOD DNGOS SU MA MDZAD PA BSHES PA’I ‘PHRIN YIG LTA BU YANG YOD DO,
,
There are also cases where the author makes a commitment to compose the work, and then adds no direct offering of praise; we can take The Letter to a Friend as an example.[85]
[212]
‘ON KYANG DBU MA LA ‘JUG PA RTZOM PAR ‘DOD NAS MCHOD BRJOD MDZAD PA YIN PAS, SHUGS LA NI BRTZAM PAR DAM BCA’ BA YOD DO,
,
In the case of Entering the Middle Way though we can say that the author has written the offering of praise because he wishes to compose the work; and so the traditional commitment to compose the work may be assumed.
The purpose and the connection
[213]
GZHAN
‘JUG PA’I YAN LAG DGOS ‘BREL LA BRJOD BYA NI, ZAB PA DANG RGYA CHE BA GNYIS YIN LA, THUN MONG MA YIN PA’I DGOS PA NI BSHAD ZIN TO,
,
This brings us to the preliminaries of the composition which are meant to inspire others to engage in the work: what we sometimes call “the purpose and the connection.” The first traditional part is called “a statement of the subject matter”—which in this case includes both the profound teachings and the widespread teachings. The second part, what we call the “unique purpose,” has already been covered.
[214]
NYING DGOS LA GNAS SKABS PA NI BSTAN BCOS KYI DON SHES PA NYAMS SU
[f. 18b] LEN PA NAS BZUNG STE LAM BZHI BGROD PA’O,
,MTHAR THUG PA NI ‘BRAS BU’I SA’O,,
The immediate point of the third part—what is named the “ultimate purpose”—extends from coming to an understanding of the subject matter of this classical commentary, up through putting it into practice as we pass through four of the paths. The final point of this part is to reach the level of the final goal.
[215]
NYING DGOS DGOS PA LA RAG LAS PA DANG, DGOS PA BSTAN BCOS LA RAG LAS PA NI ‘BREL BA’O,
,
The fourth part is known as “the connection”; here, it is reflected in the fact that fulfilling the essential purpose depends upon fulfilling the simple purpose—and fulfilling this purpose depends upon a study of the commentary.
A general discussion of how we practice this path
[216]
GNYIS PA LA GNYIS, RGYU’I SA DANG, ‘BRAS
BU’I SA’O,
,
This brings us to the second major division of our discussion of the body of the text, which is the explanation of the actual body of the commentary which is composed after the offering of praise has been completed. We proceed in two steps: a presentation of the levels which act as a cause; and then a presentation of those which consist of the result.
[217]
DANG PO LA GSUM, LUGS ‘DI’I LAM NYAMS SU LEN TSUL SPYIR BSTAN PA DANG, BYE BRAG TU SO SKYE’I SAR NYAMS SU LEN TSUL BSHAD PA DANG, BYANG SEMS ‘PHAGS PA’I SA’I RNAM GZHAG BSTAN PA’O,,
The first of these has three divisions of its own: a general discussion of how it is that we put the path of this system into practice; a more specific explanation of how we practice upon the levels for normal people; and finally a presentation on the structure of the levels for realized beings who are bodhisattvas.
[218]
DANG PO
NI, GAL TE BSTAN BCOS ‘DIR BYANG SEMS KYI ZAB PA DANG RGYA CHE BA’I LAM KLU SGRUB KYI RJES SU ‘BRANGS TE GTAN LA ‘BEBS NA, RE ZHIG MGON PO KLU SGRUB KYI LUGS KYIS SANGS RGYAS KYI SAR BGROD PA’I LAM GYI RIM PA
CI ‘DRA BA ZHIG BZHED CE NA,
For the first, one may begin with the following question:
So the goal of this classical commentary is to provide a presentation of the profound and widespread paths of the bodhisattva, following the teachings of Nagarjuna. Here then at the beginning, can you give us an outline of the steps of the path for travelling to the state of a Buddha, according to the system accepted by our savior, Nagarjuna?
[219]
DE LA SANGS RGYAS GNYIS PA KLU SGRUB ZHABS LA SOGS PA’I LUGS THOS BSAM GYIS GTAN LA ‘BEBS PA NI, RANG GIS YANG DAG PA’I LAM NYAMS SU LEN TSUL LA NGES PA CHEN PO RNYED NAS, LAM
LTAR SNANG RNAMS KYIS BKRI BAR MI NUS PA’I CHED DU YIN NO,
,
Now the whole purpose of undertaking learning and contemplation in order to come to an understanding of the system of that second Buddha, the great Nagarjuna, is so that—by reaching a deep place of certainty in our own practice of the correct path—we can assure that it is impossible for us ever to be misdirected to some mistaken path.
[220]
DE’I PHYIR SHING RTA CHEN PO RNAMS KYI LUGS KYI GZHUNG LA CI TZAM SBYANGS KYANG, RANG GI LAM NYAMS SU LEN PA’I TSUL LA NGES PA CI YANG MI RNYED PA’I THOS BSAM
PA NI, THOS BSAM BYED TSUL GNAD DU MA SONG BA’I PHYIR,
Thus we can say that—no matter how much a person trains themselves in the classics of the schools of the great innovators—the way in which they undertake study and contemplation misses the mark if this learning and thinking doesn’t at all result in their coming to some place of certainty in their own actual practice of the path.
[221]
THEG PA CHEN PO LA NGAL BAR BYAS KYANG SNYING PO LEGS PAR MI LON PAS NA, LAM BGROD PA’I RIM PA RNAMS SHES PA LA ‘BAD PAR BYA’O,
,
They can then be expending themselves in efforts to follow the greater way, but still fail to really get the essence. As such, we must exert ourselves in the task of learning the various formal stages for travelling the path.
[222]
KLU’I ZHABS KYIS LAM GYI CHA
[f. 19a]
PHYOGS RE BSHAD PA MANG YANG ZAB PA DANG RGYA CHE BA GNYIS KA LAS BRTZAMS PA’I LAM GYI LUS STON PA’I GZHUNG GSUM LAS,
The magnificent Nagarjuna has composed a great number of explanations of specific individual components of the path; but there are three of his classic presentations which base their structure upon both the profound and the widespread sides of the teachings.
[223]
RIN CHEN ‘PHRENG BA LAS GSUNGS TSUL LA, DE YI RTZA BA BYANG CHUB SEMS,
,ZHES PA DANG,
SNYING RJE SNGON BTANG SPYOD KUN DANG, ZHES SOGS NI SNGAR DRANGS ZIN LA,
Here is how the first of these, the String of Precious Jewels, makes its presentation. We have already quoted several sections, such as the one which speaks of “its roots, a Wish for enlightenment,” and another which mentions “that entire way of life, ushered in by compassion.”
[224]
YANG DE NYID LAS,
The same work also includes the following lines—
[225]
,DE LA BYANG CHUB SEMS DPA’ YI,
,YON TAN MDOR BSTAN BYA BA NI,
,SBYIN DANG TSUL KHRIMS BZOD BRTZON ‘GRUS,
,BSAM GTAN SHES
RAB SNYING RJE SOGS,
We may summarize, briefly,
The high qualities of the bodhisattva
As giving; an ethical way of life;
Patience; joyful effort;
Meditation; wisdom;
Compassion; and others as well.
[226]
,SBYIN PA RANG DON YONGS BTANG BA,
,TSUL KHRIMS GZHAN PHAN BYA BA’O,,
BZOD PA KHRO BA SPANGS PA STE,
,DKAR PO’I CHOS SPEL BRTZON ‘GRUS SO,
Giving is to give away
All that you ever wanted;
The ethical life means doing things
Of benefit to others.
Patience is to give up anger,
And effort is working to increase
The good parts of ourselves.
[227]
,BSAM GTAN RTZE GCIG NYON MONGS MED,
,SHES RAB BDEN DON GTAN LA ‘BEBS,
,SNYING BRTZE SEMS CAN THAMS CAD LA,
,SNYING RJE RO GCIG BLO GROS SO,
Meditation is a mind single-pointed,
And free of negativity;
Wisdom works out the meaning
Of true reality.
Compassion is a kind of intelligence
Which sings a single song
Of love for every single being.
[228]
,SBYIN PAS LONGS SPYOD KHRIMS KYIS BDE,
,BZOD PAS MDANGS LDAN BRTZON PAS BRJID,
,BSAM GTAN GYIS ZHI BLO YIS GROL,
,
SNYING BRTZE BAS NI DON KUN SGRUB,
Giving brings us prosperity;
An ethical life brings happiness;
Patience brings a lovely face,
And effort brings respect.
Meditation leads to peace,
Understanding liberates us,
And compassion accomplishes all things.
[229]
,BDUN PO ‘DI DAG MA LUS PAR,
,CIG CAR PHA ROL PHYIN PA YIS,
,YE SHES BSAM GYIS MI KHYAB YUL,
,’JIG RTEN MGON PO NYID THOB ‘GYUR,
If we can reach the perfection
Of all these seven together,
Then we can reach that object
Of inconceivable wisdom,
And become ourselves that one and only
Savior of the world.[86]
[230]
ZHES PHYIN DRUG GI NGOS ‘DZIN DANG,
,PHAN YON
DANG SNYING RJE’I GROGS DANG BCAS PA LA BSLAB PAR GSUNGS TE, SPYOD PA’I RTEN SEMS BSKYED PA SNGON DU BTANG BA DANG, SPYOD PA DES BYANG SEMS KYI SA BCU BGROD PAR GSUNGS SO,
,
These verses serve to identify for us the six perfections, covering as well the benefits that they bring to us, and the way in which we train ourselves in them, by combining them with the attitude of compassion. They speak of how first we utilize the Wish for enlightenment—which serves as a foundation for the activities of the bodhisattva—and then undertake those activities to complete our journey through the ten bodhisattva levels.
[231]
CHOS DBYINGS BSTOD PA LAS KYANG, SKYABS
[f. 19b] SU SONG NAS SEMS BSKYED PA DANG, PHAR PHYIN BCUS KHAMS RGYAS PAR BYED PA DANG, BYANG SEMS KYI SA BCU GSUNGS SO,
,
The Praise of the Realm of Reality also speaks of developing the Wish for enlightenment once one has gone for refuge; of how we use the ten perfections to expand our potential; and of the ten levels of the bodhisattva.[87]
[232]
LAM GYI LUS KYI SDOM RAGS PA CIG MDZAD PA DE, MDO KUN LAS BTUS LAS RGYAS PAR BSHAD PA NA,
DAL ‘BYOR DANG BSTAN PA LA DAD PA RNYED DKA’ BA DANG, DE DAG LAS KYANG BYANG CHUB TU SEMS BSKYED PA RNYED DKA’ BAR GSUNGS LA,
The Compendium of All the Sutras further devotes an extensive section to a rough summary of the entire length of the path. Here it describes how difficult it is to find the various forms of leisure and fortune, and faith in the teachings. It goes on to say how even more difficult it is to reach the Wish for enlightenment.
[233]
SEMS CAN RNAMS LA SNYING RJE CHE BA YANG RNYED DKA’ BA DANG, SNGAR BSHAD PA RNAMS LAS KYANG,
BYANG SEMS LA RMA ‘BYIN PA’I LAS SGRIB DANG, DE LA BRNYAS PA’I SEMS DANG, BDUD KYI LAS DANG, DAM CHOS SPONG BA SOGS SPONG BA RNYED DKA’ BA SOGS KYI BSHAD PA MANG DU GSUNGS SO,
,
It also describes how difficult it is to develop great compassion for living beings—and it continues by saying that it is even more difficult than all of these to reach a point where we can remove a karmic obstacle created by speaking badly of a bodhisattva, or even just thinking badly of them; or else eliminate the influence of negative spirits; or stop ourselves from actions which consist of rejecting the Dharma, or anything of the like. We see many such discussions there.[88]
[234]
‘DI SNGA MA GNYIS LA LTOS NA
GSAL MOD KYANG, DA DUNG LAM GYI RIM PA RNAMS RTOGS DKA’ BA LA, SLOB DPON GYI LUGS ‘DZIN CHEN PO ZHI BA LHAS, SPYIR BSLAB SPYOD GNYIS KA DANG KHYAD PAR DU MDO BTUS KYI DON GYI ‘GREL PA BSLAB BTUS LAS SHIN
TU GSAL ZHING RGYAS PAR GSUNGS TE,
It is admittedly true that this last work gives a more explicit presentation than the two mentioned before it; but certain steps of the path can still be difficult for a person to grasp. And so Shantideva, that great upholder of the system of the Master, has described these steps even more explicitly, and in much greater detail, in a general way in his Compendium of All the Trainings and his Guide to the Bodhisattva’s Way of Life—and in a much more specific way in his Compendium of All the Trainings which is a commentary explaining the meaning of the Compendium of All the Sutras.[89]
[235]
THOG MAR DAL ‘BYOR DON CHE ZHING SHIN TU RNYED DKA’ BA BSAMS NAS, TSE ‘DIR SNYING PO LEN PA’I PHAN PA SEMS PA DANG, DE NAS DAD PA SPYI DANG KHYAD PAR DU THEG PA CHEN PO’I YON TAN BSAM
PA’I DAD PA BRTAN PO BSKYED DE,
That is, he is saying, we first contemplate upon the great importance of the leisure and fortune we have found in this life, and how extremely difficult it is to find. Then we think on the benefit of getting the very essence out of our lifetime here. This leads, in general, to feelings of faith; and more specifically to a solid faith in which we consider the high qualities of the path of the greater way.
[236]
SMON PA BYANG CHUB KYI SEMS BSKYED PA DANG, DE NAS ‘JUG PA’I SDOM PA BZUNG BA DANG, DE NAS LUS DANG LONGS SPYOD DGE RTZA GSUM BTANG BA DANG, BSRUNG BA DANG, DAG PAR BYED
[f. 20a]
PA DANG, SPEL BA’I TSUL RNAMS GSAL BAR GSUNGS PA ‘DIS, MDO KUN LAS BTUS BSHAD PAR BYA’O,
,
This in turn leads to developing the Wish for enlightenment in the form of an intention—which inspires us to commit ourselves to the vows for this Wish in the form of actual action. And then we can give away the three of our body, our possessions, and our store of good deeds. We can honor, we can purify, we can increase. Our author explicitly describes the way of doing these things; and thus do “I explain the Compendium of All the Sutras.”
[237]
BZHI BRGYA PAR YANG ZAB PA DANG RGYA CHE BA’I LAM GYI LUS GSUNGS LA, DBU MA
SNYING PO DANG, DBU MA RGYAN DANG, DBU MA’I SGOM RIM GSUM LAS BSDUS TE GSUNGS PA’I LUS RNAMS KYANG ‘DRA BAS, ‘PHAGS PA’I LUGS ‘DZIN PA’I CHEN PO THAMS CAD LAM GYI KHOG LA ‘DRA’O,
,
The paths of both the profound and the widespread sides of the teaching are also recounted in The 400 Verses. The content of the briefer presentations of them found in three works—The Heart of the Middle Way, The Jewel of the Middle Way, and The Steps of Meditation on the Middle Way—is also similar; and so we can say that the general shape of the path painted by the great upholders of the system of the Realized Being is always the same.[90]
[238]
‘DI RNAMS LA NGES
PA BDE BLAG TU STER BA’I THABS LAS DANG PO PAS ‘JUG PA BDE BA NI SHING RTA CHEN PO’I LUGS GNYIS LA MKHAS PA’I DPAL MAR ME MDZAD KYI GDAMS NGAG BYANG CHUB LAM GYI RIM PAR, SHIN TU GO SLA BA’I ‘KHRID TSUL
BSTAN PA LAS SHES PAR BYA’O,
,
One way to gain, without great effort, a good understanding of these classics is through a study of the Steps on the Path to Enlightenment, a book of advice which is easily covered even by beginners, and which was composed by the glorious Dipankara, a master of the systems of both the great innovators. This text makes its presentation in a way which is understood with great ease.[91]
Practicing the levels for normal people
[239]
GNYIS PA NI, GAL TE BSTAN BCOS ‘DIR BYANG SEMS KYI LAM ZAB PA DANG RGYA CHE BA GNYIS KA DANG, DES THOB PAR BYA BA’I ‘BRAS BU GTAN LA ‘BEBS NA, BYANG SEMS LA GAL SHIN TU CHE BA’I
SO SKYE’I SA’I LAM GYI RIM PA RNAMS, MCHOD BRJOD KYI ‘OG ‘DIR BSTAN DGOS PA LAS, DER MI STON PAR ‘PHAGS PA’I SA NYID NAS ‘CHAD PA JI LTAR RIGS SNYAM NA,
This brings us to the second division in our presentation of the levels that act as a cause, which is a more specific explanation of how we practice upon the levels for normal people. One may begin with the following question:
Let’s assume then that the purpose of the classical commentary we are covering here is to set forth both the profound and widespread divisions of the path of the bodhisattva—as well as the goal which we achieve by following these divisions. It would seem necessary, since they are so crucial for bodhisattvas, to present here, right after the offering of praise, the steps of the path contained in the levels for normal people. And yet the text does not follow this approach, but rather begins the discussion from nothing less than the levels of the bodhisattva. How could this be right?
[240]
‘DI NI MCHOD BRJOD KYI SKABS NYID DU BSHAD PAS,
SKABS ‘DIR MA BSHAD DO,
,DE’I DGOS PA NI GANG BSGOMS PA LA BRTEN NAS BYANG SEMS SU ‘GYUR BA’I RGYU’I GTZO BO GSUM BSTAN PAS, THEG CHEN DU ‘JUG PAR ‘DOD PAS DE GSUM THOG MAR NYAMS SU BLANG DGOS PAR
[f. 20b] BSTAN PA’I PHYIR RO,
,
This question has already been covered, in the section on the offering of praise itself; as such, we will not go through it again here. The point of doing it this way though is that the text first presents the three principal causes which—once one meditates upon them—lead one to become a bodhisattva. This is in order to indicate that those who wish to enter the greater way must first put into practice these three.
[241]
DE GSUM NI SNGON DU NYAMS SU LEN DGOS PAR MA ZAD, BYANG SEMS SU GYUR NAS KYANG NYAMS SU BLANG DGOS PA LA, GNYIS LA MI RTEN PA’I YE SHES NI SPYOD PA’I GTZO BO YIN PAS, DES MTSON NAS SBYIN SOGS
KYI SPYOD PA GZHAN LA SLOB PA YANG GO DGOS SO,
,
Not only must one put these three into practice before becoming a bodhisattva—they must also be practiced even after one has already become one. The primary practice within all the activities of a bodhisattva is that of the wisdom which no longer rests in the two extremes. The practice of this wisdom then represents the practice of all the other bodhisattva activities—giving and the rest. When the presentation is done as it is, it is meant to help us understand this fact.
[242]
DE YANG MDO KUN LAS BTUS PA LAS, BYANG CHUB SEMS DPA’ THABS LA MKHAS PA DANG BRAL BAR CHOS NYID ZAB MO LA SBYAR BAR MI BYA STE, ‘DI LTAR THABS DANG SHES RAB ZUNG DU ‘BREL BA NI, BYANG CHUB SEMS DPA’ RNAMS KYI SBYOR BA YANG DAG PA’O, ZHES GSUNGS PA LTAR
This follows the Compendium of All the Sutras, where it states—
A bodhisattva who is without skillful means fails to apply themselves to the profound nature of things. When one rather combines both method and wisdom in the way we’ve described, this becomes the perfect practice of a bodhisattva.[92]
[243]
TSOGS GNYIS ZUNG DU ‘BREL BA LA BSLAB DGOS KYI, THABS SHES PHYOGS RE BAS CHOG SHES BYED PA DANG, THABS
SHES KHYAD PAR CAN GANG YANG MED PA’I SEMS RTZE GCIG PA TZAM LA YID BRTAN PAR MI BYA’O,
,
The point is that we must practice the two accumulations in tandem: we must not satisfy ourselves with practicing just one side or the other—method or wisdom; and we must not put all our faith in a single-pointed state of mind alone—in one which lacks any extraordinary form of method and wisdom.
[244]
DE KHO NA NYID LA DPYOD PA’I RIGS PAS DGAG BYA ‘GOG PA’I SA MTSAMS MA ZIN PAR THAMS CAD BKAG PAR MTHONG STE, RTOG PA GANG
YIN THAMS CAD BDEN ‘DZIN DU ‘KHRUL BAS,
We do see people who fail to draw the correct line concerning how far we should go in denying the existence of what the concept of emptiness negates; that is, they fail in how they apply the various forms of reasoning which explore the idea of suchness. And then they end up denying the existence of everything: they mistake all forms of discursive thought for the tendency to hold things as real.
[245]
THA SNYAD KYI RNAM GZHAG THAMS CAD GZHAN NGO KHO NA LA SKYEL BA DANG, ‘BRAS BU’I SKABS SU YE SHES KYIS STONG PA’I DE BZHIN NYID TZAM ZHIG GI CHOS SKU LAS MED CING, GZUGS
KYI SKU GDUL BYA’I SHES RGYUD KYIS BSDUS PAR ‘DOD PA RNAMS LA NI,
Because of this they assert that the entire presentation upon how things do exist nominally was made only to satisfy those of other schools. And they must also then assert that—at the stage where we have reached the final goal—there is nothing left but a body of reality which consists only of the ultimate nature of things, devoid of the attribute of wisdom. At this point as well they must assert that the body of form is actually subsumed by the mental continua of the disciples experiencing it.
[246]
NYAN RANG GNYIS THUB DBANG LAS SKYES PA DANG, SANGS RGYAS BYANG SEMS LAS ‘KHRUNGS PAR LUNG RIGS KYIS BSGRUBS PA SOGS THAMS CAD DBU MA
[f. 21a]
LA ‘JUG PA’I LUGS MIN PAR ‘GYUR ZHING,
And by that point, nothing like this whole exercise where we use both scriptural authority and logical reasoning to establish that the two of listeners and self-made buddhas are born from the Lords of the Able—and that Buddhas themselves take their holy birth from bodhisattvas—can any longer represent the system of Entering the Middle Way.
[247]
CHOS GSUM BSGOM PA YANG BYANG SEMS DBU MA PA’I LUGS MIN PAR GZHAN NGO TZAM DU BZHAG PA’O, ZHES PAS RANG NGOS NAS LAM NYAMS SU BLANG
DGOS PA THAMS CAD LA SKUR BA BTAB CING,
There are also those who say that “even following those three practices is something that was taught for those of other schools, and is not the system followed by bodhisattvas who belong to the middle way.” These kind of people are failing to show any respect for the path that they themselves will eventually need to walk.
[248]
RANG BZHIN GYIS GRUB PAS STONG PA’I SEMS CAN ZO CHUN DANG CHOS MTHUN DRUG GIS ‘KHOR BAR BSHAD PA RNAMS ‘GAL ‘DU ‘BA’ ZHIG TU ‘GYUR BAS,
Their thinking stands in total contradiction to the presentation on how living beings who are devoid of any natural existence spin through the cycle of life in a manner which is similar, in six different ways, to the way in which a water wheel turns.
[249]
DBU MA LA ‘JUG PA’I MCHOD BRJOD NAS BZUNG STE, GZHUNG GI DON LOG PAR ‘CHAD PA LA ZHUGS PAR SHES PAR BYA’O,,
And so our readers should understand that they way they explain the entire text of Entering the Middle Way, from the offering of praise down to the last page, is completely mistaken.
[250]
SBYIN SOGS LA SLOB TSUL ‘PHAGS PA’I SA’I SKABS SU BSHAD PA RNAMS LA’ANG SO SKYE’I SA NAS KYANG, NYAMS SU BLANG
BYA’I SPYOD PA MANG DU YOD PA RNAMS SHES PAR BYAS NAS, DA LTA NAS KYANG NYAMS SU BLANG BA LA ‘BAD PAR BYA’O,
,
They should also understand that there are a great many activities that come from the levels of normal people and which should still be followed as we undertake the practice of giving and the rest, as these are described for individuals who have reached the levels of those who are realized. These are practices which our readers can in fact begin to work on immediately.
A combined presentation of the ten levels
[251]
GSUM PA LA GSUM, SA BCU’I THUN MONG GI RNAM GZHAG, SA SO SO’I RNAM GZHAG, SA BCU’I YON
TAN BSTAN PA’O,
,
This brings us to the third point in our explanation of the levels which act as a cause, which is a presentation on the structure of the levels for realized beings who are bodhisattvas. We will cover this subject in three different steps: a combined presentation of the ten levels; a separate presentation for each one of these levels; and then a description of the high good qualities of the ten.
[252]
DANG PO NI, ‘DIR RAB DGA’ SOGS SA BCU GCIG BSHAD PA NI, RIN CHEN ‘PHRENG BA LAS,
Here is the first. Our presentation here on eleven levels—Perfect Happiness and the rest—is based upon the following lines from The String of Precious Jewels which speak of ten levels, and a broad presentation of eleven levels:
[253]
,JI LTAR NYAN THOS THEG PA LA,
,NYAN THOS SA NI BRGYAD BSHAD PA,
,DE BZHIN THEG PA CHEN PO LA,
,
BYANG CHUB SEMS DPA’I SA BCU’O,
For the way of the listeners,
We see a description
Of eight different listener levels.
Just so, for the greater way,
There are ten bodhisattva levels.[93]
[254]
ZHES SA BCU DANG, BCU GCIG PA’I RNAM GZHAG RAGS PA CIG GSUNGS PA LA GZHI MDZAD CING,
SA BCU PA’I MDO LA YANG BRTEN NAS MDZAD DE, DE LA RAB DGA’ SOGS SA
[f. 21b] BCU LA SEMS BSKYED PA BCUR BSHAD PA NI, DON DAM PA’I SEMS BSKYED LA DGONGS SO,
,
Our explanation is also based upon The Sutra on the Ten Levels. In this scripture, the ten levels—Perfect Happiness and the rest—are spoken of as the “ten forms of the Wish for enlightenment.”[94] We are meant to understand that this is a reference to the ultimate form of this Wish.[95]
[255]
DON DAM SEMS BSKYED DU BZHAG PA’I SA BCU’I NGO BO NI, ‘GREL PA LAS, BYANG CHUB SEMS DPA’ RNAMS KYI ZAG PA MED PA’I YE
SHES SNYING RJE LA SOGS PAS ZIN PA NYID CHAR RNAM PAR PHYE BA NA, SA ZHES BYA BA’I MING ‘THOB STE YON TAN GYI GNAS SU ‘GYUR BA’I PHYIR RO, ZHES SA YI NGO BO DANG GANG GIS YONGS SU ZIN PA DANG, SA’I MING ‘THOB TSUL DANG, SGRA’I DON BSHAD PA BZHIS BSTAN NO,,
What is the very essence of the ten levels which we describe as the ultimate form of the Wish? The commentary gives the presentation in four parts: the essence of the levels; what it is that imbues them; how they came to be given the name “level”; and the literal meaning of their name—
The immaculate wisdom of the bodhisattvas—always imbued with compassion and the rest—may be divided into certain parts. These are given the name level [or ground], for they are the places where high personal qualities are found.[96]
[256]
ZAG PA MED PA’I YE SHES ZHES PA’I NGO BO NI, KHA CIG MDZOD NAS BSHAD PA LTAR GYI ZAG PA RGYAS SU MI RUNG BA LA ZAG MED DU ‘CHAD PA NI, LUGS ‘DI’I ZAG MED DU ‘JOG PA’I DON THUN MONG
MA YIN PA MA RTOGS PAR SNANG BAS,
What then is the essence of immaculate wisdom? Some have glossed “immaculate” here as it is explained in The Treasure House—as referring to an instance where stains can no longer spread.[97] It would appear that these people have failed to grasp the unique way in which something is described as “immaculate” in this particular system.[98]
[257]
RANG GI LUGS NI BDEN ‘DZIN GYI MA RIG PA DANG, DE’I BAG CHAGS GANG RUNG GIS BSLAD PA NI ZAG BCAS DANG, BSLAD PA DE DANG BRAL BA’I YE SHES NI ZAG PA MED PA YIN TE,
According to our own system, something is “stained” when it is infected either by misunderstanding in the form of believing that things are real, or by the seeds for this tendency—or by both. “Unstained” or “immaculate” then refers to the state of understanding which is free of such infection.
[258]
TSIG
GSAL LAS, MA RIG PA’I RAB RIB DANG BRAL BA DAG GI YE SHES ZAG PA MED PA’I YUL GYI RANG BZHIN LA LTOS NAS NI MA YIN NO, ZHES GSUNGS PA BZHIN NO,
,
As A Clarification of the Verses puts it,
What we refer to as “immaculate” is the wisdom of those which are freed of the cataract of misunderstanding; it is not, rather, a term applied according to the nature of a particular object.[99]
[259]
DE YANG SANGS RGYAS KYI SA MA THOB TSUN CHAD DU MA RIG PA’I
BAG CHAGS KYIS MA BSLAD PA’I SHES PA NI, ‘PHAGS PA RNAMS KYI MNYAM GZHAG MI RTOG PA’I YE SHES MIN PA MED LA, DE YANG RES ‘JOG PA STE MNYAM GZHAG LAS LANGS PA NA BAG CHAGS KYIS BSLAD PA CAN DU SKYE’O,
,
Now except for the non-conceptual wisdom of realized beings in their deep state of meditation, there is no state of mind (short of the one possessed by a person who has reached the level of Buddhahood) which is not infected by the seed for the tendency to misunderstand things. Even this wisdom though is variable, in the sense that—when these beings come out of this type of meditation—their mind again takes on the infection by the seed for this tendency.
[260]
SA
[f. 22a]
BDUN PA’I BAR DU NI MA RIG PAS SLOD PA YOD LA, SA BRGYAD PA NAS DANG DGRA BCOM PA GNYIS LA NI, SLOD BYED KYI MA RIG PA ZAD PAS, DES BSLAD PA MED KYI MA RIG PA’I BAG CHAGS KYIS BSLAD PA NI
YOD DO,
,
Up through the seventh bodhisattva level, our mind is still infected by the misunderstanding itself. In two cases though—from the eighth level on up, and with enemy destroyers—the misunderstanding which does the infecting is finished off. Thus it is no longer infecting our mind; but we do still have infection going on by the mental seed for this tendency to misunderstand.
[261]
YANG ‘GREL PAR SA DANG PO LA GNYIS SU MED PA’I YE SHES KYI MING CAN ZHES GSUNGS PA NI, YUL YUL CAN RGYANGS CHAD DU GNYIS SU SNANG BA MED PA LA ZER GYI, MTHA’ GNYIS SPANGS PA TZAM GYI YE SHES LA MI
BYA’O,
,
And when the commentary speaks of something “having the name” of “wisdom beyond duality” at the first bodhisattva level, it is referring to a lack of duality in the sense of subject and the object appearing to be divorced one from the other; not to a state of understanding in which we have eliminated no more than the two extremes.[100]
[262]
SLOB DPON ‘DI’I GZHUNG DU MA RIG PA’I RAB RIB DANG BRAL BA’I SHES RAB DANG YE SHES, ZHES DU MA ZHIG GSUNGS PAS MA RIG PA DANG, DE’I BAG CHAGS RIG PA’I KHYAB BYED DU BYAS NAS, DE GNYIS ZAD PA NA YE
SHES KYANG LDOG PA SLOB DPON ‘DI’I LUGS SU SMRA BA NI,
In the classics written by this particular master,[101] we see frequent references to the “wisdom” or “understanding” which is “free of the cataract of misunderstanding.” And then some people have claimed that what this means is that the tendency to misunderstand—and the mental seed which causes this tendency—themselves subsume our very consciousness. They say that when we finish off the two, then, we also put a stop to the understanding itself—and they conclude by stating that this idea expresses the system of the present master.
[263]
MU STEGS DPYOD PA BA DRI MA ZAD NA SEMS KYANG ZAD PAR ‘DOD PA LTAR SMRA BA’I SKUR ‘DEBS CHEN PO YIN LA, ‘PHAGS PA’I MNYAM GZHAG NA YE SHES MED ZER BA YANG DE DANG ‘DRA’O,,
This though is a tremendous philosophical debasement, on the order of the belief of the “Examinist” school[102] of the early Hindus where they say that—when we finish off mental impurities—we finish off the mind itself as well. Claiming that there is no wisdom present in the mind of a realized being engaged in deep meditation is also similar.
[264]
RIN CHEN PHRENG BA LAS KYANG,
,DE PHYIR DE LTAR MTHONG BA GROL,
,GANG GIS MTHONG BAR ‘GYUR ZHE NA,
,THA SNYAD DU NI SEMS LA BRJOD,
The String of Precious Jewels says as well—
Therefore anyone
Who sees things this way
Is freed;
And if you ask
Who it is
That sees,
Our answer is that
It’s the mind,
In a nominal way.[103]
[265]
,CES YUL CAN GYI BYED PA CI ‘DRA BA ZHIG GIS DE KHO NA NYID
MNGON SUM DU MTHONG BA DRIS PA’I LAN DU, THA SNYAD DU SEMS KYIS DE KHO NA NYID MNGON SUM DU MTHONG BAR GSUNGS SHING,
This section constitutes a question: “What kind of action, by what subject, is it that allows us to see suchness directly?” And in answer it says, “It is the mind which, in a nominal way, sees suchness directly.”
[266]
CHOS DBYINGS BSTOD PA LAS KYANG,
,JI LTAR ME YIS DAG PA’I GOS,
,SNA TSOGS DRI MAS DRI
[f. 22b] MA CAN,
,JI LTAR ME YI NANG BCUG NA,
,DRI MA ‘TSIG ‘GYUR GOS MIN LTAR,
The Praise of the Realm of Reality also says,
Think of how you put
A piece of cloth resistant to fire
But which has all sorts of stains
Into the middle of a fire.
The stains are burned,
But not the cloth.
[267]
,DE BZHIN ‘OD GSAL BA YI SEMS,
,’DOD CHAGS LAS SKYES DRI MA CAN,
,YE SHES ME YIS DRI MA SREG
,DE NYID ‘OD GSAL MA YIN NO,
It’s the same with the mind,
The mind of clear light.
It may possess the various stains
Which come from feelings of desire,
But when the fire of wisdom comes
And burns the stains,
It cannot burn the clear light itself.[104]
[268]
ZHES RDO
RGYUS KYI GOS DRI MA CAN MER BCUG PA NA, MES DRI MA TSIG KYANG GOS MI ‘TSIG PA LTAR, SEMS KYI DRI MA YE SHES KYI MES BSREGS PA NA, DRI MA SREG PA YIN GYI ‘OD GSAL BA’I SEMS MED PAR MI ‘GYUR BAR GSUNGS SO,,
What this is saying is that, when we take a fire-resistant cloth—one with various stains—into the fire, the fire burns away the stains, but not the cloth itself. And when the stains in the mind are burned away by the fire of understanding, the stains are burned; but it is not as if the mind of clear light itself disappears.
[269]
BYANG SEMS ‘PHAGS PA’I MNYAM GZHAG YE SHES DANG, NYAN RANG ‘PHAGS PA’I MNYAM GZHAG YE SHES GNYIS, MA RIG PA’I BAG CHAGS KYIS MA BSLAD PAR CHOS NYID MNGON SUM DU RTOGS PAR MTSUNGS KYANG,
Now it is the case that the deep meditative wisdom of a realized being who is a bodhisattva—and the deep meditative wisdom of realized beings who are listeners and self-made buddhas—are equivalent, in seeing the true nature of things directly, without being infected by mental seeds for the tendency to misunderstand things.
[270]
BYANG SEMS ‘PHAGS PA’I SAR ‘JOG MI ‘JOG GI KHYAD PAR NI, SNYING RJE CHEN PO’I GZHAN DBANG DU GYUR MA GYUR DANG, YON TAN BRGYA PHRAG BCU GNYIS SOGS KYI NUS PA YOD MED KYI DBANG GI YIN NO,
,
The distinction though of whether either one is said to be the level of a bodhisattva who is a realized being is drawn on the basis of whether the person has become a slave of great compassion or not; and whether or not they possess the power of things like the twelve sets of 100 high qualities each.[105]
[271]
GZHAN
YANG SNGAR BSHAD PA LTAR TSOGS SBYOR GYI SKABS SU, BDAG MED GNYIS KYI DE KHO NA NYID KYI DON LA, RIGS PA’I RNAM GRANGS DPAG TU MED PA’I SGO NAS, ZAB DON LA BLO RGYAS PA DANG MA RGYAS PA LAS DE KHO NA NYID
MNGON SUM DU RTOGS MA RTOGS KYI KHYAD PAR YANG SHIN TU CHE’O,
,
There is also a vast difference (as we have mentioned previous) between different ways in which one has perceived suchness; that is, a difference in whether the person’s mind has been “opened” or not towards this profound object,[106] by their utilizing an infinite number of different forms of reasoning—during their time on the paths of accumulation and preparation—to explore the meaning of suchness, as far as the two ways in which objects lack any self-nature.
[272]
CHAR PHYE BA NA ZHES PA NI CHA CAN ZAG MED KYI YE SHES GCIG NYID KYI CHA SO SO SOR RIM GYIS PHYE BA’I SNGA PHYI’I CHA RNAMS SA SO SOR ‘GYUR BA STE,
The reference above to “division into certain parts” is meant to convey that there is a single whole: immaculate wisdom. We divide it into sections as it continues on, and thus arrive at progressive parts which we refer to as “bodhisattva levels.”
[273]
SA ZHES
[f. 23a]
PA NI YON TAN GYI GNAS SAM RTEN BYED PAS, SA DANG ‘DRA BAS DE LTAR BSNYAD PA’O,
,DE DAG GIS NI DON DAM PA’I SA BCU KA YANG MI RTOG YE SHES NYID LA ‘JOG PAR BSTAN NO,
,
When we say “level,” we are applying the name in the sense of “ground,” in that these levels are similar to solid ground as they provide the place or support for the development of high spiritual qualities.
[274]
DE MTSUNGS KYANG RAB DGA’
SOGS SA SO SOR ‘JOG TSUL NI, BZHI’I SGO NAS ‘JOG PA’I KHYAD PAR DANG PO NI, SA DANG PO LA YON TAN BRGYA PHRAG BCU GNYIS DANG, GNYIS PA LA STONG PHRAG BCU GNYIS SOGS ‘CHAD PAR ‘GYUR BA LTAR YON TAN GYI
GRANGS GONG NAS GONG DU ‘PHEL BA’O,
,
In this regard, all the bodhisattva levels are the same; yet we do divide them out into the individual levels of Perfect Happiness and the rest, basing this division on four different criteria. The first is that as we move up through the levels, the number of qualities which we attain increases higher and higher: as we will describe later on, we attain twelve sets of a hundred qualities each when we reach the first bodhisattva level; and then at the second another twelve sets of a thousand qualities each, and so on.
[275]
KHYAD PAR GNYIS PA NI MTHU PHUL DU BYUNG BA GONG NAS GONG DU ‘THOB PA’I KHYAD PAR RO,
,DE NI ZHING BRGYA G-YO BA DANG STONG G-YO BA SOGS LA ‘CHAD MOD KYANG, DE YON TAN GYI GRANGS ‘PHEL BA’I
NANG DU SONG ZIN PAS, SA SO SO’I SKABS KYI DRI MA SBYONG BA’I STOBS DANG, LAM BGROD BA’I STOBS GONG NAS GONG DU ‘PHEL BA LA BYA DGOS PA ‘DRA’O,
,
The second distinction is that as we move up through the levels we attain extraordinary power, and this increases at each level. Now this difference has been explained by some as referring to the fact that first we are able to shake a hundred enlightened realms; and then a thousand, and so on. But this progression has already been covered where we spoke about how the number of good qualities increases. As such, it would seem to me that what is mentioned here must refer to the steady increase in the capacity that we gain to clean ourselves of impurities, and to travel the path.
[276]
GSUM PA NI, SA DANG POR SBYIN PA’I PHAR PHYIN LHAG PA DANG, GNYIS PAR
TSUL KHRIMS KYI PHAR PHYIN LHAG PA SOGS PHAR PHYIN LHAG PA’I KHYAD PAR RO,
,
The third distinction relates to which of the perfections we take to a higher degree of practice at the particular bodhisattva level: at the first level we attain a higher practice of the perfection of giving; at the second, a higher practice of the perfection of an ethical life, and so on.
[277]
KHYAD PAR BZHI PA NI, SA DANG POR ‘DZAM BU GLING LA DBANG BA DANG, GNYIS PAR GLING BZHI LA DBANG BA’I RGYAL POR SKYE BA SOGS RNAM SMIN GYI SKYE BA GONG
NAS GONG DU ‘PHEL BA’O,
,
The fourth distinction relates to the rebirth that comes to us as a karmic ripening. At the first level, this ripening produces a life where we become a king or queen with authority over our own continent of Jambu; at the second, one where we have authority over all four continents, and so on.[107]
[278]
DES NA SA SO SO’I MI RTOG YE SHES LA YON TAN GYI GRANGS LA SOGS PA’I NUS PA DMAN MCHOG GI KHYAD PAR CHEN PO YOD PAS SA RNAMS SO SOR ‘JOG LA, SA SO SO’I SKABS KYI RJES THOB KYI YON
[f. 23b] TAN RNAMS KYANG SA DE DANG DER BSDU DGOS PAS, MNYAM GZHAG KHO NA LA MI BYA’O,
,
Therefore, there is a great difference in the relative power—reflected in features such as the number of high qualities involved—for the non-conceptual wisdom which is found at each of the individual bodhisattva levels; and this is why we divide out the different levels. These differences do not apply only to the periods at each level spent in deep meditation, because the high qualities which relate to the “aftermath” periods of each level must also of necessity be included into that particular level.
[279]
SA SO SOR ‘BYED TSUL DE LTAR BYA’I, DON DAM PA’I SA ‘DI RNAMS LA RANG GI NGO BO’I DMIGS RNAM MI ‘DRA BA’I KHYAD PAR GYIS BYAS PA’I DBYE BA NI YOD
PA MIN TE,
This then is how the individual bodhisattva levels are divided out; it is not though the case that these ultimate levels are somehow divided out based on some difference in the essential object perceived by each one.
[280]
SA BCU PA’I MDO LAS,
,JI LTAR BAR SNANG BYA RJES MKHAS RNAMS KYIS,
,BRJOD PAR NUS MA YIN ZHING MI MTHONG BA,
,DE LTAR RGYAL BA’I SRAS KYI SA KUN YANG,
,BRJOD MI NUS NA MNYAN PAR GA LA NUS,
As the Sutra on the Ten Levels puts it,
The trail left by a bird
Across the expanse of the sky
Is not something that the wise
Can describe, nor even see.
If all the different levels
Of the children of the Victors
Are beyond all being described,
How then could one hear of them?[108]
[281]
ZHES BAR SNANG GI
NAM MKHA’ LA BYAS BGROD KYANG, BYA’I RJES ‘JIG RTEN GYI MKHAS PA RNAMS KYIS NGAG GIS BRJOD PA DANG, BLOS MTHONG BA MIN PA BZHIN DU
Here’s what these lines are describing. A bird may fly across the expanse of sky above; but the trail left by the bird is not something that those who are wise (in a worldly way) could ever describe in words, nor see with their mind.
[282]
BYA LTA BU’I DON DAM PA’I SA RNAMS KYIS,
,NAM MKHA’ LTA BU’I CHOS NYID LA BGROD
KYANG, DE’I BGROD TSUL ‘PHAGS PAS NYAMS SU MYONG BA JI BZHIN PA NI, ‘CHAD PA PO ‘PHAGS PAS KYANG BRJOD PAR MI NUS NA, NYAN PA PO RNAMS KYIS GZIGS PA JI BZHIN PA MNYAN PAR MI NUS PAR GSUNGS SO,
,
The ultimate levels are similar to the bird. They cross the expanse of the real nature of things, comparable to the sky—and yet even if the one trying to describe it is a realized being themselves, they could never describe how the crossing is accomplished, in just the same way as this is experienced by the realized being. How then could those listening to this person ever be able to hear what they are saying, in just the same way that they saw it?
A brief presentation of perfect happiness
[283]
GNYIS PA
LA GSUM, RAB DGA’ SOGS SA LNGA BSHAD PA DANG, SA DRUG PA MNGON DU GYUR PA BSHAD PA DANG, RING DU SONG BA SOGS SA BZHI BSHAD PA’O,
,
This brings us to our second step from above: a separate presentation for each one of the ten levels. Here we proceed in three sections: an explanation of the five levels beginning with Perfect Happiness; an explanation of the sixth level—Direct Perception; and then an explanation of the four levels starting with Gone Far.
[284]
DANG PO LA LNGA, SA DANG PO RAB TU DGA’ BA DANG, SA GNYIS PA DRI MA
MED PA DANG, SA GSUM PA ‘OD BYED PA DANG, SA BZHI PA ‘OD ‘PHRO BA DANG, SA LNGA PA SBYANG DKA’ BA BSHAD PA’O,
,
The first of these three sections we will cover in five further divisions, which are explanations of the first bodhisattva level, Perfect Happiness; the second level, Immaculate; the third level, Shining; the fourth level, Radiance; and the fifth level, Invincible.
[285]
DANG PO LA GSUM, KHYAD GZHI SA’I NGO BO MDOR BSTAN, KHYAD CHOS SA’I YON TAN RGYAS PAR BSHAD
[f. 24a],
SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA’O,
,
And the first of these has three parts of its own: a brief presentation of what it is which possesses a certain feature—that is, the level itself; an expanded explanation of the feature which the level possesses—that is, specific high personal qualities; and then finally a concluding summary, accomplished through describing the high qualities of the level themselves.
[286]
DANG PO NI, SA DANG PO LA GNAS PA’I RGYAL BA’I SRAS PO SNGAR BSHAD PA’I TSUL GYIS, ‘GRO BA RANG BZHIN MED PAR MTHONG BA’I RANG BZHIN
MED PA SNYING RJE’I DMIGS YUL GYI KHYAD PAR DU BZUNG BA
Here is the first. Children of the Victors who are at the first bodhisattva level see—in the way that we described above—how living beings have no nature of their own. But they take this absence of any nature as a detail of how they regard the object of their compassion.
[287]
‘DI YI SEMS GANG ‘GRO BA RNAMS, RNAM PAR GROL BAR BYA BA’I PHYIR DU SNYING RJE CHEN PO’I GZHAN DBANG DU GYUR CING,
And so their heart becomes a slave to thoughts of compassion, determined to free these beings.
[288]
BYANG SEMS KUN TU BZANG PO’I SMON LAM
GYIS DGE BA RNAMS RAB TU BSNGOS PA,
And they dedicate all the good that they do with the prayer of the bodhisattva named Perfect Goodness.
[289]
RAB TU DGA’ BA ZHES PA’I MING CAN GNYIS SU SNANG BA MED PA’I YE SHES,
They possess a kind of wisdom free of any appearance of duality—a wisdom which is given the name of Perfect Happiness.
[290]
DE’I ‘BRAS BU YON TAN GYI GRANGS LA SOGS PAS NYE BAR MTSON PA LA, RAB TU GNAS PA’I BYANG SEMS
KYI DON DAM PA’I SEMS DE NI ‘JIG RTEN LAS ‘DAS PA’I SEMS DANG PO ZHES BYA’O,
,
And as a result of these practices, these bodhisattvas live perfectly, in a place which is represented by details such as the number of high qualities attained. The ultimate state of mind which they possess then is referred to as “the first state of mind that has gone beyond the world.”
[291]
DE LA SA BCU PA’I MDO LAS GSUNGS PA’I SMON LAM CHEN PO BCU LA SOGS PA, SMON LAM ‘BUM PHRAG GRANGS MED PA BCU SA DANG
PO BAS ‘DEBS PA NI, KUN TU BZANG PO’I SMON LAM GYI NANG DU ‘DUS PAS, SMON LAM MA LUS PA BSDU BA’I PHYIR DU RTZA BAR KUN TU BZANG PO’I SMON LAM BKOD DE, BZANG PO SPYOD PA’I SMON LAM MO,
,
Now the bodhisattva at the first level makes ten billion billion billion billion billion billion million groups of a hundred thousand prayers—the “ten great prayers” and so on described in the Sutra on the Ten Levels.[109] These are all included within the Prayer of Perfect Goodness, and so—because it does subsume each and every prayer—it is this Prayer of Perfect Goodness, the Prayer of Deeds of Goodness, which is recorded in the root text.
[292]
DE’I NANG NAS KYANG
‘JAM DPAL DPA’ BO ZHES PA’I TSIGS BCAD GNYIS NI, BSNGO BA BLA NA MED PAR BSLAB BTUS LAS GSUNGS SO,
,
Within the entire prayer, by the way, it is the two verses with the part about “Gentle Voice, the Warrior” which is said in The Compendium of All the Trainings to be an unsurpassed form of the dedication of good deeds.[110]
[293]
‘GREL PAR NYAN THOS SBYOR LAM PA ‘BRAS BU DANG PO LA ZHUGS PAR MI ‘DOD PA BZHIN DU, SA DANG POR
[f. 24b] DE MA THAG TU ‘BYUNG BAR ‘GYUR BA’I BYANG SEMS KYI MOS PAS SPYOD PA CHEN PO’I YANG CHEN PO NI, BYANG CHUB KYI SEMS MA BSKYED PA’I SA’O, ZHES GSUNGS PA NI DON DAM PA’I SEMS MA BSKYED PA YIN GYI, SPYIR NA DE LAS DMA’
BA NAS KYANG BLA MED BYANG CHUB TU SEMS BSKYED PA DANG, BYANG CHUB SEMS DPA’ YOD PAR LUGS ‘DIS KYANG BZHED PA NI, SNGAR BSHAD ZIN LA,
The commentary—in the same way that it expresses the position that listeners on the path of preparation cannot have entered into the first of the fruits[111]—speaks of how the greater form within the greater one of the levels where the bodhisattva is acting out of aspiration[112] (from which the first bodhisattva level is in fact about to come) is not a level where one has given rise to the Wish for enlightenment.[113] What this is saying though is that this is not a level where one has given rise to the ultimate form of the Wish;[114] more generally speaking, one can already have given rise to the Wish for matchless enlightenment at an even lower level, and there are bodhisattvas at such levels. We have already explained how this position is accepted here in the system of the current text as well.
[294]
BSLAB BTUS LAS KYANG, SO SO SKYE BO LA BYANG CHUB KYI SEMS
BSKYED PA YOD PAR MDO MANG POS BSGRUBS PAS BYANG CHUB SEMS DPA’ BTAGS PA BAR ‘DOD PA NI LOG PAR ‘CHAD PA’O,
,
The Compendium of All the Trainings also uses many references from sutra to establish that normal people can also possess the Wish for enlightenment; as such, it is an error to think that such practitioners are only “nominal” bodhisattvas.[115]
[295]
NYAN THOS KYI SBYOR LAM STAN GCIG PA NAS BZUNG STE, ‘BRAS BU DANG PO MA THOB PA’I BAR
RNAMS RGYUN ZHUGS ZHUGS PAR MNGON PA KUN LAS BTUS LAS BSHAD PAS ,DPE MA GRUB BO SNYAM NA,
One might raise the following objection:
The Compendium of All the Teachings on Higher Knowledge describes listeners on the path of preparation who pass up to the achievement of the first of the fruits in a single sitting as practitioners who are at the “entrance” stage of entering the stream; as such, your example is disproved.[116]
[296]
RGYUN ZHUGS ZHUGS PA ‘PHAGS LAM THOB PA NYID LA ‘JOG PAR MNGON PA MDZOD LAS BSHAD LA, KUN LAS BTUS
LAS SNGA MA LTAR YANG BSHAD PAS, LUGS MI MTHUN PA GNYIS BYUNG BA LA SLOB DPON ‘DI MNGON PA MDZOD LTAR BZHED DO,
,
The Treasure House of Higher Knowledge states that attaining the path of a realized being is precisely what the “entrance” stage of entering the stream is; whereas the Compendium also gives the explanation just described. As such, there came to be two incompatible systems on this question—but the master here accepts the position of the Treasure House.[117]
[297]
‘DI NI MDO KUN LAS BTUS LAS, DAD PA’I RJES SU ‘BRANG BA ‘JIG RTEN GYI KHAMS THAMS CAD KYI
RDUL PHRA RAB KYI RDUL SNYED LA, BSKAL PA GANG+G’A’I KLUNG GI BYE MA SNYED DU, NYI MA RE RE ZHING LHA’I ZAS RO BRGYA PA DANG, LHA’I GOS BYIN PA BAS,
This position in fact accords with that found in the Compendium of All the Sutras, where it speaks of a practitioner who is following after faith,[118] and who—every single day, for the length of eons equal in number to the drops of water[119] found in the Ganges River—presents living beings,[120] equal themselves in number to the particles of dust that compose every planet that exists, with delectable feasts of the gods, and silk of the gods.
[298]
GZHAN ZHIG GIS CHOS KYI RJES ‘BRANG GCIG LA, NYIN GCIG ZAN GCIG
[f. 25a]
BYIN NA SNGA MA BAS BSOD NAMS CHES GRANGS MED PA BSKYED PA DANG,
And then this text speaks of “another practitioner” (referring to one who is following after the teachings) and states that—if they present a single article of food on only a single day—they create good karma which is infinitely greater than that of the follower after faith just mentioned.
[299]
YANG CHOS KYI RJES ‘BRANG SNGA MA LTA BU’I GRANGS LA, SNGA MA LTAR SBYIN PA BYIN PA BAS, BRGYAD PA’I GANG ZAG GCIG LA NYIN GCIG ZAN GCIG
BYIN NA, SNGA MA BAS BSOD NAMS CHES GRANGS MED PA BSKYED PAR GSUNGS PA DANG MTHUN PA YIN TE, RJES ‘BRANG GNYIS NI TSOGS SBYOR GYI SKABS YIN PAR GSAL BA’I PHYIR RO,
,
And then it speaks of making the presentation mentioned to followers after the teachings who are equal in number to the living beings mentioned; and says that if we present a single article of food to a single person of the eighth,[121] we again create good karma which is infinitely greater than in the former case.[122] The description relates here because the two mentions of “followers” are clearly a reference to the points at which one is on the path of accumulation or of preparation.
The high qualities where our being is made beautiful
[300]
GNYIS PA LA GSUM, RANG GI RGYUD
MDZES PAR BYED PA’I YON TAN, GZHAN GYI RGYUD ZIL GYIS GNON PA’I YON TAN, SA DANG POR LHAG PA’I YON TAN BSTAN PA’O,
,
Here next we cover the second part from above—an expanded explanation of the feature which the level possesses—that is, specific high personal qualities. We proceed in three sections: a description of the high qualities where our being is made beautiful; of the high quality where our being outshines those of others; and of the high quality where we bring our practice to a higher level.
[301]
DANG PO LA GNYIS, YON TAN SO SOR PHYE STE BSHAD PA DANG, YON TAN MDOR BSDUS TE
BSTAN PA’O,
,
The first of these has two steps of its own: an explanation of these high qualities, made by separating them out individually; and then an explanation of the qualities by summarizing them.
[302]
DANG PO LA GSUM, DON LDAN GYI MTSAN ‘THOB PA’I YON TAN, RIGS SU SKYE BA SOGS BZHI’I YON TAN, SA GONG MA GNON PA SOGS GSUM GYI YON TAN NO,
,
The first of these, in turn, includes three points: the high quality where we earn a very significant name; the high quality with the four characteristics that begin with taking birth into a royal family; and lastly the high quality with three characteristics, beginning with surpassing the levels before.
The name we earn
[303]
[,
[DE NAS BZUNG STE DE NI THOB PAR GYUR PA YIS,
,BYANG CHUB SEMS DPA’ ZHES BYA’I SGRA NYID KYIS BSNYAD DO,]
[Starting from this point,
They have attained it;
As such, they are referred to
With nothing less
Than the name of “bodhisattva.”
I.19-20 ]
[304]
DANG PO NI, SA DANG PO LA ZHUGS PA DE
NAS BZUNG STE BYANG SEMS DE NI DON DAM PA’I SEMS DE THOB PAR GYUR PA YIS,
,SO SKYE’I SA LAS ‘DAS PA’I SKABS SU DON DAM PA’I BYANG CHUB SEMS DPA’ ZHES BYA BA’I SGRA NYID KYIS BSNYAD PAR BYA BA YIN GYI, DE DANG MI
MTHUN PA’I RNAM PA GZHAN GYIS BRJOD PAR MI BYA STE, DE’I TSE DE BYANG SEMS ‘PHAGS PA YIN PA’I PHYIR RO,
,
Here is the first. Starting from the point that a person enters the first level, the bodhisattva has attained the ultimate form of mind. As such, this is a stage where they have gone beyond the levels of normal people; and they are referred to with nothing less than the name of “an ultimate bodhisattva.” It would not though be appropriate to describe them in some other way—in a way that didn’t fit this name. And that’s because, at this point, they are a bodhisattva who is a realized being.
[305]
‘GREL PAR DKON MCHOG SPRIN DRANGS PA LAS, SBYOR LAM CHOS MCHOG CHEN PO PA LA, DON DAM
[f. 25b] PA’I BYANG CHUB SEMS DPA’I SA NI MA THOB PA YIN NO, ZHES GSUNGS PAS, BYANG SEMS KHYAD PAR BA’I MING GIS BSNYAD PAR SHES SO,
,
The commentary at this point quotes The Cloud of the Jewels as stating that—at the greater portion of the stage called “The Ultimate Experience,” within the path of preparation—one has not yet achieved the level of an ultimate bodhisattva. From this we understand that the practitioner by the first level is to be referred to with a term signifying that they are an exceptional bodhisattva.[123]
[306]
SHER PHYIN NYIS STONG LNGA BRGYA PA LAS, JI LTAR SHES SHE NA, MA BYUNG BA DANG YANG DAG PAR
MA BYUNG BA DANG, LOG PA DANG, DE DAG JI LTAR BYIS PA SO SO’I SKYE BOS BTAGS PA MA YIN PA DANG, JI LTAR BYIS PA SO SO SKYE BOS RNYED PA DE LTAR MA YIN PAR TE, DE’I PHYIR BYANG CHUB SEMS DPA’ ZHES BYA’O,
The Perfection of Wisdom in 2500 Lines includes a section that says,
How then are we to understand this? The very reason that we call someone a “bodhisattva” is because they never started; they never started at all; they are the total opposite; they are nothing that the children, the normal beings, think they are; they are nothing at all like the way that these beings, these children, find them to be.[124]
[307]
ZHES GSUNGS
PA’I SHUGS KYIS CHOS ‘DI DAG GI DE KHO NA NYID ‘PHAGS PAS RNYED PA JI BZHIN PA DE LTAR RNYED PA CIG ,BYANG CHUB SEMS DPAR GSUNGS PA YANG DON DAM PA’I BYANG SEMS LA DGONGS KYI, SO SKYE LA BYANG SEMS MTSAN NYID PA MED PAR
STON PA MIN NO,
,
What these lines are in effect referring to is a case where they could ever find the meaning of suchness in the way that these types of suchness are found by realized beings. Speaking of those kinds of people as “bodhisattvas” here is meant in the sense of “ultimate bodhisattvas”; it is not meant to indicate that a normal being could never be a real bodhisattva.
You belong now to a royal family,
and you are free of the three bonds
[,’DI NI DE BZHIN GSHEGS PA RNAMS KYI RIGS SU’ANG SKYES PA STE,
,’DI NI KUN TU SBYOR BA GSUM PO THAMS CAD SPANGS PA YIN,]
[They have also taken their birth
Into the family of Those Gone Thus,
And they have eliminated, within themselves,
All three of the bonds.
I.21-22]
[308]
GNYIS PA NI, GZHAN YANG SA DANG PO LA GNAS PA ‘DI NI SO SKYE DANG NYAN RANG GI SA THAMS CAD LAS ‘DAS PA’I PHYIR DANG, SANGS RGYAS KYI SA’I RJES SU ‘GRO BAR NGES PA’I LAM RGYUD LA SKYES PA’I PHYIR DE BZHIN
GSHEGS PA RNAMS KYI RIGS SU’ANG SKYES PA STE, LAM GZHAN DU MI ‘GRO BAR RANG GI LAM DU RIGS NGES PA YIN NO,
,
This brings us to our second point from above: the high quality with the four characteristics which begin with taking birth into a royal family. We can moreover add that this person who is at the first bodhisattva level has taken birth into the family of Those Gone Thus—because they have gone far beyond the levels of normal people, and both the listeners and self made buddhas; and moreover because they have now given rise, within their hearts, to a path which is definite to lead them to the level of a Buddha. That is, they are confirmed within the family of their own path, and will never go off to some different path.
[309]
SA DANG PO ‘DI NI GANG ZAG RANG GI MTSAN NYID KYIS GRUB PA MED PA’I GANG ZAG GI BDAG MED MNGON SUM DU
MTHONG BAS, ‘JIG LTA DANG PHRA RGYAS KYI THE TSOM DANG, TSUL KHRIMS DANG BRTUL ZHUGS MCHOG ‘DZIN GYI KUN TU SBYOR BA GSUM PO THAMS CAD SPANGS PA YIN TE, SLAR MI SKYE BA’I PHYIR RO,
,
This practitioner at the first bodhisattva level has seen, directly, the lack of a self-nature to the person: the fact that the person possesses no nature of existing by definition. They have thus eliminated, within themselves, all three of what we call the “bonds”: the view of destruction; forms of doubt which are infectious negative thoughts; and the belief that mistaken forms of morality and asceticism are perfect.[125] They have “eliminated” the three because these will never again make their appearance within the bodhisattva.
[310]
DES NI DE GSUM GYI SA BON SPANGS PAR
[f. 26a]
BSTAN LA, ‘JIG LTA NI MTHONG SPANG DU GYUR PA KUN BRTAGS YIN GYI LHAN SKYES MIN NO,
,
This by the way is to indicate that the seeds of these three have been eliminated. In the case of the view of destruction, however, the form which is eliminated at the path of seeing is the learned one, and not the inborn one.
[311]
‘O NA PHRA RGYAS KYI MTHONG SPANG GZHAN YANG SPANGS PA LA, GSUM PO ‘DI TZAM SMOS PA CI YIN SNYAM NA, MDO SDE LAS ‘DI
LTAR GSUNGS PA’I DGONGS PA ‘CHAD PA LA LUGS GNYIS YOD KYANG,
One may wonder why—since there are other infectious negative thoughts also eliminated when we reach the path of seeing—only these three are mentioned. There are two different systems of explaining what the sutras had in mind when they described it this way.
[312]
LEGS PA NI MDZOD LAS,
,’GRO MI ‘DOD DANG LAM NOR DANG,
,LAM LA THE TSOM DE SNYED CIG
,THAR PAR BGROD LA GEGS BYED PA,
,DE YI PHYIR NA GSUM BSTAN
NO,
ZHES BSHAD PA LTAR RO,
,
The system which is best is expressed in the Treasure House of Wisdom, where it says:
The number given is three,
Since they correspond
To not wanting to go;
To choosing a wrong path;
And to doubt about the path—
The number that create an obstacle
To our journey to liberation.[126]
[313]
DPER NA YUL GZHAN DU ‘GRO ‘DOD PA LA BAR CHAD KYI GTZO BO GSUM STE, ‘GRO MI ‘DOD PA DANG, LAM NOR BA DANG, LAM LA THE TSOM ZA BA’O,
,
If for example we wish to travel to some other land, then there are three main obstacles that can prevent us: not wanting to go; choosing the wrong road; and not being sure which road to take.
[314]
DE BZHIN DU THAR PAR BGROD PA LA YANG BAR CHAD KYI
GTZO BO GSUM STE, DANG POS NI THAR PA LA SKRAG PAS DER ‘GRO MI ‘DOD PA DANG, GSUM PAS NI LAM GZHAN LA BRTEN PAS LAM NOR BA DANG, GNYIS PAS NI LAM LA THE TSOM ZA BAS GSUM BSTAN NO,
,
Just so, there are three primary obstacles to our journey to liberation. The first of these causes us to have same fear about being liberated—and so this one is like not wanting to go. The third one causes us to attempt to follow some other path; and that is similar to taking a wrong road. And the second consists of having doubts about the path; thus it is that three are indicated.
[315]
BYANG CHUB
SEMS DPA’ SA DANG PO BA DE NI SNGAR BSHAD PA LTAR RIGS NGES PA LA ZHUGS PAS, DE’I ‘BRAS BU’I YON TAN THOB PA DANG, SA’I SPANG BYA’I SKYON DANG BRAL BAS
The bodhisattva on the first level, as we have already mentioned, has reached a point of certainty about the family to which they belong. They have thus attained the high spiritual quality which is the result of belonging to this family, and are free of the defects which are eliminated at this particular level.[127]
Happiness supreme
[316]
[,
[BYANG CHUB SEMS DPA’ DE NI DGA’ BA
MCHOG TU GYUR ‘CHANG ZHING,
,’JIG RTEN KHAMS BRGYA KUN NAS G-YO BAR
NUS PAR GYUR PA’ANG YIN,]
[This bodhisattva holds in their hands
A supreme form of happiness;
And they are further someone
Who can shake a hundred planets.
I.23-24 ]
[317]
THUN MONG MA YIN PA’I DGA’ BA SKYES PAS,
RAB TU DGA’ BA MANG BA’I PHYIR, RGYAL SRAS DE DGA’ BA MCHOG TU GYUR PA ‘CHANG BA YANG YIN NO,
,RAB DGA’ KHYAD PAR DU ‘PHAGS PA YOD PA’I PHYIR SA ‘DI LA RAB TU DGA’ BA ZHES KYANG BYA’O,
,
As such, they come to feel a truly unique form of happiness; and are thus filled with many different kinds of perfect happiness. Because of this we can also say, “This level is named Perfect Happiness, since the son or daughter of the Victors holds in their hands a supreme form of happiness, and their perfect happiness itself is one which is truly superior.”[128]
[318]
‘JIG RTEN GYI KHAMS
[f. 26b] MI GCIG PA BRGYA KUN NAS G-YO BAR NUS PAR GYUR PA’ANG YIN NO,
,
And they are further someone who has the power to shake not just a single planet, but no less than a hundred.[129]
Working Our Way Up
[319]
[,
[SA NAS SAR GNON BYED CING GONG MAR RAB TU ‘GRO BAR ‘GYUR,
,DE TSE ‘DI YI NGAN ‘GRO’I LAM RNAMS MTHA’ DAG ‘GAG PAR ‘GYUR,
,DE TSE ‘DI YI SO SO SKYE BO’I SA RNAMS THAMS CAD ZAD,
,’DI NI ‘PHAGS PA BRGYAD PA JI LTA DE LTAR NYE BAR BSTAN,
[They want to work their way up
From the one level to the next;
They begin to move up;
And when it happens
They block all the paths
To the realms of misery.
At this point as well
All the levels for them
Relating to normal beings
Are finished.
They are spoken of this way
As a realized being of the eight.
I.25-28]
[320]
GSUM PA NI, SA DANG PO NAS SA GNYIS PAR GNON PAR BYED PA LA SPRO BA SHIN TU CHE ZHING, SA GONG MAR RAB TU ‘GRO BAR ‘GYUR RO,
,SA DANG PO THOB PA DE’I TSE BYANG
SEMS ‘DI YI NGAN ‘GROR ‘GRO BA’I LAM RNAMS MTHA’ DAG ‘GAG PA STE ZAD PAR ‘GYUR RO,
,
With this we come to our third point from above, which is a description of the high quality with three characteristics, beginning with surpassing the levels before. They start to feel an intense joy about working their way up to the second level from the first. And then they actually begin to move up through the levels. And when they reach the first level, the bodhisattva is able to block—that is, to stop—all the paths that would lead them to a birth in the realms of misery.
[321]
‘O NA SBYOR LAM BZOD PA THOB NAS NGAN SONG DU LAS DBANG GIS ‘GRO MI SRID PA MA YIN NAM, NGAN ‘GRO’I LAM ZAD PA SA ‘DI THOB PA
LA LTOS CI DGOS SNYAM NA,
“Isn’t it the case though,” one may wonder, “that it is impossible—once one has reached the level called Mastery within the path of preparation—for that person to go the lower realms through the power of karma? Why then have you said here that one must rely upon this particular bodhisattva level, in order to ‘block the paths to the realms of misery’?”
[322]
BZOD PA THOB NAS NGAN ‘GROR ‘GRO MI SRID PA NI, DER ‘KHRID PA’I SA BON GNYEN POS BCOM PA MIN GYI, RKYEN MA TSANG BAS YIN CING, ‘DIR NI SA BON GNYEN POS BCOM PA YIN LA, KUN LAS
BTUS LAS KYANG NGAN ‘GRO’I PHUNG KHAMS SOGS MTHONG SPANG DU BSHAD DO,
,
The fact that it is impossible to go to the realms of misery once one has attained the level of Mastery is not due to one’s having destroyed the seed that can pull one there with a spiritual antidote, at that particular stage. Rather, it is because the conditions that would make this happen are simply incomplete. Here at this bodhisattva level though, the seed is destroyed, with a spiritual antidote; and The Compendium states as well that things like the heaps and categories of a being in the realms of misery are something which is eliminated by the path of seeing.[130]
[323]
SA DANG PO THOB PA DE’I TSE BYANG SEMS ‘DI YI SO SO SKYE BO’I SA STE GNAS SKABS THAMS CAD ZAD DO,,
At this point as well—that is, when one reaches the first level—all the levels or periods for this bodhisattva which relate to normal beings are finished.
[324]
GNYIS PA NI, MDOR NA JI LTAR ‘BRAS
GNAS BZHI DANG ‘BRAS BU LA ZHUGS PA BZHI’I DGRA BCOM NAS YAS BGRANGS NA, GRANGS BRGYAD PA YIN PAS ‘PHAGS PA BRGYAD PA RGYUN ZHUGS ZHUGS PA LA,
This brings us to the second step in our description of the high qualities where our being is made beautiful. This is an explanation of these qualities made by summarizing them. And so in brief we can think of the steps leading up to an enemy destroyer: where they have gone through the four stages of residing at the level of the result, and the four stages of entering the level of the result. Counting downwards from here, we get eight stages, so we can refer to a someone who is just entering the state of a stream-enterer as an “eighth-rank realized being.”
[325]
‘PHAGS PA’I CHOS THOB PA LAS RANG DANG RJES SU MTHUN PA’I SPANGS PA DANG, RTOGS PA’I YON TAN ‘BYUNG BAR ‘GYUR BA BZHIN DU, BYANG SEMS ‘DI YANG SA DANG PO THOB PA LAS SKYON ZAD PA DANG, YON TAN ‘BYUNG BA BRGYAD PA JI LTA BA DE LTAR NYE BAR BSTAN NO,,
Once we have attained the world of a realized being, a number of things happen in conjunction with this occurrence; that is, we gain specific personal qualities related to having eliminated certain negativities, and to having reached certain realizations. In the same way, this particular bodhisattva—the one who has reached the first level—has finished off certain faults, and gained certain virtues, relating to the number eight; and is thus spoken of in this way.[131]
Outshining others by virtue of our family
[326]
GNYIS PA LA
[f. 27a]
GSUM, SA ‘DIR NYAN RANG RNAMS RIGS KYI SGO NAS ZIL GYIS GNON PA DANG, SA BDUN PAR NYAN RANG GNYIS BLO’I SGO NAS ZIL GYIS GNON PA DANG, DE LTAR GSUNGS PAS GRUB PA’I DON BSHAD PA’O,,
With this we have reached the second of our more general sections above—the high quality where our being outshines those of others. This we also cover in three steps: how a bodhisattva at this level outshines the listeners and self-made buddhas, by virtue of the family to which they belong; how, at the seventh bodhisattva level, they outshine these two by virtue of their state of mind; and then an explanation of the conclusion we can draw from statements to this effect.
[327]
[,
[RDZOGS PA’I BYANG CHUB SEMS LTA
DANG PO LA GNAS KYANG,
,THUB DBANG GSUNG SKYES DANG BCAS [f. 202a]
RANG SANGS RGYAS RNAMS NI,
,BSOD NAMS DAG GI DBANG GIS
PHAM BYAS RNAM PAR ‘PHEL,]
[Even those who stay at the first
Of the visions of total enlightenment
Defeat, by the force of both good karmas,
The self-made buddhas,
Along with those born from the words
Of the Lords of the Able Ones;
Then they continue to exceed them further.
I.29-31 ]
[328]
DANG PO NI, RDZOGS PA’I BYANG CHUB KYI SEMS LTA GNYIS PA SOGS SU MA ZAD, SEMS DANG PO RAB TU DGA’ BA LA GNAS PAS KYANG, THUB PA’I DBANG PO’I GSUNG LAS SKYES PA NYAN THOS DANG BCAS PA’I RANG SANGS RGYAS
RNAMS NI, KUN RDZOB BYANG CHUB KYI SEMS DANG SNYING RJE’I BSOD NAMS DAG GI DBANG GIS PHAM PAR BYAS PA STE ZIL GYIS MNAN NAS, DE DAG LAS BSOD NAMS RNAM PAR ‘PHEL BAR ‘GYUR TE,
Here is the first. This thing is true not only for those who have reached levels such as the second vision of total enlightenment; that is, even those who are staying at the first state of mind—at Perfect Happiness—“defeat” (which is to say, outshine) the self-made buddhas, along with the listeners: those who have been born from the words of the Lords of the Able Ones. And they do so by force of both the good karma of their deceptive form of the Wish for enlightenment, and the good karma of their compassion. They continue on then and exceed both these types of practitioners even further in this goodness.
[329]
SNGAR BSHAD PA’I YON TAN GYI KHYAD PAR RNAMS LAS, YON TAN GYI KHYAD PAR GZHAN PA CIG YIN NO,
,
This is yet one more type of high good quality which they possess, in addition to those types which we have already described.
[330]
‘DI YANG BYAMS PA’I RNAM PAR THAR PA LAS, RIGS KYI BU ‘DI LTA STE DPER NA RGYAL PO’I BU SKYES NAS RING PO MA LON PA, RGYAL PO’I MTSAN DANG
LDAN PA NI BLON PO’I TSOGS RGAN PO GTZO BOR GYUR PA THAMS CAD KYANG, RIGS KYI BDAG NYID CHE BA’I DBANG GIS ZIL GYIS GNON TO,
,
We hear too from the Life of Loving One,
O child of noble family, this is how it is. Imagine that the king of a land has given birth to a son or daughter. Within a short time after their birth, this child—the one who bears the name of the king—already outshines even all of those who are the most senior and foremost among the ministers of state, by force of the greatness of their family line.
[331]
DE BZHIN DU BYANG CHUB SEMS DPA’ LAS DANG PO PA BYANG CHUB TU SEMS BSKYED
NAS RING PO MA LON PA, DE BZHIN GSHEGS PA CHOS KYI RGYAL PO’I RIGS SU SKYES PAS KYANG, BYANG CHUB KYI SEMS DANG SNYING RJE’I DBANG GIS NYAN THOS DANG, RANG SANGS RGYAS YUN RING DU TSANGS PAR SPYAD PA RNAMS ZIL [f. 27b] GYIS GNON TO,,
A beginner bodhisattva is just the same: not long after they have reached the wish for enlightenment, and taken their birth into the family of the Kings of the Dharma—Those Who Have Gone That Way—then by force of their wish for enlightenment and their compassion, they already outshine the listeners and the self-made buddhas, who have led a life of purity over a very long period of time.
[332]
RIGS KYI BU ‘DI LTA STE, DPER NA NAM MKHA’ LDING GI DBANG PO CHEN PO’I PHRUG GU SKYES NAS RING PO MA LON PA’I GSHOG PA’I RLUNG GI SHUGS DANG, MIG YONGS SU DAG PA’I YON TAN GANG YIN PA DE NI, DE LAS GZHAN
PA’I BYA’I TSOGS MA LUS PA RGAS PAR GYUR PA THAMS CAD LA YOD PA MA YIN NO,
,
It is like, o child of noble family, the case with the Lords of the Skygliders, once they have given birth to a chick. Within a short period of time, the baby’s wings possess a power of thrust, and their eyes possess a quality of sharpness—things that the great mass of other types of birds, even though they may have lived much longer, simply lack.
[333]
DE BZHIN DU BYANG CHUB SEMS DPA’ BYANG CHUB TU SEMS DANG PO BSKYED PA, DE BZHIN GSHEGS PA NAM MKHA’ LDING GI DBANG PO CHEN PO’I
RIGS KYI RGYUD DU YANG DAG PAR BYUNG BA,
Bodhisattvas who have just given birth for the first time to the wish for enlightenment are the same. They have now stepped into the family line of the great lords among skygliders: Those Who Have Gone That Way.
[334]
NAM MKHA’ LDING GI DBANG PO’I PHRUG GU THAMS CAD MKHYEN PA NYID DU SEMS BSKYED PA’I GSHOG PA’I STOBS KYIS PHA ROL GNON PA DANG,
These chicks of the lords of the skygliders outshine others in the power of their wings—in the wish they have developed for a single goal: the state of omniscience.
[335]
LHAG PA’I BSAM PA YONGS SU DAG PA’I MIG GI YON TAN GANG YIN PA DE NI, BSKAL PA BRGYA STONG DU NGES PAR BYUNG BA’I NYAN THOS DANG, RANG SANGS RGYAS THAMS CAD LA YOD PA MA YIN NO ZHES BYA BA LA SOGS PA GSUNGS PA BZHIN NO,
,
The quality of the sharpness of their eyes—that is, their sense of personal responsibility for others—is as well something that is simply lacking among any one of the listeners or self-made buddhas, even though they may have reached their state hundreds, or even thousands, of eons before.[132]
[336]
‘GREL BSHAD LAS LUNG
DE GNYIS KYI DON BRDA LAS BYUNG BA’I SEMS BSKYED LA ‘CHAD MOD KYANG, LAS DANG PO PA DANG, SEMS BSKYED NAS RING DU MA LON PA ZHES GSUNGS PA NI, DON DAM PA’I SEMS BSKYED LA BLTOS NAS YIN LA,
Admittedly, the Explanation describes these two citations as referring to the Wish for enlightenment which comes from terms;[133] but the mentions of “a beginner” and “not long after they have reached the wish for enlightenment” are made relative to the ultimate form of this Wish.
[337]
SNGAR DE BZHIN GSHEGS PA’I RIGS SU SKYES PA SA DANG PO NAS YIN PAR GSUNGS PA DANG, LUNG SNGA PHYI GNYIS KA NI DPE SO SO BA TZAM MA GTOGS PA DON GCIG YIN PA’I PHYIR DANG, RTZA BA’I TSIG RKANG GSUM GYI DON YANG
[f. 28a]
MDO DE’I DON BSDUS PAR SNANG BA’I PHYIR DANG,
This is the true because of the statement, earlier on, that ones birth into the family of Those Gone Thus begins from the first bodhisattva level; and because the meaning of the two metaphors—in the first and then the second citations—is the same, only that these metaphors are presented separately. Also, it would appear that the point of the three lines of the [Tibetan translation of the] root text at this point [seven lines in the English translation] is to summarize the meaning of this particular sutra.
[338]
LHAG PA’I BSAM PA DAG PA’I SEMS BSKYED NI SA DANG PO’I SEMS BSKYED LA MDO SDE RGYAN LA SOGS PA MANG PO LAS GSUNGS PA’I PHYIR RO,
,
Finally, it is stated in many sources—such as The Jewel of the Sutras—that the Wish for enlightenment in the form of taking personal responsibility for all beings is the type of Wish for enlightenment at the first bodhisattva level.[134]
[339]
‘O NA BYANG SEMS
SO SKYE’I KUN RDZOB SEMS BSKYED KYIS, NYAN RANG ZIL GYIS GNON PAR MI ‘DOD DAM SNYAM NA,
You might think to yourself, “But are you saying then that you don’t believe that the deceptive Wish for enlightenment possessed by a bodhisattva who is a normal being outshines listeners and self-made buddhas?”
[340]
DE NI MA YIN TE MDO DE NYID LAS, RIGS KYI BU ‘DI LTA STE DPER NA RDO RJE RIN PO CHE NI CHAG KYANG GSER GYI RGYAN KHYAD PAR DU ‘PHAGS
PA THAMS CAD ZIL GYIS GNON CING, RDO RJE RIN PO CHE’I MING YANG MI ‘DOR LA, DBUL BA THAMS CAD KYANG RNAM PAR ZLOG GO
No, we’re not. Because the very same sutra says,
Here, o child of noble family, is how it is. A jewel which is a diamond—even if it is broken—outshines even an extraordinarily fine ornament made of gold. Nor, even if it is broken, does it ever lose the name of “a diamond”—and it can still alleviate every form of poverty.
[341]
,RIGS KYI BU DE BZHIN DU THAMS CAD MKHYEN PAR SEMS BSKYED PA’I RDO RJE RIN PO CHE NAN TAN DANG BRAL
YANG, NYAN THOS DANG RANG SANGS RGYAS KYI YON TAN GYI GSER GYI RGYAN THAMS CAD ZIL GYIS GNON CING, BYANG CHUB SEMS DPA’I MING YANG MI ‘DOR LA ‘KHOR BA’I DBUL BA THAMS CAD KYANG RNAM PAR ZLOG GO ,ZHES GSUNGS
LA
O child of noble family, it is the same with the jewel of the diamond where one has reached the Wish for the state of omniscience, even if he or she lacks any special effort in this thinking. It still outshines all the golden ornaments of the good qualities of listeners and self-made buddhas; one still never loses the name of “a bodhisattva”; and it still alleviates every form of the poverty of the cycle of pain.[135]
[342]
MDO ‘DI BSLAB BTUS LAS, BYANG CHUB KYI SEMS SPYOD PA DANG BRAL BA LA YANG BRNYAS PAR MI BYA BA’I SHES BYED DU DRANGS PA’I PHYIR DANG, SA THOB PA LA SEMS BSKYED SPYOD PA DANG BRAL BA NI SRID PA’I PHYIR RO,
,
It is further the case that The Compendium quotes—as support for the idea that one should never disparage even a form of the Wish for enlightenment where the person who possesses it has yet to act upon it—this same sutra.[136] And finally it is possible for a person who has reached the bodhisattva levels to have the Wish for enlightenment and not be acting upon it.
Outshining others by virtue of our state of mind
[343]
[,
[DE NI RING DU SONG BAR BLO YANG LHAG PAR ‘GYUR,]
[This same one will also exceed them
In their state of mind,
At the level called “Gone Far.”
I.32 ]
[344]
GNYIS
PA NI, BYANG SEMS SA DANG PO BA DE NI, SA RING DU SONG BAR SON PA NA, KUN RDZOB BYANG CHUB KYI SEMS KYIS ZIL GYIS GNON PAR MA ZAD, DON DAM PA’I SEMS BSKYED KYI BLO YI STOBS KYIS KYANG, NYAN RANG RNAMS
[f. 28b] LHAG PAR TE ZIL GYIS GNON PAR ‘GYUR TE,
Which brings us to the second step from above: how—at the seventh level—a bodhisattva outshines these two by virtue of their state of mind. Once this same bodhisattva at the first level reaches the level called “Gone Far,” it’s not only the case that they outshine listeners and self-made buddhas by virtue of the deceptive Wish for enlightenment which they possess; that is, they will also exceed them—outshine them—due to the power of their state of mind: the ultimate Wish for enlightenment.
[345]
‘DI NI SA BCU PA’I MDO LAS, KYE RGYAL BA’I SRAS DAG ‘DI LTA STE, DPER NA RGYAL PO’I RIGS SU SKYES PA’I RGYAL PO’I BU RGYAL PO’I MTSAN DANG LDAN PA NI, SKYES PA TZAM
GYIS RGYAL PO’I BYIN GYIS BLON PO’I TSOGS THAMS CAD ZIL GYIS GNON GYI, RANG GI BLO’I STOBS KYIS RNAM PAR DPYAD PAS NI MA YIN NO,
,
This recalls The Sutra on the Ten Levels, where it says:
O child of the Victors, this is the way of it. A child of the King—one who has been born into the line of kings, and now possesses the name of the King—outshines the entire assembly of ministers, by nothing more than taking that birth: by virtue of the blessing of the King. It is not though because they possess, at this point in their lives, high powers of discrimination: not because of their own state of mind.
[346]
NAM DE NAR SON PAR GYUR PA DE’I TSE RANG GI BLO’I STOBS BSKYED PAS, BLON
PO’I BYA BA THAMS CAD LAS NI SHIN TU ‘DAS PA YIN NO,
,
When though they have grown to be an adult, they have developed their full mental powers; and then they absolutely surpass the ministers, in all their deeds.
[347]
KYE RGYAL BA’I SRAS DAG DE BZHIN DU BYANG CHUB SEMS DPA’ YANG, SEMS BSKYED MA THAG TU LHAG PA’I BSAM PA’I CHE BA NYID KYIS, NYAN THOS DANG RANG SANGS
RGYAS THAMS CAD ZIL GYIS GNON GYI, RANG GI BLO’I STOBS KYIS RNAM PAR DPYAD PA NI MA YIN NO,
,
It is the same, o child of the Victors, with the bodhisattvas. In the moment after they have developed the Wish for enlightenment, they outshine all listeners and self-made buddhas—in the magnificence of their attitude of personal responsibility. It is not however in their state of mind: in their capacity of discrimination.
[348]
BYANG CHUB SEMS DPA’I SA BDUN PA ‘DI LA GNAS PA’I BYANG CHUB SEMS DPA’ NI, RANG GI YUL SHES PA’I CHE BA LA
GNAS PAS, NYAN THOS DANG RANG SANGS RGYAS KYI BYA BA THAMS CAD LAS SHIN TU ‘DAS PA YIN NO, ZHES GSUNGS PA BZHIN NO,
,
A bodhisattva residing here, at the seventh bodhisattva level, is also residing in a magnificence of how they perceive their object—and so they absolutely surpass the listeners and self-made buddhas, in all their deeds.[137]
[349]
SEMS BSKYED MA THAG TU ZHES PA NI SA DANG PO’I SKABS YIN PAS, LHAG PA’I BSAM
PA DAG PA’I SEMS BSKYED PA’O,
,
The expression “in the moment after they have developed the Wish for enlightenment” applies to the point at which they are at the first bodhisattva level, and is thus a reference to Wish for enlightenment in the form of taking personal responsibility for all beings.
[350]
DE LTAR NA SA RING DU SONG BA KHO NA NAS BZUNG NAS, BYANG SEMS KYIS RANG GI BLO’I STOBS BSKYED PAS KYANG, NYAN RANG RNAMS ZIL GYIS GNON GYI, SA DRUG PA MAN CHAD DU NI
[f. 29a]
BLO’I STOBS KYIS ZIL GYIS GNON PA MA YIN NO,
,
Thus we can say that it is only from the point when they reach the level of “Gone Far” that the bodhisattva also outshines listeners and self-made buddhas in the powers of mind that they have developed: it is not the case that they outshine them in their state of mind at the sixth level on down.
[351]
NYAN RANG GI BYA BA THAMS CAD LAS ‘DAS PA’I DON NI, DE GNYIS BLOS ZIL GYIS GNON PA’I DON YIN PAR ‘GREL PA’I DON BSDUS LAS SHES
SO,,
What does it mean when we say that the bodhisattva “surpasses all listeners and self-made buddhas in their deeds”? We can understand, from the summation of this citation in the commentary, that it refers to how they surpass these two in their state of mind.[138]
[352]
BLO’I STOBS ‘CHAD PA NA RANG GI YUL SHES PA’I CHE BA LA GNAS PAS, ZHES PA NI BYANG SEMS RANG GI YUL ‘GOG PA YANG DAG PA’I MTHA’ SHES PA’I CHE BA’O,
,
Where the lines are clarifying what “mental powers” are and mention “a magnificence of how they perceive their object,” the reference is to the magnificence of the bodhisattva’s own object, in the sense of the end that they have put to negativities; and of their perception of the absolute end.[139]
[353]
DON ‘DI LA KHA CIG DRUG PA MAN CHAD DANG, BDUN
PA’I YE SHES KYI NGO BO LA KHYAD MED KYANG, YE SHES DANG PO RNAMS LA SHES SGRIB SPONG BA’I NUS PA MED LA, BDUN PA’I YE SHES LA SHES SGRIB SPONG BA’I NUS PA YOD PAS, BLO’I SGO NAS ZIL GYIS GNON MI GNON YOD
DO,
,ZHES PA DANG,
With reference to this point, some have made the claim that—although there is no essential difference between the wisdom we possess at the sixth and lower bodhisattva levels, and that which we possess at the seventh—the first of them lacks the power to remove obstacles to omniscience; whereas the wisdom of the seventh level does possess this power. This then, they say, is what determines whether we outshine others by virtue of our state of mind, or not.
[354]
YANG BDUN PA NAS TING NGE ‘DZIN LA THOD RGAL DU ‘JUG NUS PAS ZHES PA DANG,
Others have made the claim that the distinction is based upon the fact that—from the seventh level on—we are able to engage in what we call “alternating” meditation.
[355]
BDUN PA’I YE SHES DE PHYIR MI LDOG PA’I SA BRGYAD PA LA MNGON DU PHYOGS PA’I YE SHES SU ‘DUG PAS, BLOS
ZIL GYIS GNON NO ZHES ZER RO,
,
Still others have said that at the seventh level we outshine others in our state of mind because the wisdom of this level is a kind of wisdom where we are closely approaching the unstoppable state of the eighth level.
[356]
DE’I DANG PO NI MI RIGS TE LUGS ‘DIS NI, GANG ZAG BDEN ‘DZIN THAMS CAD NYON MONGS CAN GYI MA RIG PAR BZHED LA, DE SLAR MI SKYE BA’I TSUL GYIS SPONG BA LA, DE DAG
GI SA BON ZAD DGOS SHING, SPANGS PA DE YANG DGRA BCOM PA GNYIS DANG THUN MONG BA YIN PAS, BDEN ‘DZIN GYI SA BON SPONG BA NI SHES SGRIB SPONG BA MIN NO,
,
The first of these positions is incorrect because this particular system asserts that all forms of the tendency to believe that the person is real are a kind of misunderstanding which is involved with negative thoughts; and to eliminate these tendencies in a way which assures that they can never arise again, we must stop their seeds. It being further the case that this kind of elimination is shared by both types of enemy destroyers,[140] we do not eliminate obstacles to omniscience when we eliminate the seeds of our tendency to believe that something is real.
[357]
SA BON DE LAS GZHAN PA’I BAG CHAGS KYI SGRIB
[f. 29b] PA SHES SGRIB TU ‘JOG PA NI, SA BRGYAD PA MA THOB BAR DU SPONG BA MIN PA’I PHYIR RO,
,
This is because we say that obstacles represented by mental potentials other than these particular seeds are obstacles to omniscience because they are not eliminated until we attain the eighth level.
[358]
DES NA LUGS ‘DI LA BDEN ‘DZIN SHES SGRIB TU ‘JOG PA’I LUGS KYIS, DE LA SHES SGRIB CHUNG ‘BRING CHEN PO DGUR BYAS NAS,
SA GNYIS PA SOGS SGOM LAM DGUS SPONG BA’I RNAM GZHAG KHAS MI LEN TE, DA DUNG ‘CHAD PAR ‘GYUR RO,
,
Thus it is that in this particular system we refuse to accept the presentation—found in the system where they say that the tendency to believe that things are real is an obstacle to omniscience—which says that obstacles to omniscience are to be divided into nine degrees (starting from a division into lesser, medium, and greater), and that these are eliminated by nine forms of the path of habituation at the second and other levels. We will elucidate this further on in this work.
[359]
GNYIS PA YANG MI RIGS TE THOD RGAL ZHES PA LA NI, BRDA RNYING PA LAS SNREL ZHI ZHES KYANG ‘BYUNG BAS, RIM
PA ‘CHOL BA LA ZER ZHING, ‘DIR DE’I SGO NAS TING NGE ‘DZIN LA ‘JUG PA DRUG PA MAN CHAD LA MED CING BDUN PA NAS YOD PA LA SHES BYED MED PA’I PHYIR RO,
,
The second position is also mistaken. The expression “alternating meditation” is also referred to with the archaism nelshi, which means “out of order.” But there is no scriptural support for the idea that a form of meditation which engages in different meditative levels in this way—skipping through them out of order—would be absent at the sixth and lower bodhisattva levels, and then suddenly exist at the seventh.[141]
[360]
GSUM PA YANG MI RIGS TE, DE LA NI DRUG PA MAN CHAD
DANG BDUN PA LA RTOGS PAS ZIL GYIS GNON MI GNON GYI RGYU MTSAN LA, DA DUNG DOGS PA MA CHOD PAS RTZOD GZHI RTAGS SU BKOD PA DANG ‘DRA BA’I PHYIR RO,
,
The third of the positions mentioned is also incorrect. It gives—as a reason for making the distinction that at the seventh bodhisattva level we outshine the sixth and lower levels by virtue of our state of realization—something which by that point we have not yet resolved; and so it’s as if the thing we are using as our reason is the very thing we are arguing about.
[361]
‘GREL BSHAD LAS SA BDUN PAR KHO BO LAM LA ‘JUG
PAR BYA’O SNYAM PA’I RNAM RTOG YOD PAS RTZOL BA DANG BCAS LA, MDO LA SOGS PA’I CHOS KYI MTSAN MA MNGON DU MI BYED PAS, MTSAN MA MED PA’I LAM THOB CING, DRUG PA MAN CHAD DANG NYAN RANG RNAMS LA
MTSAN MED DE MED PAS, BLOS ZIL GYIS GNON PAR GSUNGS KYANG,
It is true that The Explanation speaks of how—at the seventh level—we still engage in discursive thought: we still say to ourselves, “I will practice the path”; and thus still exhibit conscious will. But we do not at this point still bring up mental forms of the physical manifestations of the teachings—the books of the sutras, or anything such; and so we can say that we have reached a “path free of the signs of things.” At the sixth and lower levels, continues this text, and with listeners and self-made buddhas, there is no “freedom from signs” of this kind.[142]
[362]
‘DI LA DE KHO NA NYID KYI RTOGS PA’I STENG NAS KHYAD PAR GZHAG DGOS PAR SNANG NGO,,
And yet it appears to me that the distinction we are dealing with here must be drawn on the basis of how far one has realized suchness.
[363]
DE YANG YANG DAG PA’I MTHA’I DE KHO NA NYID LA ‘JUG
[f. 30a]
LDANG GI SGO NAS YIN TE, SA BDUN PA’I SKABS SU ‘CHAD PA LTAR SEMS KYI SKAD CIG RE RE LA ‘GOG PA YANG DAG MTHA’ LA ‘JUG LDANG BYED PA SA ‘DI NAS NUS LA, SA ‘OG MAR MI NUS PAR
GSUNGS PA YIN NO,
In this version, the reference is to how we sink into or come out of suchness, in the form of the ultimate end. As we will see in the section where we cover the seventh bodhisattva level, it is said that we are at this level capable of sinking in or coming out of this ultimate end, and a state of cessation, at will—in every successive instant of the flow of our mind. We do not though possess this capacity at levels below this.
[364]
ZHES BDAG GI BLA MA DAM PA GSUNG BA LTAR LEGS TE, MOS SPYOD DU SEMS DANG DE KHO NA NYID GNYIS RO GCIG TU MA SONG BA’I STONG NYID KYI TING NGE ‘DZIN LA DUS THUNG NGUR ‘JUG LDANG BYED PA MI DKA’
YANG,
This is how my own precious Lama has explained the point, and this is a good way to do it. At the levels where our perception of suchness is no more than picturing how it must be, we have no great difficulty in entering and rising from—for brief periods of time—the meditative concentration on a form of emptiness where the two of our own mind and the suchness have yet to meld together into a single song.
[365]
SEMS DANG DE KHO NA NYID GNYIS CHU LA CHU BZHAG PA BZHIN DU SONG BA’I ‘PHAGS PA’I SKABS SU, ‘JUG LDANG GI TSUL DE SHIN TU DKA’ BA’I PHYIR RO,,
This particular way of entering and rising from the meditation though becomes extremely difficult at the point where we become a realized being: when the two of our mind and suchness have turned like water poured into water.
[366]
GAL TE SA DANG PO’I YON TAN GYI SKABS SU, SA
BDUN PAR NYAN RANG BLOS ZIL GYIS GNON PAR ‘CHAD PA ‘DI SKABS LA MA BAB PO SNYAM NA,
Now you might be thinking to yourself that at this particular juncture—where we are covering the high spiritual qualities of the first bodhisattva level—an explanation of how a bodhisattva at the seventh level outshines the listeners and self-made buddhas seems a little out of place.
[367]
SKABS ‘CHOL BA’I SKYON MED DE, ‘DIR SA DANG PO SOGS KYI BSHAD PA NI, MDO SDE SA BCU PA LA BRTEN NAS ‘CHAD LA, MDO
DER SA DANG PO LA GNAS PAS NYAN RANG RNAMS KUN RDZOB SEMS BSKYED KYIS ZIL GYIS GNON PA DANG, DON DAM SEMS BSKYED KYI SGO NAS ZIL GYIS MI GNON PA’I KHYAD PAR LEGS PAR PHYE NAS GSUNGS LA,
And yet there is no such concern, that the order of our presentation might be mixed up. The treatment in the present work of the first level and so on is based upon the Sutra on the Ten Levels; and in that scripture, the subject is covered by making a very definite distinction between the way that someone at the first level outshines the listeners and self-made buddhas by virtue of the deceptive form of the Wish for enlightenment which they possess, and the way that they do so by virtue of the ultimate form of this Wish that they have reached.
[368]
DE’I TSE SA GANG NAS
RTOGS PAS ZIL GYIS GNON SNYAM PA’I DOGS PA SKYE BA BSAL BA’I PHYIR DU, SA BDUN PA NAS RTOGS PAS ZIL GYIS GNON PAR GSUNGS PA DE NYID, GZHUNG ‘DIR YANG BKOD PA YIN PAS SHIN TU YANG SKABS LA BAB
[f. 30b] PAR SHES PAR BYA’O,,
And at this juncture in that text, it is stated that they are outshined—from the seventh level on—by virtue of realizations. This statement is made in order to remove any possible doubt coming up where a person might wonder at exactly what level it is that these two types of practitioners are outshone by virtue of realizations. As such, our reader should understand that inserting this same point into our present text at this juncture is in fact highly germaine to the discussion.
The thinking of the autocommentary on these subjects
[369]
GSUM PA LA GSUM, SA BCU PA’I MDOS NYAN RANG LA CHOS RANG BZHIN MED PAR RTOGS PA YOD PAR BSTAN PA DANG, DE SGRUB PA’I KHUNGS BSTAN PA DANG, DE LTAR BSTAN PA LA RTZOD PA SPANG BA’O,
,
This brings us to our third step from above: an explanation of the conclusion that we can draw from statements about how the bodhisattva outshines others. Here we will cover three topics: how the Sutra on the Ten Levels indicates that the listeners and self-made buddhas do possess the realization that things have no nature of their own; a presentation of authentic sources which prove this point; and a refutation of arguments concerning these presentations.
[370]
DANG
PO LA GNYIS, ‘GREL PA MDZAD PA’I DGONGS PA GSAL BAR BSHAD PA DANG, DE NYID SPYOD ‘JUG GI LUGS SU’ANG BSTAN PA’O,
,
The first of these we will cover in two parts: a clear explanation of what the author of the autocommentary actually had in mind; and a demonstration that the position accepted by the Guide to the Bodhisattva’s Way of Life is just the same.
[371]
DANG PO NI, SA BCU PA LAS SA DRUG PA MAN CHAD DU RTOGS PA’I SGO NAS, NYAN RANG RNAMS ZIL GYIS
GNON MI NUS PAR GSUNGS PA’I LUNG ‘DI LAS NI, NYAN RANG RNAMS LA YANG CHOS RANG BZHIN MED PAR SHES PA YOD DO, ZHES GSAL BAR NGES TE,
Here is the first. And so The Ten Levels does say that—at the sixth and lower levels—one cannot outshine the listeners and self-made buddhas by virtue of their realizations. And from this scriptural citation, we can very clearly perceive that these listeners and self-made buddhas do also possess an understanding that things have no nature of their own.
[372]
DE GNYIS LA SHES RAB DE MED NA ‘JIG RTEN PA’I LAM ZHI RAGS KYI RNAM
PA CAN GYIS SRID RTZE MA GTOGS PA’I SA LA ‘DOD CHAGS DANG BRAL BA’I DRANG SRONG RNAMS BZHIN DU,
If these two types of practitioners lacked this wisdom, they would resemble those sages who have freed themselves from desire for any of the different levels of the cycle—with the exception of the level called “Peak of Existence”—by utilizing a worldly path:[143] one which depends only upon moving up through discursive mental states of increasing subtlety.
[373]
NYAN RANG DGRA BCOM PA DE DAG KYANG DON DAM PA’I SEMS DANG PO BSKYED PAS KYANG, RTOGS PA’I SGO NAS ZIL GYIS GNON
PAR ‘GYUR TE, DNGOS PO RANG BZHIN MED PAR SHES PA DANG BRAL BA’I PHYIR RO,
,
In this case, one would outshine—by virtue of their realizations—enemy destroyers who follow the path of the listener or the self-made buddha by nothing more than their first experience of the ultimate form of the Wish. And this would be because those two types of practitioners lacked a perception of how things lacked any nature of their own.
[374]
PHYI ROL MU STEGS BYED BZHIN DU NYAN RANG GIS KHAMS GSUM NA SPYOD PA’I NYON MONGS PA THAMS CAD SA BON DANG BCAS PA SPANGS PAR YANG
MI ‘GYUR BAR GSUNGS PA NI, STONG NYID LEGS PAR RTOGS NAS GOMS PA MED NA, NYON MONGS KYI SA BON ZAD PAR BYED MI NUS PA, ‘JIG RTEN PA’I LAM ZHI RAGS KYI RNAM PA CAN DANG ‘DRA BAR BSTAN TO,
,
And then, the sutra is saying, these listeners and self-made buddhas would end up being the same as those of other traditions—the non-Buddhists, who have failed to eliminate everything connected to negative emotions, and the seeds for these, relating to any of the three realms. What this is saying is that—if we fail to perceive emptiness perfectly, and get used to what we perceived—then we could never be able to finish off the seeds for negative emotions; and then our efforts would end up being like those who follow the path of the world, trying to go from one discursive state of meditation to another, from rough to fine.
[375]
DE KHO NA
[f. 31a]
NYID RTOGS PA DANG BRAL NA, GZUGS LA SOGS PA’I PHUNG PO LA BDEN PAR DMIGS PAS, BLO PHYIN CI LOG TU GYUR PA’I PHYIR, GANG ZAG GI BDAG MED MTSAN NYID RDZOGS PA RTOGS PA MED
PAR ‘GYUR TE, BDAG DANG GANG ZAG TU ‘DOGS PA’I GZHI, PHUNG PO LA BDEN PAR DMIGS PA’I YUL SUN PHYUNG BA MED PAS PHYIR RO,
,
If we are without the realization of suchness, then we will see the parts of ourselves—our physical form and the rest—as being real; and then our mind is purely mistaken. Because of this then we are without the realization, complete in every respect, that the person is not himself, or herself. This in turn is because we would have failed to rip out, from its roots, the object that the tendency to see the parts of us as real thinks it sees; and these parts are in fact the very thing that is labelled “me,” or “the person.”
[376]
‘DIS NI GDAGS GZHI PHUNG PO LA BDEN PAR ZHEN PA’I ZHEN YUL SUN MA PHYIN
NA, BTAGS CHOS GANG ZAG LA BDEN PAR ‘DZIN PA’I ZHEN YUL YANG SUN MI PHYIN PAS, GANG ZAG BDEN MED DU MA RTOGS PA’I PHYIR, GANG ZAG GI BDAG MED MTSAN NYID RDZOGS PA MA RTOGS PAR BSTAN NO,
,
What’s being said here is that—if we are not able to use this realization to rip out the object that the belief in the thing we label ourselves (the parts of us) believes is real—then we will fail, in turn, to rip out the object that our tendency to think that things are real believes is real when it focuses on the result of the labeling: the person themselves. And then we will fail to realize that the person has no reality; and then we will fail to reach a realization which is complete in every respect as it sees that the person is not themselves.
[377]
DE
LTAR SNGAR BSHAD PA DE DAG GI DON SHIN TU RTOGS DKA’ LA, LUGS ‘DI DANG ZHI BA LHA’I GZHUNG LA BRTEN PA RNAMS KYIS KYANG LEGS PAR MA SHOD SNANG BAS, ‘DI’I MTHA’ BCAD PA LA DOGS PA SKYE TSUL DANG, DE SEL
TSUL GTAN LA PHAB NA,
The points that we have just elucidated are extremely difficult to grasp; it would seem that even in our own immediate tradition—and even among those who follow Master Shantideva’s classic—people have failed to give these ideas a proper explanation. To resolve the various issues then we could first examine how different questions come up in various people’s minds; and after that set forth a way of addressing them.
[378]
GAL TE GANG ZAG RANG RKYA THUB PA’I RDZAS YOD PHUNG PO DANG NGO BO GCIG TU MED PA DANG, DE LAS THA DAD PAS STONG PA’I STONG BDAG MED DANG, MI RTAG PA LA SOGS PA BCU DRUG TU TSAD MAS GTAN LA
PHEBS PA NI NGES PAR ‘ONG LA, DE BYUNG BA NA DE’I GDUL BYA’I GTZO BO RNAMS KYIS, DE LA SHIN TU GOMS PAR BYED PA YANG ‘ONG NGO,
,
So suppose that someone were to think the following:
Suppose we are finally able to establish, through a valid perception, the fact that nothing is itself: suppose we are able to establish an emptiness where a person who was substantial—in the sense of being self-standing—could neither be one with the parts to that person, nor separate from those parts; and where the 16 aspects of being changing and the rest applied to this person. If this were to happen, then the primary students of this approach would in turn be able to accustom themselves quite perfectly to this emptiness.
[379]
DE BYAS NA GANG ZAG GI BDAG MED DE MNGON SUM DU RTOGS PA ‘ONG BA NI, RNAL ‘BYOR MNGON
[f. 31b] SUM SGRUB PA’I RIGS PA RNAMS KYIS ‘GRUB BO,
,
And if they were, then they would come to be able to perceive—directly—the fact that the person is not themselves. This fact is established by the logic with which we establish the existence of a direct, mystic perception.
[380]
DE LTAR NA DE RTOGS PA’I MTHONG LAM GYIS NYON MONGS KUN BRTAGS RNAMS SPONG BA ‘GRUB BO,
,DE GRUB NA GANG ZAG GI BDAG MED MNGON SUM DU MTHONG ZIN GOMS PAR BYED PA’I
SGOM LAM YANG ‘GRUB PAS, LHAN SKYES KYI NYON MONGS KYANG SPONG NUS PAS,
If this is the case, then we can establish that the path of seeing whereby we perceive this fact eliminates the learned forms of negative emotions. And if we can establish that, then we can in turn establish the existence of a path of habituation, where we accustom ourselves to the lack of a self to the person which we have already seen directly. This then means that we also have the capacity to eliminate the inborn forms of negative emotions.
[381]
NYON MONGS PA’I ZAG PA THAMS CAD ZAD PA ‘GRUB PAS STONG NYID MA RTOGS KYANG, KHAMS GSUM GYI PHRA RGYAS THAMS CAD SA BON DANG BCAS
PA SPONG BAR NUS TE,
Having thus established that we would have eliminated all forms of the impurity caused by the negative emotions; we can say that—even without realizing emptiness—one can eliminate each and every widespread, negative emotion of all three of the realms, along with the seeds for these emotions.
[382]
JI SKAD BSHAD PA’I TSUL DU MTHONG SGOM GNYIS KYIS SPANGS PA NI, ‘JIG RTEN LAS ‘DAS PA’I LAM GYI SPONG TSUL YIN PA’I PHYIR RO, ,DES NA MI RTAG SOGS BCU DRUG SGOM PA’I LAM GYIS KYANG NYON MONGS THAMS CAD ZAD PAR NUS SO ZHE NA,
And this is true because the process that we have just described here—where the elimination is done through the pair of the path of seeing and the path of habituation—is in fact the very way in which we eliminate these negativities by using the path which transcends the world. In conclusion then we can say that it is possible, as well, to finish off each and every negative emotion by using the path of meditating upon the 16 aspects of being changing, and the rest.
[383]
‘DI LA BSHAD PAR BYA STE, DE KHO NA NYID KYI LTA BA MA RNYED KYANG MI RTAG SOGS BCU DRUG TSAD MAS GTAN LA PHEBS PA DANG, DE’I GDUL BYA RNAMS KYIS DON DE BRTZON PA CHEN
POS SGOM PA DANG, BSGOMS PA LAS GANG ZAG GI BDAG MED RAGS PA MNGON SUM DU MTHONG BA DANG, MTHONG ZIN GOMS PAR BYED PA NI MI ‘ONG ZHES KHO BO CAG MI SMRA’O,
,
Let us then present our response. We are not saying that it is impossible that—even without coming to the view of suchness—a person cannot use valid perception to establish the 16 aspects of being changing and the rest; and that the students who follow this approach cannot then expend great effort in meditating upon these points; and that as a result of this meditation they cannot perceive, directly, the gross form of the lack of a self to the person; and that they cannot then accustom themselves to what they have succeeded in seeing.
[384]
‘O NA CI ZHE NA, DE ‘DRA BA’I LAM DE GANG ZAG
GI BDAG MED MTSAN NYID RDZOGS PAR RTOGS PA MIN PAS, LAM DE MTHONG LAM DANG ‘JIG RTEN LAS ‘DAS PA’I SGOM LAM DU MI ‘DOD DO,
,
“Well then,” one may ask, “what are you saying?” What we are saying is that this kind of approach does not constitute a perception of the lack of self to a person which is complete in every respect. This being the case, we cannot agree that this approach is the path of seeing, or a form of the path of habituation which has transcended the world.
[385]
DE’I PHYIR MTHONG SPANG DANG, SGOM SPANG GANG GI YANG SA BON SPONG MI NUS
[f. 32a]
PAS, LAM DE MTHONG LAM DANG SGOM LAM DU BSHAD PA DANG, SPANG BYA GNYIS SA BON DANG BCAS PA SPONG BAR BSHAD PA DANG, LAM DE GNYIS KYI MTHAR DGRA BCOM PA ‘THOB PAR BSHAD PA NI, DRANG BA’I
DON DU ‘GREL BA’I LUGS YIN TE,
And for this reason, the approach you have described cannot enable one to eliminate the seeds either of those negativities which we eliminate with the path of seeing; or of those which we eliminate with the path of habituation. And this means that we must interpret as metaphoric any system which says that this kind of approach could be either the path of seeing or the path of habituation; or which says that with it we can eliminate these two types of objects to be eliminated, along with their seeds; or which says that at the end of two paths of this type we would ever be able to achieve the state of an enemy destroyer.
[386]
DPER NA SEMS TZAM PAS RDUL CHA MED DANG, DE BSAGS PA’I PHYI DON DANG, DE LAS RDZAS THA DAD PA’I ‘DZIN PA GNYIS BKAG PA YANG TSAD MAS ‘GRUB CING, DES ‘DUL BA’I GDUL
BYAS RING DU GOMS PAR BYAS NA, DON DE MNGON SUM DU MTHONG BA DANG, MTHONG ZIN GOMS PAR BYED PA ‘GRUB TU CHUG KYANG, DE’I STENG NAS SA BCU DANG, LAM PHYI MA GSUM BGROD PA DBU MA PAS DRANG DON DU ‘GREL BA
BZHIN NO,
,
Followers of the Middle-Way School can, for example, accept the idea that those of the Mind-Only School might disprove, through a valid perception, the two ideas that (1) atoms could have sides, and that outer objects composed of such atoms could exist; and (2) there could exist a perception of these objects which was substantially separate from them[144]—and that students for whom this school was meant might then accustom themselves to these positions over a long period of time; and finally come to perceive them directly; and then get used to what they had at that point seen directly. But as for saying that this process could be used to go higher, to the ten levels; or to travel the latter three paths;[145] those of the Middle Way would interpret any such pronouncements as only metaphoric.
[387]
MI RTAG SOGS BCU DRUG SGOM PA YIN KYANG, SNGAR BSHAD PA’I GANG ZAG GI BDAG MED RTOGS PA NYID NYON MONGS LAS GROL BAR BYED PA’I LAM DU ‘DOD PA YIN TE,
The approach described is a meditation upon the 16 aspects of being changing, and so on; but it is only the perception of how the person is not themselves—the perception which we described above—which we accept as the path which can free us from our negative emotions.
[388]
KUN LAS BTUS LAS, BDAG MED
PA’I YID BYED KYIS NYON MONGS SPONG LA, RNAM PA LHAG MA RNAMS DE YONGS SU SBYONG BA’I THABS SU GSUNGS PA DANG,
As The Compendium puts it, a state of mind where you are focused on how nothing is itself can enable you to eliminate your negative emotions; but all the rest of the ways of looking at things are only methods of improving on them.[146]
[389]
RNAM ‘GREL LAS KYANG,
,STONG NYID LTA BAS GROL ‘GYUR GYI,
,SGOM PA LHAG MA DE DON YIN,
,ZHES
SNGA MA DANG MTHUN PAR GSUNGS PAS SO,,
The Commentary on Valid Perception is in agreement with the preceding where it says,
The view of emptiness
Will free you;
All other meditations
Are just to get you there.[147]
[390]
STONG NYID LTA BA ZHES PA’I TSIG TZAM LA ‘KHRUL NAS, RGYA GAR BA ‘GA’ ZHIG GIS KYANG DE KHO NA NYID RTOGS PA’I LTA BA LA ‘DOD PA NI DON MIN PAS, GANG ZAG RANG RKYA THUB PA’I RDZAS
[f. 32b] YOD KYIS STONG PA’I LTA BA YIN NO,
,
Some of the Indian authors, misled by the wording of the expression “view of emptiness,” have taken the position that this last citation is referring to “view” in the sense of the realization of suchness; but that’s not what it’s talking about. It is a view about the person being empty of existing substantially—an emptiness of any self-standing person.
[391]
LAM DES NYON MONGS KYI SA BON SPONG MI NUS KYANG, NYON MONGS MNGON GYUR BA NI RE ZHIG ‘GOG NUS TE, PHYI ROL PA DANG THUN MONG BA’I ZHI RAGS KYI RNAM PA CAN GYIS, CI YANG MED PA
MAN CHAD KYI NYON MONGS MNGON GYUR SPONG BAR MNGON PA LAS GSUNGS PA LTAR ‘DOD DGOS NA, SNGAR GYI LAM GYIS MNGON GYUR RE ZHIG SPONG NUS PA LTA CI SMOS PA’I PHYIR RO,
,
That particular approach does not have the power to eliminate the seeds of the negative emotions, but it can for the time being block the manifest appearance of these emotions. If though you insist on taking the above discussion as referring to statements in the literature on higher knowledge about eliminating the manifest form of negative emotions at the meditative level called “Nothing At All” on down—by utilizing a meditation that the non-Buddhists also use, going up and down through cursive states of meditation that are increasingly more or less subtle—then we couldn’t even say what we did, about the approach mentioned previously being able, for the time being, to eliminate the manifest form of these negative emotions.
[392]
NYON MONGS MNGON GYUR SPONG ZHES PA’I NYON MONGS
KYANG, MNGON PA GNYIS NAS GSUNGS PA LTAR GYI DMIGS RNAM CAN GYI NYON MONGS YIN GYI, LUGS ‘DIS BDEN ‘DZIN NYON MONGS CAN GYI MA RIG PAR BSHAD PA DANG, DE’I DBANG DU BYAS PA’I LTA BA DANG LTA MIN GYI
NYON MONGS MNGON PA LAS BSHAD TSUL LAS GZHAN RNAMS NI MNGON GYUR YANG SPONG BAR MI NUS SO,
,
Even just the expression “manifest form of negative emotions” is a reference to negative emotions with a certain object of their focus, as described in the two presentations of higher knowledge.[148] The system of the present text though explains the tendency to believe things as real to be a kind of misunderstanding tied up with negative emotions. Negative emotions from this point of view, whether they be ways of looking at things or other types of negative emotions—that is, those other than ones explained as they are in the works of higher knowledge—could in fact never be eliminated by the approach described, even in their manifest form.
[393]
MNGON PA NAS BSHAD PA’I SRID RTZE’I SAS BSDUS PA’I NYON MONGS MNGON GYUR, ZHI RAGS KYI RNAM PA CAN GYIS SPONG MI
NUS KYANG, SNGAR BSHAD PA’I GANG ZAG GI BDAG MED RAGS PA RTOGS PA’I LAM LA GOMS PAR BYAS PAS SPONG NUS SO,
,
Manifest forms of negative thoughts as they are described in the literature on higher knowledge, and which are subsumed by the “Peak of Existence,” cannot be eliminated by the forms of meditation in which we go increasingly more subtle, still in a discursive state of mind. They can though be eliminated by mastering the path in which we perceive a gross form of the way in which a person is not themselves, as just described.
[394]
DE DAG GIS NI ‘GREL PAR DE KHO NA NYID RTOGS PA DANG BRAL BA’I NYON MONGS KYI SPONG GNYEN DU
BSHAD PA’I LAM RNAMS, ZHI RAGS KYI RNAM PA CAN GYI LAM DANG ‘DRA BA DANG, PHYI ROL PA BZHIN DU NYON MONGS THAMS CAD SPONG MI NUS PAR GSUNGS PA RNAMS GSAL BAR BSTAN TO,
,
The point of these sections has been to describe, in a clear way, statements made in the commentary about how paths that don’t involve a perception of suchness but which are still described as antidotes we can use to eliminate negative emotions are in fact only the same as approaches involving moving through discursive meditative states of greater or lesser subtlety; and how they fail—as other traditions fail—to enable us to eliminate each and every one of our negative emotions.
How this is the position
of the Guide to the Bodhisattva’s Way of Life
[395]
GNYIS PA NI, ‘DI NI
[f. 33a]
RGYAL SRAS CHEN PO ZHI BA LHA YANG BZHED DE, SPYOD ‘JUG LAS,
The position we’ve just described is, furthermore, also accepted by that great child of the victorious Buddhas, the bodhisattva Shantideva. As the Guide to the Bodhisattva’s Way of Life puts it,
[396]
,BDEN PA MTHONG BAS GROL ‘GYUR GYI,
,STONG NYID MTHONG BAS CI ZHIG BYA,
Only by seeing the truth
Can we be freed;
What use is it
To see emptiness?
[397]
ZHES BDEN BZHI MI RTAG SOGS BCU DRUG MTHONG BA’I LAM
GYIS, NYON MONGS LAS GROL BAR ‘GYUR BAS, NYON MONGS ZAD PA’I DON DU RANG BZHIN MED PA’I STONG NYID MTHONG BA MI DGOS SO, ZHES PA’I LAN DU,
These lines present the mistaken position that we can be freed simply with a path which involves seeing the Four Truths—with their 16 aspects of being changing and the rest; it is saying that it is not necessary to see a kind of emptiness where nothing has any nature of its own, in order to finish off our negative emotions. In response to this position, the work continues with:
[398]
,GANG PHYIR LUNG LAS LAM ‘DI NI,
,MED PAR BYANG CHUB MED
PAR GSUNGS,
But the use of it
Has been stated in scripture:
“Without this path,
There can be no enlightenment.”[149]
[399]
ZHES RANG BZHIN GYIS GRUB PAS STONG PAR MTHONG BA’I LAM ‘DI MED PAR, BYANG CHUB GSUM GANG YANG THOB PA MED PAR GSUNGS TE,
What this is saying is that—if we lack this path where we see how things are empty of existing through any nature of their own—then we cannot achieve any of the three forms of enlightenment.[150]
[400]
GSUNGS TSUL NI SPYOD ‘JUG ‘GREL CHEN LAS, YUM GYI MDO
LAS DNGOS PO’I ‘DU SHES CAN LA THAR PA MED PA DANG, DUS GSUM GA’I RGYUN ZHUGS NAS RANG RGYAL GYI BAR RNAMS SHER PHYIN ‘DI NYID LA BRTEN NAS THOB PAR GSUNGS PA DRANGS PA LTAR YIN GYI, BLA NA MED PA’I
BYANG CHUB RKYANG PA LA BYED PA DON MIN NO,
,
The way in which the work makes this statement is described in the Great Commentary on the “Guide to the Bodhisattva’s Way of Life,” where it recounts how the Mother Sutras say that there can be no freedom for those who still conceive of things as things, and how all those who achieve the goals from entering the stream on up to becoming a self-made buddha—whether they have already come, or are here now, or are yet to come—do so by utilizing this same perfection of wisdom. And so it is not as if the point applies only to those who reach matchless enlightenment.[151]
[401]
DE NAS BSTAN RTZA DGE SLONG NYID YIN NA, ZHES PA’I RKANG PA BZHIS SEMS BDEN ‘DZIN GYI DMIGS PA DANG BCAS PA’I LAM GYIS MYANG ‘DAS MI ‘THOB PAR YANG BSTAN NO,,
The four lines [in the Tibetan] which include “that special monk who is the foundation of the teachings” are also meant to convey that one cannot achieve nirvana by using a path in which ones mind is still wrapped up in seeing something in the way that we do when we are holding things to be real.[152]
[402]
DE NAS NYON MONGS SPANGS PAS GROL NA DE’I, DE MA THAG TU DE ‘GYUR RO, ZHES GSUNGS PA’I NYON MONGS SPANGS PAS GROL NA ZHES PA NI, PHYOGS SNGA MA’I LUGS BRJOD PA YIN LA,
The next lines in the Guide say:
If one were freed by this elimination
Of the negative emotions,
Then one would reach it
Just after that.[153]
The part about “If one were freed by this elimination of the negative emotions” is a reiteration of the opponent’s position.
[403]
DE’I DON NI, BDEN PA
[f. 33b] MTHONG BAS GROL ‘GYUR GYI, ZHES BSHAD PA BZHIN DU MI RTAG SOGS BCU DRUG GI LAM BSGOMS PAS, NYON MONGS SPANGS TE GROL BA ‘THOB NA ZHES BSHAD RGYU YIN TE, SKABS ‘DIR MI RTAG SOGS CU DRUG GI
LAM TZAM GYIS NYON MONGS LAS GROL BA ‘THOB MI ‘THOB LA RTZOD PA’I PHYIR DANG, BDEN PA MTHONG BAS ZHES SOGS KYI RTZOD PA LAS SHIN TU GSAL BA’I PHYIR RO,
,
Here’s what the lines are referring to. They should be read in the same way as we did the part that goes, “Only by seeing the truth / Can we be freed”—that is, “If one were freed by an elimination of the negative emotions which was brought about by meditating upon the path of impermanence and the rest of the 16 aspects of the Four Truths…” This is because the whole point of this particular section is a disagreement about whether or not one can achieve liberation through using no more than the path of the 16 aspects of impermanence and the rest—and this is eminently clear from the preceding dispute upon the line about “seeing the truth.”
[404]
DES NA MI RTAG SOGS BCU DRUG GI LAM TZAM GYIS
NYON MONGS ZAD PAR NUS PA KHAS BLANGS NAS, DES SDUG BSNGAL THAMS CAD LAS GROL BA MIN NO ZHES ‘CHAD PA NI ‘DI’I DON GTAN MIN NO,
,
Therefore explaining this section as meaning that someone has accepted that nothing more than the path of the 16 aspects of impermanence and the rest can finish off the negative emotions, but that this does not free one from each and every form of suffering, is missing the point completely.
[405]
DE’I PHYIR LAM DES NYAN THOS SDE PA GNYIS DANG THUN MONG BA’I NYON MONGS SU
BZHAG PA RNAMS, SNGAR BSHAD PA LTAR GYI LAM RGYUD LA BSKYED PAS, RE ZHIG MNGON GYUR DU RGYU BA MED PA’I TSE, NYON MONGS ZAD PA’I GROL BA THOB PAR ‘JOG NA, NYON MONGS MNGON GYUR TZAM RE ZHIG SPANGS PA DE’I DE
MA THAG TU ZAG PA THAMS CAD ZAD PA’I GROL BA THOB PAR ‘GYUR RO, ZHES ‘GOG PA DGONGS PA YIN NO,
,
Therefore the real intent of these lines is to refute the idea held by those who present the negative emotions in the same way as the two listener groups do,[154] saying that—if we describe managing to develop within ourselves the path described earlier, and thus stopping, for the time being, the running of manifest forms of negative emotion, as attaining freedom in the form of finishing off the negative emotions—then it would be the case that just after the elimination of no more than manifest forms of negative emotion for a limited period of time, one would further reach a liberation where they had finished off each and every impurity.
[406]
DE ‘DOD PAR MI NUS PA NI,
,NYON MONGS MED KYANG DE DAG LA,
,LAS KYI NUS PA MTHONG BA YIN,
The fact that we cannot accept this position is indicated in the very next lines of the work:
Even though they lack
Those negative emotions,
We can still see the forces
Of karma in them.[155]
[407]
ZHES NYON MONGS
MNGON GYUR RE ZHIG MED KYANG, LAS KYI DBANG GIS YANG SRID PHYI MA ‘PHEN PA’I NUS PA MTHONG BAS SO, ZHES PAS STON NO,
,
What these lines are saying is that—even though a person may lack those manifest forms of negative emotion for a limited period of time—we can still see in them the forces that project another future life, through the power of karma.
[408]
GZHUNG DE RNAMS NI DE LTAR BSHAD DGOS KYI, ‘GREL PA ‘GA’ ZHIG DANG BOD RNAMS, NYON MONGS
[f. 34a]
MED KYANG MOO GAL GYI BU DANG, ‘PHAGS PA SOR PHRENG CAN LA SOGS PA LA SNGON SO SKYE’I DUS SU BSAGS PA’I LAS KYI ‘BRAS BUS SDUG BSNGAL ‘BYIN PA MTHONG BAS, DE MA THAG TU GROL BA MA YIN NO, ,
ZHES PA LTAR MI BYA STE,
This then is how we should explain these major works; we should not though follow the interpretation of a number of commentaries—and of certain Tibetan thinkers—who say that “We do not, just after that point, achieve liberation; because we can see examples such as those of Maudgalyayana[156] and the realized being Angulimala,[157] who because of the fruits of karma they had accumulated previously—when they were still normal beings—experienced suffering.”
[409]
‘DI NI TSE ‘DI’I SDUG BSNGAL SKYED PA’I NUS PA MIN GYI, LAS KYIS YANG SRID PHYI MA ‘PHEN PA’I NUS PA MI LDOG PAS GROL BA MED DO, ZHES STON DGOS PA’I PHYIR TE,
This is because we must interpret these statements as saying that one is not liberated so long as they have not yet stopped the capacity for karma to project another suffering life for them; this is not a reference to stopping the capacity for karma to produce suffering in this current life.
[410]
,STONG PA NYID DANG BRAL BA’I
SEMS,
,’GAGS PA SLAR YANG SKYE ‘GYUR TE,
,’DU SHES MED PA’I SNYOMS ‘JUG BZHIN,
As the text continues,
For a mind still left
Without emptiness,
They may stop; but then
Once more spring forth—
Just as we see with the meditation
Where discrimination is stopped.[158]
[411]
ZHES GSUNGS TE DE’I DON STONG PA NYID KYI RTOGS PA DANG BRAL NA, LAM GZHAN BSGOMS PAS NYON MONGS DANG BCAS PA’I SEMS
RE ZHIG ‘GAGS KYANG, GTAN NAS LOG PA MIN PAS SLAR YANG NYON MONGS MNGON GYUR DU SKYE BAS, LAS KYI DBANG GIS ‘KHOR BAR ‘KHOR BA MI ‘CHAD CES PA’I DON YIN PA’I PHYIR RO,
,
The point being made here is to say that a person who is still left without a realization of emptiness may be able to practice other paths and thus manage—temporarily—to stop states of mind that possess negative emotions. These states are not though then stopped permanently; and so manifest negative emotions will once more spring forth. And because of them, the power of karma will assure that the person continues to circle through the wheel of suffering.
[412]
NYON MONGS DANG BCAS PA’I SEMS
RE ZHIG ‘GAGS PA ‘ONG BAR BSTAN PA NI, SNGAR BSHAD PA LTAR NYON MONGS MNGON GYUR SPANGS PA RE ZHIG ‘ONG BA’I DON NO,
,
Saying here that “it will come that states of mind which possess negative emotions will temporarily be stopped” has the meaning, as we spoke of earlier, that “it will come that one is able to eliminate, temporarily, manifest forms of negative emotion.”
[413]
LAS KYI NUS PA MTHONG BA YIN, ZHES PA’I LAN DU,
,RE ZHIG NYER LEN SRED PA NI,
,MED CES
NGES PA NYID CE NA,
ZHES YANG SRID LEN PA’I SRED PA LAM DES ZAD PAR BYED PAS, LAS KYI DBANG GIS YANG SRID PHYI MA MI LEN PAR NGES PA NYID DO,
In response to the statement that “We can still see the forces / Of karma in them,” we find the lines,
And suppose you say it’s assured,
Since the material cause
Of initial desire is absent,
For the moment.[159]
Which is to say: “Given that these paths have finished off the initial desire which causes us to take our next rebirth, it is assured that we will not be forced by karma to take this rebirth.”
[414]
ZHES PA’I LAN DU,
,SRED ‘DI NYON MONGS CAN MIN YANG,
,KUN
[f. 34b] RMONGS BZHIN DU CI STE MED,
CES PHA ROL POS KUN RMONGS MI SHES PA LA, MNGON PA NAS BSHAD PA LTAR GYI NYON MONGS YIN PA CIG DANG, DE MIN PA GNYIS ‘DOD PA BZHIN DU, SRED PA YANG MNGON PA NAS BSHAD PA
LTAR GYI NYON MONGS CAN YIN PA CIG DANG MIN PA CIG KYANG CI’I PHYIR MI ‘DOD, CES GSUNGS SO,
,
We respond in turn to this statement with:
It may be that this initial desire
Is not the type
Possessed of negative emotion;
But why couldn’t it be
Like the negative side of things?[160]
These words are being addressed to an opponent who doesn’t understand the concept of the “negative side of things.” That is, we recognize two kinds of negative emotions: the kind that is presented in the works on higher knowledge, and another which is different. And what we are asking them in these lines is why they couldn’t agree that a similar distinction could be drawn with initial desire: a type possessing negative emotion which is similar to that described in the works on higher knowledge; and a type which is different.
[415]
DE NI SDE PA GNYIS DANG THEG CHEN PA LA THUN MONG DU GRAGS PA LTAR GYI NYON MONGS CAN MA YIN PA’I SRED PA YOD PAR
STON GYI RANG LUGS KYIS SRED PA DE, NYON MONGS CAN DU MI ‘DOD PA MIN NO,
,
This statement, by the way, is meant to indicate that there is a type of initial desire which is common to both the two groups and to the greater way, and which is not possessed of negative emotions. It is not though meant to say that according to our own system this particular form of initial desire is not possessed of negative emotions.
[416]
DES NA GANG ZAG RANG RKYA THUB PA’I RDZAS YOD DU ‘DZIN PA’I BDAG ‘DZIN GYIS DRANGS PA’I SRED PA MNGON GYUR BA RE ZHIG SPANGS KYANG, GANG
ZAG NGO BO NYID KYIS GRUB PAR ‘DZIN PA’I ‘JIG LTAS DRANGS PA’I SRED PA CI STE MED CES PA YIN PAS, SNGAR BSHAD PA’I MNGON GYUR SPANGS PA LA NI, BSHAD MA THAG PA’I ‘JIG LTA DANG SRED PA MNGON GYUR BA YANG MI LDOG GO ,
Therefore what we are saying here is: “It may indeed be the case that one has eliminated, for the time being, manifest forms of that initial desire which is brought on by the tendency to grasp to some self-nature which holds that the individual is substantial, in the sense of being self-standing. Why though would this preclude the form of initial desire which is brought on by the view of destruction[161] which grasps to the idea that the individual could exist in and of itself?” The point is that a person who has eliminated the manifest form that we mentioned earlier will not have eliminated, in addition, the view of destruction that we just described; nor the manifest form of initial desire.
[417]
GAL TE LUGS DE GNYIS KA’I NYON MONGS MNGON GYUR BA SPANGS NA, GNYIS KA’I SA BON MA SPANGS PAR NI ‘DRA LA, MNGON GYUR YOD MED LA KHYAD MA BYUNG NA, SRED PA LA KHYAD PAR PHYE BA DON MED DO,
If both these systems are similar in saying that—if one has eliminated the manifest form of negative emotion in the system—then one will not have eliminated the seed for the negative emotion as it is described in the same system; then there is actually no difference to be drawn at this juncture between possessing the manifest form or not. And in this case it would be meaningless to draw any distinction between different forms of the initial desire.
[418]
,TSOR BA’I RKYEN GYIS
SRED PA YIN,
,TSOR BA DE DAG LA YANG YOD,
As the next lines themselves point out,
Initial desire occurs
Because of the factor of feelings—
And they still possess
These feelings.
[419]
CES GSUNGS PAS NI LAM GZHAN GYIS NYON MONGS MNGON GYUR BA GZHAN SPANGS PA LA, SRED PA MI LDOG PA’I RGYU MTSAN STON TE, DE KHO NA NYID RTOGS PA’I LTA BA DANG
[f. 35a]
BRAL NA, TSOR BA LA BDEN ‘DZIN GYI MA RIG PA CUNG ZAD KYANG MI SPONG LA,
What’s being described here is a reason why other paths cannot be used to put a stop to initial desire, which in turn is necessary to eliminate the manifest form of other negative emotions; that is, a person who still lacks the viewpoint with which they realize suchness will continue to be unable to eliminate even the tiniest bit of that misunderstanding which holds that feelings have some real nature of their own.
[420]
DE LTA NA TSOR BA BDE BA SKYES PA NA MI ‘BRAL BAR SRED PA DANG, TSOR BA SDUG BSNGAL SKYES PA NA ‘BRAL ‘DOD KYI SRED PA CI’I
PHYIR MI SKYE STE, MTHUN RKYEN TSANG ZHING ‘GAL RKYEN MED PA’I RGYU LAS ‘BRAS BU SKYE BAR NGES PA’I PHYIR RO,
,
Why then in this case would we not see the arising of a form of initial desire where the person was hoping not to be separated from some feeling of pleasure that had come up in their life; and another form of this desire where the person was hoping to be separated from some feeling of pain that had made its own appearance? For it is absolutely certain that a given result will occur, in a case where all the conditions which support its growth are complete, even as all the conditions which might impede its growth are absent.
[421]
RANG LUGS KYI TSOR BA LA SRED PA LDOG LUGS NI,
,GANG TSE TSOR PO ‘GA’ MED CING,
,TSOR BA’ANG YOD PA MA
YIN PA,
,DE TSE GNAS SKABS ‘DI MTHONG NAS,
,SRED PA CI PHYIR LDOG MI ‘GYUR,
The position of our own system on how to prevent initial desire towards a particular feeling is described in the following lines—
At a certain point,
We see that there is no one
Doing the feeling;
Nor any feeling
For them to have.
Why then by this time
Would initial desire
Not come to a stop?[162]
[422]
ZHES SPYOD ‘JUG LAS GSUNGS PA LTAR YIN TE, TSOR BA PO DANG TSOR BA ‘GA’ YANG RANG BZHIN GYIS GRUB PA MED PAR MTHONG BA GOMS NA,
SRED PA LDOG PAR BSTAN PAS, DE ‘DRA BA’I LAM MED NA SRED PA THAMS CAD CI’I PHYIR LDOG CES PAR YANG STON NO,
,
It’s just as the Guide is putting it here. At some point, the lines are teaching us, we are able to see—and become accustomed to the fact—that there is no one at all doing the feeling, and no feeling at all for them to have, which exist through some nature of their own. And it is at this point that we are able to stop initial desire. The lines are also, in effect, saying: “How then, in the absence of such a path, would you ever be able to stop all forms of initial desire?”
[423]
‘DI NI RIGS PA DRUG CU PA LAS,
,GNAS DANG BCAS PA’I SEMS LDAN LA,
,NYON MONGS DUG CHEN CIS MI
‘BYUNG,
,ZHES GSUNGS PA’I DON NO,
,
This is also the point being made in The Sixty Verses on Reasoning where it says,
Why would we not find
The great poison
Of negative emotions
In a person who possessed
A state of mind
Where they still took some position?[163]
[424]
TSOR BA YOD PA’I RGYU MTSAN GYIS SRED PA YOD PAR GSUNGS PA LA, RGYU YOD PAS ‘BRAS BU YOD PAR SGRUB MI NUS PAS LEGS PA MIN ZHES CHA PA DANG, RTZEGS DBANG PHYUG
SENG GES SPYOD ‘JUG ‘GOG PA NI,
Chapa and Tsek Wangchuk Senge have attempted to refute the Guide to the Bodhisattva’s Way of Life, claiming that this statement that “A person possesses initial desire for the reason that they possess feelings” is imperfect, since the presence of a cause does not necessarily establish the presence of its result.[164]
[425]
NYAN THOS LA CHOS KYI BDAG MED RTOGS PA YOD MED GNYIS BOD NA PHYI MA GRAGS CHE ZHING, LUGS DE LA GOMS PA SHAS CHE BA DANG, PHYOGS DANG PO’I LUNG RIGS RNAMS LA MTHA’
[f. 35b] CHOD PAR MA SBYANGS PAS, RIGS PA BRLING PO’I DON ZHIB TU MA RNYED PAR MKHAS PA CHEN PO LA GYA TSOM DU SKYON BZUNG BA’I NOR PA CHEN PO’O,
,
Now there are two positions taken about whether practitioners on the listener track are able to perceive the lack of a self-nature to things: some say yes, and some say no. The latter position has become more widespread here in Tibet. The problem with these two thinkers is that they were more familiar with this position, and failed to acquaint themselves with the exhaustive analysis necessary to establish the former position through both scriptural authority and reasoning. And so they have fallen into a stupendous error, unable to unravel subtle shades of reasoning and thus accusing a truly great sage of error, with no foundation for doing so.
[426]
DE BZHIN DU ZLA BA’I ZHABS LA BOD RNAMS KYIS SKYON BZUNG BA ‘GA’ ZHIG SNANG BA
YANG, PHYOGS SNGA MA ZHIB TU YE MA GO BAR SKYON LTAR SNANG BRJOD PAS, RANG GI DE NYID STON PA MKHAS PAS MTHONG NA SHIN TU NGO TSA BA’I GNAS KHO NAR SNANG NGO,
,
So too we have seen some Tibetans of the past who considered the great Chandrakirti to have made some kind of errors—but these are just false errors seen by a person who has no understanding at all of the finer points of the former position. And so if a sage were to see the way that these people themselves describe suchness, it seems that it would be no more than a total embarrassment.
[427]
DE LTAR NA ‘GREL BSHAD LAS MI RTAG SOGS BCU DRUG GI
LAM GYIS NYON MONGS KUN BRTAGS SPONG NUS LA, LHAN SKYES SPONG MI NUS SO ZHES KHYAD PAR ‘BYED PA YANG RIGS PA MA YIN TE,
As such it is also wrong to draw a distinction of saying that the Explanation states that a person can eliminate learned forms of negative emotion by using the path of impermanence and the rest of the 16 aspects; and yet not thus eliminate inborn forms.
[428]
THEG PA THUN MONG BA LA GRAGS PA’I NYON MONGS MNGON GYUR TZAM RE ZHIG SPONG BA LA NI, KUN BRTAGS
DANG LHAN SKYES GNYIS ‘DRA LA, SA BON SPONG MI NUS PA YANG GNYIS KA LA ‘DRA BA’I PHYIR RO,
,
Even with the question of eliminating just manifest forms of negative emotions—as they are described in the way which is common to the schools, and then only for some period of time—the case with both learned forms and inborn forms is similar; and the point is also similar for both regarding the issue of whether one is able to eliminate the seeds or not.
[429]
‘DIR ZLA BA DANG ZHI BA LHA GNYIS DGONGS PA GCIG TU ‘CHAD MA SHES ‘DUG GO
On this matter, people haven’t understood how to explain both Master Chandrakirti and Master Shantideva as having the same idea.
[430]
,PHUNG PO BDEN MED DU MA RTOGS NA, GANG ZAG
BDEN MED DU MI RTOGS LA, DE LTA NA GANG ZAG GI BDAG MED MI RTOGS PA NI, DPER NA PHUNG SOGS KYI CHOS BDEN PAS STONG PA CHOS KYI BDAG MED DU ‘JOG PA LTAR, GANG ZAG BDEN MED KYANG GANG ZAG GI BDAG MED DU GZHAG DGOS TE, RGYU MTSAN KUN NAS MTSUNGS PA’I PHYIR RO,
,
If one fails to realize that the parts of a person have no reality, then they will also fail to realize that the person themself has no reality; and then they will fail to realize that the person has no nature of being themself. We must, for example, describe the fact that things have no nature of being themselves as referring to the fact that things—in the form of the parts of a person and so on—are devoid of any reality. Just so, we must describe the fact that the person has no nature of being themself as referring to the fact that the person is devoid of any reality: the reason is completely the same.
[431]
DE LTA NA GANG ZAG BDEN PAR ‘DZIN PA GANG ZAG GI BDAG ‘DZIN DU GZHAG DGOS PAS, DE MA ZAD BAR DU NYON MONGS THAMS CAD ZAD PA MI ‘ONG BA DANG, GANG
[f. 36a]
ZAG DANG CHOS LA BDEN ‘DZIN NYON MONGS SU ‘JOG DGOS PA YIN TE, ZHI BA LHA’I LUGS LA’ANG ‘DI NYID RNAM PAR BZHAG DGOS SO,
,
As such, we must describe the tendency to hold that the person is real as being the tendency to hold that the person is themself. And then we would have to say that—until such time as we manage to finish off this tendency—then we could never finish off all of our negative emotions. We must also describe the two tendencies of holding that the person is real, and that things are real, as being themselves negative emotions. And we would have to describe it exactly this same way in the system of Master Shantideva as well.
Sutras of the greater way which prove the same point
[432]
GNYIS PA LA GNYIS, THEG CHEN GYI MDO’I SHES BYED DGOD
PA DANG, BSTAN BCOS DANG THEG DMAN GYI MDO’I SHES BYED DGOD PA’O,
,
This brings us to the second topic in our explanation of the conclusion that we can draw from statements about how the bodhisattva outshines others: a presentation of authentic sources which prove the point that listeners and self-made buddhas do possess the realization that things have no nature of their own. We proceed in two steps, presenting sutras of the greater way which prove this point; and then presenting classical commentaries, and sutras of the lower way, which prove the point.
[433]
DANG PO NI, LHAG PA’I BSAM PA BSTAN PAS ZHUS PA TSIG GSAL DU DRANGS PA LAS,
Here is the first. Our point is stated in very clear terms in The Section Requested by Sthira Adhyashaya, as this work is quoted in A Clarification of the Verses:
[434]
DPER NA MI LA LA ZHIG GIS SGYU MA MKHAN GYI ROL MO BYUNG BA’I TSE, SGYU MA MKHAN GYIS SPRUL PA’I BUD MED MTHONG NAS, ‘DOD CHAGS KYI SEMS SKYED DE, DE ‘DOD CHAGS KYIS SEMS DKRIS NAS ‘KHOR GYIS ‘JIGS SHING BAG TSA STE, STAN LAS LANGS NAS SONG STE
“There are for example some people who—when the magician begins his music—lay eyes on a woman conjured up by this sorcerer. They then begin to feel lust for her and, overcome by this lust, they jump up from their seats; much to the concern and consternation of those around them, they run to the woman.”
[435]
DE SONG NAS KYANG BUD MED DE NYID LA MI SDUG PAR YID LA BYED CING, MI RTAG PA DANG SDUG BSNGAL BA DANG STONG PA DANG BDAG MED PAR YID LA BYED NA,
“But once they approach her they begin to think of this woman as being unattractive; and they think of her as impermanent; and something painful; and empty and not even herself.”
[436]
RIGS KYI BU DE JI SNYAM DU SEMS, MI DE YANG DAG PAR ZHUGS PA YIN NAM ‘ON TE LOG PAR ZHUGS PA YIN,
“And so I ask you, o child of noble family. Do these people know what they are doing, or not?”
[437]
GSOL BA BCOM LDAN ‘DAS GANG BUD MED MA MCHIS PA LA MI SDUG PAR YID LA BYED CING, MI RTAG PA DANG SDUG BSNGAL BA DANG STONG PA DANG, BDAG MED PAR YID LA BGYID PA’I MI DE’I MNGON PAR BRTZON PA DE NI LOG PA LAGS SO,,
And the bodhisattva Sthira Adhyashaya replied, “O Conqueror, for people to make the effort to think of an impossible woman as being unattractive; and to think of her as being impermanent; and something painful; and empty, and not even herself, would show that they didn’t know what they were doing.”
[438]
BCOM LDAN ‘DAS KYIS BKA’ STZAL PA, RIGS KYI BU ‘DI NA DGE SLONG DANG DGE SLONG MA DANG, DGE BSNYEN DANG DGE BSNYEN MA KHA CIG MA SKYES SHING MA [f. 36b] BYUNG BA’I CHOS RNAMS LA MI SDUG PAR YID LA BYED CING, MI RTAG PA DANG SDUG BSNGAL BA DANG STONG PA DANG BDAG MED PAR YID LA BYED PA GANG YIN PA DE DAG KYANG DE DANG ‘DRA BAR BLTA BAR BYA’O,,
And the Conqueror spoke, “O child of noble family, there are here a number of monks, and nuns, and men and women with lifetime vows, who look at things which have never started, and never even happened, and think of them as being unattractive; and think of them as impermanent; and empty; and painful; and not even themselves. You should view them as being the same as those other people.”
[439]
NGA NI MI BLUN PO DE DAG LA LAM SGOM PA YIN NO ZHES MI SMRA STE DE DAG NI LOG PAR ZHUGS PA ZHES BYA’O, ZHES SHIN TU GSAL BAR GSUNGS SO,,
“And I do not say that foolish people such as these are practicing the path—for they don’t know what they are doing.”[165]
[450]
SGYU MA’I BUD MED LA BUD MED DNGOS SU BZUNG NAS, DE LA MI RTAG SOGS SU YID LA BYED PA DANG, PHUNG PO BDEN PAR BZUNG NAS PHUNG PO LA MI RTAG PA LA SOGS PA LNGAR YID LA BYED PA GNYIS DPE DON DU SBYAR BA LA,
What we have here is a metaphor and the thing to which the metaphor refers. That is, someone is taking an illusory woman to be a real one, and then thinking of her as impermanent and the rest. And this refers to someone who is taking the parts of a person to be real, and then thinking of them in these five different ways—impermanent and so on.
[451]
BDEN PA’I PHUNG PO DMIGS PAR BYAS NAS MI RTAG SOGS SU YID LA BYED PA CIG KYANG YOD LA, DE NI ZHEN YUL LA ‘KHRUL BA’I LOG SHES RKYANG PA YIN PAS, TSAD MAS GRUB PA MIN KYANG
And so there are people who think they are looking at parts to a person which are real, and who think of them as impermanent and such—but their state of mind is a total misperception, mistaken in the object that it believes it sees. Therefore we can go further and say the object here is not even one which is established by a valid perception.
[452]
BDEN ‘DZIN GYI YUL SUN PHYUNG BA’I LTA BA MA RNYED PA’I RGYUD LA, BDEN BRDZUN GANG GIS KYANG KHYAD PAR DU MA BYAS PA’I PHUNG PO LA DMIGS NAS, DE GNYIS GANG GIS KYANG KHYAD PAR DU MA BYAS PA’I MI RTAG PA SOGS SU THA SNYAD PA’I TSAD MAS GRUB PA DU MA ZHIG ‘ONG LA, SGOM PA’I TSE YANG DON DE BSGOMS PAS SNGAR BSHAD PA BZHIN GYI LAM RGYUD LA SKYE’O,,
The mind of this person—one who has yet to arrive at the viewpoint in which the object of the tendency to hold things as real has been demolished—is focusing on the parts of the person and failing to make any distinction at all between what is real and what is false. And then they do manage to establish, but only with valid perception operating at a nominal level, no small number of facts such as impermanence and the rest—even as they fail to make the distinction between these two. And since when they then meditate they are meditating on these particular kinds of facts, the path that arises in their mind looks like the one we described above.
[453]
YANG ‘PHAGS PA BSAM GTAN PA’I DPE MKHYUD KYI MDO TSIG GSAL DU DRANGS PA LAS KYANG, ‘JAM DPAL ‘PHAGS PA’I BDEN PA RNAMS YANG DAG PA JI LTA BA BZHIN DU MA MTHONG BAS, SEMS CAN PHYIN CI LOG BZHIS SEMS PHYIN CI LOG TU GYUR PA [f. 37a] RNAMS ‘KHOR BA YANG DAG PA MA YIN PA ‘DI LAS ‘DA’ BAR MI ‘GYUR RO,
We also see in A Clarification of the Verses the following citation of the Sutra of the Realized Being “Possessiveness of Meditation”:
O Manjushri, there are people whose minds are misled by the four misperceptions, for they have yet to see—correctly, in just the way they are—the higher truths. And these people will never be able to go beyond this impurity, the cycle of suffering.
[454]
ZHES GSUNGS PA LA ‘JAM DPAL GYIS, BCOM LDAN ‘DAS GANG LA NYE BAR DMIGS PAS SEMS CAN RNAMS ‘KHOR BA LAS ‘DA’ BAR MI ‘GYUR BA BSTAN DU GSOL,
And in response to these words, Manjushri says:
O Conqueror, could you explain to us what it is that people would have to have a viewpoint about which would cause their failure to go beyond this cycle of pain?
[455]
ZHES STON PAS BDEN BZHI YANG DAG PA JI LTA BA BZHIN DU MA SHES PAS, ‘KHOR BA LAS MI GROL BAR GSUNGS PA LA,
And the Teacher is saying that it is because they have failed to understand the four truths correctly, just as they are, that these people fail to achieve liberation from the cycle.[166]
[456]
RJE BTZUN GYIS YUL GANG LA JI ‘DRA BA ZHIG TU DMIGS PAS, ‘KHOR BA LAS MI THAR BA BSHAD PA ZHUS PA’I LAN DU, BDAG NI ‘KHOR BA LAS ‘DA’ BA DANG, MYANG ‘DAS ‘THOB PAR ‘GYUR RO SNYAM DU BDEN PAR ZHEN PA’I TSUL GYIS RTOG PAR BYED PAS, MI RTAG PA LA SOGS PA BSGOMS PA NA,
And so the Holy One is requesting an explanation of what object a person needs to focus on—and in what way—in order to fail to free themselves from the cycle of suffering. The response given to him is that there are people who meditate upon the aspects of impermanence and so on, but in a way in which they are imagining to themselves that things are real as they think to themselves, “I will go beyond the cycle of pain; I will reach nirvana.”
[457]
,BDAG GIS SDUG BSNGAL SHES SO, ,KUN ‘BYUNG SPANGS SO, ,’GOG PA MNGON DU BYAS SO, ,LAM BSGOMS SO SNYAM NAS BDAG NI DGRA BCOM PAR GYUR TO SNYAM PA ‘BYUNG BAR GSUNGS TE,
The Buddha mentions how they start thinking to themselves, “I will become an enemy destroyer: I will understand suffering; I will abandon the source of suffering; I will bring about the end of suffering; I will practice the path.”[167]
[458]
SNGAR BSHAD PA LTAR GYI NYON MONGS MNGON GYUR RE ZHIG SPANGS PA NA, ZAG PA THAMS CAD ZAD DO SNYAM PA SKYES PA’O, ,DE ‘CHI BA’I DUS KYI TSE RANG SKYE BA LEN PAR MTHONG BA NA, SANGS RGYAS LA THE TSOM ZOS PA’I NYES PAS, DMYAL BA CHEN POR LTUNG BAR GSUNGS SO, ,DE NI LAM DE LTA BU LA GNAS PA ‘GA’ ZHIG LA YIN GYI, THAMS CAD LA NI MA YIN NO,,
As we mentioned earlier, the scriptures describe how these people are able to eliminate—for the time being—manifest forms of negative emotions, and so the thought comes in their mind that “I have managed to finish off all my impurities.” But then as they come to their death they perceive that they are going to take another birth, and so they begin to doubt the Buddha. Because of this error they fall to the greater realms of hell. This last by the way only happens with some of the people who are following this kind of path; it is not the case with everyone who does so.
[459]
DE NAS ‘JAM DPAL GYIS ‘PHAGS PA’I BDEN PA BZHI PO JI LTAR RTOGS PAR BGYI ZHUS [f. 37b] PA NI, SNGAR ‘KHOR BA LAS GROL BA LA BDEN BZHI YANG DAG PA JI LTA BA BZHIN SHES DGOS PAR GSUNGS PA DE ‘DIR DRIS PA’O,,
Manjushri then asks how it is that we are to correctly understand these four higher truths. He is here asking about the earlier statement by the Conqueror that in order to gain liberation from the cycle of pain we must understand—correctly, and just as they are—the four truths.
[460]
DE’I LAN DU, ‘JAM DPAL GANG GIS ‘DU BYED THAMS CAD MA SKYES PAR MTHONG BA DES NI, SDUG BSNGAL YONGS SU SHES PA YIN NO,,
In reply, Lord Buddha says:
O Manjushri, anyone who sees that nothing involved in causing things ever starts has understood suffering, completely.
[461]
GANG GIS CHOS THAMS CAD ‘BYUNG BA MED PAR MTHONG BA DES NI KUN ‘BYUNG BA SPANGS PA YIN NO,,
Anyone who sees that nothing ever happens has abandoned the source of suffering.
[462]
GANG ZHIG CHOS THAMS CAD GTAN MYA NGAN LAS ‘DAS PAR MTHONG BA DES NI ‘GOG PA MNGON DU BYAS PA YIN NO,,
Anyone who sees that everything there is has gone entirely beyond all grief has brought about the end of suffering.
[463]
GANG GIS CHOS THAMS CAD SHIN TU MA SKYES PAR MTHONG BA DES NI LAM BSGOMS PA YIN NO, ZHES GSUNGS NAS LAM DES LEN PA MED PAR MYA NGAN LAS ‘DA’ BAR GSUNGS TE,
And anyone who sees that no thing at all has ever in the least begun is practicing the path.
Which is to say, only those who see the path as nothing they can follow will be able to reach nirvana.
[464]
‘DIS NI BDEN BZHI RANG BZHIN GYIS GRUB PA MED PAR MTHONG BA DES, ‘KHOR BA LAS GROL BAR BYED LA, BDEN ‘DZIN DANG MA BRAL BA’I LAM GYIS ‘KHOR BA LAS MI ‘DA’ BA SHIN TU GSAL BAR GSUNGS PAS,
The point being made is that people who see that the four truths cannot exist through any nature of their own are able to liberate themselves from the cycle of pain—meaning that the Buddha is very clearly stating that one cannot go beyond this cycle by using a path where one is still not free of the tendency to think that things are real.
[465]
BDEN BZHI MI RTAG SOGS BCU DRUG TZAM GYI LAM GYIS NYON MONGS KYI SA BON SPONG MI NUS PA DANG, DE SPONG BA LA YIN LUGS KYI DON RTOGS NAS SGOM PA DGOS PAR BSTAN NO,,
What the Buddha is teaching us here is that we will never be able to eliminate the seeds of negative thoughts only by using the path of impermanence and the rest of the 16 aspects of the four truths; rather, stopping these seeds requires that we follow a practice which involves perceiving the way things are.
[466]
‘DI RNAMS LEGS PAR MA PHYED NA NYAN THOS LA NYON MONGS SPONG BA’I LAM MI RTAG SOGS BCU DRUG TU SGOM PA TZAM LAS MED PAR BZUNG NAS, NYAN THOS ‘PHAGS PA DANG NYAN THOS DGRA BCOM PAS ‘PHAGS PA DANG DGRA BCOM GYI GO MI CHOD DO, ZHES ‘PHAGS [f. 38a] PA LA SKUR ‘DEBS KYI SDIG CHEN PO SOG LA,
Anyone who fails to make these kinds of distinctions successfully can begin to think that the only path that listeners have at their disposal for eliminating negative emotions is the practice of the 16 aspects of impermanence and the rest. And then they can start thinking that realized beings who are listeners, and enemy destroyers who are listeners, aren’t really up to the standard of “real” realized beings and enemy destroyers. And by thinking this, they collect the serious misdeed of denigrating a realized being.
[467]
DE LTAR SMRA BA LA BYANG SEMS KYI SDOM PA YOD NA, RTZA LTUNG YANG SKYED PA YIN TE, BSLAB BTUS LAS,
If a person who says this kind of thing has also previously taken bodhisattva vows, then in addition they commit a root downfall of these vows. For in fact The Compendium describes this kind of thing as a root downfall, in the following words:
,SLOB PA’I THEG PAS CHAGS LA SOGS,
,SPONG BAR ‘GYUR BA MIN ZHES ‘DZIN,
,PHA ROL DAG KYANG ‘DZIN ‘JUG DANG,
ZHES RTZA LTUNG DU GSUNGS PA’I PHYIR RO,,
It is when a person holds the view
That one cannot eliminate desire and the rest
By following the way of the learners;
And when they try to convince
Others to hold this view as well.[168]
[468]
DON ‘DI RDO RJE GCOD PA LAS KYANG GSAL BAR GSUNGS TE, RAB ‘BYOR ‘DI JI SNYAM DU SEMS, RGYUN DU ZHUGS PA ‘DI SNYAM DU BDAG GIS RGYUN DU ZHUGS PA’I ‘BRAS BU THOB BO SNYAM DU SEMS SAM,
This same point is also expressed, quite clearly, in the Diamond Cutter Sutra:
Now Subhuti, what do you think? Do those who have entered the stream ever think to themselves, “Now I have attained the goal of entering the stream”?
[469]
RAB ‘BYOR GYIS GSOL PA, BCOM LDAN ‘DAS DE NI MA LAGS SO, ,DE CI’I SLAD DU ZHE NA, BCOM LDAN ‘DAS DE NI GANG LA YANG ZHUGS PA MA MCHIS PA’I SLAD DU STE, DES NA RGYUN DU ZHUGS PA ZHES BGYI’O, ZHES
And Subhuti respectfully replied,
O Conqueror, they do not. And why is it so? It is, o Conqueror, because it would be impossible for them to enter anything at all. And this is precisely why we can call them a “stream enterer.”
[470]
DANG, BCOM LDAN ‘DAS GAL TE RGYUN DU ZHUGS PA DE ‘DI SNYAM DU BDAG GIS RGYUN DU ZHUGS PA’I ‘BRAS BU THOB BO SNYAM DU SEMS PAR GYUR NA, DE NYID DE’I BDAG TU ‘DZIN PAR ‘GYUR BA LAGS SO, ,SEMS CAN DU ‘DZIN PA DANG, SROG TU ‘DZIN PA DANG, GANG ZAG TU ‘DZIN PAR ‘GYUR LAGS SO, ,ZHES GSUNGS SHING, ‘BRAS GNAS PHYI MA GSUM LA YANG DE BZHIN DU GSUNGS SO,,
We also see:
And if it happened, o Conqueror, that a stream-enterer were to think to themselves, “I have attained the goal of entering the stream,” then they would begin to grasp to some self in it. And they would begin to grasp to a living being, and to something that lives, and to a person.
And then we see the same thing repeated for attaining the latter three goals as well.[169]
[471]
RGYUN ZHUGS KYI SA THOB MKHAN DANG, THOB BYA’I ‘BRAS BU LA BDEN PAR BZUNG NAS, BDAG GIS RGYUN ZHUGS THOB BO SNYAM DU SEMS NA, DE NYID DE’I BDAG TU ‘DZIN PAR [f. 38b] ‘GYUR RO, ZHES PAS NI GANG ZAG DANG ‘BRAS BU BDEN ‘DZIN GNYIS BDAG ‘DZIN DU GSUNGS PA’I DANG PO NI, GANG ZAG GI BDAG ‘DZIN DANG, GNYIS PA NI CHOS KYI BDAG ‘DZIN NO,,
That is, suppose that someone holds that the person who attains the level of entering the stream—as well as the goal which they are attaining—are real; and with this state of mind thinks to themselves, “I have attained the goal of entering the stream.” Someone like this would then be holding that this experience was itself. The statement here that the tendency to hold that both the person and the goal are real is a form of holding that something is itself is describing, in the first case, the tendency to hold that the person is themselves; and in the second case, the tendency to hold that things are themselves.
[472]
RGYUN ZHUGS KYI SA BDEN PAR BZUNG NAS BDAG GIS ‘BRAS BU THOB BO SNYAM DU MI ‘DZIN PA NI, BDEN ‘DZIN GYI YUL SUN MA PHYUNG BA’I DBANG DU MDZAD PA YIN GYI, LHAN SKYES KYI ‘DZIN PA YANG MED PAR STON PA MIN NO, ,DES NI PHYI MA RNAMS KYANG SHES PAR BYA’O,,
Holding that the level of entering the stream is real, but not then holding to the idea that “I have attained the goal,” refers to a point where one has not yet demolished the object of the tendency to think that something is real; but it’s not that what is being described here is that one no longer possesses the inborn tendency to do the holding. With this we can understand the latter cases as well.
[473]
LUNG ‘DI DBU MA RANG RGYUD PA KHA CIG GZHAN DU ‘CHAD KYANG, SHER ‘BYUNG BLO GROS KYIS NYAN RANG GI BYANG CHUB TU BGROD PA LA, STONG NYID RTOGS DGOS PA’I SHES BYED DU DRANGS PA LTAR LEGS SO,,
Certain members of the Independent Group within the Middle-Way School have interpreted this citation in a different way; but it is best if we interpret it as Prajnakaramati does: he quotes it as verification for the idea that it is necessary to perceive emptiness in order to make the journey to the enlightenment of the listeners and self-made buddhas.[170]
[474]
DE LTAR NA LUNG DE DAG GIS NI DE KHO NA NYID KYI LTA BA DANG BRAL NA, ‘KHOR BA LAS MI GROL BA DANG, ‘KHOR BA LAS GROL BA LA LTA BA DE DGOS PAR GSAL BAR BSTAN LA, NYAN RANG DGRA BCOM PA ‘KHOR BA’I ‘CHING BA LAS MA GROL BA NI, MKHAS PA SU YANG MI ‘DOD CING MI ‘THAD PAS, NYAN RANG LA CHOS RANG BZHIN GYIS GRUB PA MED PA RTOGS PA YOD PAR GSAL BAR BSTAN NO,,
These citations then are clearly indicating that, so long as one still lacks the view of suchness, they cannot be liberated from the cycle of pain; and in order to achieve such a liberation, one must possess this view. And since there is no sage anywhere who would ever agree to the idea that enemy destroyers who are listeners or self-made buddhas have not yet achieved liberation from the shackles of the cycle of suffering—and since it would be wrong in any case to do so—then what these citations are also indicating clearly is that these listeners and self-made buddhas do possess the realization that nothing exists through any nature of its own.
[475]
GZHAN YANG YUM CHEN MO SOGS KHUNGS MANG MOD KYANG, TSIG MANGS SU DOGS NAS MA BRIS SO,,
There are admittedly a great number of other authoritative sources for this concept—such as those found in the Great Mother—but I shall not write of them here, for I fear it would make my composition too lengthy.
Classical commentaries and sutras of the lower way
which prove the same point
[476]
GNYIS PA NI, RIN CHEN ‘PHRENG BA LAS,
,JI SRID PHUNG POR ‘DZIN YOD PA,
,DE SRID DE LA NGAR ‘DZIN NYID,
,NGAR ‘DZIN YOD NA YANG LAS TE,
,DE LAS [f. 39a] YANG NI SKYE BA YIN,
Here is our second step from above: presenting classical commentaries, and sutras of the lower way, which prove the point that listeners and self-made buddhas do possess the realization that things have no nature of their own. The String of Precious Jewels puts it this way:
As long as one holds
To the parts of a person,
One will surely hold
To a “me.”
And as long as one holds
To a “me,”
One also has karma,
And from it in turn rebirth.
[477]
,LAM GSUM THOG MTHA’ DBUS MED PA,
,’KHOR BA’I DKYIL ‘KHOR MGAL ME YI,
,DKYIL ‘KHOR LTA BU PHAN TSUN GYI,
,RGYU CAN ‘DI NI ‘KHOR BAR ‘GYUR,
These three patterns
Have no beginning,
Or end, or middle;
So the wheel of pain spins,
Like a spinning wheel of lights,
Each pattern triggered
By each of the others,
Creating a wheel of rebirth.
[478]
,DE NI RANG GZHAN GNYIS KA DANG,
,DUS GSUM NYID DU’ANG MA THOB PHYIR,
,NGAR ‘DZIN PA NI ZAD PAR ‘GYUR,
,DE LAS LAS DANG SKYE BA YANG,
ZHES GSUNGS SO,,
But here there is no itself,
Nor something else or both,
Nor can anything reach
The now or then or going to be;
So the tendency
To hold to a “me”
Will end,
And then as well
Will karma,
And then will rebirth too.[171]
[479]
DE’I RKANG PA DANG PO GNYIS KYIS NI PHUNG PO LA BDEN PAR ‘DZIN PA JI SRID YOD PA DE SRID DU, DE LAS NGAR ‘DZIN PA’I ‘JIG LTA ‘BYUNG BAR BSTAN PAS, ‘JIG LTA MA LUS PAR ZAD PA LA PHUNG PO BDEN ‘DZIN ZAD DGOS PAR BSTAN TE, DE’I TSE NYAN RANG DGRA BCOM PAS KYANG PHUNG PO BDEN ‘DZIN ZAD PAR SPANGS PAR SHES SO,,
The very first part here, from “As long as one holds…” up to “…to a ‘me’,” is meant to indicate that—as long as one holds that the parts of a person are real—then one will be subject to the view of destruction that holds to a “me.” And what this implies is that—if one wishes to finish off every form of the view of destruction—then one must finish off the tendency to hold that the parts of the person are real. And we thus come to understand that at this point enemy destroyers who are listeners or self-made buddhas also eliminate the tendency to hold that the parts of the person are real.
[480]
DE LTAR NA BDEN ‘DZIN GYI ZHEN YUL SUN MA PHYUNG BAR DU, ‘JIG LTA’I ZHEN YUL SUN MI PHYIN PAS, THEG PA CHE CHUNG GI GRUB MTHA’ SMRA BA LA THUN MONG DU GRAGS PA’I GANG ZAG GI BDAG MED NI, RAGS PA’I GANG ZAG GI BDAG TZAM BKAG PA YIN GYI, PHRA BA’I GANG ZAG GI BDAG MED MIN PAR SHES SO,,
As such, we cannot demolish the object that the view of destruction thinks it sees, until we manage to demolish the object that the tendency to think that things are real thinks it sees. And so you should understand that the version of the lack of a self-nature to the person which is generally understood to be held in common by those who follow the schools of the greater way and those who follow the schools of the lesser way is a denial of a self-nature to the person in no more than its gross form; and is not the subtle form of the lack of a self-nature to the person.
[481]
DE’I PHYIR SLOB DPON ‘DI’I LUGS KYIS NYAN RANG GIS GANG ZAG GI BDAG MED RTOGS TSUL, GRUB MTHA’ SMRA BA GZHAN DANG ‘DRA BA BZUNG NAS, CHOS KYI BDAG MED RTOGS PA YOD MED LA MI MTHUN PAR SMRA BAS NI, ‘DI’I LUGS LEGS PAR MA RTOGS PA YIN TE,
Therefore those who make contradictory statements about whether listeners and self-made buddhas perceive the lack of a self-nature to things—because they have interpreted this particular master’s presentation on how these two types of practitioners perceive the lack of a self-nature to the person in accordance with proponents of other schools—have in fact failed to grasp this presentation correctly.
[482]
DE KHO NA NYID KYI LTA BA DANG BRAL BA LA GANG ZAG GI [f. 39b] BDAG MED PA RTOGS PAR YANG MI ‘GYUR BAR ‘GREL PA LAS GSUNGS PA’I PHYIR RO,,
And this is true because the Autocommentary states that anyone who lacks the view of suchness cannot be someone who perceives the lack of a self-nature to the person.
[483]
DE NAS RKANG PA GNYIS KYIS ‘JIG LTA YOD PAS DE’I DBANG GIS ‘KHOR BAR ‘CHING BA’I LAS SOG PA DANG, DE LAS LAS DBANG GIS ‘KHOR BAR SKYE BAR GSUNGS TE,
The following lines of our citation—the ones that go from “And as long as…” up to “…in turn rebirth”—are saying that, because one then possesses the view of destruction, it will cause them to collect the kind of karma that fetters them to the cycle of pain; and because of this, one will be reborn into this cycle, through the power of karma.
[484]
DE YANG PHUNG PO LA BDEN ‘DZIN GYI ZHEN YUL SUN MA PHYIN PA’I DBANG DU MDZAD KYI, SPYIR ‘JIG LTA YOD TZAM LA MIN TE, SA BDUN PA’I BAR DU ‘JIG LTA YOD KYANG, SA DANG PO NAS LAS DBANG GIS SKYE BA MI LEN PA’I PHYIR RO,,
This statement by the way is made with reference to someone who has failed to demolish the object that the tendency to hold that the parts to a person are real thinks it sees; it is not though a general reference only to anyone who possesses the view of destruction. Up to the seventh bodhisattva level, we still possess this view; but from the first bodhisattva level on up, we no longer take rebirth through the power of karma.
[485]
GZHUNG DE DAG GIS NI DE KHO NA NYID KYI LTA BA SGOM PA DANG BRAL NA, ‘JIG LTA ZAD PAR BYED MI NUS PAR BSTAN PAS, MI RTAG SOGS BCU DRUG GI LAM TZAM LAS MED NA NYON MONGS ZAD PAR SPONG BA MED PAR BSTAN NO,,
What these works are teaching us is that—so long as we lack a deep familiarity with the view of suchness—we will be unable to put an end to the view of destruction. As such they are teaching us that there can be no final elimination of our negative thoughts so long as we possess nothing more than the path of impermanence and the rest of the 16 aspects.
[486]
DE LTAR THUN MONG MA YIN PA’I GANG ZAG GI BDAG MED KYI ‘JOG TSUL MDZAD PHYIN CHAD, GANG ZAG GI BDAG MED THUN MONG BA TZAM GYI DBANG DU MDZAD NAS, ‘JIG LTA LA SOGS PA’I NGOS ‘DZIN MDZAD PA’I NYON MONGS KYI RNAM GZHAG RNAMS SOR BZHAG TU MDZAD NA, THUN MONG MA YIN PA’I GRUB MTHA’, MTHA’ MA CHOD PA’I NOR PA CHEN POR ‘GYUR BAS, DE LA MKHAS PA’I DBANG PO ‘DI ‘KHRUL BA GA LA SRID,
And so suppose we start with a thinker who was actually the one who set forth the way of defining the lack of a self-nature to the person in a way which was not shared by the different systems; and who supposedly then limited themselves to the shared concept of this particular lack of a self-nature; and who then set aside the presentation of the negative emotions which correctly identifies the view of destruction and so on; and thus made the stupendous error of failing to thresh out the views of this very unique school of thought…how could this Lord of All Sages ever possibly make such a mistake?
[487]
DES NA NYAN RANG LA CHOS KYI BDAG MED RTOGS PA YOD PAR BSHAD PA’I GZHUNG ‘DZUGS PAR SGOM ZHING, NYON MONGS KYI RNAM GZHAG LA THUN MONG MA YIN PA’I ‘JOG TSUL YOD DAM MED SNYAM PA TZAM YANG MI SKYE [f. 40a] BA’I ‘DI’I RJES ‘BRANG RNAMS NI, LUGS ‘DI LA DAD PA TZAM DU ZAD DO, ,’DIS MTSON NAS GZHAN YANG MANG DU SNANG BA RNAMS LEGS PAR RTZAD GCAD PAR BYA’O,,
So what we have here is a person who has failed to sit down and put in front of their mind the great classics which explain how listeners and self-made buddhas do possess the perception that there is no self-nature to things; and to whom it has never even occurred to examine whether or not there is a unique way of setting forth how the negative emotions work. And then we have all of those who have followed this person, and who possess no more than a blind faith in our school. And all these people are only one example that we have dealt with here; there appear to be many others like them, and you should learn to scrutinize their views carefully.
[488]
LAM GSUM NI NYON MONGS DANG LAS DANG SKYE BA’I KUN NYON GSUM MO, ,DE GSUM LA THOG MTHA’ DANG DBUS MED PA NI NYON MONGS LAS LAS DANG, DE LAS SDUG BSNGAL SKYE ZHING SDUG BSNGAL LAS KYANG DE’I RIGS ‘DRA DANG, NYON MONGS SOGS SKYE BA’I PHYIR PHAR SKYE TSUR SKYE BYED PAS, SNGA PHYI’I RIM PA NGES PA MED PA STE, PHAN TSUN GYI RGYU CAN GYI DON NO,,
The “three patterns” mentioned in our quotation, by the way, refer to the negative-emotion side of things, in the form of negative thoughts themselves; karma; and rebirth. When we say that these three “have no beginning, or end, or middle,” what we are referring to is how there is no definite sequential order to them, for they trigger each other: that is, negative thoughts lead to karma, and then karma instigates suffering, and suffering in turn gives birth to more of the same, as well as negative emotions and the rest—so that all of the three are triggering each other.
[489]
RTEN ‘BREL DE NI RANG DANG GZHAN DANG GNYIS KA LAS SKYE BA MED LA, DE YANG DUS GSUM GANG YANG RANG BZHIN GYIS SKYE BA MA THOB PA STE MED PA MTHONG BA’AM, MA MTHONG BA’I PHYIR TE, RGYU MTSAN GYIS NGAR ‘DZIN PA’I ‘JIG LTA ZAD PAS ‘KHOR BAR ‘KHOR BA LDOG GO
But here in the system of dependent creation there is no such thing as something which has come from itself, nor something which has come from something else, or else from both of these two. Nor can anything reach any of the three times—being here now, or then in the past, or going to be in the future—which come into being through some nature of their own. Here the expression “not reach” refers to the fact that we can see that such things cannot exist; or simply that we never see such things. And it is only because of this fact that we can finish off the view of destruction which grasps onto some “me,” thus putting a stop to our spinning through this wheel of pain.
[490]
,DE’I ‘OG TU PHUNG KHAMS SOGS RANG BZHIN MED PAR GTAN LA PHAB PA’I MTHAR,
,DE LTAR YANG DAG JI BZHIN DU,
,’GRO BA DON MED SHES NAS NI,
,RGYU MED PA YI ME BZHIN DU,
,GNAS MED LEN MED MYA NGAN ‘DA’,
ZHES DE KHO NA NYID KYI DON MTHONG NAS MYA NGAN LAS ‘DA’ BAR GSUNGS SO,,
The following lines come further on in the same work, at the end of a section where things like the parts to a person and the categories are shown to lack any nature of their own:
And once they understand,
Purely and correctly,
That it is not the case
That anything can come—
That there is no such thing,
That it could never be held,
That it would be the same
As a fire that flamed
With nothing at all to cause it—
Then they reach nirvana.[172]
What these lines are saying is that a person who sees the object of suchness will reach nirvana.
[491]
CI STE DE LTAR MTHONG BA DE BYANG SEMS KHO NA’I DBANG DU MDZAD NAS GSUNGS SO ZHE NA, DE LTAR GSUNGS PA DE NYAN RANG GI DBANG DU MDZAD NAS GSUNGS PA YIN TE, MYA NGAN [f. 40b] ‘DA’ ZHES PA’I MJUG THOGS NYID DU,
One may ask: “Is seeing things this way being described here with reference only to bodhisattvas?” The answer is that in fact the reference here is to listeners and self-made buddhas, for we read lines such as the following just after the words “Then they reach nirvana”:
[492]
,DE LTAR BYANG CHUB SEMS DPAS KYANG,
,MTHONG NAS BYANG CHUB NGES PAR ‘DOD,
,’ON KYANG DE NI SNYING RJE YIS,
,BYANG CHUB BAR DU SRID MTSAMS SBYOR,
ZHES BYA BA LA SOGS PA GSUNGS PA’I PHYIR RO,,
We assert as well that bodhisattvas
Always reach their enlightenment
By seeing the very same thing,
Although up to the point where they
Attain enlightenment they may
Make the crossing into a new life,
Because of their compassion.[173]
[493]
‘GREL PAR DRANGS PA’I RIN CHEN ‘PHRENG BA’I GZHUNG RNAMS NI SNGA ‘GYUR MI LEGS PAR ‘DUG GO
The selections from the text of the String of Precious Jewels quoted in the autocommentary are translations from the earlier period and are not the best.[174]
[494]
,NYAN THOS LA BSTAN PA’I MDO LAS KYANG, NYAN THOS RNAMS KYI NYON MONGS PA’I SGRIB PA SPANG BAR BYA BA’I PHYIR,
,GZUGS NI DBU BA BRDOS PA ‘DRA,
,TSOR BA CHU YI CHU BUR ‘DRA,
,’DU SHES SMIG RGYU LTA BU STE,
,’DU BYED RNAMS NI CHU SHING BZHIN,
,RNAM PAR SHES PA SGYU MA LTAR,
,NYI MA’I GNYEN GYIS BKA’ STZAL TE,
ZHES DPE LNGAS ‘DUS BYAS RNAMS RANG BZHIN MED PAR DPYAD PA YIN NO,,
We further see, in sutras presented to listeners, an examination of how caused things lack any nature of their own; these presentations utilize five different similes to help listeners eliminate the negative-emotion obstacles:
The Friend of the Sun declared
That physical forms are like bubbles,
And feelings like the froth on a wave;
That the capacity to discriminate
Resembles a mirage;
That the other factors
Are like the hollow cane of sugar;
And consciousness like an illusion.[175]
[495]
BYANG CHUB SEMS ‘GREL LAS, STON PAS NYAN THOS RNAMS LA PHUNG PO LNGA DANG, BYANG SEMS RNAMS LA GZUGS DBU BA SOGS LNGA DANG ‘DRA BAR BSHAD CES KHYAD PAR PHYE BA NI, RE ZHIG DE KHO NA NYID RTOGS MI NUS PA’I NYAN THOS LA DGONGS KYI NYAN THOS THAMS CAD LA MIN TE,
The Commentary on the Wish for Enlightenment makes a distinction between how the Teacher has taught the listeners the five parts to a person; while teaching the bodhisattvas how physical forms and the rest of the five are like a bubble and so on. This statement though is intended to refer to listeners who for the time being are unable to perceive suchness; it is not meant to refer to all listeners.[176]
[496]
DE NYID LAS,
,GANG DAG STONG NYID MI SHES PA,
,DE DAG THAR PA RTEN MA YIN,
,’GRO DRUG SRID PA’I BTZON RAR NI,
,RMONGS PA DE DAG ‘KHOR BAR ‘GYUR,
ZHES GSUNGS PA’I PHYIR RO,,
As this text itself states,
There can be no freedom at all
For those who cannot
Understand emptiness.
These in their dark ignorance
Will continue to spin in the prison
Of the six realms of existence.[177]
[497]
THEG DMAN GYI SDE SNOD DU CHOS RANG BZHIN MED PA’I DON ‘DI NYID STON PAR MDZAD PA NA, RIN CHEN ‘PHRENG BA LAS [f. 41a],
And it’s because this is in fact how the collection of scriptures in the lower way presents what it means for things to have no nature of their own that The String of Precious Jewels can say the following:
[498]
,THEG PA CHE LAS SKYE MED BSTAN,
,GZHAN GYI ZAD PA STONG PA NYID,
,ZAD DANG MI SKYE DON DU NI,
,GCIG PA DE PHYIR BZOD PAR GYIS,
The greater way teaches how things
Never start; while the others describe
Their end as emptiness.
Stopping and never starting
Refer to the very same thing;
Thus you must bear with it.[178]
[499]
ZHES THEG CHEN GYI MDO SDE LAS RANG BZHIN GYIS SKYE BA MED PA STONG NYID DU BSTAN PA DANG, GZHAN TE THEG DMAN GYI MDO LAS NI STONG PA NYID STON PA NA, ‘DUS BYAS ZAD PAR BSTAN PAS STONG PA NYID STON PA GNYIS DON GCIG PAS, THEG CHEN LAS STONG NYID BSTAN PA LA MI BZOD PAR MA BYED CES GSUNGS SO,,
What this is saying is that the collection of sutras of the greater way teaches that the fact that things never start through any nature of their own is emptiness; while when the “others”—referring to the sutras of the lower way—present emptiness, they do so by describing how caused things end. These two though refer to the very same thing; and thus, says the text, you must be careful not to fail to bear with the way in which the higher way presents emptiness.
[500]
‘DI GNYIS DON GCIG LUGS LA KHA CIG NA RE, NYAN THOS PA RNAMS DNGOS PO LA ZAD PA KHAS LEN NA, RANG BZHIN YOD NA ZAD PA MI RIGS PAS, DE KHAS LEN NA DANG PO NAS RANG BZHIN MED PA KHAS LEN DGOS PAS DE GNYIS DON GCIG GO ZHES ‘CHAD PA NI,
On the question of just how these two refer to the same thing, some have given us the following explanation:
Given that the listeners accept that functional things do end, and given that—if something had any nature of its own—it would be illogical for it to end, then because of these givens we can say that listeners must from the very start accept that nothing has any nature of its own; and this then is what it means here when we say that “the two refer to the same thing.”
[501]
SHIN TU MI ‘THAD DE, DE LTA YIN NA DBU MA PAS YOD PAR ‘DOD PA’I MYU GU LA SOGS PA’I CHOS GANG KHAS LEN PA LA YANG, RGYU MTSAN DE YOD PAS MYU GU LA SOGS PA THAMS CAD DANG, STONG PA NYID GNYIS DON GCIG TU HA CANG THAL BAR ‘GYUR BA’I PHYIR RO,,
This position though is grossly mistaken. If it’s the way you’ve described it, then we would be forced to accept the ridiculous implication that—because the very same reason applies to how those of the Middle Way School accept any particular object, such as the sprouts whose existence they believe in—then they would have to be saying that all objects, such as sprouts and the rest, are the same thing as emptiness itself.
[502]
RIN CHEN ‘PHRENG BA’I ‘GREL PAR SKYE BA MED PA DANG, SKAD CIG MA LA DON GYI KHYAD PAR ‘GA’ YANG MED DO, ZHES PA YANG GZHUNG DON MA GO BA’I BSHAD PA’O,,
And to say that the commentary to the String of Precious Jewels draws no distinction at all between the meaning of things never starting, and of things changing moment by moment, is also the explanation of a person who has no understanding of this classic.[179]
[503]
RIGS PA DRUG CU PA’I ‘GREL PAR DRANGS PA’I THEG DMAN GYI MDO LAS, GANG SDUG BSNGAL ‘DI MA LUS PAR SPANGS PA, NGES PAR [f. 41b] SPANGS PA, BYANG BAR GYUR PA, ZAD PA ‘DOD CHAGS DANG BRAL BA, ‘GOG PA, NYE BAR ZHI BA, NUB PA, SDUG BSNGAL GZHAN GYI MTSAMS MI SBYOR ZHING, MI ‘BYUNG MI SKYE BA ‘DI NI ZHI BA, ‘DI NI GYA NOM PA STE,
We see the following sutra of the lower way quoted in A Commentary to the “Sixty Verses on Reasoning”:
Anytime someone is able to eliminate every bit of this suffering; to rid themselves of it forever; to clean it away; to reach the end, free of all desire; to finish it; to put it to a final rest; to see it melt away; never to cross over into more of this suffering; never to see it come again, never to see it rise again—this then is peace, this then is beauty.
[504]
‘DI LTA STE PHUNG PO THAMS CAD NGES PAR SPANGS PA, SRID PA ZAD PA, ‘DOD CHAGS DANG BRAL BA, ‘GOG PA, MYA NGAN LAS ‘DAS PA’O, ZHES GSUNGS LA,
In this way they have eliminated each and every part to the person; they have finished off this kind of existence; they are free of all desire; they have stopped; they have reached nirvana, beyond all grief.
[505]
DE’I DON ‘GREL BA NA SDUG BSNGAL ‘DI ZHES PA’I NYE BA’I TSIG GIS GSUNGS PA’I PHYIR, DA LTAR GYI RANG RGYUD KYI SDUG BSNGAL LAM PHUNG PO KHO NA’I DBANG DU MDZAD NAS, MA LUS PAR SPANGS PA NAS NUB PA’I BAR DANG, MA ‘ONGS PA’I SDUG BSNGAL GYI DBANG DU MDZAD NAS, SDUG BSNGAL GZHAN MTSAMS MI SBYOR BA NAS, MYA NGAN LAS ‘DAS PA’O ZHES PA’I BAR DU GSUNGS SO,,
When this text interprets the sutra, it draws our attention to the demonstrative adjective of proximity: “this suffering,” saying that this phrase thus applies only to the suffering or parts of a person included within our own being, in the present time. And then the description from “eliminating every bit of this suffering” up to “see it melt away” is said to apply to this present pain. Next, the wording from “never to cross over into more of this suffering” up to “nirvana, beyond all grief” is said to apply to future pain.[180]
[506]
SDUG BSNGAL LAM PHUNG PO ‘DI ZHES PA DE GNYIS KYI BYE BRAG NYON MONGS LA ‘JUG PA’I SPYI SGRA BYE BRAG LA ‘JUG PA’O SNYAM NA, DE YANG MI RUNG STE SPYI SGRA NI SPYI’I DON LA BSHAD DU MI RUNG NA, BYE BRAG LA BSHAD DGOS MOD KYANG, ‘DIR NI SPYI SGRA’I STENG NAS BSHAD DU YOD PA’I PHYIR RO,,
Now one might think to oneself that there is a case here where the general refers to the specific: that is, where the expression “this suffering or parts of a person” refers to the negative emotions which are a subcategory of both of these. This though would be a mistake. While it is true that the general term here cannot be explained as referring to the general category itself, and must be explained as referring to a subcategory, we should still adhere to an explanation referencing the general.
[507]
DE LTAR BYAS NA DNGOS POR SMRA BA RNAMS LTAR NA, RGYUD BLA MA LAS NYON MONGS GDOD NAS ZAD PHYIR RO, ZHES GSUNGS PA LTAR PHUNG PO GDOD MA NAS RANG BZHIN GYIS SKYE BA MED PAS, GDOD MA NAS ZAD PA LA BSHAD DU MI RUNG BA’I PHYIR,
As such, when we are speaking from the viewpoint of the schools which accept the reality of function, it would be improper to follow the idea expressed in the section of The Higher Line which goes “…because the negative emotions have been finished off since forever”—that is, to say that the parts to a person are “finished off since forever” because, since forever, they have never started through any nature of their own.[181]
[508]
LAM GYIS MA LUS PAR SPANGS PA LA BSHAD DGOS NA, DE’I TSE MNGON DU BYA RGYU’I MYANG ‘DAS YOD PA NA MNGON DU BYED MKHAN [f. 42a] MED PA DANG, BYED MKHAN YOD PA NA PHUNG PO MA ZAD PAS MNGON DU BYA RGYU’I MYANG ‘DAS MED PAR ‘GYUR BAS, MDO ‘DI BSHAD MI NUS PAR ‘GYUR RO,,
And so that would be wrong; but we would still be left with having to explain how it is that we use the path to “eliminate every bit.” If at this point the thing we were trying to bring about—the nirvana—did exist, then the person who brought it about could not. And if the person who brought it about did exist, then the nirvana that they were trying to bring about could not—since the parts of a person would still not have been finished off. And then in this case we would be left unable to explain the wording of this sutra.
[509]
KHO BO CAG LTAR NA, ‘DI’I ZAD PA NI, ZAD PA GNYEN POS ZAD PA MA YIN TE, DE NI GDOD NAS ZAD PAS ZAD CES BYA, ZHES GSUNGS PA LTAR BSHAD PAS CHOG PAS MDO’I DON LEGS PAR BSHAD PAR NUS SO,,
The way we ourselves would explain the sutra would be to say that the “finishing off” here is not the kind of finishing off that you do by applying a particular spiritual antidote. Rather, we would follow that kind of thinking which says “We say something is ‘finished off’ because it has been finished off since forever.” It would be fine to do it this way, and this would leave us easily able to explain the meaning of this sutra, correctly.
[510]
DES NA MDO LAS ‘DI ‘DRA BA’I ZAD PA BSTAN NAS, SDUG BSNGAL ‘GAGS PA’I ‘GOG PA MYA NGAN LAS ‘DAS PA BSTAN PA DE DANG, RANG BZHIN GYIS SKYE BA MED PA’I ‘GOG PA BSTAN PA GNYIS DON GCIG TU ‘PHAGS PAS GSUNGS PA ‘DI MA RTOGS PAR SNANG BAS ZHIB TU BSHAD DO,,
Given that the sutra has presented this kind of “finishing off,” we can say that it appears that people have failed to grasp this statement by the Realized One,[182] where he explains how these two—presenting nirvana as a cessation where suffering has been stopped; and presenting a cessation which consists of the fact that nothing ever starts through any nature of its own—can be seen as amounting to the same thing. And so this is why I have taken the time to go into such detail on this point.
[511]
RTZA SHE LAS KYANG,
,BCOM LDAN DNGOS DANG DNGOS MED PA,
,MKHYEN PAS KA TY’A YA NA YI,
,GDAMS NGAG LAS NI YOD PA DANG,
,MED PA GNYIS KA’ANG DGAG PA MDZAD,
Wisdom says as well:
The Conqueror sees
What is real and what is not;
And thus in the advices
Given to Katyayana
Denied both things existing
And not existing at all.[183]
[512]
CES GSUNGS PA ‘DIS KYANG THEG DMAN GYI MDO LAS MTHA’ GNYIS BKAG PA GSUNGS PAR STON TE, MDO ‘DI NI LUNG PHRAN TSEGS NA SNANG NGO, ,DE DAG KYANG MTSON PA TZAM YIN GYI, RIN CHEN PHRENG BA NA ‘DIR MA DRANGS PA DU MA ZHIG DANG, RIGS PA DRUG CU PA DANG, BSTOD PA’I TSOGS LAS KYANG DU MA ZHIG GSUNGS SO,,
These lines are also expressing how sutras of the lower way state that both extremes should be denied—and this particular sutra citation appears in The Assorted Topics of the Word.[184] These are all just representative examples; there are many other supporting citations from the String of Precious Jewels that we have not quoted here; as well as many others from the Sixty Verses on Reasoning, and the Collection of Praises.[185]
Refuting arguments covered in the autocommentary
[513]
GSUM PA LA GNYIS, ‘GREL PA NAS BSHAD PA’I RTZOD PA SPANG BA DANG, DER MA BSHAD PA’I RTZOD PA SPANG BA’O,,
With this we have reached our third topic from above: a refutation of arguments concerning the presentations we have cited which show that listeners and self-made buddhas do possess the realization that things have no nature of their own. We proceed in two steps: the refutation of arguments covered in the autocommentary; and a refutation of arguments not covered there.
[514]
DANG PO NI, ‘GREL PA LAS, GANG ZHIG GAL TE NYAN THOS KYI [f. 42b] THEG PA LAS KYANG CHOS LA BDAG MED PA BSTAN NA, DE’I TSE THEG PA CHEN PO BSTAN PA DON MED PAR ‘GYUR RO SNYAM DU SEMS PA DE’I LUGS DE YANG ‘DI LTAR RIGS PA DANG LUNG DANG ‘GAL BAR RTOGS SO,,
Here is the first. We see the following in the autocommentary:
Someone might think to themselves: “If it is the case that the lack of a self-nature to things is presented in the way of the listeners, then it becomes pointless to present it again in the greater way.” You should understand though that this approach contradicts both logic and scriptural authority.[186]
[515]
ZHES PA’I PHYOGS SNGA MA SMRA BA NI SLOB DPON LEGS LDAN YIN TE, SANGS RGYAS BSKYANGS KYIS RAB BYED BDUN PA’I ‘GREL PAR THEG DMAN GYI MDOR CHOS THAMS CAD BDAG MED PAR GSUNGS PA’I DON, CHOS RNAMS NGO BO NYID KYIS GRUB PA MED PA’I DON DU BSHAD PA LA, SHES RAB SGRON MAR DE LTA YIN NA, THEG CHEN BSTAN PA DON MED DU ‘GYUR RO ZHES DGAG PA MDZAD DO,,
The person who expressed the first position found in this citation is Master Bhavaviveka. Master Buddhapalita, in commenting upon the seventh section of Wisdom, had described the statement that the sutras of the lower way speak of how nothing has any nature of its own as referring to the way in which nothing exists through any unique quality of its own. And then in his Lamp on Wisdom, Master Bhavaviveka tries to refute this position, saying that if this were the case, then the presentation found in the greater way would be pointless.[187]
[516]
DE LA SPYIR THEG CHEN BSTAN PA DON MED DU ‘GYUR ZER RAM, THEG CHEN DU CHOS KYI BDAG MED BSTAN PA DON MED DU ‘GYUR ZER,
On this position we would ask: “Are you saying that the teachings of the greater way in general would be pointless, or are you saying that it would be pointless to present the lack of a self-nature to things in the greater way?”
[517]
DANG PO LTAR NA NI, THAL BA DE LA KHYAB PA YOD NA NI, THEG CHEN BSTAN PA CHOS LA BDAG MED PA TZAM ‘BA’ ZHIG STON PAR ‘GYUR NA, DE NI MA YIN TE
Suppose you respond that the former is the case. If then the relationship expressed in this statement of absurdity here always held true—and it were the case that only the lack of a self-nature to things were presented in the teachings of the greater way—we would have to respond that this is not at all the way things are.
[518]
THEG CHEN LAS NI, BYANG SEMS KYI SA RNAMS DANG, SBYIN PA LA SOGS PA’I PHAR PHYIN GYI SPYOD PA DANG, SMON LAM DANG BSNGO BA RLABS PO CHE RNAMS DANG, SNYING RJE CHEN PO SOGS DANG, TSOGS GNYIS RLABS PO CHE DANG, BYANG SEMS KYI MTHU RMAD DU BYUNG BA SO SKYE DANG, NYAN RANG GIS BSAM GYIS MI KHYAB PA’I CHOS NYID KYANG STON PA’I PHYIR TE,
And that’s because the following subjects are also presented there: the levels of the bodhisattva; the activities of giving and the other perfections; vast and effective forms of prayer and dedication; great compassion and the like; powerful ways of completing the two collections; and the extraordinary might of the bodhisattva, the very nature of things, inconceivable to beings who have yet to see emptiness, and to the listeners and self-made buddhas.
[519]
RIN CHEN ‘PHRENG BA LAS,
,NYAN THOS THEG PA DE LAS NI,
,BYANG CHUB SEMS DPA’I SMON LAM DANG,
,SPYOD PA YONGS BSNGO MA BSHAD DES,
,BYANG CHUB SEMS DPAR GA LA ‘GYUR,
As the String of Precious Jewels puts it,
The prayers of the bodhisattva,
Their actions and their dedications,
Find no presentation in the way
Of the listeners;
How then could they ever
Become bodhisattvas?
[520]
,[f. 43a] BYANG CHUB SPYOD LA GNAS PA’I DON,
,MDO SDE LAS NI BKA’ MA STZAL,
,THEG PA CHE LAS BKA’ STZAL PA,
,DE PHYIR MKHAS PA RNAMS KYIS GZUNG,
ZHES GSUNGS PA’I PHYIR RO,,
What it means to live
The life of a bodhisattva
Is not something spoken
Within these sutras;
But it is in the greater way—
Keep these teachings then,
Sages among you.
[521]
‘DI NI THEG DMAN GYI SDE SNOD NAS BSHAD PA’I LAM NYID KYIS, SANGS RGYAS SU BGROD NUS PAS, THEG CHEN GZHAN MI DGOS SO SNYAM PA’I LOG RTOG SEL BA LA GSUNGS LA, KHYED LTAR NA THEG CHEN LAS CHOS KYI BDAG MED GSUNGS PAS THEG DMAN GYI GZHUNG NAS BSHAD PAS MI CHOG CES GSUNG DGOS PA LA, DE MA GSUNGS PAR RGYA CHE BA’I PHYOGS GZHAN GSUNGS SO ZHES PA’O,,
This statement was made to counter the idea that—since it is possible to travel to Buddhahood using nothing more than the path presented in the collection of scriptures of the lower way—then there must be no need for another, higher way. It is saying that—if we follow your line of thinking—then we would have to say that, because the lack of a self-nature to things is spoken in the teachings of the greater way, then it would be disallowable to explain it in the scriptures of the lower way. But even if it were not so spoken, the teachings on the widespread side of things still are.
[522]
GAL TE PHYOGS GNYIS PA LTAR NA NI DE LA YANG KHYAB PA MED DE, NYAN THOS KYI SDE SNOD LAS NI CHOS KYI BDAG MED PA MDOR BSDUS PA TZAM LAS MI STON LA, THEG CHEN LAS NI CHOS KYI BDAG MED SGO DU MA NAS SHIN TU RGYAS PAR STON PA’I PHYIR RO,,
Even according to the latter position expressed above, there is no certainty to your conclusion. And that’s because the lack of a self-nature to things is presented in the scriptural collection of the listeners in no more than a cursory way, whereas in the greater way this lack of a self-nature is presented in an extremely detailed way, from many different angles.
[523]
DE YANG ‘PHAGS PA’I BZHED PA YIN TE, ‘JIG RTEN LAS ‘DAS PAR BSTOD PA LAS,
,MTSAN MA MED PA MA RTOGS PAR,
,KHYOD KYIS THAR PA MED PAR GSUNGS,
,DE PHYIR KHYOD KYIS THEG CHEN LAS,
,DE NI TSANG BAR BSTAN PA LAGS,
ZHES GSUNGS PA’I PHYIR RO,,
This is also the position of the Arya, for in the Praise of the One Who Went Beyond the World he says,
You stated that—
Without grasping how things
Have no signs of their own—
There is no freedom.
And that is why,
In the greater way,
You taught this in its entirety.[188]
[524]
DE’I RKANG BA DANG PO GNYIS KYIS MTSAN MED KYI DE KHO NA NYID MA RTOGS PAR NYON MONGS ZAD PA MED PAS THAR PA THOB PA MED PAR BSTAN NO,,
The part in this verse from “You stated that…” up to “…there is no freedom” is meant to convey the fact that—if one fails to perceive suchness, the lack of signs to things—then they cannot put an end to their negative emotions; and thus they cannot achieve freedom.
[525]
KHYOD KYI ZHES SOGS KYIS THEG CHEN LAS MTSAN MED CHOS KYI BDAG MED TSANG BAR TE RDZOGS PAR BSTAN, [f. 43b] ZHES PAS THEG DMAN DU NI CHOS KYI BDAG MED RDZOGS PAR MA BSTAN PAR SHES SO,,
The part of the verse which includes “you taught” is saying that the lack of a self-nature to things—the lack of signs—is presented “in its entirety” (meaning “in a complete way”) in the teachings of the greater way. We can understand from this statement that the lack of a self-nature to things is not presented in a complete way in the teachings of the lower way.
[526]
‘O NA DE PHYIR ZHES PA RDZOGS PAR BSTAN PA’I RGYU MTSAN DU ‘GRO TSUL JI LTAR YIN SNYAM NA,
“Well now,” you may ask, “just how is it that ‘that is why’? Just how is it that a reason for why these things were ‘taught in their entirety’ is given here?”
[527]
MTSAN MED MA RTOGS PAR NYON MONGS ZAD PA’I THAR PA MI ‘THOB PAS NA, NYAN THOS KYI THEG PAR YANG CHOS KYI BDAG MED BSTAN DGOS LA, DE LA THEG PA CHE CHUNG GI KHYAD PAR YANG DGOS PA DE’I PHYIR ZHES BSHAD DGOS SO,,
One cannot reach the freedom where the negative emotions are finished off unless they perceive how things have no signs. Thus, the lack of a self-nature to things must necessarily be presented even in the way of the listeners. But still there must exist a distinction between the higher and lower ways—and “that” then “is why”. This is how the point should be explained.
[528]
DE DAG GIS NI SUN ‘BYIN PA’I THAL BA DANG, DES BZLOG PA ‘PHANGS PA GNYIS LA KHYAB BYED MA NGES PA’I SUN ‘BYIN LTAR SNANG DU BSTAN PA NI, RIGS PA DANG ‘GAL BA’O, ,LUNG DANG ‘GAL BA NI SNGAR MANG DU BSHAD ZIN TO,,
Saying that the pair of (1) the statement of necessity here which overthrows the other’s position and (2) the opposite which this implies are a false refutation due to the necessity failing to hold in every instance contradicts logic. And we have already demonstrated, with many citations, that it contradicts scriptural authority.
[529]
‘O NA THEG PA CHE CHUNG GI SDE SNOD DU CHOS KYI BDAG MED RDZOGS PAR STON MI STON DANG, DE GNYIS KYI LAM DU’ANG CHOS KYI BDAG MED RDZOGS PAR SGOM MI SGOM SLOB DPON ‘DIS BSHAD PA’I DON GANG YIN SNYAM NA,
“What then is the point,” you may ask yourself, “for this master to go into an explanation of whether or not, in the scriptural collections of the greater and lesser ways, the lack of a self-nature to things is presented in its entirety; and whether or not, on the path of these two ways, one meditates—in a complete way—upon this same lack of a self-nature?”
[530]
DE NI THEG CHEN PA LA SHES BYA THAMS CAD RANG BZHIN GYIS GRUB PA MED PAR RTOGS PA YOD LA, NYAN RANG LA DE MED PAR SHES BYA PHYOGS GCIG PA ‘GA’ RANG BZHIN GYIS GRUB PA MED PAR RTOGS PA YOD CES PA NI, GTAN MIN TE
It is not at all the case, as some have put it, that this presentation is meant to convey that those of the greater way possess a realization that no existing object exists through any nature of its own; whereas those of the ways of the listener and the self-made buddha lack this same realization—since they realize only that some portion of all the things there are exist through no nature of their own.
[531]
GZHI GRUB PA CIG GI STENG DU, CHOS KYI BDAG MED TSAD MAS GRUB PA CIG BYUNG NA, DE NAS GZHI GZHAN LA BDEN PAR YOD MED KYI DPYOD PA ZHUGS NA, RIGS PA SNGA MA LA BRTEN NAS BDEN MED DU RTOGS PAR NUS PA’I PHYIR RO,,
And this is because—if one is able to establish, by using a valid perception, that the lack of a self-nature to things is true with regard to any single existent thing—then when one engages in an examination of whether things exist in truth with regard to any other object, they will be able to perceive that in fact it does not exist in truth, simply by using the same reasoning that they have employed previously.
[532]
DBU MA PAR ‘DOD PA KHA CIG GIS DNGOS [f. 44a] PO BDEN GRUB KHEGS PA’I LUGS SU BYAS NAS, BDEN STONG BDEN GRUB TU ‘DOD PA DANG, KHA CIG GIS CHOS NYID SGRUB PA’ANG DBANG BA {%SGRUB PA RANG DBANG BA} BDEN GRUB TU ‘DOD PA’I
Now some people who consider themselves to be followers of the Middle Way School—thinking to use it as a way of denying that functional things could exist in truth—have expressed the opinion that this lack of real existence itself does exist in truth. And others believe that the proof of the very nature of things is itself something which has its own inherent power: that it exists in truth.
[533]
SNGA MA NI, BDEN TSAD LEGS POR MA ZIN PAR RAGS PA CIG LAS MA KHEGS PAR ‘DUG PA’I SKYON DU SNANG LA, PHYI MA NI DNGOS PO BDEN PA BKAG PAR RLOM YANG, TSAD MAS KHEGS PAR MI SNANG GI DNGOS PO LA SKUR ‘DEBS KYI LTA BAR ‘DUG PAS, DE DAG GIS MA NGES PA MED DO,,
The former of these two positions would appear to have the problem that—because this person has failed to identify, correctly, the point at which something can be said to exist “in truth”—it refutes no more than a very gross version of some object. Those who have put forth the latter position may entertain the delusion that they have managed to disprove that a functioning thing could exist in truth, but it would not appear that they have been able to do so with any valid perception; rather, their position only serves to deny the existence of functioning things which do in fact exist. As such, there is no doubt in our assessment of these positions.
[534]
DES NA THEG CHEN PAS NI RTZA SHE LAS GSUNGS PA BZHIN DU, GZHI GCIG BDEN MED DU SGRUB PA LA YANG, SGRUB BYED KYI RIGS PA MI ‘DRA BA MTHA’ YAS PAS BSGRUBS PAS, DE KHO NA NYID LA BLO SHIN TU RGYAS PAR ‘GYUR LA,
Thus it is that when, as described in Wisdom, those of the greater way undertake to prove that any single object is devoid of true existence, they do so by using a limitless number of proofs to make their point—and their minds are thereby made wide open towards suchness.
[535]
THEG DMAN LA NI RIGS PA MDOR BSDUS PA CIG GIS DE KHO NA NYID TSAD MAS GRUB NA, SNGA MA LTAR MI BYED PAS DE KHO NA NYID LA BLO RGYAS PA MED PAS RGYAS BSDUS DANG, BDAG MED SGOM PA RDZOGS MA RDZOGS SU GSUNGS SO,,
Those of the lower way, on the other hand, employ only abbreviated forms of reasoning to prove suchness with valid perception. Since they fail to do what those other ones do, they lack any broadening of their mind towards suchness. Thus it is that pronouncements have been made about the relative detail of the two approaches; and whether or not one has meditated in a complete way upon the lack of a self-nature.
[536]
DE LTAR ‘ONG BA YANG NYAN RANG RNAMS NI, NYON MONGS TZAM SPONG BA’I PHYIR BRTZON PA YIN LA, DE LA NI DE KHO NA NYID KYI DON MDOR BSDUS PA DE TZAM ZHIG RTOGS PAS CHOG GO ,THEG CHEN PA SHES SGRIB SPONG BA LHUR LEN PAS, DE LA DE KHO NA NYID LA SHES RAB MCHED NAS BLO SHIN TU RGYAS PA CIG DGOS PA YIN NO,,
The reason this has come to be is that the listeners and self-made buddhas are making efforts towards nothing more than eliminating their negative emotions—and that may be done by perceiving the meaning of suchness in no more than but this abbreviated manner. Those of the greater way, on the other hand, are striving to rid themselves of the obstacles to knowledge; as such, they must develop wisdom towards suchness which grows in an exponential way: they must make their minds wide open.
Refuting arguments not covered in the autocommentary
[537]
GNYIS PA NI, ‘O NA MNGON RTOGS RGYAN LAS,
,GZUNG DON RTOG PA SPONG PHYIR DANG,
,’DZIN PA MI SPONG PHYIR [f. 44b] DANG NI,
,RTEN GYIS BSE RU LTA BU’I LAM,
,YANG DAG BSDUS PAR SHES PAR BYA,
ZHES RANG RGYAL GYI LAM GYIS GZUNG BA LA BDEN ZHEN GYI RTOG PA SPONG NUS KYANG, ‘DZIN PA LA BDEN ZHEN SPONG MI NUS PAR GSUNGS PA DANG,
This brings us to our second step from above: a refutation of arguments not covered in the autocommentary. “How then can it be correct,” one may ask, “that in the Jewel of Realizations it says that, by using the path of the self-made buddhas, one can rid oneself of the idea where we imagine that objects held by the mind could exist in truth; but at the same time are unable to rid ourselves of the idea that the states of mind which hold onto objects exist in truth? For that work does say,
The path of those like a rhinoceros
Is known as ‘the path
Which is perfectly combined,’
Because one rids oneself
Of wrong ideas of the object held;
But not wrong ideas
About what holds them;
And because of the person
Who follows it.[189]
[538]
YANG
,NYON MONGS SHES BYA LAM GSUM GYI,
,NYAMS PHYIR SLOB MA BSE RU DANG,
,RGYAL SRAS RNAMS KYI DAG PA STE,
ZHES GZUNG BA LA BDEN ZHEN SHES SGRIB TU GSUNGS PA JI LTAR DRANG ZHE NA,
“And what of the part in the same text where it states that a belief that objects held by the mind exist in truth is an obstacle to knowledge? For it says—
Those of the negative emotions
And of the objects of knowledge
Wither away through the use
Of three different paths;
Therefore the purity
Of students who are rhinoceroses
And those who are children
Of the Buddhas…”[190]
[539]
DE LA GZUNG BA PHYI ROL LA ZHEN PA SPONG BA’I DON NI, PHYI ROL GYI DON TSAD MAS GRUB KYANG, PHYI ROL BDEN GRUB RIGS PAS KHEGS PA DBU MA PA LTAR GTAN LA PHAB PA’I DON BSGOMS NAS BDEN ZHEN SPONG BA DANG,
What does it mean then when we say that one has “rid oneself of a belief in objects of the mind—outer objects”? It could mean that we have meditated upon the way as those of the Middle Way School describe it—showing how, although outer objects are confirmed by valid perception, the idea that outer objects could exist in truth is disproved by reasoning—and through this meditation we have been able to rid ourselves of this particular belief that a thing could exist in truth.
[540]
YANG NA SEMS TZAM PA LTAR PHYI ROL GYI DON RIGS PAS BKAG PA’I DON BSGOMS PA LA BRTEN NAS, PHYI ROL YOD PAR ‘DZIN PA SPONG BA GANG RUNG GCIG LAS MI ‘DA’O,,
Or else it could mean that one has meditated on the point as the Mind Only School explains it—using logic to deny the existence of outer objects—and through this meditation has rid oneself of the belief that outer objects even exist. It has to mean one of these two; there is no other choice.
[541]
DE LA DANG PO LTAR NA NI MI RIGS TE, PHYI DON SPYIR YOD PAR ‘JOG THUB PA LA, BDEN YOD DE KHO NA NYID LA DPYOD PA’I RIGS PAS KHEGS PA CIG YIN NA NI,
And yet the first option is incorrect. That is, suppose a person were someone who was able to establish that, in general, outer objects do exist; and at the same time were someone who had managed to disprove—through the use of reasoning which examined the meaning of suchness—the idea that they could exist in truth.
[542]
DE NAS ‘DZIN PA LA BDEN PA YOD MED KYI DPYOD PA ZHUGS PA NA, RIGS PA SNGA MA’I MTHU LA BRTEN NAS BDEN MED DU RTOGS PAR NUS TE,
When this person subsequently undertook to examine whether the state of mind that holds to objects exists in truth or not, they would be able to realize that in fact it does not exist in truth, based simply on the power of their previous reasoning.
[543]
‘PHAGS PA LHAS,
,GANG GIS DNGOS GCIG DE BZHIN NYID MTHONG BA,
,DE YIS DNGOS KUN DE BZHIN NYID DU MTHONG,
ZHES GSUNGS PA’I PHYIR RO,,
This in turn is established by the words of Master Aryadeva:
Anyone who sees
That any single object
Exists in just that way
Also sees
That all the objects there are
Exist in just that way.[191]
[544]
GNYIS PA LTAR ‘DOD PA NI SLOB DPON SENG GE BZANG PO LA SOGS PA’I ‘GREL PA’I LUGS YIN [f. 45a] PAS, DE’I LTAR NA PHYI ROL MED PAR TSAD MAS GRUB PA YIN NO,,
Accepting the second option is what we see done in the commentarial tradition of Master Haribhadra and others; and in this case then, it would be established through valid perception that there are no outer objects.
[545]
PHYI ROL MED PAR GRUB NA DE ‘DZIN PA’I SHES PA, GZUNG BA LAS RDZAS THA DAD PA MED PAR NI, SU DBANG PO RTUL YANG ‘GRUB PAS,
Once a person has established that there are no outer objects, then they can figure out—regardless of how dull they might be—that the state of mind holding to an object cannot be substantially separate from the object being held.
[546]
‘DZIN PA LA BDEN ZHEN MI SPONG BA NI, SPYIR SHES PA BDEN GRUB TU KHAS LEN PA LA BYED KYI, GZUNG ‘DZIN RDZAS THA DAD KYI PHYED KHEGS SHING PHYED BDEN PAR ‘DZIN PA GTAN MIN PAS,
And so when we say that someone has yet to rid themselves—with respect to the state of mind holding to an object—of the belief that it exists in truth, what we are referring to is someone who accepts the idea that the mind could exist in truth. It is not at all as if they deny half of the idea that subjects and objects could be separate from each other, and believe that the rest exists in truth.
[547]
‘DZIN PA BDEN PAR SMRA BA’I RANG RGYAL DANG, GZUNG ‘DZIN GNYIS MED KYI SHES PA DON DAM DU GRUB PAR SMRA BA’I RNAM RIG PA GNYIS GRUB MTHA’ MTSUNGS PA MTSAR ZHES PA NI, GSAL BYED PA’I BZHAD GAD DO,,
Thus they are having an illuminating laugh when they say, “Isn’t it weird that self-made buddhas who say that the state of mind holding to an object exists in truth; and those that believe everything is the mind who go on to say that the perception that objects and subjects are no two things exists in an ultimate way, are actually sharing the very same school of thought?”[192]
[548]
‘DIR RANG RGYAL GYI LAM THEG PA ‘BRING DU STON PA LA, GZUNG BA DANG ‘DZIN PA LA BDEN ZHEN SPONG MI SPONG GI KHYAD PAR GSUNGS TE, DE GNYIS KYIS NYAN THOS LAS LHAG PA DANG, THEG CHEN LAS DMAN PA’I PHYIR ‘BRING PO’O,,
Here the path of a self-made buddha is said to be a “medium” way, and a distinction is described between whether or not they have rid themselves of the tendency to believe that the objects which are held by the mind, and the state of mind which holds to those objects, exist in truth. In these two respects, they are higher than the listeners, but lower than those of the greater way—and so they are called “medium.”
[549]
‘DI NI THEG PA CHE ‘BRING CHUNG GSUM GYI GANG ZAG GSUM, DBANG PO RNO ‘BRING RTUL BA YIN PAS, BDAG MED LA LTOS TE DBANG PO’I RIM PA BZHAG PA STE, THEG CHEN LA LTA BA RAB DBU MA’I LTA BA DANG, THEG ‘BRING LA LTA BA ‘BRING SEMS TZAM GYI LTA BA DANG, THEG CHUNG LA LTA BA THA MA GANG ZAG GI BDAG MED THUN MONG BA’I LTA BA BZHAG PA YIN KYANG, DER MA NGES SO,,
These are the three types of practitioners, of the ways which are greater, medium, and lesser; and their intellectual capacities are sharp, middling, and dull. Thus with the presentation where they say that the different levels of ones faculties are decided upon the basis of the lack of a self-nature—where those of the higher way are said to have the best viewpoint, the viewpoint of the Middle-Way School; and those of the medium way are said to have a middling viewpoint, the viewpoint of the Mind-Only School; and those of the lesser way are said to have very lowest viewpoint, a viewpoint held in common about how the person has no self-nature—there is no certainty that this is the case.
[550]
DE KHO NA NYID KYI LTA BA GSUM GA LA YOD PA LTAR NA’ANG, DE KHO NA NYID MYUR DU GTING DPOGS MI DPOGS SOGS KYI [f. 45b] SGO NAS DBANG PO’I RIM PA GSUM MI ‘GAL LO,,
The fact is that—despite it being the case that all three possess the view of suchness—there is no contradiction to saying that there are three different degrees of intelligence, based upon distinctions such as whether or not they get to the bottom of suchness quickly.
[551]
‘DZIN PA SHES PA LA BDEN ZHEN SPONG MI NUS PA DMAN KHYAD DU BSTAN PA’I PHYIR, MNGON RTOGS RGYAN NAS BSHAD PA’I BDAG MED KYI LTA BA NI MDO RGYAN DANG, ‘BYED RNAM PA GNYIS LTAR SEMS TZAM LA BSHAD DU MI RUNG NGO,,
Given that the Jewel of Realizations expressly presents the inability to rid oneself of a belief that what holds onto things—the consciousness—exists in truth as a lower viewpoint, it is incorrect to say that this text, like the Jewel of the Sutras and the two books of “distinguishing,” should be described as a work of the Mind-Only School.[193]
[552]
MNGON RTOGS RGYAN LA’ANG DBU SEMS SU ‘GREL TSUL RGYA GAR BA RNAMS LA’ANG YOD PAS, DE DAG GI RGYU MTSAN MANG DU BSHAD DGOS KYANG, TSIG MANGS SU DOGS NAS RE ZHIG MA BRIS SO,,
The Jewel of Realizations has also been explained by different Indians as belonging to either the Middle-Way School or the Mind-Only School; there is certainly a need to explain the many reasons for this, but I shall not cover that point here, since I fear that the book would go on for too long.
[553]
YANG,
,CHOS KYI DBYINGS LA DBYER MED PHYIR,
,RIGS NI THA DAD RUNG MA YIN,
,BRTEN PA’I CHOS KYI BYE BRAG GIS,
,DE YI DBYE BA YONGS SU BRJOD,
CES GSUNGS PA ‘DIS NI NYAN RANG RNAMS LA’ANG CHOS NYID RTOGS PA YOD PAR BSTAN NO,,
Moreover, we read that:
Because the sphere of reality
Cannot be divided up,
It would be incorrect to say
That there are different family qualities.
And yet the division between them
Is only described
According to the things
Which rely upon them.[194]
These lines are saying that listeners too can possess a realization of the way things are.
[554]
DE LA CHOS KYI DBYINGS ZHES PA NI NYI KHRI SNANG BA LAS, DE LA RTOG PA DANG RNAM PAR RTOG PA NI DNGOS PO DANG DE’I MTSAN MA LA MNGON PAR ZHEN PA STE, DE MED PA’I PHYIR CHAGS PA MED PA NYID DU RIG PAR BYA’O, ,YOD PAR MA GYUR PA NYID NI CHOS THAMS CAD KYI DE BZHIN NYID DO,,
As for this expression, “sphere of reality,” we see it explained in the Illumination of the Twenty Thousand:
When we talk about “thinking that something is there” or “imagining that something is there,” we’re referring to a belief in things, and the indicators of things. And you should understand that—since these don’t even exist—the attachment to them doesn’t really exist either. The ultimate nature of things is in fact nothing other than this same quality, of not even existing.
[555]
DES NA ‘DIS NI CHOS KYI DBYINGS NYID ‘PHAGS PA’I CHOS RNAMS KYI RGYU YIN PA’I PHYIR, ,RANG BZHIN DU GNAS PA’I RIGS SGRUB PA’I RTEN YIN NO ZHES STON PAR BYED DO,
Thus it has been taught that—because this sphere of reality is in fact the cause of the qualities of a realized being—the family quality[195] that exists in all beings by nature is the foundation of all Buddhist practice.[196]
[556]
ZHES DNGOS PO DANG DE’I MTSAN MA LA BDEN PAR ZHEN PA’I CHAGS PAS BZUNG BA LTAR YOD PA MIN PA’I BDEN STONG LA BSHAD DO,,
These lines are describing the “sphere of reality” as the quality of being empty of any true existence, in the sense of something’s not existing in the way that it is held to exist by the kind of attachment which believes that things and their indicators exist in truth.
[557]
DE LA CHOS DBYINGS RIGS YIN NA, SEMS CAN THAMS [f. 46a] CAD RIGS LA GNAS PAR ‘GYUR TE, CHOS DBYINGS NI THAMS CAD LA SPYIR GNAS PA’I PHYIR RO, ZHES PA’I RTZOD PA BKOD DE, RIGS LA GNAS PA NI LAM GYI SKABS KYI RIGS LA BSAMS PA’O,,
If the sphere of reality here is the family quality, the argument thus goes, then all living beings reside in this quality—for the sphere of reality resides in all of them, as a general characteristic. And when they speak of “residing in the family quality” here, what they have in mind is the family quality as it is present while one is still traveling the path.
[558]
DE’I LAN DU, JI LTAR DMIGS PA NA ‘PHAGS PA’I CHOS RNAMS KYI RGYUR ‘GYUR BA DE LTAR RIGS YIN PAR BRJOD PA DES NA, ‘DIR HA CANG THAL BA MED PAR GSUNGS TE, CHOS NYID YOD PA TZAM GYIS LAM GYI SKABS KYI RIGS LA GNAS PA MIN GYI, CHOS NYID LA LAM GYIS DMIGS NAS BSGOMS PA NA, ‘PHAGS CHOS KYI RGYU KHYAD PAR CAN DU GYUR PA’I TSE, RIGS KHYAD PAR CAN DU ‘JOG PA’I DON NO,,
In response, we might point out that—since you are here referring to something as the “family quality” insofar as, when one focuses upon it, that becomes a cause for the qualities of a realized being—then we would have to say that this is no great thing. This is because we don’t say that—while they are still on the path—a person is considered to be residing in the family quality simply because they possess the very nature of things. Rather, the point is that—when one uses the path to focus on this nature of things, and then meditates upon it—then this becomes an exceptional cause for the qualities of a realized being: they are talking about how we define something as an extraordinary form of the family quality.
[559]
DE LTA NA’ANG CHOS DBYINGS LA DBYE BA MED PAS THEG PA GSUM GYI RIGS NI THA DAD MI RUNG NGO ZHES PA’I LAN DU, BRTEN PA’I CHOS DMIGS BYED KYI LAM GYI DBYE BAS RIGS THA DAD DU BRJOD DO, ,ZHES STON NO,,
“If that’s the case,” one might say, “then—because the sphere of reality cannot be divided up into different versions—it would be incorrect to say that there are different family qualities, corresponding to the three different ways.” In response we would say that, nonetheless, it is appropriate to divide the family quality into different types, according to the divisions of the things which rely upon them; that is, the paths which focus upon them. This then is what’s being described [in the verse from the Jewel of Realizations].
[560]
RTEN NI ‘DIR DMIGS PA DANG, BRTEN PA NI DMIGS BYED YIN LA, DMIGS BYED LA NYAN RANG GI THEG PA GNYIS KYANG YOD CING, CHOS NYID LA DMIGS PA LA DE BLO NGOR ‘GRUB DGOS LA, BDEN GRUB BLO NGOR MA BCAD PAR, BDEN STONG BLO NGOR MI ‘GRUB CING, DE MA GRUB NA CHOS NYID BLO NGOR MI ‘GRUB BO,,
The thing being relied upon here is the object of the perception; while what relies upon it is the state of mind doing the perceiving—and the mind doing the perceiving can also include the minds of those who belong to the two ways of the listener or the self-made buddha. And to say that one is perceiving the way things are, this way must have presented itself to the mind. Yet if one has yet to exclude the idea that things exist in truth from presenting itself to the mind, the idea that things are void of existing in truth cannot present itself—and so long as it does not, then the way things really are cannot.
[561]
DE YANG DANG POR GZHI CHOS CAN GCIG GI STENG DU NGES DGOS PAS, NYAN RANG LA YANG PHYI NANG GI CHOS CAN LA DMIGS NAS, DE’I CHOS [f. 46b] NYID BDEN PAR MED PAR DMIGS PA YOD PAR BSTAN NO,,
This way that things really are, in turn, must be confirmed first with regard to some one particular object, or instance. That being the case, what’s being indicated here is that listeners and self-made buddhas also first focus upon different outer and inner instances of things, and then perceive that their real nature is to lack any real existence.
[562]
DE LTAR BYAS NA RANG RGYAL LA DE KHO NA NYID KYI DON RTOGS PA CIG KYANG YOD PAS, RANG RGYAL LA SHES PA LA BDEN ZHEN SPONG MI NUS PAS MA KHYAB BO,,
Given all this, we can also say that there does exist the possibility of a self-made buddha who realizes the meaning of suchness; and that therefore it is not necessarily the case that a self-made buddha is incapable of ridding themselves of the belief that the mind exists in truth.
[563]
NYAN THOS LA YANG DE KHO NA NYID RTOGS PA DANG MA RTOGS PA GNYIS SU DBYE DGOS PA’I PHYIR, MNGON RTOGS RGYAN DU YANG THEG DMAN LA TSUL GNYIS GSUNGS PAS, GZUNG ‘DZIN RDZAS THA DAD DU BDEN PAR ‘DZIN PA LA, SHES SGRIB TU ‘JOG MI ‘JOG GNYIS NGES PAR BYA DGOS SO,,
And since we must as well divide listeners into two types of those who have realized suchness and those who have not, we must—given further that the Jewel of Realizations divides the lower way into two systems—say that the tendency to hold that objects and subjects exist in truth, as substantially separate, can either be described as an obstacle to omniscience, or not.
[564]
GAL TE THEG PA GSUM GYI RIGS THA DAD PA MI RUNG NGO ZHES MI RTZOD KYI, RIGS BCU GSUM GYI DBYE BA MI RUNG BAR RTZOD PA YIN SNYAM NA’ANG MI ‘THAD DE,
And if you think to yourself that the argument here is not that it is incorrect to say that there are different family qualities for the three ways—but rather that it is incorrect to say that the family qualities can be divided into 13 different types—then you are also mistaken.
[565]
NYI KHRI SNANG BAR JI SKAD DU ‘JAM DPAL GAL TE CHOS KYI DBYINGS GCIG DANG, DE BZHIN NYID GCIG DANG, YANG DAG PA’I MTHA’ GCIG YIN NA, DE LA JI LTAR SNOD DANG SNOD MA YIN PAR GDAGS SO ZHES GSUNGS PA BZHIN NO ZHE NA,
This is because the Illumination of the Twenty Thousand itself includes the lines:
Suppose one says that it’s similar to the statement: “O Gentle Voice, given that the sphere of reality is one; and that the ultimate nature of things is one; and that the ultimate end of things is one; then how can someone imagine that there are some people who are worthy vessels, and others who are not?”[197]
[566]
ZHES MDO GZHAN LAS CHOS DBYINGS LA DBYE BA MED PAS, THEG CHEN GYI SNOD DANG SNOD MA YIN PAR JI LTAR BRTAG CES GSUNGS PA DANG ‘DI ‘DRA BAS, THEG PA CHE CHUNG GI RIGS THA DAD PA MI RUNG BA LA RTZOD RGYU YIN GYI, RIGS BCU GSUM LA BYAS NA SNOD DANG SNOD MA YIN PAR RTZOD PA MI RUNG BA’I PHYIR RO,,
Here, our point is being compared to one in a separate work, a sutra, which asks the question: “Given that there are no separate versions of the sphere of reality, how then can one imagine that there are some people who are worthy vessels for the greater way, and other people who are not?” The argument here is about the question of it not being correct to say that there separate versions of the family quality for those belonging to the greater or lesser ways; it wouldn’t be correct to argue about people being worthy vessels or not after distinguishing 13 types of family quality.
[567]
SLOB DPON CHEN PO SENG GE BZANG PO YANG ‘PHAGS PA GROL SDE DANG MTHUN PAR BZHED DO, ,DE BZHIN DU RGYUD BLA MA RTZA ‘GREL LAS KYANG, NYAN RANG LA CHOS NYID RTOGS PA DANG MA RTOGS PA GNYIS KA GSUNGS [f. 47a] PA YOD DE MANGS PAS ‘JIGS NAS RE ZHIG MA BRIS SO,,
The great master Haribhadra takes the same position as the realized being Vimuktasena. And the root text and commentary of the Higher Line also say that listeners and self-made buddhas include some who have realized the real nature of things and some who have not—it is only out of a concern that I might go on too long that I do not write more on that, for the present.[198]
[568]
DE LTAR GNYIS ‘ONG BA NI MNGON RTOGS RGYAN DU NYAN RANG GI LAM SHES PA’I LAM SHES STON PA NI, NYAN RANG GI RIGS CAN RNAMS RJES SU ‘DZIN PA’I PHYIR DU YIN PAS, RJES SU GZUNG RGYU’I THEG DMAN LA YANG ZAB MO’I SNOD DU GYUR MA GYUR GNYIS YOD CING, DE GNYIS LA’ANG PHYI MA CHE MANG BAS PHAL CHER DE’I LAM MANG DU GSUNGS SO,,
The fact that we see these two types relates to the fact that, in the Jewel of Realizations, the presentation of the knowledge of the path—where the listeners and self-made buddhas each know their own path—is something made in order to attract persons who fall into either the listener type or the self-made buddha type. As such, we can say that—among those of the lower way that the presentation is trying to attract—there are two types: those who are worthy vessels for the profound, and those who are not. And among these two types, the latter is by far more numerous; thus it is that for the most part, the path meant for them is spoken of more frequently.
[569]
THEG CHEN LA THOG MAR SEMS TZAM LA MA KHRID PAR DBU MA’I LTA BA MI RNYED PA SNANG BA BZHIN DU, RANG RGYAL LA YANG YOD LA DE NI NYAN THOS LA’ANG YOD PAR MNGON NO,,
It would seem that there are people belonging to the greater way who must be guided through the ideas of the Mind-Only School before they are able to find the viewpoint of the Middle-Way School; it would appear that there is a similar process for the self-made buddhas, and for the listeners as well.
[570]
GZHAN YANG NYI KHRI SNANG BA DANG, BRGYAD STONG ‘GREL CHEN GNYIS KAR CHOS DBYINGS THEG PA GSUM GA’I RIGS SU ‘JOG PA’I SHES BYED DU, ‘PHAGS PA’I GANG ZAG THAMS CAD NI, ‘DUS MA BYAS KYIS RAB TU PHYE BAR GSUNGS PA DRANGS LA,
Moreover, both the Illumination of the Twenty Thousand and the Great Commentary to the Eight Thousand cite—in support of the idea that the sphere of reality is the family quality for all three ways—the statement in scripture that “all those people who are realized beings are distinguished by something which is unproduced.”[199]
[571]
DE NI RDO RJE GCOD PA LAS SANGS RGYAS PA’I CHOS DANG, DES BSTAN PA’I CHOS THAMS CAD MA MCHIS SO, ZHES PA’I SGRUB BYED DU ‘PHAGS PA’I GANG ZAG RNAMS NI ‘DUS MA BYAS KYIS RAB TU PHYE BA’I SLAD DU’O,
This statement recalls the statement in the Diamond Cutter Sutra that it is impossible for there to be any such thing as a being who becomes enlightened; and for there to be any such thing as the teaching which this being gives. And in support of this idea, it is then stated that people who are realized beings are distinguished by something which is unproduced.[200]
[572]
ZHES GSUNGS PA’I DON NI THEG PA CHE CHUNG GI ‘PHAGS PA’I GANG ZAG THAMS CAD NI CHOS RNAMS DE KHO NAR MA GRUB PA’I DON DAM ‘DUS MA BYAS MNGON DU BYAS PAS BZHAG PA’I PHYIR ZHES PA’O,,
The point being made in these words is that all realized beings—whether they belong to the greater way or the lesser—are established as what they are by actualizing the ultimate unproduced thing: the fact that nothing in the universe is only what it is.
[573]
DE’I PHYIR LUGS ‘DI DANG MNGON RTOGS RGYAN GNYIS ‘GAL BA MA YIN NO,,
DES NA RGYAN GYI ‘GREL MDZAD DE DAG GI [f. 47b] LUGS LA YANG TSUL GNYIS SHES PAR BYA’O, SPROS PAS CHOG GO ,
Thus it is that the system we are presenting here is not one which is inconsistent with the teachings of the Jewel of Realizations. And thus too you should understand that there are two different ways expressed in the systems of commentators to the Jewel. Much more could be said about all of this.
How a person practices giving at the first bodhisattva level
[574]
GSUM PA LA BZHI, SA DANG PO LA GNAS PA’I SBYIN PA BSHAD PA, RTEN DMAN PA RNAMS KYI SBYIN PA BSHAD PA, BYANG CHUB SEMS DPA’ RNAMS KYI SBYIN PA BSHAD PA, SBYIN PA’I PHAR PHYIN GYI DBYE BA BSTAN PA’O,,
With this we have come to our third section from above, which is a description of the high quality where we bring our practice to a higher level. We will proceed in four steps: an explanation of the giving practiced by a person who is at the first level; an explanation of the giving practiced by people of a lower type of being; an explanation of the giving practiced by bodhisattvas; and a presentation of the divisions of the perfection of giving.
[575]
[,
[DE TSE DE LA RDZOGS SANGS BYANG CHUB RGYU,
,DANG PO SBYIN PA NYID NI LHAG PAR ‘GYUR,]
[At this point,
It is none other than giving,
The first of the causes
Of total enlightenment,
Which becomes higher for them.
I.33-34 ]
[576]
DANG PO NI, SA RAB TU DGA’ BA THOB PA DE’I TSE BYANG SEMS DE LA PHAR PHYIN BCU’I NANG NAS SBYIN PA’I PHA ROL TU PHYIN PA NYID DE KHO NA, CHOS LHAG PAR YOD PAR ‘GYUR TE, DE LA PHAR PHYIN GZHAN RNAMS MED PA NI MIN NO,,
Here is the first. At this point—that is, when the bodhisattva achieves the level called “Perfect Happiness”—it is only the perfection of giving (from among all the ten perfections) which is a practice which becomes higher for them. It is not though that they lack all the other perfections.
[577]
‘JIG RTEN LAS ‘DAS PA’I SBYIN PA’I PHAR PHYIN DE YANG RDZOGS PA’I BYANG CHUB KYI RGYU DANG PO STE, DE YANG ‘JIG RTEN LAS ‘DAS PA’I DBANG DU BYAS PA’O,,
And it is the perfection giving that transcends the mortal world which is the first of the causes of total enlightenment—and this refers too to those that transcend the mortal world.
[578]
SPYIR PHAR PHYIN SNGA MA RNAMS LAS PHYI MA RNAMS LHAG PA YIN KYANG, SA ‘DIR SBYIN PA LHAG PAR GSUNGS PA NI, SA ‘DIR SBYIN PA NYAMS SU LEN PA LA MTHU PHUL DU BYUNG BA DE’I TSOD TZAM TSUL KHRIMS LA SOGS PA NYAMS SU LEN PA LA MED PA’I DON TE,
As a general rule, each of the perfections is higher than the one preceding it in the list; but saying that giving at this particular level is higher is only meant to indicate that—at this level—ones practice of an ethical way of life and the other perfections is not as incredibly powerful as the way one puts giving into practice.
[579]
SA DANG POR BDAG GI LUS DANG, PHYI’I YO BYAD GTONG BA LA SBYIN PA’I PHAR PHYIN DANG ‘GAL BA’I KUN ‘DZIN GYI CHAGS PA CUNG ZAD KYANG MI ‘BYUNG BAR GSUNGS PA LTAR SPYOD NUS KYANG, SA GNYIS PAR RMI LAM NA YANG TSUL KHRIMS KYI MI MTHUN PHYOGS ‘CHAL KHRIMS LA GTAN MI SPYOD PA LTAR MI NUS PA’O,,
Here at the first bodhisattva level, one is able to practice their giving, as they say, without even the slightest bit of that possessive attachment which acts contrary to the perfection where one gives away their own body, and all their outer, material possessions. But they are not yet able to practice as they will at the second level, where a person avoids—even in their dreams—each and every form of that immorality which works against an ethical way of life.
[580]
[,
[RANG SHA STER LA’ANG GUS PAR BYAS PA YIS,
,SNANG DU MI RUNG DPOG PA’I RGYUR YANG ‘GYUR,]
[The fact that this person
Esteems even the act
Of giving away their own flesh
Acts as a cause for the deduction
Of something not normally apparent.
I.35-36 ]
[581]
YANG SA DER SNANG DU MI RUNG BA’I RTOGS PA SBYIN PAS DPOG PA NI, PHYI’I YO BYAD STER BA LA GUS PAR MA ZAD, SLONG BA LA RANG GI SHA STER [f. 48a] BA LA’ANG CHES GUS PAR BYAS PA YIS, GANG ZAG GZHAN PHAL CHE BA LA SNANG DU MI RUNG BA’I NANG GI SA THOB PA SOGS DPOG PA’I RGYUR TE GTAN TSIGS SU ‘GYUR TE, DU BA SOGS KYIS ME LA SOGS PA DPOG PA BZHIN NO,,
There is also at this level a deduction, triggered by the giving, of a state of realization which is not normally apparent. That is, this person not only has a high regard for the act of giving outer, material objects; but they also greatly esteem even the act of giving away their own flesh to someone who asks for it. This fact then acts as a cause, or sort of a logical reason, which allows someone else to deduce things like the fact that within themselves this person has attained the level—a condition which is not normally apparent to the majority of people. This is similar to how we deduce facts such as the presence of a fire, from the presence of smoke.
[582]
‘DIS NI LUS SROG DANG LONGS SPYOD GTONG BA LA KUN ‘DZIN GYI DRI MA MED PAR BSTAN TE, DE LTAR BTANG YANG RGYUD RNAM PA GZHAN DU MI ‘GYUR BAR BRTAN PAR GNAS PA’I PHYIR RO,,
All this is meant to indicate that the practitioner is free of the stench of any possessiveness about giving away their own body, their own life, and all that they own. This in turn is because they have reached a kind of steadfastness in their practice where—even after they had given these things away—the feelings that had inspired them to do so would never change.
How people of a lower type of being practice giving
[583]
GNYIS PA LA GNYIS, SBYIN PAS ‘KHOR BA’I BDE BA ‘THOB PA DANG, SBYIN PAS MYANG ‘DAS KYI BDE BA ‘THOB PAR BSTAN PA’O,,
We will cover the second point here—how people of a lower type of being practice giving—in two steps: a description of how we reach happiness in the circle of pain, through the practice of giving; and a description of how we reach the happiness of nirvana, through the same practice.
Why did the Buddha teach giving first?
[584]
[,
[SKYE BO ‘DI KUN BDE BA MNGON ‘DOD CING,
,MI RNAMS BDE BA’ANG LONGS SPYOD MED MIN LA,
,LONGS SPYOD KYANG NI SBYIN LAS ‘BYUNG MKHYEN NAS,
,THUB PAS DANG POR SBYIN PA’I GTAM MDZAD DO,,]
[All people here have a hope
For happiness;
And without things,
Human beings are not happy.
The Able Ones,
Understanding that things
Come from giving,
Thus speak of giving first.
I.37-40 ]
[585]
DANG PO NI, SKYE BO ‘DI RNAMS KUN NI, BKRES SKOM DANG NAD DANG TSA GRANG SOGS KYI SDUG BSNGAL PHYIR BCOS PA’I BDE BA THOB PAR MNGON PAR ‘DOD CING, MI LA SOGS PA RNAMS KYI BDE BA DE’ANG ‘DOD PA’I YUL GYI LONGS SPYOD BZA’ BTUNG DANG, NAD GSO BA’I CHAS DANG GOS DANG GNAS KHANG SOGS LA, SPYAD PA MED PAR SKYE BA MIN LA,
Here is the first. All people here have a hope for happiness, first in the form of alleviating their hunger and thirst; of comfort when they are too hot or too cold; and so on. And without enjoying the use of things, in the form of the things that they want—be it things to drink or eat; or the things they need to treat some illness; or clothing; or houses to stay in; or all the like, human beings do not feel happy.
[586]
LONGS SPYOD DE RNAMS KYANG NI SNGON SBYIN PA LAS BYUNG BA’I BSOD NAMS BSAGS PA LAS ‘BYUNG BAR MKHYEN NAS, ‘GRO BA THAMS CAD KYI BSAM PA MKHYEN PA’I THUB PAS, CHES DANG POR SBYIN PA’I GTAM NYID MDZAD DE, THABS DE LA ‘JUG PAR YANG SLA BA’I PHYIR RO,,
And the Able Ones, understanding that these things in turn come from accumulating the merit that is created by giving—and also knowing the wishes of all living creatures—thus speak of the practice of giving first, long before anything else. They understand as well that it is much easier for beings to follow this practice.
[587]
[,
[SNYING RJE DMAN ZHING SHIN TU RTZUB SEMS CAN,
,RANG DON LHUR LEN NYID DU ‘GYUR BA GANG,
,DE DAG GI YANG ‘DOD PA’I LONGS SPYOD RNAMS,
,SDUG BSNGAL NYER ZHI’I RGYUR GYUR SBYIN LAS ‘BYUNG,
Even people with little compassion,
Or those with a very cruel heart,
The ones who are only
Watching out for themselves,
Can still get the things they want
From giving, the cause which puts
Suffering to a final rest.
I.41-44 ]
[588]
GAL TE SBYIN PA BTANG BA LAS LONGS SPYOD PHUN SUM TSOGS PA THOB PA DE LA, GTONG BA PO TSUL DANG MTHUN PA DGOS SAM SNYAM NA, DE NI MI DGOS TE [f. 48b] ‘DI LTAR, TSONG PA BZHIN DU NOR CHES CHUNG NGU BTANG BA LAS, ‘BRAS BU NOR GYI PHUNG PO CHES YANGS PA ‘DOD PAS LONGS SPYOD ‘DOD PA’I SLONG MO BA LAS KYANG LONGS SPYOD RGYA CHE BA ‘DOD PAS, SBYIN PA BYED PA LA GUS KYI,
You may be wondering whether this person who engages in the practice of giving needs to be someone who is acting in an appropriate way, in order to acquire excellent things from their giving. In fact they do not; consider someone like a businessperson who is already extremely wealthy, but who is hoping to reap a tremendous quantity of riches as a result of giving something small to someone; and so has their sights set on gaining great wealth from even just a single beggar who comes to them asking for some material thing—and so the businessperson has a high regard for the practice of giving.
[589]
BYANG SEMS RNAMS LTAR SNYING RJE’I GZHAN GYI DBANG GIS SBYIN PA’I ‘BRAS BU DON DU MI GNYER BA KHO NAR, SBYIN PAR ‘DOD PA’I DGA’ STON MNGON PAR ‘PHEL BAR MI BYED PA’I GTONG BA PO SNYING RJE DMAN ZHING,
These kinds of people are givers who have little compassion—they are not like the bodhisattvas, who are slaves of their compassion, and who with absolutely no expectations of what they will get back from their giving live in an ever-expanding celebration of the pursuit of generosity.
[590]
DER MA ZAD SEMS CAN LA SEMS SHIN TU RTZUB PA’I SEMS DANG LDAN PA, RANG GI DON MNGON MTHO’I BDE BA TZAM LHUR LEN PA NYID DU ‘GYUR BA STE,
There are as well other types of people with a very cruel heart, the ones who are only watching out for themselves, just trying to reach the higher realms for their own sake.
[591]
GTZO BOR BYED PA GANG YIN PA DE DAG GI STE LA YANG, LONGS SPYOD MI GTONG BAR ‘DZIN PA’I SKYON LA RGYAB KYIS PHYOGS PA RNAM SMIN LA RE BA’I YON TAN TZAM ‘DZIN PA LA G-YER BAG THOB PA’I SBYIN PA LAS, LONGS SPYOD PHUL DU BYUNG BA PHUN TSOGS ‘BYUNG BA’I SGO NAS, BKRES SKOM SOGS KYI SDUG BSNGAL NYE BAR ZHI BA’I RGYUR ‘GYUR RO,,
Even those who make such things their main goal can still get the things they want—the most amazing, excellent things—from a kind of giving where they do exhibit the virtue of being extremely careful to avoid the faults of possessiveness, the refusal to share ones things, but only because they are hoping for some great karmic payoff. This kind of giving then does become a cause which puts to a final rest sufferings such as hunger, thirst, and the rest.
How we can meet realized beings
[592]
[,
[‘DI YANG SBYIN PA’I SKABS KYIS NAM ZHIG TSE,
,’PHAGS PA’I SKYE BO DANG ‘PHRAD MYUR DU ‘THOB,
,DE NAS SRID RGYUN YANG DAG BCAD BYAS TE,
,DE YI RGYU CAN ZHI BAR ‘GRO BAR ‘GYUR,]
[Because of these instances of giving then,
Even they at some point will quickly attain
Opportunities to meet people
Who are realized beings.
And then the flow
Of their lives of suffering
Will be stopped completely,
And those with this cause
Will come to peace.
I.45-48 ]
[593]
GNYIS PA NI, GANG ZHIG SNYING RJE DANG BRAL BAS RANG GI SDUG BSNGAL PHYIR BCOS PA’I BDE BA TZAM LA LTOS PA NYID KYIS, SBYIN PA GTONG BA LA GUS PA ‘DI YANG, SBYIN BDAG GTONG BA PO’I THAD DU DAM PA DAG GIS BGROD PA YIN NO, ZHES GSUNGS PA’I PHYIR, SBYIN PA GTONG BA’I SKABS KYIS NAM ZHIG GI TSE ‘PHAGS PA’I SKYE BO DANG PHRAD PA MYUR DU ‘THOB BO,,
Which brings us to the second point from above: a description of how we reach the happiness of nirvana, through this same practice of giving. Consider again these people who have no compassion—those who seek only the happiness of alleviating their own suffering—and thus hold the act of giving in high regard. Even they then, because of these instances of giving, will at some point quickly attain opportunities to meet people who are realized beings. This is the case because, as they say, “The holy ones come into the presence of sponsors—meaning all those who give.”[201]
[594]
DE NAS DAM PA DES CHOS BSTAN PA LAS, ‘KHOR BA LA YON TAN MED [f. 49a] PAR RIG CING, ‘PHAGS LAM ZAG PA MED PA MNGON DU BYAS PAS MA RIG PA SPANGS NAS, SRID PA ‘KHOR BA’I RGYUN THOG MED NAS SKYE ‘CHI GCIG NAS GCIG TU BRGYUD PA YANG DAG PAR BCAD PAR BYAS TE, DAM PA DANG PHRAD PA DE YI RGYU CAN NYAN THOS SAM RANG RGYAL GYI ZHI BA MYANG ‘DAS SU ‘GRO BAR ‘GYUR RO,,
And then the holy ones grant these people the teachings, and they come to an understanding that there is no good thing in the cycle of pain. And then they manifest the immaculate path of a realized being, and rid themselves of misunderstanding. And then they put a complete stop to the spinning of this beginningless wheel of suffering, lives of births and deaths flowing one after the other. Thus then those listeners or self-made buddhas with this cause—that is, who have met the holy ones—will come to peace: meaning nirvana.
[595]
GSUM PA LA BZHI, BYANG SEMS KYI SBYIN PA’I PHAN YON THUN MONG MA YIN PA BSTAN PA, RTEN GNYIS KA LA SBYIN PA’I GTAM GTZO BOR BSTAN PA, BYANG SEMS KYIS SBYIN PA’I TSE DGA’ BA JI ‘DRA BA ‘THOB PA BSTAN PA, BYANG SEMS KYIS LUS SBYIN PA LA SDUG BSNGAL YOD MED BSTAN PA’O,,
This brings us to the third of our four steps from before: an explanation of the giving practiced by bodhisattvas. We proceed in four sections: a description of the unique type of giving practiced by a bodhisattva; a description of how the discussion of giving is primary for both types of people; a description of the kind of happiness that a bodhisattva feels when they are giving; and a description of whether or not a bodhisattva feels pain when they give away their own body.
Happiness comes from giving
[596]
[,
[‘GRO LA PHAN PAR DAM BCAS YID CAN RNAMS,
,SBYIN PAS RING POR MI THOGS DGA’ BA ‘THOB,]
[The giving of those
Who have resolved in their hearts
To be of benefit to living beings
Makes them feel happiness,
Not long afterwards.
I.49-50 ]
[597]
DANG PO NI, BYANG SEMS MA YIN PA RNAMS NI SBYIN PAS SLONG BA PO TSIM PAR BYAS PA DANG, DUS MNYAM PA STE DE’I MJUG THOGS NYID DU SBYIN PA’I ‘BRAS BU’I BDE BA LA NGES PAR LONGS SPYOD PA MIN NO,,
Here is the first. When someone who is not a bodhisattva performs an act of giving and thus satisfies the needs of the person who has asked them for something, there is no certainty that they will experience that happiness which is a result of this giving “at the same time”—meaning immediately subsequent to the giving.
[598]
DES NA DE RNAMS NI SBYIN PA’I ‘BRAS BU MNGON SUM DU MI MTHONG BA’I PHYIR SBYIN PA LA MI ‘JUG PA YANG SRID NA, ‘GRO BA THAMS CAD LA PHUGS SU PHAN PA DANG, ‘PHRAL DU BDE BA SGRUB PAR DAM BCAS PA’I YID CAN GYI BYANG SEMS RNAMS, SBYIN PAS RING POR MI THOGS PAR SLONG BA PO TSIM PAR BYAS PA MTHONG BA’I MJUG THOGS NYID DU, SBYIN PA’I ‘BRAS BU DGA’ BA MCHOG TU GYUR BA ‘THOB CING SBYIN ‘BRAS LA LONGS SPYOD PAS, DUS THAMS CAD KYI TSE SBYIN PA BYED PA LA DGA’ BAR ‘GYUR RO,,
As such—because they don’t see the results of their giving in a direct way—there is a possibility that they will fail to engage in the act of giving. But the bodhisattvas—who have resolved in their hearts to be of benefit to every living being in the long run, and in the short run to make them happy—undertake acts of giving and then not long afterwards (meaning immediately subsequent to seeing that their giving has satisfied the needs of those who have asked them for something) these acts make them feel a supreme form of happiness as the result of their giving. Having thus enjoyed the fruits of their giving, they are at all times very pleased to engage in giving.
Why giving is the most important
[599]
[,
[GANG PHYIR BRTZE BDAG BRTZE BDAG MA YIN PA,
,DE PHYIR SBYIN PA’I GTAM NYID GTZO BO YIN,]
[And these are the reasons
Why it is none other
Than the discussion of giving
Which is primary for both
Those who are the embodiment of love,
And those who are not this embodiment.
I.51-52 ]
[600]
GNYIS PA NI, GANG GI PHYIR SNGAR JI SKAD [f. 49b] BSHAD PA’I TSUL GYIS BRTZE BA’I BDAG NYID BYANG SEMS DANG, BRTZE BA’I BDAG NYID MA YIN PA THAMS CAD KYI MNGON MTHO DANGKYI BDE BA RNAMS SBYIN PAS ‘DREN PA DE’I PHYIR, SBYIN PA’I GTAM NYID GTZO BO STE SHIN TU GAL CHE BA YIN NO,,
Here is our second section, on how the discussion of giving is primary for both types of people. These then—that is, the points we have discussed just now—are the reasons why it is none other than the discussion of giving which is primary (here meaning “extremely important”) for both those people who are the embodiment of love (the bodhisattvas) and for those who are not an embodiment of this kind; for it is the act of giving which brings to all these people the happiness of both the higher births and definite good.[202]
[601]
BSHES SPRING LAS KYANG,
,LONGS SPYOD G-YO BA SNYING PO MED MKHYEN NAS,
,DGE SBYONG BRAM ZE BKREN DANG BSHES RNAMS LA,
,SBYIN PA TSUL BZHIN STZAL BGYI PHA ROL TU,
,SBYIN LAS GZHAN PA’I GNYEN MCHOG MA MCHIS SO,
ZHES GSUNGS SO,,
The Letter to a Friend says as well,
First understand that your possessions
Are fleeting, and have no essence—
And then work to give, in the proper way,
To the monks; to the brahmans;
To the poor; and the friends.
There is no higher companion
In the world beyond
Than the giving you have done.[203]
The high happiness of a bodhisattva
[602]
[,
[JI LTAR BYIN ZHIG CES SGRA THOS BSAMS LAS,
,RGYAS SRAS BDE ‘BYUNG DE LTAR THUB RNAMS LA,
,ZHI BAR ZHUGS PAS BDE BA BYED MIN NA,
,THAMS CAD BTANG BAS LTA ZHIG SMOS CI DGOS,]
[When a child of the Victors
Hears “Please give it to me,”
And thinks to themselves,
They feel a happiness
Which is even greater
Than the happiness
Of the Able Ones,
When they enter into peace.
What need then is there
To mention how they feel
When they give away everything?
I.53-56 ]
[603]
GSUM PA NI, RGYU GANG LAS BYANG SEMS RNAMS SBYIN PA LA GUS PAR ‘GYUR BA, ,SLONG BA RNAMS LONGS SPYOD KYIS TSIM PAR BYAS PA NA, BYANG SEMS LA DGA’ BA’I KHYAD PAR SKYE BA KO CI ‘DRA ZHIG CI {%CE} NA,
This brings us to the third section: a description of how the discussion of giving is primary for both types of people. One may ask the following question: “Just what is the cause that makes bodhisattvas—those people who have such a high regard for the act of giving—feel this special type of happiness, when they have given some material thing to to someone who has asked for it from them, and thus satisfied their needs?”
[604]
JI LTAR SLONG BA POS BYIN CIG CES ZER BA’I SGRA THOS PA’I DON BSAMS PA NA, ‘DI DAG NI BDAG LA SLONG BA ZHIG GO SNYAM PA LAS,
Think of when a bodhisattva—a child of the Victors—hears the words “Please give it to me” from a person who is asking them for something. Then they think to themselves, “I have found someone to ask me for something!”
[605]
RGYAL SRAS LA YID LA BDE BA YANG NAS YANG DU ‘BYUNG BA DE LTAR NI, THUB PA DGRA BCOM PA RNAMS LA ZHI BA MYANG ‘DAS KYI DBYINGS SU ZHUGS PAS, BDE BA SKYED PAR BYED PA MIN NA,
This makes them feel—over and over again—a happiness which is greater even than the happiness that the Able Ones, those destroyers of the enemy, feel when they enter the realm of peace: nirvana.
[606]
PHYI NANG GI DNGOS PO THAMS CAD BTANG BAS SLONG BA PO TSIM PAR BYED PAS, ZHI BA DE LAS LHAG PA’I BDE BA SKYED PA LTA CI ZHIG SMOS DGOS TE MI DGOS SO,,
If then they go further and give away every outer and inner thing they have to satisfy the needs of the person who’s asking them for something, what need is there to mention that they feel a happiness greater than this peace? There is no need!
[607]
ZHI BA DES SEMS PHROGS PA NA GZHAN DON LA G-YEL BAR ‘GYUR LA, BYANG SEMS KYI BDE BA SNGAR BSHAD PA DES SEMS PHROGS [f. 50a] PA NYID KYIS, GZHAN DON LA LHAG PAR YANG BRTZON PAR ‘GYUR BAS MI ‘DRA’O,,
If a person’s heart is stolen away by this kind of peace, then they will lose themselves completely in working for others. But if your heart is stolen away by nothing less than the happiness of a bodhisattva that we’ve just described, you make even greater efforts to work for others—and so the two are not the same.
Does a bodhisattva feel pain,
when they give away their own flesh?
[608]
[,
[LUS BCAD STER ZHING BDAG GI SDUG BSNGAL GYIS,
,GZHAN DAG RNAMS KYI DMYAL BA LA SOGS PA’I,
,SDUG BSNGAL RANG RIG NYID DU MTHONG NAS NI,
,DE BCAD BYA PHYIR MYUR DU BRTZON ‘GRUS RTZOM,]
[What do they do with the pain
Of cutting off and giving away
Their own flesh?
When they have seen for themselves
The pain of others—
Those in the hells, and the rest,
They leap to do the deed,
In order to cut that pain.
I.57-60 ]
[609]
BZHI PA NI, YANG SBYIN PA BTANG BA GANG LAS BDE BA PHUL BYUNG SKYE BAR BRJOD PA PHYI NANG GE {%GI} DNGOS PO GTONG BA’I BYANG SEMS LA, LUS KYI SDUG BSNGAL YANG MI ‘BYUNG NGAM ZHE NA,
Here finally is the fourth section from above: a description of whether or not a bodhisattva feels pain when they give away their own body. One might ask the following question: “You have mentioned, in your description of the giving from which the bodhisattva feels such wonderful happiness, their giving away ‘outer and inner things.’ But doesn’t such a bodhisattva feel then bodily pain?”
[610]
BDAG NYID CHEN PO SA THOB PA’I DBANG DU BYAS NAS ‘DRI NA NI, SEMS MED PA RNAMS LA BCAD PA LTAR LUS KYI SDUG BSNGAL MED DE, ‘PHAGS PA NAM MKHA’ MDZOD KYI TING NGE ‘DZIN LAS,
If you are asking this question with regard to those great beings who have reached a bodhisattva level, then the answer is that in this moment they feel no suffering at all: it is just as if you have cut an inanimate object with a knife. This recalls a statement in the exalted Concentration of Gagana Ganja:
[611]
‘DI LTA STE, DPER NA SHING S’A LA CHEN PO’I TSAL ZHIG YOD LA, DER ‘GA’ ZHIG ‘ONGS NAS S’A LA GCIG BCAD PA NA, DER SHING S’A LA LHAG MA DE RNAMS ‘DI SNYAM DU ‘DI NI BCAD PA’O, ,BDAG CAG NI MA BCAD PA’O SNYAM DU SEMS SHING, DE DAG LA RJES SU CHAGS PA DANG KHONG KHRO BA MED DO, ,RTOG PA DANG RNAM PAR RTOG PA MED DO,,
This then is how it is. Picture a forest of huge sal trees. And then suppose that some people show up and cut one of them down. It’s not as if the remaining trees think to themselves, “Oh, they cut one of us down. But they aren’t cutting the rest of us down.” The trees don’t feel attachment, and they don’t feel anger. The fact is that they have no thoughts—no awareness at all.
[612]
BYANG CHUB SEMS DPA’I BZOD PA DE LTA BU GANG YIN PA ‘DI NI, BZOD PA YONGS SU DAG PA MCHOG NAM MKHA’ DANG MNYAM PA YIN NO, ZHES JI SKAD GSUNGS PA LTA BU’O,,
The type of forbearance which a bodhisattva possesses is similar; it is a totally pure forbearance, the highest of its kind, and equal to space itself.[204]
[613]
RIN CHEN ‘PHRENG BA LAS KYANG,
,DE LA LUS KYI SDUG BSNGAL MED,
,YID KYI SDUG BSNGAL GA LA YOD,
,DE NI SNYING RJES ‘JIG RTEN SDUG
,DE NYID KYIS NI YUN RING GNAS,
ZHES GSUNGS PA ‘DI YANG SA THOB PA LA DGONGS SO,,
The String of Precious Jewels says as well:
They feel no pain in their body;
So how could they in their mind?
They stay in the world out of compassion;
And for the same reason stay here long.[205]
This statement, by the way, is also made with regard to someone who has attained the levels of the bodhisattva.
[614]
YANG LUS DANG LONGS SPYOD LA KUN ‘DZIN GYI CHAGS PA MED PA’I SA RAB TU DGA’ BA MA THOB PA’I DBANG DU BYAS NAS ‘DRI NA NI [f. 50b] LUS GNAS PA DANG ‘GAL BA’I RKYEN RANG GI LUS LA BABS PAS, LUS KYI SDUG BSNGAL GDON MI ZA BAR ‘BYUNG MOD KYANG, DE’I TSE YANG SDUG BSNGAL DE LA BRTEN NAS SEMS CAN GYI DON LA LHAG PAR ‘JUG PA’I RGYU NYID DU GNAS TE,
Suppose though that the same question is asked with regard to someone who has yet to achieve the bodhisattva level of Perfect Happiness—a stage where one is free of attachment which grasps on to ones body or possessions. In this case a person will beyond any doubt experience bodily suffering, since something has befallen the body which is a factor acting in contradiction to the body’s continued existence. Nonetheless, even at this point they utilize this pain as just another reason for redoubling their efforts to work for the sake of other living beings.
[615]
‘DI LTAR BYANG SEMS RNAMS NI, DMYAL BA DANG, DUD ‘GRO DANG, YI DVAGS LA SOGS PA’I ‘GRO BA MI BZAD PAR CHUD PA, BAR MTSAMS MED PAR SDUG BSNGAL CHEN PO DRAG POS LUS ‘JOMS PA, RANG GI LUS GCOD PA’I SDUG BSNGAL LAS STONG ‘GYUR LAS KYANG CHES LHAG PA’I SDUG BSNGAL BSRAN DU MED PA DANG LDAN PA DAG LA BLTAS PA NA,
And so the bodhisattvas look upon those who have been forced into these unbearable forms of life—those in the realms of hell, or living as animals, or craving spirits, and all the rest; their bodies battered by extreme torment. And what they see is that these beings are undergoing pain which is completely intolerable—thousands of times greater than the pain that the bodhisattva feels when they cut their own flesh.
[616]
SLONG BA PO LA RANG LUS BCAD NAS STER BA’I BDAG GI SDUG BSNGAL GYIS TE SDUG BSNGAL LA RTZIS MED PAR BYAS NAS, RANG GIS SDUG BSNGAL NYAMS SU MYONG BA DE NYID KYI RGYU MTSAN LAS, SEMS CAN GZHAN DAG RNAMS KYI DMYAL BA LA SOGS PA’I SDUG BSNGAL DE GCAD PA’I PHYIR DU CHOS {%CHES} MYUR DU BRTZON ‘GRUS RTZOM MO,,
And when the bodhisattva cuts the flesh from their own body and gives it away to someone who asks them for it, the first words they say are “With this pain of mine”—meaning they pay no attention at all to their own pain, but rather see this same suffering they are undergoing themselves as a reason: as something whose purpose is to cut off the suffering of other living beings—those living in the hell realms, and so on. And so they immediately leap to do the deed.
[617]
‘DI NI NAG TSO’I ‘GYUR LAS,
,LUS NI BCAD NAS BYIN PA’I SDUG BSNGAL DES,
,DMYAL BA LA SOGS SDUG BSNGAL GZHAN DAG LA,
,BLTAS NAS RANG GI NYAMS SU MYONG DE LAS,
,GCOD PA’I DON DU DE NI BRTZON PAR BYED,
,CES ‘BYUNG BA DANG ‘GYUR GNYIS KA LA BRTEN PA’I BSHAD PA’O,,
We also see these lines translated by Naktso[206] as:
What do they do with the pain
Of cutting off their flesh,
And giving it away?
They look upon those other pains—
Of people in the hells and such—
And leap to do the deed,
Hoping that what
They will undergo themselves
Will serve to cut the others.
For my own explanation here, I have utilized both translations.
[618]
DE ‘DRA BA’I BSAM PA’I STOBS YOD NA LUS GTONG BA YIN LA, BSAM PA DE YANG SA MA THOB PA LA ‘ONG BA MI ‘GAL BAS, SA MA THOB PAS KYANG LUS GTONG [f. 51a] BA GSUNGS SO,,
If a person possesses an intention with this degree of strength, then they will be able to give away their body; and it is no contradiction to say that this intention can come to one even before they attain the bodhisattva levels. As such, it has been stated that even those who have yet to attain these levels do give away their bodies.
The different kinds of the perfection of giving
[619]
[,
[SBYIN PA SBYIN BYA LEN PO GTONG POS STONG,
,’JIG RTEN ‘DAS PA’I PHA ROL PHYIN ZHES BYA,]
[Giving which is void
Of anything which is given;
And anyone who receives it;
And anyone who gives it
Is what we say
Is a “perfection beyond the world.”
I.61-62 ]
[620]
BZHI PA NI, GTONG BA’I SEMS PA’I SBYIN PA ‘DI YANG SBYIN PAR BYA BA DANG, LEN PA PO DANG, GTONG BA POR BDEN PAR DMIGS PAS STONG PA’I SHES RAB ZAG PA MED PAS ZIN PA NI, ‘JIG RTEN LAS ‘DAS PA’I PHA ROL TU PHYIN PA ZHES BYA’O, ZHES SHES RAB KYI PHA ROL TU PHYIN PA CHEN MO LAS GSUNGS TE,
This brings us to the fourth step of our description of the high quality where we bring our practice to a higher level: a presentation of the divisions of the perfection of giving. Now the great Perfection of Wisdom says that—
That perfection which we say is “beyond the world” is where the giving of the bodhisattva doing the act is done in a way where it is imbued with immaculate wisdom: where the object which is given; and the person receiving it; and the person giving it are all void of being considered to exist in truth.[207]
[621]
MI DMIGS PA’I ‘PHAGS PA’I MNYAM GZHAG NI ‘JIG RTEN LAS ‘DAS PA YIN PAS DES ZIN PA’I SBYIN PA YANG ‘JIG RTEN LAS ‘DAS PA’I PHA ROL TU PHYIN PAR BZHAG LA, MI DMIGS PA DES MA ZIN PA’I SBYIN PA NI ‘JIG RTEN PA’O,,
The deep meditative state of a realized being who is no longer looking at things as coming from themselves is beyond the world; as such, we say that the giving which is imbued with this state of mind is a perfection which is beyond the world. Giving which is not imbued with no longer looking at things that way then is considered to be worldly.
[622]
DE GNYIS KYI RNAM PAR DBYE BA NI DON DAM PA’I BYANG SEMS MA THOB PA DAG GIS MNGON SUM DU NGES PAR MI NUS SO,,
The distinction between these two is something that those who have yet to achieve the ultimate form of the Wish for enlightenment are incapable of perceiving directly.
[623]
DE LA PHA ROL NI ‘KHOR BA’I RGYA MTSO’I PHAR ‘GRAM DANG, NGOGS TE SGRIB GNYIS MA LUS PA SPANGS PA’I SANGS RGYAS SO, ,PHA ROL TU SON PA NI PHA ROL TU PHYIN PA’O,,
When we say “beyond” here, what we’re referring to is the far side or shore of the ocean of cyclic existence: the state of enlightenment where one has rid oneself of every form of the two obstacles. The word “perfection” as we use it here means “passed” or “gone” to that far shore.
[624]
‘DIR ‘GREL PAR TSIG PHYI MA YOD NA MI MNGON PAR MI BYA’O, ZHES BYA BA’I MTSAN NYID ‘DIS LAS KYI RNAM PAR DBYE BA MI MNGON PAR MA BYAS PAS GZUGS SU GYUR PA’AM, PRi shO DA RA LA SOGS PA YIN PA’I PHYIR MA’I MTHA’ CAN NYID DU BZHAG GO ,
On this point, the autocommentary says—
Remember the injunction that “If there is an elided m letter, don’t fail to show it”; meaning that we should leave the final m as it is when we have an instance of the accusative case: we shouldn’t fail to represent it physically, as we would with examples such as pirshodara.[208]
[625]
ZHES GSUNGS PA’I DON PAndI TA DZA YA A’A NAN+TA ‘DI LTAR ‘CHAD DE, RGYA GAR GYI SKAD LA PHA ROL LA P’A RA DANG, PHYIN PA LA AI T’A ZHES PA YOD LA, TSIG GNYIS SDUD PAR BYED PA’I DUS SU P’A RA LA RNAM DBYE GNYIS PA’I GCIG TSIG AAM BYIN, AI T’A’I RJES SU RNAM DBYE DANG PO’I TSIG SU BYIN TE, P’A RA [f. 51b] MRA {MA\} AI T’A PA RA MI T’A ZHES TSIG BSDU BAR BYAS NA, AAM DANG SU MI MNGON PAR ‘GRO BA YIN NA’ANG, ‘DIR TSIG PHYI MA YOD NA MI MNGON PAR MI BYA’O, ZHES PA’I SGRA’I RTZA BA’I TSIG GIS SU MI MNGON PAR BYED KYANG AAM MI MNGON PAR MA BYAS PA’O,,
The meaning of these lines is explained by Pandit Jayananda as follows:
In Sanskrit, the word for “other side” is para; whereas the word for “gone” is ita. When the two words are combined, we add a final m to the end of the para, to represent the singular form of the second grammar case [the accusative]. After the ita we would add a –su ending for the first grammar case [the nominative]. Thus we have param and ita, which combine into paramita. And although an m and su could have not been shown, we are told here “don’t fail to show it” when a final m could have been elided. This is an instruction from the root texts on the study of Sanskrit, saying that—although we may drop the su physically—we should not do so with the m.
[626]
MTSAN NYID ‘DIS LAS KYI RNAM PAR DBYE BA ZHES PA NI, RNAM DBYE GNYIS PA’I GCIG TSIG AAM MO, ,DE MI MNGON PAR MA BYAS PAS P’A RA MI T’A ZHES PA’I SGRA’I RANG BZHIN DU GYUR PA’O,,
The part about an “injunction” concerning the “accusative case” is a reference to the singular form of the second grammar case, where the ending is m. When you don’t fail to represent it, you come out with paramita, simply by the way that Sanskrit is structured.
[627]
PRi shO DA RA LA SOGS PA’I NANG NA P’A RA MRA {%MA\} ZHES PA’I TSIG MA’I MTHA’ CAN TE, P’A RA MRA {%MA\} ZHES BRJOD PA YIN PAS MI MNGON PAR MI BYA’O ZHES BSHAD DE, AA MRA {%MA\} GYI AA PHYIS MRA {%MA\} BZHAG PA LA AI BYIN PAS MI T’AR SONG ZHES PA’O, ,
And so the param here, with m at the end, needs to be pronounced as param, and we “should not fail to show” the m, as is done within words such as pirshodara. Technically, the ending here is –am, and we drop the a and leave the –m, adding the following i straight on so we come out with mita. And so this is what’s being said in this section. [209]
[628]
DANG PO’I TSIG SU NI MA DAG PA ‘DRA BAS SI YIN NAM DPYAD DO,,
It seems as though the syllable su mentioned in the first part here might be a misspelling; I think perhaps it is supposed to be si—this is something that should be examined further.[210]
[629]
BOD KHA CIG PHA ROL TU PHYIN PA’I RGYA SKAD LA P’A RAm AI T’A ZHES PA YOD PA’I RA’I KLAD KOR GRAL DU BZHAG PAS P’A RAM AI T’AR ‘GYUR BA LA, MTSAMS SBYAR BA’I TSE AI YIG GI GI GU MA LA BYIN, AA PHYIS PAS MI T’AR SONG ZER BA SOGS KYI MUN SPRUL GYI BSHAD PA MANG DU SNANG NA YANG, PAndI TA’I BSHAD PA SNGAR BKOD PA NYID LEGS SO,,
It appears that here some Tibetan writers have indulged in quite a few different harebrained explanations such as saying—
In explaining the original Sanskrit for the word perfection, we take the little circle over the r in the word pāraṃitā [पारं अिता] and set it down in the row with the other letters, and so we come out with pāram itā [पारम अिता]. When we do the phonetic joining here, the i [ि]vowel sign of the i [अि] changes to ma; then the a of the ma is dropped, and we come out with the mita.
Nonetheless, it is only the explanation of the Pandit, as we have just presented it, which is well done.
[630]
SBYIN PA SBYIN BYA ZHES PA’I RKANG PA GNYIS KYIS ‘KHOR GSUM MI DMIGS PAR RTOGS PA’I SHES RAB BZUNG NAS, DES ZIN PA’I SBYIN PA’I PHAR PHYIN BYE BRAG TU BSHAD PA YIN TE, DES MA ZIN PA’I SBYIN PA LA SOGS PA RNAMS NI, SHES RAB KYIS ZIN PA’I PHAR PHYIN DANG ‘DRA BAS PHAR PHYIN ZHES BYA’O,,
The two lines [in the Tibetan] which speak about a “giving” and “anything which is given” are are identifying a state of wisdom which perceives that the three spheres of any particular act have no existence; and, more particularly, they are explaining the perfection of giving which is imbued with this wisdom. Acts of giving and the rest which are not thus imbued are referred to as “perfections,” but only because they resemble perfections which are imbued with this wisdom.
[631]
[f. 52a] DE YANG SHES RAB KYIS MA ZIN KYANG BYANG CHUB CHEN POR BSNGOS PAS ZIN PAS PHA ROL TU ‘GRO BAR NGES PA LA BZHAG PA’I PHYIR, SBYIN PA’I PHAR PHYIN GYI MING RNYED PAR ‘GYUR RO,,
And—even if it is not imbued with that wisdom—an act of giving can still deserve to be called “the perfection of giving” if it is imbued with a dedication of this act to achieving the Great Enlightenment; since then we can say, with certainty, that it will take one to the other side; [which is, again, the literal meaning of the Sanskrit word paramita].
[632]
DES NA PHA ROL TU PHYIN PA’I DON LA PHA ROL ‘DIR PHYIN PA ZHES LAS LA SBYAR NA, SANGS RGYAS KYI SAR PHYIN PA YIN LA, ‘DIS PHA ROL TU PHYIN PAR BYED PA ZHES BYED PA LA SBYAR NA, SLOB LAM NA YANG PHAR PHYIN YOD DO,,
Thus if we render the expression “perfection” as meaning “arrived here at the other side”—as referring to the finished deed—then we would have to say that it connotes having reached the level of a Buddha. If rather we render it as “that which gets you to the other side”—something like a “perfectionizer”—then we can say that a perfection can be present even when we are still on the paths of learning.
[633]
SBYIN PA LA BSHAD PA DES TSUL KHRIMS LA SOGS PA LA YANG SEMS BSKYED DANG, BSNGO BA DANG, SHES RAB KYIS ZIN PA SO SO BA DANG GNYIS KA RIG PA BYA’O,,
You should understand that this clarification of the act of giving can be applied—both individually, and to the pair—when we are speaking of cases where leading an ethical way of life, and the rest, are said to be imbued by the Wish for enlightenment, dedication, and wisdom.
[634]
[,
[GSUM PO DAG LA CHAGS SKYES GYUR PAS DE,
,’JIG RTEN PA YI PHA ROL PHYIN CES BSTAN,]
[When a person feels an attachment
To all the three of these,
This has been taught
As a “perfection of the world.”
I.63-64 ]
[635]
SBYIN PA’I ‘KHOR GSUM PO DAG LA CHAGS PA STE BDEN ZHEN SKYES PAR GYUR PAS BCINGS NA NI, SBYIN PA DE LA ‘JIG RTEN PA’I PHA ROL TU PHYIN PA ZHES MDO LAS BSTAN NO,,
When a person feels an attachment to all three of these spheres within the act of giving—that is, when they are chained by a feeling where they believe that these things exist in truth—this has been taught in the sutras as a “perfection of the world.”[211]
[636]
DE LTAR BSHAD PA RNAMS LA DA LTA NAS NYAMS SU LEN TSUL NI, LUS GZHAN LA STER BA DANG, DGA’ BA SKYED TSUL KHYAD PAR CAN RNAMS NI MOS YUL DU BYAS NAS SBYONG LA, ZANG ZING GI SBYIN PA GZHAN RNAMS NI YAR MAR GYI ZHING LA BRTEN NAS, CHU YAN CHAD GTONG BA’I SGO NAS RGYUN LDAN DU SOG PA DANG, DE’I TSE ‘KHOR GSUM MI DMIGS PAR RTOGS PA’I SHES RAB KYIS ZIN PAR BYA’O,,
How do we put into practice, starting right now, all that we have explained here? Things like giving away our own flesh to others, and having some extraordinary feeling of joy about it, are practices that we can practice as aspirations. Things like giving material stuff away to others—to those who are both higher and lower objects of offering—are karmas that we can collect on a continual basis. As we do, we should make sure these practices are imbued with the wisdom which realizes that none of the three spheres exist.
[637]
DE YANG RANG GI LUS DANG LONGS SPYOD DANG DGE RTZA GSUM SEMS CAN GYI DON DU BSAM PAS YANG YANG GTONG BA DANG, MA BTANG YANG DE RNAMS ‘JIG PAS ‘DOR DGOS LA, GTONG TSOD ‘DRA BA LA SNGON DU RANG GI BSAM PAS GTONG BA [f. 52b] MCHOG YIN PA RNAMS BSAM STE,
If you think about it, we have to give up all these things, just the same: we can either give them away consciously—give away the three of our flesh, our things, and the good things we have done—for the sake of others; or we will have to give them up later anyway, even if we refuse to do so now, but in a state of terror. Think then to yourself that the very best thing to do would be to give them away before that day, now, purposely.
[638]
SPYOD ‘JUG LAS,
,LUS DANG DE BZHIN LONGS SPYOD DANG,
,DUS GSUM DGE BA THAMS CAD KYANG,
,SEMS CAN KUN GYI DON BSGRUB PHYIR,
,PHANGS PA MED PAR GTANG BAR BYA,
ZHES DANG,
As the Guide to the Bodhisattva’s Way of Life puts it,
Give up everything you have:
Your own flesh, the things you own,
And the good things you do
In the past, in the present, in the future—
All for the sake
Of every living being.[212]
[639]
,THAMS CAD BTANG BAS MYA NGAN ‘DA’,
,BDAG BLO MYA NGAN ‘DAS PA SGRUB,
,THAMS CAD GTONG BAR CHABS CIG LA,
,SEMS CAN RNAMS LA BTANG BA MCHOG
,CES GSUNGS PA LTAR BYA’O,,
We reach nirvana
Giving up all we have;
Let me reach it then
Within my own mind:
It’s best, when I give it all up,
To do the giving
To every living being.
The moonstone
[640]
[,
[DE LTAR RGYAL BA’I SRAS KYI YID LA RAB GNAS SHING,
,DAM PA’I RTEN LA ‘OD CHAGS MDZES PA RNYED GYUR PA’I,
,DGA’ BA ‘DI NI NOR BU CHU SHEL JI BZHIN DU,
,MUN PA STUG PO THAMS CAD RNAM PAR BSAL NAS RGYAL,]
[Thus does the happiness we have found
Rest, perfectly, within the mind
Of a child of the Victors;
Thus does its light, like a moonstone,
Lend great beauty to this ultimate setting;
Thus does it clear away and conquer
All the masses of darkness.
I.65-68 ]
[641]
GSUM PA NI, DA NI SNGAR JI SKAD BRJOD PA’I SA RAB DGA’ ZHES PA ZAG MED KYI SHES PA’I KHYAD PAR GYIS, SA DE’I YON TAN MDOR BSDUS TE BRJOD PA’I SGO NAS BSTAN PA NI,
This bring us to our third and final point from above; that is, we will give a concluding summary of the first level, named Perfect Happiness, by describing its high qualities, singling out the quality of immaculate knowledge.
[642]
SA RAB TU DGA’ BA ‘DI NI NOR BU CHU SHEL ZLA BA’I DKYIL ‘KHOR BZHIN DU GNAS SO, ,’DI LA ZLA BA DANG CHOS MTHUN GSUM LAS, DANG PO GNAS MTHON POR GNAS PA NI, SNGAR BSHAD PA DE LTA BUR SA’I YON TAN THOB PA’I RGYAL BA’I SRAS SA DANG PO BA’I YID LA RAB TU GNAS PA’I PHYIR, LAM MTHON POR GNAS PAS ZLA BA NAM MKHA’I GNAS MTHON POR GNAS PA DANG ‘DRA’O,,
The bodhisattva level of Perfect Happiness is like the disc of the moon, which is made of moonstone. The simile of the moon for this level extends to three characteristics—the first being that it rests in a high place. This level rests, perfectly, within the mind of a child of the Victors—a bodhisattva—who has attained the high qualities of this level, as we have described above. As such, it rests in a very high place; and so it is similar to the way in which moon rests in a high place in the sky.
[643]
SA DANG PO NI BYANG SEMS DE’I YID KYI CHA SHAS SHIG YIN PAS DE LA GNAS ZHES BYA STE, DPER NA MGO LA MIG GNAS PA BZHIN NO,,
When we say that the first bodhisattva level “rests” in the mind of this bodhisattva, what we mean is that it is a part of their mind—in the same way that, for example, we say that the eye rests in the head.
[644]
SA DANG PO’I DON DAM PA’I SEMS DE RANG GANG LA GNAS PA’I DAM PA STE MCHOG GI RTEN DE’I YID DE, YE SHES KYI ‘OD CHAGS PAS MDZES PA RNYED PAR GYUR PA’I PHYIR, ZLA BAS RANG GI RTEN GYI NAM MKHA’ ‘OD DKAR POS MDZES PAR BYED PA DANG ‘DRA’O,,
The ultimate state of mind of a person at the first bodhisattva level covers the “ultimate”—meaning the high setting of the person in whom this state rests—with the light of understanding, thus lending it great beauty. It is thus again similar to the moon, which with its alabaster light lends great beauty to its setting: the sky.
[645]
YANG SA DANG PO NI RANG GI MI MTHUN PHYOGS MTHONG SPANG RNAMS LAS RGYAL TE GNAS PA’I PHYIR, [f. 53a] ZLA BAS MUN PA STUG PO STE ‘THUG PO THAMS CAD RNAM PAR BSAL NAS GNAS PA DANG ‘DRA’O,,
We can also say that the first bodhisattva level rests in a state where we have conquered, or rid ourselves of, what works against it: the negativities which we eliminate at the path of seeing. As such, it resembles the way in which the moon rests in a state where it has cleared away all the “masses” or thick clouds of darkness.
[646]
[,
[DBU MA LA ‘JUG PA LAS, ,SEMS BSKYED PA DANG PO’O,,]
[This concludes the first wish for enlightenment, or chapter, of Entering the Middle Way.]
[647]
DBU MA LA ‘JUG PA’I RGYA CHER BSHAD PA DGONGS PA RAB TU GSAL BA LAS, DON DAM PA’I SEMS BSKYED PA DANG PO’I RNAM PAR BSHAD PA’O,, ,,
This concludes our explanation of the first ultimate “wish for enlightenment,” or chapter, of An Illumination of the True Thought, an expanded explanation of Entering the Middle Way.
Chapter 2
Immaculate
How, at this level, ones ethical life is completely pure
[648]
GNYIS PAS {%PA SA} GNYIS PA DRI MA MED PA BSHAD PA LA LNGA, SA ‘DIR TSUL KHRIMS YONGS SU DAG PAR BSTAN PA DANG, TSUL KHRIMS KYI BSNGAGS PA BSTAN PA DANG, TSUL KHRIMS KYI MI MTHUN PHYOGS DANG MA ‘DRES PA’I DPE BSTAN PA DANG, TSUL KHRIMS KYI PHAR PHYIN GYI DBYE BA BSTAN PA DANG, SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA’O,,
Here is our second division from above, which is an explanation of the second bodhisattva level: Immaculate. This has five parts of its own: a presentation about how, at this level, ones ethical life is completely pure; a presentation of the praises of an ethical life; the presentation of a metaphor to describe how—at this level—ones ethical life is beyond any adulteration by the things that could work against it; a presentation of the divisions of the perfection of an ethical life; and a concluding summary of this level, accomplished by describing its high qualities.
[649]
DANG PO LA BZHI, SA ‘DIR TSUL KHRIMS PHUN SUM TSOGS PAR BSTAN PA, DE LA BRTEN NAS YON TAN YONGS SU DAG PAR BSTAN PA, SA DANG PO LAS TSUL KHRIMS LHAG PAR BSTAN PA, TSUL KHRIMS YONGS SU DAG PA’I RGYU GZHAN BSTAN PA’O,,
The first of these five has four divisions of its own: a presentation about how, at this level, ones ethical life is truly excellent; a presentation of how, due to this ethical life, ones good qualities are totally pure; a presentation of how ones ethical life, at this point, exceeds that of the first level; and a presentation of additional causes that make our ethical life totally pure.
Our ethical life is excellent
[650]
[,
[DE TSUL PHUN TSOGS YON TAN DAG LDAN PHYIR,
,RMI LAM DU YANG ‘CHAL KHRIMS DRI MA SPANGS,]
[Their ethical way of life
Possesses both an excellence
And high qualities;
As such, they have rid themselves
Of the stench of immorality,
Even in their dreams.
II.1-2 ]
[651]
DANG PO NI, SA GNYIS PA LA GNAS PA DE NI, TSUL KHRIMS RAB TU GYUR PA’I PHUN SUM TSOGS PA DANG, YON TAN RNAMS DAG PA DANG LDAN PA’I PHYIR, SAD PAR MA ZAD RMI LAM DU YANG ‘CHAL BA’I TSUL KHRIMS KYI DRI MA SPANGS PA STE DES MA GOS PA’O,,
Here is the first. The ethical way of life of a person who is staying at the second bodhisattva level possesses possesses both an excellence—a preeminence; and certain high qualities. As such, they have rid themselves of (which is to say, they are unsullied by) the stench of immorality; not only while they are waking, but even in their dreams.
[652]
‘DI NI RTZA LTUNG DANG RANG BZHIN GYI KHA NA MA THO BA TZAM GYI ‘CHAL KHRIMS MIN GYI, BCAS PA DANG ‘GAL BA THAMS CAD KYI ‘CHAL KHRIMS KYI DRI MA SPANGS PA’O,,
All this is meant to convey that they have rid themselves of the stench not only of immorality restricted to primary downfalls and bad deeds which are inherently reprehensible; but also of the stench of immorality in the form of any deed which contradicts the teachings on actions which have been pronounced wrong.[213]
[653]
DE LA ‘CHAL KHRIMS KUN NAS SLONG BA’I NYON MONGS DANG DU MA LEN BA {%PA} DANG, BCAS PA [f. 53b] DANG ‘GAL BA’I SDIG PA’I LAS MI ‘BYUNG BA’I PHYIR NA, BCAS ‘GAL GYI LTUNG BA BYUNG BA LA ‘GYOD PA’I ME ZHI BAS BSIL BA THOB PA’I PHYIR TSUL KHRIMS TE,
This practitioner no longer allows themselves the negative emotions which act as the motivation for immorality; and with this person, there no longer occurs the kind of harmful deeds that are in conflict with the instructions on actions which are prohibited. As such, they have extinguished the fire of the regret that a person feels when they have fallen, by contradicting these instructions. And thus they have achieved a kind of refreshing coolness; that is, an ethical way of life.
[654]
DE’I SKAD DOD SH’I LA LA SH’I TA BSIL BA DANG, LA TI THOB PA LA ‘JUG PA’I PHYIR RO,,
The mention here of “achieving a refreshing coolness” is a reference to the original Sanskrit term for an ethical way of life, which is shila. This is composed of two parts: shita, which means “coolness”; and lati, which means “to achieve.”[214]
[655]
YANG NA BDE BA’I RGYU NYID KYIS DAM PAS BSTEN BYA YIN PA’I PHYIR TSUL KHRIMS TE, ‘DI YANG NGES TSIG GI BSHAD PA’O,,
We can also say that an ethical way of life is referred to as shila in that—since it is the one and only cause of happiness—it is something that holy ones should rely upon. This too is an explanation based on the etymology.[215]
[656]
DE NI NGO BO’I DBANG DU BYAS NA LUS NGAG GI ‘CHAL TSUL BDUN SPONG BA’I SPONG BDUN GYI MTSAN NYID CAN YIN LA, MA CHAGS PA BRNAB SEMS MED PA DANG, GNOD SEMS KYI ZHE SDANG MED PA DANG, LOG LTA DANG BRAL BA’I YANG DAG PA’I LTA BA NI, SPONG BDUN KUN NAS SLONG BAR BYED PAS NA KUN NAS SLONG BYED DANG BCAS PA’I DBANG DU BYAS NA, NAG PO’I LAS LAM BCU SPONG BA’I DKAR PO’I LAS LAM GYI SPONG BA BCU’O,,
Treating an ethical way of life from the viewpoint of its essential nature, we can describe it as defined by “ridding oneself of the seven”—referring to ridding oneself of seven forms of immorality expressed in ones bodily and verbal actions. But we may go further and speak of freedom from attachment, meaning freedom from covetousness; freedom from anger, or the wish to harm; and the achievement of correct view, free of mistaken views. And so if we treat the seven in conjunction with the states of mind which motivate them, we can speak of the ethical way of life as “ridding oneself of the ten”—a way of life which consists of ten white karmic paths where we have rid ourselves of ten black karmic paths.
Our good qualities are totally pure
[657]
[,
[LUS NGAG YID KYI RGYU BA DAG GYUR PAS,
,DAM PA’I LAS LAM BCU CHAR SOG PAR BYED,]
[Since the movements
Of their body and speech and mind
Are pure,
They accumulate all ten
Of the ultimate karmic paths.
II.3-4 ]
[658]
GNYIS PA NI, YANG BYANG SEMS DE TSUL KHRIMS JI LTAR PHUN SUM TSOGS PAS, YON TAN RNAMS DAG PAR ‘GYUR ZHE NA, LUS DANG NGAG DANG YID KYI RGYU BA STE KUN SPYOD GSUM, SAD PA DANG RMI LAM GYI SKABS KUN TU LTUNG BA PHRA MOS KYANG DAG PAR GYUR BAS, DAM PA STE MCHOG GI LAS LAM BCU CHAR MA TSANG BA MED PAR SOG PAR BYED DE,
Here is the second division from above: how, due to this ethical life, ones good qualities are totally pure. One may ask, “How is it that the excellence of a bodhisattva’s ethical way of life makes their good qualities pure?” The movements of their body, speech, and mind—all three forms of a person’s actions—are pure, in the sense that they are free of even the most subtle moral error, in every situation: whether they are awake or even asleep. As such they accumulate all ten of the ultimate—or highest—karmic paths, missing none of them.
[659]
DGE BA’I LAS LAM DANG PO SROG GCOD SPONG BA SOGS GSUM NI LUS KYIS DANG, BAR GYI BZHI NI NGAG GIS DANG, THA MA GSUM YID KYIS RDZOGS PAR BYED PA NI SOG PAR BYED PA’I DON NO,,
The meaning of the term “accumulate” here is that the three beginning with the first of the paths of virtue—giving up the taking of life—are completed through actions of ones body; the four in the middle are completed through actions of ones speech; and the final three are completed through actions of ones mind.
[660]
DE YANG DGAG BCAS KYI MTSAMS LAS LDOG PAR MA [f. 54a] ZAD, TSUL KHRIMS LAS BRTZAMS PA’I SGRUB BCAS KYI PHYOGS KUN RDZOGS PAR BYED PA’O,,
The point here, by the way, is not only that a person leading an ethical way of life has been able to turn away from transgressing deeds pronounced to be things that we shouldn’t do; but they have been able as well to accomplish the opposite: deeds which, from a moral viewpoint, have been pronounced to be things that we should do.
Our life is even more ethical
[661]
[,
[DGE BA’I LAM ‘DI LTA ZHIG BCU CHAR YANG,
,DE LA KLAGS TE SHIN TU DAG PAR ‘GYUR,
,STON KA’I ZLA LTAR RTAG TU RNAM DAG DE,
,ZHI ‘OD CHAGS PAR DE DAG GIS RNAM MDZES,]
[They possess these same
Ten paths of goodness
In a way which is even better,
Reaching extreme purity.
They are always pure,
Like the autumn moon,
Made lovely by both
Peacefulness and light.
II.5-8 ]
[662]
GSUM PA NI, YANG CI LAS KYI LAM ‘DI RNAMS SA DANG PO’I BYANG SEMS KYIS KYANG BCU CHAR TSANG BAR SOG PAR MI BYED DAM ZHE NA,
Which brings us to our third division—how ones ethical life, at this point, exceeds that of the first bodhisattva level. “But doesn’t a bodhisattva at the first level,” one may ask, “also accumulate all ten of these karmic paths, missing none of them?”
[663]
DES KYANG SOG MOD KYI ‘ON KYANG DGE BA’I LAS KYI LAM ‘DI LTA ZHIG BCU CHAR YANG, SA GNYIS PA BA DE LA KLAGS PA STE SHIN TU PHUL DU BYUNG BAR DAG PAR ‘GYUR BA DE LTAR SA DANG PO BA NI MA YIN NO,,
Admittedly they do accumulate all ten; but people at the second bodhisattva level possess these same ten paths of goodness in a way which is even better, reaching extreme, exceptional purity; whereas this is not the case with the ten possessed by the person at the first level.
[664]
‘DI LA SA DANG POR SBYIN PA LHAG PAR GSUNGS PA NI YAR LDAN DU YOD PAS, SBYIN PA LAS GZHAN PA’I PHAR PHYIN LHAG MA DGU’I NANG NAS, TSUL KHRIMS LAS BRTZAMS PA’I NYAMS LEN PHUL DU BYUNG BA’I TSOD TZAM BZOD PA SOGS LA MED PA’I PHYIR, TSUL KHRIMS LHAG PAR GSUNGS KYI, PHAR PHYIN LHAG MA RNAMS MED PA NI MIN NO,,
Now when we say that the giving of a person at the first bodhisattva level is “higher,” what we mean is that they are working their way up; and so here—from among the nine perfections other than giving—one has reached an exceptional practice of the perfection of an ethical way of life; but has not yet reached this same degree in their practice of patience and the rest. It is only in this context that we say their practice of an ethical way of life is “higher”; it is not to imply that they lack the remaining perfections.
[665]
DGE BCU SMOS PA NI DE LAS BRTZAMS PA’I TSUL KHRIMS KYI BCAS PA’I MTSON BYED YIN PAS, TSUL KHRIMS KYI BCAS MTSAMS THAMS CAD GZUNG NGO,,
And when we mention here the ten good deeds, it is only as examples of moral guidelines; thus you are meant to understand that we are referring to each and every ethical injunction.
[666]
DE ‘DRA BA’I TSUL KHRIMS DAG PA CAN DE NI, STON KA’I ZLA BA LA TSA GDUNG ZHI BAR BYED PA DANG, DKAR BA’I ‘OD KYIS LAM MER GNAS PA GNYIS YOD PA LTAR, RTAG TU TSUL KHRIMS RNAM PAR DAG PAR GNAS PA DE, DBANG PO’I SGO BSDAMS PA’I ZHI BA DANG, LAM MER GSAL BA’I LUS CAN GYI ‘OD CHAGS PAR DE DAG GIS RNAM PAR MDZES SO,,
A person who possesses an ethical way of life with this degree of purity is similar to the autumn moon, which displays two different qualities: the ability to put to rest[216] the torment of extreme heat;[217] and a radiance born of its ivory light. Which is to say, a person who is always pure in their morality is made lovely both by their peacefulness—the fact that they are able to restrain the doors of their senses; and by their light—the radiance that seems to come from their body.
Additional causes of purity
[667]
[,
[GAL TE DE NI KHRIMS DAG RANG BZHIN LTA,
,DE PHYIR DE NI TSUL KHRIMS DAG MI ‘GYUR,
,DE PHYIR DE NI RTAG TU GSUM CHAR LA’ANG,
,GNYIS BLO’I RGYU BA YANG DAG BRAL BAR ‘GYUR,]
[If they were to view
Following an ethical way of life purely
As something that existed by nature,
Then their ethics would no longer be pure.
Thus it is that they are always free
Of their mind running in duality
Towards any of the three.
II.9-12 ]
[668]
BZHI PA NI, GANG GI PHYIR DGE SLONG KHA CIG SO THAR LAS BRTZAMS TE, TSUL KHRIMS CHES YONGS SU DAG PA YIN KYANG, GAL TE DE NI CHOS RNAMS LA RANG [f. 54b] BZHIN GYIS GRUB PAR LTA BA MI SPONG NA, DE’I PHYIR RGYU MTSAN DES DGE SLONG DE TSUL KHRIMS DAG PAR MI ‘GYUR TE,
Here finally is the fourth division from above: a presentation of additional causes that make our ethical life totally pure. Now there are certain monks who, with regard to the way in which they observe the vows of individual freedom,[218] possess an ethical way of life which is incredibly pure. And yet if a monk like this has failed to rid themselves of the viewpoint in which they think that objects exist through some nature of their own, then because of this—for this reason—that same monk’s observance of an ethical life is not pure.
[669]
TSUL KHRIMS ‘CHAL BA TSUL KHRIMS DANG LDAN PA LTAR BCOS PA STE, DKON MCHOG BRTZEGS PA LAS, ‘OD SRUNGS ‘DI LA DGE SLONG KHA CIG TSUL KHRIMS DANG LDAN PA YIN TE, SO SOR THAR PA’I SDOM PAS BSDAMS SHING GNAS, CHO GA DANG SPYOD YUL PHUN SUM TSOGS PA,
That is, a person who has failed to live an ethical way of life is imitating someone who does live this way of life. The Pile of Jewels explains this in a section beginning with:
O Kashyapa, there are some monks here who are following an ethical way of life; they keep their vows of individual freedom, and continue in this path. Their observance of the proper rituals, and the things they engage in, are excellent.
[670]
KHA NA MA THO BA PHRA RAB RNAMS LA’ANG ‘JIGS PAR LTA BA, YANG DAG PAR BLANGS TE BSLAB PA’I GZHI RNAMS LA SLOB CING LUS DANG NGAG DANG, YID KYI LAS YONGS SU DAG PA DANG LDAN PAR GYUR PAS, ‘TSO BA YONGS SU DAG KYANG
They fear committing even the slightest reprehensible deed, and they do what they should, and well—that is, they verse themselves in the foundations of the training, and possess purity in every action of their body, speech, and mind. And so the way they make their living is completely pure.
[671]
DA {%DE in original from Kangyur} BDAG TU SMRA BA YIN TE, ‘OD SRUNGS DE NI TSUL KHRIMS ‘CHAL BA TSUL KHRIMS DANG LDAN PA LTAR BCOS PA DANG PO’O ZHES BYA BA NAS,
Nonetheless, they assert that things are themselves; this then, O Kashyapa, is the first way in which a person who is failing to live an ethical way of life seems to be following one—and is only imitating those who do.
[672]
‘OD SRUNGS GZHAN YANG ‘DI LA DGE SLONG KHA CIG SBYANGS PA’I YON TAN BCU GNYIS YANG DAG PAR BLANGS KYANG, DMIGS PAR LTA BA YIN TE NGAR ‘DZIN PA DANG NGA YIR ‘DZIN PA LA GNAS PA DE NI, ‘OD SRUNGS TSUL KHRIMS ‘CHAL BA TSUL KHRIMS DANG LDAN PA LTAR BCOS PA BZHI PA STE, ZHES GSUNGS SO,,
And it continues in this vein up to:
Moreover, O Kashyapa, a number of monks engage—very purely—in the twelve traditional practices of a monk.[219] And yet still they are looking at things; which is to say, they are still living in a way where they grasp to some kind of “me,” and some kind of “mine.” This then, O Kashyapa, is the fourth way in which a person who is failing to live an ethical way of life seems to be following one—and is only imitating those who do.[220]
[673]
BDAG TU SMRA BA NI DMIGS PAR LTA BA’O, ,DE YANG NGA DANG NGA YIR ‘DZIN PA LA GNAS PAS BSTAN TE, DE’I DON NI THUN MONG BA’I ‘JIG LTA LA MI BYA’I, NGA DANG NGA YI BA RANG GI MTSAN NYID KYIS GRUB PAR ‘DZIN PA MI SPONG BA LA BYA’O,,
By the way, when the text here refers to a monk who “asserts that things are themselves,” it is actually referring to a monk who views things as being themselves. This is as well what the words “they are still living in a way where they grasp to some kind of ‘me,’ and some kind of ‘mine’ are referring to: the point is that they have yet to rid themselves of the idea that they and theirs exist by definition.
[674]
DE NI ZHES PA BSHAD MA THAG PA LA SNYOG TU MI RUNG BAS,
,GAL TE RANG BZHIN TSUL KHRIMS RNAM DAG PAR,
,MTHONG NA DES DE TSUL [f. 55a] KHRIMS ‘CHAL BA YIN,
ZHES NAG TSOS DES DE ZHES BSGYUR BA LEGS SO,,
It’s important not to muddy the part [in the root text] following “they were”; as such, the way that Naktso has done the translation—saying “in this way then, they”—is preferable:
If they were to see
An ethical way of life
Which exists by nature as pure,
In this way then they’d fail
In this way of life.[221]
[675]
DMIGS PA CAN GYI LTA BA MI SPONG NA TSUL KHRIMS MI DAG PA DE’I PHYIR, SA GNYIS PA BA DE NI, RTAG TU SEMS CAN GANG LA TSUL ‘CHAL SPONG BA DANG, SPONG GNYEN GANG ZHIG BYED PA DANG, GANG GIS SPONG BA GSUM CHAR LA’ANG DNGOS PO DANG DNGOS MED LA SOGS PA’I GNYIS KYI CHOS LA RANG BZHIN GYIS GRUB PAR LTA BA’I GNYIS SU ‘DZIN PA’I BLO’I RGYU BA YANG DAG PAR BRAL BAR TE SPONG BAR BYED PAR ‘GYUR RO,,
If then we fail to rid ourselves of a point of view which still holds that there is something to view, then our attempt to follow an ethical way of life is no longer pure. Thus it is, a person at the second level is always “free of”—meaning, they have rid themselves of—their mind running in a way where it grasps to duality: where it looks upon dual divisions such as things which function and things which do not, and views them as existing by nature; and this applies to having this view towards any of the three of (1) the living beings towards whom one has rid themselves of failing to live an ethical way of life; (2) the spiritual antidote which one has employed to do so; and (3) the person who is ridding themselves of this failure.
An ethical life makes us pure
[676]
GNYIS PA LA LNGA, SBYIN ‘BRAS BDE ‘GROR SPYOD PA TSUL KHRIMS LA RAG LAS PA, SBYIN ‘BRAS LA SKYE BA BRGYUD MAR SPYOD PA TSUL KHRIMS LA RAG LAS PA, TSUL KHRIMS DANG BRAL NA NGAN ‘GRO LAS THAR PA SHIN TU DKA’ BAR BSTAN PA, SBYIN PA’I GTAM GYI RJES SU TSUL KHRIMS KYI GTAM MDZAD PA’I RGYU MTSAN, MNGON MTHO DANG NGES LEGS GNYIS KA’I RGYUR TSUL KHRIMS BSNGAGS PA’O,,
This brings us to our second part from above: a presentation of how, due to this ethical life, ones good qualities are totally pure. Here there are five topics: how it is that enjoying the fruits of our acts of giving in a higher rebirth depends upon our following an ethical way of life; how enjoying the fruits of these acts in a succession of lifetimes depends upon following this same way of life; a presentation about how difficult it is to find freedom from the lower realms, if we lack an ethical way of life; the reason why leading an ethical life is discussed after the discussion of giving; and singing the praises of an ethical life, as the cause that brings us higher states and definite good.
Enjoying the fruits of giving in the world beyond
[677]
[,
[SBYIN PAS LONGS SPYOD DAG NI ‘GRO NGAN NA’ANG,
,SKYE BO TSUL KHRIMS RKANG PA NYAMS LA ‘BYUNG,]
[When people who have practiced giving
Enjoy their wealth in a lower realm,
It’s because the legs of an ethical life
Have failed them.
II.13-14 ]
[678]
DANG PO NI, DE LTAR BYANG SEMS KYI TSUL KHRIMS PHUN SUM TSOGS PA DANG LDAN PAR BRJOD NAS, DE’I ‘OG TU SPYIR DE LAS GZHAN PA’I TSUL KHRIMS PHUN SUM TSOGS KYANG, SBYIN SOGS LAS YON TAN SHIN TU CHE BA DANG, YON TAN PHUN TSOGS THAMS CAD KYI RTEN DU GYUR PAR STON PA NI,
Here then is the first. Now that we have described how this bodhisattva possesses a truly excellent ethical life, we move on to explain how—generally speaking—additional forms of this excellent ethical life bring us even more magnificent personal qualities, through being combined with giving and the rest; and how this way of life provides a foundation for each and every high personal quality.
[679]
SBYIN PA PO TSUL KHRIMS DANG LDAN PAS SBYIN PA BTANG BA LAS, LHA MI’I NANG DU KHYAD PAR DU ‘PHAGS PA’I LONGS SPYOD PHUN SUM TSOGS PA DAG ‘BYUNG RGYU
When someone who is following an ethical way of life engages in the practice of giving, this acts as a cause for them to enjoy excellent wealth—a truly superior form of wealth—within a rebirth among pleasure beings or humans.
[680]
DE NI, ‘GRO BA NGAN PA NGAN ‘GROR LHUNG BA’I NYI TSE BA’I [f. 55b] DMYAL BA DANG, BA LANG DANG RTA DANG GLANG PO CHE DANG SPRE’U DANG, KLU LA SOGS PA DANG YI DVAGS RDZU ‘PHRUL CHEN PO LA SOGS PAR SKYES PA LA, LONGS SPYOD PHUN SUM TSOGS PA SNA TSOGS PA ‘BYUNG BA NI, SKYE BO TSUL KHRIMS KYI RKANG PA NYAMS PA STE BRAL BA LAS ‘BYUNG NGO,,
But when this same practitioner must enjoy their excellent wealth within one of the lower rebirths—falling into the realms of misery; taking their birth for example within a hell on earth; or as a cow, or a horse, or an elephant; or as a water dragon or the like; or as a craving spirit possessed of miracle powers—then this is because “the legs of an ethical life have failed them”: meaning that they failed to follow this way of life.
[681]
DE NI TSUL KHRIMS DANG BRAL NA DES SBYIN PA BTANG BA’I ‘BRAS BU LONGS SPYOD RNAMS, BDE ‘GRO’I RTEN LA MI SMIN PAR NGAN ‘GRO’I RTEN LA SMIN PAR ‘GYUR BAR BSTAN PAS,
What’s being taught at this point is that—if a person like this has failed to follow the ethical life—then none of the wealth that they are to experience as a result of their practice of giving will come back to them in the body and mind of a being living in the higher realms; rather, it will come to them as they live in the form of a being living in the lower realms.
[682]
SBYIN ‘BRAS BDE ‘GRO’I RTEN LA SMIN PA CIG DGOS PAS DE ‘DOD NA, SNGAR BSHAD PA’I SBYIN PA GTONG BA POS TSUL KHRIMS BSRUNG BAR BYA’O,,
What we need is for the fruits of our giving to come back to us in the body and mind of a person in the higher realms; and if they want that to happen, then the person that we described above—the person engaged in the practice of giving—must honor their moral code.
Keeping it going
[,BSKYED BCAS DNGOS ‘DU YONGS SU ZAD PAS NA,
,PHYIN CHAD DE LA LONGS SPYOD ‘BYUNG MI ‘GYUR,]
[When you splurge the accumulated capital
From which you are earning your interest,
You will having nothing more
That can bring you wealth later on.
II.15-16 ]
[683]
GNYIS PA NI, TSUL KHRIMS DANG BRAL NA SBYIN ‘BRAS NGAN ‘GRO’I RTEN LA SMIN PA DANG, RTEN DE LA SNGAR GYI SBYIN PA’I ‘BRAS BU LONGS SPYOD PA TZAM YIN GYI,
Here next is our second point from above: how enjoying the fruits of these acts of giving in a succession of lifetimes depends upon continuing to follow an ethical way of life. If we fail to follow an ethical way of life, then the fruits of our giving will come back to us as we live in the body and mind of a being in the lower realms; and in this body and mind we will enjoy nothing more than the wealth which results from the giving we did in our former body and mind.
[684]
SHIN TU BLUN PAS GSAR DU SBYIN SOGS SGRUB PA MED PA’I PHYIR, SKYED DANG BCAS PA’I DNGOS PO ‘DU BA STE RTZA BA LA SPYAD PAS YONGS SU ZAD PAS NA, SNGON GYI SBYIN ‘BRAS MA LUS PA LONGS SPYOD PA PHYIN CHAD NAS GANG ZAG DE LA LONGS SPYOD ‘BYUNG BAR MI ‘GYUR RO,,
And then—since in our new circumstances our mind is so foolish—we will follow none of the practices of giving and the rest. That is, we will splurge the accumulated capital from which we are earning our interest: we will use up all our equity. A person like this enjoys every one of the fruits of our previous acts of giving, and then later on they have nothing more that can bring them any wealth.
[685]
DE NI DPER NA SA BON NYUNG DU {%NGU?} BTAB PA LAS, ‘BRAS BU RGYA CHEN PO RNYED PA’I MI DE SLAR YANG ‘BRAS BU’I CHED DU, DE BAS KYANG CHES MANG BA’I SA BON ‘DEBS PA NI, ‘BRAS BU’I TSOGS CHEN PO ‘PHEL BAS MA CHAD PA YOD KYI,
To present this in terms of a metaphor, suppose there is a person who plants a small seed, and from it gains major fruits. And then, in order to enjoy even further fruits, they plant massive amounts of the resulting seeds. The multiplication of masses of fruits then continues in an ever-increasing upward cycle.
[686]
GANG ZHIG BLUN PO NYID KYIS SA BON TZAM YANG MI ‘DEBS PAR LONGS SPYOD PA LA NI, ‘BRAS BU MA CHAD PAR ‘PHEL BA MED PA DANG ‘DRA’O,,
But someone who is nothing more than a fool refuses to replant even a single seed; and so their wealth never increases at all—for them, there is none of this ever-increasing upward cycle.
Freedom from the lower realms is impossible
[687]
[,
[GANG TSE RANG DBANG ‘JUG CING MTHUN GNAS PA,
,GAL TE ‘DI BDAG ‘DZIN PAR MI BYED NA,
,G-YANG SAR LHUNG BAS GZHAN DBANG ‘JUG ‘GYUR BA,
,DE LAS PHYI NAS GANG GIS SLONG BAR ‘GYUR,]
[Suppose a person
Who is free to do whatever they want
In a land that suits all their needs
Cannot restrain themselves;
They will fall into the abyss,
Living under the will of others.
And then later
Who could ever get them out?
II.17-20 ]
[688]
GSUM PA NI, TSUL [f. 56a] KHRIMS KYI RKANG PA CHAG PAS LONGS SPYOD RGYUN PAR ‘PHEL BA RNYED DKA’ BA ‘BA’ ZHIG TU MA ZAD KYI, NGAN ‘GROR SONG BAS NGAN ‘GRO NAS THON PA YANG SHIN TU RNYED DKA’O, ZHES STON PA NI,
Here is the third point from above, a presentation about how difficult it is to find freedom from the lower realms, if we lack an ethical way of life. The next lines of the root text are describing how difficult it is, for a person whose ethical legs are broken, to achieve not only an upward cycle of ever-increasing wealth; but how infinitely more difficult it is for them to manage to get themselves out of the lower births, once they have gone there.
[689]
GANG GI TSE DPA’ BO MTHUN PA’I YUL NA GNAS PA, ‘CHING BA LAS GROL BA LTAR, GZHAN LA RAG MA LUS PAR RANG GI ‘DOD PAS RANG DBANG DU ‘JUG CING,
Suppose then there is a warrior—one who is living in a land that suits all their needs; a warrior who has freed themselves of the chains that they wore before. They are free to do whatever they want to do—anything their heart desires—without being dependent on anyone else.
[690]
MTHUN PA’I YUL LHA MI’I ‘GRO BA NA GNAS PA NA, GAL TE GANG ZAG ‘DI BDAG NYID NGAN ‘GROR LTUNG BA LAS ‘DZIN PAR MI BYED NA, DPA’ BO BCINGS NAS RI SUL CHEN POR BSKYUR BA LTAR, NGAN ‘GRO’I G-YANG SAR LHUNG BAS RANG LA DBANG MED PAR GZHAN DBANG GIS ‘JUG PA’I TSE, NGAN ‘GROR SONG BA DE LAS PHYI NAS TE DA GZOD GANG GIS SLONG BAR BYED DE DE LTAR BYED PA MED DO,,
Now suppose there is a person who is living in the realms of pleasure beings and humans, but who cannot restrain themselves from dropping to the lower realms: they will fall into the abyss of the lands of misery then—as if the warrior were put back into his chains and thrown off a high cliff. Now he lives under the will of others, with no freedom to do as he chooses. And then later on, after this point, who could ever get them out of the lower realms they had fallen into? It would be impossible.
[691]
NGAN ‘GRO’I RTEN LA NI DGE BA SGRUB PA SHIN TU DKON LA, SDIG PA SOG PA LA SHIN TU THU BAS NA, NGAN ‘GRO KHO NAR BRGYUD DGOS SO,,
It is extremely rare for a person who possesses the body and mind of a being in the lower realms to accomplish any good deeds at all; their tendency to accumulate even more negative deeds is infinitely worse, and so they enter a downward cycle, which keeps them only in these realms of misery.
[692]
DE NYID KYI PHYIR MDO SDE LAS KYANG, BRGYA LA GAL TE MI RNAMS KYI NANG DU SKYES NA YANG, RNAM PAR SMIN PA GNYIS SGRUB STE, ZHES MIR SKYE BA DKA’ BAR GSUNGS SO,,
This is exactly why the sutras describe how difficult it is to be born as a human being, in lines like—
Even in the remote chance
That they are born among humans,
Their previous deeds
Will come back to them in two ways…[222]
[693]
DES NA DA LTA NAS RANG NYID NGAN ‘GROR MI LTUNG BAR GZUNG DGOS LA, DE YANG TSUL KHRIMS LA ‘BAD PA BYED PA YIN PAR SHES PAR GYIS SHIG
Thus it is that we must—from this very moment—hold ourselves back from falling into the realms of misery; and you must realize that, to do this, you must make great efforts in maintaining an ethical way of life.
Why ethics are discussed after giving
[694]
[,
[DE PHYIR RGYAL BAS SBYIN PA’I GTAM MDZAD NAS,
,TSUL KHRIMS RJES ‘GRO’I GTAM NYID MDZAD PA YIN,
,YON TAN TSUL KHRIMS ZHING DU RNAM ‘PHEL NA,
,’BRAS BU NYER SPYOD CHAD PA MED PAR ‘GYUR,]
[This is why the Victorious Ones,
When they had discussed the act of giving,
Then afterwards discussed none other than
Living an ethical way of life.
If high personal qualities flourish
In the garden of an ethical life,
The fruits of wealth
Will never be interrupted.
II.21-24 ]
[695]
,BZHI PA NI, GANG GI PHYIR TSUL KHRIMS ‘CHAL BA NI NGAN ‘GROR ‘KHRID PA SOGS NYES PA DU MA’I GNAS SU GYUR PA DE’I PHYIR, SDIG PA MTHA’ DAG PHAM PAR MDZAD PA’I RGYAL BAS, SBYIN [f. 56b] PA LA SOGS PA’I YON TAN CHUD MI ZA BAR BYA BA’I PHYIR SBYIN PA’I GTAM MDZAD NAS, DE’I MJUG THOGS SU TSUL KHRIMS SBYIN PA’I RJES SU ‘GRO BA STE SGRUB PA’I GTAM NYID MDZAD PA YIN NO,,
This brings us to our fourth point from above: the reason why leading an ethical life is discussed after the discussion of giving. And so when a person fails in leading an ethical life, they incur many problems—such as this failure leading them to the lower realms. This then is why the Victorious Ones, who have won the war against each and every negative deed, discussed the act of giving, and then subsequent to this—afterwards—completed a discussion of nothing other than living an ethical way of life: the point is that they wanted to assure that the good qualities created by giving and the rest were not ruined.
[696]
DE’I RGYU MTSAN NI YON TAN THAMS CAD KYI RTEN DU GYUR PA’I PHYIR TSUL KHRIMS NYID ZHING NGO,,
And the reason for this is that an ethical life—and only an ethical life—acts as the garden for each and every one of our high personal qualities: it is the foundation for all of them.
[697]
ZHING DER SBYIN SOGS KYI YON TAN RNAMS RNAM PAR ‘PHEL NA, RGYU SBYIN SOGS DANG ‘BRAS BU LUS DANG LONGS SPYOD BZANG PO LA NYE BAR SPYOD PA’I BRGYUD PA GONG NAS GONG DU RNAM PAR CHAD PA MED PA’I SGO NAS, ‘BRAS BU’I TSOGS ‘PHEL ZHING DUS RING POR LONGS SPYOD PAR NUS KYI, DE LAS GZHAN DU NA DE LTAR MI NUS PA’I PHYIR RO,,
It being the case that the high qualities of giving and the rest flourish in this particular garden, then it is in this way that we can see the causes—giving and the rest; and their fruits—a constant upward cycle of the enjoyment of a wonderful body and wealth: a cycle which is never interrupted, and where one is able to enjoy, for a very long time, an ever-increasing mass of the results of their generosity. But if we do not follow this code, then these things will never be able to happen.
[698]
DES NI SBYIN PA GTONG BA RNAMS KYIS SBYIN ‘BRAS KYI LONGS SPYOD PHUN TSOGS ‘BYUNG BA KHO NA’I RTZIS MI GTANG BAR, LONGS SPYOD DE LA GANG GIS SPYOD PA’I LUS RTEN PHUN TSOGS KYI RTZIS DANG, LONGS SPYOD DE SKYE BA DU MAR ‘ONG BA’I RTZIS KYANG GTANG DGOS LA, DE’I THABS KYANG TSUL KHRIMS SRUNG BA SHIN TU GAL CHE BAR SHAS {%SHES} DGOS ZHES PA’I DON NO,,
The point of all this is to indicate that those who engage in the act of giving should not only take into consideration the great things that happen with the wealth that comes to them as the fruits of their generosity; rather, they should also consider how great the body in which they enjoy this wealth should be, and how they can keep this wealth going many lifetimes into the future. Our author wants to make very sure that we understand that maintaining an ethical way of life is absolutely critical as a method for achieving these goals.
[699]
BYANG SEMS LAS DANG PO PAS KYANG SNGAR BSHAD PA LTAR SBYIN PA GTONG BA LA BRTZON DGOS LA, DE YANG CHED DU BYA BA SEMS CAN THAMS CAD KYI DON DU, SANGS RGYAS THOB PA’I DON DU DMIGS TE BYED DGOS MOD KYANG, GNAS SKABS SU BDE ‘GRO’I RTEN LA SBYIN ‘BRAS SMIN PA DGOS PA DANG, DE YANG SKYE BA DU MAR ‘BYUNG DGOS LA, DE NI TSUL KHRIMS LA RAG LAS PA RNAMS ‘DRA STE, DE MED NA BYANG SEMS KYI SPYOD PA LA [f. 57a] SLOB PA’I MTHUN RKYEN MI TSANG BA’I PHYIR RO,,
People who are just starting out on the way of the bodhisattva have to make great efforts, as we described earlier, in the act of giving. Admittedly they should be focused on the goal of achieving Buddhahood; and on doing so for specific beneficiaries—every single living being there is. Nonetheless, there is the immediate goal that the fruits of their acts of giving should ripen for them as they live in the body and mind of a being in the higher realms. Moreover, this circumstance should repeat itself over and over, for many lifetimes. All this again depends upon the beginner bodhisattva leading an ethical way of life; if they fail to do so, then they will not enjoy the entire set of conditions which are conducive for training themselves in the path of the bodhisattva.
A song to the ethical life
[700]
[,
[SO SO’I SKYE BO RNAMS DANG GSUNG SKYES DANG,
,RANG BYANG CHUB LA BDAG NYID NGES RNAMS DANG,
,RGYAL SRAS RNAMS KYI NGES PAR LEGS PA DANG,
,MNGON MTHO’I RGYU NI TSUL KHRIMS LAS GZHAN MED,]
Other than an ethical way of life,
There is no cause
That can bring normal beings,
And those born of the holy words,
And those who have confirmed
Themselves in their enlightenment,
And the sons and daughters of the Victors
The achievement of definite good
And the higher realms of life.
II.25-28 ]
[701]
LNGA PA NI, BDE ‘GRO’I LUS DANG RTEN DE LA SBYIN ‘BRAS YUN RING DU SPYOD PA GNYIS KA TSUL KHRIMS LA RAG LAS SHING, DE NYID NGES LEGS ‘THOB PA LA YANG MED MI RUNG YIN PA’I PHYIR NA,
Which brings us to our fifth and final point from above: singing the praises of an ethical life, as the cause that brings us higher states and definite good. Both of these things—the body and mind of a being in the higher realms, enjoying the results of their giving for a very long length of time—depend upon following an ethical way of life. This single way of life is as well a sine qua non for attaining definite good.
[702]
TSUL ‘DIS SO SO SKYE BO LAM MA ZHUGS RNAMS KYI MNGON MTHO’I RGYU DANG, THUB PA’I GSUNG LAS SKYES PA NYAN THOS RNAMS DANG, RANG RGYAL GYI BYANG CHUB KYI LAM DU BDAG NYID NGES PA RNAMS DANG, RGYAL SRAS BYANG SEMS RNAMS KYI NGES PAR LEGS PA BYANG CHUB KYI RGYU NI, TSUL KHRIMS LAS GZHAN MED DO,,
It is this way of life which brings normal beings—that is, those who have yet to enter one of the paths—to the higher realms of life. And other than an ethical way of life, there is no cause that can bring the achievement of definite good[223] to those on the listener track—“those born of the holy words” of the Able Ones; and to those on the track of the self-made buddhas (“those who have confirmed themselves in their enlightenment”); and to those on the bodhisattva track: “the sons and daughters of the Victors.”
[703]
DE’I DON NI TSUL KHRIMS KHO NA RGYU YIN ZHES RGYU GZHAN GCOD PA NI MIN TE, TSUL KHRIMS MIN PA’I RGYU GZHAN DU MA YOD PA’I PHYIR RO, ,DES NA MNGON MTHO KHYAD PAR CAN DANG NGES LEGS ‘GRUB PA LA TSUL KHRIMS DANG NGES PAR ‘BREL BA DGOS KYI, DE DOR NA GTAN MI ‘GRUB PA’I DON NO,,
When we say here that “only an ethical way of life is the cause,” the point by the way is not to disallow any other practice as the cause; for there are many other causes here other than the ethical life. The idea is thus that one must definitely have an intimate connection with an ethical way of life in order to achieve an exceptional form of a being in the higher realms; and to achieve definite good.
[704]
‘DI YANG SA BCU PA’I MDO LAS, SROG GCOD SOGS KYI MI DGE BA BCU PO RE RE LA CHEN PO DANG ‘BRING DANG, CHUNG NGUR PHYE BA’I RE RES RIM PA BZHIN DU DMYAL BA DANG, DUD ‘GRO DANG YI DVAGS SU ‘KHRID PA DANG,
Here is a summary of how The Sutra on the Ten Levels treats these points. It divides each of the ten negative deeds of killing and the rest into greater, medium, and lesser degrees, describing how they lead a person—respectively—to a rebirth as a hell being, an animal, or a craving spirit.
[705]
MTHAR GAL TE MI’I NANG DU SKYES NA SROG GCOD KYIS TSE THUNG BA DANG NAD MANG BA GNYIS DANG, LHAG MA DGU’I RE RES KYANG MI ‘DOD PA GNYIS GNYIS SGRUB PA DANG, DGE BCUS NI ‘DOD PA’I LHA DANG MIR SKYE BA NAS SRID RTZE’I BAR DU SKYE BA DANG,
The sutra then explains how—even if in the end we are born among human beings—the killing we have done creates a life which has two undesirable results: a shortened lifespan, and many diseases. It goes on to describe two such unwanted consequences for each of the remaining nine negative deeds. Performing the ten positive deeds leads us to a birth among the pleasure beings and humans of the desire realm, all the way up to the level known as “Peak of Existence.”
[706]
DE’I GONG MAR DGE BCU ‘DI DAG RANG GCIG PU’I DON LA DMIGS PA’I NYI TSE BA’I SEMS DANG, ‘KHOR [f. 57b] BA LA SKRAG PA’I YID ‘BYUNG BA DANG BCAS SHING, SNYING RJE CHEN PO MED PA DANG GZHAN GYI SGRA’I RJES SU ‘BRANG BA’I BDAG MED RTOGS PA’I SHES RAB KYI RNAM PAS SBYANGS NA, NYAN THOS KYI THEG PAS NGES PAR ‘BYUNG BAR BYED DO,,
Above and beyond this, there is a half-complete motivation which focuses upon doing the ten good deeds for ones own purposes—where one possesses thoughts of renunciation, a healthy fear for the cycle of life. At this point the person lacks great compassion, although they have trained themselves in the form of the wisdom which perceives that nothing is itself—but where this understanding is only following another person’s description of it. That is, a person like this has come to a weariness for the cycle of life, through the teachings of the listener track.
[707]
DE’I GONG MAR SRID PA THA MA PA’I TSE GZHAN GYI DRING MI ‘JOG PA DANG, RANG SANGS RGYAS KYI BYANG CHUB LA DMIGS PA DANG, SNYING RJE CHEN PO DANG, THABS LA MKHAS PA MED PA DANG, RTEN ‘BREL ZAB MO’I DE KHO NA NYID KHONG DU CHUD PAS SBYANGS NA, RANG RGYAL GYI THEG PAS NGES PAR ‘BYUNG BAR BYED DO,,
Above and beyond this, there is the type of practitioner who is in their last suffering life, and who has no need to credit the words of others. They are focused upon the enlightenment of a self-made buddha; and they still lack great compassion, and the capacity for skillful means. And they train themselves in suchness as it is expressed in the teachings on dependent creation; thus they have come to their weariness for the cycle of life through the teachings of the track of the self-made buddha.
[708]
DE’I GONG MAR SHIN TU RGYA CHE ZHING SHIN TU TSAD MED PA’I SNYING BRTZE BA DANG, SNYING RJE DANG LDAN PA DANG, THABS LA MKHAS PAS BSDUS PA DANG, SMON LAM RLABS CHEN PO BTAB PA DANG, SEMS CAN THAMS CAD MI GTONG BA DANG, SANGS RGYAS KYI YE SHES SHIN TU RGYAS PA LA DMIGS PAS SBYANGS NA, BYANG SEMS KYI SA YONGS SU DAG PA DANG, PHAR PHYIN DAG PA’I SPYOD PA RGYA CHEN PO ‘GRUB PAR BYED PAR GSUNGS PA’I DON BSDUS PA’O,,
Above and beyond this, there is the type of practitioner who combines a love which is extraordinarily vast and more than immeasurable; compassion; and skillful means. They have made prayers of powerful efficacy; they will never give up working for each and every living being there is; and they have trained themselves by focusing upon the boundless wisdom of a Buddha. As such, concludes the sutra, they attain a place where their practice of the bodhisattva levels is completely pure—a way of life where they follow a vast and pure practice the perfections.
[709]
BSHES SPRING LAS KYANG,
,KHYOD KYIS TSUL KHRIMS MA NYAMS MOD MI DMA’,
,MA ‘DRES MA SPAGS {%SBAGS} PA DAG BSTEN PAR MDZOD,
,KHRIMS NI RGYU DANG MI RGYU’I SA BZHIN DU,
,YON TAN KUN GYI GZHI RTEN LEGS {%LAGS} PAR GSUNGS,
ZHES TSUL KHRIMS LA SLOB PA GAL CHE BAR GSUNGS SO,,
The Letter to a Friend describes the great importance of leading an ethical way of life as follows:
Needless to say,
You should keep an ethical
Way of life, and never lose it;
But neither should it ever slip,
Or be compromised, or polluted.
For they have stated that this way of life
Provides the foundation
For all good qualities you could ever have—
Just as the surface of this great Earth itself
Holds up all the things that be,
Moving or standing still.[224]
[710]
DES NA SKABS SA GNYIS PA’I SKABS SU GSUNGS KYANG, BYED PA BYANG SEMS LAS DANG PO PAS KYANG BYA DGOS PA NI, MI DGE BA BCU LA KUN SLONG NAS KYANG MI RGYU BAR SDOM SEMS BSTEN PA’I SDOM PA’I [f. 58a] TSUL KHRIMS NI SHIN TU GAL CHE BAR,
Now the point in time that the text speaks of may be the juncture at which one is on the second bodhisattva level; but the action described is one that even beginning bodhisattvas should be engaged in. The point is that it is crucial that we never move towards the ten negative deeds even in our intentions: we must follow a form of vowed morality, relying constantly on the intention to restrain ourselves.[225]
[711]
SBYIN PAS LONGS SPYOD DAG NI, ZHES PA NAS, TSUL KHRIMS LAS GZHAN MED, CES PA’I BAR GYIS BSTAN PA LTAR SEMS PA DANG, TSUL KHRIMS LA SLOB RES KYIS MI DMIGS PAR RTOGS PA’I SHES RAB KYIS ZIN PA LA SBYANG DGOS LA,
The idea—expressed in the lines of the root text from “When people who have practiced giving…” up to “…the higher realms of life”[226]—is that we must practice in such a way that our state of mind, and every individual instance in our pursuit of the ethical way of life, is imbued with the wisdom which realizes that there is nothing to see.
[712]
DE YANG GO BA TZAM DANG LAN ‘GA’ ZUNG TZAM GOMS PAS NI GAR YANG MI PHYIN PAS, RGYUN LDAN DU DON DE RNAMS SEMS DGOS SO,,
We should also say that—if one depends on no more than a rough understanding of how this works, or only brings it to mind occasionally—then you won’t get anywhere at all. You have to think about these points on a constant basis.
[713]
RGYUN LDAN DU GOMS NA BYANG SEMS KYI SPYOD PA LA SLOB TSUL DANG PO THOS PA NA’ANG YID LA GDUNG BA SKYED PA DANG, STON PAS KYANG YUN RING PO’I BAR DU SKU NYAMS SU BZHES PAR MI NUS PA RNAMS LA YANG, BLO RANG GI NGANG GIS ‘JUG PA CIG ‘ONG NGO,,
If you do think of them continually, then your heart will ache with longing when you hear even the most basic teachings about how to follow the bodhisattva’s way of life; and there will come a time when your thoughts slide all of their own into practices that even the Teacher himself was unable for a very long time to follow.
[714]
DE LTAR YANG YON TAN MTHA’ YAS PAR BSTOD PA LAS,
,GANG ZHIG THOS PAR GYUR NA’ANG
‘JIG RTEN ‘DI LA GNOD PA SKYE ‘GYUR DANG,
,GANG YANG KHYOD NYID KYIS KYANG
YUN RING SKU NYAMS BZHES PAR MI SPYOD PA’I,
,SPYOD PA DE DAG KHYOD LA
GOMS PAS DUS SU RANG GI NGANG NYID ‘GYUR,
,DE SLAD YON TAN DAG NI
YONGS GOMS MA BGYIS SPEL BAR DKA’ BA LAGS,
ZHES SO,,
This same idea is expressed in A Praise of the Good Qualities as Infinite:
There are teachings
That people of the world
Flinch just to hear of;
There are practices
That even You could not follow
After trying for years and years;
But in time,
As You got used to them,
They became second nature.
And so it is
That without constant practice
High qualities are difficult to build.[227]
We cannot coexist
[715]
[,
[JI LTAR RGYA MTSO RO DANG LHAN CIG DANG,
,BKRA SHIS RNA NAG MA DANG LHAN CIG BZHIN,
,DE LTAR TSUL KHRIMS DBANG BYAS BDAG NYID CHE,
,DE ‘CHAL BA DANG LHAN CIG GNAS MI ‘DOD,]
[A corpse cannot coexist
With the great ocean;
The auspicious cannot coexist
With something which is ill-starred.
Just so, someone who is a great being
By virtue of their ethical life
Would never want to associate
With someone who has failed
To follow this way of life.
II.29-32 ]
[716]
GSUM PA NI, JI LTAR TE DPER NA RGYA MTSO CHEN PO NI KLU GTZANG SBRA CAN RNAMS GNAS PA’I MTHUS, RO GANG YIN RLANGS {%RLABS} KYIS PHYI ROL TU ‘PHEN PAS, RO DANG LHAN CIG TU MI ‘GROGS PA DANG,
Here is our third part from before: the presentation of a metaphor to describe how—at this level—ones ethical life is beyond any adulteration by the things that could work against it. Because water dragons of great personal cleanliness reside within it, the waves of the sea will eject back onto the beach any corpse which is thrown into the water; that is, a corpse cannot coexist with the great ocean.
[717]
BKRA SHIS PA’I PHUN TSOGS DANG, RNA NAG MA STE BKRA MI SHIS PA GNYIS LHAN CIG TU ME {%MI} ‘GROGS PA DE LTAR TE
And something which is perfectly auspicious cannot coexist with something which is ill-starred; that is, with something which is inauspicious.
[718]
DE BZHIN DU, TSUL KHRIMS YONGS SU DAG PAS [f. 58b] DBANG DU BYAS PA’I BDAG NYID CHEN PO SA GNYIS PA BA DE, TSUL KHRIMS ‘CHAL BA DANG LHAN CIG TU GNAS PAR MI ‘DOD DO,,
Just so, someone who is a great being by virtue of the total purity of their ethical life—that is, someone at the second bodhisattva level—would never want to associate with someone who has failed to follow this way of life.
[719]
BZHI BRGYA PA’I ‘GREL PA LAS, BKRA SHIS MA GANG DU ZHUGS PA’I KHYIM DU RNA NAG MA YANG GDON MI ZA BAR YOD DO, ,ZHES GSUNGS PA DANG ‘DIR BSHAD PA GNYIS MI ‘GAL TE, DER NI MING DE DANG LDAN PA’I GANG ZAG GNYIS LA DGONGS LA, ‘DIR NI RNA NAG MA ZHES PA BKRA MI SHIS PA’I MING YIN PA’I PHYIR RO,,
Now it is true that the commentary to The 400 Verses says that “You will find Ill-Starred in the home where Auspicious lives—there is no doubt about it.”[228] There is no contradiction though between this and what we’ve just described. And this is because that text is intended to refer to two people whose names are “Ill-Starred” and “Auspicious”; whereas in this case “ill-starred” is just another name for “inauspicious.”
Two Kinds of Ethics
[720]
[,
[GANG GIS GANG ZHIG GANG LA SPONG BYED PA,
,GSUM DU DMIGS PA YOD NA TSUL KHRIMS DE,
,’JIG RTEN PA YI PHA ROL PHYIN ZHES BSHAD,
,GSUM LA CHAGS PAS STONG DE ‘JIG RTEN ‘DAS,]
[An ethical way of life
Where you see them as three—
The one who gives them up,
The ones that they give up,
And the one towards whom
They give them up—
Is one that we call
A “perfection of the world.”
And it is beyond the world
Where this way of life is empty
Of attachment to these three.
II.33-36 ]
[721]
BZHI PA NI, GANG ZAG GANG GIS SPONG BA DANG, SPANG BYA GANG ZHIG SPONG BA DANG, SEMS CAN GANG LA SPONG BAR BYED PA’I ‘KHOR GSUM DU BDEN PAR DMIGS PA’I SA BON ‘GOG MI NUS PA YOD NA,
Next is the fourth part from above: a presentation of the divisions of the perfection of an ethical life. Suppose a person is unable to put a stop to the mental seeds that cause them to see things as the three spheres—the one who gives up negative actions; the negative actions that they give up; and the person towards whom they give up these actions—as existing in truth.
[722]
DE ‘DRA BA’I TSUL KHRIMS ‘JIG RTEN PA’I PHA ROL TU PHYIN PA ZHES BSHAD LA, TSUL KHRIMS DE NYID SNGAR BSHAD PA’I ‘KHOR GSUM DU BDEN PAR DMIGS PA’I CHAGS PAS STONG PA STE MI DMIGS PAR RTOGS PA’I ZAG MED KYI SHES RAB KYIS ZIN NA, ‘JIG RTEN LAS ‘DAS PA’I PHA ROL TU PHYIN PA YIN PAS TSUL KHRIMS LA GNYIS KYI DBYE BA YOD DO,,
This is the kind of ethical way of life that we call “a perfection of the world.” Suppose though that this same way of life is empty of attachment—in the form of seeing the three spheres we mentioned before as existing in truth; that is, suppose this lifestyle is imbued with immaculate wisdom, where we have realized that these things are non-existent. This then is a perfection which is beyond the world—and so there is a division of ethics into two.
Harvest moon
[723]
[,
[RGYAL SRAS ZLA BA LAS BYUNG SRID MIN SRID PA YI,
,DPAL GYUR DRI MA DANG [f. 203a] BRAL DRI MA MED ‘DI YANG,
,STON KHA’I DUS KYI ZLA BA’I ‘OD NI JI BZHIN DU,
,’GRO BA’I YID KYI GDUNG BA SEL BAR BYED PA YIN,]
[The light that comes from the moon
Of this child of the Victorious Ones
Is the glory of the cycle of pain,
Without being the cycle of pain—
It is immaculate, free of every stain.
Like the light of the moon
In the days of autumn,
It banishes the painful heat
In the minds of living beings.
II.37-40 ]
[724]
LNGA PA NI, JI LTAR STON KA’I DUS KYI ZLA ‘OD DRI MA DANG BRAL BAS, SKYE BO’I GDUNG BA SEL BA JI BZHIN DU, RGYAL BA’I SRAS SA GNYIS PA BA’I ZLA BA LAS BYUNG BA’I ‘CHAL KHRIMS KYI DRI MA DANG BRAL BA’I TSUL KHRIMS KYI ‘OD DANG LDAN PAS,
Here is the fifth and final part from above: a concluding summary of this level, accomplished by describing its high qualities. Think of the light of the moon in the days of autumn, free of every stain; and how it banishes the painful heat for the people it touches. The light that comes from the moon of a child of the Victors who is at the second bodhisattva level is like that other light, for it consists of an ethical way of life which is free of every kind of the stain that we find in a person who has failed to follow this ethical way.
[725]
SA GNYIS PA DRI MA MED PA ZHES PA’I MTSAN DON DANG LDAN PA ‘DI YANG, ‘CHAL BA’I TSUL KHRIMS KYIS BSKYED PA’I ‘GRO BA’I YID KYI GDUNG BA SEL BAR BYED PA YIN NO,,
As such, this bodhisattva possesses not only the name of the second level—Immaculate—but the meaning of the name as well; and their light banishes the painful heat produced in the minds of living beings by all those times they have failed to follow an ethical way of life.
[726]
SA GNYIS PA BA ‘DI NI ‘KHOR [f. 59a] BAR ‘KHOR BA’I KHONGS SU MI GTOGS PAS SRID PA ‘KHOR BA MIN YANG, SRID PA YI DPAL YIN TE, YON TAN PHUN SUM TSOGS PA THAMS CAD BYANG SEMS DE’I RJES SU ‘GRO BA’I PHYIR DANG, SEMS CAN GYI DON DU SMON LAM GYI DBANG GIS GLING BZHI LA DBANG BA’I ‘KHOR SGYUR GYI RGYU PHUL DU BYUNG BA THOB PA’I PHYIR RO,,
This bodhisattva at the second level is not included among those who are spinning in the cycle of pain. Without being the cycle of pain then, the light that comes from them is nonetheless the glory of this cycle. This is because each and every most excellent personal quality follows behind this bodhisattva; and because—due to the power of the prayers they have made for the sake of every living being—they have attained the most glorious cause to become a wheel emperor,[229] ruling over all the four continents of this world.
[727]
[,
[DBU MA LA ‘JUG PA LAS, SEMS BSKYED PA GNYIS PA’O,,]
[This concludes the second wish for enlightenment, or chapter, of Entering the Middle Way.]
[728]
DBU MA LA ‘JUG PA’I RGYA CHER BSHAD PA DGONGS PA RAB TU GSAL BA LAS, DON DAM PA’I SEMS BSKYED PA GNYIS PA’I BSHAD PA’O,,
This concludes our explanation of the second ultimate “wish for enlightenment,” or chapter, of An Illumination of the True Thought, an expanded explanation of Entering the Middle Way.
Chapter 3
Shining
[729]
,,GSUM PA SA GSUM PA ‘OD BYED PA BSHAD PA LA BZHI, KHYAD PAR GYI GZHI SA’I NGES TSIG ,KHYAD PAR GYI CHOS SA’I YON TAN, PHAR PHYIN DANG PO GSUM GYI KHYAD PAR GYI CHOS, SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA’O,,
Here is the third major divison from above—an explanation of Shining, the third bodhisattva level. This we cover in four parts: the literal meaning of the name of what possesses the qualities we will describe—that is, the name of the bodhisattva level; the qualities we will describe—the high qualities of this level; typical features of the first three perfections; and a concluding summary of this level, accomplished by describing its high qualities.
The fire of wisdom
[730]
[,
[SHES BYA’I BUD SHING MA LUS SREG PA’I ME’I,
,’OD ‘BYUNG PHYIR NA SA NI GSUM PA ‘DI,
,’OD BYED PA STE BDE GSHEGS SRAS PO LA,
,DE TSE NYI LTAR ZANGS ‘DRA’I SNANG BA ‘BYUNG,]
[This third of the bodhisattva levels
Is called “Shining,”
Because of the light given off
By the fire that burns
Every stick of the firewood
Of all the things you can know.
At this point, a light
Of a copper color, like that of the sun,
Shines forth from the child
Of Those Who Have Gone to Bliss.
III.1-4 ]
[731]
DANG PO NI, BYANG SEMS KYI SA NI GSUM PA ‘DI LA NI, ‘OD BYED PA ZHES BYA’O, ,CI’I PHYIR ‘OD BYED PA ZHES BYA ZHE NA, DE NI MTSAN DON DANG MTHUN PA YIN TE, SA GSUM PA THOB PA DE’I TSE SHES BYA’I BUD SHING MA LUS PA SREG PA’I YE SHES KYI ME GNYIS SNANG GI SPROS PA KUN, MNYAM GZHAG TU ZHI BAR BYED NUS PA’I BDAG NYID CAN GYI ‘OD ‘BYUNG BA’I PHYIR RO,,
Here is the first. This third of the bodhisattva levels is called “Shining.” Why do we give it this name? Because what is happening at this level fits the meaning of the name. That is—at this point, when a person attains the third level—there is a light given off by a fire whose nature is that it is has the power, during a period of deep meditation, to put an end all elaborations of duality: a fire which burns every stick of the firewood of all the things you can know.
[732]
DE YANG SEMS GSUM PA BSKYED PA’I BDE BAR GSHEGS PA’I SRAS PO DE LA SA GSUM PA DE’I TSE, NYI MA ‘CHAR LA KHAD PA’I DUS SU, ZANGS ‘DRA BA’I SNANG BA ‘BYUNG BA LTAR BYANG SEMS ‘DI LA YANG YE SHES KYI SNANG BA ‘BYUNG NGO,,
That is—at this point, at the third level, when the child of Those Who Have Gone to Bliss has managed to give rise to this very level—the light of wisdom shines forth from this bodhisattva, a light of the color of copper, like the one we see when the sun is about to rise.
[733]
‘DI NI SA DER RJES THOB TU ‘OD [f. 59b] DMAR PO ‘AM DMAR SER GYIS KUN TU KHYAB PA’I SNANG BA ‘BYUNG BA’O,,
This is a reference to the fact that—in the period following the attainment of this level—a light with a crimson color, or a russet gold, covers every direction.
[734]
RIN CHEN ‘PHRENG BA LAS KYANG,
,SA GSUM PA NI ‘OD BYAD {%BYED} PA’O,,
YE SHES ZHI BA’I ‘OD ‘BYUNG PHYIR,
,BSAM GTAN MNGON SHES SKYES PA DANG,
,’DOD CHAGS ZHE SDANG YONGS ZAD PHYIR,
,DE YI RNAM PAR SMIN PAS NA,
,BZOD DANG BRTZON ‘GRUS LHAG PAR SPYOD,
,LHA YI DBANG CHEN MKHAS PA STE,
,’DOD PA’I ‘DOD CHAGS ZLOG PA YIN,
ZHES GSUNGS SO,,
The String of Precious Jewels says as well,
The third of the bodhisattva levels
Is “Shining”; so called because
The light of wisdom which puts
An end to things shines forth—
For the the clairvoyance
Of deep meditation has been born;
Ignorant liking and disliking
Finished completely.
These sages, kings of the gods,
Have reached a higher level
Of patience and effort;
The desire of the desire
Has been stopped.[230]
High qualities of the third
[735]
GNYIS PA LA BZHI, SA ‘DIR BZOD PA LHAG PAR BSTAN PA, BZOD PA GZHAN JI LTAR BSTEN PA’I TSUL, BZOD PA’I PHAR PHYIN GYI DBYE BA, SA ‘DIR ‘BYUNG BA’I DAG PA’I YON TAN GZHAN BSTAN PA’O,,
Here second are the qualities we will describe—the high qualities of this level. This we will cover in four sections: an explanation of how, at this level, our patience is exceeding; how it is that others practice patience; the divisions of the perfection of patience; and a description of other, very pure qualities that come at this level.
Patience to a higher degree
[736]
[,
[GAL TE GNAS MIN ‘KHRUG PA ‘GA’ YIS DE’I,
,LUS LAS SHA NI RUS BCAS YUN RING DU,
,SRANG RE RE NAS BCAD PAR GYUR KYANG DE’I,
,BZOD PA GCOD PAR BYED LA LHAG PAR SKYE,]
[Suppose some
Find their thoughts disturbed,
Not a place to go,
And they cut pound after pound
Of flesh from their body,
Along with the bone,
And for a very long time.
Even then they find
Even more powerful feelings of patience
Towards the one who is cutting
Their flesh.
III.5-8 ]
[737]
DANG PO NI, YE SHES KYI SNANG BA DE LTA BU RNYED PA’I BYANG SEMS DE LA, BZOD PA’I PHAR PHYIN LHAG PAR BSTAN PA’I PHYIR, GAL TE ZHES SOGS SMOS SO,,
Here is the first. The verse that starts with “Suppose” here is mentioned in order to describe how the perfection of patience for this person—for the bodhisattva who has attained a light of wisdom like the one we’ve described—has gone to a higher degree.
[738]
SNGAR BSHAD PA’I SBYIN PA DANG TSUL KHRIMS LHAG PA NI ‘DI LA YAR LDAN DU YOD PAS, ‘DIR NI PHAR PHYIN LHAG MA BRGYAD KYI NANG NAS BZOD PA LHAG PA’O,,
So now the person that we’ve described so far—one who has reached a higher degree in their practice of giving, and in following an ethical way of life—is going even higher. So at this level—from among the eight remaining perfections—it is the perfection of patience which they bring to a higher degree.
[739]
LHAG LUGS NI BZOD PA’I PHAR PHYIN GYI NYAMS LEN PHUL DU BYUNG BA TZAM, LHAG MA BDUN LA ‘DIR MI ‘BYUNG BA’O,,
How is it that they reach a higher degree of the practice of patience? The idea is that the perfection of patience, for them, reaches an extraordinary level—but that this is truly only of this perfection, and not for the remaining seven.
[740]
DE YANG BYANG SEMS SA GSUM PA BA NI GZHAN GYI SEMS BSRUNG BA’I PHYIR DANG, SHES BYA’I BUD SHING ZHES PAR BSHAD PA DE LTA BU’I YE SHES ZHI BA YOD PA’I PHYIR,
Remember that the bodhisattva at the third level is seeking to protect the minds of others; and that they possess a wisdom which can put an end to things, in the way we heard described by the lines about “Every stick of the firewood of all the things you can know.”
[741]
GZHAN DAG GI KUN NAS MNAR SEMS KYI GZHI, ‘DIS BDAG DANG BDAG GI GNYEN LA GNOD PA SNGAR BYAS SO, ,DE LTA BYED DO, ,MA ‘ONGS PA NA BYED PAR ‘GYUR RO ZHES PA’I DOGS [f. 60a] PA CAN DU ‘GYUR BA, DE LTA BU’I SGO GSUM GYI ‘JUG PA MNGON DU BYED PA MIN PA’I PHYIR, KHONG KHRO BA’I GNAS MIN PA ZHES KHYAD PAR DU BYAS SO,,
Thus the kinds of thoughts which are the very foundation for other people when they start to feel hatred are not something that the bodhisattva would allow themselves to manifest in their actions or words or thoughts—entertaining the idea that “In the past, this person has hurt me or my loved ones” or “They are doing this even now” or “In the future, they may hurt us.” As such, the words “not a place to go” here are referring specifically to forms of anger such as these.
[742]
DE LTAR YIN KYANG GAL TE DE ‘DRA BA LA KHONG ‘KHRUGS PA ‘GA’ YIS BYANG SEMS DE’I LUS LAS SHA NI RKYANG PA MIN PAR RUS PA DANG BCAS PA DANG,
Despite this, it remains the case that there are some who might find their minds disturbed by thoughts such as these; suppose then that they might even decide to cut the body of the bodhisattva—and not just their flesh, but even the bone along with the flesh.
[743]
SHIN TU CHE BA MI GCOD PAR SRANG RE RE NAS, RGYUN GCIG LA MI GCOD PAR SDOD CING SDOD CING DUS THUNG BA LA GCOD PA ZIN PAR MI BYED PAR, YUN RING MO ZHIG TU GCOD PAR GYUR KYANG,
Or suppose that they do even much worse—and cut not just a single pound of flesh, but pause for some time and then begin cutting again, pound after pound. And suppose too that they cut not just briefly, but each time cut slowly, for a very long length of time.
[744]
GCOD PA PO DE LA SEMS ‘KHRUG PA MI ‘BYUNG BA TZAM DU MA ZAD KYI, SDIG PA DE’I RKYEN GYIS DMYAL BA LA SOGS PA’I SDUG BSNGAL, RIGS MTHUN GZHAN LAS LHAG PAR MYONG BAR DMIGS PA’I BYANG SEMS LA, GCOD BYED DE LA DMIGS NAS CHES LHAG PAR BZOD PA SKYE BAR ‘GYUR BA’O,,
Our bodhisattva though has not the slightest feeling of being upset towards even such a person; not only that, but they are focusing on how the person who hurts them, due to this evil deed, will have to experience a result which matches it, but to a far greater degree: as the intense pain of the hell realms, or something of the like. As such, they are able to find even more powerful feelings of patience towards the one who is cutting their own flesh.
[745]
‘DI NI BZOD PA LHAG PA’I LHAG TSUL YIN PAS, RAB DGA’ SOGS SA GNYIS SU LUS BCAD PA LA RGYUD MI ‘KHRUG PA YOD KYANG, BZOD PA LHAG PAR SKYE BA MED PAR GSAL BAS, BZOD PA LHAG PA NI SA ‘DI NAS BZUNG STE ‘BYUNG BAR SHES PAR BYA’O,,
This then is how exceeding patience reaches its higher degree. And so—even though it is true as well that no one at the first two bodhisattva levels of Perfect Happiness and such would have feelings in their heart of being upset over having their flesh cut—it is clear that they are unable to bring up this higher degree of patience. As such, you should understand that it is from this level that we see a truly exceeding level of patience.
[746]
[,
[BDAG MED MTHONG BA’I BYANG CHUB SEMS DPA’ LA,
,GANG ZHIG GANG GIS GANG TSE JI LTAR GCOD,
,GANG PHYIR CHOS KYANG DE YIS GZUGS BRNYAN LTAR,
,MTHONG BA DES KYANG DE YIS BZOD PAR ‘GYUR,]
[The bodhisattva, who has seen
That nothing is itself,
Also sees that these things—
What is being cut,
Who is doing the cutting,
And how they are cutting
At that moment—
Are all like a reflection in a mirror,
And for this as well
Maintain their patience.
III.9-12 ]
[747]
DMYAL BA LA SOGS PA’I SDUG BSNGAL LHAG PA LA DMIGS NAS, BZOD PA LHAG PAR ‘GYUR BA ‘BA’ ZHIG TU MA ZAD KYI, GANG GI PHYIR BDAG MED MTHONG BA’I BYANG CHUB SEMS DPA’ YI LUS LA, GANG GIS GCOD PA DANG, GANG ZHIG GCAD PAR BYA BA DANG, DUS GANG GI TSE TSUL JI LTAR GCOD PA’I ‘KHOR GSUM GYI CHOS RNAMS, SA GSUM PA BA DE YIS GZUGS [f. 60b] BRNYAN LTA BUR MNGON SUM DU MTHONG BA DANG, BDAG DANG BDAG GI BA’I KUN BRTAGS KYI ‘DU SHES DANG BRAL BA DES KYANG, BYANG SEMS DE YIS BZOD PAR ‘GYUR RO,,
It’s not only that the bodhisattva can picture the extreme pain of places like the realms of hell [which await the perpetrator of the deed of cutting their body] and thus feel an exceeding measure of forbearance. This is because the bodhisattva, the one who has reached the third level and has seen that nothing is itself, also focuses upon their own body and the things of the three spheres—who it is that is cutting their flesh; the flesh which is being cut by this other person; and how they are cutting the flesh at that moment—and sees them all directly as something which is like a reflection in a mirror: they are free of any impression (any belief of an intellectual nature) which holds to any “me” or “mine.” And so for this as well they maintain their patience.
[748]
‘GREL PAR KYANG GI SGRA NI BZOD PA’I RGYU BSDU BAR BYA BA’I PHYIR RO,,
ZHES MI ‘KHRUG PA’I RGYU SNGA MAR MA ZAD, BSHAD MA THAG PA ‘DIS KYANG BZOD CES PA YIN PA’I PHYIR DANG, ‘DI’I PHYIR YANG ZHES GSUNGS PAS, MTHONG BA DES KYANG ZHES BSGYUR RGYU YIN NO,,
The autocommentary includes a line at this point that says “The words as well here are meant to include additional causes that allow them to be patient”—meaning that, the bodhisattva at this level maintains their patience not only for the previously mentioned reason, but for this reason just mentioned as well. The autocommentary here also contains the phrase “for this reason too,” which should be interpreted as “and because they see them all.”[231]
How others practice patience
[749]
GNYIS PA LA GNYIS, KHONG KHRO BYA BAR MI RIGS PA DANG, BZOD PA BSTEN PAR RIGS PA’O,,
Here is the second section mentioned—how it is that others practice patience. Here we proceed in two steps: an explanation of how wrong it is to allow ourselves to be angry; and an explanation of how right it is to practice patience.
Why anger is wrong
[750]
DANG PO LA BZHI, DGOS PA MED CING NYES DMIGS CHE BAS KHONG KHRO BAR MI RIGS PA, PHYIS KYI SDUG BSNGAL MI ‘DOD BA DANG GNOD LAN BYED PA GNYIS ‘GAL BAR BSTAN PA, SNGAR YUN RING BSAGS PA’I DGE BA ‘JOMS PAS KHONG KHRO BAR MI RIGS PA, MI BZOD PA’I SKYON MANG PO BSAMS NAS KHONG KHRO DGAG PA’O,,
The first of these has four parts of its own: showing how anger is wrong because it pointless, and causes great problems; an explanation of how the desire to avoid future suffering and the desire to hurt someone back contradict one another; how anger is wrong because it destroys the good deeds that we have accumulated for many years in the past; and how we can stop anger by considering the main problems that it causes.
The uselessness of anger
[751]
[,
[GNOD PA BYAS PAS GAL TE DER BKON NA,
,DE LA BKON PAS BYAS ZIN LDOG GAM CI,
,DE PHYIR DER BKON NGES PAR ‘DIR DON MED,
,’JIG RTEN PHA ROL DANG NI ‘GAL BAR ‘GYUR,]
[Do you think that—
If a person hurts you,
And you feel enmity towards them—
Then this enmity will somehow
Prevent what’s done and gone?
We can conclude then
That feeling enmity now
Over what they did
Is without question pointless.
It also contradicts the world beyond.
III.13-16 ]
[752]
DANG PO NI, BZOD PA ‘DI BYANG SEMS SAR GNAS PA RNAMS KYI THUGS DANG ‘TSAMS PA’I CHOS YIN PA ‘BA’ ZHIG TU MA ZAD KYI, SAR GNAS LAS GZHAN PA RNAMS KYI YON TAN MTHA’ DAG MI ‘DZAD PAR SRUNG BA’I RGYU YANG YIN PAS, MI BZOD PA DANG LDAN PA RNAMS KHRO BA LAS LDOG RIGS PAR ‘CHAD PA NI, GNOD PA ZHES PA NAS MYUR BSTAN {%BSTEN} BYA ZHES PA’I BAR RO,,
Here is the first. Patience is not only a practice which fits the hearts of bodhisattvas at the third level; it is as well something that those other than people at the bodhisattva levels should maintain, in order to assure that they do not lose all of the good qualities they have developed. And so the lines of the root text from “Do you think that…” up to {@ match end of English sentence when reach there:} “…rush to practice it” are presented, in order to explain why it is right that those who lack patience should try to stop any anger they might start to feel.
[753]
GAL TE GNOD PA BYAS PA LAS, DER TE GNOD BYED LA BKON PA STE KHRO NA, DE’I TSE GNOD PA BYAS ZIN PA LDOG TU MED PA’I PHYIR, DE LA BKON PA STE DE LA DMIGS PA’I ZHE ‘KHAM PA BYAS PAS, GNOD PA BYAS ZIN PA LDOG GAM CI [f. 61a] STE MI LDOG GO ,DE’I PHYIR DE LA BKON PA ‘DIR NGES PAR DON MED DO,,
Suppose then that a person hurts you, and you feel enmity towards them—meaning that you get angry. There’s no way that this is then somehow going to prevent the hurt that they have inflicted upon you, and which is already done and gone. And so the question arises: If you feel enmity towards them—if you take umbrage at what they have done—then do you think that this will prevent that injury, which is already done and gone? The answer, of course, is that it will not. We can conclude then that this enmity now is without question pointless.[232]
[754]
ZHE ‘KHAM PA NI ZHE LA RTZUB PA’I SEMS KAR KAR BA STE KHRO BA DANG DON GCIG GO
The expression “to take umbrage” [zhe ‘kham-pa] here refers to an overwhelming [kar-kar-ba] sensation of irritation within the mind [zhe]; and so it is a synonym for “to become angry.”
[755]
,DE LTAR DGOS PA MED PAR MA ZAD ‘JIG RTEN PHA ROL GYI DON DANG YANG NI ‘GAL BAR ‘GYUR TE, KHONG KHRO LA SKABS BYIN PAS SHI BA’I ‘OG TU RNAM SMIN YID DU MI ‘ONG BA ‘PHEN PA’I PHYIR RO,,
Not only is the anger thus pointless, but it also contradicts your goals for the world beyond; that is, if you allow yourself feelings of anger, then it will project ahead of you—after your death—an upleasant karmic ripening.
Wishes for revenge and to avoid pain
are contradictory
[756]
[,
[SNGON BYAS PA YI MI DGE’I LAS KYI ‘BRAS BU GANG,
,ZAD PAR BYED PAR BRJOD PAR ‘DOD BA {%PA} DE NYID KO,,
GZHAN LA GNOD PA DANG NI KHRO BAS SDUG BSNGAL PHYIR,
,SA BON NYID DU JI LTA BUR NA ‘KHRID PAR BYED,]
[You claim you’d like to finish off
The consequences of a negative deed
You’ve done in the past—well there it is.
Hurting the other person back,
And anger towards them,
Are precisely the karmic seed
That will bring the pain back—
How then could they be right?
III.17-20 ]
[757]
GNYIS PA NI, GANG ZHIG RANG GIS SNGON NYES SPYOD BYAS PA’I ‘BRAS BU SDUG BSNGAL LA LONGS SPYOD BZHIN DU, DE LA GTI MUG PAS GZHAN GYIS BDAG LA GNOD PA BYAS SO SNYAM DU RTOG PA DE LA NI, GNOD BYED LA KHRO BA SKYE LA, GNOD LAN BYAS PAS PHYIS DE’I GNOD PA’I SDUG BSNGAL MI ‘BYUNG BAR ‘DOD PA DE YANG BZLOG PAR BYA BA’I PHYIR BSHAD PA NI,
Here next is the second part from above: an explanation of how the desire to avoid future suffering and the desire to hurt someone back contradict one another. That is, what the next lines of the root text are saying is the following.
Consider now a person who is experiencing pain which is a result of a negative deed that they’ve done to someone in the past. Out of ignorance, they might get the wrong idea that “This other person has hurt me”; and then towards them—towards the person who has hurt them—they might feel anger. And then they may try to hurt the person back, hoping that this will somehow prevent the pain of the same kind of injury, in the future. The lines are seeking to prevent this kind of thinking.
[758]
RANG GI LUS LA GNOD PA’I SDUG BSNGAL CHEN PO DGRA DAG GIS BSGRUBS PA DE NI, SNGON BYAS PA YI SROG GCOD KYI MI DGE BA’I LAS KYI ‘BRAS BU, NGAN SONG GSUM DU RNAM SMIN DRAG PO MYONG ZHING, RGYU MTHUN GYI ‘BRAS BU LHAG MAR LUS PA CAN RNAMS KYI, RGYU MTHUN GYI ‘BRAS BU YID DU MI ‘ONG BA MA LUS PA LDOG PA’I RGYU GANG YIN PA,
And so now think about the great pain that people who hate you might be inflicting upon your body. This is the consequence of a negative deed that you’ve done in the past: the taking of life, and something which you would normally have to experience as a violent karmic ripening in one of the lower realms. It also serves to expiate all the rest of the remaining homogenous results[233]—all the rest of the unpleasant homogenous results.
[759]
LAS KYI LHAG MA ZAD PAR BYED PAR BRJOD PAR ‘DOD PA DE NYID KO STE NI,
And so if you claim that you’d like to finish off all your remaining karma, well then “there it is”—that’s it.
GZHAN LA GNOD PA’I LAN BYED PA DANG, RGYUD KHONG NAS ‘KHRUG PA’I KHRO BAS SDUG BSNGAL ‘DIR MYONG BA LAS CHES LHAG PA’I SDUG BSNGAL, PHYIR TE SLAR YANG SDUG BSNGAL DE’I SA BON TE RGYU NYID DU, JI LTA BUR NA ‘KHRID PAR BYED PA RIGS TE ME {%MI} RIGS SO,,
The wish though to hurt the other person back, and anger that disturbs your mind to its very depths, are precisely the karmic seed—the cause—that will bring the pain “back” to you; meaning, bring you the same pain once again. How then could these responses be the right thing to do? In fact, they aren’t!
[760]
DES NA SMAN PAS [f. 61b] NAD GSO BA’I THABS SU GYUR PA GTZAGS BU RNON POS GTAR BA’I SDUG BSNGAL LA BZOD PAR BYA BA LTAR, PHUGS KYI SDUG BSNGAL MTHA’ YAS PA LDOG PA’I DON DU, ‘PHRAL GYI SDUG BSNGAL CHUNG NGU LA CHES SHIN TU BZOD PAR RIGS SO,,
And so it is similar to the way in which we endure the pain of treatment by a physician who—as a means of treating our illness—slices our body with a lance in order to let our blood. It is fitting then that we endure—to an infinite degree—a minor, temporary suffering, in order to put an end to limitless suffering in the long term.
Destroying our store of good karma
[761]
[,
[GANG PHYIR RGYAL SRAS RNAMS LA KHROS PA YIS,
,SBYIN DANG KHRIMS BYUNG DGE BA BSKAL PA BRGYAR,
,BSAGS PA SKAD CIG GIS ‘JOMS DE YI PHYIR,
,MI BZOD LAS GZHAN SDIG PA YOD MA YIN,]
[A moment of anger
Towards bodhisattvas
Is enough to destroy
The good karma accumulated
Over the length of a hundred eons
Through giving and an ethical life;
Thus there exists no negative deed
Which is more effective
Than losing ones patience.
III.21-24 ]
[762]
GSUM PA LA GNYIS, DKYUS KYI DON DANG, ZHAR BYUNG GI DON BSHAD PA’O,,
Here next is the third part from above: how anger is wrong because it destroys the good deeds that we have accumulated for many years in the past. Here in turn there are two sections: explanations of the continuation of the previous thought; and of an incidental point.
[763]
DANG PO NI, MI BZOD PA NI RNAM SMIN YID DU MI ‘ONG BA YANGS PA ‘PHEN PA’I RGYU YIN PA ‘BA’ ZHIG TU MA ZAD KYI, YUN RING DU BSAGS PA’I BSOD NAMS KYI TSOGS ZAD PA’I RGYU YANG YIN NO, ZHES STON PA NI,
Here is the first. The author next demonstrates how failing to maintain our patience not only acts as a cause which projects extensive, unpleasant karmic results; but at the same time serves a cause which wears away the accumulation of good karma that has taken us a very long period of time to put together.
[764]
GANG GI PHYIR BYANG SEMS BDAG NYID CHEN PO DES, YUL DE BYANG SEMS YIN PAR MA NGES PAS SAM, YANG NA BYANG SEMS SU NGES KYANG NYON MONGS KYI GOMS PA SHAS CHES PAS, RGYAL SRAS BYANG CHUB TU SEMS BSKYED PA RNAMS LA, BDEN PA DANG MI BDEN PA’I NYES PA LHAG PAR SGRO BTAGS NAS, KHONG KHRO BA’I BSAM PA SKAD CIG TZAM ZHI BSKYED {%ZHIG SKYED} NA YANG,
Suppose now that a great being, a bodhisattva—due to their imputing a fault in another person, whether that fault be actual or not—feels even a moment of anger towards children of the Victors (meaning, towards those who have reached the Wish for enlightenment); whether they have failed to recognize that this person who is the object of their anger is a bodhisattva, or they have recognized them as a bodhisattva, but they are overwhelmed by a habit of thinking negative thoughts.
[765]
DE TZAM GYIS KYANG BSKAL PA BRGYAR BSAGS PA’I BSOD NAMS KYI TSOGS, SNGAR BSHAD PA’I SBYIN PA DANG, TSUL KHRIMS KYI PHAR PHYI {%PHYIN} GOMS PA LAS BYUNG BA’I DGE BA RNAMS ‘JOMS PAR ‘GYUR NA BYANG SEMS MA YIN PAS, BYANG SEMS LA KHONG KHRO BA BSKYED NA LTA CI SMOS TE,
Just this amount of anger is enough to destroy the good karma that this bodhisattva has accumulated over the length of a hundred eons: the good deeds they have done through accustoming themselves to the perfections of giving and an ethical life, as we have explained these above. As such, there is no need to mention the gravity of the act where a person who is not a bodhisattva feels anger towards a bodhisattva.
[766]
DE’I PHYIR RGYA MTSO CHEN PO’I CHU’I TSAD SRANG GI GRANGS KYI NGES MI NUS PA LTAR, BYANG SEMS LA KHROS PA’I RNAM PAR SMIN PA’I MTSAMS NGES PAR MI NUS SO,,
The amount of water contained in the great ocean is something we could never manage to measure in cups set on a scale; and the same is true with trying to ascertain the scope of how the karma ripens for a person who has gotten angry with a bodhisattva.
[767]
DE YI PHYIR DE LTAR NA ‘BRAS BU YID DU MI ‘ONG BA ‘PHEN PA DANG, DGE BA LA GNOD PA BYED PA’I [f. 62a] SDIG PA NI, MI BZOD PA KHONG KHRO LAS GZHAN PA’I MCHOG TU GYUR PA YOD PA MA YIN NO,,
And thus—meaning “therefore”—there exists no negative deed which is more effective than anger, losing ones patience, for projecting unpleasant karmic consequences into the future, and for damaging ones good karma.
[768]
BDEN PA’I NYES PA LHAG PAR SGRO BTAGS PA NI, CHUNG NGU LA CHEN POR SGRO BTAGS PA’O, ZHES ‘GREL BSHAD LAS BSHAD DO,,
The Explanation clarifies that the expression “imputing in them an actual fault, to an excessive degree” refers to imputing a major fault where there is in truth only a minor one.[234]
[769]
DGE RTZA ‘JOMS PAR BSHAD PA DE YANG ‘JAM DPAL RNAM PAR ROL PA’I MDO LAS, ‘JAM DPAL KHONG KHRO BA KHONG KHRO BA ZHES BYA BA NI, BSKAL PA BRGYAR BSAGS PA’I DGE BA NYE BAR ‘JOMS PAR BYED PA DE’I PHYIR, KHONG KHRO BA ZHES BYA’O, ZHES GSUNGS PA’O,,
This explanation of how our store of good karma is destroyed is found in The Sutra of Manjushri’s Play:
O Manjushri, this “anger, anger” that they talk about wipes out the good karma that you have accumulated for a hundred eons; and this is why it is called “anger.”[235]
[770]
MDO DE LAS KHONG KHRO BA’I YUL RTEN GNYIS BYANG SEMS YIN MIN MI GSAL YANG, ‘GREL PAR YUL RTEN GNYIS KA BYANG SEMS KYI DBANG DU BYAS PAR GSUNGS PA NI, RNAM PAR ROL PA’I MDO DE DRANGS PA’I GONG NYID DU, MDO KUN LAS BTUS SU BYAMS PA SENG GE SGRA’I MDO DRANGS PA LAS,
In the sutra, it’s not clear whether in this context the person towards whom the anger is directed, and the person having the anger, are bodhisattvas or not. In the autocommentary though the section just previous to the citation of The Play refers to a case where both of these are bodhisattvas;[236] and it very clearly derives from a citation of the Sutra of the Lion’s Roar of Maitreya which is found in The Compendium of All the Sutras, and which as we see following does state that both the angered person and the one towards whom they are angry are indeed bodhisattvas:
[771]
BYANG CHUB SEMS DPA’ GANG LA LA ZHIG GIS, STONG GSUM GYI STONG CHEN PO’I ‘JIG RTEN GYI KHAMS SU GTOGS PA’I SEMS CAN THAMS CAD LA SPYOS PA DANG, BRGYAD PA DANG DBYUG PA DANG, KHU TSUR GYIS BRDEGS PA DE TZAM GIS {%GYIS}, BYANG CHUB SEMS DPA’ LA RMA BYUNG ZHING RMAS PAR MI ‘GYUR GYI,
Suppose any particular bodhisattva should disparage or criticize every single one of the beings living on all the planets of a third-order galaxy—or strike them with a club, or their fist. If this were all they did, then it would not so much hurt or damage the bodhisattva.
[772]
BYANG CHUB SEMS DPA’ GANG GIS BYANG CHUB SEMS DPA’ GCIG LA, THA NA GNOD SEMS DANG, THA BA DANG ZHE SDANG GI SEMS BSKYED PA DE TZAM GYIS, BYANG CHUB SEMS DPA’ LA RMA PHYUNG ZHING RMAS PAR ‘GYUR RO,,
If though the bodhisattva were even just to feel malice towards a single other bodhisattva, or any anger or wrath with them, then with nothing more than that they would be hurt, and damaged.
[773]
DE CI’I PHYIR ZHE NA, GAL TE DES THAMS CAD MKHYEN PA YONGS SU MA BTANG [f. 62b] NA, BYANG CHUB SEMS DPAS BYANG CHUB SEMS DPA’ CIG SHOS LA GNOD SEMS DANG, THA BA DANG SDANG BA’I SEMS JI SNYED DU BSKYED PA DE SNYED KYI BSKAL PAR GO CHA GZOD YANG BGO DGOS SO, , ZHES GSUNGS PAS YUL RTEN GNYIS KA BYANG SEMS LA GSUNGS PA DE LA BRTEN NAS MDZAD PAR MNGON NO,,
And why is that? Even if this bodhisattva were not to abandon their quest for enlightenment, still they would need to gird themselves once again in their armor, for every single instance of malice, or anger, or wrath towards some other bodhisattva.[237]
[774]
‘O NA SLOB DPON DPA’ BO DANG, ZHI BA LHAS,
,BSKAL PA STONG DU BSAGS PA YI,
,SBYIN DANG BDE GSHEGS MCHOD LA SOGS,
,LEGS SPYAD GANG YIN DE KUN YANG,
,KHONG KHRO GCIG GIS ‘JOMS PAR BYED,
CES BSKAL PA STONG DU BSAGS PA’I DGE BA ‘JOMS PAR BYED PAR GSUNGS PA JI LTAR YIN ZHE NA,
“Well then,” one may ask, “what about the following verse—found in both Master Shura and Master Shantideva—which says that the act destroys the good karma that we have accumulated over a thousand eons:
All the good deeds we’ve accumulated
Over the length of a thousand eons
By acts such as giving, and making offerings
To Those Who Have Gone to Bliss,
Are destroyed by a single instance
Of the emotion of anger.”[238]
[775]
SPYOD ‘JUG GI ‘GREL PA KHA CIG LAS, BSKAL PA STONG PHRAG DU MAR BSAGS PA’I DGE BA, SEMS CAN LA SDANG BAS ‘JOMS ZHES ZER MOD KYANG YID CHES PAR DKA’O,,
Certain commentaries on the Guide to the Bodhisattva’s Way of Life make the claim that “You destroy the good karma that you’ve accumulated for many thousands of eons by becoming angry at any living being”; but this is hard to believe.
[776]
SLOB DPON DE GNYIS KYIS YUL RTEN LA GSAL KHA MA MDZAD KYANG, BSKAL PA BRGYA’AM STONG DU BSAGS PA’I DGE RTZA ‘JOMS PA’I KHONG KHRO’I YUL LA NI, BYANG SEMS DGOS SO,,
Neither of the masters just quoted clarifies who the person getting angry, and who the person they are getting angry at, are. But if the instance of anger involved is one which destroys the good karma that we have accumulated over the length of a hundred or a thousand eons, then the person towards whom we are feeling the anger would have to be a bodhisattva.
[777]
KHRO BA’I RTEN NI BYANG SEMS BDAG NYID CHEN PO ZHES GSUNGS PA LA DPAGS NA, YUL GYI BYANG SEMS LAS BYANG SEMS STOBS CHE BA CIG ‘DRA’O,,
Judging from the statement that the person feeling the anger is a bodhisattva who is a great being,[239] it would seem that they must be a bodhisattva of greater power than the bodhisattva towards whom they feel the anger.
[778]
DE LA KHRO BA’I RTEN NI BYANG SEMS SO SKYER NGES LA, YUL LA NI SA THOB MA THOB GNYIS SU YOD DE, DE LTAR NA BYANG SEMS STOBS CHE BAS CHUNG BA LA DANG, CHUNG BAS CHE BA LA DANG, YUL DANG RTEN STOBS MNYAM PAS MNYAM PA LA KHROS PA GSUM MO,,
On this point, the person feeling the anger is certainly a bodhisattva who is a normal person, whereas the person towards whom they are feeling the anger could be either one who has attained the bodhisattva levels, or one who has not. As such we can say there are three possibilities here: a bodhisattva of greater power feeling anger towards one of lesser power; one of lesser power feeling anger towards one of greater power; and a case where the person towards whom the anger is directed, and the person feeling the anger, are bodhisattvas of equal power.
[779]
DE’I DANG PO LA NI BSKAL [f. 63a] PA BRGYA YIN LA, BYANG SEMS MA YIN PAS BYANG SEMS LA KHROS NA NI BSKAL PA STONG DU MNGON TE, GNYIS PA DANG GSUM PA DANG, GNYIS PA’I YUL GYI MCHOG DMAN GYI KHYAD PAR LA BRTEN NAS DGE RTZA ‘JOMS PA YANG LUNG LA BRTEN NAS DPYAD PAR BYA’O,,
It’s apparent then that the statement about a hundred eons is made with regard to the first, whereas the thousand eons is where someone who is not yet a bodhisattva becomes angered at someone who already is. Cases where our store of good karma is destroyed then could refer to the second and third combinations, and even within the second combination could depend upon the relative power of the person towards whom we are angered—these are points which should be resolved based on a careful study of the scriptures.
[780]
STONG GSUM GYI ZHES PA NAS SMRAS PAR MI ‘GYUR BA’I BAR GYIS NI, BYANG SEMS KYIS BYANG SEMS MIN PA LA YID KYIS KHROS NAS, NGAG GIS GSHE BA DANG LUS KYIS BRDEG PA BSTAN PA,
The section of the sutra above which goes [in the English translation] from “Suppose any particular bodhisattva…” up to “…damage the bodhisattva” is talking about a case where a bodhisattva becomes angered, in their mind, towards someone who is not yet a bodhisattva; and then in their speech berates them, and then in their bodily actions strikes them.
[781]
DE YANG BYANG SEMS LA RMA PHYUNG BA DANG, BYANG SEMS RMAS PA DANG MI ‘DRA BAR BSTAN PAS, DE ‘DRA BA LA NI GZHI NAS GO CHA BGO BA MI DGOS PAR SHES SO,,
Making a distinction between a bodhisattva who is thus “hurt,” and one who is thereby “damaged” is meant to inform us that the first alone would not make it necessary for the bodhisattva to make subsequent efforts to don their armor once again.
[782]
BYANG SEMS KYIS BYANG SEMS GCIG LA YANG LUS NGAG TU MA THON PAR YID KYIS SDANG BA TZAM BSKYED NA NI, SEMS DE BSKYED GRANGS JI TZAM PA DE TZAM GYI BSKAL PAR GZHI NAS GO CHA BGO DGOS PAR BSTAN NO,,
We are also being taught that—in a case where a bodhisattva only becomes angered at another, mentally, but does not go on to express themselves either bodily or verbally—then they will have to don their armor subsequently for eons equal in number to the separate instances of this emotion that they have felt.
[783]
DE LTA BU’I YUL NI LUNG BSTAN THOB PA’I SEMS DPA’ DANG, RTEN NI LUNG BSTAN MA THOB PAR MNGON TE, SDUD PA LAS,
It’s apparent that the person towards whom the anger is directed here is a bodhisattva who has attained their confirmation;[240] whereas the person feeling the anger is one who has not—for as The Brief Presentation puts it,
[784]
,LUNG BSTAN MA THOB BYANG CHUB SEMS DPA’ GANG ZHIG GIS,
,LUNG BSTAN THOB LA SEMS KHROS RTZOD PA RTZOM BYED NA,
,THA BA SKYON LDAN SEMS KYI SKAD CIG JI SNYED PA,
,DE SNYED BSKAL PAR GZHI NAS GO CHA BGO DGOS SO,
ZHES GSUNGS PA’I PHYIR RO,,
When a bodhisattva who has yet to receive their confirmation
Feels anger towards one who has, and begins to struggle with them,
Then they must in the years to come gird themselves in their armor,
For eons equal in number to the moments of their wrongful wrath.[241]
[785]
GZHI NAS GO CHA BGO DGOS PA NI, DPER NA BYANG SEMS KYI TSOGS LAM CHEN PO NAS, MYUR POR SBYOR LAM DU ‘PHO THUB PA CIG GIS, LUNG BSTAN THOB PA LA KHROS NA, KHRO SEMS KYI GRANGS DE SNYED KYI [f. 63b] BSKAL PAR SBYOR LAM DU ‘PHO MI NUS PAR, GZHI NAS LAM LA SLOB DGOS PA LTA BU’O,,
What does it mean when we say “they will have to gird themselves in their armor in the years to come”? Suppose for example that a bodhisattva is at the greater level of the path of accumulation, and that he or she would have been able move up quickly to the path of preparation. Instead, they become angered at a bodhisattva who has attained their confirmation. For eons equal to the number of feelings of anger they have had then, they will find themselves unable to advance to the path of preparation, and then only subsequently will they be able to train themselves in this path.
[786]
‘DI LA SPYOD ‘JUG LAS,
,GANG ZHIG DE ‘DRA’I RGYAL SRAS SBYIN BDAG LA,
,GAL TE NGAN SEMS SKYED PAR BYED PA DE,
,NGAN SEMS BSKYED PA’I GRANGS BZHIN BSKAL PAR NI,
,DMYAL BAR GNAS PAR ‘GYUR ZHES THUB PAS GSUNGS,
On this point, the Guide to the Bodhisattva’s Way of Life says:
Suppose a person begins to feel
Thoughts of malice towards this type
Of bodhisattva, a master of giving;
The Able Ones have stated
That these will dwell in the realms of hell
For eons equal in number
To the thoughts of malice they’ve had.[242]
[787]
ZHES BYANG SEMS LA KHONG KHRO BA’I SEMS BSKYED GRANGS JI SNYED PA DE SNYED KYI BSKAL PAR DMYAL BAR GNAS PAR GSUNGS LA, BSKAL PA MANG POR BSAGS PA’I DGE RTZA ‘JOMS PA’I NYES DMIGS KYANG YOD LA, LUNG BSTAN THOB PA LA MA THOB PAS KHROS NA NI DMYAL BAR GNAS PA BSHAD MA THAG PA DANG ‘DRA LA, DE SNYED KYI BSKAL PAR GZHI NAS GO CHA BGO BA DGOS PA DANG GNYIS YOD DE,
This then states that a person will remain in the hell realms for eons equal in number to the instances of anger they have felt towards a bodhisattva; but there is also the problem that we destroy stores of good karma accumulated over many eons. This is similar to the situation we’ve just described, with two points to it: a person who has yet to attain their confirmation becoming angered at one who has, and thus having to dwell in the realms of hell; and then having to gird themselves once more in their armor, during the eons to follow, for eons equal in number.
[788]
RNAM PAR ‘THAG PA BSDUS PA LAS GSUNGS PA’I CHOS SPONG BYUNG BAS LO BDUN GYI BAR DU NYIN GCIG CING DUS GSUM DU NYES PA BSHAGS NA RNAM SMIN DAG KYANG, BZOD PA ‘THOB PA LA MYUR NA’ANG BSKAL PA BCU DGOS PAR GSUNGS PA LTAR,
The sutra called Everything There Is, Crushed to a Small Pile of Powder speaks of how—if a person commits the misdeed of giving up the Dharma, but then confesses their fault three times a day, every day, for seven years—they can clean themselves of the karmic result to come; but they will still have to spend ten eons, at the fastest, in order to attain the level called Mastery.[243]
[789]
SGO DU MA NAS BSHAGS BSDAM BYAS NA, LAM BUL DU SONG BA SOR MA CHUD KYANG, RNAM SMIN MYONG BA ‘DAG PAR ‘GYUR BAS ‘BAD PAR BYA’O,,
Just so, the case is that—if we freely admit our fault and then commit to restraining ourselves in the future—then we can purify ourselves of any future experience of a karmic ripening; although we will not be able to repair the slowness with which we travel the paths.
How anger destroys good deeds
[790]
GNYIS PA NI, YUL RTEN GNYIS KA BYANG SEMS MIN KYANG, KHONG KHRO SKYES NA DGE RTZA ‘JOMS PA YOD DE, THAMS CAD YOD SMRA’I GZHUNG BSLAB BTUS SU DRANGS PA LAS,
Here is the second section from above: an incidental point on how anger destroys good deeds. Even if the person that they get angry towards, and the person who gets angry, are not bodhisattvas, feelings of anger can still destroy the good karma that has been stored up. This is demonstrated in a statement “from a text of the Totalists,”[244] quoted in the Compendium of All the Trainings, which begins with:
[791]
DGE SLONG DAG DGE SLONG GIS ‘DI LTAR SKRA DANG SEN MO’I MCHOD RTEN LA YAN LAG THAMS CAD KYIS PHYAG ‘TSAL TE, SEMS DANG [f. 64a] BAR BYED PA LA LTOS,
“Look, o monks; do you see that monk over there who is performing full-body prostrations, with thoughts of clear faith, towards an offering shrine containing the clippings of hair and fingernails from the body of a Holy Being?”
[793]
DGE SLONG DAG DGE SLONG ‘DIS JI TZAM ZHIG NON PA’I ‘OG DPAG TSAD BRGYAD KHRI BZHI STONG NA GSER GYI ‘KHOR LO LA THUG PA’I BAR NA, BYE MA JI SNYED YOD PA DE SNYED DU,
“Think, o monks, of the particles of dust that compose the earth which lies between the area which his body covers, on down to the disk of gold that lies at the foundation of the world—84,000 yojana [about 120,000 miles] below.”
[794]
DGE SLONG ‘DIS ‘KHOR LO SGYUR BA’I RGYAL SRID STONG ‘GYUR DU LONGS SPYOD PAR ‘GYUR RO,
“This monk, from this deed, will experience a thousand rebirths as an Emperor of the World.”
[795]
ZHES BYA BA NAS, DE NAS TSE DANG LDAN PA NYE BAR ‘KHOR GYIS, BCOM LDAN ‘DAS GA LA BA DE LOGS SU THAL MO SBYAR BA BTUD DE, BCOM LDAN ‘DAS LA ‘DI SKAD CES GSOL TO,,
The statement in question ends with:
And then the junior monk Upali turned to where the Conqueror was sitting, and—joining his palms at his breast—bowed, and addressed the Conqueror in the following words:
[796]
BCOM LDAN ‘DAS KYIS DGE SLONG GI DGE BA’I RTZA BA DE LTA BUR CHE BAR GSUNGS NA, BCOM LDAN ‘DAS DGE BA’I RTZA BA DE DAG GANG DU BSRABS PA DANG, YONGS SU BYANG BA DANG, YONGS SU ZAD PAR ‘GYUR,
“O Conqueror, given that you have described this monk’s store of virtue as being that massive, may I ask what it is that could ever cause this store to be reduced; to be swept away; and be entirely ended?”
[797]
NYE BAR ‘KHOR JI LTAR TSANGS PA MTSUNGS PAR SPYOD PA LA RMA PHYUNG BA DANG, RMAS PAR BYAS PA DE LTA BU NI NGAS MA MTHONG STE, NYE BAR ‘KHOR DES DGE BA’I RTZA BA CHEN PO ‘DI DAG BSRABS PA DANG, YONGS SU BYANG BA DANG, YONGS SU ZAD PAR ‘GYUR RO,,
“O Upali, I see nothing that can hurt, nothing that can damage, someone leading the monk’s way of life in the way that this can. Upali, this reduces their store of virtue; it sweeps it away; it ends this store, entirely.”
[798]
NYE BAR ‘KHOR DE LTA BAS NA CI NAS ‘GAL BA LA YANG, SEMS KYIS GNOD PAR MI BYA NA, RNAM PAR SHES PA DANG BCAS PA’I LUS LA LTA SMOS KYANG CI DGOS ZHES GSUNGS PA LTAR RO,,
“And so what need is there to mention, Upali, what happens they oppose this person, not through some malice in their thoughts, but towards the body which contains the mind?”[245]
[799]
DE LA BSRABS PA NI DGE RTZA PHUN TSOGS CHES CHE BA SKYED PA CHUNG NGU BTANG BA DANG, RGYUN RING SKYED PA THUNG NGU BTANG BA LTA BU STE, ‘BRAS BU THAMS CAD MA BCOM PA ZAD PA CHUNG NGU’I,
It would appear that the point of the word “reduce” in this citation is to indicate a lesser degree of loss: it’s as if a very substantial accumulation of good karma is lessened, and that engaged in over a very long period of time is shortened; that is, not all of the fruits to come are destroyed.
[800]
,BYANG BA NI ZAD PA ‘BRING PO’I, ,GTUGS PA NI ZAD PA CHEN POR MNGON NO,,
When the text then says “swept away,” it is indicating a medium degree of damage; and when it speaks of “ended” then, it refers to great damage in its final form.
[801]
ZLA BA SGRON [f. 64b] MA’I MDO MDO BTUS SU DRANGS PA LAS KYANG,
,PHAN TSUN GNOD PA’I SEMS SU GANG BYED PA,
,DE LA TSUL KHRIMS THOS PAS SKYOB MI BYED,
,BSAM GTAN DANG NI DGON GNAS MI SKYOB STE,
,SBYIN DANG SANGS RGYAS MCHOD PA’ANG SKYOB MI BYED,
CES GSUNGS TE PHAN TSUN NI GROGS TSANGS PA MTSUNGS PAR SPYOD PA’O,,
And when The Sutra of the Lamp of the Moon, as quoted in The Compendium of All the Sutras, mentions the phrase “towards each other,” it is referring to associates who are both following the monk’s way of life:
Suppose they feel malice towards each other—
In such a case, the fact that they possess great learning,
And are even leading an ethical life, cannot protect them;
Neither can their meditation protect them,
Nor the fact that they live in a monastery;
The giving they have done cannot protect them,
Nor even the offerings that they have made
Towards the Enlightened Ones themselves.[246]
[802]
TSUL KHRIMS SOGS DRUG GIS MI SKYOB PA NI, KHONG KHROS DGE RTZA ‘JOMS PA ‘GOG MI NUS PA’O,,
When the lines state that leading an ethical life and the other five cannot protect this person, what they mean is that these cannot prevent anger from destroying the stores of good karma which one has accumulated.
[803]
GZHOM BYA’I DGE RTZA NI SNGAR GYI MDO LAS GSAL BAR MA BSHAD LA, SPYOD ‘JUG LAS, ,SBYIN DANG BDE GSHEGS MCHOD PA SOGS DANG, ‘JUG PAR SBYIN PA DANG TSUL KHRIMS LAS BYUNG BA LA BSHAD DE, ‘GREL PAR BSOD NAMS KYI TSOGS ZHES GSUNGS PAS BDAG MED LEGS PAR RTOGS PA’I DGE RTZA LA MI BYED PA ‘DRA STE DPYAD DE,,
What is the nature of the stores of good karma which are destroyed? The sutras just quoted are not explicit on this point. The Guide to the Bodhisattva’s Way of Life though explains them as good deeds such as “giving and making offerings to Those Gone to Bliss”;[247] whereas Entering the Middle Way describes the stores as coming from the acts of giving and observing an ethical way of life.[248] The autocommentary specifically mentions “the accumulation of merit,”[249] and so it would seem that we are not talking about stores of karma accumulated by someone who clearly understands that things are not themselves; but this point needs to be examined further.
[804]
‘O NA BLO GROS MI ZAD PAS BSTAN PA’I LUNG MDO BTUS SU DRANGS PA LAS, RGYA MTSO CHEN POR CHU THIGS LHUNG BA NI, BSKAL PA CHEN PO MA BYUNG GI BAR DU MI ZAD PA DPER MDZAD NAS, BYANG CHUB TU BSNGOS PA’I DGE RTZA YANG BYANG CHUB MA THOB KYI BAR DU MI ZAD PAR GSUNGS PA DANG,
One may pose the following question:
But what about the reference to the Sutra of the Teaching by Akshaya Mati, Never-Ending Wisdom, that we find in The Compendium of All the Sutras? Remember that it gives the metaphor of a drop of water which falls into the great ocean and stays there until the end of a great eon—and states that stores of good karma dedicated to enlightenment are similar, for they are not exhausted until we actually achieve this enlightenment.[250]
[805]
SDONG PO BKOD PA LAS KYANG, DNGUL CHU’I RIGS GSER DU SNANG BA ZHES PA SRANG GCIG GIS, LCAGS SRANG STONG GSER DU BSGYUR YANG, LCAGS DES DE ZAD PAR BYA MI NUS PA DPER MDZAD NAS, BYANG CHUB TU SEMS BSKYED PA’I DNGUL CHU’I KHAMS NI, LAS DANG NYON MONGS PA’I LCAGS THAMS CAD KYIS ZAD PAR MI NUS PAR GSUNGS PAS,
The House of the Jewel Trees as well speaks of a special kind of quicksilver called “the golden transformation.” A single ounce of this liquid has the power to turn a thousand ounces of iron into gold; but even this quantity of iron can not exhaust the quicksilver.[251] This metaphor is used to explain how all the iron of our karma and negative emotions is powerless to exhaust the quicksilver core of our Wish for enlightenment.
[806]
SEMS BSKYED DANG DES ZIN PA’I DGE BA DANG, BYANG CHUB [f. 65a] TU BSNGOS PA’I DGE BA RNAMS KHONG KHROS ‘JOMS MI NUS SAM SNYAM NA, DE NI MIN TE BYANG SEMS BDAG NYID CHEN PO’I DGE RTZA RNAMS ‘JOMS PAR GSUNGS PA’I PHYIR RO,,
And so one may well pose the question of whether good karma imbued by this Wish—or good karma which a person has dedicated towards their enlightenment—are things which anger has no power to destroy. The answer is no; for it is stated that the store of good karma belonging to a bodhisattva who is a great being can be destroyed.
[807]
DES NA LUNG SNGA MA’I DON NI, ‘BRAS BU PHYUNG BAS MI ZAD PA YIN GYI, KHONG KHROS MI ‘DZAD PA MIN LA, GNYIS PA’I DON KYANG SEMS BSKYED LA BRTEN NAS, LAS NYON GTAN ZAD NUS PA LTAR LAS NYON GYIS TSUR MI NUS PA’O,,
Therefore the meaning of the first of the two quotations is that the karmic result in question cannot be exhausted by its coming out; but not that it cannot be finished off by anger. And the meaning of the latter citation is that—by relying upon the Wish for enlightenment—we can finish off our karma and negative emotions permanently; but this is not the case in the other direction, for our karma and negative emotions have no power to do the same thing to our Wish.
[808]
DGE RTZA BCOM PA’I DON LA KHA CIG NA RE SNGAR GYI DGE BA RNAMS KYI ‘BRAS BU MYUR DU SKYED PA’I NUS PA BCOM NAS ‘BRAS BU ‘BYIN PA RGYANG BSRINGS TE, SNGON LA ZHE SDANG LTA BU DE’I ‘BRAS BU ‘BYIN PA YIN GYI, DA GDOD RKYEN DANG PHRAD NA RANG RANG GI ‘BRAS BU MI ‘BYIN PA MIN TE, ‘JIG RTEN PA’I LAM GANG GIS KYANG SPANG BYA’I SA BON SPONG MI NUS NA, NYON MONGS PAS SA BON SPONG BA MI SRID PA’I PHYIR RO ZHES ZER RO,,
On the question of how our stores of good karma are destroyed, some have made the claim that what is destroyed is the ability of our previous good deeds to produce their results quickly; that is, the production of their results is delayed, as the results of the anger manifest first. It is not however as though—if these good karmas meet with the necessary conditions—they cannot then immediately give forth their results. If it is the case, they say, that worldly spiritual paths lack the power to eliminate certain negative seeds that we would like to rid ourselves of, then it is completely impossible that a negative emotion would be able to eliminate a positive seed.
[809]
RGYU MTSAN DE NI MA NGES TE, SO SO SKYE BOS GNYEN PO STOBS BZHIS MI DGE BA SBYANGS PA’I DGE BA YANG SA BON SPANGS PA MIN KYANG, DA GZOD RKYEN DANG PHRAD KYANG RNAM SMIN ‘BYIN PA MI SRID PA’I PHYIR DANG,
But this reason is not one which is necessarily true. When a “normal” person[252] uses the four powers to clean away a negative karma, it is not that the good deed of doing so rids them of the negative seed; rather, what happens is that—even should the necessary supporting circumstances convene—it is impossible for the seed to give forth its karmic result.
[810]
SBYOR LAM RTZE MO DANG BZOD PA THOB PA’I TSE LOG LTA DANG, NGAN ‘GRO’I RGYUR GYUR PA’I MI DGE BA’I SA BON MA SPANGS KYANG, RKYEN DANG PHRAD NA’ANG LOG LTA DANG NGAN ‘GROR SKYE BA MI SRID PA’I PHYIR RO,,
And when a person reaches the levels of the path of preparation named “peak” and “mastery,” it becomes impossible for them to entertain a mistaken view, or to take a rebirth in one of the realms of misery—even though they have not at this point rid themselves of the seeds of negative deeds which act as the cause for mistaken views, or a lower rebirth.
[811]
GZHAN YANG,
,LAS KYIS ‘KHOR BAR LCI GANG DANG,
,NYE BA GANG DANG GOMS PA GANG,
,SNGON BYAS GANG YIN DE DAG LAS,
,SNGA MA SNGA MA RNAMS [f. 65b] SMIN ‘GYUR,
ZHES MDZOD ‘GREL DU MDO DRANGS PA LTAR,
We moreover see the following statement from a sutra, quoted in the autocommentary to the Treasure House of Higher Knowledge:
Here in the cycle of life,
Karmas ripen in order
Of those which are particularly serious;
Those which are closer;
Those committed habitually;
And those committed earlier. [253]
[812]
DGE MI DGE’I LAS GANG SNGON LA SMIN PA DES, RE ZHIG LA LAS GZHAN DE SMIN PA’I GO BKAG KYANG, DE TZAM GYIS DGE BA’AM MI DGE BA ‘JOMS PAR GZHAG MI NUS SHING MA GSUNGS PA’I PHYIR RO,,
The point here is that—although it is the case that the ripening of any particular good or bad karma earlier than another might for the time being block the ripening of that other karma—you could never then say that nothing more than that had “destroyed” this other particular good or bad karma; and in fact there are no such statements made in scripture.
[813]
GZHAN DU NA MI DGE BA’I LAS STOBS LDAN THAMS CAD DGE RTZA ‘JOMS BYED DU GSUNG DGOS PAR ‘GYUR RO,,
If this were not the case, then the scriptures would have to state that all powerful negative karmas acted to destroy our store of good karmas.
[814]
DES NA ‘DI LA DBU MA SNYING PO’I ‘GREL PAR, MI DGE BA STOBS BZHIS SBYANGS PA DANG, LOG LTA DANG GNOD SEMS KYIS DGE RTZA BCOM PA GNYIS KA ,SA BON NYAMS PA RKYEN DANG PHRAD KYANG MYU GU MI ‘BYUNG BA LTAR, DA GDOD RKYEN DANG PHRAD KYANG ‘BRAS BU ‘BYIN MI NUS PAR GSUNGS SO,,
Thus it is that the commentary to The Heart of the Middle Way states that in both cases—that is, where we clean ourselves of a negative deed by using the Four Powers; and also where we destroy our store of good deeds by entertaining mistaken views, or malice towards another—what happens is similar to the case in nature, where even if a seed which is damaged meets with the necessary conditions, it will fail to give a sprout. That is, the deeds in both the cases lack the power to produce a result—even if they subsequently encounter the conditions normally necessary to do so.[254]
[815]
DGE BA ‘JOMS PA YANG KHONG KHRO SKYES MA THAG RGYUD LA DGE BA MED PAR ‘GRO BA MIN GYI, ‘BRAS BU ‘BYIN PA’I NUS PA LA GNOD PA BYED PA’O,,
When we say “destroy good deeds,” by the way, we don’t mean that—just after you feel the moment of anger—you suddenly don’t have any good deeds at all; rather, you damage the power of the seed to give its result.
[816]
DE YANG ZAD PA CHUNG ‘BRING CHE GSUM BSHAD PA’I GANG GNOD PA BYAS TSOD DE SLAR SMIN MI NUS PA’O,,
In this regard, we speak of a “lesser, a medium, and a greater ending”; meaning that the seed will be unable to ripen to an extent commensurate with the damage done.
[817]
DE LTAR NA GNOD PA SKYEL TSUL LA LAM GSAR PA MYUR POR SKYE BA’I NUS PA BCOM PA DANG, BDE ‘GRO SOGS KYI ‘BRAS BU SKYE BA LA GNOD PA BYAS PA GNYIS SO,,
Thus we can say that the seeds are damaged in two different ways: the capacity of the seeds to produce a new path quickly is destroyed; and their capacity to produce a result such as one of the higher realms is damaged.
[818]
BYANG SEMS LA KHROS PA DANG BRNYAS PA DANG, KUN SLONG NGAN PAS SMAD PA LA NYES PA MU MED PA MDO BTUS LAS GSUNGS SHING,
The fact that getting angry at a bodhisattva, and disparaging them—or saying bad things about them, out of a motivation of malice—causes an infinite number of problems is described in The Compendium of All the Sutras.[255]
[819]
DE LA BYANG SEMS SU NGES MA NGES DANG, KHRO BA’I RGYU MTSAN BDEN MI BDEN GNYIS ‘DRA BAR GSUNGS PAS, KHONG KHRO SPYI DANG KHYAD PAR DU TSANGS PA MTSUNGS PAR SPYOD PA DANG, BYANG SEMS LA DMIGS [f. 66a] PA’I KHONG KHRO ‘GOG PA LA NUS PA CI YOD KYIS ‘BAD PAR BYA’O,,
In this regard, it is stated that the result is similar whether you have recognized that the person is a bodhisattva or not; and whether your reason for being angry is something which is true, or not. It behooves us then to try, as hard as we can, to stop our feelings of anger in general; and especially anger which is directed towards the ordained, or towards a bodhisattva.
[820]
NAM SNYING GI MDOR RTZA LTUNG RNAMS KYIS SNGON BSKYED PA’I DGE RTZA ‘JOMS PA DANG, BSLAB BTUS LAS, RNYED BKUR LA LHAG PAR ZHEN PAS KHYIM LA LTA BA DANG, MNGON PA’I NGA RGYAL GYIS KHENGS PA DANG CHOS SPONG BAS KYANG SNGON BSKYED PA’I DGE BA ZAD PAR BYED CING, DGE BA’I CHOS KYIS RGYAS PAR MI ‘GYUR BAR GSUNGS PAS,
The Sutra of the Essence of the Sky describes how root downfalls can destroy the store of good deeds that we have built up previously.[256] The Compendium of the Trainings says that looking to a household while entertaining a strong desire for honor and offerings; arrogance born from overweening pride; and giving up the teachings can all as well finish off good seeds that we have previously planted—and also prevent the growth of our past good deeds.[257]
[821]
DGE RTZA ‘JOMS PA’I RKYEN NGO SHES PAR BYAS NAS, LHAG PAR YANG SPONG DGOS SO, ,’DIR NI MDO TZAM STE MDO BTUS DANG BSLAB BTUS NGES PAR BLTA BAR BYA’O,,
As such, we should acquaint ourselves with all the actions that can trigger the destruction of our store of good deeds, and make special efforts to give up these acts. I have given only a rough summary of them here; you must be sure to read yourself the relevant sections in The Compendium of All the Sutras, and The Compendium of the Trainings.
Stopping anger by considering the problems it causes
[822]
[,
[MI SDUG GZUGS SU BYED CING DAM PA MIN PAR BKRI
,TSUL DANG TSUL MIN SHES PA’I RNAM DPYOD ‘PHROG BYED CING,
,MI BZOD PA YIS MYUR DU NGAN ‘GROR SKYUR BAR BYED,]
[Losing your patience makes your appearance unattractive,
And leads you to do things which are low.
It robs you of your capacity to distinguish
Between what is right to do, and what is not;
And it quickly throws you down
Into the lower realms.
III.25-27 ]
[823]
BZHI PA NI, GZHAN YANG MI BZOD PA NUS PA MED PAS NI, RANG NYID KHO NA ‘JOMS LA, NUS PA CAN SNYING RJE MED PAS NI RANG GZHAN GNYIS KA ‘JOMS PA ‘DI NI,
Here is the fourth part of our explanation of how right it is to practice patience—the part about how we can stop anger by considering the main problems that it causes. We can moreover say that losing your patience, which has no real power, destroys only you yourself; whereas a lack of compassion—which does have real power—destroys both yourself and others.
[824]
SKYES PA NYID KYIS BZHIN MI SDUG PA’I GZUGS SU BYED CING, DAM PA MIN PAR BKRI BAR BYED PA DANG, ‘DI NI BYA BA’I TSUL DANG, ‘DI NI BYA BA’I TSUL MIN PA’O SNYAM PA’I RNAM DPYOD ‘PHROG PAR BYED CING, MI BZOD PA KHONG KHRO YIS, SHI BA’I ‘OG TU MYUR DU NGAN ‘GROR SKYUR BAR BYED PA’I
This losing your patience—this anger—need only to appear in your heart, and immediately it makes your appearance, your face, unattractive; leading you as well to do things which are low. It also robs you of your capacity of discrimination: an ability to make the distinction where you think to yourself, “This is something which is right to do; and this is something which is not right to do.” And after you die, it quickly throws you down into the lower realms.
[825]
NYES DMIGS RNAMS BSAMS LA, CI NAS KYANG KHONG KHRO BA LA SKABS MI SBYIN SNYAM PAS KHONG KHRO DGAG PAR BYA’O,,
Try to think about all of these disadvantages of anger, and stop whatever anger is within you: decide to yourself, “No matter what, I will never give anger a chance to grow in my mind.”
The good that comes from patience
[826]
[,
[BZOD PAS BSHAD ZIN DANG ‘GAL YON TAN RNAMS BYED DO,,
BZOD PAS MDZES SHING SKYE BO DAM PA LA,
,PHANGS DANG LUGS DANG LUGS MIN SHES PA LA,
,MKHAS PAR ‘GYUR ZHING DE YI ‘OG TU NI,
,LHA MI’I SKYE DANG SDIG PA ZAD PAR ‘GYUR,]
[Patience brings us good qualities—the opposite
Of what we have described so far.
It makes us attractive in our appearance,
And we become valued and cherished
To beings who are holy. We become well versed
In what is proper to do, and what
Is not proper to do; after that happens
We take our birth among
The worldly gods or humans;
And bad deeds done are ended.
III.28-32 ]
[827]
GNYIS PA LA GNYIS, BZOD PA’I YON TAN MANG PO BSAM PA DANG, DON BSDUS TE BZOD PA BSTEN PAR GDAMS PA’O,,
This brings us to the second major step in our description of how others practice patience—an explanation of how right it is to practice patience. We proceed in two parts: considering the many good qualities of patience; and then a final summary where we are advised to rely upon patience.
[828]
DANG PO NI, GAL TE MI BZOD PA’I SKYON DE DAG YIN NA, DE DANG ‘GAL BA BZOD PA’I YON TAN GANG YIN ZHE NA, BZOD PA BSGOMS [f. 66b] PAS NI SNGAR BSHAD ZIN PA’I KHONG KHRO’I SKYON DANG ‘GAL BA’I YON TAN RNAMS BYED DO,,
Here is the first. One may ask the following question: “Given that losing our patience causes the problems you’ve just described, what then are the good qualities of the opposite—of keeping our patience?” The answer is that keeping our patience brings us good qualities which are the opposite of the problems that we have described so far, for anger.
[829]
DE YANG BZOD PA BSGOMS PAS GZUGS MDZES PA THOB CING, SKYE BO DAM PA RNAMS LA PHANGS SHING GCES PA DANG, LUGS TE RIGS PA DANG LUGS MIN PA MI RIGS PA SHES PA LA MKHAS PAR ‘GYUR ZHING,
And so we can say that—when we keep our patience—we come to have an attractive appearance, and we become valued and cherished to beings who are holy. We become well-versed in understanding “what is proper to do,” meaning what is right; and what is “not proper to do,” meaning what is not right.
[830]
SHI BA DE YI ‘OG TU NI LHA DANG MI’I SKYE BA LEN PA DANG, KHONG KHRO BA SOGS KYIS BSAGS PA’I SDIG PA ZAD PAR ‘GYUR BA RNAMS BSAMS LA BZOD PA’I STOBS BSKYED DO,,
After that happens—meaning, after our death—we take our birth among the worldly gods or humans; and the bad deeds that we have done, accumulated, in the past (from getting angry, for example!) are ended. Think about these good qualities, and redouble your efforts to cultivate the power of patience.
Advice to be patient
[831]
[,
[SO SO’I SKYE BO DANG NI RGYAL SRAS KYIS,
,KHRO DANG BZOD PA’I SKYON [f. 203b] YON RIG BYAS TE,
,MI BZOD SPANGS NAS ‘PHAGS PA’I SKYE BO YIS,
,BSNGAGS PA’I BZOD PA RTAG TU MYUR BSTEN BYA,]
[Normal people and children of the Victors
Should come to understand
The problems of anger
And the good qualities of patience.
Stop ever losing your patience,
And quickly come to rely upon,
In every situation, that patience commended
By those who are realized beings.
III.33-36 ]
[832]
GNYIS PA NI, SNGAR BSHAD PA DE LTAR SO SO SKYE BOS KHROS PA’I SKYON NYES DMIGS DANG, RGYAL SRAS RNAMS KYIS BZOD PA’I PHAN YON RIG PAR BYAS TE, MI BZOD PA SPANGS NAS, ‘PHAGS PA’I SKYE BO YIS BSNGAGS PA’I BZOD PA RTAG TU STE DUS THAMS CAD DU BSTEN PAR BYA’O,,
Here then is that second step. Normal people should come to understand the problems that come from getting angry, and children of the Victors should come to understand the good qualities that come from patience—just as we have described these above. They should give up ever losing their patience; and learn to rely, in every situation (at every moment), upon that state of patience which has been commended by those who are realized beings.
The two kinds of patience
[833]
[,
[RDZOGS SANGS RGYAS KYI BYANG CHUB PHYIR BSNGOS KYANG,
,GSUM DMIGS YOD NA DE NI ‘JIG RTEN PA’O,,
DMIGS PA MED NA DE NYID SANGS RGYAS KYIS,
,’JIG RTEN ‘DAS PA’I PHA ROL PHYIN ZHES BSTAN,]
[The one where we still perceive the three
Is the one which is still of the world,
Even if it happens to be dedicated
To the enlightenment of a total Buddha.
But the one where we perceive none of them
Is the only one that the Buddhas
Have described as “That perfection
Which is beyond the world.”
III.37-40 ]
[834]
GSUM PA NI, BZOD PA’I PHAR PHYIN LA ‘JIG RTEN LAS MA ‘DAS PA DANG, ‘DAS PA GNYIS SU ‘BYED PA NI, RDZOGS SANGS RGYAS KYI ZHES PA’I RKANG PA BZHIS STON TE, SNGAR BSHAD PA LAS SHES PAR NUS SO,,
Having completed our explanation of how others practice patience, we have now come to our third major section from above: the divisions of the perfection of patience. This division, into a perfection of wisdom which has still not gone beyond the world, and another which has gone beyond the world, is what the four lines [of the original Tibetan] including the words “total Buddha” are referring to. You can understand the meaning of these lines from the explication we have given previously in this text.
Other pure qualities of shining
[835]
[,
[SA DER RGYAL SRAS BSAM GTAN MNGON SHES DANG,
,’DOD CHAGS ZHE SDANG YONGS SU ZAD PAR ‘GYUR,
,DES KYANG RTAG TU ‘JIG RTEN PA YI NI,
,’DOD PA’I ‘DOD CHAGS ‘JOMS PAR NUS PAR ‘GYUR,]
[Children of the Victors at this level
Achieve concentration and clairvoyance.
They have finished off
Ignorant liking, and disliking;
And they’re always able as well
To destroy the mistaken wanting
For the objects of desire
That those of the world possess.
III.41-44 ]
[836]
BZHI PA NI, SA GSUM PA DER RGYAL SRAS DE LA BZOD PA’I PHAR PHYIN DAG PA DE BZHIN DU, BSAM GTAN DANG PO LA SOGS PA BZHI DANG, DES MTSON NAS NAM MKHA’ MTHA’ YAS DANG, RNAM SHES MTHA’ YAS DANG, CI YANG MED PA’I SKYE MCHED DANG, SRID RTZE STE GZUGS MED PA’I SNYOMS ‘JUG BZHI DANG,
Our fourth major section is a description of the other, very pure qualities that come at this level. And so here, at this third bodhisattva level, the perfection of patience belonging to these children of the Victors is pure; but at the same time they achieve the purity of other good qualities. They perfect the meditation states of the four concentration levels—the first and the rest; and perfect as well the four meditation states that lead to the formless realm—those known as Limitless Space; Limitless Awareness; the Door for the Spread of Nothing At All; and the Peak of Cyclic Existence—these being implied by the mention in the root text of the “concentration” levels.
[837]
BYAMS PA DANG SNYING RJE DANG DGA’ BA DANG BTANG SNYOMS TE TSAD MED PA BZHI DANG, RDZU ‘PHRUL DANG, LHA’I RNA BA DANG, GZHAN GYI SEMS SHES PA DANG, [f. 67a] SNGON GYI GNAS DRAN PA DANG, LHA’I MIG GI MNGON PAR SHES PA LNGA DAG PA ‘THOB PAR ‘GYUR RO,,
They achieve as well pure forms of the four immeasurables of love, compassion, joy, and equanimity; and of the five kinds of clairvoyance: miracles, the hearing of a god, the ability to read others’ minds, memory of times long past, and the sight of a god.
[838]
BSAM GTAN DANG GZUGS MED PA ‘DI DAG LA ‘JUG LDANG BYED KYANG, BYANG CHUB KYI RGYU YONGS SU RDZOGS PAR ‘GYUR BA MTHONG BA DER CHED DU BSAMS TE, SMON LAM GYI DBANG GIS SKYE YI, ‘JIG RTEN PA’I BSAM GTAN DANG GZUGS MED PA DE DAG GI DBANG GIS MI SKYE’O,,
We should say though that—even as they enter and rise from these meditations related to the various concentration and formless-realm levels—these bodhisattvas do so with the clear purpose of seeing the causes for their enlightenment completed. They may take birth in the resulting levels by force of their prayers, but it is never due to the power of a worldly form of the meditations of the concentration levels and the formless levels.
[839]
‘DI NI SA DANG PO NAS KYANG ‘THOB MOD KYANG, SA ‘DIR LHAG PA’I TING NGE ‘DZIN GYI BSLAB PA SNGA MA RNAMS LAS CHES MCHOG TU GYUR PA ‘THOB PAS, DE’I DBANG GIS SKYE’AM SNYAM PA’I DOGS PA CHE BAS SMOS SO,,
Now admittedly these abilities have already been achieved from the first of the bodhisattva levels; yet they are referred to by the root text with regard to this level because it is understood that at this point the bodhisattva will have achieved a capacity in the extraordinary training of concentration which is far superior to that at previous levels, and there is thus a greater chance that someone might start to wonder whether or not this capacity could force the normally corresponding rebirth.
[840]
SA ‘DIR ‘DOD CHAGS DANG ZHE SDANG ZAD PAR ‘GYUR BA ‘THOB BO, ,DANG GI SGRA NI KYANG GI DON TE MA SMOS PA GTI MUG ZAD PA YANG BSDU BA’I PHYIR RO,,
At this bodhisattva level, one reaches the point where they finish off ignorant liking and disliking. The expression “as well” at this point is meant in the sense of inclusion—meaning that it is meant to imply that the end of dark ignorance itself is also included here.
[841]
ZAD PA’I DON NI GTAN ZAD PA MIN TE, MDO NYID LAS, ‘DOD PA DANG GZUGS DANG, SRID PA DANG MA RIG PA’I ‘CHING BA BZHI THAMS CAD BSRABS PAR GSUNGS PAS SO, ,DE DAG GI DON NI BYANG SA’I DGONGS PA LTAR NA, ‘JIG RTEN PA’I BSAM GTAN DANG GZUGS MED KYI TING NGE ‘DZIN GYI MTHUS, ‘DOD PA DANG GZUGS DANG GZUGS MED LA CHAGS PA DANG BRAL BA YIN TE, SNGAR BSHAD PA’I MNGON GYUR SPANGS PA’O,,
And when we say “ended” here, it is not meant to imply that these problems are ended permanently. As sutra itself says, “The four kinds of chains—desire, form, becoming, and ignorance—are all weakened.” The meaning of this statement, according to the thinking of The Levels of the Bodhisattva, is that—due to the power of the worldly kinds of meditation related to the concentration levels and the formless levels—one is freed from attachment to the desire realm, the form realm, and the formless realm; and so we rid ourselves of the manifest form of the aforementioned problems.
[842]
DES NA BSRABS PA ZHES GSUNGS PAR MNGON NO, ,’CHING BA YANG MNGON PA NAS BSHAD PAR MNGON NO,,
This evidently is why the sutra uses the word “weakened.”[258] And the word “chains” here would seem to follow its usage in the teachings on Higher Knowledge.[259]
[843]
‘DIR MDO LAS, DE’I LTA BAR GYUR PA’I ‘CHING BA RNAMS NI SNGA NAS SPANGS PA YIN NO, ZHES GSUNGS PA’I DON KHA CIG LTA BA THA MA GSUM MTHONG LAM [f. 67b] DU SPANGS PA LA ‘CHAD MOD KYANG, LTA BA KUN BRTAGS LNGA SA DANG POR SPANGS PA LA BYA’O,,
On this point, we see a citation in sutra which says, “We rid ourselves of chains which relate to this kind of viewpoint earlier on.”[260] Now despite the fact that some have explained this as meaning that one has eliminated the latter three mistaken views during the path of seeing, it should be understood as meaning that we have eliminated the intellectual form of all five mistaken views during the first bodhisattva level.[261]
[844]
BYANG SA LAS NI DE NI THOG MA MOS PAS SPYOD PA’I SA NYID NAS CHOS NYID KYI DE BZHIN NYID LA MOS PA’I PHYIR, LTA BAR GYUR PA’I ‘CHING BA RNAMS SPANGS PA YIN NO, ZHES BSHAD DO,,
Now The Levels of the Bodhisattva says, “At the levels for those who are acting out of aspiration, the chains that consist of viewpoints are abandoned, for they aspire to the true way of the nature of all things.”[262]
[845]
DE’I ‘OG TU MDO LAS, LOG PA’I ‘DOD CHAGS DANG ZHE SDANG DANG GTI MUG ,BSKAL PA KHRAG KHRIG ‘BUM PHRAG DU MAR ‘GRIB PAR BYA BA MA YIN PA, SA ‘DIR SPONG BAR GSUNGS PA NI SA BON SPONG BA LA DGONGS LA, DE YANG SGOM SPANG GI NYON MONGS LHAN SKYES CHE ‘BRING DRUG SA GNYIS PA NAS, BDUN PA’I BAR GYIS SPONG BA’I SA ‘DI’I SPANG BYA LA DGONGS SO,,
Immediately following in the text, the author relates how a sutra describes mistaken desire, repulsion, and misunderstanding which are not such that they have obstructed us for many billions upon billions of years as being eliminated at this level.[263] What he’s referring to in this wording is the elimination of the seeds: he’s thinking of negativities at this level which are the six greater and medium forms of the innate negativites eliminated by the path of habituation—which we rid ourselves of from the second to the seventh bodhisattva levels.
[846]
‘GREL PA MDZAD PAS NYON MONGS KUN BRTAGS SA DANG PO NAS DANG, LHAN SKYES SA GNYIS PA NAS SPONG BA GSAL BAR MA GSUNGS KYANG, SA BRGYAD PA MA THOB KYI BAR DU NYON MONGS THAMS CAD KYI SA BON ZAD PA MED PA DANG, BDEN ‘DZIN NYON MONGS SU ‘JOG PA DANG, BDEN ‘DZIN MA ZAD BAR DU ‘JIG LTA MI ‘DZAD PA DANG, SA DANG POR KUN SBYOR GSUM SPANGS PA RIN CHEN ‘PHRENG BA LAS KYANG BSHAD PAS, SPYIR NYON MONGS LA GNYIS SU ‘BYED PA DANG, KHYAD PAR DU ‘JIG LTA LA GNYIS SU DBYE DGOS PAR SHIN TU GSAL LO,,
Now the author of the autocommentary does not clearly state that intellectual forms of the negativities are eliminated from the first level, or that inborn forms are eliminated from the second. Nonetheless, the String of Jewels does explain that the seeds of the negative emotions are not all finished off until eighth bodhisattva level; and that the tendency to hold to things as being real should be classified as a negative emotion; that one cannot finish off the view of destruction until they finish off the tendency to hold things as real; and that the three bonds are eliminated at the first bodhisattva level.[264] It is thus eminently clear that we must, in general, divide negative emotions into two different types; and that we must, more particularly, divide the view of destruction into two.
[847]
BDEN ‘DZIN NYON MONGS SU ‘JOG PA’I LUGS ‘DI LA, NYON MONGS ZAG MED KYI LAM GYIS SPONG BA NA, BDEN ‘DZIN RE’I SA BON SPONG DGOS PAS SA BON DE LAS GZHAN PA’I GNYIS SNANG ‘KHRUL PA’I BAG CHAGS SHES SGRIB TU BZHAG PA’I [f. 68a] PHYOGS RE YANG GTAN ZAD MI NUS PAS, NYON MONGS THAMS CAD MA ZAD BAR DU SHES SGRIB MI SPONG BA’I PHYIR, SHES SGRIB NI DAG PA SA GSUM GYI SKABS SU SPONG NGO,,
Here in this system, where holding that things are real is classified as a negative emotion, each seed of holding things this way must be eliminated where negativities are eliminated by the path of the immaculate. But not all the different propensities for seeing things in a mistaken way—in a dualistic way—which are other than these seeds, and which we classify as obstacles to omniscience, can at that point be eliminated permanently. As such, we cannot rid ourselves of the obstacles to omniscience until we finish off all the negative emotions; and therefore it is during the three pure levels[265] that we rid ourselves of these omniscience obstacles.
[848]
SA GSUM PA DE LA GNAS PA NI, PHAL CHER LHA’I DBANG PO BRGYA BYIN DU ‘GYUR TE, RTAG TU ‘JIG RTEN PA SEMS CAN RNAMS KYI NI, ‘DOD PA LA CHAGS PA’I ‘DOD CHAGS ‘JOMS PAR NUS PA LA MKHAS PAR ‘GYUR ZHING, GTZO BOR GYUR BAS {%PAS} SEMS CAN RNAMS ‘DOD PA’I ‘DAM NAS ‘DON PA LA MKHAS PA YIN NO,,
People at this third level become, for the most part, the lord of the mighty pleasure beings: Shakra. They always become masters of the ability to destroy that mistaken wanting which craves the objects of desire, and which has always been a part of living beings in the realm of suffering—of those who belong to the world. And because they come to take a leading role, they become masters as well at extricating these beings from the mire of craving.
[849]
KYANG GI SGRA NI NAG TSO’I ‘GYUR LAS, ‘DOD PA’I ‘DOD CHAGS KYANG RTAG TU SPONG ZHES ‘BYUNG BA LTAR BDE’O,,
It seems easier if we read the “as well” of the root text here as Naktso’s translation does it: “They’re always able to eliminate / Mistaken wanting for the objects / Of desire, as well.”
To win a Buddha’s body
[850]
[,
[SBYIN SOGS CHOS GSUM DE DAG PHAL MO CHER,
,BDE BAR GSHEGS PAS KHYIM PA RNAMS LA BSNGAGS,
,BSOD NAMS ZHES BYA’I TSOGS KYANG DE DAG NYID,
,SANGS RGYAS GZUGS KYI BDAG NYID SKU YI RGYU,]
[The three practices of giving and the rest
Are recommended by Those Who’ve Gone to Bliss
Primarily for those who live the home life.
What we call the “accumulation of merit”
Is these same three; this is the cause for the holy body
Of a Buddha which is physical in nature.
III.45-48 ]
[851]
GSUM PA NI, DA NI PHAR PHYIN DANG PO GSUM GYI RTEN GYI KHYAD PAR DANG, TSOGS KYI RANG BZHIN DANG, ‘BRAS BU GANG ‘GRUB PA’I RNAM GZHAG GSAL BAR STON PA NI,
We have now reached the third major part of our explanation of this third bodhisattva level, which concerns the features of the person who practices the first three perfections. Here we have a clear description of the nature of the accumulation of goodness which is involved; and the result that one attains.
[852]
BYANG SEMS KHYIM PA DANG RAB BYUNG GNYIS SBYIN SOGS KYI RTEN YIN MED {%MOD} KYANG, SGRUB DKA’ SLA LA LTOS NAS NI, BYANG SEMS KHYIM PA RNAMS LA NI SBYIN PA LA SOGS PA’I CHOS GSUM PO DE DAG SGRUB PAR SLA BAS, BDE BAR GSHEGS PAS DE GSUM RTEN DE LA BSNGAGS SO,,
Now bodhisattvas who are either householders or those who have left the home life can be people who practice the perfections of giving and the rest, but there is a distinction of how easy or difficult it will be for them to do so. Bodhisattvas who live the home life will find the three practices of giving and the rest easier to carry out; and so Those Gone to Bliss have recommended these three for people of this type.
[853]
TSOGS GNYIS KYI NANG NAS BSOD NAMS ZHES BYA BA’I TSOGS KYANG GSUM PA DE DAG NYID DO, ,TSOGS DE NI SANGS RGYAS KYI GZUGS KYI BDAG NYID KYI SKU YI RGYU STE GTZO BO’I DBANG DU BYAS PA’O,,
From among the two forms that the accumulation of goodness involves, it is these same three which constitute the form we call “the accumulation of merit.” And that’s because this particular kind of accumulation is the cause—meaning the principal cause—for the holy body of a Buddha which is physical in nature.
[854]
RIN CHEN ‘PHRENG BA LAS KYANG,
,DER NI SBYIN DANG TSUL KHRIMS DANG,
,BZOD PA’I CHOS NI KHYAD PAR DU,
,KHYIM [f. 68b] PA LA BSHAD SNYING RJE YI,
,SNYING PO CAN DE BRTAN GOMS MDZOD,
,CES SO,,
As the String of Jewels puts it as well,
Here the practices
Of giving, an ethical way of life,
And keeping ones patience
Have been taught especially
For those who live the home life.
Those who have compassion
At the core of their heart
Should follow these three steadily.[266]
[855]
BYANG SEMS KHYIM PA LA CHOS GSUM BSGRUB SLA BA’I SBYIN PA NI, ZANG ZING DANG MI ‘JIGS PA DANG, TSUL KHRIMS NI KHYIM PA’I PHYOGS KYI DANG, BZOD PA NI CHOS LA NGES SEMS GTZO CHE’O,,
The primary forms of giving that are referred to when we say that these three practices are easier for a bodhisattva who is a householder are the giving of material objects, and to give someone freedom from fear. The form of an ethical life referred to is mainly that which is designed for laypeople; and the form of patience is the principally the one where we have a high degree of discernment about the nature of things.
[856]
BYANG SEMS RAB BYUNG RNAMS LA NI BRTZON ‘GRUS DANG BSAM GTAN DANG SHES RAB BSGRUB SLA STE, DE GNYIS LA LHAG MA GZHAN MED PA NI MIN NO,,
For bodhisattvas who are people who’ve left the home life, the perfections of joyful effort; meditation; and wisdom are easier to practice. Apart from these two, there are no others.
[857]
YE SHES KYI TSOGS NI BSAM GTAN DANG SHES RAB YIN LA, DE GNYIS GTZO BOR CHOS SKU’I RGYU DANG, BRTZON ‘GRUS NI TSOGS GNYIS KA’I RGYU’O,,
The accumulation of wisdom consists of meditation and wisdom; these two are, primarily, the cause for a Buddha’s body of reality. Joyful effort acts as a cause for both of the accumulations.
The cutting light of the sun
[858]
[,
[RGYAL BA’I SRAS PO NYI MA LA GNAS ‘OD BYED ‘DI,
,RANG GTOGS MUN RNAMS DANG PO YANG DAG BSAL BYAS NAS,
,’GRO BA’I MUN PA RNAM PAR ‘JOMS PAR MNGON PAR ‘DOD,
,SA ‘DIR SHIN TU RNO BAR GYUR KYANG KHRO MI ‘GYUR,]
[These children of the Victors,
Standing in the Sun of Shining,
Banish the darkness within their being
Even at the first; then gain a fervent desire
To destroy the darkness of beings;
And despite their cutting light,
They never lose their temper.
III.49-52 ]
[859]
BZHI PA NI, SA ‘OD BYED PA ZHES BYA BA RGYAL BA’I SRAS PO NYI MA LA GNAS PA ‘DI NI, RANG GI RGYUD DU GTOGS PA’I MI SHES PA’I MUN PA, DON DAM PA’I SA ‘DI ‘BYUNG BA’I GEGS SU GYUR PA RNAMS, SA DE DANG PO SKYE BZHIN PA’I SKABS SU YANG DAG PAR GSAL BAR BYAS NAS,
With this we have reached the fourth major part of this chapter: a concluding summary of the level, accomplished by describing its high qualities. And so think now of these children of the Victors, standing in the sun of the bodhisattva level called “Shining.” The darkness within their being—the darkness of not knowing things, and all the obstacles which prevent this ultimate level from happening for them—are banished by that light, even as the level first starts to grow.
[860]
RNAM PA DE LTA BU GZHAN LA NYE BAR BSTAN PA LAS ‘GRO BA GZHAN RNAMS KYI, SA GSUM PA’I GEGS BYED PA’I MUN PA RNAM PAR ‘JOMS PAR MNGON PAR ‘DOD DO,,
And they then gain a fervent desire to teach other beings of these things, and thus destroy the darkness which blocks them from reaching this same third level.
[861]
BYANG SEMS DE NI SA GSUM PA ‘DIR NYES PA’I MUN PA YON TAN ‘JOMS PAR BYED PA BCOM PAS, NYI MA LTAR SHIN TU RNO BAR GYUR KYANG SKYON LDAN GYI SKYE BO LA KHRO BAR MI ‘GYUR TE, BZOD PA LA CHES LHAG PAR GOMS PA’I PHYIR DANG, SNYING RJES RGYUD SNUM PAR BYAS PA’I PHYIR RO,,
Here at the third level, the bodhisattva has smashed the darkness of bad qualities which acts to destroy their good qualities, and so their light cuts as bright as the sun—but even so they never lose their temper towards people with many faults, for they have steeped themselves deeply in the art of patience, and their hards have been softened deep by compassion.
[862]
[,
[DBU MA LA ‘JUG PA LAS, ,SEMS BSKYED PA GSUM PA’O,,]
[This concludes the third wish for enlightenment, or chapter, of Entering the Middle Way.]
[863]
DBU MA LA ‘JUG PA’I RGYA CHER BSHAD PA DGONGS PA RAB TU GSAL BA LAS, DON DAM PA’I SEMS BSKYED [f. 69a] PA GSUM PA’I RNAM PAR BSHAD PA’O,, ,,
This concludes our explanation of the third ultimate “wish for enlightenment,” or chapter, of An Illumination of the True Thought, an expanded explanation of Entering the Middle Way.
Chapter 4
Radiance
[864]
BZHI PA SA BZHI PA ‘OD ‘PHRO BA BSHAD PA LA GSUM, SA ‘DIR BRTZON ‘GRUS LHAG PAR BSTAN PA, SA’I NGES PA’I TSIG BSTAN PA, SPANGS PA’I KHYAD PAR BSTAN PA’O,,
Our explanation of Radiance, the fourth of the bodhisattva levels, has three parts: a description of how, at this point, our practice of joyful effort becomes higher; an explanation of the particular name used for this level; and a description of what it is we rid ourselves of at this point.
The blaze of joy
[865]
[,
[YON TAN MA LUS BRTZON ‘GRUS RJES ‘GRO ZHING,
,BSOD NAMS BLO GROS TSOGS NI GNYIS KYI RGYU,
,BRTZON ‘GRUS GANG DU ‘BAR BAR GYUR PA YI,
,SA DE BZHI PA ‘OD NI ‘PHRO BA’O,]
[All high qualities follow after joyful effort;
It is the cause for both the accumulation
Of goodness and of knowledge.
The level at which joyful effort blazes
Is the fourth, to which we give
The name of “Radiance.”
IV.1-4 ]
[866]
DANG PO NI, DA NI SA ‘DIR PHAR PHYIN DANG PO GSUM LAS, BRTZON ‘GRUS LHAG CING LHAG MA DRUG LAS DMAN PAR BSTAN PA NI,
Here is the first. Now next we show how, at this level, joyful effort—from among the first three of the perfections—reaches a higher level; and yet remains the lowest of the other six.[267]
[867]
DGE BA LA MI SPRO BA LA NI SBYIN SOGS LA RNAM PA THAMS CAD DU ‘JUG PA MED PAS, YON TAN GANG YANG ‘BYUNG BA MED LA, SNGAR BSHAD PA’I SBYIN SOGS KYI YON TAN BSAGS PA’AM, SOG PA LA SPRO BA DANG LDAN PA LA NI, THOB PA’I YON TAN ‘PHEL BA DANG, MA THOB PA THOB PAR ‘GYUR BAS, YON TAN MA LUS PA NI BRTZON ‘GRUS KYI RJES SU ‘GRO ZHING, BSOD NAMS DANG BLO GROS TE YE SHES KYI TSOGS NI GNYIS KYI RGYU’O,,
If a person feels no great joy in doing good deeds, then they will never undertake the actions of giving and the rest—and then they will never develop a single one of the high qualities. Consider, on the other hand, a person who does take joy in the accumulation—or the accumulating—of the high qualities of giving and the rest, as we have described them above. They are people who see their good qualities continue to increase; and who are able to achieve what they haven’t yet achieved. As such, we can say that all high qualities follow after joyful effort; and that it is the cause for both of the accumulations: that of goodness, and that of knowledge.
[868]
DE ‘DRA BA’I BRTZON ‘GRUS SA GANG DU LHAG PAR ‘BAR BA ‘CHANG BAR GYUR PA DE NI, SA BZHI PA ‘OD ‘PHRO BA ZHES BYA’O,,
This fourth bodhisattva level then is given the name of “Radiance,” because it is the level at which we hold in our hands an immense blaze of such joyful effort.
[869]
SA GSUM PAR LHAG PA’I TING NGE ‘DZIN GYI BSLAB PA SA DANG PO GNYIS LAS, CHES PHUL DU BYUNG BA THOB PAS DE LAS SKYES PA’I SHIN TU SBYANGS PA, LE LO GTAN NAS SEL BAR BYED PA KHYAD PAR CAN SA ‘DIR THOB PA’I PHYIR NA, BRTZON ‘GRUS KYI PHAR PHYIN LHAG PA’O,,
At the third of the levels, we attain a degree of the training of concentration which is far superior to what we had at the first two. As such we also attain, at this level, a high level of the practiced ease which is born of this concentration—and this we achieve in an extraordinary form which clears away every trace of laziness. For this reason then we can say that we have taken our practice of the perfection of joyful effort to a higher point.
The qualities of enlightenment
[870]
[,
[DER NI BDER GSHEGS SRAS LA RDZOGS PA YI,
,BYANG CHUB PHYOGS LHAG BSGOMS PA LAS SKYES PA’I,
,SNANG BA ZANGS KYI ‘OD PAS LHAG ‘BYUNG ZHING,]
[Here the children of Those Gone to Bliss
Practice the qualities of perfect enlightenment
Even higher; and then a light arises from this—
An exceeding light is born,
A light of a copper color.
IV.5-7 ]
[871]
GNYIS PA NI, YANG CI’I PHYIR SA ‘DI LA ‘OD ‘PHRO BA ZHES BRJOD CE NA, SA BZHI PA DER NI BDE BAR GSHEGS PA’I SRAS PO LA, RDZOGS PA YI BYANG CHUB KYI PHYOGS KYI CHOS SO BDUN, SNGAR LAS LHAG PAR [f. 69b] BSGOMS PA LAS SKYES PA’I YE SHES KYI SNANG BA, SA GSUM PAR BSHAD PA’I ZANGS KYI ‘OD DANG ‘DRA BA LAS LHAG PA ‘BYUNG STE, DE’I PHYIR YANG DAG PA’I YE SHES KYI ME’I ‘OD LHAG PA ‘BYUNG BAS, BYANG SEMS KYI SA DE LA ‘OD ‘PHRO BA ZHES BYA STE,
Which brings us to our second point—the reason for the name. Now you may ask, again, why this level is given the name it is: Radiance. It is because here, at the fourth level, the children of Those Gone to Bliss practice the 37 qualities of perfect enlightenment to a degree which is even higher than ever before. And then a light arises from this practice—an exceeding light of wisdom is born, similar to the copper-colored light we spoke of for the third level. And so because at this bodhisattva level there shines this higher light of pure wisdom, we give it the name of “Radiance.”
[872]
RIN CHEN ‘PHRENG BA LAS,
,BZHI PA ‘OD ‘PHRO CAN ZHES BYA,
,YANG DAG YE SHES ‘OD ‘BYUNG PHYIR,
,BYANG CHUB PHYOGS MTHUN MA LUS PA,
,KHYAD PAR DU NI BSGOMS PA’I PHYIR,
The root text of Entering the Middle Way thus follows here the String of Precious Jewels, which puts it this way:
The fourth of them is known as Radiance,
Because the light of wisdom pure
Shines forth; and because
They focus their practice upon
Every one of the qualities
That approach to enlightenment.
[873]
,DE YI RNAM PAR SMIN PAS NA,
,RAB ‘THAB BRAL GNAS LHA RGYAL ‘GYUR,
,’JIG TSOGS LTA BA RAB ‘BYUNG BA,
,KUN NAS ‘JOMS BYED MKHAS PA YIN,
ZHES GSUNGS PA BZHIN ‘JUG PAR YANG BKOD PA’O,,
And when these deeds have ripened,
They become the Lords of Gods
In that high place, “Free of Strife.”
They are masters at obliterating
That high form of the view
Of the destruction of the construct.[268]
[874]
BYANG PHYOGS SO BDUN NI DRAN PA NYER GZHAG LA SOGS PA LAM SDE TSAN BDUN NO,,
The “37 qualities of enlightenment,” by the way, consist of seven different groups of qualities, such as the different forms of awareness.
[875]
DRAN PA NYER GZHAG BZHI NI, LUS DANG TSOR BA DANG SEMS DANG CHOS DRAN PA NYER GZHAG GO
The four forms of awareness are those of [1] the body; of [2] feelings; of [3] the mind; and of [4] things.
,YANG DAG PAR SPONG BA BZHI NI DGE BA’I CHOS MA SKYES PA SKYED PA DANG, SKYES PA RNAMS SPEL BA DANG, MI DGE BA MA SKYES PA MI SKYED PA DANG, SKYES PA YANG DAG PAR SPONG BA’O,,
The four perfect freedoms are [5] to give rise to goodness which has not yet begun; [6] to increase goodness which has already begun; [7] not to give rise to wrong which as not yet begun; and [8] to give up wrong which has already begun.
[876]
RDZU ‘PHRUL GYI RKANG PA BZHI NI, ‘DUN PA DANG, BRTZON ‘GRUS DANG, SEMS DANG DPYOD PA’I TING NGE ‘DZIN GYI RDZU ‘PHRUL GYI RKANG PA’O,,
The four legs of the miraculous consist of legs of miraculous concentration related to [9] aspiration; [10] joyful effort; [11] thinking; and [12] acting.
[877]
DBANG PO LNGA NI, DAD PA DANG BRTZON ‘GRUS DANG, DRAN PA DANG TING NGE ‘DZIN DANG, SHES RAB KYI DBANG PO’O,,
The five powers are those of [13] faith; [14] joyful effort; [15] mindfulness; [16] concentration; and [17] wisdom.
[878]
STOBS LNGA NI, DAD PA LA SOGS PA’I STOBS SO,,
The five forces are those of [18-22] faith and the rest.[269]
[879]
BYANG CHUB KYI YAN LAG BDUN NI, DRAN PA DANG CHOS RAB TU RNAM PAR ‘BYED [f. 70a] PA DANG, BRTZON ‘GRUS DANG DGA’ BA DANG, SHIN TU SBYANGS PA DANG TING NGE ‘DZIN DANG, BTANG SNYOMS YANG DAG BYANG CHUB KYI YAN LAG STE YANG DAG MAN CHAD SNGA MA DRUG GI MTHAR YANG SBYAR RO,,
The seven components of enlightenment are [23] awareness; [24] perfect discrimination between things; [25] joyful effort; [26] joy itself; [27] practiced ease; [28] concentration; and [29] the component of enlightenment which consists of equanimity (also add this last phrase to the beginning of all the first six).
[880]
‘PHAGS LAM YAN LAG BRGYAD NI, YANG DAG PA’I LTA BA DANG RTOG PA DANG, NGAG DANG LAS KYI MTHA’ DANG, ‘TSO BA DANG RTZOL BA DANG, DRAN PA DANG TING NGE ‘DZIN YANG DAG ‘PHAGS PA’I LAM YAN LAG GO, YANG DAG PA’I ZHES PA RTOG PA MAN CHAD LA SBYAR ZHING, YANG DAG PA’I ‘PHAGS PA’I LAM YAN LAG CES PA SNGA MA BDUN GYI MTHAR YANG SBYAR RO,,
The eight components of the path of the realized ones are [30] the component of the path of the realized consisting of correct views and [31] thoughts; [32] speech and [33] the point of actions;[270] [34] livelihood and [35] effort; and [36] awareness and [37] concentration. The expression “component of the path of the realized consisting of” should be applied to the beginning of each of the latter seven here as well.
[881]
DE LA SA DANG PO NI BSLAB PA’I RTEN DANG, BSLAB PA’I NGO BO LA GNYIS PAR LHAG PA’I TSUL KHRIMS DANG, GSUM PAR LHAG PA’I SEMS KYI BSLAB PA DANG, BZHI PA NAS DRUG PA’I BAR GSUM LA LHAG PA’I SHES RAB KYI BSLAB PA GSUM ‘JOG PA LA, SA ‘DIR BYANG PHYOGS SO BDUN RAGS PA DANG PHRA BA LA CHES MKHAS PA’I SHES RAB KYI BSLAB PA CAN DU ‘GYUR RO,,
We can say that the first of the bodhisattva levels is the foundation for the trainings. Then come the levels which actually consist of the trainings: the second level consists of the extraordinary training in ethical living; the third consists of the extraordinary training in thinking;[271] and the fourth to the sixth consist of the extraordinary training in wisdom. The present level then consists of an extraordinary training in wisdom where one has mastered, to a high degree, both gross and more subtle forms of the 37 qualities of enlightenment.[272]
Things are not themselves
[882]
[,
[RANG DU LTA BA DANG ‘BREL YONGS SU ZAD,]
[And then everything related
To seeing things as themselves
Is finished off completely.
IV.8 ]
[883]
GSUM PA NI, RANG STE PHRA BA’I ‘JIG LTA’I BDAG TU LTA BA DANG ‘BREL BA STE DE SNGON DU ‘GRO BA’I BDAG DANG, SEMS CAN SOGS RANG RKYA BA’I RDZAS YOD DU ‘DZIN PA RAGS PA’I GANG ZAG GI BDAG DANG BDAG GI BAR ‘DZIN PA DANG, PHUNG KHAMS SKYE MCHED LA BDEN PAR ZHEN PA’I CHOS KYI BDAG ‘DZIN RNAMS YONGS SU ZAD PAR ‘GYUR RO,,
This brings us to our third point from above: a description of what it is we rid ourselves of at the fourth level. And then everything related to seeing things as themselves is finished off completely—which is to say, everything related to seeing things as themselves as we do this in the subtle form of the view of destruction. This involves the tendency to believe in a self-nature which is the precursor for this view; the tendency to believe in the gross form of a self-nature to a person in the case where we are holding living beings and such as existing in a self-standing, substantial way (in addition to thinking this way about what is possessed by such a being); and the tendency to believe in a self-nature to the parts of a person: the heaps, the categories, and the doors of sense—thinking that these are real.
[884]
ZAD PA’I DON YANG SA DE’I SPANG BYAR GYUR PA’I BDAG ‘DZIN GNYIS KYI SA BON SPANGS [f. 70b] PA YIN GYI, THAMS CAD ZAD PA MIN NO, ,MDOS KYANG ‘JIG LTA LHAN SKYES YOD PAR BSTAN NO,,
When we say “finished off” here, what we mean is that we have rid ourselves of the seeds for the forms of a belief in a self-nature which are the particular types that we eliminate at this level; this is not though to say that we have rid ourselves of all their possible forms. Sutra too explains that, at this point, we still possess the innate form the view of destruction.[273]
[885]
[,
[DBU MA LA ‘JUG PA LAS, ,SEMS BSKYED PA BZHI PA’O,,]
[This concludes the fourth wish for enlightenment, or chapter, of Entering the Middle Way.]
[886]
DBU MA LA ‘JUG PA’I RGYA CHER BSHAD PA DGONGS PA RAB TU GSAL BA LAS, DON DAM PA’I SEMS BSKYED PA BZHI PA’I RNAM PAR BSHAD PA’O,,
This concludes our explanation of the fourth ultimate “wish for enlightenment,” or chapter, of An Illumination of the True Thought, an expanded explanation of Entering the Middle Way.
Chapter 5
Invincible
[887]
,,LNGA PA SA LNGA PA SBYANG DKA’ BA BSHAD PA LA GNYIS, SA LNGA PA’I NGES PA’I TSIG BSHAD PA, BSAM GTAN LHAG CING BDEN PA LA MKHAS PAR BSTAN PA’O,,
This brings us to the fifth major division from above, which is an explanation of “Invincible,” the fifth bodhisattva level. We proceed in two steps: an explanation of the literal meaning of this level’s name; and a description how, at this level, our practice of the perfection of concentration reaches a higher level—and we become masters on the subject of reality.
Invincible over the demons
[888]
[,
[BDAG NYID CHE DE BDUD RNAMS KUN GYIS KYANG,
,SBYANG DKA’I SA LA PHAM PAR NUS MA YIN,
[These great beings cannot be defeated,
Even by each and every demon;
And so the level is known
As “Invincible.”
V.1-2 ]
[889]
DANG PO NI, BDAG NYID CHEN PO SA LNGA PA SBYANG DKA’ BA LA GNAS PA DE NI, ‘JIG RTEN GYI KHAMS THAMS CAD NA GNAS PA’I LHA’I BU’I BDUD RNAMS KUN GYIS KYANG PHAM PAR BYA BAR NUS PA MA YIN NA, DE DAG LAS GZHAN PA’I BDUD KYI BKA’ NYAN PA BRAN LA SOGS PA RNAMS KYIS LTA CI SMOS, DE YI PHYIR SA ‘DI’I MING SBYANG DKA’ BA ZHES BYA’O,,
Here is the first. These great beings—bodhisattvas who have reached the fifth level, known as “Invincible”—are people who cannot be defeated even by each and every one of those demons, in all the worlds of the universe, known as “children of the being of pleasure.”[274] Needless to say then they could never be beaten by beings like the minions of these demons—by those who are their servants. As such, this level is itself called “Invincible.”
[890]
RIN CHEN ‘PHRENG BA LAS KYANG,
,LNGA PA SHIN TU SBYANG DKA’ BDUD,
,KUN GYIS SHIN TU THUB DKA’I PHYIR,
,’PHAGS PA’I BDEN SOGS PHRA MO’I DON,
,SHES LA MKHAS PA ‘BYUNG BA’I PHYIR,
As the String of Precious Jewels puts it,
The fifth is known as
Completely “Invincible,”
For it is completely difficult
For all the demons to beat us.
This is when we become a master
In understanding the subtle meaning
Of things like the truths of the realized.[275]
[891]
,DE YI RNAM PAR SMIN PAS NA,
,DGA’ LDAN GNAS KYI LHA RGYAL ‘GYUR,
,MU STEGS BYED PA THAMS CAD KYI,
,NYON MONGS LTA GNAS ZLOG BYED PA,
ZHES GSUNGS SO,,
And when this seed has ripened,
A person becomes a Lord of Gods
In the Heaven of Happiness;
They turn back all the negative thoughts
And mistaken ideas of every
Person with lower views.[276]
An excellent mind
[892]
[,
[BSAM GTAN LHAG CING BLO BZANG BDEN RANG BZHIN,
,ZHIB MO RTOGS LA’ANG SHIN TU MKHAS PA ‘THOB,]
[They reach a high point
In their practice of meditation,
As well as an excellent mind:
And a high degree of mastery
In a very fine state of mind
Comprehending the nature
Of the truths.
V.3-4 ]
[893]
GNYIS PA NI, SA LNGA PA ‘DIR PHAR PHYIN BCU’I NANG NAS BSAM GTAN GYI PHAR PHYIN NYID CHES LHAG PAR ‘GYUR RO, ,DE LTAR BSTAN PA NA SBYIN PA NAS BRTZON ‘GRUS KYI PHAR PHYIN BZHI LHAG PAR ‘GYUR BA, SNGON NYID NAS THOB ZIN PAR SHES PAS, LHAG MA DRUG GI NANG NAS ZHES SHES PAR ‘GYUR RO,,
As for how we become masters of reality, here at the fifth bodhisattva level that we reach an extremely high point in our practice, specifically, of the perfection of meditation—from among the ten perfections. When it is phrased this way, we automatically understand that the four perfections from giving up to joyful effort have already by this point been attained in a higher degree. And that’s why we speak of “the remaining six.”
[894]
DE YANG BSAM GTAN GYI PHAR PHYIN GYI MI MTHUN PHYOGS RNAM [f. 71a] G-YENG SOGS KYI NYES PAS GTAN MI BRDZI BA ‘DIR THOB PA ‘DRE BA, SHES RAB KYI PHAR PHYIN SOGS LA ‘DIR MED PA’O,,
Here we have attained a point where we are forever free from oppression by those things which act against the perfection of meditation: problems such as mental distraction. And because they are intermixed with the meditation here, the perfections of wisdom and the rest are as well free of them.
BSAM GTAN LHAG PAR MA ZAD BLO BZANG STE ‘PHAGS PA’I BDEN PA’I RANG BZHIN TE RANG GI NGO BO SHES PA ZHIB MOS KHONG DU CHUD DGOS PA PHRA MO RTOGS PA LA’ANG SHIN TU MKHAS PA ‘THOB PAS, ‘DIR BDEN PA RAGS PA DANG PHRA BA LA MKHAS PA’I LHAG PA’I SHES RAB CAN DU ‘GYUR RO,,
Not only do we attain an exceeding level of our meditation here; we also reach an “excellent mind”[277]—meaning a high degree of mastery in which we comprehend the nature, or true essence, of the truths of the realized: something which can only be grasped by a very fine state of mind. As such, by this point we also possess an exceeding form of wisdom, versed in both the gross and more subtle forms of reality.
[895]
‘DIR SA BCU PA LAS SA LNGA PA BA DES SDUG KUN DANG, ‘GOG LAM GYI BDEN PA BZHI LA MKHAS PA DANG, DE NAS KUN RDZOB DANG DON DAM PA’I BDEN PA LA MKHAS PA GNYIS SO SOR GSUNGS PA LA, YAB SRAS MJAL BA DANG, DBU MA LAS KUN RDZOB DANG DON DAM PA’I BDEN PA GNYIS SU NGES PAR GSUNGS PAS, BDEN GNYIS LAS THA DAD PAR BDEN BZHI GA LA YOD,
In the Ten Levels, we see the the bodhisattva at the fifth level described both as a master of the four truths—those of suffering and its source; and those of the end of suffering and the path to it—and as a master of the pair of deceptive reality and ultimate reality; the two separately.[278] Then again, the sutra called The Meeting of the Father and the Son, and The Middle Way,[279] both state that the truths are fixed at only two: deceptive truth and ultimate truth. How then could we ever say that the four truths existed somehow separately from the two truths?
[896]
CES PA’I LAN DU, BDEN PA GNYIS SU MA ‘DUS PA’I BDEN PA MED MOD KYANG, SPANG BYA KUN NYON GYI PHYOGS LA KUN ‘BYUNG RGYU DANG, SDUG BSNGAL ‘BRAS BU DANG, BLANG BYA RNAM BYANG GI PHYOGS LA LAM BDEN RGYU DANG, ‘GOG BDEN ‘BRAS BUR BSTAN PA’I PHYIR BDEN BZHI BSHAD PA DANG,
In response to this question we can agree that there is no truth which is not subsumed by the two truths. Nontheless, we do speak of four different truths, in the sense that things we need to rid ourselves of—the side of the universe involved with negative emotions—are presented as two (a cause, the truth of the source of pain; and a result, the truth of the pain itself) while the enlightened side of the universe is also presented as two (again a cause, the truth of the path, and a result, the truth of the end of suffering).
[897]
DE LA YANG SDUG KUN DANG LAM BDEN KUN RDZOB KYI BDEN PA DANG, ‘GOG BDEN DON DAM BDEN PAR ‘GREL PA LAS BSHAD DO,,
And the commentary further states that the truths of suffering and its source, as well as the truth of the path to the end of suffering, consist of deceptive truth; while the truth of the end of suffering consists of ultimate truth.[280]
[898]
RIGS PA DRUG CU PA’I ‘GREL PA LAS KYANG, MYANG ‘DAS DON DAM BDEN PA DANG, BDEN PA GZHAN GSUM KUN RDZOB BDEN PAR GSUNGS TE MYANG ‘DAS NI ‘GOG BDEN NO,,
The commentary to the Sixty Verses on Reasoning states as well that nirvana is ultimate reality, and the other three truths are deceptive reality; and nirvana consists of the truth of the end of pain.[281]
[899]
[f. 71b] GZHAN YANG RIGS PA DRUG CU PA’I ‘GREL PAR ‘GOG BDEN MNGON SUM DU SHES PA STON PAS ZHAL GYIS BZHES LA, DNGOS POR SMRA BA MNGON SUM TSAD MA DNGOS PO RANG MTSAN GYI YUL CAN DU ‘DOD PA LA DE MI RUNG BA DANG,
Moreover, this same commentary to the Sixty Verses states that the Teacher held the position that the truth of the end of suffering could be perceived directly;[282] whereas the schools which say that functional things truly exist assert that direct forms of perception can only take, as their object, things which are expressions of archetypes—and so for them, this would be incorrect.
[900]
RANG LUGS LA ‘GOG PA MNGON SUM DU SHES PA MNYAM GZHAG ZAG MED KYI YE SHES KYIS, ,DE KHO NA NYID KYI DON RTOGS PA’I STENG NAS BSGRUBS PAS, ‘GOG BDEN KUN RDZOB KYI BDEN PA YIN NA RNAM GZHAG DE DAG GTAN MI RUNG ZHING,
According to our own school, immaculate wisdom engaged in deep meditation, a direct perception of the end of suffering, sees both the object of suchness and—on top of that—this end. As such, saying that the truth of the end of suffering is part of deceptive reality would—according to this presentation—be completely mistaken.
[901]
MYANG ‘DAS MNGON DU BYAS PA’I TSE YANG DE KHO NA NYID KYI DON MNGON SUM DU RTOGS DGOS PAR ‘BAD PA DU MAS BSGRUBS PAS NA, ‘GOG BDEN KUN RDZOB BDEN PAR SMRA BA NI, MTHA’ MA CHOD PA’O,,
When one brings about their nirvana too they must perceive, directly, suchness as their object—and this must be accomplished with countless efforts. As such, those who say that the truth of the end of suffering is part of deceptive truth have truly failed to get to the bottom of this question.
[902]
GZHI ‘GA’ ZHIG GI STENG DU DGAG BYA BDEN PA BCAD PA LA DON DAM BDEN PAR BYED KYANG, DON DAM BDEN PA YIN TSAD THAMS CAD KYI DGAG BYA SHES BYA LA MI SRID PAS MA KHYAB STE, CHOS DBYINGS BSTOD PA LAS,
With regard to certain objects, we arrive at ultimate reality by disqualifying the object which emptiness denies: something real. It is not though the case that with every example of ultimate truth, the thing which we deny is something which is impossible among all the things there are—for as A Praise of the Realm of Is puts it,
[903]
,GANG ZHIG KUN TU MA SHES NA,
,SRID PA GSUM DU RNAM ‘KHOR LA,
,SEMS CAN KUN LA NGES GNAS PA’I,
,CHOS KYI DBYINGS LA PHYAG ‘TSAL ‘DUD,
I bow down to the realm of Is,
Something which without question exists
Within every living being;
And something which,
Because they cannot see it,
Forces them all to circle
In the three realms of existence.
[904]
,GANG ZHIG ‘KHOR BA’I RGYUR GYUR PA,
,DE NYID SPYAD {%SBYANG} PA BYAS PA LAS,
,DAG PA DE NYID MYANG NGAN ‘DAS,
,CHOS KYI SKU YANG DE NYID DO,
When we take the thing
Which is the cause of the cycle
And clean ourselves of it,
That cleanness is itself nirvana—
And the body of reality
Is that very same thing.[283]
[905]
ZHES CHOS NYID DRI MA DANG BCAS PA’I DRI MA SBYANGS PA NA, MYANG ‘DAS DANG CHOS KYI SKUR GSUNGS PA LTAR, DAG PA’I CHOS NYID KYI DGAG BYA DRI MAR GSUNGS PA DU MA ZHIG YOD PA’I PHYIR DANG, CHOS NYID DRI BRAL DU SONG BA MI SRID NA, NGAL BA ‘BRAS MED DU ‘GYUR BA’I PHYIR DANG, SRID NA [f. 72a] DE’I DGAG BYA SHES BYA LA YOD PA’I PHYIR RO,,
What this is saying is that—if we can clean away the impurity possessed by the nature of all things which comes with impurity—this then is nirvana, and the body of reality.[284] There are many such references which state that the thing which a pure form of the nature of all things denies is an impurity; and if it were not possible that the nature of things could ever be freed of impurity, then all the trouble we are taking to do so would be fruitless. If it is possible to free them from impurity, then we would have to say that the thing they denied was something that could be counted among all existing things.
[906]
DPER NA RI BONG GI RVA MED PA’I DGAG BYA RI BONG GI RVA SHES BYA LA MI SRID KYANG, DGAG BYA SHES BYA LA YOD PA’I BUM PA BKAG PA’I BUM MED RI BONG GI RVA MED DU ‘JOG NUS PA BZHIN NO,,
A rabbit’s horn—the object denied by the non-existence of such horns, for example—is something which cannot be counted among all the things which exist in the universe. We can, however, say that the absence of a water pitcher [in a particular place]—where the thing we deny, the water pitcher, is something that can be counted among all the things which exist—can be posited with as much assurance as the absence of rabbit horns.
[907]
DAG MA DAG GI CHOS CAN SPYI LA KHYAB PA’I CHOS NYID KYI DBANG DU BYAS NA NI, BDAG GNYIS BKAG PA LTA BU DGAG BYA SHES BYA LA MI SRID PA TZAM BKAG PA LA BYED KYANG,
When we’re talking about the nature of things as a general category which contains members which can be either pure or impure, we are talking about a case where we are denying a particular object which cannot be counted among all the things which exist: we are, for example, denying the existence of the two forms of a self-nature.[285]
[908]
CHOS CAN RIM GYIS DRI MAS JE DAG TU SONG BA NA DE’I CHOS NYID KYANG DRI MAS JE DAG TU ‘GRO BAS, CHOS CAN KHYAD PAR CAN LA NI CHOS NYID KYANG DAG PA PHYOGS GCIG PA TZAM GYIS MI CHOG GI ,RANG RANG GI SKABS KYI GLO BUR GYI DRI MAS KYANG DAG PA RE DGOS LA DE NYID LA ‘GOG BDEN ZER BA YIN NO,,
When we are talking though about something which is purified in steps, and thus becoming more and more pure, we can though say that the true nature of this thing is also becoming increasingly clean of impurities. And so even though we cannot say that—with an extraordinary object—the true nature of a thing is but partially pure, it is the case that it must become, at different stages in its existence, clean of impurities which are circumstantial; and that we can speak of that cleanliness itself as the truth of the end of suffering.
[909]
SA BCU PA LAS SA ‘DIR MTSAN NYID KYI BDEN PA LA MKHAS PA SOGS KYI BDEN PA’I MING ‘DOGS MANG DU BYUNG YANG, DE DAG KYANG BDEN PA GNYIS SU MI ‘DU BA MIN NO,,
We should note finally that—although the Ten Levels includes a long list of things called “truths” for this level (such as “they become masters of the truth of the defining qualities of things”)[286]—it is not the case that any of these is not already subsumed by the two truths.
[,DBU MA LA ‘JUG PA LAS, ,SEMS BSKYED PA DANG PO’O,,]
[This concludes the fifth wish for enlightenment, or chapter, of Entering the Middle Way.]
[910]
DBU MA LA ‘JUG PA’I RGYA CHER BSHAD PA DGONGS PA RAB TU GSAL BA LAS, DON DAM PA’I SEMS BSKYED PA LNGA PA’I RNAM PAR BSHAD PA’O,,
This concludes our explanation of the fifth ultimate “wish for enlightenment,” or chapter, of An Illumination of the True Thought, an expanded explanation of Entering the Middle Way.
Chapter 6
Direct Perception
[911]
,,GNYIS PA SA DRUG PA MNGON DU GYUR PA BSHAD PA LA BZHI, SA’I NGES TSIG DANG SHER PHYIN LHAG PAR BSTAN PA, SHES RAB KYI PHAR PHYIN GYI BSNGAGS PA, ZAB MO RTEN ‘BYUNG GZIGS PA’I DE KHO NA NYID BSHAD PA, SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA’O,,
We come now to the second great division of our presentation of the ten levels: an explanation of Direct Perception, the sixth of the ten. We proceed in four steps: a presentation of the literal meaning of the level’s name, as well as a description of how we reach a higher degree of the perfection of wisdom at this level; a praise of this perfection; an explanation of suchness for those who see the subtle form of creation in dependence; and a concluding summary for the section, by way of describing the high qualities of this level.
About the name “Direct Perception”
[912]
[,
[,MNGON DU PHYOGS PAR MNYAM BZHAG SEMS [204a] GNAS TE,
,RDZOGS PA’I SANGS RGYAS CHOS LA MNGON PHYOGS SHING,
,’JIG RTEN ‘BYUNG BA’I DE NYID MTHONG BA DE,
,SHES RAB GNAS PAS ‘GOG PA THOB PAR ‘GYUR,]
[A bodhisattva at the level of Direct Perception
Is residing in an exceptional state of meditation.
They are directly approaching the qualities
Of a totally enlightened being,
And they have seen this one suchness:
Of how all things in the world occur.
They reside in wisdom, and have thus attained
The ending of certain undesirable qualities.
VI.1-4 ]
[913]
DANG PO NI, SA LNGA PAR BSAM GTAN GYI PHAR PHYIN YONGS SU DAG PA THOB PAS, SA DRUG PA [f. 72b] MNGON DU PHYOGS PA STE GYUR PAR MNYAM PAR BZHAG PA’I SEMS PHUL DU BYUNG BA LA GNAS TE,
Here is the first. We start with a bodhisattva who has, at the fifth level, attained a very pure form of the perfection of meditation—and who is now residing in an exceptional state of meditation which itself has become the sixth level, called “Direct Perception.”
[914]
DE LA BRTEN NAS RTEN CING ‘BREL PAR ‘BYUNG BA RKYEN NYID ‘DI PA TZAM GYI ZAB MO’I DE KHO NA NYID MTHONG BA’I BYANG SEMS SA DRUG PA LA GNAS PAS NI, SHES RAB KYI PHA ROL TU PHYIN PA PHUL DU BYUNG BA LA GNAS PAS ‘GOG PA THOB PAR ‘GYUR GYI,
Consider this person—the bodhisattva staying at the sixth level, who from the foundation of this meditation has seen that most profound object, suchness, relating to nothing more than this one factor: that all things occur through dependence and connection. They are someone who is residing in an exceptional form of the perfection of wisdom; and thus they have attained the ending of certain undesirable qualities.
[915]
DE’I SNGA ROL SA LNGA PA SOGS SU NI ‘GOG PA THOB PA MIN TE, SHER PHYIN PHUL DU BYUNG BA’I LHAG PA MED PA’I PHYIR TE, SBYIN SOGS KYI PHAR PHYIN LNGA PHUL DU BYUNG BA TZAM GYIS NI ‘GOG PA THOB PAR MI NUS SO,,
Previous to this point, at the fifth and other levels, it is not the case that we have attained this ending—because we have yet to attain a higher degree, an excellence, of the perfection of wisdom. And this is because reaching an extraordinary level of the first five perfections (giving and the rest) is not by itself enough to allow one to attain this ending.
[916]
DE LTAR SHES RAB LHAG PA’I SGO NAS GZUGS BRNYAN DANG ‘DRA BA’I CHOS NYID MNGON DU GYUR PA’I PHYIR DANG, SA LNGA PAR LAM GYI BDEN PA LA DMIGS PA’I PHYIR DANG, RDZOGS PA’I SANGS RGYAS KYI CHOS ‘THOB PA LA MNGON DU PHYOGS PA’I PHYIR, SA ‘DI LA MNGON DU GYUR BA ZHES BYA’O,,
And so this level is known as “Direct Perception,” first because the very nature of things—the way in which things are like a reflection in a mirror—has, through the exceptional degree of wisdom here, become something we perceive directly. Moreover, we have at the fifth level perceived the truth of the path; and now here we are directly approaching the attainment of the qualities of a totally enlightened being.
[917]
RGYU MTSAN GNYIS PA’I DON NI ‘GREL BSHAD LAS, SHES PA DANG SHES BYA MI DMIGS PA’I LAM MNGON DU GYUR PA LA ‘CHAD MOD KYANG, SA LNGA PAR LAM BDEN LA DMIGS PA NI BDEN BZHI’I THA MA SMOS PAS NA, DER BDEN BZHI RAGS PA DANG PHRA BA LA MKHAS PA ‘THOB PAS, SA DRUG PAR BDEN PA BZHI LA MKHAS PA’I SHES RAB RDZOGS PA’I DON YIN LA,
Regarding this second rationale for the name, the Explanation does admittedly interpret it as meaning that we are having a direct perception of the path where we no longer see any mind, or anything known by that mind.[287] It has though been stated that at the fifth level we are focusing on the “truth of the path”; and this specific mention of the last of the four truths is meant to indicate that—because we have attained a state of mastery in both the gross and subtle aspects of the four truths—then here at the sixth level we have reached a complete form of wisdom which has mastered the four truths.
[918]
RGYU MTSAN DANG POS NI RTEN ‘BREL LUGS ‘BYUNG DANG LUGS LDOG LA MKHAS PA’I SHES RAB KYI BSLAB PA RDZOGS PAR STON PAS, SHES RAB KYI BSLAB PA DE GNYIS RDZOGS PA’I SGO NAS, BDEN [f. 73a] PA DANG RTEN ‘BREL MNGON DU GYUR PA’I DON NO,,
The first rationale for the name is meant to indicate that we have reached a complete form of wisdom where one has mastered the concept of interdependence, both in its forward order and in its reverse order.[288] And so the point here is that, for us, the training of wisdom has been perfected in these two different ways—and thus we have accomplished a direct percepton of both the truth and interdependence.[289]
[919]
DE LTAR NA SA ‘DIR SHES RAB KYI BSLAB PA GSUM RDZOGS PA DANG, ZHI GNAS JI TZAM KHYAD ZHUGS PA TZAM GYIS LHAG MTHONG DE TZAM DU KHYAD ZHUGS PAR ‘GYUR LA, SA LNGA PAR BSAM GTAN GYI PHAR PHYIN PHUL DU BYUNG BA THOB PAS, DE LA BRTEN NAS ‘DIR SHER PHYIN PHUL DU BYUNG BA YIN NO,,
And so by this level, we have completed three different forms of the training of wisdom.[290] And the more exceptional our practice of quietude becomes, then the more exceptional does our practice of high insight become. At the fifth level, we have attained an extraordinary form of the perfection of meditation; and so at this one we attain an extraordinary form of the perfection of wisdom which uses that meditation as its foundation.
[920]
DE’I PHYIR ‘GOG PA LA SNYOMS PAR ‘JUG PA THUN MONG MA YIN PA ‘DI NAS ‘THOB PA YIN NO,,
And so it is from this level that we attain a unique form of deep meditation upon the ending of certain undesirable qualities.
[921]
RIN CHEN ‘PHRENG BA LAS KYANG,
,DRUG PA MNGON PHYOGS ZHES BYA STE,
,SANGS RGYAS CHOS LA MNGON PHYOGS PHYIR,
,ZHI GNAS LHAG MTHONG GOMS PA YIS,
,’GOG PA THOB PAS RGYAS PA’I PHYIR,
The String of Precious Jewels says as well:
The sixth is known as “Direct Perception”
Because we are directly approaching
The qualities of the Enlightened;
And because our mind is opening,
For we have achieved an ending
Through our meditation combining
Quietude and high vision.
[922]
,DE YI RNAM PAR SMIN PAS NA,
,LHA YI RGYAL PO RAB ‘PHRUL ‘GYUR,
,NYAN THOS RNAMS KYIS MI ‘PHROGS PAS,
,LHAG PA’I NGA RGYAL CAN ZHI BYED,
CES GSUNGS TE RAB ‘PHRUL NI ‘PHRUL DGA’ ‘O,,
When these seeds ripen,
We become a king of the gods,
In the Land of Emanations.
We can no longer be stolen away
By the Listeners, and we put to rest
The overweening sort of pride.[291]
The “Land of Emanations” here, by the way, is a reference to the level known as “Delighting in Emanation.”[292]
A praise of the perfection of wisdom
[923]
[,
[JI LTAR LONG BA’I TSOGS KUN BDE BLAG TU,
,MIG LDAN SKYES BU GCIG GIS ‘DOD PA YI,
,YUL DU ‘KHRID PA DE BZHIN ‘DIR YANG BLOS,
,MIG NYAMS YON TAN BLANGS TE RGYAL NYID ‘GRO,]
[Think of how a single person with sight
Can easily lead an entire group of blind people
To a place where they would like to go.
Just so, here our intelligence
Takes up the fine qualities we possess—
Those with imperfect eyes—
And they travel to that one state
Of becoming a Victor.
VI.5-8 ]
[924]
GNYIS PA NI, SHER PHYIN LAS GZHAN PA’I SBYIN SOGS KYI TSOGS RNAMS, ‘BRAS BU’I SAR BGROD PA SHER PHYIN LA RAG LAS PAR BSTAN PA’I PHYIR BSHAD PA,
This brings us to the second step from above: a praise of the perfection of wisdom. The point of this section is to demonstrate that—for the accumulation of good seeds from the perfection of giving and other perfections (other than that of wisdom) to help us travel to the level of the final goal—we will need to rely upon this very perfection of wisdom.
[925]
JI LTAR TE DPER NA SKYES BU MIG DANG LDAN PA GCIG GIS, LONG BA’I TSOGS KUN TE MTHA’ DAG ,’GRO BAR ‘DOD PA YI YUL DU BDE BLAG TU ‘KHRID PAR BYED PA
Think of how, for example, a single person with sight can easily lead an entire (which is to say, every one of a) group of blind people to a place where they would like to go.
[926]
DE BZHIN DU, LAM GYI SKABS ‘DIR YANG BLO STE SHER PHYIN GYIS KYANG, DE NYID LTA BA’I MIG NYAMS PA’I SBYIN SOGS KYI YON TAN RNAMS BLANGS PA STE YONGS SU BZUNG STE,
Here at this point on the path, it’s just the same. Our intelligence—which is to say, the perfection of wisdom within us—takes up, or takes by the hand, the fine qualities we possess, such as giving and the rest; fine qualities which nonetheless still possess imperfect forms of the eyes we use to see suchness.
[927]
RGYAL BA ‘BRAS BU NYID KYI GO ‘PHANG DU ‘GRO STE, SHER PHYIN NI LAM YANG DAG PA DANG DE MIN PA GNYIS PHYIN CI MA LOG PAR [f. 73b] MTHONG BA YIN PA’I PHYIR RO,,
Together then they travel to that one great goal, of becoming a Victor. And this is because the perfection of wisdom sees, without any error at all, what is a perfect path, and what is not.
[928]
‘PHAGS PA SDUD PA LAS KYANG,
,DMUS LONG DMIGS BU MED PA BYE BA KHRAG KHRIG RNAMS,
,LAM YANG MI SHES GRONG KHYER ‘JUG PAR GA LA ‘GYUR,
,SHES RAB MED NA MIG MED PHA ROL PHYIN LNGA ‘DI,
,DMIGS BU MED PAS BYANG CHUB REG PAR NUS MA YIN,
ZHES DANG,
As the exalted Brief Presentation also puts it,
You can have a crowd of a hundred million blind people,
But still they cannot know the way, and will never reach the City.
Those five perfections without sight, without wisdom,
Are just as blind, and can never arrive at Enlightenment.[293]
[929]
RDO RJE GCOD PA LAS KYANG, DPER NA MIG DANG LDAN PA’I MI ZHIG MUN PAR ZHUGS NAS, CI YANG MI MTHONG BA BZHIN DU GANG DNGOS POR LHUNG BAS SBYIN PA YONGS SU GTONG BA’I BYANG CHUB SEMS DPAR BLTA BAR BYA’O,,
The Diamond Cutter Sutra says as well,
Think of the example of a person who has eyes to see, but who is sitting in the dark. They see nothing at all. You should consider a bodhisattva who has fallen into things, and who then practices the act of giving, to be just like this person.
[930]
RAB ‘BYOR ‘DI LTA STE DPER NA NAM LANGS TE NYI MA SHAR NAS MIG DANG LDAN PA’I MIS GZUGS RNAM PA SNA TSOGS DAG MTHONG BA DE BZHIN DU GANG DNGOS POR MA LHUNG BAS, SBYIN PA YONGS SU GTONG BA’I BYANG CHUB SEMS DPAR BLTA BAR BYA’O, ZHES GSUNGS TE TSUL KHRIMS LA SOGS PA LA YANG DE DANG ‘DRA’O,,
And now, Subhuti, think of this person, someone with eyes to see, as dawn breaks and the sun rises into the sky; think how then they see a whole variety of different forms. You should consider a bodhisattva who has not fallen into things, and who then practices the act of giving, to be just like this person.[294]
And it is just the same with the perfections of an ethical life, and the rest.
A promise to explain the profound
[931]
[,
[JI LTAR DE YIS CHES ZAB CHOS RTOGS PA,
,LUNG DANG GZHAN YANG RIGS PAS YIN PAS NA,
,DE LTAR ‘PHAGS PA KLU SGRUB GZHUNG LUGS LAS,
,JI STAR GNAS PA’I LUGS BZHIN BRJOD PAR BYA,]
[I shall now impart to you the manner
Of the true nature of things,
Following the scriptural tradition
Of the realized being Nagarjuna:
Realizing that thing infinitely profound
In just that way, utilizing the scriptures
And, beyond them, reasoning.
VI.9-12 ]
[932]
GSUM PA LA LNGA, ZAB MO’I DON BSHAD PAR DAM BCA’ BA, ZAB MO’I DON BSHAD PA’I SNOD NGOS BZUNG BA, DE LA BSHAD NA YON TAN ‘BYUNG TSUL, SNOD LDAN GYI GANG ZAG LA NYAN PAR BSKUL BA, RTEN ‘BYUNG GI DE NYID JI LTAR BSHAD PA’I TSUL LO,,
With this we have reached the third step in this section: an explanation of suchness for those who see the subtle form of creation in dependence. This step is divided into five further parts: a pledge to explain that most profound object; identifying the kind of person who is a worthy vessel for an explanation of the profound; what kinds of good qualities this person develops, once they have received this explanation; words urging who may be a worthy vessel to listen well to this teaching; and an explanation of how we explain the true nature of creation through dependence.
[933]
DANG PO NI, SNGAR SA DRUG PA PAS RTEN ‘BYUNG MTHONG BA NA, ‘DI LA BRTEN NAS ‘DI ‘BYUNG BA’I DE KHO NA NYID MTHONG BAR JI LTAR ‘GYUR ZHE NA,
Here is the first. “Let’s say it’s given,” one may begin, “that this bodhisattva at the sixth level has—previously—seen how things are created through dependence. Just how is it that they then see the suchness of how each thing occurs in dependence upon another?”
[934]
‘DI’I LAN DU ‘GREL PAR DE’I RANG GI NGO BO NI MA RIG PA’I LING TOG ‘THUG POS, BLO’I MIG MA LUS PAR G-YOGS PA’I BDAG CAG GI YUL DU MI ‘GRO YI, DRUG PA LA SOGS PA [f. 74a] SA GANG {%GONG} MA LA GNAS PA’I YUL DU ‘GYUR BAS, KHO BO CAG LA DRI BAR BYA BA MIN GYI, GANG DAG STONG NYID LEGS PAR MTHONG BA’I MIG SMAN MA RIG PA’I LING TOG ‘JOMS PAS BSKUS PA’I BLO’I SPYAN, MA RIG PA’I RAB RIB KYI LING TOG DANG BRAL BA’I SANGS RGYAS DANG, BYANG SEMS DE DAG NYID LA SMRA BAR BYA’O,,
In response, the commentary says:
Its nature is not something that we can perceive, for the eyes of our mind are completely enwrapped in thick cataracts of misunderstanding. It is though something which those at the higher bodhisattva levels—the sixth and so on—can perceive. As such, we are not the ones you should be asking the question. You should be talking to someone like the Buddhas, or those same bodhisattvas: to those whose eyes are free of the cataracts of misunderstanding, for they have been treated with the eye drops that allow one to see emptiness perfectly—and the cataracts that they had have been destroyed.[295]
[935]
‘DIS NI DE KHO NA NYID KYI DON MNGON DU GYUR PA LA ‘DRI NA, DE RNAMS LA DRIS SHIG CES STON PAS, MIG SMAN BSKUS PAS MIG GSAL DU ‘GRO YI, MIG ‘DON PA MIN PA BZHIN DU
What this passage is saying is, “If you want to ask a question about the meaning of suchness, and what you want to know is how it is when seen directly, then you should be asking people like that.” And if you then apply those eye drops to your own eyes, then your own sight will be made clear; but the solution of course is not that you should pluck your own eyes out.
[936]
STONG NYID MTHONG BA’I MIG SMAN BSKUS PAS, BLO’I MIG GSAL DU ‘GRO BA YIN GYI, YE SHES KYI MIG ‘DON PA MIN PAR SHES NA, ‘PHAGS PA’I MNYAM GZHAG TU YE SHES MED CES PA’I SKUR ‘DEBS KYI LTA BA NGAN PAS MI GOS SO,,
Just so, the eyes of your mind will be made clear if you take the eye drops that allow you to see emptiness; but it’s not that you should pluck out these eyes of wisdom. If you understand this fact, then you will never be sullied by that perverted viewpoint which claims that—during the deep meditation of this realized person, who is seeing emptiness directly—wisdom itself cannot exist.
[937]
GAL TE YUM GYI MDO DANG SA BCU PA SOGS KYI MDO RNAMS LAS, SHER PHYIN LA SPYOD PA’I BYANG SEMS KYIS RTEN ‘BYUNG GI DE NYID MTHONG BAR GSUNGS PA MA YIN NAM, DE’I PHYIR LUNG GI RJES SU ‘BRANGS NAS SHOD CIG CE NA,
“Isn’t it the case,” you may ask, “that sutras like the Mother Sutras, and The Ten Levels, state that bodhisattvas engaged in the perfection of wisdom are seeing the true nature of dependent creation? Can you give us then an explanation based upon this scriptural authority?”
[938]
LUNG GI DGONGS PA NGES PA YANG DKA’ BA’I PHYIR BDAG CAG ‘DRA BAS LUNG LAS KYANG DE KHO NA NYID BSTAN PAR MI NUS SO,,
And in response the passage is saying, “It is a difficult thing to ascertain the true intent of the scriptures; and so people like us would never be able to describe suchness, even just based upon what the scriptures say.”
[939]
RANG DBANG DU ‘CHAD PA’I DBANG DU BYAS NAS DE SKAD DU BRJOD KYI, DE KHO NA NYID STON PA’I BSTAN BCOS TSAD MAR GYUR PA’I SKYES BUS BYAS SHING, DES LUNG PHYIN CI MA LOG PAR ‘CHAD PA MTHONG BA LAS, LUNG GI DGONGS PA NGES NUS PAR STON PA NI,
This statement though is made with regard to interpreting the scriptures just by thinking up our own explanations. The fact is that the classical commentaries which explain the concept of suchness were composed by people who only wrote of what they had experienced as true. And if we see that their explanation of scripture is flawless, then yes of course we are able to ascertain what the scriptures really intend to say.
[940]
SA DRUG PA BA DE YIS CHES SHIN TU ZAB PA’I CHOS ZAB MO [f. 74b] JI LTAR RTOGS PA DE LTAR, ‘PHAGS PA KLU SGRUB KYIS LUNG PHYIN CI MA LOG PAR MKHYEN NAS, DBU MA’I BSTAN BCOS LAS MDO SDE’I LUNG DANG, DER MA ZAD LUNG LAS GZHAN YANG RIGS PA DAG GIS CHOS RNAMS KYI DE KHO NA NYID CHES GSAL BAR BSTAN PA YIN PAS NA,
This is demonstrated by the fact that the realized being Nagarjuna understood the meaning of the scriptures precisely, in just the way that this bodhisattva at the sixth level realizes that one profound object: that thing which is infinitely profound. And then with extreme lucidity he described, in his Commentary upon the Middle Way,[296] the very nature of all things—utilizing not only passages from the sutras, but also something beyond these passages: reasoning itself.
[941]
DE’I PHYIR ‘PHAGS PA KLU SGRUB KYI GZHUNG LUGS LAS, DE KHO NA NYID JI LTAR BSTAN PA DE KHO NA LTAR, ZLA BA’I ZHABS KYIS KLU SGRUB DES NYE BAR BSTAN PA’I LUGS JI LTAR GNAS PA DE BZHIN DU BRJOD PAR BYA’O,,
As such, I shall now impart to you the manner in which the esteemed Chandrakirti specified the way in which the Master Nagarjuna gave his teaching, following nothing other than the scriptural tradition through which this realized being, Nagarjuna, taught the true nature of things.
[942]
CI STE ‘PHAGS PA KLU LA NGES DON GYI LUNG GI DON PHYIN CI MA LOG PAR NGES PA JI LTAR YOD CE NA,
“How is it,” you may ask, “that we know that Nagarjuna, the realized, was able to ascertain—faultlessly—the import of those scriptures which relate what the Buddha most intended to teach?”[297]
[943]
LUNG LAS SHES TE LANG KAR GSHEGS PA LAS,
,LHO PHYOGS BE DA’I YUL DU NI,
,DGE SLONG DPAL LDAN CHER GRAGS PA,
,DE MING KLU ZHES BOD PA STE,
,YOD DANG MED PA’I PHYOGS ‘JIG PA,
This is something that we can understand from the scriptures themselves; as the Journey to Langka puts it,
To the south, in the land of Patha,
There will come a glorious monk
Of exceeding renown.
He will go by the name of Naga,
And he will destroy the positions
Of “they exist” and “don’t exist.”
[944]
,NGA YI THEG PA ‘JIG RTEN DU,
,BLA MED THEG CHEN RAB BSHAD NAS,
,RAB TU DGA’ BA’I SA BSGRUBS TE,
,BDE BA CAN DU DE ‘GRO’O,
He will take my way
And explain it in the world
As the greater way,
The unsurpassed.
He will attain the level
Of Perfect Happiness,
And pass to the Heaven of Bliss.[298]
[945]
ZHES NGES DON GYI THEG PA YOD MED KYI MTHA’ GNYIS DANG BRAL BA KLU SGRUB KYIS ‘GREL PAR GSUNGS SO,,
This is a reference to the fact that Nagarjuna would explicate the way of the scriptures which relate what the Buddha most intended to teach—a tradition free of the two extremes of “all things exist” and “nothing exists.”
[946]
‘DI NI GSER ‘OD DAM PA NAS BSHAD PA, STON PA ZHAL BZHUGS DUS KYI LI TZA BYI GZHON NU ‘JIG RTEN THAMS CAD KYIS MTHONG NA DGA’ BA ZHES BYA BA DE NYID SKYE BA BZHES PA YIN TE,
He was also spoken of in the Sutra of Highest Golden Light: In the days when the Teacher was still in this world, he deigned to take birth as a youth of the Lichavi people, and was known as Sarvaloka Priyadarshana: “The One that the Whole World Loves to See.”[299]
[947]
SPRIN CHEN LAS, GZHON NU ‘DI MYA NGAN LAS ‘DAS NAS LO BZHI BRGYA LON PA NA, KLU ZHES BYA BA’I DGE SLONG DU GYUR NAS NGA’I BSTAN PA RGYAS PAR BYAS TE, MTHAR RAB TU DANG BA’I ‘OD CES BYA BA’I ZHING DU, [f. 75a] YE SHES ‘BYUNG GNAS ‘OD CES BYA BA’I RGYAL BAR ‘GYUR RO, ZHES GSUNGS SO,,
As the Great Cloud puts it,
This young man, 400 years after my final nirvana, will become a monk by the name of “Naga.” He will spread my teaching, and finally become the Victor known as “The Source of Wisdom,” in a Buddha paradise named “The Light of Clarity.”[300]
[948]
DE’I PHYIR ‘DI LA NGES DON GYI LUNG PHYIN CI MA LOG PAR NGES PA YOD PAR GRUB BO,,
As such, we can say that this sage did ascertain, in a flawless way, what the Buddha most intended to teach.
[949]
‘JAM DPAL GYI RTZA BA’I RTOG PA LAS KYANG, ‘BYUNG BA’I DUS DAD {%DANG} MTSAN DE DANG ‘DRA LA, LO DRUG BRGYA BZHUGS PAR BSHAD DO,,
The root text on the practice of Gentle Voice mentions the same time frame for Arya Nagarjuna’s apprearance, and his name to be. It also states that he would live for 600 years.[301]
[950]
RNGA BO CHE’I MDO LAS LI TZA BYI GZHON NU ‘JIG RTEN THAMS CAD KYIS MTHONG NA DGA’ BA ‘DI, STON PA ‘DAS NAS LO BRGYAD CU PA LA BSTAN PA NYAMS PA’I TSE, STON PA’I MTSAN ‘CHANG BA’I DGE SLONG DU GYUR NAS BSTAN PA RGYAS PAR BYAS TE, LO BRGYA LON PA’I ‘OG TU ‘DAS NAS BDE BA CAN DU SKYE BAR GSUNGS SO,,
The Sutra of the Great Drum also speaks of a young man of the Lichavi people named “The One that the Whole World Loves to See,” and says that—eighty years after the passing of the Teacher, when his teachings have gone into decline—this youth will become a monk who holds the name of the Teacher,[302] and will work to spread the word again. It further says that he will live a hundred years and that after he passes away, he will be born in the Heaven of Bliss.[303]
[951]
‘DI YANG SLOB DPON ‘DI’I LUNG BSTAN DU GNAS BRTAN BYANG BZANG DANG, JO BO CHEN PO BZHED DE LI TZA BYI MTHONG NA DGA’ BA KLU SGRUB DANG RGYUD GCIG TU BSHAD PA LA BRTAN {%BRTEN} PA’O,,
Our presentation here relies upon the position held by both the elder Bodhibhadra and by Lord Atisha, which says that the Lichavi youth named Sarvaloka Priyadarshana was the same mindstream as Nagarjuna.
[952]
RNGA BO CHE LAS DGE SLONG DE SA BDUN PA BAR BSHAD DO, ,DE LTAR BSHAD PA DANG SNGA MA RNAMS ‘GAL BAR SGRUB MI NUS TE, RGYAL CHEN ‘GA’ ZHIG LUNG KHA CIG LAS RGYUN ZHUGS SU BSHAD PA DANG, LUNG GZHAN DU SANGS RGYAS SU BSHAD PA LTA BU GSUNG RAB LA DU MA ZHIG SNANG BA’I PHYIR RO,,
In the Great Drum it is explained that this monk would be a bodhisattva at the seventh level.[304] And yet no one could say with certainty that this position contradicts the one expressed earlier. Certain great kings for example are said in some scriptures to have been stream enterers, while other scriptures say they were Buddhas; we see many variants like this in the teachings of the word.
Who is a worthy vessel for the profound
[953]
[,
[SO SO SKYE BO’I DUS NA’ANG STONG PA NYID THOS NAS,
,NANG DU RAB TU DGA’ BA YANG DANG YANG DU ‘BYUNG,
,RAB TU DGA’ BA LAS BYUNG MCHI MAS MIG BRLAN ZHING,
,LUS KYI BA SPU LDANG BAR ‘GYUR BA GANG YIN PA,
,DE LA RDZOGS PA’I SANGS RGYAS BLO YIS SA BON YOD,]
[There are certain individuals who—
Even as normal people—
Feel repeated sensations of overwhelming joy
When they hear of emptiness.
This joy brings tears to their eyes,
And they get goosebumps.
These kinds of people have the seeds
For the mind of a fully enlightened Buddha.
These people then are proper vessels
To whom you can teach emptiness;
These are the ones to whom you should teach
The reality which is ultimate.
VI.13-19 ]
[954]
GNYIS PA NI, NGES PA’I DON GYI BSTAN BCOS DE YANG SNGAR GOMS PAR RGYUD LA, STONG NYID RTOGS PA’I SA BON BZHAG BA {%PA} RNAMS NYID LA BSTEN {%BSTAN} PAR BYA’I,
This brings us to the second part in our explanation of suchness for those who see the subtle form of creation in dependence—and that is an identification of the kind of person who is a worthy vessel for an explanation of the profound. Now these commentaries which explain what the Buddha most intended to teach should be presented only to those who—through their previous efforts to become familiar with these ideas—have planted in their minds the necessary seeds to realize emptiness.
[955]
GZHAN DAG LA NI MA YIN TE, DE DAG GIS STONG NYID STON PA’I GZHUNG NYAN DU ZIN KYANG, STONG NYID LA LOG PAR [f. 75b] ZHUGS PA’I BSAM PA DANG LDAN PAS, DON MA YIN PA CHEN PO DANG LDAN PAR ‘GYUR BA’I PHYIR RO,,
They should not though be taught to others—because even if these other kinds of people do hear something of the great books which describe emptiness, they can start to develop some wrong ideas about it. And then something very opposed to the goal can happen to them.
[956]
DON MA YIN PA CHEN POR ‘GYUR TSUL NI, RES ‘GA’ NI MI MKHAS PAS STONG NYID SPANGS NAS, NGAN ‘GROR ‘GRO’O,,
What does it mean when we say that “something very opposed to the goal can happen to them”? Some people, out of a lack of mastery, actually reject the idea of emptiness; and they pass to the realms of misery.
[957]
RES ‘GA’ NI RANG BZHIN GYIS MA GRUB PA’I STONG PA’I DON NI, CHOS ‘DI RNAMS MED PA NYID DANG, YOD PA MA YIN NO SNYAM DU PHYIN CI LOG TU NGES PAR BZUNG STE,
Other people completely misinterpret what it means when we say that nothing exists “by nature”: they think then that all the things around us then are nothing at all; or that they cannot exist.
[958]
RGYU ‘BRAS KYI DNGOS PO THAMS CAD LA SKUR PA ‘DEBS PA’I LOG LTA DANG POR BSKYED NAS, DE NAS DE MI GTONG BAR GONG NAS GONG DU ‘PHEL BAR BYED DO,,
And once we have started getting this wrong idea in our minds—the idea where we actually discount all the workings of things, their cause and effect—then we suddenly find ourselves unable to let it go, and it gets worse and worse.
[959]
,STONG PA NYID LA LTA NYES NA,
,SHES RAB CHUNG RNAMS PHUNG BAR ‘GYUR,
,JI LTAR SBRUL LA BZUNG NYES DANG,
,RIG SNGAGS NYES PAR BSGRUBS PAR BZHIN,
If they make a mistake
In how they think of emptiness,
Then those with little wisdom
Are ruined.
It’s like the disaster that happens
When you grab a snake,
Or make an error
Reciting a magical spell.[305]
[960]
,ZHES PA’I ‘GREL PA TSIG GSAL LAS KYANG, KUN RDZOB PA LA SKUR ‘DEBS KYI MTHAR MI LTUNG BA LA, GZUGS BRNYAN DANG ‘DRA BA’I LAS ‘BRAS LA GNOD PA MA BYAS PA DGOS PA DANG,
The other commentary, A Clarification of the Verses, says that—in order not to fall into the extreme view of discounting the workings of deceptive reality—we must be careful not to damage the idea of deeds and their consequences behaving like the reflection of something in a mirror.
[961]
DON DAM PAR SGRO ‘DOGS PA’I MTHAR MI LTUNG BA LA, DNGOS PO RANG BZHIN MED PA KHO NA LA LAS ‘BRAS MTHONG BA DGOS PAR GSUNGS SHING, DE GNYIS LAS BZLOG PA NI RTAG CHAD KYI MTHAR LTUNG BAR BSHAD LA,
And to avoid falling into the extreme view of overrating ultimate reality, we must understand that the workings of deeds and their consequences can only be observed in the absence of things having any nature of their own. Master Chandrakirti explains that the opposite of these two is to fall into the extreme positions of thinking that nothing changes, or that nothing exists at all.[306]
[962]
‘DU BYED RNAMS YOD PA MA YIN PAR RTOG NA LOG PAR LTA BAR GSUNGS PAS, MED PA DANG, YOD PA MA YIN PA LA TSIG GI KHYAD PAR YOD KYANG, MED PA’I RNAM PA ‘CHAR BA LA YID ZHIB PAR GTAD KYANG KHYAD PAR CI YANG MED DO,,
It is stated that the idea that things which cause things are not even something which exists is a mistaken viewpoint, and that leads to another thought: There is a difference in the wording between saying something “doesn’t exist” and saying that it “is not something which does exist”; but in the end if you look carefully at how your mind pictures the idea of “it doesn’t exist,” there’s absolutely no difference between the two.
[963]
BZHI BRGYA PA’I,
,GCIG NI NGAN ‘GRO NYID ‘GRO LA,
,THA MAL MA YIN ZHI NYID [f. 76a] DU’O,,
The 400 Verses includes these lines:
One of them goes no further
Than the realms of misery;
But the one who is extraordinary
Goes nowhere else but peace.[307]
[964]
ZHES PA’I ‘GREL PAR DAM PA MA YIN PA GANG ZHIG BDAG MED PA’I CHOS NYAN PA DE NI, SPANGS PA DANG PHYIN CI LOG TU RTOGS PAS NGAN ‘GRO KHO NAR ‘GRO LA, ZHES GNYIS KA NGAN ‘GROR ‘GRO BAR BSHAD DE, PHYIN CI LOG TU RTOGS PA NI STONG PA’I DON YOD PA MA YIN PA’I DON DU BZUNG BA’O,,
The commentary to the text states that those who are not pure; and who listen to the teaching that nothing is itself; and who either reject it outright, or understand it in a mistaken way, can go no further than to the realms of misery—which is to say, both of these types of people will fall to these realms.[308] And when the text speaks of “those who understand it in a mistaken way,” it’s referring to those who interpret the concept of emptiness to mean that there is nothing whatsoever which exists.
[965]
DES NA SHIN TU PHRA BA’I DON ‘BYED PA’I BLO’I MTHU MED BZHIN DU, YOD PAR MNGON PA’I NGA RGYAL CAN GYIS, RANG GI DBANG PO DANG MI ‘TSAMS PA’I ZAB DON GYI TSIG TZAM LA MOS PA LTAR SNANG SHUGS DRAG PAR BYED PA NI, DON MA YIN PA CHEN PO ‘DREN PAR BYED PAS GNAS ‘DI DAG LA GZAB PAR BYA’O,,
We see then people who lack the mental capacity to make these extremely fine distinctions; and yet hubris compels them to believe that they do possess it—and so they display a fierce but mistaken ambition towards nothing more than verbal descriptions of this most profound idea, in a way that is far beyond the faculties they possess. This situation could very well lead them to some very unexpected and terrible results; this is something we have to be very careful to avoid.
[966]
YANG JI LTAR ‘DI LA STONG PA NYID BSTAN PAR ‘OS SO, ,GANG ZAG ‘DI LA STONG PA NYID BSTAN PAR MI BYA’O ZHES NGES PAR DKA’ BA ‘DI JI LTAR NGES PAR NUS SHE NA,
Now one might pose the following question:
It seems a difficult thing to make the determination that “This particular person is worthy of the teaching on emptiness,” or “This is someone to whom we should not yet teach emptiness.” Just how do we make this decision?
[967]
DE NI PHYI ROL GYI MTSAN MA RNAMS KYIS NGES NUS PAR STON PA NI, SO SO SKYE BO LAS DANG PO PA’I DUS NA’ANG STONG PA NYID KYI GTAM PHYIN CI MA LOG PA THOS PA NA, DE THOS PA NAS NANG DU GTAM DE LA RAB TU DGA’ BA YANG DANG YANG DU ‘BYUNG PA {%BA} DANG,
It is at this point that the text instructs us on how to make this determination, based upon outer indications. That is, there are certain individuals who—even as normal people[309] that are raw beginners—feel repeated sensations of overwhelming inner joy about the instruction when they hear an unmistaken presentation of emptiness.
[968]
RAB TU DGA’ BA DE LAS BYUNG BA’I MCHI MAS MIG BRLAN PA DANG, LUS KYI BA SPU LDANG BA SKYE BAR ‘GYUR BA GANG YIN PA DE LA, RDZOGS PA’I SANGS RGYAS KYI BLO RNAM PAR MI RTOG PA YI YE SHES KYI SA BON STONG NYID RTOGS PA’I SA BON ZHES PA YOD LA,
This joy brings tears to their eyes, and they get goosebumps. These kinds of people have what we call “seeds for perceiving emptiness”: seeds for the mind of a fully enlightened Buddha—for the wisdom beyond conceptualization.[310]
[969]
DE KHO NA NYID SLOB DPON MKHAS PAS NYE BAR BSTAN PA’I SNOD NI GANG ZAG DE YIN TE, GANG ZAG DE LA ‘CHAD PAR ‘GYUR BA’I MTSAN NYID CAN GYI DAM PA’I [f. 76b] DON GYI BDEN PA BSTAN PAR BYA’O,,
And these people then are proper vessels to whom a master teacher can teach emptiness. So these are the ones to whom you should teach the form of reality which is ultimate—which has all the qualities which we are about to describe.
[970]
‘DI NI STONG NYID KYI GTAM PHYIN CI MA LOG PA THOS PA DANG, DE MI GO BA MIN PA GNYIS TSOGS NAS LUS KYI MTSAN MA DE RNAMS SKYE BAR SNANG NA, RTAGS MI ‘KHRUL BA YIN GYI,
Two things then have to come together here: a person must hear an unerring presentation about emptiness, and they must not fail to understand what they hear. If the two do coincide, and these bodily indications do then make their appearance, we can say that the signs are unmistaken.
[971]
DON MI GO BA DANG, GO YANG MTSAN MA DE RNAMS MI SKYE NA RE ZHIG ZAB MO’I SNOD DU NGES MI NUS KYANG, BLA MA DAM PA’I BSGO BA LAS MI ‘DA’ NA, STONG NYID RTOGS PA’I RIGS NUS MANG PO GSAR DU ‘JOG PA’I SNOD DU RUNG NGO,,
Now suppose the person does fail to understand the presentation; or that they understand it, but fail to exhibit the indications we’ve mentioned. For the time being, then, we would be unable to determine that they are a suitable vessel for the profound. If however this person received instructions from a holy lama and did not fail to follow those instructions, we could say they were a suitable vessel for planting many new realizations relating to the eventual perception of emptiness.
The good that comes from emptiness
[972]
[,
[DE LA DE YI RJES SU ‘GRO BA’I YON TAN ‘BYUNG,
,RTAG TU TSUL KHRIMS YANG DAG BLANGS NAS GNAS PAR ‘GYUR,
,SBYIN PA GTONG BAR ‘GYUR ZHING SNYING RJE STEN PAR BYED,
,BZOD PA SGOM BYED DE YI DGE BA BYANG CHUB TU,
,’GRO BA DGROL BAR BYA PHYIR YONGS SU BSNGO BYED CING,
,RDZOGS PA’I BYANG CHUB SEMS DPA’ RNAMS LA GUS PAR BYED,]
[And they will achieve good qualities
Which follow upon this:
They make efforts in the act of giving;
They dedicate themselves to great compassion;
And they adhere to the practice of patience.
They take all these good deeds
And dedicate them to reaching enlightenment,
So that they can free all living beings.
Those who have reached total enlightenment
Pay high respect to these bodhisattvas.
VI.20-25 ]
[973]
GSUM PA NI, SNGAR BSHAD PA’I NYAN PA PO DE LA NI STONG NYID BSTAN PA ‘BRAS BU MED PAR MI ‘GYUR TE,
Here next is the third part of our explanation of the suchness of creation in dependence; that is, a description of the good qualities that this person develops, once they have received this type of explanation. Now it is not the case that teaching emptiness to the type of student we have described above would ever be fruitless.
[974]
DE CI’I PHYIR ZHE NA, ‘DI LTAR NYAN PA PO DE LA STONG PA NYID DU ‘DZIN PA PHYIN CI LOG GIS BSKYED PA’I DON MA YIN PA DANG LDAN PAR MI ‘GYUR BA ‘BA’ ZHIG TU MA ZAD KYI,
Why is that? It is not only the case that a student of this type will never be someone to whom, because they have begun to consider emptiness in a mistaken way, that thing very opposed to the goal can happen.
[975]
STONG NYID KYI LTA BA NYAN PA DE’I RJES SU ‘GRO BA STE ‘BRAS BU’I YON TAN RNAMS KYANG ‘BYUNG NGO,,
Rather, they will as well achieve certain good qualities which follow upon—which are the result of—this listening to the view that things are empty.
‘BYUNG TSUL JI LTAR ZHE NA, SNOD LDAN DE STONG NYID KYI LTA BA NYAN PA LA GTER RNYED PA DANG ‘DRA BAR SEMS SHING, LTA BA DE SKYE BA GZHAN DU YANG MI NYAMS PAR BYA BA’I PHYIR, RTAG TU TSUL KHRIMS YANG DAG PAR BLANGS NAS GNAS PAR ‘GYUR TE,
How does this happen? A person who is a suitable vessel for this teaching looks upon the opportunity to hear about the view that things are empty in the way that another person might feel about uncovering a mine of gold. And because they make efforts to assure that they never lose this view of things—even in lifetimes beyond this one—they forever continue to observe a pure code of ethics.
[976]
DE YANG BDAG TSUL KHRIMS ‘CHAL BA’I RKYEN GYIS NGAN ‘GROR LHUNG NA, STONG NYID KYI LTA BA RGYUN CHAD PA RANG ‘GYUR RO SNYAM NAS TSUL KHRIMS BLANGS TE MI NYAMS PAR SRUNG BA YIN NO,,
People like this commit to a code of ethical behavior and are then careful always to honor it, for they think to themselves: “If because I failed in my ethical code I were to fall into the realms of misery, my insight into emptiness would itself be discontinued.”
TSUL KHRIMS ‘CHAL PA LA NI SNGON DU TSUL KHRIMS BLANGS PA MI DGOS KYI, TSUL KHRIMS KYI MI MTHUN PHYOGS RANG BZHIN GYI KHA NA MA THO BA YANG TSUL ‘CHAL LO,,
And by the way, it is not necessarily the case that—for a person to fail in their ethical code—they must prior to that have committed to such a code. The enemies of an ethical life represented by actions which are by nature misdeeds also qualify as failures in ones code of ethics.
[977]
BDAG TSUL KHRIMS BSRUNGS PAS BDE [f. 77a] ‘GROR SKYES KYANG, DBUL POR GYUR NAS BZA’ BTUNG DANG SMAN DANG GOS LA SOGS PA’I ‘TSO BA’I YO BYAD KYIS PHONGS NA, DE ‘TSOL BA LHUR LEN NAS STONG NYID KYI LTA BA NYAN PA DANG, DE’I DON SGOM PA SOGS RGYUN CHAD PAR ‘GYUR RO SNYAM NAS,
And so one thinks to oneself,
Now if I keep to my code of ethics, I will be able to take a birth into one of the happier realms; but suppose as I do, I am born as someone who is poor: as a person who lacks the various necessities of life—things such as food and drink; or medicine and clothing. In that case, I will need to spend all of my time and effort seeking these things; and then my attempts to seek teachings on the view that things are empty, and to engage in practices such as meditating upon this view, will be interrupted.
[978]
SNGAR BSHAD PA LTAR YAR MAR GYI ZHING LA SBYIN PA GTONG BAR ‘GYUR RO,,
As a result, then, we will (as we explained before) make efforts in the act of giving, to beings who are both higher and lower than us.
[979]
STONG NYID KYI LTA BA SNGAR BSHAD PA’I SNYING RJE CHEN POS ZIN PA NI SANGS RGYAS NYID ‘DREN PAR BYED KYI, GZHAN DU NI MA YIN NO SNYAM NAS RTZA BA SNYING RJE CHEN PO LA GOMS PA BSTEN PAR BYED DO,,
We will as well dedicate ourselves to that most fundamental of practices—great compassion; thinking to ourselves, “What brings a person to Buddhahood is the view that things are empty, imbued with that attitude of great compassion which has previously been presented—nothing else can do it.”
[980]
KHO {%KHRO} BAS NI NGAN SONG DU ‘GRO BA DANG DGE BA ‘JOMS LA, MDOG SHIN TU MI SDUG PA ‘THOB PAR BYED PAS DE’I RKYEN GYIS ‘PHAGS PA RNAMS MNYES PAR MI ‘GYUR RO SNYAM NAS BZOD PA SGOM PAR BYED DO,,
We will as well adhere to the practice of patience, thinking to ourselves, “Thoughts of anger can drag me to the lower realms, and destroy all of my good seeds; these things that also mar my appearance so drastically will never please the realized beings of the world.”
[981]
THAMS CAD MKHYEN PAR YANG YANG MA BSNGOS PA’I TSUL KHRIMS LA SOGS PA NI, SANGS RGYAS THOB PA’I RGYU DANG, LUS DANG LONGS SPYOD LA SOGS PA’I ‘BRAS BU DPAG TU MED PA RGYUN MA CHAD PAR ‘BYUNG BAR MI ‘GYUR BAS, TSUL KHRIMS LA SOGS PA DE YI DGE BA YANG ‘GRO BA ‘KHOR BA LAS SGROL BAR BYA BA’I PHYIR DU BYANG CHUB TU YONGS SU SNGO BAR BYED DO,,
So too we must take all these good deeds we have done—things like taking care to observe an ethical way of life—and dedicate them to reaching enlightenment, so that we can free all living beings from the cycle of pain. For practices such as an ethical life, when we fail to dedicate them again and again to reaching a knowledge of all things, can never then serve as causes for attaining Buddhahood, nor produce—in an unbroken stream—an endless supply of the fruits of goodness: things like a human body, or the material necessities of life.
[982]
BYANG SEMS MA GTOGS PA NYAN RANG LA SOGS PA GZHAN DAG GIS RTEN ‘BREL ZAB MO BYANG SEMS BZHIN DU STON MI NUS PAR MTHONG NAS, RDZOGS PA’I BYANG CHUB SEMS DPA’ RNAMS LA SHIN TU GUS PAR BYED DO,,
Those who have reached total enlightenment pay high respect to these bodhisattvas, for they see that no one other than a bodhisattva (a reference to those who are not bodhisattvas—listeners, self-made Buddhas, and the like) has the capacity to teach the most profound form of dependent creation in the same way that a bodhisattva does.
[983]
STONG NYID KYI LTA BA’I GO BA GNAD DU SONG BA’I THEG CHEN [f. 77b] PA LA NI, SNGAR BSHAD PA DE LTA BU’I GO BA RNAM DAG RNAMS SKYES NAS RGYA CHE BA’I PHYOGS RNAMS SGRUB PA LA SHIN TU GUS PAR ‘GYUR LA, DE NI SHIN TU BSNGAGS PA’I GNAS YIN TE,
Consider then a follower of the greater way whose understanding of the view that all things are empty strikes truly deep. Once they have reached a completely correct understanding in the way we’ve described it above, they develop a high regard for the widespread side of the teachings. Reaching this point is something worthy of high praise.
[984]
BYANG CHUB SEMS ‘GREL LAS,
,CHOS RNAMS STONG PA ‘DI SHES NAS,
,LAS DANG ‘BRAS BU STEN PA GANG,
,NGO MTSAR BAS KYANG ‘DI NGO MTSAR,
,RMAD BYUNG BAS KYANG ‘DI RMAD BYUNG,
ZHES GSUNGS TE,
As the Commentary on the Wish for Enlightenment puts it,
When a person comes to realize
That everything is empty
And then devotes themselves
To the teachings of deeds and results,
It is something beyond amazing,
Something more wondrous than wonder.[311]
[985]
SNOD MI RUNG GNYIS PO MI MOS NAS SPONG BA DANG, ,MOS PA LTAR SNANG YOD KYANG RIGS PAS RGYU ‘BRAS THAMS CAD BKAG PAR GO BA’I SKYON GNYIS SPANGS LA, RANG BZHIN MED PA’I STONG NYID KYI LTA BA NYID LA BRTEN NAS BYA BYED THAMS CAD CHES ‘THAD PAR RTOGS PA CIG LA ‘ONG BA YIN NO,,
A person like this has rid themselves of both the problems that make one an unworthy vessel for this teaching: rejecting it out of a lack of interest; and taking a faulty interest in it, in a way where you understand it to mean that the logic denies all cause and effect. They are someone who—because they have availed themselves of the viewpoint which says that all things are empty of any nature of their own—comes to the realization that all the workings of the world are perfectly logical.
[986]
DE LTA MA YIN NA LTA BA RNYED PA’I LUGS SU BYAS PA NA, TSUL KHRIMS LA SOGS PA’I LAS ‘BRAS KYI RNAM GZHAG THAMS CAD, RI BONG GI RVA’I GNYER MA BGRANG PA BZHIN DU SONG NAS,
Otherwise you can start to believe that the entire structure of the teachings on deeds and their consequences—the teachings on subjects such as how to lead an ethical way of life—are all just a useless exercise, like counting up the bumps on a rabbit’s horn; and think that you have finally discovered the true meaning of a correct view of reality.
[987]
DE ‘DRA BA NI NGES DON MA GO BA RNAMS KYI PHYIR YIN GYI, NGES DON GO BA LA MI DGOS TE, DE DAG THAMS CAD RTOG PAS BYED LA RTOG PA THAMS CAD BDEN ZHEN GYI MTSAN ‘DZIN YIN PA’I PHYIR RO SNYAM DU ‘DZIN ZHING, RGYA NAG GI HVA SHANG LTAR DGE BA THAMS CAD ‘JOMS LA,
When something like this happens, it’s all because a person has failed to grasp what the Buddha most intended to say. And they in turn will think to themselves that there’s no need to understand what he most intended to say, since (according to them) all this is just the product of our conceptual state of mind, and all such states of mind are actually grasping to signs: believing that things are real. Thus then they will, like the Chinese monk Hashang,[312] destroy all their good deeds.
[988]
KHA CIG ‘KHRUL NGOR RE ZHIG LA BLANG DOR BYED ZER YANG, RTOG PA LA BDEN ‘DZIN YIN MIN GNYIS BYED NA NI, RANG BZHIN GYIS GRUB PA ‘GOG PA’I RIGS PAS YUL THAMS CAD ‘GOG PA CAL COL YIN LA,
Some people have come up with this idea of “the provisional observation of proper behavior in the face of misapprehending the true nature of reality,” but dividing conceptual thought into cases where we are holding onto things as real and cases where we are not is, in the end, just that same old talk which says that—since the proofs of emptiness deny that anything can exist naturally—then no object in the universe even exists.
[989]
GNYIS SU MI BYED NA NI LTA BA DANG SPYOD PHYOGS KYI RTOG PA GNYIS GCIG GIS GCIG LA GNOD PA SKYEL [f. 78a] BA TSA GRANG LTAR ‘GYUR BA’I PHYIR DANG,
Because, they would say, if you don’t divide conceptual thought into the two, then conceptual thoughts involved in the view that all things are empty and in the widespread intention to save all beings would themselves draw each other into question, working against each other like hot and cold.
[990]
GZHAG SA’I ‘KHRUL NGO DANG, ‘JOG MKHAN DANG DER ‘JOG RGYU RNAMS KYANG ‘JOG SA MED PA LA DE SKAD SMRA BA NI MUN SPRUL YIN PAS, SNGAR GYI GZHUNG DE RNAMS KYI PHYOGS SNGA MA NYID ‘DZIN PA’O,,
Saying that we can’t talk about the state of mind that’s making the mistake, and the person who’s talking about it, and the thing they’re talking about, is all just blind ignorance. You should stick to the starting position, of the classics we’ve just listed—and forget everything else.
Listen, and teach, well
[991]
[,
[ZAB CING RGYA CHE’I TSUL LA MKHAS PA’I SKYE BOS NI,
,RIM GYIS RAB TU DGA’ BA’I SA NI ‘THOB ‘GYUR BAS,
,DE NI DON DU GNYER BAS LAM ‘DI MNYAN PAR GYIS,]
[An individual who is well versed
In both the profound and the widespread
Will, in time, attain the level
Of Perfect Happiness.
Lend then your ears to this path,
Those who aspire to reach it.
VI.26-28 ]
[992]
BZHI PA NI, DE LTAR GONG DU BSHAD PA LTAR GYI ZAB PA DANG, RGYA CHE BA’I TSUL LA MKHAS PA’I SKYE BOS NI, YUN RING POR BAR MED PAR ZAB PA DANG RGYA CHE BA’I PHYOGS KYI DGE BA’I TSOGS RNAMS SO SKYE’I SAR, NGES PAR BSAGS NAS RIM GYIS RAB TU DGA’ BA’I SA NI THOB PAR ‘GYUR BAS,
Next is our fourth part from above: words urging people who are a worthy vessel to listen well to this explanation of the suchness of dependent creation. So we take an individual who is well versed in both the profound and the widespread aspects of the teachings, and who at the levels of one who is still only a normal person has most certainly accumulated—over a long period of time, and without interruption—a large quantity of good deeds, relating again to both the profound and widespread sides of the path. A person like this will, in time, attain the bodhisattva level of Perfect Happiness.
[993]
SA RAB DGA’ DE NI DON DU GNYER BAS ‘CHAD PAR ‘GYUR BA’I ZAB MO’I LAM ‘DI MNYAN PAR GYIS SHIG CES NYAN PAR BSKUL PA’O,,
And so if you are a person who aspires to reaching this level, Perfect Happiness, then you are being urged to listen: “Lend your ears to the profound path which I will now explain.”
[994]
DE YANG BZHI BRGYA PA’I ‘GREL PA LAS, RANG BZHIN STONG PA NYID KYI GTAM LA GUS PAR ‘GYUR NA DE DE DANG MTHUN PA’I RKYEN NYE BAR BSGRUBS PA’I SGO NAS, JI LTAR STONG PA NYID LA DANG BA ‘PHEL BAR ‘GYUR BA DE LTAR BYA ZHING, SNYING RJE CHE BA DANG, BCOM LDAN ‘DAS DE BZHIN GSHEGS PA LA BYAS PA GZO ZHING,
As the commentary to the The 400 Verses puts it,
Those who feel respect for discussions of the fact that things are empty of any nature of their own should accomplish the various causes that help bring about these discussions. As your faith in emptiness grows, you should do this more and more, and also work to develop great compassion ever further. You should in addition work to repay the kindness of the Victors—Those Who Have Gone That Way.
[995]
BDAG NYID KYI DAM PA’I CHOS KYI BAR CHAD KYI RGYU MTSAN G-YANG SA CHEN PO’I RGYU YONGS SU SPANG BAR ‘DOD PAS, YA NGA BA LA BRTEN PA DANG SBYIN PAR DKA’ BA YANG SBYIN PA DANG,
Intent on ridding yourselves of anything which would trigger a fall into the great abyss—anything which would act as an obstacle to your practice of the high teachings—you must undertake even the most daunting good deeds, and give even those things which are most difficult to give.
[996]
BSDU BA’I DNGOS PO BZHIS KYANG BSDU BA BYA STE, DAM PA’I CHOS ‘DI ‘BAD PA THAMS CAD KYIS SKYE BO DAM PA’I CHOS KYI SNOD DU GYUR PA LA NYE BAR BSTAN PAR BYA’O,
And then you should also gather disciples to you, by using the Four Ways of Gathering; and with every effort give teachings to those high beings who are worthy vessels.[313]
[997]
ZHES GSUNGS PA LTAR CHOS ‘DI ‘BAD PA CHEN POS BSTAN DGOS PAR [f. 78b] GSUNGS TE, SNOD MIN GYI SKYON GNYIS DANG BRAL BA LA’O, ,MOS PA YOD PA’I JI LTA BA BZHIN MI GO BA LA YANG, RTEN ‘BREL GYI NGES PA LA MI GNOD PA’I THABS BYAS NAS BSHAD PAR BYA’O,,
What this is saying is that we should make special efforts in this particular teaching—and this is being addressed to people who are free of those two different problems that would prevent one from being a worthy vessel. And Master Aryadeva is also saying that he will make a presentation—to those who have a wish to learn but who have yet to understand the real nature of reality—in such a way that it will not disrupt their grasp of dependent creation.
[998]
‘CHAD PA PO LEGS PAR SHES PAS NYAN PA PO SNANG {%SNOD} RUNG THA MA YAN CHAD LA ‘CHAD PA NI BSOD NAMS SHIN TU CHE STE,
When a there is a person to give the explanation who really understands it, and they do deliver the explanation to even the very least of people who are a worthy vessel—or anyone more fit than that—then the good karma created is truly massive.
[999]
MDO KUN LAS BTUS PA LAS, CHOS ZAB MO LA MOS PAS BSOD NAMS THAMS CAD SDUD PA YIN TE, SANGS RGYAS SU MA GRUB KYI BAR DU ‘JIG RTEN PA DANG ‘JIG RTEN LAS ‘DAS PA’I PHUN SUM TSOGS PA THAMS CAD ‘GRUB PAR ‘GYUR TE,
As the Compendium of All the Sutras puts it,
A wish to learn that most profound teaching helps us gather in every good karma there is. It helps us achieve every excellent thing of the world and beyond the world, all the way up until we become an Enlightened Being.
[1000]
KHYE’U RIN PO CHES BYIN PA’I MDO LAS BYUNG BA, ‘JAM DPAL BYANG CHUB SEMS DPA’ THABS LA MKHAS PA DANG BRAL BAS, BSKAL PA BRGYA STONG DU PHA ROL TU PHYIN PA DRUG LA SPYAD PA BAS, GANG GIS CHOS KYI RNAM GRANGS ‘DI THE TSOM DANG BCAS PAS NYAN PA ‘DI,
The Sutra of the Youth named “Gift of the Precious” says,
Suppose, o Manjushri, that there is a bodhisattva who lacks the capacity to utilize this unexpected means in their practice, and they undertake the six perfections for a hundred eons, or even a thousand. And suppose there is another person who listens to this particular presentation of the teaching, even as they entertain doubts about it.
[1001]
BSOD NAMS DE BAS CHES MANG DU SKYED NA GANG THE TSOM MED PAR NYAN PA LTA CI SMOS,
This second person creates far more good karma than the first; and if this is the case, then what need is there to mention what happens with a person who listens to this teaching without harboring any doubts about it?
[1002]
GANG YI GER BRIS NAS LUNG ‘BOGS PA DANG ‘CHANG BA DANG, GZHAN DAG LA YANG RGYA CHER RAB TU STON PA LTA CI SMOS, ZHES GSUNGS SO,,
And now suppose a person copies out this teaching in writing; or grants someone an oral transmission of it; or commits it to memory; or teaches it well, and in detail, to others—what need mention the good karma that they accumulate?[314]
[1003]
RDO RJE GCOD PA LAS KYANG, BCOM LDAN ‘DAS KYIS BKA’ STZAL TE, RAB ‘BYOR ‘DI JI SNYAM DU SEMS, GANG+G’A’I KLUNG GI BYE MA SNYED GANG JI SNYED PA GANG+G’A’I KLUNG YANG DE SNYED DU GYUR NA, GANG DE DAG GI BYE MAR GYUR PA DE MANG BA YIN NAM,
In The Diamond Cutter we see as well—
And again did the Conqueror speak:
O Subhuti, what do you think? Suppose you counted every drop of water in the Ganges River, and then had exactly that many Ganges Rivers. Would the number of drops in this many Ganges Rivers be very many?
[1004]
RAB ‘BYOR GYIS GSOL PA, BCOM LDAN ‘DAS GANG+G’A’I BYE MA SNYED DU GYUR PA DE DAG NYID KYANG MANG BA LAGS NA, DE DAG GI BYE MAR GYUR [f. 79a] PA LTA SMOS KYANG CI ‘TSAL,
And Subhuti respectfully replied,
O Conqueror, if the amount of drops in just this one Ganges River is so great, then what need mention the amount of drops in so very many Ganges Rivers?
[1005]
BCOM LDAN ‘DAS KYIS BKA’ STZAL PA, RAB ‘BYOR KHYOD LA BSGO’O, ,KHYOD KYIS KHONG DU CHUD PAR BYA’O, ,GANG+G’A’I KLUNG DE DAG GI BYE MA JI SNYED PA DE SNYED KYI ‘JIG RTEN GYI KHAMS, SKYES PA’AM BUD MED LA LAS RIN PO CHE SNA BDUN GYIS RAB TU BKANG STE, DE BZHIN GSHEGS PA LA SBYIN PA BYIN NA, SKYES PA’AM BUD MED DE GZHI DE LAS BSOD NAMS MANG DU SKYED DAM,
Then the Conqueror said,
O Subhuti, try to imagine it. Try to comprehend it. Think now of a mass of planets equal in number to the number of drops in all these Ganges Rivers. And then imagine that some son or daughter of noble family has come and covered all of them with the seven kinds of precious substances,[315] and then gone and made a gift of these planets to the One Gone Thus, to the Destroyer of the Foe, to the Totally Enlightened One, the Buddha.
What do you think, Subhuti? Would they create much merit from such a deed?
[1006]
RAB ‘BYOR GYIS GSOL PA, BCOM LDAN ‘DAS MANG LAGS SO, ,BDE BAR GSHEGS PA MANG LAGS SO,,
Subhuti respectfully replied,
O Conqueror, many would it be. O You who have Gone to Bliss, it would be many. This son or daughter of noble family would indeed create much merit from such a deed.
[1007]
BCOM LDAN ‘DAS KYIS BKA’ STZAL PA, GANG ZHIG CHOS KYI RNAM GRANGS ‘DI LAS THA NA TSIG BZHI’I TSIGS SU BCAD PA TZAM BZUNG STE, GZHAN DAG LA YANG BSTAN NA DE BAS BSOD NAMS CHES MANG DU SKYED DO, ZHES GSUNGS SO ZHES DANG,
And the Conqueror said,
. . . And now suppose that someone else held but a single verse of four lines from this particular presentation of the Dharma, and explained it to others, and taught it correctly. This second person would create much more merit from their action . . .[316]
[1008]
DE BZHIN GSHEGS PA’I MDZOD KYI MDO LAS MI DGE BCU CHEN PO RNAMS BGRANGS NAS, DE DAG DANG LDAN PAS BDAG MED PA’I CHOS LA ‘JUG CING, CHOS THAMS CAD GDOD MA NAS DAG PAR DAD PA DANG MOS PA’I SEMS CAN DE NGAN SONG DU MI ‘GRO’O ZHES GSUNGS PA DANG,
The Sutra of the Treasure of Those Gone That Way also has a section where first it lists the most serious forms of the ten bad deeds, and then describes a person who has committed them, but who has entered the teaching which says that nothing is itself—who believes in and is attracted by the idea that every object in the universe is pure from the beginning. Such a person, it says, will not fall to the realms of misery.[317]
[1009]
BDUD ‘DUL BA’I LE’U LAS, DGE SLONG GANG GIS CHOS THAMS CAD SHIN TU DUL BAR SHES SHING, NYES PA RNAMS KYI THOG MA’I MTHA’ YANG RANG BZHIN GYIS DBEN PAR SHES TE, NYES PA BYUNG BA’I ‘GYOD PA SEL ZHING BRTAN POR MI BYED PAS MTSAMS MED PA YANG GNON NA, CHO GA DANG TSUL KHRIMS LA LOG PAR ZHUGS PA PHRAN TSEGS LTA CI SMOS, ZHES GSUNGS [f. 79b] PA DANG,
The Section on Subduing the Demons further states,
O monk, suppose someone understands that all the things in the universe have their own ultimate kind of self-control; suppose they understand that the ultimate beginning of all the mistakes we can make is itself completely devoid of any nature of its own. This then clears away any regret they have about mistakes they have made before, and steals away the strength of these errors. If such an understanding can thus overcome even one of the immediate misdeeds, what need mention what it can do to minor mistakes in performing rituals, or in maintaining ones morality?[318]
[1010]
MA SKYES DGRA’I MDO LAS, MTSAMS MED BYED PAS DAM PA’I CHOS ‘DI THOS NAS ‘JUG CING MOS NA, DE’I LAS DE LAS KYI SGRIB PA YIN ZHES NGA MI SMRA’O,,
And the Sutra of Ajata Shatru says as well,
Suppose a person has committed one of the immediate misdeeds, but then begins to learn these high teachings, and believe in them. I do not say that the karma of such a person could ever be a karmic obstacle.[319]
[1011]
ZHES GSUNGS PA LTAR TE ‘CHAD NYAN BYED PA DANG, DE MIN PA’I SKABS SU YANG DON ZAB MO LA MOS PA DANG SEMS PA’I PHAN YON NO,,
What this is describing is the great benefit of both teaching and studying this profound truth, as well as believing in it, and contemplating it, during other periods of the day.
BSHAD PA’I PHAN YON LEGS PAR ‘THOB PA LA GNYIS DGOS TE, RNYED BKUR DANG GRAGS PA SOGS LA MI LTA BA’I KUN SLONG DAG PA ZHIG DANG, BSHAD RGYU’I CHOS DE’I DON LOG PAR MA BZUNG BAR PHYIN CI MA LOG PAR BSHAD PA CIG DGOS TE,
In order to truly get the described benefit from explaining this truth to others, there are two requisites which must be fulfilled. First, we must do so with a pure motivation; that is, without hoping for things like the respect of others, or fame. Secondly, we must explain the particular teaching correctly—without mistaking any part of its meaning.
[1012]
SKYON GNYIS KA’AM GANG RUNG RE DANG LDAN PAS BSHAD NA, BSOD NAMS MANG PO’I BAR CHAD BYED PAR GSUNGS PA’I PHYIR TE, SLOB DPON DBYIG GNYEN GYIS, DE’I PHYIR GANG DAG CHOS LOG PAR ‘CHAD PAR BYED PA DANG, SEMS NYON MONGS PA CAN RNYED PA DANG BKUR STI DANG GRAGS PA ‘DOD PAS ‘CHAD PA DE DAG NI, BDAG NYID KYI BSOD NAMS CHEN PO NYAMS PAR BYED PA YIN NO, ZHES GSUNGS PA NI ‘DIR YANG ‘DRA’O,,
If we do give our explanations with these two negative motivations—or even with either one of them alone—then it will, as has been stated, act as an obstacle to a large amount of good karma. For the statement by Master Vasubandhu applies in this case as well:
As such, suppose a person gives a mistaken explanation of the teaching; or makes their explanation out of some kind of negative emotions: motivated by a desire for gain, or the honor of others, or for fame. This act will then cause the degeneration of a large amount of their own good karma.[320]
[1013]
NYAN PA PO LA YANG NYAN PA’I KUN SLONG DAG PA DANG, DON LOG PAR MA BZUNG BA GAL CHE BAS, GNYIS KAS KYANG ‘CHAD NYAN GYI DUS SU MTSAN NYID MA MTHA’ RE DANG LDAN PAR BYA’O,,
It is equally important that the person who listens to the explanation should have a pure motivation, and not misunderstand the material presented. As such, both the teacher and the student should at the very least have either one or the other of these two qualifications, as they proceed in teaching and learning together.
How pure reality is presented in scripture
[1014]
LNGA PA LA GSUM, YANG DAG PA’I DON LUNG GIS BSTAN PA’I TSUL, LUNG GI DON DE RIGS PAS BSGRUB PA, DES GRUB PA’I STONG NYID KYI RAB DBYE BSHAD PA’O,,
This brings us to the fifth part from above: an presentation on how we explain the true nature of creation through dependence. We proceed in three steps: the way in which we pure reality is presented in scripture; confirming the content of these scriptures through reasoning; and an explanation of the divisions of emptiness thus confirmed.
[1015]
DANG PO LA GNYIS, LUNG LAS GSUNGS PA’I TSUL DGOD PA DANG, DE KHO NA NYID SHES PA’I MI MTHUN [f. 80a] PHYOGS NGOS GZUNG BA’O,,
The first of these steps has two sections of its own: setting forth the different ways in which pure reality is presented in scripture; and identifying things that can work against an understanding of suchness.
[1016]
DANG PO NI, SA BCU PA LAS, SA LNGA PA BA DE SA DRUG PA LA ‘JUG PA NA, CHOS MNYAM PA NYID BCUS ‘JUG GO ,BCU GANG ZHE NA, ‘DI LTA STE CHOS THAMS CAD MTSAN MA MED PAR MNYAM PA NYID DANG,
Here is the first. The Ten Levels of the Bodhisattvas says:
When a bodhisattva on the fifth level moves up to the sixth, he or she does it through the ten different ways in which things are equivalent.
What are the ten? They begin with [1] the fact that all things are equivalent in having no indicators.
[1017]
CHOS THAMS CAD MTSAN NYID MED PAR MNYAM PA NYID DANG,
And [2] all things are equivalent in having no definition.
[1018]
DE BZHIN DU SKYE BA MED PA DANG, MA SKYES PA DANG, DBEN PA DANG, GDOD MA NAS RNAM PAR DAG PA DANG, SPROS PA MED PA DANG, BLANG BA MED PA DANG DOR BA MED PAR MNYAM PA NYID DANG,
[3] They are equivalent as well in not starting; [4] in not having started; [5] in being free; [6] in being pure from the beginning; [7] in being beyond all constructs; and [8] in there being nothing to take up and nothing to give up.
[1019]
CHOS THAMS CAD SGYU MA DANG, RMI LAM DANG, MIG YOR DANG, BRAG CHA DANG, CHU ZLA DANG, GZUGS BRNYAN DANG, SPRUL PA LTA BUR MNYAM PA NYID DANG,
[9] All things are equivalent too in being like an illusion; like a dream; a scarecrow; an echo; a moon reflected in still water; a reflection in a mirror; and an emanation.
[1020]
CHOS THAMS CAD DNGOS PO DANG DNGOS PO MED PA GNYIS SU MED PAR MNYAM PA NYID DE,
[10] All things are equivalent in neither being things, nor not being things.
[1021]
DE CHOS THAMS CAD KYI RANG BZHIN DE LTAR RAB TU RTOGS PA NA, RNO ZHING RJES SU MTHUN PA’I BZOD PAS BYANG CHUB SEMS DPA’I SA DRUG PA MNGON DU GYUR PA RJES SU THOB STE, ZHES GSUNGS TE,
When the bodhisattva realizes the nature of all existing things in this way, they attain an incisive and accurate mastery which brings them to the attainment of the sixth level of a bodhisattva.[321]
[1022]
DE BZHIN DU ZHES PA NI CHOS THAMS CAD CES PA BLANG DOR MED PA’I BAR LA SBYOR BA’O,,
The phrase “as well,” by the way, means that the “all things” is meant to be applied to everything up to there not being anything to take up or give up.
[1023]
DE GNYIS MNYAM NYID GCIG DANG, SGYU MA SOGS BDUN LTAR MNYAM PA RNAMS MNYAM PA NYID GCIG TU BYA ZHING, THA MA GNYIS KYANG GCIG TU BYA’O,,
Those two are meant to represent one equivalence combined; and the seven starting with the illusion are as well a single one. Combine the final two into a single one as well.[322]
[1024]
MNYAM PA NYID BCU’I NGOS ‘DZIN NI SA BCU PA’I MDO ‘GREL DANG, BYANG SA GNYIS KYANG MI MTHUN PAR SNANG LA, DE GNYIS DANG LUGS ‘DI STONG PA NYID ‘GREL TSUL MI MTHUN PAS ‘DIR GZHAN DU BSHAD DO,,
It appears that the way we describe these ten differs slightly between A Commentary to the Sutra on the Ten Levels and The Levels of the Bodhisattva. Since the way in which these two works explain emptiness further differs from the system we are using here, I will cover them elsewhere.[323]
[1025]
DE LA DANG PO NI [f. 80b] MTSAN MA MI ‘DRA BAR SNANG BA RNAMS ‘PHAGS PA’I MNYAM GZHAG GI DON MED PAR CHOS KUN ‘DRA BA’O,,
As for the first of them, the way in which the indicators of things appear in a multitude of different ways in not something that can serve as an object of the direct emptiness-meditation of a realized being; and in this sense, all things are the same.
[1026]
GNYIS PA NI, CHOS KUN RANG GI MTSAN NYID KYIS GRUB PA MED PAR MNYAM PA STE, DE GNYIS NI SPYIR BSTAN PA’O,,
As for the second, all existing things are equivalent in not existing in and of themselves. These first two are meant as general cases.
[1027]
GZHAN BRGYAD NI SPYIR BSTAN PA’I DON DE NYID KHYAD PAR DU PHYE NAS STON PA STE, SKYE BA MED PA NI MA ‘ONGS PA DANG, MA SKYES PA NI DUS GZHAN GYI DBANG DU BYAS PA STE, DE YANG CHOS KUN LA MNYAM PA’AM ‘DRA BA NI GZHAN RNAMS LA’ANG SHES PAR BYA’O,,
The other eight are particular examples divided out from these same general cases. Things not starting on their own refers to things to come; whereas things not having started refers to things of the other times. In this sense too all existing things are equivalent, or the same—and you can supply this part in all the other of the ten as well.
[1028]
DBEN PA NI SKYE ‘GYUR DANG SKYES PAS STONG BA STE, DE YANG MNYAM NYID GNYIS PA’I SKABS KYI RANG GI MTSAN NYID KYIS KHYAD PAR DU BYAS PAS DBEN PA’O,,
When we say that all things are “free,” what we mean is that they are empty of going to start or having started. That is, they are free of the particular quality of existing in and of themselves—which puts them in the category of the second equivalence.
[1029]
DE LTA BU DE YANG ‘PHRAL DU LUNG RIGS KYIS BYAS PA MIN GYI, GDOD MA NAS RNAM PAR DAG PA DE LTAR DU GNAS PA NI DRUG PA’O,,
This condition of things, by the way, is not something that was created either by statements in scripture or by someone’s logic; rather, things have stayed like this—totally pure—from the beginning. And thus we get the sixth form of equivalence.
[1030]
BDUN PA LA GNYIS SNANG GI SPROS PA MED PA NI DANG PO DANG SBYAR LA, SGRA DANG RNAM RTOG GIS SPRO BAR MI NUS PA LA NI GNYIS PA’I SKABS KYI KHYAD PAR SBYAR RO, ,BRGYAD PA LA YANG KHYAD PAR DE LTAR SBYAR RO,,
The seventh form, of being free of any construct where things appear in one way and exist in another, applies to the first form. The fact that none of these things can exist through constructs put together with terms or concepts is in turn a particular case of the second form of equivalence. We can particularize the eighth form in the same way.
[1031]
DGU PA NI SNGAR BSHAD PA’I DON DE RNAMS NGES PAR BYED PA’I DPE’I RNAM GRANGS MANG PO’O,,
The ninth form is where we use a variety of different metaphors to help people ascertain the meaning of the forms we’ve already described.
[1032]
BCU PA NI CHOS GANG LA YANG DNGOS PO DANG DNGOS POR MED PA RANG BZHIN GYIS GRUB PA MED PAR ‘DRA BA’O,,
The tenth form refers to the fact that all things in the universe are the same in neither being things, nor not being things, through any nature of their own.
[1033]
RNO BA NI SHES RANG {%RAB} MYUR BA’O, ,RJES SU MTHUN PA NI SA BRGYAD PA’I MI SKYE BA’I CHOS LA BZOD PA DANG RJES SU MTHUN PA STE, RJES SU MTHUN PA’I BZOD PA ‘DI LA SKABS STOBS KYIS MI ‘DRA BA MANG DU SNANG NGO,,
The word “incisive” is meant to indicate wisdom which is quick. “Accurate” means that the mastery in this case matches the mastery of unborn things possessed by a bodhisattva at the eighth level. When we speak of mastery being “accurate” though it can mean a lot of different things, depending upon the context.
[1034]
CHOS RNAMS [f. 81a] KYI DE KHO NA NYID STON PA LA LUNG DU MA ZHIG YOD KYANG, ‘DIR SA DRUG PA’I SHES RAB KYIS DE KHO NA NYID RTOGS TSUL ‘CHAD PA’I SKABS YIN PAS, SA DRUG PA LA MNYAM NYID BCUS ‘JUG PAR GSUNGS PA’I LUNG DRANGS SO,,
Now there are a great many scriptural references which describe the suchness of existing things. The section we are treating at this point though is the one where we explain the manner in which the wisdom of a bodhisattva at the sixth level perceives suchness. As such, we have quoted a scripture which describes how someone at the sixth level engages in emptiness, utilizing the ten forms of equivalence.
Things that work against an understanding of suchness
[1035]
GNYIS PA NI, CHOS RNAMS BDEN MED DU GTAN LA ‘BEBS PA ‘DI LA, BDEN PAR GRUB TSUL DE JI ‘DRA ZHIG YIN PA DANG, BDEN PAR ‘DZIN TSUL LEGS PAR MA SHES NA, DE KHO NA NYID KYI LTA BA NGES PAR ‘PHYUG STE,
Here is the second section from above: identifying things that can work against an understanding of suchness. In the task of establishing just how it is that no object in the universe is real, we should understand clearly how it would be if something did exist in reality; and how it is that we grasp onto things as being real. Otherwise, we will surely go astray in developing the view of suchness.
[1036]
SPYOD ‘JUG LAS, BRTAGS PA’I DNGOS LA MA REG PAR, ,DE YI DNGOS MED ‘DZIN MA YIN, ZHES BRTAGS PA’I DNGOS PO STE DGAG BYA’I SPYI LEGS PAR BLO LA MA SHAR NA, DGAG BYA DE MED PA LEGS PAR ‘DZIN MI NUS PAR GSUNGS PAS,
As the Guide to a Bodhisattva’s Way of Life puts it,
You will never grasp
How it cannot exist
Until you can touch
The thing we imagine.
What Master Shantideva is saying here is that—until such time as you can bring clearly to mind an image of what it is we deny (here called “the thing we imagine”)—then you will never be able to grasp how this object could never exist.
[1037]
MED RGYU’I BDEN GRUB DANG, GANG GIS STONG PA’I DGAG BYA’I RNAM PA BLO YUL DU JI LTA BA BZHIN MA SHAR NA, BDEN MED DANG STONG PA’I NGO BO LEGS PAR NGES PA MI SRID DO,,
It’s impossible to grasp, correctly, the essence of what it is not be real—or to be empty—if we cannot bring to mind, correctly, an image of “real existence” in the sense of the one which cannot exist; and an image of what it is we deny: the thing which emptiness is empty of.
[1038]
DE YANG GRUB MTHA’ SMRA BAS ‘PHRAL DU KUN BRTAGS PA’I BDEN GRUB DANG, BDEN ‘DZIN NGOS ZIN PA TZAM GYIS MI CHOG PA’I PHYIR,
In this endeavor though we cannot simply be satisfied with identifying what it is that a certain school of philosophy might, in one era or another, come up with as the what “real existence” refers to; or what it means to grasp onto it.
[1039]
THOG MA MED PA NAS RJES SU ZHUGS PA, GRUB MTHAS BLO BSGYUR MA BSGYUR GNYIS GA LA YOD PA’I LHAN SKYES KYI BDEN ‘DZIN DANG, DES BZUNG BA’I BDEN GRUB LEGS PAR NGOS ZIN PA NI GNAD SHIN TU CHE STE,
Rather, it is crucial that we correctly identify the innate tendency—something possessed by both those whose minds have been influenced by a particular school of philosophy and those whose minds have not—which has been lying there for time with no beginning; as well as the “real existence” which this tendency grasps on to.
[1040]
DE NGOS MA ZIN PAR RIGS PAS DGAG BYA BKAG KYANG, THOG MA MED PA NAS ZHUGS PA’I BDEN ZHEN LA CI YANG MI GNOD PAS SKABS DON STOR BAR ‘GYUR BA’I PHYIR RO,,
Without identifying this tendency, we may be able to disprove the existence of the object we deny, using logic; but this will do no damage at all to the attachment to reality which has been inside of us since time with no beginning—and so the whole point of the exercise is lost.
[1041]
DE YANG [f. 81b] THOG MAR RANG GI RGYUD KYI BDEN ‘DZIN NGOS ZIN NAS, DE’I YUL SUN ‘BYIN PA LA RIGS PA RNAMS DNGOS DANG BRGYUD PAS ‘GRO LUGS SHES DGOS KYI, KHA PHYIR LTA ‘BA’ ZHIG GI DGAG SGRUB NI PHAN SHIN TU CHUNG BA’I PHYIR RO,,
Now the first thing we have to do is identify the tendency to hold things as real which exists within our own heart; and then we need to learn how the logic works—both directly and indirectly—to obliterate what this tendency thinks it sees. If rather we turn our focus to disproving or proving something outside of ourselves, there will be very little benefit.
How we hold on to things as being real,
according to the Independent group
[1042]
‘DI LA DBU MA THAL RANG GNYIS KA’I LUGS KYI NGOS ‘DZIN SHES NA KHYAD PAR LEGS PAR PHYED PAR ‘GYUR BAS, DE ‘CHAD PA LA GNYIS, DBU MA RANG RGYUD PA’I LUGS KYI BDEN ‘DZIN NGOS GZUNG PA DANG, DBU MA THAL ‘GYUR BA’I LUGS KYI BDEN ‘DZIN NGOS GZUNG BA’O,,
Once we know how both the Consequence and Independent sections of the Middle-Way School make this identification, we can distinguish, perfectly, between the two. We will explain these, then, in the two following steps: how the system of the Independent section of the Middle-Way identifies the way in which we hold on to things as being real; and how the system of the Consequence section of the same school makes the same identification.
[1043]
DANG PO LA GSUM, BDEN GRUB DANG BDEN ‘DZIN NGOS GZUNG BA, ‘JIG RTEN PA LA LTOS PA’I BDEN RDZUN SGYU MA’I DPES BSTAN PA, DPE DE DON LA SBYAR NAS BSHAD PA’O,,
There are three parts to the first of these steps: their identification of “real existence,” and how we hold on to it; a presentation of the metaphor of a magician, to demonstrate from a worldly point of view the difference between what is real and what is false; and lastly how we relate this metaphor to actual things.
The Independent group on real existence, and holding on to it
[1044]
DANG PO NI, RANG RGYUD PA’I GZHUNG KHUNGS THUB GZHAN LAS DGAG BYA NGOS ‘DZIN GSAL BAR MI ‘BYUNG LA, DBU MA SNANG BA LAS KUN RDZOB TU YOD TSUL BSHAD PA’I BZLOG PHYOGS KYI YOD PA NI DON DAM PAR RAM BDEN YOD DU SHES PAS DE LTAR BSHAD NA,
Here is the first. We don’t see any very clear description of the thing we deny from other authoritative texts of the Independent group; but Light on the Middle Way does give an explanation of how things exist in a deceptive way—and if we reverse that, then we can arrive at how they describe things which exist in an ultimate way: as “real existence.” So let’s start with that.
[1045]
DE NYID LAS, DNGOS PO YANG DAG PAR NGO BO NYID MED PA DAG LA YANG DE LAS LDOG PA’I RNAM PAR SGRO ‘DOGS PA’I ‘KHRUL PA’I BLO GANG YIN PA DE NI KUN RDZOB CES BYA STE, ‘DI’AM ‘DIS DE KHO NA NYID SGRIB PA LTA BUR BYED, ‘GEBS PA LTA BUR BYED PA’I PHYIR RO,,
Here is how The Light puts it:
When we say “deceptive,” what we’re referring to is the state of mind which focuses upon things which are, in fact, completely devoid of any essence of their own, and imputes them to have a nature which is the opposite. And that—or we can say this—acts, in a way, to obscure suchness: in a way, it covers it.
[1046]
DE SKAD DU MDO LAS KYANG,
,DNGOS RNAMS SKYE BA KUN RDZOB TU,
,DAM PA’I DON DU RANG BZHIN MED,
,RANG BZHIN MED LA ‘KHRUL BA GANG,
,DE NI YANG DAG KUN RDZOB ‘DOD,
CES GSUNGS SO,,
This is the same point made in sutra when it says,
Everything in the world
Starts in a way which is deceptive;
Things have no nature
Of starting in a way
Which is ultimate.
And what we say
Is perfect deception
Is to be mistaken
About the lack of this nature.[324]
[1047]
DE LAS BYUNG BA’I PHYIR DES [f. 82a] NYE BAR BSTAN PA MTHONG BA’I DNGOS PO BRDZUN PA THAMS CAD NI KUN RDZOB PA KHO NA YIN ZHES BYA’O,,
What this is saying is that—because they come from this place—all these objects that are presented to us, and which we then see, are lying to us: each and every one of them is nothing but a deception.
[1048]
DE YANG THOG MA MED PA’I ‘KHRUL PA’I BAG CHAGS YONGS SU SMIN PA’I DBANG GIS BYUNG LA, DES KYANG SROG CHAGS THAMS CAD LA YANG DAG PAR DNGOS PO’I BDAG NYID LTA BUR NYE BAR BSTAN PA MTHONG BAR ‘GYUR TE, DE’I PHYIR DE DAG GI BSAM PA’I DBANG GIS DNGOS PO BRDZUN PA’I NGO BO THAMS CAD NI, KUN RDZOB TU YOD PA KHO NA’O ZHES BYA’O, ZHES GSUNGS SO,,
All of this is coming from the ripening of seeds in our mind which, from time with no beginning, have forced us to see things in a mistaken way. And because of these seeds, what is presented to the minds of every single living creature is a reality that looks as though it is composed of things that exist in and of themselves—and then we see it that way. All these things whose very nature is to lie to us—which are nothing more than creations of our mind—are, the sutra is saying, nothing but things that exist in a deceptive way.[325]
[1049]
DE NI ZHES PA YAN NI DON DAM PAR RANG BZHIN MED PA LA DON DAM PAR YOD PAR ‘KHRUL PA’I DON NO,,
The sentence starting with “When we say ‘deceptive’” is meant to indicate that we are making an error: we think that things which—ultimately—have no nature of their own do exist, ultimately.
[1050]
KUN RDZOB NAS PHYIR RO’I BAR NI YANG DAG KUN RDZOB CES PA’I DON TE, KUN RDZOB SGRIB BYED LA BYAS NAS YANG DAG PA LA SGRIB PAR BYED PA’O,,
The sentence that talks about acting to obscure things is meant to convey the idea of “deceiving about the actual”—meaning that deceptive reality is being referred to as an obscuration, and something which blocks us from perceiving actual reality.
[1051]
BDEN ‘DZIN DE LAS BYUNG BA’I PHYIR BDEN ‘DZIN DES BDEN PAR YOD PA LTAR NYE BAR BSTAN PA MTHONG BA NI RTOG PA YIN GYI DBANG SHES MIN TE, BDEN GNYIS KYI ‘GREL PAR DGAG BYA BDEN PA DBANG SHES LA MI SNANG BAR BSHAD PA ‘DIR YANG ‘DRA BA’I PHYIR RO,,
“Because they come from this place” means a place where we are grasping onto things as being real; and this tendency of holding on to things as real sees what is presented to us as though it existed in truth. This “seeing” by the way is actually just having an idea, and is not referring to a sense consciousness. And that’s because the case here is similar to that described in the Commentary to the Two Realities, where it says that the things we deny—“real” existence—is not something which could ever appear to a sense consciousness.[326]
[1052]
DE YANG NAS BYUNG BA’I BAR GYIS NI BDEN ‘DZIN DE LHAN SKYES SU STON TO, ,DES NA SROG CHAGS THAMS CAD LA ZHES SMOS SO,,
The words of the citation here from “All of this is coming from” up to “see things in a mistaken way” are meant to indicate that this particular tendency to see things as real is the inborn version. And that’s why the lines go on to mention “every single living creature.”
[1053]
SROG CHAGS DE DAG GI BSAM PA NI RTOG PA KHO NA MIN GYI, RTOG MED KYI SHES PA LA YANG BYA STE, DE GNYIS KYI DBANG GIS YOD PAR BZHAG PA’I DON DAM BAR {%PAR} YOD PA MIN PA’I DNGOS PO BRDZUN PA RNAMS KUN RDZOB KHO NAR YOD PA NI, DNGOS RNAMS SKYE BA KUN RDZOB TU, ZHES PA’I DON TE, DE YANG BDEN ‘DZIN [f. 82b] GYI KUN RDZOB TU YOD PA’I DON MIN NO,,
Now it’s not the case that every thought that these living creatures ever have is discursive; rather, this description also applies to the thoughts they have which are not. The things though that these two establish as existing and which lie to us—that is, things which are not such that they exist as the ultimate—can only exist deceptively. This is the point of the lines quoted, where they say that “everything in the world starts in a way which is deceptive.” This is not, by the way, to say that all these things are deceptive in the sense of being the tendency to take things as real.
[1054]
DE LTAR BYAS NA BLO LA SNANG BA’AM BLO’I DBANG GIS BZHAG PA MIN PAR DON GYI SDOD LUGS SU YOD PA NI, BDEN PA DANG DON DAM DANG YANG DAG PAR YOD PA DANG DER ‘DZIN PA NI BDEN ‘DZIN LHAN SKYES SO,,
As such, the idea that things could exist through some actual nature of their own—without being established through their appearing to the mind, or by the power of the mind—is what it means here to exist as “real,” or “ultimately,” or “purely.” And to hold them to be this way is what we mean by “the inborn tendency to believe that things are real.”
[1055]
‘O NA SNANG BA LAS, DON DAM PAR SKYE BA MED DO ZHES BYA BA NI, ‘DI DAG YANG DAG PA’I SHES PAS SKYE BA MA GRUB BO ZHES BSHAD PAR ‘GYUR RO, ZHES GSUNGS PA’I SHUGS KYIS DON DAM PAR YOD PA DANG, SKYE BA NI DE KHO NA NYID LA ‘JUG PA’I RIGS SHES KYIS SKYE BAR DANG YOD PAR GRUB PA LA BSHAD PA JI LTAR YIN ZHE NA,
At this point, one may pose the following question:
Let’s talk about a line in the Light, where it states: “When we say that there is ‘no such thing as something starting in an ultimate way,’ the point we are making is that these things cannot be established, by any pure state of mind, as starting.” Isn’t this asserting, by implication, that there are some things which do exist in an ultimate way; and that the starting of a thing is something that can be established as starting—and as existing—by a logical state of mind engaged in the examination of suchness?[327]
[1056]
BDEN TE DGAG BYA LA DON DAM GYI KHYAD PAR SBYAR BA’I DON DAM LA GNYIS SHES DGOS TE, THOS BSAM SGOM GSUM GYI RIGS SHES LA DON DAM DU BYAS NAS, DES SNGAR BSHAD PA LTAR MA GRUB PA CIG DANG,
You are in fact correct; but you need to understand that there are two senses to the word “ultimate” when we apply it as a description of the thing that emptiness denies. That is, when we speak of “ultimate” in the context of the state of mind which employs reasoning during the three steps of learning, contemplating, and meditating, there is an “ultimate” here which—as we explained earlier—is established by this state of mind as not existing.
[1057]
BLO’I DBANG GIS BZHAG PA MIN PAR DON GYI SDOD LUGS SU YOD PA LA, DON DAM DU YOD PAR BZHAG PA GNYIS KYI DANG PO’I DON DAM DANG, DE’I NGOR GRUB PA YANG YOD LA, PHYI MA’I DON DAM DANG DER YOD PA GNYIS KA YANG MI SRID DO,,
And then we describe a second kind of “ultimate” existence, where a thing could exist in a natural way, without being established by the mind. The quality of “ultimate” in the first case does exist, and does exist to this state of mind; whereas both the second “ultimate”—and anything which could exist this way to the mind—would be equally impossible.
[1058]
DES NA PHYI MA’I DON DAM DU YOD PA LA SNGA MA’I DON DAM DU YOD PAS KHYAB YANG, SNGA MA’I YOD ‘DZIN NI LHAN SKYES KYI BDEN ‘DZIN MIN LA, DE’I BDEN ‘DZIN LA NI PHYI MA’I YOD ‘DZIN DGOS SO,,
We can say thus that in the case of something existing ultimately in the latter sense, there would have to be something existing ultimately in the former sense; but that believing in the existence of the former is not the inborn tendency to hold that things are real—and for something to be that kind of tendency, it would have to be holding to the existence of the latter.
‘DI MA PHYED PAR DGAG BYA’I TSAD ‘DZIN RIGS PAS DPYAD BZOD DANG, DPYAD BZOD KYI DNGOS PO LA ‘DZIN PA MANG DU BYUNG ZHING, DE LA BRTEN NAS DON DAM BDEN PA GZHI MA GRUB DANG, BDEN GRUB TU ‘DOD PA’I NOR PA MANG DU [f. 83a] BYUNG SNANG NGO,,
It would appear that there are many who have failed to make this distinction, and have put forth many different versions of how the state of mind that takes the measure of the thing that emptiness denies can itself stand up under reasoning; and just how we identify this process of standing up under reasoning, itself. We have seen many mistaken viewpoints resulting from this failure, where it is said that ultimate reality itself cannot exist, or where it is held to exist in a real way.
[1059]
‘DI LEGS PAR SHES NA GSHIS LUGS LA DANG, DON DAM DU MED ZER BA DANG, YANG CHOS NYID YOD PAR ‘DOD CING DE NYID GSHIS LUGS DANG DON DAM YIN PAR SMRA BA MI ‘GAL BA’I GNAD RNAMS SHES PAR ‘GYUR RO,,
If you come to understand these points well, then you can in turn comprehend essential points concerning how there is no contradiction when we say that nothing exists naturally, or ultimately; and yet still say that there does exist an essential nature of things, and that this is itself a natural existence, or ultimate nature, of these things.
The magic show
[1060]
GNYIS PA NI, BLO’I DBANG GIS BZHAG PA DANG MA BZHAG PA’I YOD PA JI LTAR YIN SHES PA LA, SGYU MA’I DPE’I STENG NAS SHES PAR BYED PA BSNGAGS PAS DE BSHAD NA,
Here then is our second point from above: a presentation of the metaphor of a magician, to demonstrate from a worldly point of view the difference between what is real and what is false. One may begin by asking: “What do you mean when you say that something is, or isn’t, ‘established by the mind’?” A method where we learn this point through the metaphor of a magic show is highly recommended; and so we will present it here.
[1061]
SGYU MA MKHAN GYIS RDE SHING SOGS RTA GLANG DU SPRUL PA NA, SGYU MA MKHAN DANG MIG BSLAD PA’I LTAD MO BA DANG, MIG MA BSLAD PA GSUM GYI
When a magician takes a small token or something of the like, and makes it appear as an elephant or a horse, there are three different types of people involved: the magician themselves; members of the audience who are under the magician’s spell; and others who are not.
[1062]
DANG PO LA, RTA GLANG DU SNANG BA TZAM YOD KYI DER ZHEN PA MED LA, GNYIS PA LA, DER SNANG DANG DER ZHEN GNYIS KA YOD, GSUM PA LA, RTA GLANG GI SNANG ZHEN GNYIS KA MED DO,,
The horse or elephant does appear to the first, but nothing more: they don’t believe it is real. The animal appears to the second as well, and they also believe it’s real. The creature does not appear to the third, nor do they believe it is real.
[1063]
SPRUL GZHI RTA GLANG DU SNANG BA NA, DPER NA THAG PA LA SPRUL {%SBRUL} DU ‘KHRUL PA’I TSE SHES PA DE’I NGOR THAG PA SBRUL YIN GYI, SPYIR SBRUL MIN ZHES ZER BA BZHIN DU,
Let’s consider what’s happening when the object the magician is using appears as though it were a horse, or elephant. We can think of a parallel case, where a person has mistaken a piece of rope for a snake. We can say that—to their perceptions—the rope is a snake; but that, generally speaking, the rope is not a snake.
[1064]
SHES PA ‘KHRUL NGO TZAM DU RTA GLANG DU SNANG BA YIN GYI, SPYIR SPRUL GZHI RTA GLANG DU MI SNANG ZHES BYAR MI RUNG GI
The situation here is similar. The object is appearing—only to a mistaken state of mind—as though it were a horse or elephant. It would be inappropriate though to say that, generally speaking, the token that the magician is using in the trick is not appearing as horse or elephant.
[1065]
,KHYAD PAR DE LTAR MA SBYAR YANG SPRUL GZHI RTA GLANG DU SNANG BAR KHAS BLANG DGOS TE, DE LTA MA YIN NA SNANG BA LA ‘KHRUL BA MI SRID PAR ‘GYUR BA’I PHYIR RO,,
Even if we aren’t qualifying our statement as we just did, we still have to accept that the token the magician is using is appearing as the horse or elephant; if that weren’t the case, then it would be impossible for the person to be mistaken about what is appearing to them.
[1066]
DES NA SPRUL GZHI RTA GLANG DU SNANG BAR ‘JOG NUS PA DE, ,SGYU MA MKHAN LTAR NA BLO ‘KHRUL PA LA DE LTAR SNANG BA’I DBANG GIS ‘JOG GI ,DE LTAR MIN PAR SPRUL GZHI RANG GI SDOD LUGS KYI DBANG GIS ‘JOG PA MIN NO,,
Thus can we establish that the token is appearing as the elephant; and from the magician’s point of view, the appearance of the object in this way is established with regard to a mistaken state of mind. Suppose it were not this way: then the appearance of the token as an elephant would have to be established through some kind of natural existence of its own—but that’s not how it is.
[1067]
LTAD MO BA LA NI RTA GLANG DU SNANG BA DE [f. 83b] NANG GI BLO’I DBANG GIS BZHAG PAR MI ‘CHAR GYI, GZHI GANG DU SNANG BA DER RTA GLANG MTSAN NYID PA CIG YUL GYI GO SA MNAN NAS BSDAD PAR ‘DZIN NO,,
It doesn’t seem to the spectator in the audience that the appearance of the horse or elephant is established through some inner state of mind; what they hold is that a genuine horse or elephant is there, occupying the space where the token that the magician is using is giving off its appearances.
[1068]
DE NI DPE’I STENG NAS BLO’I DBANG GIS BZHAG PA DANG MA BZHAG PAR ‘DZIN PA’I TSUL TE, GZHI DER SNANG BA DE SHAR BA NA SNANG BA LTAR GYI SDOD LUGS SU ‘GRO BA DANG MI ‘GRO BA GNYIS YOD DO,,
By using this metaphor, we can understand how we take things either to be established by the mind, or not to be established by it. Here there are two possibilities: one where the object which is giving off its appearances actually does exist as it appears to; and another where it doesn’t.
[1069]
DE LEGS PAR GO NA TSAD MA’I DBANG GIS GZHAL BYA ‘JOG PA LA, TSAD MA YANG BLO YIN PAS DES GZHAL BYA ‘JOG PA YANG BLO’I DBANG GIS BZHAG PAR ‘GYUR BAS,
If we understand this process well, we can see that—in a world where existent objects are established by force of accurate perception—we can say then that the way existent objects are established is that they are established by the mind; for after all, an accurate perception is a state of mind.
[1070]
DNGOS POR SMRA BA RNAMS KYI LUGS KYIS KYANG BDEN GRUB KHEGS PAR ‘GYUR RO SNYAM DU, PHYOGS DE GNYIS ‘DRES PA PHYED PAR ‘GYUR TE, TSAD MA’I DBANG GIS GZHAL BYA ‘JOG PA NI GZHAL BYA GNYIS KYI SDOD LUGS TSAD MAS RTOGS PA’I DON YIN PAS, DE DANG SNGA MA GNYIS GTAN MI ‘DRA BA’I PHYIR RO,,
Now you might then think to yourself that the Functionalist system also denies that things could exist really; but you need to look at these two positions that you’ve blended together and separate them back out from each other. When we say that existent objects are established by force of accurate perception, what we mean is that the nature of the two types of existents is something perceived by accurate perception. As such, the case here and the case before are completely dissimilar.
[1071]
DE LTAR SGYU MA’I SNANG BA NI RNAL ‘BYOR SPYOD PA’I DBU MA PA LTAR NA RANG RIG MNGON SUM DANG, PHYI ROL KHAS LEN PA’I RANG RGYUD PA LTAR NA SA PHYOGS SAM BAR SNANG LTA BU’I GZHI ‘DZIN PA’I DBANG PO’I MNGON SUM GYIS ‘GRUB LA,
This sort of illusory appearance is established—according to the followers of the Middle Way who tend towards the Practitioner system[328]—by apperception which is perceiving its object directly.[329] According to the followers of the Independent group who do accept the existence of outer objects, this appearance is established by a direct sense perception which is holding to an object such as a certain location, or a point in space.
[1072]
SNANG BA LTAR DU MED PA NI DE LTAR DU YOD NA MIG MA BSLAD PAS MTHONG BAR ‘GYUR BA LAS, DES MA MTHONG BA’I PHYIR ZHES SOGS KYI RTAGS KYIS KHEGS PA NA DER SNANG DANG DES STONG GNYIS TSOGS PA GRUB PA NA,
As for the fact that the thing is not what it appears to be, we can say things like: “If it actually were the way it seems to be, then it would have to be seen by any eyes which were not otherwise infected; but the fact is that it’s not.” If we manage to use reasons like this to deny the thing, then we establish in a single swoop both that it was appearing a certain way, and that it was empty of actually existing the way it appeared.
[1073]
GRUB MTHAR MA ZHUGS PA’I THA SNYAD PA’I BLO RANG DGA’ BA LA LTOS PA’I BRDZUN PAR ‘GRUB PAS, DE DANG GZUGS BRNYAN GANG DU SNANG BAS STONG PA GRUB PA’I BLO NI RIGS SHES PHRA [f. 84a] RAGS GANG DU YANG MI ‘ONG NGO,,
And if we do that, then we have established a kind of deceptiveness just relevant to a normal, nominal state of mind—the kind that a person possesses who has never engaged in the philosophical speculation of any particular school of thought. Thus the state of mind which establishes that this and a reflection in a mirror are empty of what they appear to be cannot be said to be either a subtle or a gross form of logical thinking.
[1074]
THA SNYAD PA’I BLO RANG DGA’ BA’I DBANG DU BYAS PA’I BDEN GRUB YIN NA YANG, DER SNANG BYUNG NA DES STONG MI ‘ONG LA, DES STONG BYUNG NA’ANG DER SNANG MI ‘ONG BAS, DE GNYIS TSOGS PA BYUNG NA BLO RANG DGA’ BA’I DBANG DU BYAS PA’I BRDZUN PA KHO NA’O,,
And if something existed really in the way that any normal, nominal state of mind might take it to, then when it appeared in a certain way we couldn’t say it was empty of being what it appears to be. And if by the same rights it were empty of being what it appeared to be, then it couldn’t appear to be that way. And so if the two occurred in tandem, they could only be something that was deceptive, with regard to a normal state of mind.
The point of the metaphor
[1075]
GSUM PA NI,
Here is the third point in how the system of the Independent section identifies the way in which we hold on to things as being real; that is, how we relate the metaphor of the magician to actual things.
[1076]
SGYU MA’I LTAD MO BA MIG BSLAD PA BZHIN DU SEMS CAN RNAMS KYIS PHYI NANG GI CHOS ‘DI RNAMS BDEN PAR YOD PAR SNANG BA NA, BLO LA SNANG BA’I DBANG GIS BZHAG PA MIN PAR CHOS DE RNAMS KYI SDOD LUGS ZHIG YOD PAR ‘DZIN PA NI, THOG MA MED PA NAS ZHUGS PA’I LHAN SKYES KYI BDEN ‘DZIN NO,,
Now living beings are like members of the audience at a magic show whose eyes are infected by the magic words or powder; all these outer and inner entities appear to them as though they existed really. Believing that all these entities are not something which is established by their appearing to the mind, but rather something which has some natural existence, is the inborn tendency to believe that things are real—something which has been inside of us for time with no beginning.
[1077]
RANG RGYUD PAS ‘DI LTAR BZHAG PA NI, THAL ‘GYUR BA’I DGAG BYA ‘DZIN PA’I BLO LA LTOS NA SHIN TU RAGS PAS, PHRA BA’I BDEN ‘DZIN LHAN SKYES NI MIN NO,,
This is how the members of the Independent section describe the things; but according to the Consequence section this is far too gross relative to the state of mind that believes in what emptiness denies—and thus cannot constitute the suble form of the inborn version of our tendency to hold that things exist in truth.
[1078]
NAM ZHIG BDEN ‘DZIN DES BZUNG BA’I BDEN GRUB RIGS PAS KHEGS PA NA SGYU MA MKHAN BZHIN DU PHYI NANG GI CHOS RNAMS LA, NANG GI BLO’I DBANG GIS MA BZHAG PA’I SDOD LUGS YOD PAR MI ‘DZIN PAR, BLO’I DBANG GIS BZHAG PA’I YOD PA TZAM DU SHES PAR ‘GYUR RO,,
At some point, we are able to use reasoning to deny the real existence that this tendency to hold things as real thinks it sees. Then we are like the magician: we understand that what we see is nothing more than a creation of the mind—and no longer believe that things possess some natural existence of their own, an existence which is not established from the inside, by our own mind.
[1079]
DE YANG TSAD MAS MI GNOD PA’I BLO’I DBANG GIS BZHAG PA RNAMS THA SNYAD DU YOD PAR ‘DOD KYI, BLO’I DBANG GIS GANG BZHAG THAMS CAD THA SNYAD DU YOD PAR MI ‘DOD DO,,
We should note that what they believe is that things which are established by force of a state of mind which is not contradicted by an accurate perception exist nominally; but it is not the case that they believe that all things which are established by the mind exist nominally.
[1080]
SA BON LAS MYU GU SKYE BA BLO’I DBANG GIS BZHAG KYANG, MYU GU RANG GI NGOS NAS SA BON LAS SKYE BA YANG MI ‘GAL BA NI, SPRUL GZHI’I NGOS NAS KYANG RTA GLANG DU SNANG BA DANG ‘DRA STE, DES THA [f. 84b] SNYAD DU YOD PA THAMS CAD SHES PAR BYA’O,,
When a sprout arises from a seed, this is something established by the mind; but it is no contradiction, at the same time, to say that the sprout arises from the seed from its own side: the whole thing is similar to the way in which a horse or elephant appears from the side of the token which is being made to appear as the horse or elephant. This then is the way that we are to understand everything which exists nominally.
[1081]
CHOS NYID KYANG RANG GANG LA SNANG BA’I BLO’I DBANG GIS YOD PAR ‘JOG PAS, DE THA SNYAD DU YOD PAR ‘JOG PA LA MA KHYAB PA MED DO,,
Even the true nature of things is something which exists by force of the mind of the person to whom it is making its appearance; and it is not the case that it would then necessarily not be something we could describe as existing nominally.
[1082]
DES NA SGYU MA RTA GLANG DU SNANG YANG DES STONG PA BZHIN DU, BUM SOGS THAMS CAD BUM SOGS SU SNANG YANG BUM SOGS KYIS STONG PA NI, SGYU MA DANG CHOS GZHAN RNAMS DPE DON DU SBYOR BA’I DON GTAN MIN TE,,
As such, in the magic show a horse or elephant is making its appearance—but the show is equally empty of any such animals. The point of using the show as a metaphor for the way other things exist though is not at all meant to say that—even though water pitchers and the like appear to be what they are—they are equally empty of being pitchers or the like.
[1083]
DE LTA NA CHOS DE YIN PA MI SRID PAR ‘GYUR ZHING, DPE DON SBYAR BA YANG DER SNANG BA YIN GYI DE DNGOS MIN PAR ‘GYUR BA’I PHYIR RO,,
If that were the case, then an instance where something were one of these things would have to be impossible; and the point of the metaphor would have to be that things can appear to be what they are, but can never be the actual thing.
[1084]
NAM ZHIG MNYAM GZHAG RNAM PAR MI RTOG PA’I YE SHES SKYES PA NA, DE’I NGOR GNYIS SNANG THAMS CAD NYE BAR ZHI BA NI MIG MA BSLAD PA LA SGYU MA’I SNANG ZHEN GNYIS KA MED PA DANG ‘DRA’O,,
At some point, we are able to give rise—during deep meditation—to wisdom which is beyond all misperceptions. No manner of discrepancy can make its appearance to this state of mind; it resembles then the state of mind of the person in the audience whose eyes are free of infection: who neither sees the illusory animals, nor believes in them.
[1085]
‘OG NAS RANG RGYUD PAS RIGS PAS ‘GOG TSUL THUN MONG MA YIN PA RNAMS MI STON PAS, ‘DIR DE’I LUGS KYIS CHOS THAMS CAD SGYU MA BZHIN DU ‘CHAR TSUL MDOR BSDUS GO SLA BAR BRJOD NA,
We don’t cover, later on in this text, the unique manner in which the Independent group does their denial of real existence through the use of reasoning. As such, let us here relate, in brief, the way in which their system describes how all existing things make their appearance, in the manner of an illusion.
[1086]
SHES BYA LA DNGOS POR YOD MED GNYIS SU KHA TSON CHOD PA’I DANG POR DNGOS PO LA BSHAD NA, DNGOS PO LA GZUGS CAN YIN MIN GNYIS SU KHA TSON CHOD CING,
All knowable things break down into those which are functioning things, and those which are not; and so let’s first treat those that function. These break down further into those which are physical and those which are not.
[1087]
GZUGS CAN LA SHAR LA SOGS PA’I PHYOGS KYI CHA MED DANG, SHES PA LA DUS SNGA PHYI’I CHA MED DGAG PA GZHAN NAS BSHAD PA LTAR BYA LA, DNGOS PO LA CHA BCAS KYIS KHYAB PAR BSGRUB,
The denial here that physical things could be without parts, in the sense of lacking directions such as an eastern side and so on, is as we have explained it elsewhere; the same is true of the denial that mental entities could lack earlier and later parts. These then prove that functioning things must possess parts.
[1088]
DE NAS CHA DANG CHA CAN GNYIS KA NGO BO THA DAD NA ‘BREL MED DU ‘GYUR BAS DGAG LA NGO BO GCIG TU BSTAN,
Next comes the denial that the parts and the thing which possesses the parts could be such that to be one were not to be the other—in which case they would be unrelated. As such, they are shown to have a relationship such that to be one is to be the other.
[1089]
DE’I TSE DE LA YID JI LTAR GTAD PA NA, YIN TSUL NGO BO [f. 85a] GCIG YIN KYANG SNANG TSUL LA NGO BO THA DAD DU SNANG BA SNYON DU MED PAS, SGYU MA BZHIN DU DER SNANG BA DANG DES STONG PA GNYIS TSOGS PAR GTAN LA DBAB,
It is indisputable though that—when we focus our mind on them—they appear to be such that to be one is not to be the other, despite the fact that the opposite is true. As such then, we establish the combination of appearing one way—in the manner of a magic show—and at the same time being in fact empty of such.
[1090]
DE NAS DE ‘DRA DE BLO LA SNANG BA’I DBANG GIS BZHAG PA’I BRDZUN PA’I SDOD LUGS LA ‘GAL BA MED KYANG, GZHI DE BLO LA SNANG BA’I DBANG GIS BZHAG PA MIN PA’I SDOD LUGS YIN NA GTAN MI RIGS TE, SNGAR BSHAD PA’I BDEN GRUB LA GNAS TSUL DANG SNANG TSUL MI MTHUN PA MI SRID PA’I PHYIR TE,
As such, it is no contradiction to say that this kind of thing does possess its own nature, of being deceptive—a nature which is established by what appears to the mind. At the same time, it would be completely incorrect to say that the object involved possessed a kind of self-nature which was not established by what appears to the mind. And that’s because it would be impossible for something which existed as real to exist in a way which was inconsistent with the way it appeared.
[1091]
BDEN PAR GRUB NA RNAM PA THAMS CAD DU BRDZUN PA SPANGS TE GNAS DGOS PA’I PHYIR DANG, NGO BO THA DAD DU SNANG BA’I BLO DE MA ‘KHRUL BAR ‘GRO DGOS PAS NGO BO GCIG PA LA GNOD PA’I PHYIR RO,,
This in turn is the case because—if something were to exist really—then it would have to remain in a state free of all manner of deception. Moreover, that would also necessitate that the state of mind to which the parts and the whole appeared to be such that to be one were not necessarily to be the other would have to be unmistaken—which would in turn draw into question the idea that to be one is to be the other.
[1092]
DE GRUB NA NI DNGOS POR MED PA RNAMS BDEN PAR GRUB PA YANG RIGS PA DE LA BRTEN NAS ‘GOG NUS TE, ‘DUS MA BYAS KYI NAM MKHA’ LA YANG GZUGS CAN ‘GA’ ZHIG LA KHYAB PA KHAS BLANG DGOS LA, DE LA YANG SHAR LA KHYAB PA’I CHA DANG PHYOGS GZHAN LA KHYAB PA’I CHA KHAS BLANG DGOS SO,,
Once all these facts have been proven, we can use the same reasoning to deny that things which are not functional could ever exist as real. We have to accept, for example, that the kind of space which is not a product of causes and conditions extends to certain numbers of physical objects; and that this space then would have to have one section which extended to the east, and other sections which extended to the other directions.
[1093]
DE BZHIN DU CHOS NYID LA YANG KHYAB PA’I CHA DU MA DANG, BLO SNGA PHYI THA DAD KYIS RTOGS PA’I CHA THA DAD PA DU MA YOD LA, ‘DUS MA BYAS GZHAN YANG DE DANG ‘DRA BAS, CHA DU MA DANG CHA CAN GNYIS NGO BO THA DAD MI RUNG BAS NGO BO GCIG PA DANG,
Similarly, there are many parts to suchness—extending to different objects; and there are different parts to what a single mind perceives: the fact of something perceived earlier, or something perceived later. Other examples of existing things that are unproduced are the same; and since it would be incorrect to say that the many parts of a thing and the thing that possessed the many parts were not such that to be one were to be the other, then we would have to say that to be one was to be the other.
[1094]
DE BRDZUN PA LA RUNG GI BDEN GRUB LA MI RUNG BAS, SNGAR BZHIN BKAG PAS SHES BYA THAMS CAD BDEN MED DU ‘GRUB BO,,
All this would fit things if they were deceptive; and could never fit things if they were real. As such, we successfully deny—just as we did before—that real things could exist; and thereby establish that all objects in the universe exist in a way which is unreal.
[1095]
DE LTAR [f. 85b] BYED PA ZHI BA ‘TSO YAB SRAS KYI BZHED PA YIN PAS, CHA DANG CHA CAN DNGOS PO KHO NA LA RTZI BA NI BLO GROS CHUNGS PA’I SKYON NO,,
Going through the process this way is the position that Master Shantarakshita and his spiritual son[330] accept; as such, performing the process with parts and wholes only with regard to functioning things reveals the fault that a person possesses insufficient intellect.
[1096]
GRUB MTHAS BLO MA BSGYUR BA LA GRAGS PA’I BRDZUN PA NI DBU MA PA ‘DOD PA’I BRDZUN PA DANG DON MI GCIG PAS BLOS BZHAG KYANG DE DAG LA GRAGS PA LTAR YIN GYI, RANG LUGS LA DE TZAM LA BLOS BZHAG TU MI ‘DOD DO,,
The idea of deception entertained by a person who has not been trained in philosophy is not the same thing as the idea of deception accepted by a thinker who belongs to the Middle Way; thus we can say that—although what it means to be a “creation of the mind” is similar to its understanding current among the former—in the system being described here that in itself would not suffice for what we’re calling “established by the mind.”
[1097]
DE LTAR NA BLO LA SNANG BA’I DBANG GIS BZHAG PA MIN PA’I SDOD LUGS MED KYANG, DE’I DBANG GIS BZHAG PA’I SDOD LUGS MING DU BTAGS PA TZAM MIN PA CIG YOD PA LUGS ‘DI LA MI ‘GAL BAS, DBU MA PA GNYIS KYI DGAG BYA LA BLO’I NGOR MI ‘DRA BA CHEN PO ‘ONG NGO,,
As such they would say that there exists no natural way of existing which is not established by how a thing appears to the mind; but you should understand that in this system it would be no contradiction then to say that there was a natural way of existing which were so established, and were not nothing more than a product of the naming process. And therefore when you bring to mind the thing that emptiness denies, in the two different versions accepted by these two sections within the Middle-Way School, they should strike you as entirely different.
[1098]
DE LTAR GYI GANG ZAG LA LUGS ‘DI’I BDEN PA DANG BDEN ‘DZIN GYI NGOS ‘DZIN DANG, DE ‘GOG PA’I RIGS PA MDOR BSDUS LA LEGS PAR KHRID NAS, DE’I ‘OG TU THAL ‘GYUR BA’I LUGS BSTAN NA LTA BA DMIGS LEGS PAR PHYED PAR MTHONG NAS ‘DIR BSHAD PA YIN NO,,
I have taken the time here to give you this description of the Independent group’s beliefs because I’ve observed that when you give this kind of person a brief but strong presentation of what the group thinks “real” means; and how they describe a belief in it; and the reasoning they use to put a stop to this belief, then the person will be able to make perfect distinctions between that view and the system propounded by the Consequence group within the same Middle-Way School.
The position of the Consequence group
[1099]
GNYIS PA NI, LUGS ‘DI LA CHOS RNAMS RTOG PA’I DBANG GIS BZHAG PA TZAM GYI ‘JOG TSUL SHES NA, DE LAS BZLOG STE ‘DZIN PA’I BDEN ‘DZIN BDE BLAG TU SHES PAR ‘GYUR BAS,
This brings us to our second step from above, which is how the system of the Consequence section of the Middle-Way identifies the way in which we hold on to things as being real. Now if you understand how this system says that things are established simply by force of ideas, then you will with ease understand what it is to hold that things exist the opposite way: to hold things as “real.”
[1100]
‘DI LA GNYIS, CHOS RNAMS RTOG PA’I DBANG GIS ‘JOG TSUL DANG, DE LAS BZLOG STE ‘DZIN PA’I BDEN ‘DZIN BSTAN PA’O,,
We’ll proceed then in two parts: how it is that things are established by force of ideas; followed by a presentation of what it is to hold things as real: as the opposite of something created by ideas.
Things are creations of thoughts
[1101]
DANG PO NI, NYE BAR ‘KHOR GYIS ZHUS PA LAS,
,SNA TSOGS YID DGA’ ME TOG KHA BYE ZHING,
,GSER GYI KHANG MCHOG ‘BAR BA YID ‘ONG BA,
,’DI NA DE LA’ANG BYED PA ‘GA’ MED DE,
,DE DAG [f. 86a] RTOG PA’I DBANG GIS BZHAG PA YIN,
,RTOG PA’I DBANG GIS ‘JIG RTEN RNAM BRTAGS TE,
Here is the first; we begin with lines from The Sutra Requested by Upali:
Flowers break open
In a rainbow of pleasing colors;
Perfect palaces of pure gold
Blaze in lovely light.
But there was no creator
Who crafted any of it—
They are all creations
Of thoughts;
The world is all made up
By our thoughts.
[1102]
ZHES CHOS RNAMS RTOG PA’I DBANG GIS BZHAG PAR GSUNGS TE, CHOS THAMS CAD RTOG PAS BTAGS PA TZAM DANG RTOG PA’I DBANG GIS BZHAG PAR GSUNGS PA GZHAN YANG MANG NGO,,
What this is saying is that all the things in the universe are creations of our thoughts—and there are many other statements in scripture that describe how none of these things are anything but projections of our thoughts: creations of our thoughts.
[1103]
RIGS PA DRUG CU PA LAS KYANG,
,’JIG RTEN MA RIG RKYEN CAN DU,
,GANG PHYIR RDZOGS PA’I SANGS RGYAS GSUNGS,
,DE YI PHYIR NA ‘JIG RTEN ‘DI,
,RNAM RTOG YIN ZHES CIS MI ‘THAD,
The Sixty Verses on Reasoning say as well:
The totally enlightened Buddha
Himself has stated that this world
Was born from misunderstanding.
Why then would it be
An overstatement to say
That the world is just
Our imagination?[331]
[1104]
CES GSUNGS PA’I DON ‘GREL PAR ‘JIG RTEN RNAMS RANG GI NGO BOS MA GRUB PA RTOG PAS BTAGS PA TZAM DU BSHAD CING, BRGYA PA LAS KYANG,
The commentary explains these lines as meaning that the various worlds which exist are simply creations of thoughts; none of them exists through any nature of its own.[332] The 400 Verses says as well:
[1105]
,RTOG PA MED PAR ‘DOD CHAGS LA,
,SOGS LA YOD NYID YOD MIN NA,
,YANG DAG DON DANG RTOG PA ZHES,
,BLO DANG LDAN PA SU ZHIG ‘DZIN,
Without thoughts
It would be impossible
For desire and the rest
To exist at all.
Who then
With a brain in their head
Could ever speak
Of something pure,
Or of thought that’s pure?[333]
[1106]
ZHES GSUNGS SHING DE’I ‘GREL PA LAS KYANG, RTOG PA YOD PA KHO NAS YOD PA NYID DANG, RTOG PA MED PAR YOD PA NYID MED PA DE DAG NI, GOR MA CHAG PAR THAG PA BSDOGS PA LA BTAGS PA’I SBRUL LTAR RANG GI NGO BOS MA GRUB PAR NGES SO, ZHES GSUNGS TE YANG DAG DON NI RANG GI NGO BOS GRUB PA’O, ,RTOG PA NI DE LA BLTOS TE SKYE BA’O,,
The commentary to the same work says that
Existence itself can exist only through thought; and non-existence itself only through an absence of thought. It is certain, beyond any question, that neither of these can exist through any nature of its own: they are ropes called “snakes.”[334]
[1107]
‘GREL PA DER CHAGS SOGS RNAMS THAG PA LA SBRUL DU BTAGS PA LTAR GSUNGS PA NI MTSON PA TZAM STE, CHOS GZHAN THAMS CAD KYANG THAG PA LA SBRUL DU BTAGS PA LTAR RTOG PAS BZHAG PAR ‘CHAD PA’O,,
When the commentary says here that desire and such for these things is like calling a rope a snake, it’s just taking one example; what it’s actually saying is that every other object in the universe is equally a creation of thought—just the way that we call a rope a snake.
[1108]
DE LA KHRA BO’I MDOG DANG ‘KHYIL LUGS SBRUL DANG ‘DRA ZHING, YUL MI GSAL BAR SNANG [f. 86b] BA NA THAG PA LA ‘DI SBRUL LO SNYAM PA ‘BYUNG NGO,,
Here the checkered pattern and coiled shape resemble those of a snake; and in a case where the object appears indistinctly, we think to ourselves, “It’s a snake!”
[1109]
DE’I TSE THAG PA LA THAG PA’I TSOGS PA DANG CHA SHAS SBRUL GYI MTSAN GZHIR ‘JOG RGYU CUNG ZAD KYANG MED PAS, DE’I SBRUL NI RTOG PAS BTAGS PA TZAM MO,,
At that moment, there is not the slightest thing about the rope—neither in the combination of its parts nor in its parts taken individually—which we could point to as being a snake; and that’s why we could say that the “snake” here is simply labeled by our thoughts.
[1110]
DE BZHIN DU PHUNG PO LA BRTEN NAS NGA’O SNYAM PA ‘BYUNG BA NA, PHUNG PO’I STENG NAS SNGA PHYI’I RGYUN GYI TSOGS PA DANG, DUS GCIG PA’I TSOGS PA DANG DE’I CHA SHAS DE’I MTSAN GZHIR ‘JOG RGYU CUNG ZAD KYANG MED DE RGYAS PAR ‘OG NAS ‘CHAD DO,,
The same thing happens when we look at the parts of ourselves and think, “It’s me.” At that point, there is not the slightest thing about these parts—neither in the collection of its earlier or later parts as it flows through time; nor in the collection of its parts considered in a single moment; nor in the individual parts themselves—which we could point to as being this “me.” We’ll go into this in more detail below.
[1111]
DE’I PHYIR DANG PHUNG PO’I CHA DANG CHA CAN LAS NGO BO THA DAD PA’I DE’I GZHIR ‘DZIN RGYU YANG CUNG ZAD KYANG MED PAS, NGA DE NI RTOG PAS PHUNG PO LA BRTEN NAS BZHAG PA TZAM YIN GYI, RANG GI NGO BOS GRUB PA MED DO,,
For this reason—and because there is not the least thing which is such that to be it would be not to be either the component pieces of the parts to ourselves, or the thing which possesses those parts, which could still be considered the basis of this “me”—we can say that this “me” is simply a label applied to the parts of ourselves by our thoughts. There is nothing there which exists through some essential nature of its own.
[1112]
‘DI NI RIN CHEN ‘PHRENG BA LAS KYANG GSUNGS TE,
,SKYES BU SA MIN CHU MA YIN,
,ME MIN RLUNG MIN NAM MKHA’ MIN,
,RNAM SHES MA YIN KUN MIN NA,
,DE LAS GZHAN NA SKYES BU GANG,
ZHES SO,,
This too is why the String of Jewels says:
The individual is neither earth nor water,
Nor fire nor wind nor space;
Nor consciousness itself.
If the person then is none of these,
How could it be something else?[335]
[1113]
DE LA SKYES BU NI GANG ZAG DANG SEMS CAN DANG NGA DANG BDAG GO ,SA MIN NAS RNAM SHES MA YIN PA’I BAR GYIS SEMS CAN GYI KHAMS DRUG GI CHA SHAS DANG, KUN MIN GYIS KHAMS KYI TSOGS PA GANG YANG GANG ZAG TU ‘JOG PA BKAG GO ,TSIG THA MAS KHAMS LAS NGO BO THA DAD PA GANG ZAG TU ‘JOG PA BKAG GO
The word “individual” here refers to the person; or the living being; the “I” or the “self.” The list of what it is not—which goes from “earth” up to “consciousness”—refers to the parts of a living being: the six elements which make them up. The phrase “none of these” is meant to deny that there is any combination of these elements which we can posit as being the person. And then the final line serves to deny that there is something which is such that to be it would not to be the person, which could still be posited as being the person.
[1114]
,DE LTA NA’ANG GANG ZAG KHAS MI LEN PA NI MIN LA, KUN GZHI RNAM SHES SOGS GANG ZAG TU BZHED PA YANG MIN PAS, ‘GREL PA MDZAD PAS BKRAL BA LTAR ‘PHAGS PA YANG BZHED DO,,
Despite all this though, it is not the case that the person themselves is being denied. Nor does the author accept that something like foundation consciousness is the person. As such, the Realized One himself would accept the interpretation of these lines by the author of the autocommentary.[336]
[1115]
GANG ZAG RTOG PAS [f. 87a] BZHAG LUGS DE LTAR SHES NA, CHOS GZHAN THAMS CAD KYANG RTOG PAS BZHAG LUGS DE DANG ‘DRA STE, TING NGE ‘DZIN GYI RGYAL PO LAS,
Once we grasp this presentation of how the person is a creation of ideas, we can apply it to the way in which all other existing things are also creations of thought. As the King of Concentration puts it,
[1116]
,JI LTAR KHYOD KYIS BDAG GI ‘DU SHES NI,
,SHES PA DE BZHIN KUN LA BLOS SBYAR BYA,
ZHES DANG,
Take your understanding
Of the concept of a self
And apply it to everything else.[337]
[1117]
‘PHAGS PA SDUD PA LAS KYANG,
,BDAG JI ‘DRA DE DE ‘DRAR SEMS CAN THAMS CAD SHES,
,SEMS CAN THAMS CAD JI ‘DRA DE ‘DRAR CHOS KUN SHES,
ZHES GSUNGS SHING,
The Briefer Version of the Perfection of Wisdom says as well,
Understand every living being
In the same way you understand yourself.
Understand every existing thing
In the same way you understand beings.[338]
[1118]
RIN CHEN ‘PHRENG BA LAS KYANG,
,SKYES BU KHAMS DRUG ‘DUS PA’I PHYIR,
,YANG DAG MA YIN JI LTA BAR,
,DE BZHIN KHAMS NI RE RE YANG,
,’DUS PHYIR YANG DAG NYID DU MIN,
ZHES GSAL BAR GSUNGS SO,,
The String of Precious Jewels puts it this way:
The individual encompasses
Six different elements;
And so cannot be pure.
Each of the elements as well
Encompasses parts of its own,
So can neither be something pure.[339]
[1119]
RKANG PA DANG PO’I DON NI SKYES BU KHAMS DRUG ‘DUS PA LA BRTEN NAS BTAGS PA’I PHYIR ZHES PA’O, ,RKANG PA GSUM PA DANG BZHI PA’I DON NI CHA DANG CHA CAN MED PA MI SRID PAS, KHAMS RE RE YANG RANG GI CHA DU MA ‘DUS PA LA BRTEN NAS BTAGS PA’I PHYIR, YANG DAG TU STE RANG GI NGO BOS GRUB PA MIN PA’O,,
The point of the first two lines here is to say that “individual” is a label that we give to the combination of the six elements. The last three lines express the fact that—since it is impossible that anything could be devoid of being a whole and its parts—each of the elements is as well a label that we put a combination of multiple parts. As such, neither can they be “pure”—meaning something which exists through some nature of its own.
[1120]
DE YANG CHA SHAS ‘DUS PA LA BRTEN NAS BTAGS PA YIN NA, CHA SHAS DANG CHA CAN DE DE’I GZHIR ‘JOG TU MI RUNG LA, DE GNYIS LAS NGO BO THA DAD PA YANG DE’I GZHIR MI SRID PA’O,,
Now if something is just the result of a label applied to a collection of parts, we cannot say that either the parts or the whole is its basis; and it would be impossible for something else—something that was not such that to be it was to be these two—to be this basis either.
[1121]
BUM PA LA SOGS PA RNAMS RTOG PAS BZHAG LUGS KYI CHA DE TZAM ZHIG ,THAG PA LA SBRUL DU BTAGS PA DANG ‘DRA BA YIN KYANG, BUM SOGS RNAMS DANG THAG PA’I SBRUL GNYIS YOD MED DANG BYA BA BYED PAR NUS MI NUS SOGS NI GTAN MI ‘DRA STE, DE GNYIS KYI THA SNYAD [f. 87b] NGES PAR BYA DGOS MI DGOS DANG, THA SNYAD BYED PA LA GNOD PA YOD MED SOGS RNAM PA THAMS CAD DU MI MTSUNGS PA’I PHYIR RO,,
As far as the way that things like a water pitcher are creations of thoughts, this one part of the process is similar to the way in which we label a rope a snake. Pitchers and such though are completely dissimilar to rope-snakes with regard to whether they exist or not; or whether they can perform a function; and so on. And that’s because whether or not they definitely deserve the name they get—and whether or not the name given to them can be questioned, and so on—is in no respect at all the same.
[1122]
RTOG PAS BZHAG PA DE LA RANG RANG GI BYA BYED ‘THAD PA NI, TSIG DANG DON GYI ‘GREL MDZAD RNAMS KYI NANG NAS, SANGS RGYAS BSKYANGS DANG ZHI BA LHA DANG SLOB DPON ‘DI GSUM GYIS ‘PHAGS PA YAB SRAS GNYIS KYI ‘GREL LUGS THUN MONG MA YIN PA’O, ,DBU MA’I LTA BA MTHAR THUG PA’I DKA’ SA YANG ‘DI NYID DO,,
Let’s talk about the concept that things which are creations of ideas can nonetheless quite properly perform their individual functions. Of all those who have written commentaries upon both the wording and the meaning of these scriptures, three have captured the unique thinking of the Realized One and his spiritual son[340] on this question; these are Buddhapalita, Shantideva, and our master here. This is in fact the ultimate point of difficulty in understanding the view of the Middle Way.
[1123]
DE LTAR BYAS NA RIN CHEN ‘PHRENG BA LAS,
,GZUGS KYI DNGOS PO MING TZAM PHYIR,
,NAM MKHA’ YANG NI MING TZAM MO,,
‘BYUNG MED GZUGS LTA GA LA YOD,
,DE PHYIR MING TZAM NYID KYANG MED,
,TSOR DANG ‘DU SHES ‘DU BYED DANG,
,RNAM SHES ‘BYUNG BA LTA BU DANG,
,BDAG BZHIN DU NI BSAM BYA STE,
,DE PHYIR KHAMS DRUG BDAG MED DO,
ZHES DANG,
It is to this point that the String of Precious Jewels says,
Things that are physical
Are no more than names;
And so space as well
Is no more than name.
If it never happened,
Then how could the physical?
And so the same
Is true for being
No more than name, itself.
Consider feelings,
And discrimination,
And the other factors,
And consciousness,
And the self itself
As being the same;
Thus it is
That none of the six elements
Can ever be itself.[341]
[1124]
,THA SNYAD GDAGS PA MA GTOGS PAR,
,GANG ZHIG YOD DAM MED ‘GYUR BA’I,
,’JIG RTEN DON DU CI ZHIG YOD,
There is nothing
In the entire world,
Whether it exists
Or not,
Which is anything
But named with names.[342]
[1125]
CES DON DAM PAR MING TZAM YANG MED PA DANG, THA SNYAD DU MING GI THA SNYAD KYI DBANG GIS BZHAG PA TZAM MA GTOGS PA CI YANG MED PAR GSUNGS PA LTAR MING DU BTAGS PA TZAM DU GNAS SO,,
What these lines are saying is that, ultimately speaking, not even the fact that things are nothing but names exists; and that—on a nominal level—there is nothing in the universe outside of those things which exist only by force of being called by a name. As such, we are left only with things that are labeled, with names.
[1126]
DE RNAMS LEGS PAR SHES NA CHOS THAMS CAD BRTEN NAS GZHAG DGOS PA DANG, BRTEN NAS BTAGS PA DANG BRTEN NAS SKYES PA NYID KYIS RANG GI NGO BOS GRUB PA MED PA DANG, THA SNYAD GZHAN GYI DBANG GIS BZHAG PA MIN PA’I RANG DBANG BA’I NGO BO MED PA DANG, CHOS GANG YOD PAR ‘JOG NA’ANG BTAGS DON MA BTZAL BAR ‘JOG [f. 88a] PA RNAMS LEGS PAR SHES PAR ‘GYUR RO,,
If you understand these points well, then you can see how everything in the universe must depend on something else to be established; and the fact that things are labeled in dependence—the fact that things start in dependence—proves that they cannot exist through some nature of their own. You can see there is no independent essence of things, where they are anything which is not established by force of other things—by the names used for them. You can realize, perfectly, that no matter what object in the world that you say exists, you cannot go looking for what it is that we give the name.
What it is to hold things as real
[1127]
GNYIS PA NI, SNGAR BSHAD PA’I MING GI THA SNYAD KYI DBANG TZAM GYIS BZHAG PA MIN PA’I YOD PAR ‘DZIN PA NI, BDEN PA DANG DON DAM PAR DANG YANG DAG TU GRUB PA DANG, RANG GI NGO BOS DANG RANG GI MTSAN NYID KYIS DANG RANG BZHIN GYIS YOD PAR ‘DZIN PA LHAN SKYES YIN LA, DES BZUNG BA’I ZHEN YUL NI BRTAG PA MTHA’ BZUNG GI BDEN TSAD DO,,
Here is the second part from above: a presentation of what it is to hold things as real—as the opposite of something created by ideas. Now suppose we hold on to something as not simply being a creation of names. The version of this tendency that we were born with holds that things exist really; ultimately; purely—it believes that things exist through some essential nature of their own; by definition; naturally. And the object that this belief thinks it sees is the theoretical measure of a thing that could be “real.”
[1128]
DGAG BYA LA DON DAM GYI KHYAD PAR SBYAR BA’I DON DAM LA TSUL GNYIS SHES DGOS PA NI ‘DIR YANG ‘DRA LA, DBU MA RANG RGYUD PA RNAMS BDEN PA SOGS GSUM DU GRUB PA SHES BYA LA MI SRID PAR BZHED KYANG,
Remember that we had to understand the two senses of the word “ultimate” when we spoke of “ultimate” with reference to what emptiness denies; here the case is the same. Those who belong to the Independent group within the Middle-Way School take the position that the three of existing really and so on are not possible among all the things in the universe which exist.
[1129]
RANG GI NGO BOS GRUB PA SOGS GSUM NI THA SNYAD DU YOD PAR BZHED DE, DE KHO NA NYID SHIN TU PHRA BA RE ZHIG LA BDE BLAG TU RTOGS MI NUS PA RNAMS, DE LA BKRI BA’I THABS LA MKHAS PA CHEN POR MTHONG NGO,,
At the same time though they assert that the other three—of existing through some nature of their own, and so on—do exist, nominally. They consider it a truly skillful method to guide a student through these concepts, in a case where this student is incapable, for the time being, of easily comprehending the extremely subtle form of suchness.
[1130]
DE LTAR CHOS RNAMS KYI NGO BO YUL CAN THA SNYAD KYI RTOG PA GZHAN LA RAG MA LAS PA STE, DE’I DBANG GIS BZHAG PA MIN PA’I RANG BZHIN DE NYID LA DGAG BYA’I BDAG CES BYA LA,
As such, an essential nature of existing things would be something that does not rely upon some other, subject state of mind which is a nominal perception. And so what we call the “self” in terms of being what emptiness denies is precisely this kind of self-nature: one which does not require being established by force of such a perception.
[1131]
DE NYID KHYAD GZHI GANG ZAG GI STENG DU MED PA NI GANG ZAG GI BDAG MED DANG, MIG SNA {%RNA} SOGS CHOS KYI STENG DU MED PA NI CHOS KYI BDAG MED DU GSUNGS PAS,
When we say that this kind of self-nature is a quality which is absent with regard to an object which is a person, this is the “lack of a self-nature to the person.” When we say that it’s a quality which is absent with regard to an object which is a “thing”—in the sense of the eye, or ear, or so on—it is the “lack of a self-nature to things.”
[1132]
RANG BZHIN DE GANG ZAG DANG CHOS KYI STENG DU YOD PAR ‘DZIN PA NI BDAG GNYIS KYI ‘DZIN PAR SHUGS KYIS RTOGS TE, BRGYA PA’I ‘GREL PA LAS, DE LA BDAG CES BYA BA NI GANG ZHIG DNGOS PO RNAMS KYI GZHAN LA RAG MA [f. 88b] LAS PA’I NGO BO RANG BZHIN TE, DE MED PA NI BDAG MED PA’O, , DE NI CHOS DANG GANG ZAG GI DBYE BAS GNYIS SU RTOGS TE, CHOS KYI BDAG MED PA DANG GANG ZAG GI BDAG MED PA ZHES BYA’O, ZHES PA LTAR STE,
We can then understand, by implication, that to hold that this kind of nature could in fact apply to a person or to things is what it is to “believe in the two kinds of a self-nature.” As the commentary to the 400 Verses puts it,
When we say “self-nature,” what we’re talking about is some essence or nature where entities could not rely upon other things. The general absence of this is what we call the “lack of a self-nature.” Understand that this comes in two versions: that which applies to things, and that which applies to people. Which is to say, we speak of the “lack of a self-nature to things,” and the “lack of a self-nature to people.”[343]
[1133]
‘DI NYID LAS KYANG, CHOS DANG GANG ZAG DBYE BAS RNAM GNYIS GSUNGS, ZHES BDAG MED GNYIS DGAG BYA’I SGO NAS MA PHYE BAR GZHI CHOS CAN GYIS ‘BYED PAR BSHAD DO,,
The same author says—
Two types were spoken; we divide them out into that of things, and that of people.[344]
What this is saying is that the division into two kinds of a lack of self-nature is made not with regard to what emptiness denies; but rather on the basis of the thing which possesses the lack.
[1134]
BDAG ‘DZIN GYI ‘JIG LTA LHAN SKYES LA NI RTZA BAR PHUNG PO DMIGS PA YIN PA BKAG CING, ‘GREL PAR BRTEN NAS BTAGS PA’I BDAG DMIGS PAR GSUNGS PAS, NGA’O SNYAM PA TZAM ZHIG SKYE BA’I DMIGS PA’I NGA TZAM DANG, GANG ZAG TZAM ZHIG LA DMIGS PAR BYA’O,,
It is denied in the root text that the tendency to hold to some self-nature—in the form of the inborn view of destruction—is directed towards the parts of a person; this view is further stated in the autocommentary to be directed towards a person’s self, in the sense of the self which is labeled in dependence.[345] As such we are to understand that it is directed towards the simple “me,” the simple person, which when we focus upon it the thought comes into our mind, “This is me.”
[1135]
RNAM PA NI RANG ‘GREL LAS, NGAR ‘DZIN PAS YOD PA MA YIN PA’I BDAG YOD DO SNYAM DU NYE BAR BRTAGS NAS, ‘DI NYID DU BDEN PAR MNGON PAR ZHEN CING, ZHES GSUNGS PAS NGA DE BDEN PAR GRUB PAR ‘DZIN PA’O,,
As for how this view sees things, the autocommentary says, “Our tendency to believe in a ‘me’ imagines that a self which does not exist does exist; and it feels that this self exists in truth.”[346] As such, this view holds that the “me” is something which exists really.
[1136]
GZHAN YANG RANG ‘GREL LAS, DE LA ‘JIG TSOGS LA LTA BA NI NGA DANG NGA’I SNYAM PA DE LTA BU’I RNAM PAR ZHUGS PA SHES RAB NYON MONGS PA CAN NO, ZHES GSUNGS PA LTAR ‘JIG LTA LHAN SKYES KYI DMIGS PA LA NGA’O SNYAM PA’I BLO NGANG GIS SKYE BA DGOS PAS, RGYUD GZHAN GYI GANG ZAG RANG GI MTSAN NYID KYIS GRUB PAR ‘DZIN PA’I LHAN SKYES GANG ZAG GI BDAG ‘DZIN LHAN SKYES YIN KYANG ‘JIG LTA LHAN SKYES MIN NO,,
In addition, the autocommentary further states: “Now the view of the collection which will be destroyed is a kind of negative intellect which engages in things thinking ‘me’ or ‘mine’.”[347] What this is saying is that when we’re talking about what the inborn version of the view of destruction is directed towards, there must be a state of mind which comes up on its own accord and thinks to itself, “me.” An inborn tendency where we hold that the person—in the sense of the person subsumed by another person’s mindstream—exists by definition constitutes an inborn tendency to believe in a self-nature; but it does not constitute the inborn version of the view of destruction.
[1137]
NGA DANG NGA’I SNYAM PA’I RNAM PAR ZHUGS ZHES PAS NI NGA TZAM DANG NGA YI BA TZAM ‘DZIN STANGS KYI RNAM PA’I YUL DU STON [f. 89a] PA MIN GYI, DE GNYIS RANG GI MTSAN NYID KYIS GRUB PAR ‘DZIN PA’I RNAM PA CAN DU STON PA’O,,
When the autocommentary here mentions “engaging in things thinking ‘me’ or ‘mine’,” this is not meant to indicate that the object which this view thinks it sees is the simple “me,” or the simple “mine.” Rather, the reference is to a state of mind which sees its object in a way where it holds that these two exist by definition.
[1138]
BDAG GIR ‘DZIN PA’I ‘JIG LTA LHAN SKYES KYI DMIGS PA NI, NGA YI BA NYID YIN GYI, RANG GI MIG SOGS DMIGS PAR MI BZUNG NGO, ,RNAM PA NI DMIGS PA DE LA DMIGS NAS NGA YI BA RANG GI MTSAN NYID KYIS GRUB PAR ‘DZIN PA’O,,
What is the object that the inborn view of destruction which is holding to a “mine” focuses upon? It is the idea of “mine” itself; the point is not that it is holding to ones eye or the like. And the way that this view holds its object is that it focuses upon it and holds that “mine” is something which exists by definition.
[1139]
‘O NA BDAG GI ‘DI ZHES ZHES PA’I RANG ‘GREL LAS, ‘DI NI BDAG GI’O SNYAM DU NGAR ‘DZIN PA’I YUL LAS GZHAN PA’I DNGOS PO’I RNAM PA MA LUS PA LA MNGON PAR ZHEN PA YIN NO, ZHES MIG LA SOGS PA’I GZHI LA DMIGS NAS ‘DI NI BDAG GI YIN NO SNYAM DU ZHEN PA BDAG GIR ‘DZIN PAR BSHAD PA JI LTAR YIN SNYAM NA,
The following question might then arise in ones mind:
Now then; at the point where it mentions “We say of them ‘mine’,” the autocommentary also states that “when we say ‘mine,’ we hold a false belief in all entities other than the object we hold when we say ‘me’.”[348] What about this particular reference, which seems to be saying that when we focus on objects such as the eye and believe in them, wrongly—thinking that “this is mine”—then this is the tendency to hold things as “mine”?
[1140]
DE NI MIG SOGS RNAMS BDAG GI BAR MTHONG NAS BDAG GI BA LA BDEN PAR MNGON PAR ZHEN PA’I DON YIN GYI, BDAG GI BA’I MTSAN GZHI MIG SOGS DMIGS PAR STON PA MIN TE, DE LTAR MA YIN NA ‘JIG LTA DANG CHOS KYI BDAG ‘DZIN GNYIS MI ‘GAL BAR ‘GYUR BA’I PHYIR RO,,
The point of this reference though is to say that we see the eye and so on as being something of mine, and then hold the false belief that it is something of mine in a real sense. This is not though meant to indicate that we are directing our perceptions towards the eye and so on as a classical example of the concept of “mine.” If this were not the case, then the two of the view of destruction and the tendency to believe in a self-nature of things would no longer be mutually exclusive.
[1141]
CHOS KYI BDAG ‘DZIN LHAN SKYES KYI DMIGS PA NI, RANG GZHAN GYI RGYUD KYI GZUGS PHUNG SOGS DANG, MIG RNA SOGS DANG, RGYUD KYIS MA BSDUS PA’I SNOD LA SOGS PA’O, ,RNAM PA NI SNGAR BSHAD PA LTAR RO,,
What is it that the inborn version of our tendency to hold to a self-nature of things focuses upon? We can include here the physical part of a person, and so on, included both within our own being and the being of another person; as well as things like the eye and ear; and things not subsumed by a mindstream—such as the outer world and the like.
[1142]
DE LTAR BDAG GNYIS SU ‘DZIN PA DE NI ‘KHOR BAR ‘CHING BA’I MA RIG PA YIN TE, STONG NYID BDUN CU PA LAS,
,RGYU DANG RKYEN LAS SKYES DNGOS RNAMS,
,YANG DAG PAR NI RTOG PA GANG,
,DE NI STON PAS MA RIG [f. 89b] GSUNGS,
,DE LAS YANG {%YAN} LAG BCU GNYIS ‘BYUNG,
Our tendency this way of believing in the two kinds of a self-nature is the misunderstanding that chains us to the cycle of pain. As the Seventy Verses on Emptiness puts it,
The idea that things
Which are born
From causes and conditions
Could ever be something pure
Was described by the Teacher
As misunderstanding;
And it is from this
That the twelve links spring.[349]
[1143]
ZHES CHOS KYI DNGOS PO LA DMIGS NAS YANG DAG TU GRUB PAR ‘DZIN PA ‘KHOR BA’I RTZA BA’I MA RIG PAR GSUNGS TE, CHOS KYI BDAG ‘DZIN DE LAS GANG ZAG GI BDAG ‘DZIN GYI MA RIG PA ‘BYUNG BAS, DE LAS BCU GNYIS ‘BYUNG BAR BSHAD DO,,
What this is saying is that it was stated that our tendency to focus upon entities, or “things,” and to take them as existing purely is the misunderstanding which is the root of the cycle of pain. Misunderstanding in the form of holding to some self-nature of the person derives from this tendency to believe in a self-nature to things. And from it then come the twelve.
[1144]
MA RIG PA DE LDOG PA LA DES JI LTAR BZUNG BAS STONG PA DANG, JI LTAR BZUNG BA’I BDAG MED PAR MTHONG BA DGOS TE, STENG {%STONG} NYID BDUN CU PA LAS,
If we want to put a stop to this misunderstanding, then we have to see that objects are empty of existing the way that this state of mind holds them to be; which is to say, we have to see that the self-nature which this mind holds to is non-existent. Again, the Seventy Verses on Emptiness puts it this way:
[1145]
,YANG DAG MTHONG PHYIR DNGOS STONG BAR,
,LEGS SHES MA RIG MI ‘BYUNG BA,
,DE NI MA RIG ‘GAG PA YIN,
,DE PHYIR YAN LAG BCU GNYIS ‘GAG
,CES DANG,
When our sight is pure,
We totally grasp
That things are empty;
And then misunderstanding
Can no longer come.
This is the end
Of misunderstanding,
And because of it
The twelve links too
Come to an end.[350]
[1146]
CHOS DBYINGS BSTOD PA LAS KYANG,
,BDAG DANG BDAG GI ZHES ‘DZIN PAS,
,JI SRID PHYI ROL RNAM BRTAGS PA,
,BDAG MED RNAM PA GNYIS MTHONG NA,
,SRID PA’I SA BON ‘GAG PAR ‘GYUR,
ZHES DANG,
A Praise of the Realm of Reality says as well,
For a time
We imagine, out there,
A “me” and also “mine.”
But if we see the two versions
Of a lack of self-nature,
Then the seeds of suffering life
Come to a stop.[351]
[1147]
,MCHOG TU SEMS NI SBYONG BYED PA’I,
,CHOS NI RANG BZHIN MED PA YIN,
ZHES DANG,
It also says,
The one teaching
Which is highest
For purifying our minds
Is the fact that nothing
Has any nature of its own.[352]
[1148]
BZHI BRGYA PA LAS KYANG,
,YUL LA BDAG MED MTHONG NA NI,
,SRID PA’I SA BON ‘GAG PAR ‘GYUR,
ZHES DANG,
The 400 Verses also states:
Once we see in things
That they have no nature
Of their own,
The seeds for suffering life
Come to a stop.[353]
[1149]
,DE PHYIR NYON MONGS THAMS CAD KYANG,
,GTI MUG BCOM PAS BCOM PAR ‘GYUR,
,RTEN CING ‘BREL PAR ‘BYUNG BA NI,
,MTHONG NA GTI MUG ‘BYUNG MI ‘GYUR,
,DE PHYIR ‘BAD PA KUN GYIS ‘DIR,
,GTAM DE KHO NA BSNYAD PAR BYA,
ZHES GSUNGS SO,,
It says as well—
And so we can say
That every negative thought
Is destroyed when we destroy
Dark ignorance.
If we see how things
Occur in connection
And dependence,
Then this darkness
Can never come again.
And this is why
I have spent my all,
Repeating here this message—
Repeating this one message.[354]
[1150]
DE LTAR GSUNGS PA’I GTI MUG NI DUG GSUM GYI YA GYAL GYI GTI MUG NGOS ‘DZIN PA’I SKABS YIN PAS, NYON MONGS CAN [f. 90a] GYI MA RIG PA YIN ZHING, MA RIG PA DE LDOG PA LA STONG PA RTEN ‘BYUNG GI DON DU SHAR BA’I RTEN ‘BREL ZAB MO’I DON RTOGS DGOS PAR GSUNGS SO,,
As for the dark ignorance described in these lines, we should note that the context here is that Master Aryadeva is identifying “dark ignorance” as one of the members of the three poisons;[355] as such, he is talking about misunderstanding which is involved with negative thoughts. And what he is saying is that—if we hope to reverse this misunderstanding—then we are going to have to come to a realization of the deep import of dependence; that is, of emptiness revealed as the whole point of dependence.
[1151]
‘GREL PA MDZAD PAS KYANG, RNAL ‘BYOR PA YIS BDAG NI ‘GOG PAR BYED, CES BDAG ‘DZIN GYI YUL SUN PHYUNG BA’I TSUL GYIS BDAG MED RTOGS DGOS PAR GSUNGS SO,,
The author of the autocommentary says as well that “deep practitioners must put a stop to the self,”[356] meaning that we need to realize that things have no self-nature, and do so by using the method of debunking the object which our tendency to hold to some self-nature thinks it sees.
[1152]
DE’I PHYIR BDAG ‘DZIN GYI YUL SUN MA PHYUNG BAR DE’I YUL LA YID PHAR ‘GRO BA TSUR BSDUS PA TZAM BYAS KYANG, DES NI BDAG MED LA ZHUGS PAR ‘JOG MI NUS PA’I PHYIR RO,,
And so until such time as we can obliterate the object that this tendency thinks it sees, we may simply spend our time reaching out to this object in our mind and then coming back and introspecting about it, but we could never say that this exercise was really engaging in the fact that no such self-nature exists.
[1153]
DE’I RGYU MTSAN NI YID YUL LA ‘JUG PA NA DMIGS PA DE BDEN PAR ‘DZIN PA CIG DANG, BDEN MED DU ‘DZIN PA CIG DANG, DE GNYIS GANG GIS KYANG KHYAD PAR DU MA BYAS PAR ‘DZIN PA CIG DANG GSUM YOD PAS,
The reason this is true that there are three ways in which our mind can engage in its object here. In the first, we hold what we are focused on as existing in truth. In the second, we hold that it cannot exist in truth. And in the third, we don’t make any distinctions about the object in either of these first two ways.
[1154]
BDEN MED DU MA BZUNG YANG BDEN PAR ‘DZIN MI DGOS PA BZHIN DU, BDAG GNYIS LA MA ZHUGS KYANG BDAG MED GNYIS LA ZHUGS MI DGOS TE, BLO PHUNG PO GSUM PA LA GNAS PA MTHA’ YAS PA CIG YOD PA’I PHYIR RO,,
Even if we are not taking an object not to exist in truth, that doesn’t necessarily mean that we are taking it taking it to exist in truth. Just so, it’s not the case that if our mind is not engaged in either of the two kinds of a self-nature, it must then be engaged in one of the two ways in which these two cannot exist. And that’s because there are literally infinite cases of the mind residing in some third option.[357]
[1155]
BDAG TU ‘DZIN PA GNYIS KYANG RANG RGYUD KYI STENG DU NGOS BZUNG NAS, RANG GANG LA ‘KHRUL BA’I GZHI DE NYID JI LTAR BZUNG BA LTAR DU MED PAR GTAN LA ‘BAB DGOS KYI,
As for these two versions of holding to some self-nature, we need to learn to identify them within our own heart—and then determine that the thing we ourselves are mistaken about could never exist in the way we believe that it does.
[1156]
DE LTA MIN PAR KHA PHYIR LTA’I DGAG SGRUB NI, RKUN MA NAGS LA SONG BA’I RJES SPANG LA RTZAD GCOD PA DANG ‘DRA BAS GNAD DU MI ‘GRO’O,,
If rather we aim our logic outside of us, we will never hit the mark: it would be like running around in the meadow looking for a thief when he has already slipped into the woods.
[1157]
DE LTAR BDEN ‘DZIN LEGS PAR NGOS ZIN NA, BDAG ‘DZIN GNYIS MIN PA’I RTOG PA DU MA CIG YOD PA SHES PAR ‘GYUR BAS, RTOG PAS GANG [f. 90b] BZUNG GI YUL THAMS CAD DE KHO NA NYID LA DPYOD PA’I RIGS PAS ‘GOG PAR ‘DOD PA’I LOG RTOG THAMS CAD LDOG PAR ‘GYUR RO,,
If we do a good job in this way of identifying our own tendency to hold to things as real, we will come to realize that we also have a lot of other wrong ideas that are not these two tendencies to hold to some self-nature. And so once all the objects that we hold on to with our wrong ideas are cancelled by the reasoning which explores suchness, all our mistaken attachments come to a stop as well.
[1158]
‘DI DAG LAS BRTZAMS PA’I BSHAD DGOS PA MANG DU YOD NA’ANG, ‘GA’ ZHIG NI GZHAN MANG POR BSHAD ZIN LA, ‘GA’ ZHIG NI ‘OG TU ‘CHAD PAR ‘GYUR BAS ‘DIR MA SPROS SO,,
Now there are a great many topics that take off from these points and should be treated as well. Some of these I have covered in many other places, and others I will cover below in this same work. As such, I will not expand on them here.
Confirming the scriptures, through reasoning
[1159]
GNYIS PA LA GNYIS, CHOS KYI BDAG MED RIGS PAS BSGRUB PA DANG, GANG ZAG GI BDAG MED RIGS PAS BSGRUB PA’O,,
This brings us to the second step in our presentation on how we explain the true nature of creation through dependence—which is confirming the content of these scriptures through reasoning. This in itself includes two parts: using reasoning to prove that things have no self-nature; and then using reasoning to prove that the person has no self-nature.
Using reasoning to prove that things have no self-nature
[1160]
DANG PO LA BZHI, MTHA’ BZHI’I SKYE BA BDEN PA GNYIS KAR DGAG PA, DE LTAR BKAG PA LA RTZOD PA SPANG BA, RTEN ‘BYUNG GI SKYE BA NYID KYIS MTHAR ‘DZIN GYI LOG RTOG ‘GOG TSUL, RIGS PAS DPYAD PA BYAS PA’I ‘BRAS BU NGOS GZUNG BA’O,,
The first of these has four parts of its own: denying—with regard to both realities[358]—that things could start in any of four possible ways; refuting debate about this denial; an explanation of how the concept that things start in dependence prevents mistaken ideas where we hold to extremes; and identifying the fruits we derive from having undertaken this logical examination.
All four ways of growing are impossible
[1170]
DANG PO LA GSUM, RANG BZHIN GYIS SKYE BA MED PA’I DAM BCA’ BZHAG PA, DE RIGS PAS SGRUB PA’I SGRUB BYED BSTAN PA, MTHA’ BZHI’I SKYE BA BKAG PAS GRUB PA’I DON NO,,
The first of these four covers, in turn, three different topics: setting forth our assertion that there is no such thing as something starting through some nature of its own; presenting the proofs which establish this assertion through the use of logic; and finally the point we arrive at, by denying that things could start in any of these four different ways.
Nothing starts through any nature of its own
[1171]
DANG PO NI, SNGAR BSHAD PA’I MNYAM PA NYID BCU’I NANG NAS RANG BZHIN GYIS SKYE BA MAD {%MED} PAR MNYAM PA NYID KHO NA RIGS PAS BSTAN PA NYID KYIS, CHOS MNYAM PA NYID GZHAN RNAMS BSTAN PA SLA BAR DGONGS TE, ‘PHAGS PAS DBU MA’I BSTAN BCOS KYI DANG POR,
Here is the first. Now as we explained before,[359] there are ten different different ways in which things are equivalent. What the Realized One was thinking is that—simply by demonstrating, through reasoning, the single one of these ten where all things are established as equivalent in not starting through any nature of their own—it is easier then to present the other ways in which things are equivalent. As such, he put the following verse at the very beginning of his great commentary on the middle way:
[1172]
,BDAG LAS MA YIN GZHAN LAS MIN,
,GNYIS LAS MA YIN RGYU MED MIN,
,DNGOS PO GANG DAG GANG NA YANG,
,SKYE BA NAM YANG YOD MA YIN,
ZHES NYE BAR BKOD DO,,
Things don’t grow from themselves;
Things don’t grow from something else;
They don’t grow from both,
Or without any causes.
There is nothing in the universe
That ever grows at all.[360]
[1173]
NAM YANG DANG GZHAR YANG NI RNAM GRANGS SO, ,GANG NA YANG ZHES PA’I SGRA, ‘GAR {%@check not GAR, but ‘GAR is okay} YANG GI SGRA’I RNAM GRANGS GANG DU MI SKYE [f. 91a] BA’I GZHI STON PA RTEN GYI TSIG GIS NI,
The phrase “ever grows at all” here is another way of saying “can possibly grow.” The words “nothing in the universe” are another way of saying “nothing anywhere”; they are an expression of locus which indicates the place where the not growing occurs.
[1174]
YUL DANG DUS DANG GRUB PA’I MTHA’ BSHAD DO, ,GZHI DE GSUM DU GANG ZHIG MI SKYE BA’I GANG DAG GIS SGRA RTEN {%this is probably BRTEN, check different carvings} PA’I TSIG NI, PHYI NANG GI DNGOS PO BRJOD PA’O,,
These last further indicate the place; the time; and the school of philosophy in which things fail to grow. The term “things” is to indicate what it is that doesn’t grow in these three contexts—what it is that is located in the locus. What the term refers to is “all outer and inner entities.”
[1175]
DES NA BDAG LAS ZHES SOGS KYI GZHUNG GI DON NI, PHYI NANG GI DNGOS PO RNAMS NI YUL DUS GRUB PA’I MTHA’ ‘GAR YANG BDAG LAS SKYE BA SRID PA MA YIN NO, ZHES ‘DI LTAR SBYAR TE BSHAD PAR BYA’O,,
Here then is what the entire first line—ending with “from themselves”—is saying: It is completely impossible for any outer or inner entity to grow from itself, regardless of the place, time, or school of philosophy that we are talking about. I will present my explanation then based on this reading.
[1176]
DE BZHIN DU DNGOS PO RNAMS NI NAM YANG GZHAN LAS DANG, GNYIS KA LAS DANG RGYU MED LAS SKYE BA SRID PA MA YIN NO, ZHES DAM BCA’ GZHAN GSUM LA YANG SBYAR RO,,
And then we have to read the rest of the lines as expressing three further positions: that—in a similar way—it is impossible for things ever to grow from something else; or from both themselves and something else; or without any cause at all.
[1177]
TSIG GSAL LAS, BDAG LAS DNGOS PO GANG DAG CES BSGYUR YANG ‘GYUR ‘DI LEGS SO,,
In the Clarification of the Verses, the translation of the one section reads “Nothing grows from itself”; but the version we’ve given here is preferable.
[1178]
YUL GYI DBANG GIS YUL ‘GA’ ZHIG TU GUR KUM MI SKYE BA DANG, DUS KYI DBANG GIS DUS ‘GA’ ZHIG GI TSE LO TOG MI SKYE BA LTA BU YIN NAM SNYAM PA, YUL DUS GANG NA YANG ZHES PAS ‘GOG PAS NAM YANG ZHES SMOS PA DON MED PA MIN NO,,
Now some might think that the not growing here refers to certain places—saying for example that saffron never grows in certain lands; or that it refers to certain times—saying that crops won’t grow in certain seasons. As such, it is not without meaning that the verse mentions the word “ever,” in order to eliminate every possible place or time.
[1179]
DBU MA PA’I GRUB MTHA’I DBANG GIS MI SKYE YANG, DNGOS POR SMRA BA’I GRUB MTHA’I DBANG GIS SKYE’O SNYAM PA, GRUB MTHA’ GANG NA YANG ZHES PAS ‘GOG PAS, DNGOS POR SMRA BA’I LUGS LA MI SKYE ZHES STON PA MIN NO,,
Others might think that when the verse says that things “don’t grow,” it is only relative to the Middle Way school of philosophy; and that they do grow when we are speaking from the point of view of the Functionalist schools. This idea is eliminated when the verse indicates “no matter what the school of philosophy”—although this is not meant to say that according to the Functionalist schools nothing grows.
[1179]
RANG ‘GREL LAS ‘DIR MA YIN ZHES BYA BA ‘DI YOD PA NYID KYI SGRUB BYED RANG LAS SKYE BA DANG ‘BREL GYI, YOD PA DANG NI MA YIN TE, DE DGAG PA DON GYIS ‘GRUB PA’I PHYIR RO,
At this point, the autocommentary says:
The words “there is nothing” should be combined with the proof concerning the possibility that there is something; that is, that things could grow from themselves. And this possibility is in truth not one; which is to say, the denial of this possibility is established, by implication.[361]
[1180]
ZHES GSUNGS PA’I DON NI RKANG PA PHYI MA GNYIS KYIS DAM BCA’ DANG, SNGA MA [f. 91b] GNYIS KYIS RTAGS BSTAN PAR ‘CHAD PA LTAR SO SOR MI GCOD PAR, BDAG LAS SKYE BA YOD PA MA YIN, ZHES SBREL BAR BYA ZHES PA STE GZHAN GSUM LA’ANG DE LTAR SBREL LO,,
What this is saying is that the second half of the verse is presenting the assertion, whereas the first half is presenting the reason to prove this assertion. And as we’ve explained here, we should not divorce these two from each other, but rather combine them: “There is nothing that grows from itself.” We are to combine the other three possibilities in the same manner.
[1181]
RANG BZHIN GYIS SKYE BA YOD NA DE’I SGRUB BYED DU MTHA’ BZHI’I SKYE BA GANG RUNG KHAS BLANG DGOS PAS YOD PA’I SGRUB BYED CES SMOS SO,,
If there were such a thing as something growing through some nature of its own, then one would have to agree that—as a proof of this fact—the thing would have to grow through one of the four possibilities. This is why the autocommentary mentions a “proof concerning the possibility that there is something.”
[1182]
MTHA’ BZHI’I SKYE BA KHEGS NA RANG BZHIN GYIS SKYE BA DGAG PA YANG SHUGS KYIS ‘GRUB PAS, DE LTAR SBYAR BA LA RANG BZHIN GYIS SKYE MED MI ‘GRUB PA’I SKYON MED PA NI TSIG THA MA’I DON NO,,
Once we disprove that anything could grow in any of the four possible ways, then by implication we have disproven, as well, that anything could grow through some nature of its own. Once we have made this connection, there is no possible problem that we have failed to prove that nothing can grow through a nature of its own—and this is the point of the closing words of this citation from the autocommentary.
[1183]
DES NA DBU MA SNANG BAR BSHAD PA LTAR MTHA’ BZHI’I SKYE BA BKAG PA RTAGS SU BYAS NAS, RANG BZHIN GYIS SKYE MED SGRUB PA MI RUNG ZHES PA MIN GYI, SNGAR LTAR SO SOR GCOD PA GZHUNG DE’I DON MIN ZHES PA’O,,
Thus the corresponding reference in Light on the Middle Way is not saying that it would be incorrect to prove that things could never grow through any nature of their own by using, as our reason for this assertion, a denial that things could grow in any of the four possible ways; rather, it is saying—as we’ve mentioned above—that the point of the original scripture is not that we should divorce the two ideas.[362]
[1184]
DNGOS PO RNAMS YUL DUS GRUB PA’I MTHA’ ‘GAR YANG GZHAN LAS SKYE BA SRID PA MA YIN, ZHES SBYAR BA DANG,
And then we are to combine the statements so that they come out saying, “No matter what place or time or school you are talking about, it is impossible for things to grow from something other than themselves.”
[1185]
TSIG GSAL LAS KYANG, RKYEN NYID ‘DI PA TZAM GYIS KUN RDZOB GRUB PAR KHAS LEN GYI, PHYOGS BZHI KHAS BLANGS PA’I SGO NAS NI MA YIN TE, DNGOS PO RANG BZHIN DANG BCAS PAR SMRA BAR THAL BAR ‘GYUR PA’I PHYIR DANG,
Now the Clarification of the Verses goes on to state—
It is only the fact of conditioned existence that we accept as being deceptive reality; it is not that we believe that it is described by these four possibilities. Because if that were the case, then we would have to be saying that things did have a nature of their own; and moreover…[363]
[1186]
ZHES GSUNGS PAS GZHAN SKYE NI GSUNG RAB KYI THA SNYAD MIN GYI GRUB MTHA’ SMRA BA’I THA SNYAD YIN LA, DE YANG RANG GI MTSAN NYID KYIS GRUB PA’I GZHAN LA BSAMS NAS BYAS PAS, DE KHAS BLANGS NA RANG BZHIN DANG BCAS PAR SMRA BAR ‘GYUR BA’I PHYIR,
As such, we can say that “things growing from something other than themselves” is not a term found in the word of the Buddha, but rather one which is used by followers of particular philosophical schools. In these people’s minds, the term connotes “things other than themselves which exist by definition.” As such, anyone who accepts this kind of growing would then be someone who asserted that things had a nature of their own.
[1187]
LUGS ‘DI LA NI GZHAN SKYE THA SNYAD DU YANG MED DO, ,RGYU ‘BRAS GNYIS NGO BO THA DAD PAR THA SNYAD DU ‘DOD MOD [f. 92a] KYANG DE TZAM GZHAN SKYE’I DON MIN TE, THA SNYAD DU CHOS RE RES KYANG NGO BO GNYIS GNYIS ‘DZIN PAR GSUNGS PA LTAR NGO BO GRUB PA YOD KYANG, RANG BZHIN GYIS SKYE BA’I NGO BOR MI ‘DOD PA BZHIN NO,,
Here in this system,[364] the possibility that things could grow from something other than themselves cannot even in a nominal way be correct. We do admittedly accept that, in a nominal sense, a cause is not such that to be it would be to be its result. But this alone is not what is meant by the expression “growing from something other than itself.” It is said that every existing thing has two types of essential natures; which is to say, even though they do possess a kind of essential nature, we do not accept that this constitutes an essential nature where they would grow through some nature of their own.
[1188]
TSIG GSAL LAS DNGOS PO BDAG LAS SKYE BA MED PA’I DAM BCA’ MED DGAG TU BSHAD PA NI, DAM BCA’ GZHAN GSUM LA YANG ‘DRA BAS, RANG BZHIN MED PAR GTAN LA ‘BEBS PA’I SKABS SU BSGRUB BYA NI DGAG BYA BCAD TZAM GYI MED PAR DGAG PA YIN TE,
The Clarification of the Verses explains that the assertion that things never grow from themselves refers to a negative in the sense of an absence;[365] and this applies as well to the other three assertions here. As such, the idea we are trying to prove in this context of establishing that things have no nature of their own is a negative in the sense of an absence which consists of the simple exclusion of the thing that emptiness denies.
[1189]
TSIG GSAL LAS, ,’JIG RTEN DE NA JI SNYED SGRA YOD PA, ,THAMS CAD DNGOS MED CI YANG MED PA ZHES, ,BYA BA LA SOGS PA ‘BYUNG BAS NA, ,MED PAR DGAG PA BRJOD PAR ‘DOD PA’I PHYIR, DNGOS PO MED PA’I DON NI RANG BZHIN MED PA’I DON YIN NO, ZHES GSUNGS PA LTAR RO,,
It’s just as the Clarification states in these lines—
We see statements such as:
All of the sounds
That ever occur in this world
Are each of them telling us
That nothing is real,
That nothing is there
At all.[366]
We view these as expressing a negation in the sense of an absence; and so the meaning of saying that “nothing is real” is to say that nothing has any nature of its own.[367]
[1190]
RANG ‘GREL LAS DAM BCA’ BA BZHI PO DE RJES SU BRJED {%BRJOD} NAS RIGS PAS BSGRUB PA’I PHYIR BSHAD PA, ZHES GSUNGS SHING, ‘OG NAS MTHA’ BZHI’I SKYE BA BKAG PA RTAGS SU BYAS NAS, DNGOS PO RNAMS RANG BZHIN GYIS SKYE BA DANG BRAL BAR GSUNGS PA DANG,
The autocommentary states that “The statement of these four assertions is meant to establish the point through reasoning.”[368] And further on it gives the denial that things could grow in the four different ways as a reason for saying that every thing that exists is devoid of growing through any nature of its own.[369]
[1191]
TSIG GSAL LAS KYANG MTHA’ BZHI’I SKYE BA BKAG PA’I MTHAR, DE’I PHYIR SKYE BA YOD PA MA YIN NO ZHES BYA BA ‘DI BSGRUB PA YIN LA, ZHES GSUNGS PAS DNGOS PO RNAMS RANG BZHIN GYIS SKYE BA MED PA SGRUB PAR MI ‘DOD PA MIN NO,,
And the Clarification of the Words, after it disproves that things could things could grow in any of the four different ways, says that “Thus we establish the idea that ‘There is no starting at all’.”[370] Thus it is not the case that we believe that the fact that nothing in the universe grows through any nature of its own is left unproven.
[1192]
TSIG GSAL LAS, RJES SU DPAG PA DAG NI GZHAN GYI DAM BCA’ BA ‘GOG PA TZAM GYI ‘BRAS BU CAN YIN PA’I PHYIR RO, ZHES GSUNGS PA NI SBYOR BA RNAMS [f. 92b] KYIS PHA ROL POS RANG BZHIN GYIS YOD PAR DAM BCAS PA ‘GOG PA TZAM DU ZAD KYI, DE LAS GZHAN MI SGRUB PA’I DON YIN GYI BKAG PA TZAM SGRUB PA ‘GOG PA MIN NO,,
The Clarification also says, “This is so because these cases of inference have the result of presenting a position which is a simple denial.”[371] Which is to say, these syllogisms serve only to disprove the assertion of the other side that things could exist through any nature of their own—they don’t go on to prove anything in addition to that. Which is not to deny that they do prove a simple absence.
[1193]
DE BZHIN DU, KHO BO CAG ‘DI MED PA DANG YOD PAR MI SGRUB KYI, GZHAN GYIS YOD PAR BTAGS PA DANG MED PAR BTAGS PA ‘GOG STE, MTHA’ GNYIS BSAL NAS DBU MA’I LAM SGRUB PAR ‘DOD PA’I PHYIR RO, ZHES GSUNGS PA YANG PHA ROL POS KHAS BLANGS PA’I YOD MTHA’ DANG, MED MTHA’ GNYIS RNAM PAR GCOD PA TZAM YIN GYI, DE MA GTOGS PA GZHAN MI SGRUB CES PA’I DON NO,,
Likewise these lines are saying: “We for our part are not trying to prove that this doesn’t exist, or that that does exist. Rather, we are denying what others imagine to exist; and what they imagine does not exist. What we want to do is eliminate the two extremes,[372] and arrive at the path of the middle way.” That is, all we are doing is cutting off the two extremes accepted by the other party—that things could exist, or not exist. We are not trying to go on to make some positive assertion after that.
[1194]
MTHA’ GNYIS BKAG PA TZAM MA BSGRUBS PA YANG MA YIN TE, MTHA’ GNYIS BSAL NAS DBU MA’I LAM SGRUB PAR GSUNGS PAS SO,,
Nor is it the case that not even the simple denial of the two extremes is accomplished here; for the Realized One does in fact eliminate the two extremes, and proceeds to establish the path of the middle way.
[1195]
RANG BZHIN GYIS GRUB PA MED PA YANG MIN NA NI PHUNG GSUM MED PAS RANG BZHIN GYIS YOD PA YIN TE, RTZOD ZLOG LAS,
Now if were not the case that things could not exist through any nature of their own, there is no third option: they would have then to exist through such a nature. Stopping All Argument states the case quite clearly:
[1196]
,GAL TE RANG BZHIN MED NYID KYIS,
,CI STE RANG BZHIN MED LA BZLOG
,RANG BZHIN MED PA NYID LOG NA,
,RANG BZHIN NYID DU RAB GRUB ‘GYUR,
ZHES GSAL BAR GSUNGS PA’I PHYIR RO,,
Suppose that the lack
Of any self-nature to things
Were to cancel the lack
Of a self-nature to things,
And this lack of self-nature
Ceased to exist.
In that case then things
Would automatically come
To possess this nature of their own.[373]
[1197]
DE ‘DRA BA’I BSGRUB BYA DANG SGRUB BYED KHAS LEN KYANG RANG RGYUD PAR MI ‘GYUR BA’I RGYU MTSAN NI, RGYAS PAR GZHAN DU YANG YANG BSHAD ZIN PAS MA SPROS SO,,
Even if we were to accept here something which was proven and something that proved it, these would not work in a way that was inherently effective. The reason for this I have covered in detail over and over in other works—and so I will not expand on it here.
[1198]
‘O NA DGAG PA GNYIS KYI MTSAN NYID JI LTA BU ZHE NA,
One may ask: “How then do you define these two kinds of negation?”
[1199]
SPYIR DGAG PA NI BLOS DGAG BYA DNGOS SU BCAD NAS RTOGS PAR BYA BA YIN PAS, ,RANG MA YIN BCAD PA LTA BU DNGOS PO LA DGAG BYA BCAD PA TZAM DGAG PA MIN LA, CHOS NYID DANG DON DAM BDEN PA LTA BU SGRAS DGAG BYA [f. 93a] DNGOS SU MA BCAD KYANG DE’I DON BLO LA ‘CHAR BA NA, SPROS PA BCAD PA’I RNAM PA CAN DU ‘CHAR BA RNAMS DGAG PA YIN NO,,
Generally speaking, we define a negation as something which is perceived by the mind through the process of excluding, directly, whatever it denies. Thus it is not a negation when all we do is exclude what’s denied in the sense of excluding everything that a particular thing is not. In the case though of something like the true nature of things, or ultimate reality, the term itself does not directly exclude what is denied; nonetheless, when the meaning of the term makes itself known to the mind, the mind thinks of things in a way which excludes elaboration[374]—and this process is then a negation.
[1200]
DE LA GNYIS LAS MED DGAG NI BLOS DGAG BYA DNGOS SU BCAD NAS CHOS GZHAN MI ‘PHEN PA’AM MI SGRUB PA YIN TE, DPER NA BRAM ZES CHANG ‘THUNG DU RUNG MI RUNG DRIS PA NA, CHANG MI BTUNG NGO ZHES PA NI CHANG ‘THUNG PA RNAM PAR BCAD PA TZAM ZHIG YIN GYI, DE LAS GZHAN PA’I BTUNG BA BTUNG NGO ZHE ‘AM MI BTUNG NGO ZHES MI SGRUB PA BZHIN NO,,
This process of negation comes in two versions. In the case of a simple absence, no additional phenomenon is implied, or established, when the mind directly excludes what the negation denies. Think of the parallel example of when a Brahmin asks whether or not it is alright to drink alcohol; the reply “don’t drink it” is only an exclusion that alcohol should be drunk—it is not at the same time a positive assertion that one should or should not drink something else.
[1201]
MA YIN DGAG NI BLOS DGAG BYA BCAD NAS CHOS GZHAN ‘PHEN PA’AM SGRUB PA YIN TE, DPER NA SKYES BU GCIG DMANGS RIGS SU STON ‘DOD PA NA ‘DI BRAM ZE MA YIN ZHES PA NI, BRAM ZE BKAG PA TZAM MIN GYI BRAM ZE LAS GZHAN PA, DE LAS THOS PA LA SOGS PAS DMAN PA’I DMANGS RIGS YIN PAR SGRUB PA LTA BU’O,,
The other kind of negation is where we deny identity. In this case, an additional phenomenon is implied, or established, when the mind excludes what the negation denies. Suppose for example that we want to indicate that a particular person belongs to the class of commoners, and so we say of them, “He or she is not a Brahmin.” This is not a simple denial that the person is of the Brahmin class; rather, it is also a positive assertion that the person belongs to the commoner class—that he or she is something other than the Brahmin class, and is somehow inferior to them in education or the like.[375]
[1202]
CHOS GZHAN ‘PHEN PA LA DNGOS DANG SHUGS DANG SKABS KYIS ‘PHANGS PA GSUM STE, DANG PO NI, BDAG MED PA YOD CES PA LTA BU STE DGAG BYA GCOD PA DANG, CHOS GZHAN ‘PHEN PA GNYIS KA TSIG GCIG GIS SGRUB PA’O,,
When we say that “some other phenomenon is implied,” there are three different ways in which this implication can occur: directly, by intimation, or from context. An example of the first would be something like the statement that “There does exist a lack of a self-nature to things.” In this case, a single phrase serves both to exclude what it denies, and to imply another phenomenon.
[1203]
GNYIS PA NI, MCHOD SBYIN TSON PO NYIN PAR MI ZA BA ZHES PA LTA BU STE DON GYIS BSTAN PA’O,,
The second type can be illustrated by a statement such as, “That chubby fellow, John, never eats during the day”—intimating that something else is the case.
[1204]
DE GNYIS NI DNGOS SHUGS LA ‘PHANGS PA RE RE BA YIN LA, GNYIS KA LDAN PA NI MCHOD SBYIN TSON PO NYIN PAR MI ZA BA RID PA MIN PA YOD CES PA LTA BU’O,,
These two are, respectively, examples of direct implication and implication by intimation. A case which is both of these at the same time would be a statement such as, “That chubby fellow, John, never eats during the day—and he is certainly not skinny!”
[1205]
GSUM PA NI, SKYES BU ZHIG RGYAL RIGS DANG BRAM ZE GANG RUNG GCIG TU NGES SHING KHYAD PAR MA [f. 93b] NGES PA’I SKABS SU, ‘DI BRAM ZE MA YIN ZHES PA LTA BU RANG GI TSIG GIS MI STON PA STE, SHES RAB SGRON MA’I ‘GREL BSHAD DU DRANGS PA LAS,
An example of the third would be a case where we knew that a person had to belong either to the class of royalty or to the Brahmin class, but we weren’t sure which of the two they were. In this instance, someone else telling us that “He or she is not a Brahmin” would not indicate, in the wording taken by itself, which one they were. We see for example the following lines quoted in the explication of the Lamp on Wisdom:
[1206]
,DGAG PA DON GYIS BSTAN PA DANG,
,TSIG GCIG SGRUB PAR BYED PA DANG,
,DE LDAN RANG TSIG MI STON PA,
,MA YIN GZHAN PA GZHAN YIN NO,
ZHES SO,,
A negation can imply
Something else by intimation;
A single phrase can also
Function to assert;
Both; or be insufficient,
In the wording alone,
To do the indicating.
This then is the other kind,
Where we deny
Some other identity.[376]
[1207]
KHA CIG GZHI SGRUB PA DANG TSOGS NA MED DGAG MIN PAR SMRA BA MI ‘THAD DE, BRAM ZE SGRUB PA YIN PAS BRAM ZES CHANG MI ‘THUNG BA DGAG BYA BCAD TZAM YIN PA MI ‘GOG PA’I PHYIR TE, DPER NA SGRA MNGON GYUR YIN PAS SGRA MI RTAG PA LKOG GYUR YIN PA MI ‘GOG PA BZHIN NO,,
Some say that it is incorrect to mention a negation which is not the absence of something in the same phrase with something that does in fact exist. A Brahmin for example is a positive entity, and so when you say “Brahmins don’t drink alcohol,” you are not denying something in the sense of simply excluding what you mean to deny. Saying that sound exists at the manifest level of reality doesn’t deny, for example, that the fact that sound is a changing thing exists at the recondite level of existence.
[1208]
GZHAN DAG GZHI DANG TSOGS NA CHOS GZHAN ‘PHANGS SO ZHES PA YANG MI ‘THAD DE, BRAM ZE LTA BU NI CHOS GZHAN ‘PHEN MI ‘PHEN RTZI BA’I GZHI YIN GYI, ‘PHANGS PA’I CHOS GZHAN MIN PA’I PHYIR RO,,
Still others say that a negation in conjunction with what it applies to is the other phenomenon implied—but this is also incorrect. Someone like the Brahmin here is what we are checking to see if some other phenomenon is implied, or not; but they do not themselves constitute the other phenomenon which is implied.
Four denials of the Realized One
[1209]
[,
[DE NYID DE LAS ‘BYUNG MIN GZHAN DAG LAS LTA GA LA ZHIG ,
,GNYI GA LAS KYANG MA YIN RGYU MED PAR NI GA LA YOD,
This cannot occur through that—
And how could it occur
Through something other?
Nor could it through both.
How as well could it occur
Without a cause at all?
VI.29-30 ]
[1210]
DE LTAR ‘PHAGS PA’I DAM BCA’ GZHI ‘DIR BKOD PA NI, ‘BRAS BU DE NYID DE’I NGO BO NYID LAS ‘BYUNG BA MIN PA DANG, RANG GI MTSAN NYID KYIS GRUB PA’I RGYU GZHAN DAG LAS LTA ‘BYUNG BA GA LA ZHIG STE DE MED PA DANG, RANG GZHAN GNYIS KA LAS KYANG ‘BYUNG BA MA YIN PA DANG, RGYU MED PAR NI ‘BYUNG BA GA LA YOD DE MED DO,,
And so the assertion that the Realized One is setting forth at this point is that this result cannot occur through “that”—through some essential nature of its own. And how could it occur (meaning, it could never occur) through something other than itself which also existed by definition? Nor could the result occur through both itself and something other than it. How as well could it occur (meaning, it could never occur) without a cause at all?
[1211]
DNGOS PO RANG BZHIN GYIS GRUB PA YOD NA MTHA’ BZHI’I SKYE BA GANG RUNG GIS KHYAB STE, RANG BZHIN GYIS SKYE BA LA RGYU YOD MED GNYIS SU KHA TSON CHOD CING, RGYU YOD PA LA RANG GZHAN RE RE BA DANG GNYIS KA TSOGS PA LAS SKYE BA GSUM DU KHA TSON CHOD PAS DAM BCA’ BZHIS CHOG GO ,,
And if there were such a thing as something existing through some nature of its own, then it would necessarily have to grow in one of these four ways. This is because for a thing to grow through some nature of its own, it would either have to have a cause, or have no cause: there are only two choices. And if it did have a cause, then that cause would have either to be the thing itself, or something other than the thing itself; or else both of these two options together—there are only these three choices. As such, a total of four assertions is sufficient to make the point.
Nothing grows in either reality
[1212]
GNYIS PA LA BZHI, BDAG SKYE DGAG PA, GZHAN [f. 94a] SKYE DGAG PA, GNYIS KA LAS SKYE BA DGAG PA, RGYU MED PAR SKYE BA DGAG PA’O,,
This brings us to the second step in denying—with regard to both realities—that things could start in any of the four possible ways. This is presenting the proofs which establish, through the use of logic, the assertion that there is no such thing as something starting through some nature of its own. We proceed in four steps: denying that things could grow from themselves; that they could grow from something other than themselves; that they could grow through both; and that they could grow without any cause at all.
Nothing grows from itself
[1213]
DANG PO LA GNYIS, ‘GREL PA MDZAD PA’I RIGS PAS DGAG PA, RTZA BA SHES RAB KYI RIGS PAS DGAG PA’O,,
We will discuss the first of these in two parts of its own: accomplishing the denial by using the logic used by the author of the autocommentary; and then by using the logic used in Wisdom.
Chandrakirti’s logic against
things growing from themselves
[1214]
DANG PO LA GSUM, DE KHO NA NYID RTOGS PAR ‘DOD PA’I GRUB MTHA’ MKHAN GYI LUGS DGAG PA, GRUB MTHAS BLO MA BSGYUR BA’I THA SNYAD DU YANG MED PAR BSTAN PA, DE LTAR BKAG PA RNAMS KYI DON BSDU BA’O,,
The first of these, in turn, comes in three sections: denying the system of those who believe they have perceived some actual nature; demonstrating that things could not be said to grow from themselves even in the parlance of those who have not been influenced by any particular school of philosophy; and finally a summary of these denials.
Denying ideas of those who think
they perceive some actual nature
[1215]
DANG PO LA GNYIS, RANG DANG NGO BO GCIG PA’I RGYU LAS SKYE BA DGAG PA, RGYU DANG ‘BRAS BU GNYIS NGO BO GCIG PA DGAG PA’O,,
Again, the first of these three comes in two further steps: a denial that something could grow from a cause which was such that to be that cause was to be what had grown from it; and a denial that a cause could at any rate be such that to be it were to be its result.
Denying causes that are their results
[1216]
DANG PO LA GSUM, NGO BO GCIG PA’I RGYU LAS SKYE NA DON MED DU THAL BA DANG, NGO BO GCIG PA LAS SKYE NA RIGS PA DANG ‘GAL BA DANG, DE DAG GI NYES SPONG GI LAN DGAG PA’O, ,DANG PO NI,
Once more, the first of these will be covered in three sections of its own: a demonstration that it would be meaningless for a result to grow from a cause that was such that to be the cause were to be the result; explaining that it would contradict logic if a result were to grow from a cause that were such that to be the cause were to be the result; and then refuting replies which attempt to deny these problems. Here is the first of these.
[1217]
DNGOS PO RNAMS BDAG LAS MI SKYE BA ‘DI RGYU MTSAN GANG LAS NGES SHE NA,
One may ask: “What reason for it can help us grasp the idea that things cannot grow from themselves?”
The pointlessness of self-existence
[1218]
[,
[DE NI DE LAS ‘BYUNG NA YON TAN ‘GA’ YANG YOD MA YIN,
There would be no additional
Point at all served to this,
If it were to occur through that.
VI.31 ]
[1219]
SKYE BZHIN PA SKYE BA’I BYA BA’I BYED PA PO MYU GU DE NI, DE’I RANG GI NGO BO LAS BYUNG NA DE LTAR ‘BYUNG BA LA ‘BYUNG DGOS PA’I YON TAN LHAG PO ‘GA’ YANG YOD PA MA YIN TE, MYU GU’I RANG GI NGO BO YOD PA NYID SNGAR RGYU’I DUS NAS THOB ZIN PA’I PHYIR RO,,
Let’s look at this sprout, as it grows: the sprout which is the agent of the action of growing. If it were to occur through some essential nature of its own, then there would be no additional point at all served—there would be no need satisfied—by its occurring in this particular way. This is because the sprout’s having its own nature would have come about already, earlier—at the time of its cause.
[1220]
‘DI LA GRANGS CAN PA RNAMS RGYU RKYEN PHAN TSUN SO SO THA DAD PA RNAMS LA ‘BRAS BU THUN MONG BA GCIG NI YOD LA, DE YANG RGYU RKYEN RNAMS LA RANG BZHIN GCIG PA’I GTZO BO GCIG RJES SU ‘GRO BA MED NA MI RUNG BAS, RGYU NAS KYI RANG BZHIN GANG YIN PA YANG, RKYEN CHU LUD SOGS KYI RANG BZHIN YIN LA,
Now the followers of the Numerist School say that a single, shared result comes from causes and conditions which are distinct from one another. They assert that it would be wrong to say that these causes and conditions did not follow upon a single primal cause; thus the nature of the cause—say, a grain of barley—must be the nature of the conditions, things like the water and the fertilizer.
[1221]
DE BZHIN DU MYU GU’I RANG BZHIN DANG DE’I RGYU RKYEN GYI RANG BZHIN RNAMS PHAR YIN TSUR YIN DU [f. 94b] ‘DOD DE, RNAM ‘GYUR THAMS CAD KYI RANG BZHIN RNAMS DE LTAR DU ‘DOD DO,,
They believe similarly that the nature of the result would have to be the nature of both the causes and conditions, and vice versa—for this is what they believe about the nature of every individual manifestation.
[1222]
DE’I PHYIR SA MYUG PHAN TSUN THA DAD PA KHO NAR ‘DOD PAS MYU GU MYU GU LAS SKYE BAR MI ‘DOD KYANG, MYU GU NI SA BON DANG DE’I RANG BZHIN LAS SKYE BAR SMRA BA NA, RANG BZHIN GNYIS GCIG YIN PAS RANG GI RANG BZHIN LAS KYANG SKYE BA DANG MYU GU MI GSAL BA RGYU DUS NA YOD PA SKYE BA NI BDAG SKYE’I ‘DOD TSUL LO,,
As such they would say that the seed and the sprout can only be distinct from one another—and they would not agree that the sprout had grown from the sprout. Nonetheless, if you do say that the sprout grows from the seed and from its nature, then since the two natures are one, you would have to say that the sprout had grown from its own nature; and that what grows is a sprout that existed at the time of its cause, but in a way which wasn’t manifest. This is the way then in which they believe that when something grows, it grows from itself.
[1223]
GRANGS CAN GYI KHYAD PAR ‘GA’ ZHIG NI SKYE BAR MI SMRA BAR RGYU LAS SNGAR MI GSAL BA PHYIS GSAL BAR ‘DOD MOD KYANG DON ‘DRA’O,,
It is admittedly the case that there are some kinds of Numerists who don’t speak of something growing; rather, they phrase it as something manifesting from its cause which wasn’t manifest earlier. But this amounts to the same thing as the other.
[1224]
‘DIS SPYI GSAL NGO BO GCIG TU ‘DOD PA YANG DE LTAR YIN GYI, SANGS RGYAS PAS DNGOS PO DANG BUM PA NGO BO GCIG TU ‘DOD PA DANG GTAN MI ‘DRA’O,,
This by the way describes the belief of this school that to be the particular is to be the general; but this is entirely different from the way in which the Buddhists would say that to be a water pitcher is to be a functioning thing.
[1225]
DE LTAR MYU GU’I NGO BO’AM RANG BZHIN GANG YIN THAMS CAD SA BON GYI DUS SU YOD NA, MYU GU’I NGO BO LAS DON GZHAN PA’I MYU GU GSAL BA NYID KYANG MI SRID PAS RGYU DUS NAS MYU GU’I RANG BZHIN NAM NGO BOR MA ZAD, MYU GU NYID KYANG YOD DGOS PAS, DE’I TSE DE GRUB PA’I ‘OG TU SLAR YANG SKYE BA LA DON GTAN MED DO,,
Thus we can say that—if every form of some essence or nature which the sprout possesses is present at the same time as the seed—then it is impossible for there to be any particular of a sprout which is a different entity from the essential nature of the sprout. Not only that, but since the sprout itself must also be present already, then at that point—when it has already come into being—there is absolutely no point to its growing once again, after that time.
Things grown need not grow again
[1226]
[,
[SKYES PAR GYUR PA SLAR YANG SKYE BAR RIGS PA’ANG MA YIN NYID,
,SKYES ZIN SLAR YANG SKYE BAR YONGS SU RTOG PAR ‘GYUR NA NI,
,MYU GU LA SOGS RNAMS KYI SKYE BA ‘DIR RNYED MI ‘GYUR ZHING,
If something had already grown,
It would as well be totally illogical
For it to grow once more.
And suppose you fantasize
That something already grown
Could ever grow again;
It would then be the case
That we could never observe
Sprouts and such growing here.
VI.32-34 ]
[1227]
GNYIS PA NI, SKYES ZIN PAR GYUR PA SLAR YANG STE SKYES ZIN PA’I ‘OG TU LDABS NAS, SKYE BAR RIGS PA MA YIN PA NYID DO,,
Here is the second section from above: explaining that it would contradict logic if a result were to grow from a cause that were such that to be the cause were to be the result. If something had already grown, then it would be totally illogical for it to planted, and to grow, once more—that is, after the point that it had already grown.
[1228]
‘ANG GI SGRAS NI RANG GI RANG BZHIN LAS SKYE NA DON MED DU ‘GYUR BAR MA ZAD PA’O,,
The words “as well” are meant to say, “not only would it be pointless for something to grow from its own self-nature…”
[1229]
GAL TE GSAL BA’I PHYOGS ‘DZIN NA’ANG ‘BRAS BU GSAL BA RGYU DUS NAS YOD NA NI KHAS BLANGS DANG ‘GAL LA, MED NA NI ‘BRAS BU’I GSAL BA DANG DE’I RANG BZHIN GNYIS GCIG THA DAD DPYAD LA DGAG GO
Even if we were to consider this from the point of view of being the particular of a general, it would be a contradiction of what one has accepted to say that a result which was a particular could be present starting from the time of the cause. And if it were not present, then that would prevent us from examining the question of whether the result as a particular, and its self-nature, were the same thing or separate things.
[1230]
,BDAG SKYE RIGS PA DANG ‘GAL ZHES PA DAM [f. 95a] BCA’ TZAM DU ZAD PAS DE ‘GOG PA’I RIGS PA STON PA NI,
Even if all we do is to assert that something growing from itself would contradict logic, we should present the particular logic which denies this idea.
[1231]
SKYES ZIN PA’I SA BON SLAR YANG LDABS NAS SKYE BAR YONGS SU RTOG PAR ‘GYUR BA STE ‘DOD NA NI, RGYU MTSAN GANG GIS SA BON LDABS NAS SKYE BA BKAG NAS, MYU GU SKYE BAR ‘DOD PA SLAR YANG SA BON DE SKYE BA LA GEGS CI ZHIG YOD DE MED PAS, MYU GU DANG LA SOGS PAS SDONG BU DANG SBUBS ‘CHA’ BA SOGS KYI SKYE BA ‘JIG RTEN ‘DIR GTAN RNYED PAR MI ‘GYUR RO,,
And so suppose that you fantasize (which is to say, believe) that we take a seed which has already grown, and plant it again, and then it grows. What reason could you ever give then for saying that—once you had planted a seed, and it had grown and then stopped, and then from that the sprout had grown (all according to you)—the seed was prevented from growing once more? There could in fact be no such reason. And as such, it would then have to be the case, in the whole world here, that we could never observe, at all, instances where sprouts and such (which is meant to include things like the trunks of trees, and the channels inside them) ever grew.
Things would grow themselves forever
[1232]
[,
[SA BON SRID MTHAR THUG PAR RAB TU SKYE BA NYID DU ‘GYUR,
The seed could only
Continue to grow,
Until the very end
Of the universe.
VI.35 ]
[1231]
SKYON GZHAN YANG SA BON DE NYID BAR MA CHAD PAR SRID PA’I MTHAR THUG PAR RAB TU SKYE BA NYID DU ‘GYUR TE, SKYES ZIN PA DE NYID SLAR YANG SKYE DGOS PA’I PHYIR RO,,
And there is yet another problem: That same seed could only continue to grow, without interruption, until the very end of the universe. Because there was some need for something that had already grown to grown once more.
[1232]
DE NI ‘BRAS BU’I RIGS ‘DRA RNAMS MI SKYE BA DANG, RGYU’I RIGS ‘DRA RNAMS BAR MA CHAD DU SKYE BA’I SKYON GNYIS BSTAN NAS RIGS PA DANG ‘GAL BA BRJOD PA’O,,
These sections express contradiction by demonstrating two problems with the proposed ideas: how results of the same type could never grow at all; and how causes of the same type would have to grow without interruption.
A thing cannot act to destroy itself
[1233]
[,
[JI LTAR DE NYID KYIS DE [f. 204b] RNAM PAR ‘JIG PAR BYED PAR ‘GYUR,
How could the presence
Of the one ever act
To destroy the other?
VI.36 ]
[1234]
GSUM PA NI, CI STE MYU GU SKYE BA LE PHAN ‘DOGS PA’I RKYEN CHU DANG, DPYID KYI DUS LA SOGS PA RNAMS KYIS NI, SA BON SBANG RO LTA BUR RNAM PAR ‘GYUR BA BYED CING, MYU GU SKYED PAR BYED LA,
Here is the third section from above, refuting replies which attempted to deny these problems. So suppose someone thinks the following:
Now let’s consider what happens when a sprout grows. Conditions which contribute to this growth—things like water, or spring having arrived—bring about a change in the seed, in the way that malt is changed during the process of fermentation. And then it produces the sprout.
[1235]
MYU GU YANG RANG SKYED PA PO SA BON DANG LHAN CIG TU GNAS PAR ‘GAL BA’I PHYIR, SA BON ‘GAG PAR BYED CING ‘BYUNG BAS RIGS PA DANG ‘GAL BA’I SKYON GNYIS SMRAS PA’I NYES PA’I SKABS MED LA,
And it’s a contradiction to say that the sprout could be there at the same time as the seed which produced it. Therefore the seed is put to a stop and then the thing occurs; there is no possible place here for the problems that you raised when you criticized our view by pointing out two kinds of contradiction.
[1236]
SA MYUG KYANG RANG BZHIN NAM NGO BO GZHAN MA YIN PAS BDAG LAS MI SKYE PA {%BA} YANG MA YIN NO SNYAM NA,
And since the seed and the sprout are not such that to be one is not to be the other, in their nature or essence, then it’s further not the case that the sprout has not grown from itself.
[1237]
‘DI YANG MI RUNG STE GANG GI PHYIR SA MYUG GNYIS KYI RANG BZHIN GNYIS RNAM PA THAMS CAD DU GCIG YIN PAS [f. 95b] JI LTAR NA MYU GU DE NYID KYIS SA BON DE RNAM PAR ‘JIG PAR BYED PAR ‘GYUR TE MI ‘GYUR TE, MYU GUS MYU GU ‘JIG PAR MI BYED PA BZHIN NO SNYAM DU BSAMS SO,,
That too though is a mistaken idea. The reason is that—if the two natures of the two things, the seed and the sprout, were in every aspect the same, then how could the presence of the one—the sprout—ever act to destroy the other, the seed? In fact, it could never do so, for in our opinion, to our way of thinking, it would be as though the sprout had destroyed the sprout itself.
[1238]
‘DI ‘DRA BA’I GNOD PA MTHONG YANG MI LDOG PA NI, MYU GUS SA BON ‘JIG PA NI RNAM ‘GYUR GYI STENG NAS YIN PAS, RANG GIS RANG ‘JIG PA DANG GA NA ‘DRA SNYAM DU RGOL BA BLUN PAS YIN LA, NGO BO’AM RANG BZHIN THAMS CAD PHAR YIN TSUR YIN DU SONG NA RNAM ‘GYUR SO SOR YANG MI ‘GRUB PAS GNOD PA SPANG MI NUS SO,,
The opponent here can see this kind of problem coming up and refuse to change their position, saying that when the sprout destroys the seed it happens only at the level of the manifestation—and thus there’s no way that it’s as if the sprout had destroyed itself. This kind of thinking though is foolish, for it cannot avoid the problem that—if all the essences or natures are such that to be one is to be the other, and vice versa—then you could never say on top of that that the manifestations were different from each other.
To be continued!
The Root Text of
“Entering the Middle Way”
Entering the Middle Way
by Master Chandrakirti
The following is a complete translation of Entering the Middle Way, which is the text commented upon by Je Tsongkapa in his Illumination of the True Thought. The version used for the translation is that found in the Derge edition of the Tengyur (see bibliography entry %S2).
[R1]
[f. 201a] *,,DBU MA LA ‘JUG PA ZHES BYA BA BZHUGS SO,,
Herein lies Entering the Middle Way.
[R2]
[f. 201b] *,,RGYA GAR SKAD DU, MA DHY’A MA KA AA BA T’A RA N’A MA,
In the language of India, this work is entitled Madhyamaka Avatara Nama.
[R3]
BOD SKAD DU, DBU MA LA ‘JUG PA ZHES BYA BA,
In the language of Tibet, this is Uma La Jukpa. [In English, it is Entering the Middle Way.]
[R4]
‘JAM DPAL GZHON NUR GYUR PA LA PHYAG ‘TSAL LO,
I bow down to glorious Gentle Voice, become young.
Chapter 1
Perfect Happiness
[R5]
,NYAN THOS SANGS RGYAS ‘BRING RNAMS THUB DBANG SKYES,
,SANGS RGYAS BYANG CHUB SEMS DPA’ LAS ‘KHRUNGS SHING,
The listeners, and the medium Buddhas,
Are born from the Lords of the Able;
And Buddhas take their holy birth
From the bodhisattvas.
[R6]
,SNYING RJE’I SEMS DANG GNYIS SU MED BLO DANG,
,BYANG CHUB SEMS NI RGYAL SRAS RNAMS KYI RGYU,
The causes which create
These children of the Victors
Are the attitude of compassion;
A state of mind beyond duality;
And the Wish for enlightenment.
[R7]
,GANG PHYIR BRTZE NYID RGYAL BA’I LO THOG PHUN TSOGS ‘DI’I,
,SA BON DANG NI SPEL LA CHU ‘DRA YUN RING DU,
,LONGS SPYOD GNAS LA SMIN PA LTA BUR ‘DOD GYUR PA,
,DE PHYIR BDAG GIS THOG MAR SNYING RJE BSTOD PAR BGYI,
And so here at the beginning,
I sing the praises of compassion—
For I believe that love, and only love,
Is like the seed which produces
Those excellent crops of the Victors;
And like the water which makes them grow,
And like the ripened fruit
Which then long afterwards
Is something we can enjoy.
[R8]
,DANG POR NGA ZHES BDAG LA ZHEN GYUR ZHING [*CING?],
,BDAG GI [*GIS?] ‘DI ZHES DNGOS LA CHAGS BSKYED PA,
,ZO CHUN ‘PHYAN LTAR RANG DBANG MED PA YI,
,’GRO LA SNYING RJER GYUR GANG DE LA ‘DUD,
First they want a person,
Talking about “me”;
And then they crave for things,
Talking about “mine.”
I bow down to that thing
Which is compassion for all beings—
Those who revolve here helplessly,
Like buckets on a water wheel.
[R9]
,’GRO BA G-YO BA’I CHU YI NANG GI ZLA BA LTAR,
,G-YO DANG RANG BZHIN NYID KYIS STONG PAR MTHONG BA YI,
,RGYAL BA’I SRAS PO ‘DI YI SEMS GANG ‘GRO BA RNAMS,
,RNAM PAR GROL BAR BYA PHYIR SNYING RJE’I DBANG GYUR ZHING,
,KUN TU BZANG PO’I SMON PAS RAB BSNGOS DGA’ BA LA,
,RAB TU GNAS PA DE NI DANG PO ZHES BYA’O,
The one we call the “first” is the one
Where a child of the Victors sees every living creature
As constantly shifting, and empty
Of any nature of their own—
Like the moon reflected in shifting waters;
And where their heart becomes a slave
To thoughts of compassion,
Determined to free these beings;
Living in a place of joy,
Dedicating all they do
With the prayer of Perfect Goodness.
[R10]
,DE NAS BZUNG STE DE NI THOB PAR GYUR PA YIS,
,BYANG CHUB SEMS DPA’ ZHES BYA’I SGRA NYID KYIS BSNYAD DO,
Starting from this point,
They have attained it;
As such, they are referred to
With nothing less
Than the name of “bodhisattva.”
[R11]
,’DI NI DE BZHIN GSHEGS PA RNAMS KYI RIGS SU’ANG SKYES PA STE,
,’DI NI KUN TU SBYOR BA GSUM PO THAMS CAD SPANGS PA YIN,
They have also taken their birth
Into the family of Those Gone Thus,
And they have eliminated, within themselves,
All three of the bonds.
[R12]
,BYANG CHUB SEMS DPA’ DE NI DGA’ BA MCHOG TU GYUR ‘CHANG ZHING,
,’JIG RTEN KHAMS BRGYA KUN NAS G-YO BAR NUS PAR GYUR PA’ANG YIN,
This bodhisattva holds in their hands
A supreme form of happiness;
And they are further someone
Who can shake a hundred planets.
[R13]
,SA NAS SAR GNON BYED CING GONG MAR RAB TU ‘GRO BAR ‘GYUR,
,DE TSE ‘DI YI NGAN ‘GRO’I LAM RNAMS MTHA’ DAG ‘GAG PAR ‘GYUR,
,DE TSE ‘DI YI SO SO SKYE BO’I SA RNAMS THAMS CAD ZAD,
,’DI NI ‘PHAGS PA BRGYAD PA JI LTA DE LTAR NYE BAR BSTAN,
They want to work their way up
From the one level to the next;
They begin to move up;
And when it happens
They block all the paths
To the realms of misery.
At this point as well
All the levels for them
Relating to normal beings
Are finished.
They are spoken of this way
As a realized being of the eight.
[R14]
,RDZOGS PA’I BYANG CHUB SEMS LTA DANG PO LA GNAS KYANG,
,THUB DBANG GSUNG SKYES DANG BCAS [f. 202a]
RANG SANGS RGYAS RNAMS NI,
,BSOD NAMS DAG GI DBANG GIS PHAM BYAS RNAM PAR ‘PHEL,
Even those who stay at the first
Of the visions of total enlightenment
Defeat, by the force of both good karmas,
The self-made buddhas,
Along with those born from the words
Of the Lords of the Able Ones;
Then they continue to exceed them further.
[R15]
,DE NI RING DU SONG BAR BLO YANG LHAG PAR ‘GYUR,
This same one will also exceed them
In their state of mind,
At the level called “Gone Far.”
[R16]
,DE TSE DE LA RDZOGS SANGS BYANG CHUB RGYU,
,DANG PO SBYIN PA NYID NI LHAG PAR ‘GYUR,
At this point,
It is none other than giving,
The first of the causes
Of total enlightenment,
Which becomes higher for them.
[R17]
,RANG SHA STER LA’ANG GUS PAR BYAS PA YIS,
,SNANG DU MI RUNG DPOG PA’I RGYUR YANG ‘GYUR,
The fact that this person
Esteems even the act
Of giving away their own flesh
Acts as a cause for the deduction
Of something not normally apparent.
[R18]
,SKYE BO ‘DI KUN BDE BA MNGON ‘DOD CING,
,MI RNAMS BDE BA’ANG LONGS SPYOD MED MIN LA,
,LONGS SPYOD KYANG NI SBYIN LAS ‘BYUNG MKHYEN NAS,
,THUB PAS DANG POR SBYIN PA’I GTAM MDZAD DO,,
All people here have a hope
For happiness;
And without things,
They are not happy.
The Able One,
Understanding that things
Come from giving,
Thus spoke of giving first.
[R19]
,SNYING RJE DMAN ZHING SHIN TU RTZUB SEMS CAN,
,RANG DON LHUR LEN NYID DU ‘GYUR BA GANG,
,DE DAG GI YANG ‘DOD PA’I LONGS SPYOD RNAMS,
,SDUG BSNGAL NYER ZHI’I RGYUR GYUR SBYIN LAS ‘BYUNG,
Even people with little compassion,
Or those with a very cruel heart,
The ones who are only
Watching out for themselves,
Can still get the things they want
From giving, the cause which puts
Suffering to a final rest.
[R20]
,’DI YANG SBYIN PA’I SKABS KYIS NAM ZHIG TSE,
,’PHAGS PA’I SKYE BO DANG ‘PHRAD MYUR DU ‘THOB,
,DE NAS SRID RGYUN YANG DAG BCAD BYAS TE,
,DE YI RGYU CAN ZHI BAR ‘GRO BAR ‘GYUR,
Because of these instances of giving then,
Even they at some point will quickly attain
Opportunities to meet people
Who are realized beings.
And then the flow
Of their lives of suffering
Will be stopped completely,
And those with this cause
Will come to peace.
[R21]
,’GRO LA PHAN PAR DAM BCAS YID CAN RNAMS,
,SBYIN PAS RING POR MI THOGS DGA’ BA ‘THOB,
The giving of those
Who have resolved in their hearts
To be of benefit to living beings
Makes them feel happiness,
Not long afterwards.
[R22]
,GANG PHYIR BRTZE BDAG BRTZE BDAG MA YIN PA,
,DE PHYIR SBYIN PA’I GTAM NYID GTZO BO YIN,
And these are the reasons
Why it is none other
Than the discussion of giving
Which is primary for both
Those who are the embodiment of love,
And those who are not this embodiment.
[R23]
,JI LTAR BYIN ZHIG CES SGRA THOS BSAMS LAS,
,RGYAS {%RGYAL} SRAS BDE ‘BYUNG DE LTAR THUB RNAMS LA,
,ZHI BAR ZHUGS PAS BDE BA BYED MIN NA,
,THAMS CAD BTANG BAS LTA ZHIG SMOS CI DGOS,
When a child of the Victors
Hears “Please give it to me,”
And thinks to themselves,
They feel a happiness
Which is even greater
Than the happiness
Of the Able Ones,
When they enter into peace.
What need then is there
To mention how they feel
When they give away everything?
[R24]
,LUS BCAD STER ZHING BDAG GI SDUG BSNGAL GYIS,
,GZHAN DAG RNAMS KYI DMYAL BA LA SOGS PA’I,
,SDUG BSNGAL RANG RIG NYID DU MTHONG NAS NI,
,DE BCAD BYA PHYIR MYUR DU BRTZON ‘GRUS RTZOM,
What do they do with the pain
Of cutting off and giving away
Their own flesh?
When they have seen for themselves
The pain of others—
Those in the hells, and the rest,
They leap to do the deed,
In order to cut that pain.
[R25]
,SBYIN PA SBYIN BYA LEN PO GTONG POS STONG,
,’JIG RTEN ‘DAS PA’I PHA ROL PHYIN ZHES BYA,
Giving which is void
Of anything which is given;
And anyone who receives it;
And anyone who gives it
Is what we say
Is a “perfection beyond the world.”
[R26]
,GSUM PO DAG LA CHAGS SKYES GYUR PAS DE,
,’JIG RTEN PA YI PHA ROL PHYIN CES BSTAN,
When a person feels an attachment
To all the three of these,
This has been taught
As a “perfection of the world.”
[R27]
,DE LTAR RGYAL BA’I SRAS KYI YID LA RAB GNAS SHING,
,DAM PA’I RTEN LA ‘OD CHAGS MDZES PA RNYED GYUR PA’I,
,DGA’ BA ‘DI NI NOR BU CHU SHEL JI BZHIN DU,
,MUN PA STUG PO THAMS CAD RNAM PAR [f. 202b] BSAL NAS RGYAL,
Thus does the happiness we have found
Rest, perfectly, within the mind
Of a child of the Victors;
Thus does its light, like a moonstone,
Lend great beauty to this ultimate setting;
Thus does it clear away and conquer
All the masses of darkness.
[R28]
,DBU MA LA ‘JUG PA LAS, ,SEMS BSKYED PA DANG PO’O,,
This concludes the first wish for enlightenment, or chapter, of Entering the Middle Way.
Chapter 2
Immaculate
[R29]
,DE TSUL PHUN TSOGS YON TAN DAG LDAN PHYIR,
,RMI LAM DU YANG ‘CHAL KHRIMS DRI MA SPANGS,
Their ethical way of life
Possesses both an excellence
And high qualities;
As such, they have rid themselves
Of the stench of immorality,
Even in their dreams.
[R30]
,LUS NGAG YID KYI RGYU BA DAG GYUR PAS,
,DAM PA’I LAS LAM BCU CHAR SOG PAR BYED,
Since the movements
Of their body and speech and mind
Are pure,
They accumulate all ten
Of the ultimate karmic paths.
[R31]
,DGE BA’I LAM ‘DI LTA ZHIG BCU CHAR YANG,
,DE LA KLAGS TE SHIN TU DAG PAR ‘GYUR,
,STON KA’I ZLA LTAR RTAG TU RNAM DAG DE,
,ZHI ‘OD CHAGS PAR DE DAG GIS RNAM MDZES,
They possess all ten
Of the paths of goodness
As well as this one;
But this one is even better,
Reaching extreme purity.
They are always pure,
Like the autumn moon,
Made lovely by both
Peacefulness and light.
[R32]
,GAL TE DE NI KHRIMS DAG RANG BZHIN LTA,
,DE PHYIR DE NI TSUL KHRIMS DAG MI ‘GYUR,
,DE PHYIR DE NI RTAG TU GSUM CHAR LA’ANG,
,GNYIS BLO’I RGYU BA YANG DAG BRAL BAR ‘GYUR,
If they were to view
Following an ethical way of life purely
As something that existed by nature,
Then their ethics would no longer be pure.
Thus it is that they are always free
Of their mind running in duality
Towards any of the three.
[R33]
,SBYIN PAS LONGS SPYOD DAG NI ‘GRO NGAN NA’ANG,
,SKYE BO TSUL KHRIMS RKANG PA NYAMS LA ‘BYUNG,
When people who have practiced giving
Experience their wealth in a lower realm,
It’s because the legs of an ethical life
Have failed them.
[R34]
,BSKYED BCAS DNGOS ‘DU YONGS SU ZAD PAS NA,
,PHYIN CHAD DE LA LONGS SPYOD ‘BYUNG MI ‘GYUR,
When you splurge the accumulated capital
From which you are earning your interest,
You will having nothing more
That can bring you wealth later on.
[R35]
,GANG TSE RANG DBANG ‘JUG CING MTHUN GNAS PA,
,GAL TE ‘DI BDAG ‘DZIN PAR MI BYED NA,
,G-YANG SAR LHUNG BAS GZHAN DBANG ‘JUG ‘GYUR BA,
,DE LAS PHYI NAS GANG GIS SLONG BAR ‘GYUR,
Suppose a person
Who is free to do whatever they want
In a land that suits all their needs
Cannot restrain themselves;
They will fall into the abyss,
Living under the will of others.
And then later
Who could ever get them out?
[R36]
,DE PHYIR RGYAL BAS SBYIN PA’I GTAM MDZAD NAS,
,TSUL KHRIMS RJES ‘GRO’I GTAM NYID MDZAD PA YIN,
,YON TAN TSUL KHRIMS ZHING DU RNAM ‘PHEL NA,
,’BRAS BU NYER SPYOD CHAD PA MED PAR ‘GYUR,
This is why the Victorious Ones,
When they had discussed the act of giving,
Then afterwards discussed none other than
The ethical life, and nothing other.
If high personal qualities flourish
In the garden of an ethical life;
The fruits of wealth
Will never be interrupted.
[R37]
,SO SO’I SKYE BO RNAMS DANG GSUNG SKYES DANG,
,RANG BYANG CHUB LA BDAG NYID NGES RNAMS DANG,
,RGYAL SRAS RNAMS KYI NGES PAR LEGS PA DANG,
,MNGON MTHO’I RGYU NI TSUL KHRIMS LAS GZHAN MED,
Other than an ethical way of life,
There is no cause
That can bring normal beings,
And those born of the holy words,
And those who have confirmed
Themselves in their enlightenment,
And the sons and daughters of the Victors
The achievement of definite good
And the higher realms of life.
[R38]
,JI LTAR RGYA MTSO RO DANG LHAN CIG DANG,
,BKRA SHIS RNA NAG MA DANG LHAN CIG BZHIN,
,DE LTAR TSUL KHRIMS DBANG BYAS BDAG NYID CHE,
,DE ‘CHAL BA DANG LHAN CIG GNAS MI ‘DOD,
A corpse cannot coexist
With the great ocean;
The auspicious cannot coexist
With something which is ill-starred.
Just so, someone who is a great being
By virtue of their ethical life
Would never want to associate
With someone who has failed
To follow this way of life.
[R39]
,GANG GIS GANG ZHIG GANG LA SPONG BYED PA,
,GSUM DU DMIGS PA YOD NA TSUL KHRIMS DE,
,’JIG RTEN PA YI PHA ROL PHYIN ZHES BSHAD,
,GSUM LA CHAGS PAS STONG DE ‘JIG RTEN ‘DAS,
An ethical way of life
Where you see them as three—
The one who gives it up,
What they give up,
And the one towards whom
You give it up—
Is one that we call
A “perfection of the world.”
And it is beyond the world
Where there is an emptiness
Of attachment to these three.
[R40]
,RGYAL SRAS ZLA BA LAS BYUNG SRID MIN SRID PA YI,
,DPAL GYUR DRI MA DANG [f. 203a] BRAL DRI MA MED ‘DI YANG,
,STON KHA’I DUS KYI ZLA BA’I ‘OD NI JI BZHIN DU,
,’GRO BA’I YID KYI GDUNG BA SEL BAR BYED PA YIN,
The light that comes from the moon
Of this child of the Victorious Ones
Is the glory of the cycle of pain,
Without being the cycle of pain—
It is immaculate, free of every stain.
Like the light of the moon
In the days of autumn,
It banishes the painful heat
In the minds of living beings.
[R50]
,DBU MA LA ‘JUG PA LAS, SEMS BSKYED PA GNYIS PA’O,,
This concludes the second wish for enlightenment, or chapter, of Entering the Middle Way.
Chapter 3
Shining
[R51]
,SHES BYA’I BUD SHING MA LUS SREG PA’I ME’I,
,’OD ‘BYUNG PHYIR NA SA NI GSUM PA ‘DI,
,’OD BYED PA STE BDE GSHEGS SRAS PO LA,
,DE TSE NYI LTAR ZANGS ‘DRA’I SNANG BA ‘BYUNG,
This third of the bodhisattva levels
Is called “Shining,”
Because of the light given off
By the fire that burns
Every stick of the firewood
Of all the things you can know.
At this point, a light
Of a copper color, like that of the sun,
Shines forth from the child
Of Those Who Have Gone to Bliss.
[R52]
,GAL TE GNAS MIN ‘KHRUG PA ‘GA’ YIS DE’I,
,LUS LAS SHA NI RUS BCAS YUN RING DU,
,SRANG RE RE NAS BCAD PAR GYUR KYANG DE’I,
,BZOD PA GCOD PAR BYED LA LHAG PAR SKYE,
Suppose some
Find their thoughts disturbed,
Not a place to go,
And they cut pound after pound
Of flesh from their body,
Along with the bone,
And for a very long time.
Even then they find
Even more powerful feelings of patience
Towards the one who is cutting
Their flesh.
[R53]
,BDAG MED MTHONG BA’I BYANG CHUB SEMS DPA’ LA,
,GANG ZHIG GANG GIS GANG TSE JI LTAR GCOD,
,GANG PHYIR CHOS KYANG DE YIS GZUGS BRNYAN LTAR,
,MTHONG BA DES KYANG DE YIS BZOD PAR ‘GYUR,
The bodhisattva, who has seen
That nothing is itself,
Also sees that these things—
What is being cut,
Who is doing the cutting,
And how they are cutting
At that moment—
Are all like a reflection in a mirror,
And for this as well
Maintain their patience.
[R54]
,GNOD PA BYAS PAS GAL TE DER BKON NA,
,DE LA BKON PAS BYAS ZIN LDOG GAM CI,
,DE PHYIR DER BKON NGES PAR ‘DIR DON MED,
,’JIG RTEN PHA ROL DANG NI ‘GAL BAR ‘GYUR,
Do you think that—
If a person hurts you,
And you feel enmity towards them—
Then this enmity will somehow
Prevent what’s done and gone?
We can conclude then
That feeling enmity now
Over what they did
Is without question pointless.
It also contradicts the world beyond.
[R55]
,SNGON BYAS PA YI MI DGE’I LAS KYI ‘BRAS BU GANG,
,ZAD PAR BYED PAR BRJOD PAR ‘DOD BA {%PA} DE NYID KO,
,GZHAN LA GNOD PA DANG NI KHRO BAS SDUG BSNGAL PHYIR,
,SA BON NYID DU JI LTA BUR NA ‘KHRID PAR BYED,
You claim you’d like to finish off
The consequences of a negative deed
You’ve done in the past—well there it is.
Hurting the other person back,
And anger towards them,
Are precisely the karmic seed
That will bring the pain back—
How then could they be right?
[R56]
,GANG PHYIR RGYAL SRAS RNAMS LA KHROS PA YIS,
,SBYIN DANG KHRIMS BYUNG DGE BA BSKAL PA BRGYAR,
,BSAGS PA SKAD CIG GIS ‘JOMS DE YI PHYIR,
,MI BZOD LAS GZHAN SDIG PA YOD MA YIN,
A moment of anger
Towards bodhisattvas
Is enough to destroy
The good karma accumulated
Over the length of a hundred eons
Through giving and an ethical life;
Thus there exists no negative deed
Which is more effective
Than losing ones patience.
[R57]
,MI SDUG GZUGS SU BYED CING DAM PA MIN PAR BKRI
,TSUL DANG TSUL MIN SHES PA’I RNAM DPYOD ‘PHROG BYED CING,
,MI BZOD PA YIS MYUR DU NGAN ‘GROR SKYUR BAR BYED,
Losing your patience makes you unattractive,
And leads you to do things which are low.
It robs you of your capacity to distinguish
Between what is right to do, and what is not;
It quickly throws you down the lower realms.
III.25-27
[R58]
,BZOD PAS BSHAD ZIN DANG ‘GAL YON TAN RNAMS BYED DO,
,BZOD PAS MDZES SHING SKYE BO DAM PA LA,
,PHANGS DANG LUGS DANG LUGS MIN SHES PA LA,
,MKHAS PAR ‘GYUR ZHING DE YI ‘OG TU NI,
,LHA MI’I SKYE DANG SDIG PA ZAD PAR ‘GYUR,
Patience brings us good qualities—the opposite
Of what we have described so far.
It makes us attractive in our appearance,
And we become valued and cherished
To beings who are holy. We become well versed
In what is proper to do, and what
Is not proper to do; after that happens
We take our birth among
The worldly gods or humans;
And bad deeds done are ended.
[R59]
,SO SO’I SKYE BO DANG NI RGYAL SRAS KYIS,
,KHRO DANG BZOD PA’I SKYON [f. 203b] YON RIG BYAS TE,
,MI BZOD SPANGS NAS ‘PHAGS PA’I SKYE BO YIS,
,BSNGAGS PA’I BZOD PA RTAG TU MYUR BSTEN BYA,
Both normal people and children of the Victors
Should strive to understand
The problems of anger
And the good qualities of patience.
Stop ever losing your patience,
And quickly come to rely upon,
In every situation, that patience commended
By those who are realized beings.
[R60]
,RDZOGS SANGS RGYAS KYI BYANG CHUB PHYIR BSNGOS KYANG,
,GSUM DMIGS YOD NA DE NI ‘JIG RTEN PA’O,
,DMIGS PA MED NA DE NYID SANGS RGYAS KYIS,
,’JIG RTEN ‘DAS PA’I PHA ROL PHYIN ZHES BSTAN,
The one where we still perceive the three
Is the one which is still of the world,
Even if it happens to be dedicated
To the enlightenment of a total Buddha.
But the one where we perceive none of them
Is the only one that the Buddhas
Have described as “That perfection
Which is beyond the world.”
[R61]
,SA DER RGYAL SRAS BSAM GTAN MNGON SHES DANG,
,’DOD CHAGS ZHE SDANG YONGS SU ZAD PAR ‘GYUR,
,DES KYANG RTAG TU ‘JIG RTEN PA YI NI,
,’DOD PA’I ‘DOD CHAGS ‘JOMS PAR NUS PAR ‘GYUR,
Children of the Victors at this level
Achieve concentration and clairvoyance.
They have finished off
Ignorant liking, and disliking;
And they’re always able as well
To destroy the mistaken wanting
For the objects of desire
That those of the world possess.
[R62]
,SBYIN SOGS CHOS GSUM DE DAG PHAL MO CHER,
,BDE BAR GSHEGS PAS KHYIM PA RNAMS LA BSNGAGS,
,BSOD NAMS ZHES BYA’I TSOGS KYANG DE DAG NYID,
,SANGS RGYAS GZUGS KYI BDAG NYID SKU YI RGYU,
The three practices of giving and the rest
Are recommended by Those Who’ve Gone to Bliss
Primarily for those who live the home life.
What we call the “accumulation of merit”
Is these same three; this is the cause for the holy body
Of a Buddha which is physical in nature.
[R63]
,RGYAL BA’I SRAS PO NYI MA LA GNAS ‘OD BYED ‘DI,
,RANG GTOGS MUN RNAMS DANG PO YANG DAG BSAL BYAS NAS,
,’GRO BA’I MUN PA RNAM PAR ‘JOMS PAR MNGON PAR ‘DOD,
,SA ‘DIR SHIN TU RNO BAR GYUR KYANG KHRO MI ‘GYUR,
These children of the Victors,
Standing in the Sun of Shining,
Banish the darkness within their being
Even at the first; then gain a fervent desire
To destroy the darkness of beings;
And despite their cutting light,
They never lose their temper.
[R64]
,DBU MA LA ‘JUG PA LAS, ,SEMS BSKYED PA GSUM PA’O,,
This concludes the third wish for enlightenment, or chapter, of Entering the Middle Way.
Chapter 4
Radiance
[R65]
,,YON TAN MA LUS BRTZON ‘GRUS RJES ‘GRO ZHING,
,BSOD NAMS BLO GROS TSOGS NI GNYIS KYI RGYU,
,BRTZON ‘GRUS GANG DU ‘BAR BAR GYUR PA YI,
,SA DE BZHI PA ‘OD NI ‘PHRO BA’O,
All high qualities follow after joyful effort;
It is the cause for both the accumulation
Of goodness and of knowledge.
The level at which joyful effort blazes
Is the fourth, to which we give
The name of “Radiance.”
[R66]
,DER NI BDER GSHEGS SRAS LA RDZOGS PA YI,
,BYANG CHUB PHYOGS LHAG BSGOMS PA LAS SKYES PA’I,
,SNANG BA ZANGS KYI ‘OD PAS LHAG ‘BYUNG ZHING,
Here the children of Those Gone to Bliss
Practice the qualities of perfect enlightenment
Even higher; and then a light arises from this—
An exceeding light is born,
A light of a copper color.
[R67]
,RANG DU LTA BA DANG ‘BREL YONGS SU ZAD,
And then everything related
To seeing things as themselves
Is finished off completely.
[R68]
,DBU MA LA ‘JUG PA LAS, ,SEMS BSKYED PA BZHI PA’O,,
This concludes the fourth wish for enlightenment, or chapter, of Entering the Middle Way.
Chapter 5
Difficult to Perfect
[R69]
,,BDAG NYID CHE DE BDUD RNAMS KUN GYIS KYANG,
,SBYANG DKA’I SA LA PHAM PAR NUS MA YIN,
These great beings cannot be defeated,
Even by each and every demon;
And so the level is known
As “Invincible.”
[R70]
,BSAM GTAN LHAG CING BLO BZANG BDEN RANG BZHIN,
,ZHIB MO RTOGS LA’ANG SHIN TU MKHAS PA ‘THOB,
They reach a high point
In their practice of meditation,
As well as an excellent mind:
And a high degree of mastery
In a very fine state of mind
Comprehending the nature
Of the truths.
[R71]
,DBU MA LA ‘JUG PA LAS, SEMS BSKYED PA LNGA PA’O,,
This concludes the fifth wish for enlightenment, or chapter, of Entering the Middle Way.
Chapter 6
Direct Perception
[R72]
,,MNGON DU PHYOGS PAR MNYAM BZHAG SEMS [204a] GNAS TE,
,RDZOGS PA’I SANGS RGYAS CHOS LA MNGON PHYOGS SHING,
,’JIG RTEN ‘BYUNG BA’I DE NYID MTHONG BA DE,
,SHES RAB GNAS PAS ‘GOG PA THOB PAR ‘GYUR,
A bodhisattva at the level of Direct Perception
Is residing in an exceptional state of meditation.
They are directly approaching the qualities
Of a totally enlightened being,
And they have seen this one suchness:
Of how all things in the world occur.
They reside in wisdom, and have thus attained
The ending of certain undesirable qualities.
[R73]
,JI LTAR LONG BA’I TSOGS KUN BDE BLAG TU,
,MIG LDAN SKYES BU GCIG GIS ‘DOD PA YI,
,YUL DU ‘KHRID PA DE BZHIN ‘DIR YANG BLOS,
,MIG NYAMS YON TAN BLANGS TE RGYAL NYID ‘GRO,
Think of how a single person with sight
Can easily lead an entire group of blind people
To a place where they would like to go.
Just so, here our intelligence
Takes up the fine qualities we possess—
Those with imperfect eyes—
And they travel to that one state
Of becoming a Victor.
[R74]
,JI LTAR DE YIS CHES ZAB CHOS RTOGS PA,
,LUNG DANG GZHAN YANG RIGS PAS YIN PAS NA,
,DE LTAR ‘PHAGS PA KLU SGRUB GZHUNG LUGS LAS,
,JI STAR {%LTAR} GNAS PA’I LUGS BZHIN BRJOD PAR BYA,
I shall now impart to you the manner
Of the true nature of things,
Following the scriptural tradition
Of the realized being Nagarjuna:
Realizing that thing infinitely profound
In just that way, utilizing the scriptures
And, beyond them, reasoning.
[R75]
,SO SO SKYE BO’I DUS NA’ANG STONG PA NYID THOS NAS,
,NANG DU RAB TU DGA’ BA YANG DANG YANG DU ‘BYUNG,
,RAB TU DGA’ BA LAS BYUNG MCHI MAS MIG BRLAN ZHING,
,LUS KYI BA SPU LDANG BAR ‘GYUR BA GANG YIN PA,
,DE LA RDZOGS PA’I SANGS RGYAS BLO YIS SA BON YOD,
,DE NYID NYE BAR BSTAN PA’I SNOD NI DE YIN TE,
,DE LA DAM PA’I DON GYI BDEN PA BSTAN PAR BYA,
There are certain individuals who—
Even as normal people—
Feel repeated sensations of overwhelming joy
When they hear of emptiness.
This joy brings tears to their eyes,
And they get goosebumps.
These kinds of people have the seeds
For the mind of a fully enlightened Buddha.
These people then are proper vessels
To whom you can teach emptiness;
These are the ones to whom you should teach
The reality which is ultimate.
[R76]
,DE LA DE YI RJES SU ‘GRO BA’I YON TAN ‘BYUNG,
,RTAG TU TSUL KHRIMS YANG DAG BLANGS NAS GNAS PAR ‘GYUR,
,SBYIN PA GTONG BAR ‘GYUR ZHING SNYING RJE STEN PAR BYED,
,BZOD PA SGOM BYED DE YI DGE BA BYANG CHUB TU,
,’GRO BA DGROL BAR BYA PHYIR YONGS SU BSNGO BYED CING,
,RDZOGS PA’I BYANG CHUB SEMS DPA’ RNAMS LA GUS PAR BYED,
And they will achieve good qualities
Which follow upon this:
They make efforts in the act of giving;
They dedicate themselves to great compassion;
And they adhere to the practice of patience.
They take all these good deeds
And dedicate them to reaching enlightenment,
So that they can free all living beings.
Those who have reached total enlightenment
Pay high respect to these bodhisattvas.
[R77]
,ZAB CING RGYA CHE’I TSUL LA MKHAS PA’I SKYE BOS NI,
,RIM GYIS RAB TU DGA’ BA’I SA NI ‘THOB ‘GYUR BAS,
,DE NI DON DU GNYER BAS LAM ‘DI MNYAN PAR GYIS,
An individual who is well versed
In both the profound and the widespread
Will, in time, attain the level
Of Perfect Happiness.
Lend then your ears to this path,
Those who aspire to reach it.
[R78]
,DE NYID DE LAS ‘BYUNG MIN GZHAN DAG LAS LTA GA LA ZHIG ,
,GNYI GA LAS KYANG MA YIN RGYU MED PAR NI GA LA YOD,
This cannot occur through that—
And how could it occur
Through something other?
Nor could it through both.
How as well could it occur
Without a cause at all?
[R79]
,DE NI DE LAS ‘BYUNG NA YON TAN ‘GA’ YANG YOD MA YIN,
There would be no additional
Point at all served to this,
If it were to occur through that.
[R80]
,SKYES PAR GYUR PA SLAR YANG SKYE BAR RIGS PA’ANG MA YIN NYID,
,SKYES ZIN SLAR YANG SKYE BAR YONGS SU RTOG PAR ‘GYUR NA NI,
,MYU GU LA SOGS RNAMS KYI SKYE BA ‘DIR RNYED MI ‘GYUR ZHING,
If something had already grown,
It would as well be totally illogical
For it to grow once more.
And suppose you fantasize
That something already grown
Could ever grow again;
It would then be the case
That we could never observe
Sprouts and such growing here.
[R81]
,SA BON SRID MTHAR THUG PAR RAB TU SKYE BA NYID DU ‘GYUR,
The seed could only
Continue to grow,
Until the very end
Of the universe.
[R82]
,JI LTAR DE NYID KYIS DE [f. 204b] RNAM PAR ‘JIG PAR BYED PAR ‘GYUR,
How could the presence
Of the one ever act
To destroy the other?
[VI.36]
Je Tsongkapa’s
Outline of the Text
Je Tsongkapa’s Outline of the Text
- MTSAN GYI DON,
The Meaning of the Title [folio 2b]
- ‘GYUR GYI PHYAG
The Translator’s Obeisance [4a]
III. GZHUNG GI DON,
The Meaning of the Body of the Text [4a]
- BSTAN BCOS RTZOM PA LA ‘JUG PA’I THABS MCHOD PAR BRJOD PA,
The Offering of Praise, which Functions as a Means of Initiating the Composition of This Classical Commentary [4a]
- SNYING RJE CHEN PO LA SO SOR MA PHYE BAR BSTOD PA,
Singing the praises of great compassion without dividing out the components [4a]
- SNYING RJE BYANG SEMS KYI GTZO BO’I RGYUR BSTAN PA,
Describing how it is that compassion is the principal cause of a bodhisattva [4b]
- NYAN RANG GNYIS THUB DBANG LAS SKYES TSUL,
How it is that listeners and self-made buddhas are born from the Lords of the Able [4b]
- SANGS RGYAS RNAMS BYANG SEMS LAS ‘KHRUNGS TSUL, [7b]
How it is that Buddhas take their holy birth from bodhisattvas
iii. BYANG CHUB SEMS DPA’I RGYU’I GTZO BO GSUM BSTAN PA, [9b]
A description of the three principal causes of a bodhisattva
- BYANG SEMS KYI RGYU GZHAN GNYIS KYI YANG RTZA BAR BSTAN PA, [11b]
Describing how it is that compassion is the very root of the other two causes of a bodhisattva as well
- SNYING RJE CHEN PO LA SO SOR PHYE STE PHYAG ‘TSAL BA, [13a]
Bowing down to great compassion while making this division
- SEMS CAN LA DMIGS PA’I SNYING RJE LA PHYAG ‘TSAL BA, [13a]
Bowing down to the form of compassion which focuses upon living beings
- CHOS DANG DMIGS PA MED PA LA DMIGS PA’I SNYING RJE LA PHYAG ‘TSAL BA, [15a]
Bowing down to that form of compassion which focuses upon things, and upon the way in which beings are not even there
- BRTZAMS PA’I BSTAN BCOS KYI LUS DNGOS, [18b]
The Actual Body of the Commentary which is Then Composed
- RGYU’I SA, [18b]
A presentation of the levels which act as a cause
- LUGS ‘DI’I LAM NYAMS SU LEN TSUL SPYIR BSTAN PA, [18b]
A general discussion of how it is that we put the path of this system into practice
- BYE BRAG TU SO SKYE’I SAR NYAMS SU LEN TSUL BSHAD PA, [20a]
A more specific explanation of how we practice upon the levels of normal people
- BYANG SEMS ‘PHAGS PA’I SA’I RNAM GZHAG BSTAN PA,
A presentation on the structure of the levels for realized beings who are bodhisattvas [21a]
- SA BCU’I THUN MONG GI RNAM GZHAG, [21a]
A combined presentation of the ten levels
- SA SO SO’I RNAM GZHAG [23b]
A separate presentation for each one of the ten levels
- a) RAB DGA’ SOGS SA LNGA BSHAD PA, [23b]
An explanation of the five levels beginning with Perfect Happiness
- i) SA DANG PO RAB TU DGA’ BA BSHAD PA,
An explanation of the first bodhisattva level, Perfect Happiness [23b]
…a1) KHYAD GZHI SA’I NGO BO MDOR BSTAN, [23b]
A brief presentation of what it is which possesses a certain feature—that is, the level itself
…b1) KHYAD CHOS SA’I YON TAN RGYAS PAR BSHAD PA, [24b]
An expanded explanation of the feature which the level possesses—that is, specific high personal qualities
a2) RANG GI RGYUD MDZES PAR BYED PA’I YON TAN BSTAN PA, [24b]
A description of the high qualities where our being is made beautiful
b2) GZHAN GYI RGYUD ZIL GYIS GNON PA’I YON TAN BSTAN PA, [27a]
A description of the high quality where our being outshines those of others
a3) SA ‘DIR NYAN RANG RNAMS RIGS KYI SGO NAS ZIL GYIS GNON PA, [27a]
How a bodhisattva at this level outshines the listeners and self-made buddhas, by virtue of the family to which they belong
b3) SA BDUN PAR NYAN RANG GNYIS BLO’I SGO NAS ZIL GYIS GNON PA, [28b]
How, at the seventh bodhisattva level, the bodhisattva outshines listeners and self-made buddhas, by virtue of their state of mind
c3) DE LTAR GSUNGS PAS GRUB PA’I DON BSHAD PA, [30b]
An explanation of the conclusion we can draw from statements to this effect.
a4) SA BCU PA’I MDOS NYAN RANG LA CHOS RANG BZHIN MED PAR RTOGS PA YOD PAR BSTAN PA, [30b]
How the Sutra on the Ten Levels indicates that the listeners and self-made buddhas do possess the realization that things have no nature of their own
a5) ‘GREL PA MDZAD PA’I DGONGS PA GSAL BAR BSHAD PA, [30b]
A clear explanation of what the author of the autocommentary actually had in mind
b5) DE NYID SPYOD ‘JUG GI LUGS SU’ANG BSTAN PA, [32b]
A demonstration that the position accepted by the Guide to the Bodhisattva’s Way of Life is just the same
b4) DE SGRUB PA’I KHUNGS BSTAN PA, [36a]
A presentation of authentic sources which prove this point
a5) THEG CHEN GYI MDO’I SHES BYED DGOD PA, [36a]
Presenting sutras of the greater way which prove this point
b5) BSTAN BCOS DANG THEG DMAN GYI MDO’I SHES BYED DGOD PA, [38b]
Presenting classical commentaries and sutras of the lower way which prove the point
c4) DE LTAR BSTAN PA LA RTZOD PA SPANG BA, [42a]
A refutation of arguments concerning these presentations
a5) ‘GREL PA NAS BSHAD PA’I RTZOD PA SPANG BA, [42a]
The refutation of arguments covered in the autocommentary
b5) DER MA BSHAD PA’I RTZOD PA SPANG BA, [44a]
A refutation of arguments not covered there
c2) SA DANG POR LHAG PA’I YON TAN BSTAN PA, [47b]
A description of the high quality where we bring our practice to a higher level
a3) SA DANG PO LA GNAS PA’I SBYIN PA BSHAD PA, [47b]
An explanation of the giving practiced by a person who is at the first level
b3) RTEN DMAN PA RNAMS KYI SBYIN PA BSHAD PA, [48a]
An explanation of the giving practiced by people of a lower type of being
a4) SBYIN PAS ‘KHOR BA’I BDE BA ‘THOB PAR BSTAN PA, [48a]
A description of how we reach happiness in the circle of pain, through the practice of giving
b4) SBYIN PAS MYANG ‘DAS KYI BDE BA ‘THOB PAR BSTAN PA, [48b]
A description of how we reach the happiness of nirvana, through the same practice
c3) BYANG CHUB SEMS DPA’ RNAMS KYI SBYIN PA BSHAD PA, [49a]
An explanation of the giving practiced by bodhisattvas
a4) BYANG SEMS KYI SBYIN PA’I PHAN YON THUN MONG MA YIN PA BSTAN PA, [49a]
A description of the unique type of giving practiced by a bodhisattva
b4) RTEN GNYIS KA LA SBYIN PA’I GTAM GTZO BOR BSTAN PA, [49a]
A description of how the discussion of giving is primary for both types of people
c4) BYANG SEMS KYIS SBYIN PA’I TSE DGA’ BA JI ‘DRA BA ‘THOB PA BSTAN PA, [49b]
A description of the kind of happiness that a bodhisattva feels when they are giving
d4) BYANG SEMS KYIS LUS SBYIN PA LA SDUG BSNGAL YOD MED BSTAN PA, [50a]
A description of whether or not a bodhisattva feels pain when they give away their own body
d3) SBYIN PA’I PHAR PHYIN GYI DBYE BA BSTAN PA, [51a]
A presentation of the divisions of the perfection of giving
…c1) SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA’O, [52b]
A concluding summary, accomplished through describing the high qualities of the level themselves.
…ii) SA GNYIS PA DRI MA MED PA BSHAD PA, [53a]
An explanation of the second bodhisattva level, Immaculate
a1) SA ‘DIR TSUL KHRIMS YONGS SU DAG PAR BSTAN PA, [53a]
A presentation about how, at this level, ones ethical life is completely pure
a2) SA ‘DIR TSUL KHRIMS PHUN SUM TSOGS PAR BSTAN PA, [53a]
A presentation about how, at this level, ones ethical life is truly excellent
b2) DE LA BRTEN NAS YON TAN YONGS SU DAG PAR BSTAN PA, [53b]
A presentation of how, due to this ethical life, ones good qualities are totally pure
c2) SA DANG PO LAS TSUL KHRIMS LHAG PAR BSTAN PA, [54a]
A presentation of how ones ethical life, at this point, exceeds that of the first level
d2) TSUL KHRIMS YONGS SU DAG PA’I RGYU GZHAN BSTAN PA, [54a]
A presentation of additional causes that make our ethical life totally pure
b1) TSUL KHRIMS KYI BSNGAGS PA BSTAN PA, [55a]
A presentation of the praises of an ethical life
a3) SBYIN ‘BRAS BDE ‘GROR SPYOD PA TSUL KHRIMS LA RAG LAS PA, [55a]
How it is that enjoying the fruits of our acts of giving in a higher rebirth depends upon our following an ethical way of life
b3) SBYIN ‘BRAS LA SKYE BA BRGYUD MAR SPYOD PA TSUL KHRIMS LA RAG LAS PA, [55b]
How enjoying the fruits of these acts in a succession of lifetimes depends upon following this same way of life
c3) TSUL KHRIMS DANG BRAL NA NGAN ‘GRO LAS THAR PA SHIN TU DKA’ BAR BSTAN PA, [55b]
A presentation about how difficult it is to find freedom from the lower realms, if we lack an ethical way of life
d3) SBYIN PA’I GTAM GYI RJES SU TSUL KHRIMS KYI GTAM MDZAD PA’I RGYU MTSAN, [56a]
The reason why leading an ethical life is discussed after the discussion of giving
e3) MNGON MTHO DANG NGES LEGS GNYIS KA’I RGYUR TSUL KHRIMS BSNGAGS PA, [57a]
Singing the praises of an ethical life, as the cause that brings us higher states and definite good
c1) TSUL KHRIMS KYI MI MTHUN PHYOGS DANG MA ‘DRES PA’I DPE BSTAN PA, [58a]
The presentation of a metaphor to describe how—at this level—ones ethical life is beyond any adulteration by the things that could work against it
d1) TSUL KHRIMS KYI PHAR PHYIN GYI DBYE BA BSTAN PA, [58b]
A presentation of the divisions of the perfection of an ethical life
e1) SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA, [58b]
A concluding summary of this level, accomplished by describing its high qualities
…iii) SA GSUM PA ‘OD BYED PA BSHAD PA, [59a]
An explanation of the third bodhisattva level, Shining
a1) KHYAD PAR GYI GZHI SA’I NGES TSIG [59a]
The literal meaning of the name of what possesses the quality we will describe—that is, the name of the bodhisattva level
b1) KHYAD PAR GYI CHOS SA’I YON TAN, [59b]
The qualities we will describe—the high qualities of this level
a2) SA ‘DIR BZOD PA LHAG PAR BSTAN PA, [59b]
An explanation of how, at this level, our patience is exceeding
b2) BZOD PA GZHAN JI LTAR BSTEN PA’I TSUL, [60b]
How it is that others practice patience
a3) KHONG KHRO BYA BAR MI RIGS PA, [60b]
An explanation of how wrong it is to allow ourselves to be angry
a4) DGOS PA MED CING NYES DMIGS CHE BAS KHONG KHRO BAR MI RIGS PA, [60b]
Showing how anger is wrong because it pointless, and causes great problems
b4) PHYIS KYI SDUG BSNGAL MI ‘DOD BA DANG GNOD LAN BYED PA GNYIS ‘GAL BAR BSTAN PA, [61a]
An explanation of how the desire to avoid future suffering and the desire to hurt someone back contradict one another
c4) SNGAR YUN RING BSAGS PA’I DGE BA ‘JOMS PAS KHONG KHRO BAR MI RIGS PA, [61b]
How anger is wrong because it destroys the good deeds that we have accumulated for many years in the past
d1) DKYUS KYI DON, [61b]
Explanation of the continuation of the previous thought
d2) ZHAR BYUNG GI DON BSHAD PA, [63b]
Explanation of an incidental point
d4) MI BZOD PA’I SKYON MANG PO BSAMS NAS KHONG KHRO DGAG PA, [66a]
How we can stop anger by considering the main problems that it causes
b3) BZOD PA BSTEN PAR RIGS PA, [66a]
An explanation of how right it is to practice patience
a4) BZOD PA’I YON TAN MANG PO BSAM PA, [66a]
Considering the many good qualities of patience
b4) DON BSDUS TE BZOD PA BSTEN PAR GDAMS PA, [66b]
A final summary where we are advised to rely upon patience
c2) BZOD PA’I PHAR PHYIN GYI DBYE BA, [66b]
The divisions of the perfection of patience
d2) SA ‘DIR ‘BYUNG BA’I DAG PA’I YON TAN GZHAN BSTAN PA, [66b]
A description of other, very pure qualities that come at this level
c1) PHAR PHYIN DANG PO GSUM GYI KHYAD PAR GYI CHOS, [68b]
Typical features of the first three perfections
d1) SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA [68b]
A concluding summary of this level, accomplished by describing its high qualities
…iv) SA BZHI PA ‘OD ‘PHRO BA BSHAD PA, [69a]
An explanation of the fourth bodhisattva level, Radiance
a1) SA ‘DIR BRTZON ‘GRUS LHAG PAR BSTAN PA, [69a]
A description of how, at this point, our practice of joyful effort becomes higher
b1) SA’I NGES PA’I TSIG BSTAN PA, [69a]
An explanation of the particular name used for this level
c1) SPANGS PA’I KHYAD PAR BSTAN PA, [70a]
A description of what it is we rid ourselves of at this point
…v) SA LNGA PA SBYANG DKA’ BA BSHAD PA, [70b]
An explanation of the fifth bodhisattva level, Difficult to Perfect.
1a) SA LNGA PA’I NGES PA’I TSIG BSHAD PA, [70b]
An explanation of the literal meaning of this level’s name
2a) BSAM GTAN LHAG CING BDEN PA LA MKHAS PAR BSTAN PA, [70b]
A description how, at this level, our practice of the perfection of concentration reaches a higher level—and we become masters on the subject of reality
…b) SA DRUG PA MNGON DU GYUR PA BSHAD PA, [72a]
An explanation of the sixth level—Direct Perception
- i) SA’I NGES TSIG DANG SHER PHYIN LHAG PAR BSTAN PA, [72a]
A presentation of the literal meaning of the level’s name, as well as a description of how we reach a higher degree of the perfection of wisdom at this level
- ii) SHES RAB KYI PHAR PHYIN GYI BSNGAGS PA, [f. 73a]
A praise of this perfection
iii) ZAB MO RTEN ‘BYUNG GZIGS PA’I DE KHO NA NYID BSHAD PA, [73b]
An explanation of suchness for those who see the subtle form of creation in dependence
1a) ZAB MO’I DON BSHAD PAR DAM BCA’ BA, [73b]
A pledge to explain that most profound object
2a) ZAB MO’I DON BSHAD PA’I SNOD NGOS BZUNG BA, [75a]
Identifying the kind of person who is a worthy vessel for an explanation of the profound
3a) DE LA BSHAD NA YON TAN ‘BYUNG TSUL, [76b]
What kinds of good qualities this person develops, once they have received this explanation
4a) SNOD LDAN GYI GANG ZAG LA NYAN PAR BSKUL BA, [78a]
Words urging who may be a worthy vessel to listen well to this teaching
5a) RTEN ‘BYUNG GI DE NYID JI LTAR BSHAD PA’I TSUL, [79b]
An explanation of how we explain the true nature of creation through dependence
1b) YANG DAG PA’I DON LUNG GIS BSTAN PA’I TSUL, [79b]
The way in which we pure reality is presented in scripture
1c) LUNG LAS GSUNGS PA’I TSUL DGOD PA, [79b]
Setting forth the different ways in which pure reality is presented in scripture
2c) DE KHO NA NYID SHES PA’I MI MTHUN PHYOGS NGOS GZUNG BA, [80a]
Identifying things that can work against an understanding of suchness
1d) DBU MA RANG RGYUD PA’I LUGS KYI BDEN ‘DZIN NGOS GZUNG BA, [81b]
How the system of the Independent section of the Middle-Way identifies the way in which we hold on to things as being real
1e) BDEN GRUB DANG BDEN ‘DZIN NGOS GZUNG BA, [81b]
Their identification of “real existence,” and how we hold on to it
2e) ‘JIG RTEN PA LA LTOS PA’I BDEN RDZUN SGYU MA’I DPES BSTAN PA, [83a]
A presentation of the metaphor of a magician, to demonstrate from a worldly point of view the difference between what is real and what is false
3e) DPE DE DON LA SBYAR NAS BSHAD PA, [84a]
How we relate this metaphor to actual things
2d) DBU MA THAL ‘GYUR BA’I LUGS KYI BDEN ‘DZIN NGOS GZUNG BA, [85b]
How the system of the Consequence section of the Middle-Way identifies the way in which we hold on to things as being real
1e) CHOS RNAMS RTOG PA’I DBANG GIS ‘JOG TSUL, [85b]
How it is that things are established by force of ideas
2e) DE LAS BZLOG STE ‘DZIN PA’I BDEN ‘DZIN BSTAN PA, [88b]
A presentation of what it is to hold things as real: as the opposite of something created by ideas
2b) LUNG GI DON DE RIGS PAS BSGRUB PA, [90b]
Confirming the content of these scriptures through reasoning
1c) CHOS KYI BDAG MED RIGS PAS BSGRUB PA, [90b]
Using reasoning to prove that things have no self-nature
1d) MTHA’ BZHI’I SKYE BA BDEN PA GNYIS KAR DGAG PA, [90b]
Denying—with regard to both realities—that things could start in any of four possible ways
1e) RANG BZHIN GYIS SKYE BA MED PA’I DAM BCA’ BZHAG PA, [90b]
Setting forth our assertion that there is no such thing as something starting through some nature of its own
2e) DE RIGS PAS SGRUB PA’I SGRUB BYED BSTAN PA, [93b]
Presenting the proofs which establish this assertion through the use of logic
…1f) BDAG SKYE DGAG PA, [93b]
Denying that things could grow from themselves
1g) ‘GREL PA MDZAD PA’I RIGS PAS DGAG PA, [93b]
Accomplishing the denial by using the logic used by the author of the autocommentary
1h) DE KHO NA NYID RTOGS PAR ‘DOD PA’I GRUB MTHA’ MKHAN GYI LUGS DGAG PA, [93b]
Denying the system of those who believe they have perceived some actual nature
1i) RANG DANG NGO BO GCIG PA’I RGYU LAS SKYE BA DGAG PA, [93b]
A denial that something could grow from a cause which was such that to be that cause was to be what had grown from it
1j) NGO BO GCIG PA’I RGYU LAS SKYE NA DON MED DU THAL BA, [93b]
A demonstration that it would be meaningless for a result to grow from a cause that was such that to be the cause were to be the result
2j) NGO BO GCIG PA LAS SKYE NA RIGS PA DANG ‘GAL BA, [95a]
Explaining that it would contradict logic if a result were to grow from a cause that were such that to be the cause were to be the result
3j) DE DAG GI NYES SPONG GI LAN DGAG PA, [95a]
Refuting replies which attempt to deny these problems
2i) RGYU DANG ‘BRAS BU GNYIS NGO BO GCIG PA DGAG PA,
[$$$as of 6/17/18 this will be next item]
A denial that a cause could at any rate be such that to be it were to be its result
2h) GRUB MTHAS BLO MA BSGYUR BA’I THA SNYAD DU YANG MED PAR BSTAN PA,
Demonstrating that things could not be said to grow from themselves even in the parlance of those who have not been influenced by any particular school of philosophy
3h) DE LTAR BKAG PA RNAMS KYI DON BSDU BA,
A summary of these denials
2g) RTZA BA SHES RAB KYI RIGS PAS DGAG PA,
Accomplishing the denial by using the logic used in Wisdom
2f) GZHAN SKYE DGAG PA,
Denying that things could grow from something other than themselves
3f) GNYIS KA LAS SKYE BA DGAG PA,
Denying that things could grow both from themselves and from something other than themselves
4f) RGYU MED PAR SKYE BA DGAG,
Denying that things could grow without any cause at all
3e) MTHA’ BZHI’I SKYE BA BKAG PAS GRUB PA’I DON,
The point we arrive at, by denying that things could start in any of these four different ways
2d) DE LTAR BKAG PA LA RTZOD PA SPANG BA,
Refuting debate about this denial
3d) RTEN ‘BYUNG GI SKYE BA NYID KYIS MTHAR ‘DZIN GYI LOG RTOG ‘GOG TSUL,
An explanation of how the concept that things start in dependence prevents mistaken ideas where we hold to extremes
4d) RIGS PAS DPYAD PA BYAS PA’I ‘BRAS BU NGOS GZUNG BA,
Identifying the fruits we derive from having undertaken this logical examination.
2c) GANG ZAG GI BDAG MED RIGS PAS BSGRUB PA
Using reasoning to prove that the person has no self-nature
3b) DES GRUB PA’I STONG NYID KYI RAB DBYE BSHAD PA,
An explanation of the divisions of emptiness thus confirmed
- iv) SA’I YON TAN BRJOD PA’I SGO NAS MJUG BSDU BA,
A concluding summary for the section, by way of describing the high qualities of this level
$$$$to be continued
…c) RING DU SONG BA SOGS SA BZHI BSHAD PA’O,,
An explanation of the four levels starting with Gone Far
iii. SA BCU’I YON TAN BSTAN PA’O,
A description of the high good qualities of the ten.
- ‘BRAS BU’I SA,
A presentation of the levels which consist of the result
- BSTAN BCOS JI LTAR BRTZAMS PA’I TSUL,
A description of how it was that the commentary was first composed
- BSTAN BCOS BRTZAMS PA’I DGE BA BSNGO BA
A dedication of the virtue of having completed the composition
- MJUG GI DON,
The meaning of the conclusion
Appendices
Appendix A
Sanskrit and Tibetan Equivalents
For Holy Beings & Places
Mentioned in the Work
Gentle Voice: Manjushri, Jampey Yang (also Jampel Yang)
Appendix B
Abbreviated Bibliographical References
Used in the Original Text
The Autocommentary (Rang-‘grel): Master Chandrakirti’s autocommentary to his Entering the Middle Way; see expanded bibliography entry %S3, ACIP TD03862.
A Classical Commentary on the Middle Way (dBu-ma’i bstan-bcos): Arya Nagarjuna’s Foundational Verses on the Middle Way entitled “Wisdom” (entry %S4, ACIP TD03824).
The Commentary (‘Grel-pa): Equals The Autocommentary (see above).
A Commentary which Clarifies the Meaning (‘Grel-pa don-gsal): Traditional brief title for Master Haribhadra’s Commentary to “The Jewel of Realizations, a Book of Advices upon the Perfection of Wisdom (entry %S12, ACIP TD03793).
Illumination (current translation’s abbreviation): The text currently translated—Je Tsongkapa’s Illumination of the True Thought, an Explanation of the Magnificent Classical Commentary entitled “Entering the Middle Way,” (entry %B7, ACIP S05408).
The Middle Way (dBu-ma): Abbreviation for A Classical Commentary on the Middle Way; see above.
Wisdom (translator’s abbreviation): Brief title of Arya Nagarjuna’s Foundational Verses on the Middle Way entitled “Wisdom” (entry %S4, ACIP TD03824).
Bibliography of Works
Originally Written in Sanskrit
Names followed by an asterisk are reconstructed.
$$$Need to check Gordon’s Vol #s all through here
S1
Jayananda (Tib: rGyal-bas dgyes), c. @ad. An Explanation of “Entering the Middle Way,” (Madhyāmakāvatārasya ṭīkā) (Tib: dBu-ma la ‘jug-pa’i ‘grel-bshad, Tibetan translation at TD03870, ff. 1b-365a of Vol. 9 [Ra] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S2
Candrakīrti (Tib: Zla-ba grags-pa), c. @ad. Entering the Middle Way (Madhyāmaka Avatāra) (Tib: dBu-ma la ‘jug-pa, Tibetan translation at TD03861, ff. 201b-219a of Vol. 7 [‘A] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S3
Candrakīrti (Tib: Zla-ba grags-pa), c. @ad. The Autocommentary to “Entering the Middle Way” (Madhyāmaka Avatāra Bhāṣa) (Tib: dBu-ma la ‘jug-pa’i bshad-pa, Tibetan translation at TD03862, ff. 220b-348a of Vol. 7 [‘A] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S4
Nāgārjuna (Tib: Klu-sgrub) c. 200ad. The Foundational Verses on the Middle Way entitled “Wisdom” (Prajñā Nāma Mūla Madhyāmaka Kārika) (Tib: dBu-ma rtza-ba’i tsig-le’ur byas-pa shes-rab ces-bya-ba, Tibetan translation at TD03824, ff. 1b-19a of Vol. 1 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S5
Bhāvaviveka (Tib: Legs-ldan ‘byed) c. @ad. The Lamp on Wisdom: A Commentary to the “Foundational Work on the Middle Way” (Prajñā Pradīpa Mūla Madhyāmika Vṛtti) (Tib: dBu-ma’i rtza-ba’i ‘grel-pa Shes-rab sgron-ma, Tibetan translation at TD03853, ff. 45b-259b of Vol. 2 [Tsa] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S6
Candrakīrti (Tib: Zla-ba grags-pa), c. @ad. A Clarification of the Verses: A Commentary upon the “Foundational Work on the Middle Way” (Mūla Madhyāmika Vṛtti Prasanna Pada Nāma) (Tib: dBu-ma rtza-ba’i ‘grel-pa Tsigs-gsal-ba, Tibetan translation at TD03860, ff. 1b-200a of Vol. 7 [‘A] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S7
[Said to be after the work of] Paurṇamāsī (Tib: Zla-ba gang-ba), c. @ad. The Compendium of Sanskrit Roots (Dhatukāya) (Tib: Byings kyi tsogs, Tibetan translation at TD04277, ff. 71a-78a of Vol. 1 [Re] in the Sanskrit Materials Section [Śabdasūtra, sGra-mdo] of the bsTan-‘gyur [sDe-dge edition]).
S8
Anubhūtisvarūpa (Tib: Aa-nu bh’u-ti sva-r’u-pa), c. @ad. A Clarification of the Categories of Grammar, a Commentary upon “The Proclamation of the Lady of Song,” a Major Treatise upon the Construction of Sanskrit (Skt brief title in situ: Prakriyāṃcaturā) (Tib: brDa sprod-pa’i bstan-bcos chen-po dByangs-can by’a-ka-ra-ṇa’i ‘grel-pa Rab-tu bya-ba gsal-ldan, Tibetan translation at TD04298, ff. 10a-125a of Vol. 118 [Se] in the Sanskrit Materials Section [Śabdasūtra, sGra-mdo] of the bsTan-‘gyur [sDe-dge edition]).
S9
Ratnākaraśānta (Tib: Rin-chen ‘byung-gnas zhi-ba), c. @ad. The Source of Jewels, a Book of Composition (Chandaratnākara) (Tib: sDeb-sbyor rin-chen ‘byung-gnas, Tibetan translation at TD04303, ff. 351b-360b of Vol. 4 [Se] in the Sanskrit Materials Section [Śabdasūtra, sGra-mdo] of the bsTan-‘gyur [sDe-dge edition]).
S10
Maitreya (Tib: Byams-pa), as dictated to Asaṅga (Tib: Thogs-med), c. 350ad. The Jewel of Realizations, a Book of Advices upon the Perfection of Wisdom (Abhisamayālaṅkāra Nāma Prajñāpāramitopadeśa Śāstra) (Tib: Shes-rab kyi pha-rol tu phyin-pa’i man-ngag gi bstan-bcos mNgon-par rtogs-pa’i rgyan, Tibetan translation at TD03786, ff. 1b-13a of Vol. 1 [Ka] in the Perfection of Wisdom Section [Prajñāpāramitā, Shes-phyin] of the bsTan-‘gyur [sDe-dge edition]).
S11
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Holy Teaching of the White Lotus, a Sutra of the Greater Way (Saddharma Puṇḍarīka Nāma Mahāyāna Sūtra) (Tib: Dam-pa’i chos padma dkar-po zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00113, ff. 1a-285b of Vol. 7 [Ja] in the Sutra Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S12
Haribhadra (Tib: Seng-ge bzang-po), c. @ad. A Commentary to “The Jewel of Realizations, a Book of Advices upon the Perfection of Wisdom” (Abhisamayālaṃkāra Nāma Prajñāpāramita Updeśa Śāstra Vṛtti) (Tib: Shes-rab kyi pha-rol tu phyin-pa’i man-ngag gi bstan-bcos mNgon-par rtogs-pa’i rgyan zhes-bya-ba’i ‘grel-pa; Tibetan brief title, ‘Grel-pa don-gsal, Tibetan translation at TD03793, ff. 78b-140a of Vol. 7 [Ja] in the Perfection of Wisdom Section [Prajñāpāramitā, Shes-phyin] of the bsTan-‘gyur [sDe-dge edition]).
S13
Āryadeva (Tib: ‘Phags-pa lha), c. @ad. Stanzas entitled “A Classical Commentary in 400 Verses” (Catuḥśataka Śāstra Kārikā Nāma) (Tib: bsTan-bcos bzhi-brgya-pa zhes-bya-ba’i tsig-le’ur byas-pa, Tibetan translation at TD03846, ff. 1b-18a of Vol. 2 [Tsa] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S14
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled, “The Account of Kashyapa, the Protector of Light” (Ārya Kāśyapa Parivarta Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa ‘Od-srung gi le’u zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00087, ff. 211a-260b of Vol. 6 [Cha] in the Pile of Jewels Section [Ratnakūta, dKon-brtzegs] of the bKa’-‘gyur [lHa-sa edition]).
S15
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Exalted Sutra named “The Perfect Compendium of All Things” (Ārya Saṃgīti Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Chos yang-dag-par sdud-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00238, ff. 1b-154a of Vol. 19 [Dza] in the Sutra Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S16
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. The String of Precious Jewels, Words Offered to the King (Rāja Parikathā Ratna Mālī) (Tib: rGyal-po la gtam-bya-ba Rin-po-che’i phreng-ba, Tibetan translation at TD04158, ff. 107a-126a of Vol. 1 [Ge-2] in the Epistles Section [Lekha, sPring-yig] of the bsTan-‘gyur [sDe-dge edition]). @ and also check the ma#li# or va#li# or ma#la# in carving
S17
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “Urging Us to Take Personal Responsibility” (Ārya Adhyāśaya Saṃcodana Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Lhag-pa’i bsam-pa bskul-ba zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00069, ff. 2426a-278b of Vol. 5 [Ca] in the Pile of Jewels Section [Ratnakūta, dKon-brtzegs] of the bKa’-‘gyur [lHa-sa edition]).
S18
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Foundation of Vowed Morality (Vinaya Vastu) (Tib: ‘Dul-ba gzhi, Tibetan translation in four volumes: KL00001-1, ff. 1a-380a of Vol. 1 [Ka] in the Discipline Section [Vinaya, ‘Dul-ba] of the bKa’-‘gyur [lHa-sa edition]; KL00001-2, ff. 1a-505a of Vol. 2 [Kha]; KL00001-3, ff. 1a-435a of Vol. 3 [Ga]; and KL00001-4, ff. 1a-436a of Vol. 4 [Nga]).
S19
Candrakīrti (Tib: Zla-ba grags-pa), c. @ad. A Detailed Explanation of the 400 Verses describing the Way of Practice of a Bodhisattva (Bodhisattva Yogacara Catuśataka Ṭīkā) (Tib: Byang-chub-sems-dpa’i rnal-‘byor spyod-pa bZhi-brgya-pa’i rgya-cher ‘grel-pa, Tibetan translation at TD03865, ff. 30b-239a of Vol. 8 [Ya] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S20
Candragomi (Tib: Tzandra-go-mi), c. @ad. A Praise of Confession (Deśanā Stava) (Tib: Bshags-pa’i bstod-pa, Tibetan translation at TD01159, ff. 204a-206b of Vol. 1 [Ka] in the Collected Eulogies Section [f. , bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S21
Kamalaśīla (Tib: Ka-ma-la-sh’i-la), c. @ad. The First Section of “The Stages of Meditation” (Bhāvanakrama 1) (Tib: bsGom-pa’i rim-pa dang-po, Tibetan translation at TD03915, ff. 22a-41b of Vol. 15 [Ki] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S22
Śāntarakṣita (Tib: Zhi-ba ‘tso), c. @ad. Verses on the Jewel of the Middle Way (Madhyāmika Alaṃkāra Kārikā) (Tib: dBu-ma rgyan gyi tsig-le’ur byas-pa, Tibetan translation at TD03884, ff. 53a-56b of Vol. 28 [Sa] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S23
Śāntarakṣita (Tib: Zhi-ba ‘tso), c. @ad. A Commentary to the “Jewel of the Middle Way” (Madhyāmaka Alaṃkāra Vṛtti) (Tib: dBu-ma rgyan gyi ‘grel-pa, Tibetan translation at TD03885, ff. 56b-84a of Vol. 12 [Sa] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S24
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. Sixty Verses on Reasoning (Yuktiṣaṣṭhakā Kārikā [f. check carving since Chandra repeats Yuktiṣaṣṭikā]) (Tib: Rigs-pa drug-cu-pa’i tsig-le’ur byas pa, Tibetan translation at TD03825, ff. 20b-22b of Vol. 1 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S25
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. A Letter to a Friend (Suhṛllekha) (Tib: bShes-pa’i spring-yig, Tibetan translation at TD04182, ff. 40b-46b of Vol. 2 [Nge] in the Epistles Section [Lekha, sPring-yig] of the bsTan-‘gyur [sDe-dge edition]). English translation at %E5. @
S26
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. A Praise of the The Realm of Reality (Dharmadhātu Stava) (Tib: Chos kyi dbyings-su bstod-pa, Tibetan translation at TD01118, ff. 63b-67b of Vol. 1 [Ka] in the Collected Eulogies Section [f. , bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S27
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. The Compendium of All the Sutras (Sūtra Samuccaya) (Tib: mDo kun las btus-pa, Tibetan translation at TD03934, ff. 148b-215a of Vol. 15 [Ki] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S28
Śāntideva (Tib: Zhi-ba lha), c. @ ad. Verses on the Compendium of All the Trainings (Śikṣāsamuccaya Kārikā) (Tib: bsLab-pa kun las btus-pa’i tsig-le’ur byas-pa, Tibetan translation at TD03939, ff. 1b-3a of Vol. 16 [Khi] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S29
Śāntideva (Tib: Zhi-ba lha), c. @ ad. The Compendium of All the Trainings (Śikṣāsamuccaya) (Tib: bsLab-pa kun las btus-pa, Tibetan translation at TD03940, ff. 3a-194b of Vol. 16 [Khi] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S30
Bhāvaviveka (Tib: Bha-bya or Legs-ldan-‘byed), c. @ ad. Verses on the Heart of the Middle Way (Madhyāmaka Hṛdaya Kārikā) (Tib: dBu-ma’i snying-po’i tsig-le’ur byas-pa, Tibetan translation at TD03855, ff. 1b-40b of Vol. 3 [Dza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S31
Atīśa, or Dīpaṃkara (Tib: Aa-ti-sha, or Mar-me-mdzad), c. @ ad. A Lamp on the Path to Enlightenment (Bodhipātha Pradīpa) (Tib: Byang-chub lam gyi sgron-ma, Tibetan translation at TD03947, ff. 238a-241a of Vol. 16 [Khi] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S32
Kamalaśīla (Tib: Ka-ma-la-sh’i-la), c. @ad. The Middle Section of “The Stages of Meditation” (Bhāvanakrama 2) (Tib: bsGom-pa’i rim-pa bar-pa, Tibetan translation at TD03916, ff. 42a-55b of Vol. 15 [Ki] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S33
Kamalaśīla (Tib: Ka-ma-la-sh’i-la), c. @ad. The Final Section of “The Stages of Meditation” (Bhāvanakrama 3) (Tib: bsGom-pa’i rim-pa tha-ma, Tibetan translation at TD03917, ff. 55b-68b of Vol. 15 [Ki] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S34
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. A Great and Exalted Sutra of the Greater Way, the Majority of the Enlightened One, in Extensive Detail (Ārya Buddha Avataṃsaka Nāma Mahāyana Vaipulya Sūtra) (Tib: ‘Phags-pa Sangs-rgyas phal-po-che zhes-bya-ba shin-tu rgyas-pa chen-po’i mdo, Tibetan translation at KL00044, in 6 parts: Vols. 1-6 [Ka-Ca] in the Majority Section [Avataṃsaka, Phal-chen] of the bKa’-‘gyur [lHa-sa edition]).
S35
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Section on the Ten Levels (Tib: Sa bcu’i le’u [commonly known as Sa bcu-pa’i mdo, or mDo-sde Sa-bcu-pa], Tibetan translation at KL00044-3, ff. 67a-234b of Vol. 3 [Ga] of the Majority Sutra [see %S34] in the Majority Section [Avataṃsaka, Phal-chen] of the bKa’-‘gyur [lHa-sa edition]).
S36
Vasubandhu (Tib: dByig-gnyen), c. @ad. The Treasure House of Higher Knowledge, Set in Verse (Abhidharmakoṣakārikā) (Tib: Chos mngon-pa’i mdzod kyi tsig-le’ur byas-pa, Tibetan translation at TD04089, ff. 1b-25a of Vol. 2 [Ku] in the Higher Knowledge Section [Abhidharma, mNgon-pa] of the bsTan-‘gyur [sDe-dge edition]).
S37
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. [The Exalted King of Prayers, the Prayer of Deeds of Goodness] [(Āryabhadracaryapraṇidhānarāja)] ([Tib: ‘Phags-pa bZang-po spyod-pa’i smon-lam gyi rgyal-po,] Tibetan translation at KL00044-6, ff. 336b-341a of Vol. 6 [Cha] of the Majority Sutra [see %S34] in the Majority Section [Avataṃsaka, Phal-chen] of the bKa’-‘gyur [lHa-sa edition]).
S38
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Exalted King of Prayers, the Prayer of Deeds of Goodness (Āryabhadracaryapraṇidhānarāja) (Tib: ‘Phags-pa bZang-po spyod-pa’i smon-lam gyi rgyal-po, Tibetan translation at TD04377, ff. 300b-303b of Vol. 4 [Nyo] in the Miscellany Section [sNa-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S39
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Cloud of the Jewels” (Āryaratnameghanāmamahāyānasūtra) (Tib: ‘Phags-pa dKon-mchog sprin ces-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00231, ff. 1b-180a of Vol. 18 [Tsa] in the Sutra Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S40
Asaṅga (Tib: Thogs-med), c. 350ad. A Compendium of All the Teachings on Higher Knowledge (Abhidharmasamuccaya) (Tib: Chos mngon-pa kun las btus-pa, Tibetan translation at TD04049, ff. 44a-120a of Vol. 12 [Ri] in the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S41
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Presentation on the Perfection of Wisdom Requested by Suvikranta Vikrama (Ārya Suvikrāntavikrāmaparipṛccha Prajñāpāramitā Nirdeśa) (Tib: ‘Phags-pa Rab-kyi rtzal gyis rnam-par gnon-pas zhus-pa, Shes-rab kyi pha-rol-tu phyin-pa bstan-pa, Tibetan translation at KL00014, ff. 1b-123b of Vol. 1 [Ka] in the Other Teachings on the Perfection of Wisdom Section [Sher-phyin sna-tsogs] of the bKa’-‘gyur [lHa-sa edition]).
S42
Vasubandhu (Tib: dByig-gnyen), c. @ad [attribution to this author questioned by the native catalog to the Derge Tengyur, no alternate author there suggested]. A Brief Explanation of the Divisions of the Secret Points (Vivṛttiguhyārthapiṇḍavyākhyā) (Tib: Don gsang-ba rnam-par phye-ba bsdus te bshad-pa, Tibetan translation at TD04052, ff. 296b-361a of Vol. 12 [Ri] in the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S43
Asaṅga (Tib: Thogs-med), c. 350ad. A Summary of the Greater Way (Mahāyānasaṅgraha) (Tib: Theg-pa chen-po bsdus-pa, Tibetan translation at TD04048, ff. 1b-43a of Vol. 12 [Ri] in the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S44
Avalokitavrata, c. @. An Extensive Commentary to “The Lamp of Wisdom” (Prajñāpradīpaṭīkā) (Shes-rab sgron-ma rGya-cher ‘grel-pa, Tibetan translation at TD03859, constituting Vols. 4-6 [Wa, Zha, & Za] of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S45
Maitreya (Tib: Byams-pa), c. 350ad. The Jewel of the Sutras, a Work of the Greater Way Set in Verse (Mahāyāna Sūtrālaṃkāra Nāma Kārikā) (Theg-pa chen-po mDo-sde’i rgyan zhes-bya-ba’i tsig-le’ur-byas-pa, Tibetan translation at TD04020, ff. 1b-39a of Vol. 1 (Phi) of the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S46
Dharmakīrti (Tib: Chos kyi grags-pa). A Detailed Commentary on Valid Perception (Pramāṇavārtika) (rGyas-pa’i bstan-bcos tsad-ma rnam-‘grel, Tibetan translation at TD04210, Vol. 1 [Ce] of the Valid-Perception Section [Pramāṇa, Tsad-ma] of the bsTan-‘gyur [sDe-dge edition]).
S47
Śāntideva (Tib: Zhi-ba lha). A Guide to the Bodhisattva’s Way of Life (Bodhisattvacaryāvatāra) (Byang-chub sems-dpa’i spyod-pa la ‘jug-pa, Tibetan translation at TD03871, ff. 1b-40a of Vol. 10 [La] of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S48
Prajñākaramati (Tib: Shes-rab ‘byung-gnas blo-gros). A Commentary to Difficult Points in the “Guide to the Bodhisattva’s Way of Life” (Bodhicaryāvatārapañjikā) (Byang-chub kyi spyod-pa la ‘jug-pa’i dka’-‘grel, Tibetan translation at TD03872, ff. 41b-288a of Vol. 10 [La] of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S49
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Perfection of Wisdom in 100,000 Lines (Śatasahasrika Prajñā Pāramitā) (Tib: Shes-rab kyi pha-rol tu phyin-pa sTong-phrag brgya-pa, Tibetan translation at KL00008, in 12 parts: Vols 1-12 [Ka-Na] in the “Perfection of Wisdom in 100,000 Lines” Section [Śatasahasrika, ‘Bum] of the bKa’-‘gyur [lHa-sa edition]).
S50
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Foundation of Assorted Topics of Vowed Morality (Vinaya Kṣudraka Vastu) (Tib: ‘Dul-ba phran-tsegs kyi gzhi, Tibetan translation at KL00006, in 2 parts: Vol 10 [Tha], ff. 1a-467a, and Vol 11 [Da], ff. 1a-509a, in the “Vowed Morality” Section [Vinaya, ‘Dul-ba] of the bKa’-‘gyur [lHa-sa edition]).
S51
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way Meant to Benefit Anguli Mala (Ārya Aṅgulimālīyaṃ Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Sor-mo’i phreng-ba la phan-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00213, ff. 196a-315b of Vol. 16 [Ma] in the “Collection of Sutras” Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S52
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Sutra of the Wise and Foolish (in situ: Dam Mūko Nāma Sūtra [?]) (Tib: mDzangs blun zhes-bya-ba’i mdo, Tibetan translation at KL00341, ff. 207b-476b of Vol. 28 [Sa] in the “Collection of Sutras” Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S53
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Section for Sthira Adhyashaya” (Ārya Sthirādhyāśaya Parivarta Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa lHag-pa’i bsam-pa brtan-pa’i le’u zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00224, ff. 267a-282a of Vol. 17 [Tza] in the “Collection of Sutras” Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S54
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Diamond Cutter, an Exalted Presentation on the Perfection of Wisdom (Ārya Vajracchedaka Nāma Prajñā Pāramitā Mahāyāna Sūtra) (Tib: ‘Phags-pa shes-rab kyi pha-rol tu phyin-pa rDo-rje gcod-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00016, ff. 215a-235b of Vol. 1 [Ka] in the “Other Teachings on the Perfection of Wisdom” Section [Sher-phyin sna-tsogs] of the bKa’-‘gyur [lHa-sa edition]).
S55
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “A Conversation among Buddhas” (Ārya Buddha Saṅgīti Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Sangs-rgyas bgro-ba zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00228, ff. 305b-364a of Vol. 17 [Tza] in the “Collection of Sutras” Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S56
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. A Commentary on the Wish for Enlightenment (Bodhicitta Vivaraṇa Nāma) (Tib: Byang-chub sems kyi ‘grel-pa, Tibetan translation at TD01800, ff. 38a-42b of Vol. 34 [Ngi] in the “Secret Teachings” Section [Tantra, rGyud] of the bsTan-‘gyur [sDe-dge edition]).
S57
Ajitamitra (Tib: Mi-pham bshes-gnyen). An Extensive Explanation of the “String of Precious Jewels (Ratnavali Ṭīkā) (Tib: Rin-po-che’i phreng-ba’i rgya-cher bshad-pa, Tibetan translation at TD04159, ff. 126a-165a of Vol. 1 [Ge-2] in the Epistles Section [Lekha, sPring-yig] of the bsTan-‘gyur [sDe-dge edition]).
S58
Candrakīrti (Tib: Zla-ba grags-pa). A Commentary to the “Sixty Verses on Reasoning” (Yuktiṣaṣṭikā Vṛtti) (Tib: Rigs-pa drug-cu-pa’i ‘grel-pa, Tibetan translation at TD03864, ff. 1b-30b of Vol. 8 [Ya] of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S59
Maitreya (Tib: ‘Byams-pa). A Classical Commentary on the Greater Way entitled “The Higher Line” (Mahāyānottara Tantra Śāstra) (Tib: Theg-pa chen-po rGyud bla-ma’i bstan-bcos, Tibetan translation at TD04024, ff. 54a-73a of Vol. 1 [Phi] of the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S60
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. A Praise of the One Who Went Beyond the World (Lokātīta Stava) (Tib: ‘Jig-rten las ‘das-par bstod-pa, Tibetan translation at TD01120, ff. 68b-69b of Vol. 1 [Ka] in the Collected Eulogies Section [f. , bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S61
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. A Praise of the Three Holy Bodies (Kāyatraya Stotra) (Tib: sKu-gsum la bstod-pa, Tibetan translation at TD01124, ff. 70b-71a of Vol. 1 [Ka] in the Collected Eulogies Section [f. , bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S62
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. A Praise of the Inconceivable (Acinta Stava) (Tib: bSam gyis mi-khyab-par bstod-pa, Tibetan translation at TD01128, ff. 76b-79a of Vol. 1 [Ka] in the Collected Eulogies Section [f. , bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S63
Buddhapālita (Tib: Sangs-rgyas bskyangs), c. @. Buddhapalita: A Commentary on the Foundational Verses of the Middle Way (Buddhapālita Madhyāmaka Vṛtti) (Tib: dBu-ma rtza-ba’i ‘grel-pa Buddha-p’a-li-ta, Tibetan translation at TD03842, ff. 158b-281a of Vol. 1 (Tza) of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S64
Maitreya (Tib: Byams-pa), c. 350ad. Distinguishing between the Middle and the Extremes, a Work Set in Verse (Madhyānta Vibhaṃga Kārikā) (Tib: dBus dang mtha’ rnam-par ‘byed-pa’i tsig-le’ur byas-pa, Tibetan translation at TD04021, ff. 40a-45a of Vol. 1 (Phi) of the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S65
Maitreya (Tib: Byams-pa), c. 350ad. Distinguishing Things from the Very Nature of Things (Dharma Dharmatā Vibhaṃgata) (Tib: Chos dang chos-nyid rnam-par ‘byed pa, also commonly known by the abbreviation Chos-nyid rnam-‘byed, or Distinguishing the Realm of Things; Tibetan translation at TD04022, ff. 46a-49b of Vol. 1 (Phi) of the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]). An alternate version is found at TD04023, ff. 50a-53a, with kārikā (set in verse) added at the end of the title.
S66
Vimuktasena (Tib: rNam-grol sde), c. 400ad. A Commentary upon the “Jewel of Realizations,” a Book of Advices in Commentary upon the Exalted Perfection of Wisdom in 25,000 Lines (Pañcaviṃśatisāhasrikāryaprajñāpāramitopadeśābhisamayālaṃkāraśāstrasya Vṛtti) (Tib: ‘Phags-pa shes-rab kyi pha-rol tu phyin-pa stong-phrag nyi-shu lnga-pa’i man-ngag gi bstan-bcos mNgon-par rtogs-pa’i rgyan gyi ‘grel-pa, commonly known as Nyi-khri snang-ba, or The Illumination of the Twenty Thousand; Tibetan translation at TD03787, ff. 14a-212a 13a of Vol. 1 [Ka] in the Perfection of Wisdom Section [Prajñāpāramitā, Shes-phyin] of the bsTan-‘gyur [sDe-dge edition]).
S67
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “A Box of Precious Jewels” (Ārya Ratna Karaṇḍa Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa dKon-mchog gi za-ma-tog ces-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00117, ff. 388a-451b of Vol. 7 [Ja] in the “Collection of Sutras” Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S68
Haribhadra (Tib: Seng-ge bzang-po), @. The Perfection of Wisdom in 25,000 Lines, (Pañcaviṃśatisāhasrikā) (Tib: Shes-rab kyi pha-rol tu phyin-pa sTong-phrag nyi-shu-lnga-pa, titled in the native catalog to the Derge Tengyur with the more descriptive Shes-rab kyi pha-rol tu phyin-pa sTong-phrag nyi-shu-lnga-pa mNgon-par rtogs-pa’i rgyan gyi rjes-su ‘brangs nas dag-par gtugs-pa: An Exhaustive Commentary to the “Perfection of Wisdom in 25,000 Lines” following the “Jewel of Realizations,” Tibetan translation at TD03790, in 3 parts, at Vols. 3, 4, & 5 [Ga, Nga, Ca] Perfection of Wisdom Section [Prajñāpāramitā, Shes-phyin] of the bsTan-‘gyur [sDe-dge edition]).
S69
Asaṅga (Tib: Thogs-med), c. 350ad. An Explanation of “The Higher Line, A Classical Commentary on the Greater Way” (Mahāyānottara Tantra Śāstra Vyākhyā) (Tib: Theg-pa chen-po rGyud bla-ma’i bstan-bcos rnam-par bshad-pa, Tibetan translation at TD04025, ff. 74b-129a of Vol. 1 (Phi) of the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S70
Haribhadra (Seng-ge bzang-po), @. An Illumination of the “Jewel of Realizations”: An Explanation of the Exalted Perfection of Wisdom in 8,000 Lines ([in situ:] Ārya Prajñāpāramitā Aṣṭasahasrikā Vyākhyā Abhisamayālaṃkāra Āloka) (Tib: ‘Phags-pa Shes-rab kyi pha-rol tu phyin-pa brGyad-stong-pa’i bshad-pa, mNgon-par rtogs-pa’i rgyan gyi snang-ba, Tibetan translation at TD03791, ff. 1b-341a of Vol. 6 (Cha) of the Perfection of Wisdom Section [Prajñāpāramitā, Shes-phyin] of the bsTan-‘gyur [sDe-dge edition]).
S71
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way Requested by Gagana Ganja (Ārya Gagana Gañja Paripṛccha Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Nam-mkha’ mdzod kyis zhus-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00148, ff. 319a-460b of Vol. 11 (Da) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S72
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Perfection of Wisdom in 18,000 Lines (Aṣṭādaśasāhasrikā Prajñāpāramitā) (Tib: ‘Phags-pa Shes-rab kyi pha-rol tu phyin-pa Khri brgyad-stong-pa, Tibetan translation at KL00010, Vols. 1, 2, & 3 (Ka, Kha, Ga) of the Perfection of Wisdom in 18,000 Lines section of the bKa’-‘gyur [lHa-sa edition]).
S73
Dīkṣita, Bhaṭṭoji. Siddhānta Kaumadī (New Delhi: Motilal Banarsidass, 1961@), with original Sanskrit verses and English translation, @ pp.
S74
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Book of the Eon of Good Fortune (Ārya Bhadra Kalpika Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa bsKal-pa bzang-po zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00094, ff. 1a-548a of Vol. 1 (Ka) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S75
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “Displaying Emanations to the Objects of the Activities of the Bodhisattvas, the Objects of their Skillful Means” (Ārya Bodhisattva Gocaropāya Viśaya Vikurvāṇa Nirdeśa Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Byang-chub sems-dpa’i spyod-yul gyi thabs kyi yul la rnam-par ‘phrul-pa bstan-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00146, ff. 57a-153b of Vol. 11 (Da) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S76
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way Requested by Sagara Mati [Medium-Length Version] (Sa#garamati Paripṛcchā Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Klu’i rgyal-po rgya-mtsos zhus-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00154, ff. 180a-303a of Vol. 12 (Na) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S77
Ratnadāsa* (Tib: dKon-mchog ‘bangs), @. A Praise of the Good Qualities as Infinite (Guṇāparyantastotra) (Tib: Yon-tan mtha’-yas-par bstod-pa, Tibetan translation at TD01155, ff. 196a-200b of Vol. 1 (Ka) in the Collected Eulogies Section [f. , bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S78
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “Manjushri’s Play” (Ārya Mañjuśrī Vikrīḍita Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa ‘Jam-dpal rnam-par rol-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00096, ff. 352a-391a of Vol. 2 (Kha) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S79
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Group of Teachings of the Bodhisattvas (Ārya Bodhisattva Piṭaka Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Byang-chub sems-dpa’i sde-snod ces-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00056, ff. 1b-380b of Vol. 3 (Ga) of the Pile of Jewels Section [Ratnakūṭa, dKon-brtzegs] of the bKa’-‘gyur [lHa-sa edition]).
S80
Śūra (Tib: [sLob-dpon] dPa’-bo), @. Words of Eloquence like a Chest of Jewels (Subhāṣita Ratna Karaṇḍaka Kathā) (Tib: Legs-par bshad-pa rin-po-che za-ma-tog lta-bu’i gtam, Tibetan translation at TD04168, ff. 178a-189b of Vol. 1 (Ge-2) in the Epistles Section [Lekha, sPring-yig] of the bsTan-‘gyur [sDe-dge edition]). @
S81
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Exalted Brief Presentation of the Perfection of Wisdom set in Verse (Ārya Prajñāpāramitā Sañcayagāthā) (Tib: ‘Phags-pa shes-rab kyi pha-rol tu phyin-pa sdud-pa tsigs-su bcad-pa, Tibetan translation at KL00013, ff. 189a-215a of Vol. 1 (Ka) of the Other Teachings on the Perfection of Wisdom Section [Sher-phyin sna-tsogs] of the bKa’-‘gyur [lHa-sa edition]).
S82
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “Everything There Is, Crushed to a Small Pile of Powder” (Ārya Sarva Vaidalya Saṃgraha Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa rNam-par ‘thag-pa thams-cad bsdus-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00227, ff. 287a-305b of Vol. 17 (Tza) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S83
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “A Teaching Given by Akshaya Mati, Never-Ending Wisdom” (Ārya Akṣayamati Nirdeśa Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Blo-gros mi-zad-pas bstan-pa zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00175, ff. 122b-270b of Vol. 14 (Pha) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S84
Vasubandhu (Tib: dByig-gnyen), 350ad. An Explanation of the “Treasure House of Higher Knowledge” (Abhidharmakoṣa Bhāśya) (Tib: Chos mngon-pa’i mdzod kyi bshad-pa, Tibetan translation at TD04090, in two parts: ff. 26b-258a of Vol. 2 (Ku) and ff. 1b-95a of Vol. 62 (Khu) of the Higher Knowledge Section [Abhidharma, mNgon-pa] of the bsTan-‘gyur [sDe-dge edition]).
S85
Mañjughoṣa Dignāga* (Tib: ‘Jam-dbyangs phyogs kyi glang-po), @. Lamp on the Crucial Points: A Commentary upon Higher Knowledge (Abhidharma Marma Pradīpa Nāma Vṛtti) (Tib: Chos mngon-pa’i ‘grel-pa gNad kyi sgron-ma, Tibetan translation at TD04095, ff. 95b-214a of Vol. 9 (Nyu) of the Higher Knowledge Section [Abhidharma, mNgon-pa] of the bsTan-‘gyur [sDe-dge edition]).
S86
Yaśomitra (Tib: Grags-pa’i bshes-gnyen), @. A Commentary in Explanation of the “Treasure House of Higher Knowledge” (Abhidharma Koṣa Ṭīka) (Tib: Chos mngon-pa’i mdzod kyi ‘grel-bshad, Tibetan translation at TD04092, in two parts; ff. 1b-330a of Vol. 63 (Gu) and ff. 1b-333a of Vol. 5 (Ngu) of the Higher Knowledge Section [Abhidharma, mNgon-pa] of the bsTan-‘gyur [sDe-dge edition]).
S87
Pūrṇavardhana (Tib: Gang-ba spel-ba), @. A Commentary to the “Treasure House of Knowledge” which Follows the Various Definitions (Abhidharma Koṣa Ṭīka Lakṣanānusāriṇī) (Tib: Chos mngon-pa’i mdzod kyi ‘grel-bshad mtsan-nyid kyi rjes su ‘brang-ba, Tibetan translation at TD04093, in two parts; ff. 1b-347a of Vol. 6 (Cu) and ff. 1b-322a of Vol. 66 (Chu) of the Higher Knowledge Section [Abhidharma, mNgon-pa] of the bsTan-‘gyur [sDe-dge edition]).
S88
Bhavya (Tib: Bha-bya). The Blaze of Reasoning: A Commentary to “The Heart of the Middle Way” (Madhyāmakahṛdayavṛtti Tarkajvālā) (Tib: dBu-ma’i snying-po’i ‘grel-pa rTog-ge ‘bar-ba, Tibetan translation at TD03856, ff. 40b-329a of Vol. 3 (Dza) of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S89
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Work of the Greater Way entitled “The Sutra of the Essence of the Sky” (Ārya Ākāśagarbha Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Nam-mkha’i snying-po zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00260, ff. 30b-60b of Vol. 21 (Zha) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S90
Asaṅga (Tib: Thogs-med), c. 350ad. “The Levels of the Bodhisattva,” a Section from “The Levels of an Accurate Practioner’s Activity” (Yogacaryābhūmisye bodhisattvabhūmi) (Tib: rNal-‘byor spyod-pa’i sa las Byang-chub-sems-dpa’i sa, Tibetan translation at TD04037, ff. 1b-213a of Vol. 7 (Wi) of the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S91
Sagaramegha* (Tib: rGya-mtso sprin), @. An Explication of “The Levels of the Bodhisattva,” a Section from “The Levels of an Accurate Practioner’s Activity” (Yogacaryābhūmisye Bodhisattvabhūmivyākhyā) (Tib: rNal-‘byor spyod-pa’i sa las Byang-chub-sems-dpa’i sa’i rnam-par bshad-pa, Tibetan translation at TD04047, ff. 1b-338a of Vol. 11 (Yi) of the Mind-Only Section [Cittamātra, Sems-tzam] of the bsTan-‘gyur [sDe-dge edition]).
S92
Jamāri (Tib: Dza-m’a-ri), @. An Immaculate Explanation of the “Jewel of the ‘Commentary on Valid Perception’” (Pramāṇa Vārtikālaṃkāra Ṭīkā Supariśuddhā Nāma) (Tib: Tsad-ma rnam-‘grel gyi rgyan gyi ‘grel-bshad shin tu yongs su dag-pa, Tibetan translation at TD04226; ff. 174b-287a of Vol. 10 (Phe), ff. 1b-261a of Vol. 11 (Be), ff. 1b-328a of Vol. 12 (Me), and ff. 1b-251a of Vol. 13 (Tze) of the Valid-Perception Section [Pramāṇa, Tsad-ma] of the bsTan-‘gyur [sDe-dge edition]).
S93
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Meeting of the Father and Son” (Ārya Pitāputra Samāgamana Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Yab dang sras mjal-ba zhes-bya-ba theg-pa chen-po’i mdo, Tibetan translation at KL00060, ff. 85a-358a of Vol. 4 (Nga) of the Pile of Jewels Section [Ratnakūṭa, dKon-brtzegs] of the bKa’-‘gyur [lHa-sa edition]).
S94
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. A Praise of the Realm of Is (Dharmadhātu Stava) (Tib: Chos kyi dbyings su bstod-pa, Tibetan translation at TD01118, ff. 63b-67b of Vol. 1 (Ka) in the Collected Eulogies Section [f. , bsTod-tsogs] of the bsTan-‘gyur [sDe-dge edition]).
S95
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “A Journey to Langka” (Ārya Laṅkāvatāra Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Langkar gshegs-pa’i theg-pa chen-po’i mdo) Tibetan translation at KL00107, ff. 87b-307a of Vol. 5 (Ca) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S96
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Highest Golden Light, King of Kings among All the Sutras There Are” (Ārya Suvarṇa Prabhāsottama Sūtrendrarāja Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa gSer-‘od dam-pa mdo-sde’i dbang-po’i rgyal-po zhes-bya-ba theg-pa chen-po’i mdo) Tibetan translation at KL00556, ff. 215b-405b of Vol. 11 (Da) in the “Secret Teachings” Section [Tantra, rGyud] of the bKa’-‘gyur [Lha-sa edition]). There is a second, shorter version of the work immediately following: KL00557, ff. 405b-504a of the same volume.
S97
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Great Cloud” (Ārya Mahāmegha Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa sPrin chen-po zhes-bya-ba theg-pa chen-po’i mdo) Tibetan translation at KL00232, ff. 180a-337b of Vol. 18 (Tsa) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S98
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. The Exalted Root Secret Teaching of Gentle Voice, Manjushri (Ārya Mañjuśrī Mūla Tantra) (Tib: ‘Phags-pa ‘Jam-dpal gyi rtza-ba’i rgyud) Tibetan translation at KL00543, ff. 53b-448b of Vol. 10 (Tha) in the “Secret Teachings” Section [Tantra, rGyud] of the bKa’-‘gyur [Lha-sa edition]).
S99
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. The 100 Lines on Wisdom (Prajñāśatika) (Tib: Shes-rab brgya-pa) Tibetan translation at TD04328, ff. 99b-103a of Vol. 1 (Ngo-2) in the “Secular Topics” Section [Nītiśāstra, Lugs kyi bstan-bcos] of the bsTan-‘gyur [sDe-dge edition]).
S100
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Section on Striking the Great Drum” (Ārya Mahābherī Hāraka Parivarta Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa rNga-bo-che chen-po’i le’u zhes-bya-ba theg-pa chen-po’i mdo) Tibetan translation at KL00222, ff. 141a-208b of Vol. 17 (Tza) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S101
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Section on the Emanation of Gentle Voice” (Ārya Mañjuśrī Vikurvāṇa Parivarta Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa ‘Jam-dpal rnam-par ‘phrul-pa’i le’u zhes-bya-ba theg-pa chen-po’i mdo) Tibetan translation at KL00097, ff. 391a-416a of Vol. 2 (Kha) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S102
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “Clearing Away the Guilt of Ajatashatru, the Unborn Enemy” (Ārya Ajātaśatru Kaukṛtya Vinodana Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Ma-skyes-dgra’i ‘gyod-pa bsal-ba zhes-bya-ba theg-pa chen-po’i mdo) Tibetan translation at KL00216, ff. 323a-413a of Vol. 16 (Ma) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S103
Vasubandhu (Tib: dByig-gnyen), 350ad. An Explication of the Exalted Book of the Ten Levels (Ārya Daśabhūmi vyākhyāna) (Tib: ‘Phags-pa Sa bcu-pa’i rnam-par bshad-pa) Tibetan translation at TD03993, ff. 103b-266a of Vol. 1 (Ngi) of the Commentaries on Sutras Section [Vṛtti, mDo-‘grel] of the bsTan-‘gyur [sDe-dge edition]).
S104
Jñānagarbha (Tib: Ye-shes snying-po), @. Distinguishing the Two Realities, a Work Set in Verse (Satya Dvaya Vibhaṃga Kārikā) (Tib: bDen-pa gnyis rnam-par ‘byed pa’i tsig-le’ur byas-pa), Tibetan translation at TD03881, ff. 1b-3b of Vol. 12 (Sa) of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S105
Śāntarakṣita (Tib: Zhi-ba ‘tso), @. A Commentary upon Difficult Points in “Distinguishing the Two Realities” (Satyadvaya Vibhaṃga Pañjika) (Tib: bDen-pa gnyis rnam-par-‘byed pa’i dka’-‘grel), Tibetan translation at TD03883, ff. 15b-52b of Vol. 12 (Sa) of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S106
Kamalaśīla (Tib: Ka-ma-la-sh’i-la), 775ad. Light on the Middle Way (Madhyamakāloka) (Tib: dBu-ma snang-ba), Tibetan translation at TD03887, ff. 133b-244a of Vol. 12 (Sa) of the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S107
Śākyamuni Buddha (Tib: Sh’akya thub-pa), 500bc. An Exalted Sutra of the Greater Way entitled “The Various Manifestations of the Single Nature of Things, the King of Concentration” (Ārya Sarva Dharma Svabhāva Samatā Vipañcita Samādhi Rāja Nāma Mahāyāna Sūtra) (Tib: ‘Phags-pa Chos thams-cad kyi rang-bzhin mnyam-pa nyid rnam-par spros-pa Ting-nge-‘dzin gyi rgyal-po zhes-bya-ba theg-pa chen-po’i mdo), Tibetan translation at KL00127, ff. 1b-269b of Vol. 9 (Ta) of the Collection of Sutras Section [Sūtra, mDo-mang] of the bKa’-‘gyur [lHa-sa edition]).
S108
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. The Seventy Verses on Emptiness (Śūnyatā Saptati Kārikā) (Tib: sTong-pa-nyid bdun-cu-pa’i tsig-le’ur byas-pa, Tibetan translation at TD03827, ff. 24a-27a of Vol. 96 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
S109
Nāgārjuna (Tib: Klu-sgrub), c. 200ad. Stopping All Argument (Vigraha Vyāvartanī Kārikā) (Tib: rTzod-pa bzlog-pa’i tsig-le’ur byas-pa, Tibetan translation at TD03828, ff. 27a-29a of Vol. 96 [Tza] in the Middle-Way Section [Madhyāmaka, dBu-ma] of the bsTan-‘gyur [sDe-dge edition]).
Bibliography of Works
Originally Written in Tibetan
B1
(lCang-skya) Rol-pa’i rdo-rje (1717-1786). Part Three of “The Lovely Jewel for the Mountain Peak of the Teachings of the Able One”: A Clear Survey of the Schools of Philosophy (Grub-pa’i mtha’i rnam-par bzhag-pa gsal-bar bshad-pa Thub-bstan lhun-po’i mdzes-rgyan zhes-bya-ba las sde-tsan gsum-pa, lCang-skya grub-mtha’ las sde-tsan gsum pa, ACIP S00062), 79 ff.
B2
rJe Tzong-kha-pa bLo-bzang grags-pa (1357-1419). The “Commentary of the Commentary of the Names”: A Revelation of the Meaning of the Words in “The Lamp of Illumination,” an Extensive Commentary upon the King of All Secret Teachings, the Glorious Secret Collection (Guhyasamaja) (rGyud thams-cad kyi rgyal-po dpal gSang-ba ‘dus-pa’i rgya-cher bshad-pa sGron-ma gsal-ba’i tsig-don ji-bzhin ‘byed-pa’i mtsan gyi yang-‘grel, ACIP S005282), 476 ff.
B3
‘Jam-dbyangs bzhad-pa’i rdo-rje (1648-1721). Entry Point for Those of Great Virtue: A Detailed Analysis of “Entering the Middle Way” which is a Veritable Treasure Trove of Scriptural Reference and Reasoning that Clarifies Every Profound Point of the Work (dBu-ma ‘jug-pa’i mtha’-dpyod lung-rigs gter-mdzod zab-don kun-gsal sKal-bzang ‘jug-ngogs, ACIP S13000), 442 ff.
B4
Pha-bong kha-pa bDe-chen snying-po (1878-1941). The Key that Opens the Door to the Excellent Path: Notes of an Explanation Granted when the Holder of the Diamond, the Good and Glorious Pabongka, Granted Profound Teachings upon “The Three Principal Paths” (rDo-rje ‘chang Pha-bong kha-pa dpal bzang-pos Lam-gtzo’i zab-khrid stzal skabs kyi gsung-bshad zin-bris Lam-bzang sgo-‘byed, ACIP S00034), 41ff.
B5
(Co-ne bla-ma) Grags-pa bshad-sgrub (1675-1748). The Sun that Illuminates the True Intent of the Entire Mass of Realized Beings, the Victors and All Their Sons and Daughters: A Commentary upon the “Treasure House of Higher Knowledge” (Chos-mngon mdzod kyi t’ikka rGyal-ba sras bcas ‘phags-tsogs thams-cad kyi dgongs-don gsal-bar byed-pa’i nyi-ma Co-ne mdzod, ACIP S00027), 211ff.
B6
(Paṇ-chen bla-ma sku-phreng dang-po) Blo-bzang chos kyi rgyal-mtsan (1570-1662). “The Explication of the First Chapter,” Part of “The Ocean of Fine Explanation, which Clarifies the Essence of the Essence of the ‘Jewel of Realizations,’ a Classical Commentary of Advices on the Perfection of Wisdom” (Shes-rab kyi pha-rol tu phyin-pa’i man-ngag gi bstan-bcos mNgon-par rtogs-pa’i rgyan gyi snying-po’i snying-po gsal-bar Legs-par bshad-pa’i rgya-mtso las sKabs dang-po’i rnam-par bshad-pa, ACIP S05942), 41ff.
B7
rJe Tzong-kha-pa Blo-bzang grags-pa (1357-1419). The Illumination of the True Thought, an Explanation of the Magnificent Classical Commentary entitled “Entering the Middle Way” (bsTan-bcos chen-po dBu-ma la ‘jug-pa’i rnam-bshad dGongs-pa rab-gsal, ACIP S05408). We reference three editions: the Kumbum (sKu-‘bum), at SK05408, 303ff; the Trashi Hlunpo (bKra-shis lhun-po), at ST05408, 288ff; and the Guru Deva @Jiki, at SA05408, 267ff.
B8
N.a. An Abbreviated Catalog of the Individual Works found in the Precious Kangyur, the Word of the Victorious Buddha [Native Catalog to the Lhasa Edition of the Kangyur] (rGyal-ba’i bKa’-‘gyur rin-po-che’i chos-tsan so-so’i mtsan-byang dkar-chag bsdus-pa, ACIP KL04568), 49ff.
B9
(Paṇ-chen bla-ma sku-phreng gsum-pa) dPal-ldan ye-shes (1738-1780). The Precious Vase of Deathless Nectar for Helping Others: A Dissection Instruction on the Steps of Enlightenment (Byang-chub lam gyi rim-pa’i dmar-khrid gZhan-phan bdud-rtzi’i bum-pa, ACIP S12230), 16ff.
B10
(rGyal-ba) dGe-‘dun grub (1391-1474). Illumination of the Path to Freedom: An Explanation of the Holy Treasure House of Higher Knowledge (Dam-pa’i Chos-mngon-pa mdzod kyi rnam-par bshad-pa Thar-lam gsal-byed, ACIP SE05525), 205ff.
B11
(mKhas-grub) bsTan-pa dar-rgyas (1493-1568). A Lamp for Those of Clear Minds: An Overview of the Great Classical Commentary known as Entering the Middle Way, and an Illumination of the True Thought of Illumination of the True Thoughts (bsTan-bcos chen-po dBu-ma la ‘jug-pa’i spyi-don rnam-bshad dGongs-pa rab-gsal gyi dgongs-pa gsal-bar byed-pa’i Blo-gsal sgron-me, ACIP S00021), 162ff.
B12
(lCang-skya sku-phreng dang-po) Ngag-dbang blo-bzang chos-ldan (1642-1714). An Easy Path to Omniscience: Verses of Instruction on the Steps of the Path to Enlightenment (Byang-chub lam gyi rim-pa’i gdams-pa’i tsigs-su-bcad-pa Kun-mkhyen bde-lam, ACIP S00464), 197 ff.
B13
rJe Tzong-kha-pa Blo-bzang grags-pa (1357-1419). The Great Book on the Steps of the Path (Lam-rim chen-mo, ACIP S05392), 523ff.
B14
(Co-ne bla-ma) Grags-pa bshad-sgrub (1675-1748). The Sun that Illuminates the Profound Meaning of the Excellent Path for Travelling to Freedom: A Commentary on “The Diamond Cutter Sutra” (rDor-gcod kyi ‘grel-pa Thar-par bgrod-pa’i lam-bzang zab-don, ACIP ST00024), 44 ff.
B15
(Paṇ-chen bla-ma sku-phreng dang-po) Blo-bzang chos kyi rgyal-mtsan (1570-1662). A Party to Open Up Excellent Things: An Explanation of “The Lamp for the Path to Enlightenment” (Byang-chub lam gyi sgron-ma’i rnam-bshad Phul-byung bzhad-pa’i dga’-ston, ACIP S05941), 54 ff.
B16
dNgul-chu Dharma Bhadra (1772-1851). The “Treasure House of Precious Jewels“: Notes to the “Dissection” Instruction for the Steps of the Path to Buddhahood entitled “The Path to Bliss, for Travelling to Omniscience”(Byang-chub lam gyi rim-pa’i dmar-‘khrid Thams-cad mkhyen-par bgrod-pa’i bde-lam gyi zin-bris Rin-chen bang-mdzod, ACIP S06419), 133 ff.
B17
(Co-ne bla-ma) Grags-pa bshad-sgrub (1675-1748). The Abbreviated Essence of All the Schools of Philosophy (Grub-mtha’ thams-cad kyi snying-po bsdus-pa, ACIP uncataloged data as of June 2014), 24 ff.
B18
(sGom-sde) Nam-mkha’ rgyal-mtsan (1532-1592). “The True Thought of Master Chandrakirti,” also known as “The Entry Point for Those who Seek for Freedom”: An Explication upon that Great Classical Treatise called “Entering the Middle Way” (bsTan-bcos chen-po dBu-ma la ‘jug-pa’i rnam-bshad Thar-‘dod ‘jug-ngogs zhes-bya-ba la, Zla-ba’i dgongs-rgyan, ACIP S01001), 132ff.
B19
(Se-ra rje-btzun) Chos kyi rgyal-mtsan (1469-1546). An Overview of the First Chapter,” from the “Excellent Explanation, a Sea of Sport for Those Fortunate Lords of the Serpentines,” Written in Clarification of Difficult Points found in the Two Treatises, the “Jewel of Realizations” and its Commentary (Shes-rab kyi pha-rol-tu-phyin–pa’i man-ngag gi bstan-bcos mNgon-par rtogs-pa’i rgyan ‘grel-pa dang bcas-pa’i rgya-cher bshad-pa Legs-par bshad-pa gser gyi phreng-ba dang rNam-bshad snying-po’i rgyan rnam-pa gnyis kyi dka’-ba’i gnad gsal-bar byed-pa Legs-bshad skal-bzang glu-dbang gi rol-mtso zhes-bya-ba las sKabs dang-po’i spyi-don, ACIP S06814-1 {@check this from footnote, whether printed in one or two parts for chapter 1}), 80ff.
B20
Various authors. An Illumination of the Liturgical Works which Constitute the Recitations for Sera Jey, a Monastery Famed for Its Great Masters (Ser-byes mkhas-snyan grva-tsang gi zhal-‘don chos-spyod rab-gsal, ACIP S00212), 209ff.
B21
Various authors. A Compendium of Liturgical Texts Utilized at the Various Major Monasteries, along with Liturgical Works which are Unique to Sera Mey Monastery and Needed for Use by Its Members (Chos-sde chen-po rnams su gsung-pa’i chos-spyod kyi rim-pa dang Ser-smad thos-bsam nor-gling grva-tsang gi thun-mong-ma-yin-pa’i nye-mkho chos-spyod bcas, ACIP S00207), 228ff + 34ff.
B22
(dGe-bshes Gro-lung-pa) Blo-gros ‘byung-gnas (c. 1100ad). An Explanation of the Steps to the Path for Entering into the Precious Teachings of Those Who Have Gone to Bliss (bDe-bar gshegs-pa’i bstan-pa rin-po-che la ‘jug-pa’i lam gyi rim-pa rnam-par bshad-pa) [popular title: The Great Book on the Steps to the Teaching (bsTan-rim chen-mo)], in two parts (ACIP SE0070-1 and ACIP SE0070-2), folios 1a-295b and folios 296a-548a, respectively.
B23
(mKhas-grub) bsTan-pa dar-rgyas (1493-1568). An Illumination of the “Jewel of the Essence of Good Explanation“—an Overview of the Root Text and Commentary to the Classical Commentary Known as “The Jewel of Realizations,” Part One (bsTan-bcos mngon-par rtogs-pa’i rgyan rtza-‘grel gyi spyi-don rNam-bshad snying-po rgyan gyi snang-ba phar-phyin spyi-don, cha dang po, ACIP SE00009-1), 141ff.
B24
(T’a-la’i sku-phreng dang-po) (rGyal-ba) dGe-‘dun grub (1391-1474). An Illumination of the Path to Freedom: An Explanation of the Holy “Treasure House of Higher Knowledge” (Dam-pa’i Chos mngon-pa’i mdzod kyi rnam-par bshad-pa Thar-lam gsal-byed, ACIP SE05525), 205ff.
B25
rJe Tzong-kha-pa Blo-bzang grags-pa (1357-1419). The Ocean of Reasoning, an Explication of the Root Verses on the Middle Way entitled “Wisdom” (dBu-ma rtza-ba’i tsig-le’ur byas-pa Shes-rab ces-bya-ba’i rnam-bshad Rigs-pa’i rgya-mtso, ACIP S05401), 280ff.
B26
(Zhu-chen) Tsul-khrims rin-chen (1697-1774). A New Moon which Raises the Treasure of the Waters of Wondrous Discussion, through the Gathering of Vast Mountains of Clouds, and the Goodness of Those of the Eon in which Virtues are Completed, the Mother of All Incredible Machines, the Never-Ending Shower of the Gift of the Teachings—All You Could Wish for, of the Entire Body of the Classical Commentaries which Illuminate Each and Every Thought within the Holy Word, both General and More Specific, of the Mighty and All-Knowing One, the Friend of the Sun [Lord Buddha]; and Which Have Been Translated into the Language of the People of the Land of Snows [Native Catalog to the Derge Edition of the Tengyur] (Thams-cad mkhyen-pa chen-po Nyi-ma’i gnyen gyi bka’-lung spyi dang bye-brag gi dgongs-don ma-lus-pa rnam-par ‘grel-pa’i bstan-bcos gangs-can-pa’i skad du ‘gyur-ro ‘tsal gyi chos-sbyin rgyun mi-‘chad-pa’i ngo-mtsar ‘phrul gyi phyi-mo rdzogs-ldan bskal-pa’i bsod-nams kyi sprin-phung rgyas-par dkrigs-pa’i tsul las brtzams-pa’i gtam ngo-mtsar chu-gter ‘phel-ba’i zla-ba gsar-pa, [sDe-dge bsTan-‘gyur rang gi dkar-chag] composed in 1743, ACIP TD04569), ff. 337a-468b of Vol. Shri [concluding volume] of the bsTan-‘gyur [sDe-dge edition]).
B27
rGyal-tsab rje Dar-ma rin-chen (1364-1432). The Essence of an Ocean of Fine Explanation for Higher Knowledge: An Explication of the “Compendium of All the Teachings on Higher Knowledge” (mNgon-pa kun las btus-pa’i rnam-bshad Legs-par bshad-pa’i chos-mngon rgya-mtso’i snying-po, ACIP S05435), 215ff.
B28
rJe Tzong-kha-pa Blo-bzang grags-pa (1357-1419). A Medium-Length Book on the Steps of the Path (Lam-rim ‘bring; also called A Briefer Book on the Steps of the Path [Lam-rim chung-ngu], ACIP S05393), 219ff.
B29
dNgul-chu Dharma bhadra (1772-1851). The Maker of Day, which Illuminates the True Thought of Lobsang: A Commentary on “The Essence of the Ocean of Discipline” (‘Dul-ba rgya-mtso’i snying-po’i ṭ’i ka Blo-bzang dgongs-don gsal-ba’i nyin-byed, ACIP S06361), 13ff.
B30
rGyal-dbang Blo-bzang ‘phrin-las rnam-rgyal (fl. 1850). Light on the Lord of the Makers of Day, Words of Excellent Explanation: An Explication of the True Intent of the Treasure House of Knowledge (also known as Gyalwang’s Treaure House) (Chos mngon-pa’i mdzod kyi dgongs-don gsal-bar byed-pa’i Legs-bshad nyin-byed dbang-po’i snang-ba aka rGyal-dbang mdzod, ACIP S00044, in 8 volumes).
B31
(sKyabs-rje) Pha-bong-kha-pa bDe-chen snying-po (1878-1941). Notes Taken on the Occasion of a Profound Teaching on the “Guide to the Bodhisattva’s Way of Life” (Byang-chub sems-dpa’i spyod-pa la ‘jug-pa’i zab-khrid nos skabs kyi zin-bris, ACIP S00362), 36 ff.
B32
(T’a-la’i sku-phreng dang-po rGyal-ba) dGe-‘dun rgya-mtso (1476-1542). A Lamp that Illuminates, with Total Clarity, the True Intent: A Commentary on Difficult Points in “Distinguishing between the Figurative and the Literal,” found in the Collected Works of the Holy and Omniscient One [Je Tsongkapa] (rJe-btzun thams-cad mkhyen-pa’i gsung-‘bum las Drang-nges rnam-‘byed kyi dka’-‘grel dGongs-pa’i don rab-tu gsal-bar byed-pa’i sgron-me, ACIP SE00565), 106ff.
B33
Pha-bong kha-pa bDe-chen snying-po (1878-1941). “A Gift of Liberation, Thrust into the Palm of Your Hand; the Heart of the Nectar of Holy Advices; the Very Essence of All the Highest of Spoken Words,” representing Profound, Complete, and Unerring Instruction taken down as Notes during a Teaching, of the Kind Based on Personal Experience, on the Steps of the Path to Enlightenment, the Heart-Essence of the Incomparable King of the Dharma (rNam-grol lag–bcangs su gtod-pa’i man-ngag zab-mo tsang la ma-nor-ba mtsungs-med chos kyi rgyal-po’i thugs-bcud byang-chub lam gyi rim-pa’i nyams-khrid kyi zin-bris gsung-rab kun gyi bcud-bsdus gdams-ngag bdud-rtzi‘i snying-po Lam-rim rnam-grol lag-bcangs, ACIP S00004), 392ff.
B34
(bKa’-chen) Blo-bzang bzod-pa (d. c. 1998). The Ultimate Jewel for Those Who Teach Using Scriptural Authority and Reasoning: A Commentary to the Root Text on the Collected Topics of Logic and Perceptual Theory (bsDus-rtza’i ‘grel-pa lung-rigs smra-ba’i rgyan-mchog, ACIP S00978), 238 ff.
B35
(dMu-dge) bSam-gtan rgya-mtso (1914-1993). A Brief Account of How the Arts of Knowledge Spread in Tibet (Bod du rig-gnas dar-tsul mdor-bsdus bshad-pa, ACIP S12339), 463 pp.
B36
(mKhas-grub) bsTan-pa dar-rgyas (1493-1568). A Garland of White Lotuses for the “Essence of Eloquence”: An Overview of the Art of Interpretation (Drang-nges rnam-‘byed kyi spyi-don Legs-par bshad-pa’i snying-po Pad-ma dkar-po’i ‘phreng-ba drang-nges spyi-don, ACIP S00010), 18 ff.
B37
(T’a-la’i sku-phreng lnga-pa, lNga-pa chen-po, rGyal-ba) Ngag-dbang blo-bzang rgya-mtso (1617-1682). The Word of Gentle Voice: A Book of Instructions upon the Steps of the Path to Enlightenment (Byang-chub lam gyi rim-pa’i ‘khrid-yig ‘Jam-pa’i dbyangs kyi zhal-lung, ACIP S05637), 95 ff.
B38
Bu-ston Rin-chen grub (1290-1364). The Golden Harvest of the Word: An Expanded Presentation in Explanation of that Classical Commentary upon the Perfection of Wisdom entitled “The Jewel of Realizations” (Shes-rab kyi pha-rol-tu phyin-pa’i man-ngag gi bstan-bcos mNgon-par rtogs-pa’i rgyan zhes-bya-ba’i ‘grel-pa rgya-cher bshad-pa Lung gi snye-ma, ACIP S05173), 363 ff.
B39
(‘Jam-dbyangs bzhad-pa sku-phreng dang-po) ‘Jam-dbyangs bzhad-pa’i rdo-rje Ngag-dbang brtzon-‘grus (1648-1721). The String of Jewels that Grant Your Every Wish; a Vast Sea in which You Can Frolic, Swimming in Bliss and Benefit; a Veritable Ocean which Spreads Far and Wide, Bringing the Teachings of the Able Buddhas to Every Land; in brief, the Instruction on How to Depict, in Painted Form, 153 Scenes of the Holy Life of that Illustrious and Holy Being, Je Tsongkapa (rJe-btzun Tzong-kha-pa chen-po’i rnam-thar ras-bris kyi tsul brgya nga-gsum-pa Tzinta-maṇi’i phreng-ba thub-bstan rgyas-byed phan-bde’i rol-mtso chen-po, ACIP S00072), 26 ff.
B40
(Gung-thang) Blo-gros rgya-mtso (1851-1930). The Bright Light of the Daymaker, which Opens Your Eyes to See the Path of the Profound: An Illumination of the True Meaning of the Analysis of the Middle Way [by ‘Jam-dbyangs bzhad-pa’i rdo-rje Ngag-dbang brtzon-‘grus] entitled “A Treasure House of Scriptural Authority and Logical Proof” (dBu-ma’i mtha’-dpyod lung-rigs gter-mdzod kyi dgongs-don gsal-bar byed-pa’i nyin-byed snang-ba zab-lam lta-ba’i mig-‘byed, ACIP S00975), 258 ff.
B41
(T’a-la’i sku-phreng dang-po rGyal-ba) dGe-‘dun rgya-mtso (1476-1542). A Jewel which Illuminates, Totally, the True Intent: An Explanation of “Entering the Middle Way” (dBu-ma la ‘jug-pa’i rnam-bshad dGongs-pa’i don rab-tu gsal-ba’i rgyan, ACIP S05566), 125 ff.
B42
dNgul-chu Dharma bhadra (1772-1851). Response to a Question on Whether there are Differences in the Gravity of Infractions that are Otherwise in the Same Category within the Vows of Individual Liberation (So-thar gyi ltung-ba sde lnga’i sde-tsan re-re la yang nang-gses kyi nyes-pa lci-yang yod dam med skor gyi dri-lan, ACIP S0637MN0), 2 ff.
B43
(‘Jam-dbyangs bzhad-pa sku-phreng dang-po) ‘Jam-dbyangs bzhad-pa’i rdo-rje Ngag-dbang brtzon-‘grus (1648-1721). [The First Half of] “The End of All Error, a Lovely String of Wishing Jewels, Necklace for Those of Clear Intellect, and Fulfillment of the Hopes of Those with Goodness,” being a Critical Examination of Difficult Points in the Teachings on Buddhist Discipline (‘Dul-ba’i dka’-gnas rnam-par dpyad-pa ‘Khrul-spong blo-gsal mgul-rgyan tzinta ma-ṇi’i phreng-mdzes sKal-bzang re-ba kun-skong [las gzhi stod], ACIP S00839D1), 316 ff.
B44
Chandra, Lokesh (b. 1927). Tibetan-Sanskrit Dictionary (in 19 volumes, beginning in 1992 and continuing to present; many volumes have been input by ACIP for internal reference use) (New Delhi: Aditya Prakashan).
B45
(Paṇ-chen) Blo-gros legs-bzang (c. 1510). “The Jewel of the True Thought of the ‘Great Commentary, the String of Precious Gems,'” being an Overview of a Classical Commentary, the Root Text entitled “The Summary of Vowed Morality” (bsTan-bcos ‘Dul-ba mdo rtza-ba’i spyi-don T’ik-chen rin-chen phreng-ba’i dgongs-rgyan, ACIP SL00059), in two volumes.
B46
(‘Bras-spungs Blo-gsal-gling gi Tre’o dge-bshes) Tse-dbang bsam-‘grub (fl. 1835). The String of Shining Jewels: An Explanation of the Rules Contained in the Three Types of Vows: Those of Individual Freedom, Those of the Bodhisattva, and Those of the Secret Word (So-thar byang-sems gsang-sngags gsum gyi sdom-pa’i bslab-bya Nor-bu’i ‘od-‘phreng, ACIP S00201), 37 ff.
B47
(rGyal-dbang) Blo-bzang ‘phrin-las rnam-rgyal (c. 1840-1860). Light on the Lord of the Makers of Day, Words of Excellent Explanation: An Explication of the True Intent of “The Treasure-House of Wisdom” (Chos mngon-pa’i mdzod kyi dgongs-don gsal-bar byed-pa’i Legs-bshad nyin-byed dbang-po’i snang-ba, ACIP S00044), in eight sections of 31, 65, 29, 49, 27, 56, 37, & 41 ff respectively.
B48
(Bya-bral-ba) dKon-mchog rgyal-mtsan (14th century). A Supplement to the Instructions on Developing the Good Heart delivered as an Oral Teaching (Blo-sbyong gsung-bgros-ma’i kha-skong, ACIP S00406), 90 pp.
B49
(lCang-skya) Rol-pa’i rdo-rje (1717-1786). Part Four of “The Lovely Jewel for the Mountain Peak of the Teachings of the Able One, a Survey of the Schools of Philosophy” (Grub-pa’i mtha’i rnam-par bzhag-pa gsal-bar bshad-pa Thub-bstan lhun-po’i mdzes-rgyan zhes-bya-ba las sde-tsan bzhi-pa lCang-skya grub-mtha’ las sde-tsan bzhi-pa, ACIP S00063), 149 ff.
B50
(mKhas-grub) bsTan-pa dar-rgyas (1493-1568). A Gate of Entry for Those of Clear Minds, an Ocean of Reasoning: A Dialectical Analysis of the Explication known as “Illumination of the True Thought” (rNam-bshad dGongs-pa rab-gsal gyi mtha’-dpyod Rigs-pa’i rgya-mtso blo-gsal gyi ‘jug-sgo dbu-ma mtha’-dpyod, ACIP S00022), 177 ff.
B51
(Se-ra rje-btzun) Chos kyi rgyal-mtsan (1469-1546). “An Overview of the Sections from the Practice of Armor on Down,” from the Excellent Explanation, a Sea of Sport for Those Fortunate Lords of the Serpentines, written in Clarification of Difficult Points found in the Two Treatises upon the “Ornament of Realizations” and its Commentary (bsTan-bcos mNgon-par rtogs-pa’i rgyan ‘grel-pa dang bcas-pa’i rnam-bshad rnam-pa gnyis kyi dka’-ba’i gnad gsal-bar byed-pa Legs-bshad skal-bzang klu-dbang gi rol-mtso zhes-bya-ba las Go–sgrub man-chad kyi spyi-don, ACIP S06814-4), ff. 106a-180a, work #4 in a series of 11 (digital text incomplete as of this writing).
B52
(mKhas-grub) bsTan-pa dar-rgyas (1493-1568). The White Lotus Garland: A Dialectic Analysis of Interdependence (rTen-‘brel gyi mtha’-dpyod Padma dkar-po’i phreng-ba, ACIP S00015), 25 ff.
B53
(rJe-drung) Shes-rab dbang-po (1500-1586). The True Intent Made Even More Clear: A Treatment of Difficult Points in the Explanation of “Entering the Middle Way” entitled “Illumination of the True Thought” (dBu-ma la ‘jug-pa’i rnam-bshad dGongs-pa rab-gsal gyi dka’-gnad gtan la ‘bebs-pa dGongs-pa yang-gsal), ACIP S00273, 188 ff.
B54
(Tse-mchog gling Yongs-‘dzin) Ye-shes rgyal-mtsan (1713-1793). An Exquisite String of Gemstones, Highest Jewel to Adorn the Teachings of the Victors: The Collected Biographies of the Lamas of the Lineage of the Steps of the Path to Enlightenment (Byang-chub lam gyi rim-pa’i bla-ma brgyud-pa’i rnam-par thar-pa rGyal-bstan mdzes-pa’i rgyan-mchog phul-byung nor-bu’i phreng-ba), ACIP S05985, in two volumes of 474 ff. and 498 ff.
B55
(mKhas-grub) Sangs-rgyas ye-shes (1525-1590). Meaningful to Behold: A Commentary on Confessing the Downfalls of the Bodhisattva (Byang-chub sems-dpa’i ltung-ba bshags-pa’i t’ikka mThong-ba don-ldan), ACIP uncataloged data, 14 ff.
B56
(Chos-rje) Ngag-dbang dpal-ldan (b. 1806). “Following a Tradition of Eloquence”: A Word-by-Word Commentary to “Entering the Middle Way” (dBu-ma la ‘jug-pa’i tsig-‘grel Legs-bshad rjes-‘brang), ACIP S00981, 189 ff.
B57
(Co-ne bla-ma) Grags-pa bshad-sgrub (1675-1748). The “Cloud of Offerings, which Pleases the Wise, and Illuminates the True Thought of the Treatise known as the ‘Ornament of Realizations’,” being a Combined Word Commentary and Dialectical Analysis of the Fourth Chapter of the Treatise (mNgon-par rtogs-pa’i rgyan gyi dgongs-pa gsal-bar byed-pa mKhas-pa dgyes-pa’i mchod-sprin las skabs bzhi-pa’i tsig-don mtha’-dpyod zung-‘brel du bshad-pa), ACIP S00195-4, 77ff.
B58
rJe Tzong-kha-pa (Blo-bzang grags-pa) (1357-1419). Difficult Questions on Negative and Foundation Consciousness (Yid dang kun-gzhi’i dka’-ba’i gnas, ACIP digital text S05414A), 4 ff.
B59
rJe Tzong-kha-pa (Blo-bzang grags-pa) (1357-1419). The Ocean of Fine Explanation: An In-Depth Commentary upon “Difficult Questions on Negative and Foundation Consciousness” (Yid dang kun-gzhi’i dka’-ba’i gnas rgya-cher ‘grel-ba), ACIP digital text S05414B), 44 ff.
Bibliography of Works
Originally Written in English
E1
Whitney, William Dwight (1827-1894). Sanskrit Grammar, including Both the Classical Language, and the Older Dialects of Veda and Brahmana, fifth edition (Leipzig: Breitkopf & Härtel, 1924), 551pp.
E2
Whitney, William Dwight (1827-1894). The Roots, Verb-Forms, and Primary Derivatives of the Sanskrit Language (New Haven: American Oriental Society, 1945), 250pp.
E3
Roach, Geshe Michael (b. 1952). King of the Dharma: the Illustrated Life of Je Tsongkapa, Teacher of the First Dalai Lama, with the Complete Paintings and the Original Text of the All-Knowing One, Jamyang Shepay Dorje (1648-1721) (Wayne, New Jersey: Diamond Cutter Press, 2008), 462pp. The original biography by Jamyang Shepay Dorje is found at %B39.
E4
Das, Sarat Chandra (1849-1917). A Tibetan-English Dictionary, with Sanskrit Synonyms (first edition Calcutta: 1902; input edition Motilal Banarsidass Publishers, Delhi, 1995), 1353pp.
E5
Nāgārjuna. Nagarjuna’s Letter to a Friend, with a Commentary by Venerable Rendawa, Zḧo-nu Lo-dr̈o [sic], translated by Geshe Lobsang Tharchin and Artemus B. Engle (Dharamsala, India: Library of Tibetan Works & Archives, 1979), 146pp. Root text is a translation of %S25 above.
E6
Mitra, Dr. Rajendralala. Remarks on the Term “Ekotibhava,” a letter from Max Muller placed before the Asiatic Socity of Bengal in the Proceedings of the Asiatic Society of Bengal, January 1887, pp. 2-@.
E7
Mukerjea, Nilmani. On “Ekotibhava,” pp. @-@ of The Journal of the Asiatic Society of Bengal, Vol. 56, @{month}, 1887.
E8
Reeve, Rev. William, and Daniel Sanderson. A Dictionary, Canarese and English (Bangalore: The Wesleyan Mission Press, 1858).
[1] The section headings in bold print, unless mentioned immediately after within the text, have been added by the English translator to aid the reader, and are largely assumed by the Tibetan reader.
[2] Gentle Voice: Manjughosha (Sanskrit), commonly known as Manjushri, or in Tibetan, Jampel Yang: the Enlightened Angel of Wisdom. A chart of these and the other names of holy beings found in the text is included in the appendices, along with the corresponding Sanskrit and Tibetan equivalents.
[3] Realized beings, Father and Son: A reference to the realized being Nagarjuna (c. 200ad), and his heart disciple Master Aryadeva, but by extension to the entire lineage of masters and their spiritual sons and daughters of the tradition of the emptiness teachings. A “realized being” in this context is someone who has seen emptiness directly, called an arya in Sanskrit.
[4] The profound and the wide: Refers to the teachings on emptiness and compassion, respectively; all three of the lands can refer either to above, below, and upon the earth, or else to the desire realm, form realm, and formless realms. Lord of the Able is an epithet of Lord Buddha.
[5] That deepest thought: A common epithet for emptiness.
[6] The Realized One: Here, a reference to Master Nagarjuna.
[7] Three magnificent innovators: Traditionally the word innovator is reserved for those greatest teachers who have founded a major tradition in this world; the great Changkya Rolpay Dorje for example identifies the “three innovators” as Maitreya, Arya Nagarjuna, and Arya Asanga (see Part Three of his famed Survey of the Schools of Philosophy, bibliography entry %B1, ACIP catalog #S00062, f. 2b). In this case though we can assume that Je Tsongkapa is honoring the three sages he has just mentioned: Master Buddha Palita; Master Chandrakirti; and Master Shantideva.
[8] Widespread side of the teachings: In Tibetan, rgya-chen spyod-pa’i phyogs, referring to the teachings upon the Wish for enlightenment, as opposed to the teachings upon the profound view that all things are empty (zab-mo lta-ba’i phyogs). For a nice explanation see ff. 118a-118b of the first volume of Yongdzin Yeshe Gyeltsen’s famed biography of the teachers of the tradition of the steps to enlightenment (%B@, S005985).
[9] Four major languages of ancient India: Je Tsongkapa himself lists these four in his “Commentary of the Commentary of the Names”: A Revelation of the Meaning of the Words in “The Lamp of Illumination,” an Extensive Commentary upon the King of All Secret Teachings, the Glorious Secret Collection (Guhyasamaja) (bibliography entry %B2, ACIP S05282, f. 1b):
“In India there were four great language groups: Prakirta, the natural or native language of each different locality; Avabhransha, or corrupted dialects; Pishacha, or the language of the spirits [called meat-eaters, or pishacha]; and Sanskrit, the well-formed language—the Tongue of the Gods.” Note that the Tibetan translation for the word sanskirta is typically literal: sam for well and kirta (the correct pronunciation of the vocalic r) for formed. The correct spelling of the third language listed is apabhransha, or literally “languages that have wandered away,” and this line has been the apparent victim of a miscarving {@Ven J check}. Please note that throughout this translation we will be presenting the prenasal sound in its correct pronunciation, dependent upon the quality of the following consonant, rather than confusing the pronunciation with the transcription (for example m with a dot under it), as is unfortunately often the case among many modern Sanskritists.
[10] Madhyamaka Avatara: The current rules of euphonic combination (sandhi) would require that these two words of the title be combined into one word with a long a between, and in fact the title appears this way for example in the ancient Tibetan transcription of the Sanskrit name of the commentary by Master Jayananda (see the opening lines at ACIP TD03870). We also observe though several other instances of the variant found here, with the short final a followed by a break and an then an initial short a (see for example the opening lines of the original text at ACIP TD03861, and of the autocommentary at ACIP TD03862). It is interesting to speculate that this may be some Buddhist Hybrid Sanskrit variant for the common conversion of a final e to a before vowels other than a short a; that is, “entering into the middle way,” with the use of a final e to indicate the locative, and the space between the two words retained after the change {%check this last with Buddhist Hybrid grammar}.
[11] Classical Commentary on the Middle Way: A popular nickname for Arya Nagarjuna’s masterpiece, The Foundational Verses on the Middle Way entitled “Wisdom” (ACIP TD03824, bibliography entry %S4).
[12] Because it enters…: From the opening lines of Master Chandrakirti’s autocommentary (ACIP TD03862, entry %S3, f. 220b).
[13] From “The Middle Way”: See for example f. 121a of the Autcommentary, where Master Chandrakirti uses this wording to reference the 18th chapter of Wisdom; f. 243a, where he references the 24th; and f. 252a, where he references the 20th (ACIP TD03862, entry %S3).
[14] Lamp on Wisdom: Master Bhavaviveka’s commentary upon Arya Nagaruna’s Wisdom; compare for example the two usages of “middle way” at f. 46a (dBu-ma’i bstan-bcos bshad par bya’o, or I shall undertake to explain the “Classical Commentary on the Middle Way”) and at f. 136b (dbu-ma smra-ba rnams, or those who belong to the school of the Middle Way) (ACIP TD03853, entry %S5).
[15] Other classical commentary: I.e., Arya Nagarjuna’s Wisdom.
[16] Deceptive and ultimate natures: The great Jamyang Shepay Dorje of Drepung Monastery (1648-1721), in his Entry Point for Those of Great Virtue: A Dialectical Analysis of “Entering the Middle Way” which is a Veritable Treasure Trove of Scriptural Reference and Reasoning that Clarifies Every Profound Point of the Work (ACIP S13000, %B3, f. 4a), identifies this position as belonging to Master Jayananda, and in the latter’s commentary on Entering the Middle Way we do find the statement, “The Classical Commentary on the Middle Way [doesn’t] describe, in detail, the deceptive and ultimate natures of things; here though they are so described, and this is in fact why Master Chandrakirti wished to compose Entering the Middle Way, which is how this classical commentary thus enters into the other” (TD03870, f. 2b). The negative particle is missing in the Derge carving! (@JIK check carving)
[17] This is a truly unique system: From f. 347a of the Autocommentary (entry S3, TD03862).
[18] Present suchness in an unerring way: From f. 347b of the Autocommentary (entry %S3, TD03862). With this spelling of the quotation especially, the second commentary mentioned is Master Chandrakirti’s own Entering the Middle Way. Although this edition of Je Tsongkapa’s Illumination (the Trashi Hlunpo edition, ST05408) and the other two in the ACIP database (Kumbum edition, SK05408; and Gurudeva {@Jiki check, 267ff total} edition, SA05408) give the phrase by Master Chandrakirti here spelled as bstan-bcos kyis, the spelling in the Derge edition of the Tengyur referenced here is bstan-bcos kyi {@Jiki check carving}, which might then be translated as “to present in an unerring way how the Classical Commentary [of Arya Nagarjuna] teaches suchness.”
[19] The way in which things are projected: See f. 23a (entry %S6, TD03860) of Master Chandrakirti’s other classic treatment of Arya Nagarjuna’s verses, where he says, “This too I have presented in great detail in Entering the Middle Way, so please go and find it there.” The brief title of this second work in Sanskrit, by the way, is Prasanna Pada. Prasanna means clarified, and pada can mean either words or verses. The former, in Tibetan, is translated as tsig; and the latter as tsigs-su bcad-pa, which is sometimes abbreviated to tsigs. The Tibetan translation of the title of the work in our reference edition of the Tengyur (the Derge) uses the latter spelling (f. 1b) {Jiki check carving}, and in the opening section we see Master Chandrakirti promising to clarify (gsal) the verses (here tsig-le’ur byas-pa), and not the words (ff. 1b-2a). As such, the correct English translation of the title would seem to be A Clarification of the Verses, although subsequently the Tibetan abbreviation Tsig-gsal (A Clarification of the Words) basically became universal, and we see this spelling even at the end of the Tengyur version. Later Tibetan commentators will also make statements such as: “Master Chandrakirti’s Clarification of the Words covers the wording of the Foundational Verses called ‘Wisdom,’ whereas Entering the Middle Way covers its intent” (Kyabje Pabongka Rinpoche, 1878-1941, in The “Key that Opens the Door to the Excellent Path,” being Notes of an Explanation Granted when the Holder of the Diamond, the Good and Glorious Pabongka, Granted Profound Teachings upon “The Three Principal Paths,” entry %B4, S00034, f. 30b).
[20] First two goals: I.e., (1) to grasp how the presentation is unique within our own school, the Middle Way; and (2) to understand how the Mind-Only presentation is mistaken.
[21] The two ways: That is, the Greater Way (the Mahayana) or the Lesser Way (the Hinayana).
[22] It is uniquely appropriate: See f. 228a of the Autocommentary (%S3, TD03862).
[23] In that scripture: I.e., in Arya Nagarjuna’s Wisdom.
[24] The current work: Here referring to Entering the Middle Way.
[25] Common beings: That is, people who have yet to see emptiness directly. The “three qualities” referred to here are compassion; the Wish for enlightenment; and the wisdom which is beyond all duality, as the exist in a person at this point in their spiritual evolution.
[26] Who are still learning: A reference to beings who have not yet reached full enlightenment.
[27] Level of the goal: I.e., the eleventh bodhisattva level, called “Light Everywhere,” at which one is now fully enlightened.
[28] Two different types of the lack of a self-nature: That is, the lack of a self-nature to the person, and the lack of a self-nature to things.
[29] Wisdom of individual analysis: Referring to a wisdom which has arisen from the direct perception of emptiness, leading to a direct experience—individually—of the Four Higher Truths.
[30] Ultimate form of higher knowledge: Higher Knowledge, or Abhidharma, as the lowest of the four great schools of ancient India is not itself the subject of Master Chandrakirti’s work. Rather, the subject is “abhidharma” in its ultimate form, which is described as follows by great Cho-ne Lama Drakpa Shedrup (1675-1748), an author of important textbooks for the incomparable Sera Mey Tibetan Monastery: “Consider the paths of seeing, of habituation, and of no more learning—along with the unstained components which accompany them. These are the ultimate [don-dampay] form of higher knowledge [abhidharma, or chos mngon-pa in Tibetan]. And that is because they either consist of the ultimate [don dampa], or derive from it; and because a person on these paths is either headed towards [mngon du phyogs-pa] those objects [dharma] which are the higher truths of the end of suffering and of the path to this end; or because they have directly [mngon-sum-du] perceived them. Thus these kinds of knowledge are called both ultimate [don dampa] and higher [mngon-pa]” (see ff. 5b-6a of his Sun that Illuminates the True Intent of the Entire Mass of Realized Beings, the Victors and All Their Sons and Daughters: A Commentary upon the “Treasure House of Higher Knowledge,” entry %B5, ACIP S00027).
In the same work (at f. 6b), Cho-ne Lama contrasts this ultimate form of higher knowledge with its nominal form, which he describes in the following words: “The nominal form of higher knowledge consists of two different things: (1) any spiritual path which one engages in, in order to reach the resultant forms of higher knowledge that we just spoke of; and (2) higher knowledge as it is presented in scripture: in the classical commentaries which take such things as their subject matter.”
[31] Training of wisdom: A reference to the traditional classification of the teachings of the Buddha into three sections, or baskets (in Sanskrit, the tripitaka). These are the sections on vowed morality (Skt: vinaya); on the classics (Skt: sutra); and on higher knowledge (Skt: abhidharma). One of the traditional three “extraordinary trainings” is the primary subject matter of each of these three sections—respectively, the extraordinary training of morality; of concentration; and of wisdom.
[32] In keeping with the decree: This decree is described as follows by His Holiness the First Panchen Lama, Lobsang Chukyi Gyeltsen (1570-1662): “The kings, royal ministers, and sages of old decreed that at the beginning of a work belonging to the section on vowed morality, the translator should bow down to omniscience; and at the beginning of a work belonging to the section on higher knowledge, to glorious Gentle Voice; and at the beginning of a work belonging to the section on the classics, to the Buddhas and bodhisattvas.
“There was a reason for this decree, and the correlations contained in it. The works found in the section of the teachings devoted to vowed morality describe the subtle details of what it is we should engage in, and what we should avoid—as well as the subtle details of karma and its consequences; and these are things that can be perceived directly by but a single person: by a being who possesses omniscience.
“The works in the section of the teachings devoted to higher knowledge describe the extraordinary training of wisdom, which is something that we must learn through deep understanding such as that possessed by Lord Gentle Voice. And finally the section on the classics presents innumerable forms of meditative concentration which listeners and self-made buddhas would find it difficult even to describe the names of; we are thus meant to understand that these are unique practices of the Buddhas and the bodhisattvas” (see f. 9a of his “Explication of the First Chapter,” Part of “The Ocean of Fine Explanation, which Clarifies the Essence of the Essence of the ‘Ornament of Realizations,’ a Classical Commentary of Advices on the Perfection of Wisdom,” entry %B6, ACIP S05942).
[33] I have done what I needed to do…: A common phrase found in the teachings of the Buddha himself, where disciples who have listened to and followed his advices have reached their goal. See for example multiple uses of the phrase in Part Two of The Foundation of Assorted Topics of Vowed Morality (Vinaya Kṣudraka Vastu, or ‘Dul-ba phran-tsegs kyi gzhi, %S50, KL00006-2), at ff. 39a, 304b, 364b, and 492a-b.
[34] Child of the lake: Tibetan, mtso-skyes; Sanskrit, saroja; a common poeticism for the lotus.
[35] Shravaka: Sanskrit śrāvaka {note on this edition as far as the sra; Kumbum says shra ba ka; ACIP original says sra ba ka; @jiki check scans}
[36] The highest goal: In much of this immediate section, Je Tsongkapa intertwines material from the Autocommentary; see f. 221a, entry %S3, TD03862.
[37] Your never-ending listeners: See f. 72a, entry %S11, KL00113—which is one of the sutras commonly referred to as The Lotus Sutra.
[38] Intent of the commentary: That is, the Autocommentary, at f. 221a, entry @S3, TD03862.
[39] The nature of a Buddha: The Autocommentary, at f. 221a, entry @S3, TD03862. The actual wording in our reference edition is: sangs-rgyas kyi de-nyid nyan-thos dang rang-sangs-rgyas dang bla-na med-pa yang-dag-par rdzogs-pa’i sangs-rgyas gsum-car la yang ‘jug ste.
[40] Tattva buddha: All three editions of Je Tsongkapa’s text give the spelling as tatva buddha, the tatva being a universal variant by the time of the native Tibetan commentarial tradition; whereas tattva is much more common for example in the titles of works in the Tengyur rendered in the Tibetan transcription of Sanskrit. Bodhisattva for example is given universally as bodhisatva in both cases. Whitney, in his incomparable Sanskrit Grammar, points out that both treatments of tva following a vowel are traditionally permissible (section 232a, p. 80, @E1, ACIP R00011).
[41] Buddha means to comprehend: The latter of the two correlations is found verbatim in the Tengyur, in The Compendium of Sanskrit Roots (f. 76a, @S7, ACIP TD04277), except that the buddha is rendered as budha {@Jiki check}. The former sounds as though it must come from the same work, but we haven’t yet located it there. The point it makes though is repeated in the same section of the Kangyur (Works on the Study of Sanskrit) a number of times; see for example A Clarification of the Categories of Grammar, a Commentary upon “The Proclamation of the Lady of Song,” a Major Treatise upon the Construction of Sanskrit, ff. 32b, 115a and 35b (this folio in fact includes a treatment of tattva buddha) (@S8, ACIP TD04298); as well as The Source of Jewels, a Book of Composition, f. 356a (@S9, ACIP TD04303).
[42] This idea about objects which are grasped: A well-known line from the Ornament of Realizations, by Lord Maitreya and Arya Asanga, explaining the distinction between practitioners of the three levels in terms of the subtlety of their realizations of selflessness (f. 5a, @S10, ACI TD03786).
[43] Person who wrote that line: I.e., Lord Maitreya, and by extension Arya Asanga.
[44] The wisdom is something more: See the Autocommentary, f. 221a.
[45] Embrace the great enlightenment: See f. 91a of Master Haribhadra’s renowned Commentary to “The Ornament of Realizations, a Book of Advices upon the Perfection of Wisdom,” commonly referred to as A Commentary which Clarifies the Meaning (%S12, ACIP TD03793).
[46] The original Sanskrit word: All three editions of Illumination give the same spelling, saṃbhara; the spelling now current is sambhāra. The root here is √bhṛ, which as Whitney (in his invaluable Roots, Verb-Forms, and Primary Derivatives of the Sanskrit Language, p. 114) notes most often has the connotation of to bear—while the Tengyur lexicons will commonly describe it as ‘dzin-pa, or to hold (see for example f. 169a of Master Anubhutisvarupa’s Clarification of the Categories of Grammar, %S8, TD04289). This verb plays prominently in the current discussion, as the word embrace; thus Je Rinpoche’s comment about the literal explanation of the Sanskrit.
[47] Enemy destroyer: Sanskrit, arhat; meaning one who has permanently destroyed the enemy of negative emotions, and thus reached nirvana.
[48] Fail in that same life: Since, as already described, they reach their enlightenment in a lifetime in which they do not rely upon the instructions of another master.
[49] Nirvana here and now: See f. 10a of Master Aryadeva’s classic on emptiness (%S13, ACIP TD03846). Our reference edition of the text, incidentally, reads “in the next life” (skye-ba phyi-mar) rather than “within another life” (skye-ba gzhan du).
[50] Depending on no one: See f. 11a of Arya Nagarjuna’s Wisdom (%S4, TD03824). Our reference edition of the text reads “the wisdom…pours forth, even without a teacher” (ston-pa med las rab tu skye) rather than “will still rise forth, depending on no one” (rten-pa med-par rab tu ‘byung). All three editions of Illumination give the latter rendering; the corresponding Sanskrit is @Jiki get Skt edition & check.
[51] It is admittedly the case: Here is the section of the Autocommentary in question: “Now it is admittedly the case that some practitioners who only listen to a teaching on how things are created in dependence might become masters in perceiving the ultimate, and yet still fail to attain nirvana in the life which they are presently experiencing. Nonetheless, those practitioners who do receive such teachings will, beyond a shadow of a doubt, see the fruits they so ardently hope for ripen in other, future lives—in the same way that certain karmas are sure to produce a specific future result” (%S3, TD03862, ff. 220b-221a).
[52] Victor: Skt, Jina; that is, an Enlightened Being. His Holiness the First Panchen Lama explains the name as follows: “Why do we refer to the Conquerors, the Buddhas, as ‘Victors’? Because they have conquered the cause—meaning things which are bad deeds; and because they have as well attained victory in the battle against the demon of the result of these wrong actions” (see f. 6b of A Party to Open Up Excellent Things, %B15, S05941).
[53] Our own teacher: That is, Lord Buddha.
[54] It is admittedly true: An allusion to the wording of the Autocommentary at this point; see f. 221b (%S3, TD03862).
[55] The root text: That, is the “root text” for the current commentary, meaning the Autocommentary.
[56] In the commentary: Again, referring to the Autocommentary.
[57] Far beyond our ken: Once more, an allusion to the wording of the Autocommentary; see f. 221b (%S3, TD03862).
[58] The three different ways: That is, the way of the listener; the way of the self-made buddha; and the way of the bodhisattva—this last also known as the “greater” way.
[59] Those Who Have Gone That Way: Sanskrit, Tathāgata, an epithet of the fully enlightened Buddhas. The Pile of Jewels (Skt: Ratna Kūṭa) is a collection of sutras within the canon; the sutra in question is The Account of Kashyapa, the Protector of Light—see ff. 237b-238a (%S14, ACIP KL00087).
[60] The text: That is, Entering the Middle Way.
[61] A chain of cause and effect: That is, (1) bodhisattvas giving birth to (2) Buddhas who give birth to (3) listeners and (4) self-made buddhas.
[62] A citation from sutra: See ff. 222a-222b of the Autocommentary (%S3, TD03862).
[63] I will work to see: The Autocommentary (at f. 222a, %S3, TD03862) identifies the sutra as The Exalted Sutra on the Way of All Things (Tib: ‘Phags-pa Chos kun ‘gro-ba’i mdo). The native Tibetan catalog to the Derge edition of the Tengyur, in listing The Exalted Sutra named “The Perfect Compendium of All Things” (Skt: Āryasaṃgīti Nāma Mahāyāna Sūtra, Tib: ‘Phags-pa Chos yang-dag-par sdud-pa zhes-bya-ba theg-pa chen-po’i mdo, %S15, KL00238), says that “Some have explored the question of whether this is the same work as The Exalted Sutra on the Discussion of All Things [note the slight but significant difference in the Tibetan here: ‘Phags pa Chos kun bgro-ba’i mdo], which is mentioned in The Great Catalog” (see f. 131a of %B8, KL04568). And in fact we do find the present quotation in The Perfect Compendium, at ff. 123a-123b.
[64] Nothing less than Buddhahood: See the Autocommentary, f. 222b (%S3, TD03862).
[65] The one friend of every single living creature: See the Autocommentary, f. 223b (%S3, TD03862). {@it says ‘og ma’i mtsan nyid for log pa’i mtsan nyid @jiki check carving, then gmr fix master autocomm if needed}
[66] The Explanation gives the same definition: See f. 11a of Master Jayananda’s Explanation of “Entering the Middle Way,” where he says, “As such, we can describe the nature of the Wish for enlightenment as being the aspiration where we focus upon achieving perfect and total enlightenment for the sake of others” (%S1, TD03870).
[67] Definition which is stated in The Jewel of Realizations: Perhaps the most famous definition of the Wish for enlightenment ever: “The Wish for enlightenment is the desire / To reach perfect and total enlightenment / For the sake of others” (f. 2b, %S10, TD03786).
[68] Which no longer rests on the two: See f. 113b of Arya Nagarjuna’s classic. All three of our editions of Illumination give the spelling as it is found here, mtha’-gtugs, but the spelling found in the reference version of the Tengyur is more comfortable: mthas-gtugs (%S16, TD04158).
[69] The taste within: See f. 267a of the original sutra, at %S17 (KL00069). The translation of smra-ba here as the gerund talking is based on the surrounding context of the sutra, where talking rather than doing is being criticized.
[70] For I believe: The full lines have been given earlier, but we repeat them in this footnote for the reader’s convenience (from f. 201b, %S2, TD03861):
And so here at the beginning,
I shall sing the praises of compassion—
For I believe that love, and only love,
Is like the seed which produces
Those excellent crops of the Victors;
And like the water which makes them grow,
And like the ripened fruit
Which then long afterwards
Is something we can enjoy.
[71] Immaculate wisdom: See f. 121a of Arya Nagarjuna’s classic epistle, at %S16, TD04158.
[72] Two collections: That is, the collection of merit and the collection of wisdom.
[73] View of destruction: In Tibetan, ‘jig-lta, an abbreviation of ‘jig-tsogs la lta-ba; the Sanskrit is satkāyadṛṣṭi. The full term literally means “the view of the group of destruction”; a typical explanation of this term is found for example in The Precious Vase of Deathless Nectar which Helps Ourselves and Others, by His Holiness the Third Panchen Lama, Pelden Yeshe (1738-1780):
The five heaps that make us up are, first of all, something which will be destroyed. Moreover, viewing ourselves as a “self” is something which depends upon the five of these heaps grouped together. As such, we call it the “view of the group of destruction”; and its root relies upon nothing other than our misunderstanding (%B9, S12230, f. 6a).
There is also a tradition of reading the “destruction” with the view itself—indicating that we could in time, through Buddhist practice be able to destroy it, and stop the cycle of pain. See for example f. 154a (in Vol. 11 [Be]) of the commentary by Master Jamari to the “Jewel” explanation of the Commentary on Valid Perception (%S92, TD04226).
[74] The remaining seven links: This fifth section is a reference to three traditional divisions within the twelve links of dependent creation, depicted in the ancient painting of the Wheel of Life (in Tibetan, the Srid-pa’i ‘khor-lo). A group of three specific negative emotions impels us to act; thereby creating karma in the form of two of the links; all of them resulting in the seven stages of a suffering life. See any of the classical treatments of lines 101-2 of the third chapter of The Abhidharma Kosha, or Treasure House of Higher Knowledge. A good example would be that of His Holiness the First Dalai Lama, Gendun Drup (1391-1474), in his Illumination of the Path to Freedom (%B10, SE05525, ff. 82b-83a).
[75] The karma we call “unshifting”: A nice explanation of this special kind of karma appears in The Treasure House of Precious Jewels, a commentary upon The Path to Bliss by Lama Quicksilver, Ngulchu Dharma Bhadra: “The term ‘unshifting karma’ refers to the karma of the form of concentration belonging to the preliminary stages of the eight levels of the ‘meditation’ and ‘formless’ realms—that is, the ones taken in by the form and formless realms, respectively. Why do we call this karma ‘unshifting’? The karma of those who live in the desire realm is ‘shifting’; for example, in certain cases, karma which a person has collected which would normally be experienced as a pleasure being in the desire realm can ‘shift’ and be experienced instead with the body and mind of a human, or an animal, or something of the like. The karma of those living in the other realms though—the two higher realms—cannot be ‘shifted’ through the force of things like prayers that we make. And thus we call it ‘unshifting’ karma” (f. 72a, %B16, S06419).
[76] Dust on the tip of a fingernail: The account is found in the eighth division of Part One of the work—the Foundation of Vowed Morality—at folios 121b-125a (%S18, KL00001-1).
[77] First contemplate our own situation: The reference is not a direct quotation. In identifying the section and the commentary intended (which Je Rinpoche does himself, shortly), we can first draw on an allusion found in the Lamp for Those of Clear Minds, composed by the great textbook writer of Sera Mey Monastery, Kedrup Tenpa Dargye (1493-1568; %B11, S00021, ff. 13a-13b):
One may ask the following: “Well now, is a person able to come to great compassion only by considering the way in which all living beings are tortured by the pain of the cycle of life; or is some other cause required, in conjunction?” The fact is that only the one is not enough, for we also require—as a cause—the form of love which sees other living beings as beloved.
This is because here in the everyday world we find ourselves unable to reach the desire that they be freed from pain when we see people we don’t like undergoing some kind of suffering; on the contrary, we feel some kind of satisfaction. And when we see the suffering of people towards whom we feel neutral, we tend simply to ignore them.
When though we see our friends and family in pain, we do feel a wish that they escape their suffering—in fact, we can see with our own two eyes that the intensity of our wish to free them from their trouble corresponds directly to the degree that they are beloved to us.
Now there are two traditional methods of training ourselves in these feelings of love. With the first, we train ourselves by using endless forms of logical thinking, where we prove to ourselves that every living being is our mother, and other loved ones—this follows the instructions found in the commentary to The 400 Verses, and Master Chandragomi’s work. For the second, we train ourselves by learning to exchange ourselves with others, as we see explained in both The Compendium of All the Trainings and Guide to the Bodhisattva’s Way of Life.
A typical commentary to The 400 Verses often utilized by authors such as Kedrup Tenpa Dargye is A Detailed Explanation of the 400 Verses describing the Way of Practice of a Bodhisattva, written by Master Chandrakirti himself. Here, beginning on f. 42a, we find a description of how each and every being has in fact been our own son or daughter, and why we should love them as such; gaining a concern for them which matches that which we have already reached for ourselves (%S19, TD03865).
[78] Chandragomi and Kamalashila: The relevant citation by Master Chandragomi is identified by several sources. One is An Entry Point for Those of Great Virtue, A Dialectical Analysis of “Entering the Middle Way” which is a Veritable Treasure Trove of Scriptural Reference and Reasoning which Clarifies Every Profound Point of the Work (%B3, S13000, ff. 45a-45b), composed by the great Jamyang Shepay Dorje (1648-1721). Another is An Easy Path to Omniscience (%B12, S00464, ff. 127a-127b), by Changkya Ngawang Lobsang Chunden (1642-1714). Both give the verse as the following, from A Praise of Confession (f. 206a, %S20, TD01159):
The tree of the mind is a thing
That has existed for time
Without a beginning;
Watered, and corrupted,
By the bitter elixir
Of negative emotions.
Nothing could make them
Something which possesses
A sweet and lovely taste;
What use would it be
To touch the tree with a single drop
Of some higher personal quality?
A very useful explanation of the verse is found in A Commentary upon the “Praise of Confession,” written by Master Buddhashanta (%S@, TD01160, ff. 224b-225a). From this it seems that the point of the reference combines both the idea that we have been all things to all beings over infinite time, and the ineffectiveness of partial or short-term spiritual solutions, such as compassion for others which is not founded in a recognition of our own desperate situation.
An especially pertinent citation from Master Kamalashila along the same lines (there are surely others) is the following, from The First Section of the “Stages of Meditation”:
Think of how undesirable your own suffering is to you, and then consider how others’ pain must feel the same to them. In time you will reach a point where you feel nothing but compassion for every other living being.
When you first start out, practice seeing how your friends and loved ones are undergoing the various sufferings that we outlined above; make this your meditation.
Then try to come to a place of equanimity, where you stop making distinctions between people. Think to yourself, “This cycle of pain is utterly beginningless; as such, there is not a single creature alive who hasn’t been a member of my own family, a thousand times.” Use this meditation on the great mass of people, towards whom you normally feel neutral.
Once you reach a point where you feel a compassion towards these neutral people which is equal to the one which you feel towards your friends and loved ones, strive to expand your equanimity to those people whom you dislike—meditate until you feel the compassion, or similar emotion, just as strongly for them.
Once you feel the same towards those you don’t like as you do towards your friends and loved ones, then gradually expand your meditation further, until it encompasses every living creature in every corner of the universe.
At some point, your compassion will become one where you wish to free every living being from all discomfort and unhappiness forever, just the same as you would want to do for your own beloved child, if they were in the same situation. At this level we can say that your meditation is totally complete, and now deserves the name of “great compassion” (%S22, TD03915, ff. 23b-24a).
[79] Master Shantideva’s approach: This would be the teaching known as bdag-gzhan mnyam-brje: seeing that others’ needs are equally important to our own; and then working to fulfill their needs as if they were our own. See for example Je Rinpoche’s treatment of this subject in his masterpiece, the Great Book on the Steps of the Path (Lam-rim chen-mo, %B13, S05392), beginning at f. 203b.
[80] This point in the autocommentary: That is, at folio 223b in our edition (%S3, TD03862).
[81] Holy ones: A continuing reference to the Autocommentary, still at f. 223b.
[82] In the Autocommentary: Still at f. 223b.
[83] First they engage in a pursuit: The lines (as here) are traditionally and apparently universally attributed to the Jewel of the Middle Way, by Master Shantarakshita (%S22, TD03884). But we can only find them in his autocommentary to the work; see f. 83a of A Commentary to the “Jewel of the Middle Way” (%S23, TD03885). In our version of this commentary in the Derge edition of the Tengyur, by the way, the phrase “warriors in the service of others” (‘gro-don byed-par dpa’ gyur-pa) appears simply as “people in the service of others” (‘gro-don byed-pa-par gyur-pa). The two versions would sound almost identical in spoken Tibetan on the debate ground.
[84] “Wisdom” and the “Sixty Verses”: For the former, refer to the offering of praise on f. 1b (%S4, TD03824). For the latter, also composed by the higher being Nagarjuna, see the offering of praise at f. 20b (%S24, TD03825).
[85] “Letter to a Friend”: See f. 40b of the work (again by Arya Nagarjuna), for a promise to compose the work without an offering of praise (%S@, TD04182).
[86] High qualities of the bodhisattva: See ff. 123a-123b of the work, at %S16 (TD04158).
[87] Developing the Wish: See the discussion around f. 66a of Arya Nagarjuna’s work, at %S26, TD01118.
[88] Many such discussions: The points mentioned are covered in this additional work by Arya Nagarjuna at ff. 158a-158b (%S27, TD03934).
[89] Compendium of All the Trainings: There are actually three works being referred to here; and it can be confusing if we don’t realize this. The first Compendium of All the Trainings mentioned is Master Shantideva’s very brief Verses on the Compendium of All the Trainings (at %S28, TD03939); and the second is his much more detailed commentary entitled simply A Compendium of the Trainings (%S29, TD03940). We must be careful of course not to further confuse both with Arya Nagarjuna’s Compendium of All the Sutras; and even further not to confuse this last with the work of the same name composed by Lord Atisha!
[90] The shape of the path: Some of these texts have already been referred to. The 400 Verses (%S13, TD03846) is a classical commentary by Master Aryadeva, c. @ad. The Heart of the Middle Way (%S30, TD03855) was composed by Master Bhavaviveka, c. @ ad; and The Jewel of the Middle Way (%S22, TD03884) by Master Shantarakshita, c. @ad. The Steps of Meditation on the Middle Way, in three parts (%S21, TD03915; %S32, TD03916; and %S33, TD03917), was written by Master Kamalashila, c. @ad.
[91] Steps on the Path to Enlightenment: The name Dipankara (Mar-me mdzad ye-shes in Tibetan) is of course a reference to Lord Atisha (982-1054), the Indian sage who helped bring Buddhism to Tibet. The text mentioned is his famed outline of the entire Buddhist path—the Lamp on the Path to Enlightenment (%S31, TD03947). For the concept of an “innovator” in Buddhism, see footnote %7. When two innovators are mentioned, they are the realized beings Nagarjuna and Asanga.
[92] The perfect practice of a bodhisattva: See f. 207a of Arya Nagarjuna’s work (%S27, TD03934).
[93] Just so, for the greater way: The lines are found on f. 123b of the text (%S16, TD04158).
[94] Ten forms of the Wish: What is commonly referred to as The Sutra on the Ten Levels is actually an extended section inside the collection, found in the Kangyur, entitled The Majority of the Enlightened One—known in Sanskrit as the Avatansaka. See bibliography entry %S35, ACIP catalog number KL00044-3. Refer to the area of the text around ff. 150-160, for example, for references to the levels as “Wishes for enlightenment.”
[95] The ultimate form of the Wish: The phrase “ultimate form of the Wish for enlightenment” is a technical term which refers to the direct perception of emptiness. See, for example the explanation at f. 7b of the commentary to The Diamond Cutter Sutra (%B14, ST00024) written by the great Cho-ne Lama Drakpa Shedrup (1675-1748).
[96] Given the name level: See the Autocommentary, f. 224a. In our reference version of the text (%S3, TD03862), we find the wording as yon-tan gyi rten du gyur-pa’i phyir—“for they provide the foundation for high personal qualities”; which would better suit the Tibetan word sa here, meaning ground or level.
[97] Stains can no longer spread: A reference to the presentation found in the opening lines of Master Vasubandhu’s Treasure House of Higher Knowledge (Abhidharmakoṣa). See ff. 1b-2a of the work, at %S36, TD04089.
[98] In this particular system: That is, in the system of the Consequence Group of the Middle Way School (Madhyamika Prasangika).
[99] Freed of the cataract of misunderstanding: See folio 13a of the work (TD03860, %S6).
[100] Subject and object appearing to be divorced: The (rather convoluted) reference is found on f. 224a of The Autocommentary (TD03862, %S3). The “two extremes” again are (1) believing that things are real, in the way that they appear; and that if they are not, then (2) thy cannot exist at all.
[101] This particular master: That is, Master Chandrakirti.
[102] “Examinist” school of the early Hindus: In Tibetan, dPyod-pa-pa (often misspelled as sPyod-pa-pa, and occasionally found as dPyod-pa-ba or dPyod-pa-can); the corresponding Sanskrit is Mīmāṃsaka, which would literally mean “those who enjoy examining.” Cho-ne Lama Drakpa Shedrup (1675-1748), in his Abbreviated Essence of All the Schools of Philosophy, states that the name connotes “those who examine the meaning of the Vedas” (f. 6b, %B17, ACIP uncataloged data as of June 2014).
[103] It’s the mind, in a nominal way: See f. 120b of the work, entry %S16, TD04158. Our reference version of the text says, “Therefore anyone who sees things this way is freed; / And if you ask who it is that sees the mind, / Our answer is that it’s the mind, in a nominal way— / No mind can occur without a function of the mind.”
[104] Cannot burn the clear light: See folio 64b of Arya Nagarjuna’s letter, at %S26, TD01118.
[105] The twelve sets of 100 high qualities each: These are described as follows by Gomde Namka Gyeltsen (1532-1592), in his True Thought of Master Chandrakirti (%B18, S01001):
At the first bodhisattva level, we attain twelve sets of 100 high qualities each, all relating to the way that nothing ever starts—
(1) When they do reach this level, the bodhisattva—in the space of a single moment, a single instant—sees 100 Enlightened Beings.
(2) He or she is also blessed by these 100 beings; and they perceive that this has happened.
(3) In this same moment, this instant, they perceive that they can live for 100 eons.
(4) They enjoy wisdom with a vision of 100 eons of time before them, and 100 eons after.
(5) This intelligent bodhisattva is able to go into and “give up”—meaning to come out of—100 different forms of deep meditation.
(6) The bodhisattva is able to shake 100 worlds.
(7) They are able to illuminate 100 worlds.
(8) They are able to perform miracles, and thus ripen 100 suffering beings.
(9) They are “connected to a hundred in number,” meaning that they travel to Buddha paradises of this number.
(10) The bodhisattva acts to open, wide, 100 different doors of the teachings.
(11) These children of the Lords of the Able can display 100 different bodies from their one body.
(12) These hundred bodies are in turn “beautified” and “enriched” by their displaying another 100 bodhisattvas who are connected to them, serving as their circle of followers.
[106] This profound object: That is, emptiness.
[107] Authority over all four continents: The question would naturally arise of where we go after having authority over all four parts of the known world. Here is a list by the famed Sera Jetsun Chukyi Gyeltsen (1469-1546), from his Overview of the Ornament of Realizations and its commentary (%B19, S06814I@ {figure out which part; cataloging error; check replacement files}, f. 66a):
(1) A person at the first bodhisattva level takes rebirth as a wheel emperor with authority over the continent of Jambu.
(2) One at the second level, a rebirth as a wheel emperor with authority over all four continents.
(3) At the third level, one with authority over the Land of the 33.
(4) At the fourth, one with authority over the realm known as “Free of Conflict.”
(5) At the fifth, the [worldly] realm known as “Happiness.”
(6) At the sixth, the realm known as “Those who Delight in Emanation.”
(7) At the seventh, the realm known as “Those with Mastery over Emanating with Others.”
(8) At the eighth, as a lord over a first-order galaxy.
(9) At the ninth, as Pure One: a lord over a second-order galaxy.
(10) At the tenth, as the King of Gods, in the Realms of Purity.
“Jambu,” by the way, is the southern continent—the continent where we live—in the traditional Buddhist cosmology of the world.
[108] How then could one hear of them?: See f. 78b of the text, at %S35, KL00044-3. Our reference version of the work has a different reading:
The trail left by a bird
Across the expanse of sky
Is very difficult to describe,
And not something one can show.
The levels of the children
Of Those Who Have Gone to Bliss
Are not something we can know
Through thoughts or objects of the mind.
(The corresponding Tibetan reads: ji-ltar bar-snang gnas kyi bya yi rjes, ,shin-tu smra-dka’ bstan-par mi nus-pa, ,de-ltar bDe-gshegs sras kyi sa rnams kyang, ,yid dang sems kyi yul gyis shes mi nus,)
[109] The ten great prayers: See ff. 82-86 of the sutra for the ten (%S35, KL00044-3).
[110] Unsurpassed form of dedication: The recommendation of the words from the prayer of the bodhisattva named Perfect Goodness (Samantabhadra) is found at f. 162b of Master Shantideva’s work (%S29, TD03940); the two verses there read as follows:
Gentle Voice, the Warrior, in his knowledge,
And Perfect Goodness just the same;
I train myself following in their footsteps,
And dedicate every goodness I’ve done.
This is the dedication which every Victor,
Gone in the past and present and future
Has praised as highest; and so I dedicate
Every goodness I’ve accomplished here
That the Deeds of Goodness may prevail.
It’s interesting to note how these two verses have changed over the centuries. The first line of the original version of the prayer from the Kangyur, found buried within the Majority Sutra (Avatansaka in Sanskrit), reads “Gentle Voice, in his knowledge and valor” (‘Jam-dpal ji-ltar mkhyen cing dpa’-ba dang, at f. 340b, %S37, KL00044-6). This emphasis on the word “valor” (dpa’-ba) is significant in the extreme efforts of bodhisattvas described even in Master Shantideva’s work, for example, and is more striking in the original than the more commonplace “warrior” (dpa’-bo).
The “warrior” reading though for this line is also found as early as the Tengyur redaction of the prayer as a work in its own right, at TD04377 (%S38); and is referred to here by Je Tsongkapa, writing in the 15th century. It persists in modern times; see for example the prayer books of both Sera Mey and Sera Jey (at f. 120b, %B20, S00212 and f. 202a, %B21, S00207, respectively).
In all of these versions of the dedication except for the one found in Master Shantideva—that is, from the Kangyur up to modern times—the second verse reads rather “…and so I dedicate…my stores of goodness…for the sake of deeds of goodness” (,bdag gi dge-ba’i rtza ba ‘di kun kyang, ,bzang-po spyod phyir rab-tu bsngo-bar bgyi,).
[111] First of the fruits: A reference to the famous “four fruits of the practice of virtue”: entering the stream; returning once to the desire realm; never returning to the desire realm; and defeating the enemy. In the present context, the first fruit—or “entering the stream”—refers to the direct perception of emptiness. The literature on Higher Knowledge (Abhidharma) is a popular source for discussions of these four fruits; see for example the section beginning from f. 169a in Choney Lama’s magnificent commentary to the Treasure House (%B5, ACIP S00027).
[112] Level where a bodhisattva is acting out of aspiration: This is a difficult technical term whose meaning is often disputed in the literature, but it can definitively be described as relating to the first two of the five paths for a bodhisattva; that is, the path of accumulation and the path of preparation. One of the best references appears in the famed Great Book on the Steps of the Teaching (bsTan-rim chen-mo) of Geshe Drolungpa Lodru Jungne (c. 1100ad), whose work provided the basis and title for Je Tsongkapa’s own masterwork, the Great Book on the Steps of the Path (Lam-rim chen-mo): “Everything from here [he is in a discussion of the path of accumulation] on down is referred to as a ‘level where one is acting out of aspiration,’ because the way in which one perceives suchness is limited to nothing more than focusing upon it in aspiration [rather than through a direct perception]” (%B22, SE00070-2, f. 452b).
The great Kedrup Tenpa Dargye (1493-1568) of Sera Mey Tibetan Monastery, in his Overview of the Perfection of Wisdom, concurs with Geshe Drolungpa: “And so in general, both the path of accumulation and the path of preparation for a bodhisattva are given the name of ‘a level where the bodhisattva is acting out of aspiration” (%B23, SE00009-1, f. 133b).
There is by the way a moving description and painted scene of how Je Tsongkapa “re-discovered” Geshe Drolungpa’s work, in the traditional rendering of his life known as the “Tsongkapa Eighty” (see the definitive biography by the great Jamyang Shepay Dorje [1648-1721], both the original Tibetan and the English translation, in The King of the Dharma: The Illustrated Life of Je Tsongkapa, Teacher of the First Dalai Lama, %E3, pp. 262-3 and p. 351).
[113] Not a level of the Wish: This section of the Autocommentary (f. 224b) revolves around a more ancient reference closely paraphrased here. It is found at ff. 73b-74a of the Sutra of the Cloud of the Jewels (%S39, KL00231).
[114] Ultimate form of the Wish: Referring, again, to the direct perception of emptiness.
[115] Normal people can also possess the Wish: See f. 5b of the work (%S29, TD03940). The term “normal people” (Skt: pṛthagjana; Tib: so-so-skye-bo) in the present context refers to persons who have not yet perceived emptiness directly; those who have are called “realized beings” (Skt: ārya; Tib: ‘phags-pa).
[116] Practitioners at the “entrance” stage: The text referred to is Master Asanga’s classic interpretation of the teachings of Higher Knowledge (Abhidharma) according to the Mind-Only School, at %S40, TD04049. The opponent seems to be referring to the discussion of entering the stream beginning at f. 105b, and in particular the section at f. 110a. The texts of the Higher Knowledge schools describe two stages for each of the four fruits: an “entrance” stage, where one is in the act of attaining the fruit through eliminating certain negative emotions; and a “residence” stage, where one has completed attaining the fruit, through eliminating the final negative emotion relating to the particular fruit. See for example the discussion beginning at f. 171a of His Holiness the First Dalai Lama’s commentary to the Treasure House of Higher Knowledge (%B24, SE05525).
[117] The master here: Referring to Master Chandrakirti.
[118] A practitioner who is following after faith: Generally speaking, a person who acts out of blind faith in the teaching or the teacher, rather than because they have thought a point out carefully and accept it because it makes sense. The former is referred to as “one of dull intellect” (Tib: dbang-rtul) and the latter—which is obviously preferred—is referred to as “one of sharp intellect” (dbang-rnon). The more specific sense of the two types here is noted following.
[119] Equal in number to the drops of water in the Ganges River: The Tibetan here (gang+g’a’i klung gi bye–ma snyed) is traditionally explained as referring either to the drops of water in the Ganges, or to the grains of sand in its riverbed. See the discussion by Choney Lama Drakpa Shedrup in his commentary to the Diamond Cutter Sutra, f. 17a, %B14, SP00024.
[120] Living beings: This clarifying term is supplied from the Compendium, at f. 160a.
[121] A person of the eighth: A rare expression (Tib: brgyad-pa’i gang-zag, or gang-zag brgyad-pa, or sometimes simply brgyad-pa) which seems to have some different interpretations; but which here in Illumination itself will be explained below (see f. 26b) as referring to a person who has reached the level of seeing emptiness directly.
[122] Greater than in the former case: The entire paraphrase found here is from ff. 160a-160b of Arya Nagarjuna’s work, %S27, TD03934.
[123] They are an exceptional bodhisattva: The section of the autocommentary in question is located at f. 224b. The original quotation from The Sutra of the Cloud of the Jewels, paraphrased closely here, is found at f. 74a (%S39, KL00231).
[124] The very reason we call someone a “bodhisattva”: The quotation in very close to the same reading is found at folio 18a of what is now most often called The Presentation on the Perfection of Wisdom Requested by Suvikranta Vikrama (%S41, KL00014). One important difference though is that the word log-pa (here translated as the total opposite) is found in our version as phyin-ci-log ma-yin-pa (meaning they are totally correct).
A version of the Perfection of Wisdom sutras in 2,500 lines is very little known and deserves some clarification. Many of the major works of this genre by Lord Buddha are named from the number of lines in the work; The 8,000 Lines on the Perfection of Wisdom is an easily recognized example, and this work is famous enough to warrant its own carving as a separate work on occasion throughout history. The names of some of these Perfection sutras are sometimes translated as The 8,000 Verses and so on—but in fact, and in this case for example, much of the text is in prose and not in verse. The Tibetan translation usually comes out to two or three times more separate lines than the original Sanskrit.
At any rate, a typical survey of these “numbered” texts may be found in the Tengyur itself, within A Brief Explanation of the Divisions of the Secret Points (%S42, TD04052, f. 301a), which is said in the native catalog to have been identified by earlier catalogs as a work composed by Master Vasubandhu, an attribution which the authors of the later catalog express doubts about, without naming an alternate author (see f. 446a of the catalog, at %B26, TD04569). The work is also here said to be a commentary upon the first chapter of A Summary of the Greater Way, written by Master Vasubandhu’s half brother, Master Asanga (the chapter in question is there entitled “The Chapter on Reality”; see f. 13a of %S43, TD04048).
In the Divisions, eight “numbered” sutras on the Perfection of Wisdom are listed; and the first is commonly known to correspond to a sutra with a separate name. Here are the eight: 1) The Perfection of Wisdom in 300 Lines, another name for the Diamond Cutter Sutra; 2) the one in 500 lines; 3) in 700 lines; 4) in 2500 lines, corresponding to our current text, The Presentation on the Perfection of Wisdom Requested by Suvikranta Vikrama; 5) in 8000 lines; 6) in 18,000 lines; 7) in 25,000 lines, sometimes referred to with an abbreviated name, The 20,000; and 8) in 100,000 lines. Scriptural tradition says that there were much more massive versions of the Perfection of Wisdom which are lost to us.
There are very few references in the literature (at this point in its digitalization) which tie The Perfection of Wisdom in 2500 Lines to the teaching requested by Suvikranta Vikrama. One canonical case though is found in An Extensive Commentary to “The Lamp of Wisdom,” composed by Master Avalokitavrata (%S44, TD03859), at f. 199a.
[125] Eliminated the “bonds”: Specific negative emotions are called “bonds” in the tradition of Higher Knowledge (Abhidharma) because, as Je Tsongkapa’s great disciple Gyaltsab Je (1364-1432) puts it, in the case of desire for example “a bond can be understood in terms of what it is that binds us; how it binds us, and what it binds us to. What binds us is desire operating in all three of the realms. How so? It prevents us from feeling renunciation for the three realms, and this in turn leads us both to engage in acts that are harmful, and to avoid acts which are helpful, to others. In our next life then this brings us suffering: it binds us to pain.” See ff. 120b-121a of his Essence of an Ocean of Fine Explanation for Higher Knowledge (%B27, S05435). We have covered the concept of the “view of destruction” above, in footnote %72.
[126] An obstacle to our journey: See f. 17b of Master Vasubandhu’s text (%S36, TD04089).
[127] Free of the defects: Je Rinpoche in these sentences is helping us identify the “four” high qualities that he had promised in this section; they are not otherwise completely clear. The first of the four thus is positive: (1) being born into the family of the Buddhas. The remaining three are negative: (2) we have eliminated the learned from of the view of destruction; (3) we have eliminated doubt about the path; and (4) we have eliminated the belief that practices where we hurt our body or mind could ever be considered proper spiritual practices.
[128] Happiness which is truly superior: Je Tsongkapa is here following closely the wording of Master Jayananda’s Explanation of “Entering the Middle Way” (%S1, TD03870, f. 66a). The word for superior here is ‘phags-pa in the Tibetan, a double entendre as this is also the word for a realized person—one who has seen emptiness directly—and this of course applies to the bodhisattva at the first level.
[129] Shake a hundred planets: Further following the same wording.
[130] Realms of misery eliminated by seeing: When Je Rinpoche quotes “The Compendium” we always have to go see which one; in this case it is Master Asanga’s Compendium of All the Teachings on Higher Knowledge, at f. 65a (%S40, TD04049).
[131] The number eight: I think it’s worthwhile here to pause and total the eight qualities which are being compared, generally, to the eight stages of residing and entering. And so the eight qualities of a first-level bodhisattva which we have covered to this point are (1) they earn the name of (ultimate) “bodhisattva”; (2) they take birth into the family of Those Gone Thus; (3) they have eliminated an intellectual belief in their own self-existence; (4) they have eliminated doubt about the path; (5) eliminated any belief in spiritual practices which harm oneself; (6) they feel an intense joy towards working up through the levels; (7) they undertake this task; and (8) they block the paths to the realms of misery.
[132] The Life of Loving One: This extended citation subsumes two sections of a portion of Part Six of the Majority Sutra devoted to metaphors for these bodhisattvas; and a large part of this is devoted to describing the life of the bodhisattva Loving One (Maitreya), although there does not appear to be any separate Sutra on the Life of Loving One, as is often referred to. See f. 279a and ff. 283a-283b of Part Six, %S34, KL00044-6.
[133] The wish which comes from terms: That is, the deceptive form of the Wish, which utilizes conceptual thought—words. See f. 68b of Master Jayananda’s commentary, at %S1 (TD03870).
[134] The wish at the first level: See ff. 4b and 35a of the work, by Lord Maitreya, at %S45, TD04020.
[135] Alleviates every form of poverty: See ff. 285b-286a of the same Part Six of the Majority Sutra, %S34, KL00044-6.
[136] “The Compendium” quotes this same sutra: In this case, the “Compendium” refers to Master Shantideva’s Compendium of All the Trainings, citing again The Life of Loving One; see f. 7b of the work (%S29, TD03940).
[137] Absolutely surpass the listeners and self-made buddhas: See ff. 164a-164b of the piece, at %S35, KL00044-3.
[138] Summation of the citation: See f. 226b of the autocommentary, at entry %S3, TD03862.
[139] Perception of the absolute end: A technical term that can be a little confusing. The Tibetan is yang-dag mtha’, and the Sanskrit bhūtakoṭi. The yang-dag means purely, or absolutely, and the mtha’ means the end, like the end of a table. The Sanskrit for the former is bhūta, which also has connotations of reality, while the koṭi has as well connotations of a thin slice of a spectrum. Here’s how the combination of the terms here is explained by Je Rinpoche’s own illustrious protégé, Gyaltsab Je, in his Essence of the Ocean of Higher Knowledge (see f. 53a, %B27, S05435):
We call it “the absolute end,” first of all because it is the ultimate object focused upon by an unmistaken state of meditation; and secondly because you cannot go higher than that.
This “thin slice of the spectrum of reality”—or “pure” or unmistaken “end”—refers of course to emptiness itself, as noted in The Great Book on the Steps of the Teaching by Geshe Drolungpa Lodru Jungne (c. 1100ad):
This is, moreover, the real nature of all existing things; thus, if we are able to perceive it, then it is as if we are calling to us every good quality that there is, gathering them into us. It is described in a good many different terms, such as “the sphere of all things,” or “suchness,” or “the ultimate end” [f. 361b, %B22, S00070-2].
[140] Both types of enemy destroyers: That is, by enemy destroyers who are on a lower track, and have only reached nirvana; and by enemy destroyers on the higher track, who have also reached total enlightenment, or omniscience.
[141] Skipping through meditative levels out of order: An idea which is presented classically by Master Vasubandhu Treasure House of Higher Knowledge. There are considered to be eight meditative levels—the first four of them increasingly deeper states of meditation which, if practiced regularly in this world, ripen after death as a rebirth into the form realm of a wondrous but temporary world of extreme beauty—and the second four, even deeper, which ripen as a rebirth in a temporary state of bliss quite nearly devoid of any physical body: the formless realm.
The eight states are marked by a passage from relatively gross states of mind—say, a general awareness of an object of compassion during a deep meditation—to extraordinarily subtle states: for example, a depth of meditation even beyond bliss, nearly senseless. A truly skilled meditator can run their mind up and down the increasing scale of subtlety at will; an even more adept meditator can choose to jump say from the first level of subtlety to the third, and then the fifth, skipping over the intervening levels—a practice meant to sharpen ones meditative powers. This then is what the expressions “alternating” or “out of order” refer to.
A great explanation of this practice can be found in the commentary to The Treasure House by Choney Lama Drakpa Shedrup (1675-1748); see the section starting at f. 202a, %B5, S00027.
[142] Freedom from signs: See ff. 52a-52b of Master Jayananda’s Explanation of “Entering the Middle Way” (%S1, TD03870).
[143] Worldly path: A technical term referring to a spiritual method which is still mired in the world, and has not yet transcended it (which would be a ‘jig-rten las ‘das-pa’i lam). An example of the first would be to simply go deeper and deeper into ones breath during a meditation; the second would be to explore how the things and people around us are coming from us, from seeds planted in our mind, by how we treat others. Refer to folios 163a-163b of Je Tsongkapa’s own Medium-Length Book on the Steps of the Path (%B28; ACIP S05393).
[144] Perceptions substantially separate from their objects: This is a reference to a technical expression (gzugs dang gzugs-‘dzin gyi tsad-ma rdzas-gzhan gyis stong-ba) common to the Mind-Only School which describes the fact that the perceiving subject has never arisen from a karmic seed which is separate from that which has given birth to the object being perceived. See f. 31a of the Kyabje Pabongka’s classic commentary to Je Rinpoche’s Three Principal Paths at %B4 (ACIP S00034).
[145] The latter three paths: That is, the path of seeing; the path of habituation; and the path of no more learning.
[146] Focused on how nothing is itself: The relevant discussions seem to be those at ff. 100b, 111b, and 161a of Master Shantideva’s Compendium of All The Trainings, at %S29 (TD03940).
[147] All other meditations are just to get you there: See f. 117a of Master Dharmakirti’s classic, at %S46 (TD04210).
[148] The two presentations of Higher Knowledge: That is, that of the Detailist School, and that of the Mind-Only School, represented respectively by Master Vasubandhu’s Treasure House of Higher Knowledge and Master Asanga’s Compendium of Higher Knowledge.
[149] Without this path there can be no enlightenment: See f. 32a of Master Shantideva’s classic, at %S47, TD03871.
[150] Three forms of enlightenment: That is, nirvana achieved by way of the listener and self-made buddha progressing through the five paths; or true enlightenment achieved by travelling the greater way. In the presentation of the five paths, all three are given the name of “enlightenment” (byang-chub, or bodhi), although the first two are not actual Buddhahood, but only the nirvana of a lower track. See for example f. 10b of Ngulchu Dharma Bhadra’s brief commentary on Je Rinpoche’s masterful summary of vowed morality at %B29 (S006361).
[151] Great Commentary to the “Guide”: The “great” commentary to Master Shantideva’s masterpiece is a reference to the commentary by Master Prajnakaramati, titled in situ as A Commentary to Difficult Points in the “Guide to the Bodhisattva’s Way of Life”; see the discussion beginning from f. 217b, %S48, S03872. Original statements from the Mother Sutras quoted in this work at this particular juncture may be found at ff. 333b-343b of Part 11, and ff. 487a-488a of Part 5, in the Perfection of Wisdom in 100,000 Lines (%S49, KL00008).
[152] Monk who is the foundation of the teachings: The full verse, from the Guide, goes like this—
The very foundation of the teachings
Is an ultimate monk;
But in that case it would be difficult
To say that one existed.
It would be difficult as well to say
That reaching the state of nirvana
Existed for those whose minds
Are still seeing something there.
An “ultimate monk” is described as anyone (ordained or not) who has reached nirvana, or the state of an enemy destroyer; see for example Kyabje Pabongka Rinpoche’s explanation of these same lines in his Notes Taken on the Occasion of a Profound Teaching on the “Guide to the Bodhisattva’s Way of Life,“ f. 27b (%B31, S00362). The concept is tied to the idea of “ultimate good” as found in the teachings on higher knowledge (abhidharma), where highest goodness is described as nirvana itself (a nice description can be found in the Sera Mey textbook on higher knowledge by the eminent Gyalwang Trinley Namgyal [fl. 1850], at f. 3b, %B30, S00044-4).
The point is that one could never reach the state of an enemy destroyer only by utilizing an understanding that the person is nothing self-standing; and just so, never reach nirvana only through the use of discursive meditative states of differing degrees of subtlety.
The lines are found on f. 32b of the Guide (%S47, TD03871).
[153] If one were freed: There is a small but perhaps useful difference between the Tibetan version of the line as quoted here and that found in the Tengyur: the de ‘gyur reads as der ‘gyur (again, f. 32b).
[154] As the two listener groups do: A work by His Holiness the First Dalai Lama on the art of interpretation clarifies this expression as referring to—from among the four classical Buddhist schools of ancient India—the lower two: the Higher Knowledge (Abhidharma) School; and the Sutrist School, both belonging to the lesser way. See ff. 40b-41a of A Lamp that Illuminates, with Total Clarity, the True Intent: A Commentary on Difficult Points in “Distinguishing between the Figurative and the Literal,” found in the Collected Works of the Holy and Omniscient One [Je Tsongkapa] (%B@, SE05565).
[155] We can still see the power: Still at f. 32b.
[156] Maudgalyayana experienced suffering: Part of an ongoing debate about whether an enemy destroyer (someone who has reached nirvana) can still experience suffering due to the ripening of negative karmic seeds planted earlier. His Holiness the First Dalai Lama for example discusses the point in his commentary on higher knowledge (abhidharma) called Light on the Path to Freedom (f. 10a ff, %B10, SE05525). Pabongka Rinpoche Dechen Nyingpo, in his famed text on the steps to liberation—A Gift of Liberation, Thrust into Our Hands—alludes to an incident in which Maudgalyayana, due to his past karma, was unable to use his miracle powers to escape a serious beating at the hands of the disciples of another, non-Buddhist teacher (ff. 230b-231a, %B33, S00004). We find the complete original story in the Kangyur at ff. 360a-360b of The Foundation of Assorted Topics of Vowed Morality, Part 1 (%S50, KL00006-1). It is the protagonist of the Heart Sutra, the Buddha’s close disciple Shariputra, who explains this reason for the sudden inability of Maudgalyayana, who was known to be the greatest master of such powers in his time.
[157] Anguli Mala experienced suffering: The story of Anguli Mala, or “String of Fingers,” is well known to students of the Tibetan literature on the steps of the path (lam-rim), where he is often cited as a person who was misled by an unqualified teacher, and instructed to kill a thousand (or some sources say two thousand) people and put their fingers on a string around his neck, to achieve high spiritual goals. He managed to kill one short of his goal and then chose the Buddha as his last victim; and of course was in short order converted and abandoned his error.
There are two extended versions of his story in the Kangyur Buddhist Canon. The first is a complete sutra entitled An Exalted Sutra of the Greater Way Meant to Benefit Anguli Mala (%S51, KL00213). This is an extraordinary story of over 200 folio sides where we get a different impression of the young Anguli Mala as a devoted disciple who never wanted to follow the hellish advice he was given, and who after his conversion quickly outstrips all the Buddha’s major disciples in his understanding. By the end of the sutra, he is in fact revealed to be the emanation of a second Buddha upon this planet—as are many of the other characters in the tale.
The sutra is rich in other useful information, such as an extended section on the correlations between specific deeds and their karmic results (starting from folio 235a); a statement that “all of us are brothers and sisters, because of the emptiness we share” (f. 298b); a moving argument against eating meat (f. 301a); and a later much-quoted verse about how people who were bad and turned good are the very best of people (f. 310b).
We don’t though see in this sutra any mention of Anguli Mala suffering after his conversion and realizations, aside from a brief attempt at revenge by the local king and his forces which is easily thwarted. So for this part we need to go to the second extended account of his story, which forms a chapter of the famed Sutra of the Wise and Foolish (ff. 408a-426a, %S52, KL00341). This version contains none of the astounding revelations of the first, but does describe Anguli Mala becoming an enemy destroyer and afterwards undergoing great suffering through hellfire because of his past misdeeds. There is also great detail on the karmic patterns from their past lives which put each of the major characters in their current predicament.
[158] Where discrimination is stopped: Still from f. 32b of A Guide to the Bodhisattva’s Way of Life, a few lines down from the last citation. “Meditation where discrimination is stopped” (Tib: ‘du-shes med-pa’i snyoms-‘jug, Skt: asaṃjñisamāpatti) is a concept introduced in the literature on higher knowledge (abhidharma). It describes a deep meditation at the fourth level of a group of meditative states which create the rarified karma to be reborn into the form realm, a temporary god-like existence typically followed by a birth in the hell realms as all good karma is squandered. During this meditation all forms of gross discrimination are stopped, and so it may be mistaken for something more profound—but eventually ones karma shifts and gross states of mind return. For a concise treatment see Choney Lama’s Sun that Illuminates the True Intent (%B5, ACIP S00027), ff. 48b-49a.
[159] The material cause is absent: These lines follow immediately upon “We can still see the forces of karma in them.” A “material cause” (Tib: nyer-len gyi rgyu, Skt: upādānakāraṇa) is easily understood in the example of an alfalfa sprout: the alfalfa seed provides the main “stuff” that turns into the sprout; whereas the sunlight, water, and fertilizer provide the contributing factors for its growth (Tib: lhan-cig byed-rkyen, Skt: sahakārikāraṇa). Nice discussions of these elements of causation are found in the “Collected Topics of Logic” (bsDus-grva) genre of Tibetan monastic textbook; see for example ff. 84a-85b of the modern classic by the late abbot of Trashi Hlunpo monastery, the esteemed Kachen Lobsang Supa (%B34, S00978).
[160] Like the negative side of things: The lines of the Guide immediately following the last. “The negative side of things” (Tib: kun nas nyong-mongs-pa, Skt: saṃkliṣṭa) is a concept from the schools of higher knowledge which encompasses not only negative emotions but everything related to them causally: for example, things which are in themselves karmically neutral but which have been created by negative emotions, such as a suffering human body; or even neutral objects which can inspire negative emotions: a scene of beauty which triggers feelings of attachment in certain people. In the Tibetan, this key distinction is reflected in the final adjectival suffix pa: that is, involved with negative emotions rather than only being negative emotions. See Choney Lama’s commentary, f. 33a, for some discussion of this “negative side of things,” especially as differentiated from the “pure side of things,” or rnam-byang phyogs (%B5, S00027).
[161] View of destruction: Refer back to footnote %72.
[162] There is no one doing the feeling: From the next section of the Guide, on f. 34b.
[163] Where they still took some position: Found in Arya Nagarjuna’s work at f. 22a. The wording of the version found in the edition of the Tengyur that we’re using is slightly different, with no change in meaning (%S24, TD03825). “Taking some position” is clarified in the lines immediately preceding as meaning “taking a stand on either side of an argument between saying that something is completely unreal or that something is as real as it appears to a normal person to be.”
[164] Chapa and Tsek Wangchuk Senge have attempted: The first reference is to the early Tibetan writer Chapa Chukyi Senge (whose name in Tibetan is variously spelt Cha-pa or Phya-pa or even Phyva-pa Chos kyi seng-ge, 1109-1169; his birth year is also given by Mugey Samten Gyatso as 1103, see p. 437 of his religious history at %B35, S12339). Refer to Chapa’s commentary to Master Shantideva’s work at $$$$%B@ (S0@), f. @. Chukyi Senge was a disciple of the eminent Geshe Drolungpa, Lodru Jungne (c. 1100), author of The Great Book on the Steps of the Teaching (bsTan-rim chen-mo), a magnificent prototype for Je Tsongkapa’s own Great Book on the Steps of the Path (Lam-rim chen-mo). Chapa in turn had eight primary disciples, known as the “Eight Lions.” One of these was Tsek Wangchuk Senge; we often see the first word of his name listed as “Tsak” (rTzags), and it is probably a place name (cf. lCang-tzags in the Das dictionary, p. 399, %E4, R@).
[165] They don’t know what they are doing: Found in A Clarification of the Verses at f. 152b (%S6, TD03860). Pretty much the exact same wording is found in the original sutra at ff. 269b-270a (%S@, KL00224); the spelling of the sutra’s name with bstan rather than brtan in this carving of Illumination is an error. Note how the wording of the sutra includes both the first of the four higher truths and its four aspects, thus alluding to our topic of the 16 aspects of all four truths.
[166] People fail to achieve liberation: The citations throughout here, as found in A Clarification of the Verses, appear at f. 171b (%S6, TD03860). We haven’t located the sutra mentioned in the body of sutras preserved in the Kangyur. The “four misperceptions” are widely described; a concise presentation may be found on f. 150a of His Holiness the First Dalai Lama’s commentary on higher knowledge (%B10, S05525), where they are described as the misperception that what is changing is unchanging; that what is unclean is clean; that what is pain is pleasure; and that what is not itself is itself.
[167] I will understand: These are the traditional four ways in which we should relate to the four higher truths. A typical treatment is found in Kedrup Tenpa Dargye’s commentary on the art of interpretation at f. 2b (%B36, S00010).
[168] Others hold this view: Found in The Compendium at f. 43b (%S29, TD03940). The lines are also quoted in Master Prajnakaramati’s Commentary to Difficult Points in the “Guide to the Bodhisattva’s Way of Life” (%S48, TD03872, ff. 109a-109b), where the Tibetan for slob-pa is spelled as slob-ma, which would sway the translation towards “way of the students”— even more clear.
[169] The latter three goals: Both of the two quotations from The Diamond Cutter are found on f. 220a of the sutra (%S54, KL00016). The “latter three” goals mentioned here are returning but once to the desire realm; never returning to this same realm; and destroying the enemy of the negative emotions.
[170] To make the journey: See ff. 223b-224b of his commentary to A Guide to the Bodhisattva’s Way of Life (%S48, TD03872).
[171] In turn rebirth: See f. 108a of Arya Nagarjuna’s classic (%S16, TD04158). The Tengyur version that we are using has yod-par in the Tibetan of the first line of the first verse, which is even more clear.
[172] They reach nirvana: Quite a bit further along in the String of Precious Jewels, f. 120b.
[173] Because of their compassion: Indeed, the very next lines in the text, still folio 120b. The Tengyur edition we are using reads “But only out of compassion” (de ni snying-rje ‘ba’-zhig gis) for the “although…because of their compassion” (‘on-kyang de ni snying-rje yis) seen here.
[174] Translations from the earlier period: The immediately relevant selections are found on ff. 227a-227b of the autommentary (%S3, TD03862). The Tibetan translation here is the same as that used as Je Tsongkapa, rather than the Tengyur version mentioned in our last footnote.
[175] Consciousness like an illusion: The Tibetan used here, nyan-thos la bstan-pa’i mdo, almost sounds like the title of a sutra; but the autocommentary (at f. 227b) reads as the plural (mdo dag); thus our translation. The wording here is quoted in the Tengyur more than 15 times, attributed at times to “sutra” but without mention of any particular one. The only sutra we’ve found in the Kangyur with almost the exact same wording (specifically mentioning the “Friend of the Sun,” an epithet of Shakyamuni Buddha) is A Conversation among Buddhas (%S55, KL00228), at f. 312a. The opening section of this sutra would seem to allow saying that it was also presented to listeners.
[176] Not meant to refer to all listeners: The section where the distinction is laid out is on ff. 38b-39a of the work, at %S56, TD01800.
[177] Spin in the prison: See f. 41a of the work.
[178] You must bear with it: See f. 121b of the text, at %S16, TD04158.
[179] No understanding of this classic: It appears that the commentary in question is that immediately following the String of Precious Jewels in the Tengyur, which is the one by Master Ajitamitra. See the discussion starting from f. 141b and continuing for several full folios (%S57, TD04159).
[180] Said to apply to future pain: The commentary in question is the one on Arya Nagarjuna’s classic by Master Chandrakirti; the citation from the sutra and comments upon it are found at ff. 10a-10b (%S58, TD03864). There are small differences in the wording and phrasing; for example, “only this is peace, only this is beauty” (de-nyid); and “never to see it rise again later” (phyis mi skye-ba) for “never to see it come again, never to see it rise again.” Although Master Chandrakirti identifies the source only as “a sutra,” we do see almost identical wording in two clearly Hinayana works from the Kangyur: The Foundation of Vowed Morality (ff. 64a-64b, %S18, KL00001-4); and The Foundation of Assorted Topics of Vowed Morality (see ff. 477a-477b, %S50, KL00006-2).
[181] Finished off since forever: Found on f. 55b of this crucial work by Lord Maitreya, with the dictation taken by Master Asanga (%S59, TD04024).
[182] Statement by the Realized One: Referring back to Arya Nagarjuna, as the author of the Sixty Verses. Throughout our translation we will be rendering the word arya as realized person, given its definition as a person who has seen emptiness directly.
[183] Both existing and not existing: See f. 9a of the text (%S4, T03824).
[184] Citation appears in The Assorted Topics of the Word: See f. 426a of Part One of the work, at %S50, KL00006-1.
[185] Many other supporting citations: From the Sixty Verses alone a reader can start with references to the two extremes at ff. 20b, 21b-22a, 22b, 23a, and 28b. Some 20 different songs of praise from the eulogies section of the Tengyur are attributed to Arya Nagarjuna; and these no doubt comprise the “Collection of Praises” mentioned here. For references to the extremes in these works, see f. 69a of A Praise of the One Who Went Beyond the World (%S60, TD01120); f. 72a of A Praise of the Three Holy Bodies (%S61, TD01124); and ff. 77a and 78a-78b of A Praise of the Inconceivable (%S62, TD01128).
[186] It becomes meaningless: See f. 227b of the text (%S3, TD03862).
[187] Master Bhavaviveka tries to refute: The relevant section from Master Buddhapalita’s eponymous work is found at f. 198a (%S@, TD03842); it is not directly stated that the sutra source is from the lower way, but it does deal with metaphors already described as coming from this way. Master Bhavaviveka’s comments on this section are found at ff. 113a-113b of his Lamp (%S5, TD03853), and he does specifically reference the “way of the listeners.”
[188] You taught this in its entirety: See f. 69b of the eulogy, at %S@ (TD01120). The lines as they are translated in our version of the Tengyur have a much different wording, but almost exactly the same meaning:
,MTSAN MA MED LA MA ZHUGS PAR,
,THAR PA MED CES GSUNGS PA’I PHYIR,
,DE PHYIR KHYOD KYIS THEG CHEN RNAMS,
,MA LUS PAR NI DE NYID BSTAN,
You have stated that
Without entering into
The lack of signs,
There is no freedom.
And thus did you present
This suchness
In all the teachings
Of the greater way.
[189] The path of those like a rhinoceros: See f. 5a of Lord Maitreya’s teaching at entry %S10, Tohoku TD03786.
[190] Students who are like rhinoceroses: See f. 6a of the same work.
[191] Exist in just that way: The lines as quoted by Je Tsongkapa are cited in five different works in the Tengyur, but without being clearly attributed to Master Aryadeva (see Tohoku numbers TD01352; TD01872; TD03791; TD03793; and TD03852). The last of these works is a commentary by Master Bodhibhadra on Aryadeva’s Compendium of All the Works on the Essence of Wisdom (TD03851); but the lines are not found there. In Master Aryadeva’s most famous work, The 400 Verses, a verse with precisely the same point is found (at f. 9b, %S13, TD03846):
,DNGOS PO GCIG GI LTA PO GANG,
,DE NI KUN GYI LTA POR BSHAD,
,GCIG GI STONG NYID GANG YIN PA,
,DE NI KUN GYI STONG PA NYID,
We can say that anyone
Who knows how to look
At any single object
Is someone who knows how to look
At every object there is.
The emptiness of any particular object
Is the emptiness of every one of them.
But Je Tsongkapa, in works like The Great Book on the Steps to the Path, quotes this verse separately (at f. 479b), indicating that it is not an alternate translation of the former. So too, His Holiness the Fifth Dalai Lama, in his famed Word of Gentle Voice (%B37, S05637) even quotes both verses on the same page; attributing the latter correctly to the 400 Verses, and attributing the former only to “Master Aryadeva.” A quick check through all of the Master’s works in the Tengyur doesn’t seem to offer any other alternatives; the mention of the verse in Master Haribhadra’s famed commentary to the Jewel (%S12, TD03793) attributes it “to tradition” (lugs las).
[192] Isn’t it weird: Je Tsongkapa is paraphrasing a “poetic interlude” (bar-skabs kyi tsigs-bcad) found in The Golden Harvest of The Word (%B38, S05173, f. 208b), a commentary to the Jewel of Realizations written by Buton Rinpoche Rinchen Drup (1290-1364), innovator of the Buddhist canon in Tibet and much emulated by Tsongkapa. They just missed each other historically, Buton Rinpoche passing when Je Rinpoche was only 7; but in the translation of Tsongkapa’s standard biography, The King of the Dharma, we see him receiving confirmation of Buton’s lineage at the hermitage of Chudzong in 1374 (p. 312, %E3). This particular passage is also discussed by Gungtang Lodru Gyatso (1851-1930) in his analysis of the middle way at %B40, ACIP S00975, ff. 47b-48a.
[193] The two books of “distinguishing”: A reference to two of the Five Books of Maitreya which contain the word “distinguishing” in the title; that is, Distinguishing the Middle from the Extremes, and Distinguishing Things from the Very Nature of Things (this last being often referred to as simply Distinguishing the Realm of Things). This pair, along with a third of the five books—the Jewel of the Sutras—are traditionally interpreted as scriptures of the Mind-Only School. The remaining two—the Jewel of Realizations and The Higher Line—are primarily considered to present the views of the Middle-Way School, although the scholars who assembled the Tengyur have placed the latter in the Mind-Only section. In the bibliography see, respectively, %S64 (TD04021); %S65 (TD04022 or TD04023); %S45 (TD04020); %S10 (TD03786); and %S59 (TD04024).
[194] According to the things which they rely upon: From the Jewel of Realizations (%S10, TD03786), f. 3b.
[195] The family quality: That is, emptiness: the quality inherent within all living beings which will allow them to become enlightened, and thus enter the family of the Buddhas. In Tibetan, rang-bzhin gnas-rigs; in Sanskrit, prakṛtisthagotra.
[196] Foundation of all Buddhist practice: The Illumination of the Twenty Thousand is the common name for Master Vimuktasena’s commentary to the Jewel of Realizations, which the full title of his work describes in turn as A Book of Advices in Commentary upon the Perfection of Wisdom in 25,000 Lines; for the citation here, see ff. 59a-59b (%S66, TD03787).
[197] Some are, and some are not: The selection is from f. 60a of the Illumination, discussed above. The original sutra is A Box of Precious Jewels, and the quotation—in a slightly different form—is found on f. 390a (%S67, KL00117). The speaker by the way is Subhuti, the protagonist of the Diamond Cutter Sutra.
[198] For the present: Like Je Rinpoche, we have our own time constraints and have not been able to go deeply into works mentioned for these points; but here are some leads for those who would like to. Some discussion of the topic by Master Haribhadra may be found in the area of ff. 249b-250a of the third volume of his massive commentary to the Jewel of Realizations (%S68, TD03790). One of the popular places in the Higher Line where the topic is discussed (in the context of a clarification of a misunderstanding of a reference to these lower practitioners as being blind) may be found in the poetry of the root text at f. 61b (%S59, TD04024), and in the corresponding commentary of Master Asanga at f. 112b (%S69, TD04025). His Holiness the Second Dalai Lama, Gyalwa Gendun Gyatso, discusses the citations from all three sources at some length in his explanation of Entering the Middle Way, at ff. 32b-33a (%B41, S05566).
[199] Distinguished by something which is unproduced: The citations in the Illumination of Master Vimuktasena may be found at ff. 28a, 60a, and 180a (%S66, TD03787). That in the Great Commentary to the Eight Thousand by Master Haribhadra is on ff. 48a-48b (%S70, TD03791).
[200] The statement in the “Diamond Cutter Sutra”: See f. 219a of the sutra (%S54, KL00016). Don’t be confused here incidentally by the ancient form ‘dus ma-bgyis rather than the later ‘dus ma-byas.
[201] The holy come into the presence: Throughout this section, Je Tsongkapa is paraphrasing the autocommentary almost verbatim; and this same allusion also occurs there, without attribution (at f. 229a, %S3, TD03862). The reference is repeated in Master Jayananda’s commentary (f. 82a, %S1, TD03870), and by subsequent Tibetan authors relying on these two works, but we haven’t been able to locate any quotation similar, from an original source.
[202] Definite good: The term “certain goodness” (nges-legs in Tibetan, or niḥśreyasa in Sanskrit) refers to both nirvana and enlightenment; see for example An Easy Path to Omniscience, by Changkya Rinpoche Ngawang Lobsang Chunden (1642-1714), f. 31a (%B12, S00464).
[203] No higher friend than giving: See f. 41a of this classic outline of enlightenment and emptiness by Arya Nagarjuna (%S25, TD04182).
[204] Equal to space itself: See ff. 341a-341b of the work, known by the full name of An Exalted Sutra of the Greater Way Requested by Gagana Ganja (%S71, KL00148).
[205] They stay here long: See f. 115b of the work, at %S16, TD04158.
[206] Translated by Naktso: A reference to the master translator Naktso Lotsawa, Tsultrim Gyalwa, who in one source is said to have been born in 1011. At a young age—some say in 1037—he was sent to India with Ngok Lekpay Sherab as an emissary from the Tibetan king Hla-tsunpa Jangchub Uw to invite Lord Atisha to Tibet. His translations of the classics are mentioned by Buton Rinpoche and seem well respected by Je Tsongkapa in a number of works in which he mentions them; but we don’t see him credited in any of the native catalogs to the Kangyur and Tengyur available to us, and in general alternate translations of works in these canons have not survived, beyond occasional references such as this one.
Je Tsongkapa’s own credentials to assess a translation, incidentally, are covered in the sections of his biography which describe his study of Sanskrit; see for example the chapter entitled “Speaker of the Mother Tongue” in the King of the Dharma: The Illustrated Life of Je Tsongkapa (%E3).
[207] Empty of being considered to exist in truth: See ff. 17a-17b; 25a; and 73a of The Perfection of Wisdom in 18,000 Lines (%S72, KL00010-1). The reference at f. 25a is I believe the only specific use in the Kangyur of the term “three spheres” (‘khor gsum) in connection with this idea of the emptiness of the gift, the giver, and recipient. It does occur much more frequently by the time of the Tengyur, and of course greatly more in the native Tibetan commentarial tradition.
[208] Examples such as “pirshodara”: The example named is variously misspelled throughout the history of the literature and is correctly rendered as pṛṣodara, meaning “a spotted belly” (of an animal such as a deer; see for example p. 667 of A Dictionary, Canarese and English, by Rev. William Reeve and Daniel Sanderson, %E8). It is an example in classical native works of Sanskrit grammar of a word which results from the combination of two other words, where the first of the words is truncated during the combining.
Thus, pṛṣodara is said to result from the joining of pṛṣat (spotted) with udara (belly), with the truncation of the –t and a phonetic combination of the a- and the -u into o.
In our case here, we are instructed not to perform a pṛṣodara type of truncation with the word pāramita; since elsewise it would become pāreta. This single example pṛṣodara became by extension the name of the entire class of combinations which exhibit this same behavior, along with three or four other classes of compounds within the study of nirukta, or the resolution of difficult ancient terms.
Students of yoga may be interested to learn that the name of the author of the Yoga Sutra—Patāñjali—is said to exemplify this same type of truncation, from the combination of patat (falling) with añjali (open palms filled with offered water); referring to the fact that this saint is said to have been born by falling from heaven into the cupped hands of his mother, as she made an offering of sacred water. See the classical Sanskrit grammar Siddhanta Kaumadi (%S73, pp. 589-@), as well as notes on pṛṣodara compounds by Max Muller, Rajendralala Mitra, and Nilmani Mukerjea in the records of the Asiatic Society of Bengal (%E6, pp. 2-4; and %E7, p. 179).
The reference in the Autocommentary may be found at f. 230a (%S3, TD03862), where the word is miscarved as preṣodara {@check the carving}.
[209] This is what’s being said: See ff. 85a-85b (%S1, TD03870); the ending –itā in the Tibetan transcription in the Illumination here is simply -ita in the corresponding Tengyur passage.
[210] Should be examined further: This seems to be a question of how we refer to the ending –s for the nominative singular of a neuter Sanskrit noun of an –a class; here, pāramita. (This is the ending which then becomes –ḥ.) I wonder if both the su and si under discussion here might not simply be a final -s followed by a virama stroke, which when utilized in a Tibetan manuscript is very frequently misinterpreted as a vowel sign or subjoined r. Or perhaps there really is a tradition of referring to this final –s by itself as su or si.
[211] A perfection of the world: See for example f. 38a of The Book of the Eon of Good Fortune (%S74, KL00094), which discusses the concept at length.
[212] Give up everything: See f. 7a of Master Shantideva’s classic at %S47, TD03871. The following quotation is from the same page.
[213] Actions which are proscribed: Je Tsongkapa here draws a distinction between three forms of unethical behavior. Generally speaking, a “primary downfall” (Tib: rtza-ltung) refers to a negative action in a code of morality which is considered most obvious and serious; for example, if a person with a vow of celibacy were to engage in sexual activity. A bad deed is considered “inherently reprehensible” (Tib: rang-bzhin gyi kha-na-ma-tho-ba) when in any moral code it would be considered unacceptable: something like the murder of another human being. An “action which has been pronounced” (Tib: bcas-pa)—wrong, in this case—refers, in the context of Buddhism, to a type of behavior which was not originally prohibited by Lord Buddha; but which because of a specific incident, he determined was harmful to his community of disciples, and so he thereafter prohibited it. An example would be the use of alcoholic beverages.
For some relevant discussions, see for example Ngulchu Dharma Bhadra’s Response to a Question on Whether there are Differences in the Gravity of Infractions that are Otherwise in the Same Category within the Vows of Individual Liberation (%B42, S06370MN0, ff.120a-120b); Jamyang Shepa’s End of All Error, a Lovely String of Wishing Jewels, Necklace for Those of Clear Intellect, and Fulfillment of the Hopes of Those with Goodness (%B43, S00839D1, ff. 183b-184a and 185b-186a); and His Holiness the First Dalai Lama’s Illumination of the Path to Freedom (%B10, SE05525M, ff. 119a-119b).
[214] Which means “to achieve”: The Tibetan word for an ethical way of life is tsultrim (tsul-khrims); while the corresponding Sanskrit is shila (śīla). The “coolness” here is silwa (bsil-ba) in Tibetan and shita (śīta) in Sanskrit. It’s not clear what lati here is referring to in the Sanskrit. It seems that it could have been la ni in the Tibetan (“la has a sense of…”), but all the printings available to us read la ti. A very common Sanskrit word starting with a la sound and connoting achievement or obtaining would be labdha; perhaps this is involved in the reference.
[215] Based on the etymology: Lokesh Chandra lists the Sanskrit word shilayet (śīlayet) or a similar word several times in connection with Tibetan word for “rely upon” here; i.e., tenpa (bsten-pa). See for example pp. 820 and 822 of Volume @ of his Tibetan-Sanskrit Dictionary (%B44, R@).
[216] Put to rest: There’s a double entendre here that is difficult to render in the English. The Tibetan for “put to rest” here is zhi-bar byed-pa, which contains the word for “peace” or “peacefulness” (zhi-ba) which appears following. Sort of a “rest in peace.”
[217] The torment of heat: A reference to traditional Buddhist cosmology, which says that the moon is made of moonstone, and that its qualities are coolness; to soothe the eyes; and to make certain plants grow—whereas the sun is made of firestone, and that its qualities are heat; to harm the eyes; and to ripen most kinds of crops. See the commentary to the Treasure House of Higher Knowledge by His Holiness the First Dalai Lama (%B10, SE05525), f. 94a.
[218] Vows of individual freedom: That is, the first of the three traditional sets of vows, known in Sanskrit as pratimoksha, which is translated into Tibetan as sotar gyi dompa—both meaning “vows of individual freedom.” These are formal commitments by both laypeople and the ordained not to harm others. One idea of their name is that any person who honors these vows will attain freedom (nirvana and enlightenment); whereas anyone who does not will not—and so it’s an “individual” thing. See the wonderful commentary on vinaya—vowed morality—by Panchen Lodru Leksang (c. 1510); f. 7a of Volume 1 (%B45, SL00059-1).
[219] Twelve traditional practices of a monk: These twelve are rather fascinating, and deserve a listing here. A great source is The String of Shining Jewels, by Geshe Tsewang Samdrup (fl. 1835), an esteemed tutor of His Holiness the Tenth Dalai Lama; this has got to be my favorite classic on the three sets of vows. Here are the twelve he describes, abbreviated (see ff. 34a-35b, %B@, S00201):
(1) Begging for ones daily food.
(2) Eating this food only once per day.
(3) Eating this food only in a single, uninterrupted sitting.
(4) Wearing only the three religious robes.
(5) Wearing robes only of inexpensive material (in Tibet, wool)
(6) Wearing robes only of used or discarded cloth, dyed the proper color
(7) Staying only in cloisters located well away from a population center
(8) Making ones “bedroom” the ground at the base of a tree
(9) Living there under the open sky
(10) Never sleeping excessively; and, when sitting, always in an
unsupported meditation posture
(11) Using food, clothing, utensils, and bedding which have been discarded
in a charnel ground
(12) Making ones mattress only from piles of grass or leaves
It should be noted of course that the twelve elements of this extreme lifestyle were something appropriate to adepts in the cultural setting of ancient India; and that their application and modification to modern times should be accomplished only under the guidance of a qualified spiritual teacher.
[220] Only imitating those who do: The entire section covers ff. 250b-251a of The Account of Kashyapa, the Protector of Light, which is one part of the scriptural collection known as The Pile of Jewels (Ratna Kuta, %S14, KL00087E). The second and third forms of “imitation” are not directly excerpted by Je Tsongkapa; so here they are.
The former is when a monk engages in morality but “never stirs from the view of destruction,” which as we’ve seen above (at footnote %72) refers to viewing ourselves as though we are coming from somewhere other than the seeds we have planted in our interactions with others. The latter is where a monk feels love for others but at the same time feels uncomfortable—even fearful—of ideas they’ve heard from others about nothing ever starting (on its own).
[221] They fail in this way of life: Refer to the reference to Naktso the Translator at footnote %205; his translation is no longer extant.
[222] Even in the remote chance: Je Tsongkapa is using the citation as scriptural support from the Buddha for the statements here on the difficulty of attaining a human rebirth; but the quotations incidentally provide further information for us on the problems of failing to follow an ethical way of life. First, we hear that this failure will lead us to a rebirth as an animal; and then that “we will be led to the realms of the Lord of Death” (in his capacity as the King of Hell); and then that we will indeed be lead to hell.
But in the rare event, say the sources, that we do achieve a rebirth as a human, then for each of the negative deeds in the traditional list of ten, our karma will come back to us in two different ways. Three different sutras contain the wording found here: one entitled Displaying Emanations to the Objects of the Activities of the Bodhisattvas, the Objects of their Skillful Means (%S75, KL00146, ff. 86a-87a); The Sutra Requested by Sagara Mati (the medium-length version, at %S76, KL00154, ff. 309a-310b); and the third part of The Majority of the Enlightened One, in Extensive Detail (in The Section on the Ten Levels, %S35, KL00044-3, ff. 101a-102b. Although there are slight differences in the vocabulary, they concur on the two ways that these deeds come back, and these can deepen our knowledge of the ten:
(1) The act of killing causes us, even if born as a human, both to have a shorter life and to be plagued by many illnesses during that life.
(2) Stealing causes us both to live in poverty, and to live in a situation where none of our few possessions is truly our own—they are always owned in common with others.
(3) Sexual misconduct causes us to be surrounded by people who are rude and cruel; and to have many rivals for our partner.
(4) Lying causes us to have many people criticizing us, and misleading us.
(5) Divisive talk causes a lack of unity in the people around you; and in general a bad attitude among these people.
(6) Harsh words causes us to constantly be surrounded by people saying unpleasant things to each other and ourselves; and arguing.
(7) Idle talk causes people not to respect what we say; and for us to lack confidence.
(8) Desire for others’ things causes us to be constantly dissatisfied; and to experience great desire for things in general.
(9) Satisfaction with others’ problems causes us not to get help when we seek it from others; and to have the habit of hurting others.
(10) Holding wrong views about reality causes us to fall deeper into harmful viewpoints; and to become a deceitful person.
[223] The achievement of definite good: For the meaning of this technical term, see footnote %201.
[224] Moving or standing still: A reference to animate and inanimate objects. See f. 41a of Arya Nagarjuna’s seminal work (in essence a lam-rim text almost a century before the Tibetan genre), at %S@, TD04182.
[225] The intention to restrain ourselves: Je Tsongkapa is playing here on the term sdom-pa, which can connote either vows or restraint.
[226] Higher realms of life: Referring to the English translation of lines 13-28; the original Tibetan syntax is of course ordered differently.
[227] High qualities are difficult to build: See ff. 198a-198b of the song of praise by Master Ratnadasa (his name is reconstructed from the Tibetan dKon-mchog ‘bangs), %S77, TD01155.
[228] You will find Ill-Starred: See ff. 42b-43a of Master Chandrakirti’s own commentary (%S19, TD03865).
[229] To become a wheel emperor: This is a reference to kings of very ancient times who ruled the world with the help of flying ship that had the shape of a wheel; or as we would say, a saucer. The point is that the bodhisattva is now accumulating causes to become a world leader whose ethical way of life can be an example for countless people. For a discussion of the four types of wheel emperors, see His Holiness the First Dalai Lama’s Light on the Path to Freedom, ff. 104b-106b (%B10, SE05525).
[230] Desire has been stopped: See f. 123b of the text (%S16, TD04158).
[231] The autocommentary: Both references are found on f. 236a (%S3, TD03862).
[232] Enmity and umbrage: We are by the way using uncommon or archaic words here because Je Tsongkapa has, in his original Tibetan. The expression he mentions next is from the autocommentary (f. 236a, %S3, TD03862).
[233] Homogeneous results: The expression “homogeneous result” (rgyu-mthun gyi ‘bras-bu) generally just means that “you get what you give”: watermelon seeds make watermelons. In this case, violence to another leads to violence done to ourselves. But in presentations such as the one on the four results of actions found in Je Rinpoche’s own Great Book on the Steps of the Path, this expression can have a more technical sense, distinguishing karmic results that return to us in this life from those returning in the next life. The latter, in this context, are referred to as “results that ripen” (rnam-smin gyi ‘bras-bu).
As such, the point here could well be that—when someone hurts us in the here & now—we can be happy that this is using up negative seeds that would create trouble for us both in our future lives, and during the rest of this present life. Homogeneous results are, by the way, further distinguished between “homogeneous experiences” (myong-ba rgyu-mthun) and “homogeneous tendencies” (byed-pa rgyu-mthun); for example, the experience of having ones life threatened because one has threatened that of others; and developing the tendency to threaten others because one has done it earlier. See for example f. 119a of the Great Book (%B13, S05392).
[234] Imputing an actual thought: See f. 97a of Master Jayananda’s commentary (%S1, TD03870).
[235] This is why it is called “anger”: See ff. 375b-376a of the sutra (%S78, KL00096), where Manjushri is being addressed by the protagonist of the sutra, a maiden whose name is “Glorious Golden Light.” We can only appreciate the citation if we are aware that the Sanskrit for the word for “anger” is pratigha, while “wiped” is upaghata: both are built on the same root √han, which means to strike or hit. Another citation with almost the same wording, this time spoken by Lord Buddha, is found in a sutra called “The Group of Teachings of the Bodhisattvas” (%S79, KL00056, f. 215b).
[236] A case where both are bodhisattvas: See the section in the autocommentary at ff. 236b-237a (%S3, TD03862). The citation of the Play here, incidentally, more clearly concludes with “and that’s why anger’s called ‘anger’.”
[237] Gird themselves once again: See f. 159b of Arya Nagarjuna’s work (%S27, TD03934). The image of donning armor is a common one for the practice of patience, and also for renewing ones resolve. Basically, the bodhisattva will have to start over; the phrase is glossed by Je Rinpoche immediately below.
[238] A single instance of anger: The verse is found in Master Shura’s Words of Eloquence like a Chest of Jewels (TD04168, %S80) at f. 188b; and in Master Shantideva’s Guide to the Bodhisattva’s Way of Life (TD03871, %S47) at f. 14b.
[239] Statement about the person feeling the anger: See the autocommentary, at f. 236b.
[240] A bodhisattva who has achieved their confirmation: This is a reference to a bodhisattva who is far enough advanced along the path that a Buddha can say to them, “You will be enlightened on such & such a date, in such & such a place.”
[241] Moments of their wrongful wrath: See f. 207b of the sutra (%S81, KL00013); the verse is also found in The Perfection of Wisdom in 18,000 lines, at f. 273a of the third volume (%S72, KL00010).
[242] Eons equal to thoughts of malice: See f. 3b (TD03871, %S47).
[243] Ten eons, at the fastest: See f. 304a of the sutra (KL00227, %S82).
[244] The Totalists: In general, “Totalist” (Thams-cad yod-smra, an abbreviation of gZhi thams-cad yod-par smra-ba, or Mūla Sarvāsti Vādin in Sanskrit) can be a name used to refer to the Detailist School, or the lowest of the four classical schools of ancient Indian Buddhism (not to be confused with the four traditions of Buddhism in Tibet). The meaning of the name is neatly glossed by the great Gyalwang Lobsang Trinley Namgyal (c. 1850) in his textbook for the Sera Mey Monastic Textbook Series popularly known as Gyalwang’s Treasure House (meaning here, a commentary on Master Vasubandhu’s Treasure House of Higher Knowledge, or the Abhidharma Kosha): “Now generally speaking, all knowable objects in the universe are subsumed by five fundamental categories [gzhi, or mūla]: these are physical form; general consciousness; mental functions; changing things which are neither physical nor mental; and unproduced things. The Detailist School holds [a synonym for smra-ba, or vādin] that the total number [thams-cad, or sarva]—all five—of these fundamental categories exist [yod-pa, or asti] in a substantial way; and this appears to be the reason why they are as well referred to as the ‘Totalist School’.” See f. 19b of the text (ACIP S00044, Volume 2; %B47). “Existing in a substantial way,” by the way, has different meanings in different schools; but the general gist of the expression in this school is that the objects in question can be reduced to basic, elemental building blocks.
[245] The body which contains the mind: See f. 84a of Master Shantideva’s Compendium, at TD03940 (%S29). The specific name of the text is not given, and we have not elsewhere found the lines mentioned. In this citation, incidentally, the conflict is between two monks.
[246] Towards the Enlightened Ones themselves: See ff. 159b-160a of Arya Nagarjuna’s Compendium (TD03934, %S27).
[247] Giving and making offerings: At f. 14b of TD03871, %S47.
[248] Giving and observing an ethical way of life: See f. 203a of TD03861, %S2.
[249] The accumulation of merit: See f. 236b (TD03862, %S3). This is a technical phrase which is typically contrasted with the accumulation of wisdom, itself based upon the understanding that things do not come from their own side, but rather from karmic seeds within our mind.
[250] A drop of water in the great ocean: The reference is found at f. 156a of Arya Nagarjuna’s work, at TD03934 (%S27). The section in the original sutra may be found at f. 165b of that work (KL00175, %S@); in our version, the line speaks of the karma remaining “until the fire at the end of the eon destroys the world.”
[251] A special kind of quicksilver: See folio 276b of the second part of the text, which forms a portion of the Avatansaka or “Majority” section of the Kangyur (%S@, KL00044-6-2).
[252] “Normal” person: That is, someone who has yet to see emptiness directly.
[253] Karmas ripen in order: See Master Vasubandhu’s autocommentary, f. 94b (%S84, TD04090); the same quotation is also found in the Abhidharma section of the Tengyur in the Lamp on Crucial Points by Manjughosha Dignaga (a name we have reconstructed from ‘Jam-dbyangs phyogs-kyi glang-po; apparently someone other than the logician) (%S85, TD04095, f. 214a), with a partial citation as well in the commentaries of Masters Yashomitra and Purnavardhana (%S86, TD04092, ff. 330b-331a; and %S87, TD04093, f. 319a, respectively). Apparently because his name is mentioned in proximity to these latter references, the verse has also been attributed by some later Tibetan authors to Master Rahula (Tib: sGra-gcan ‘dzin or sGra-gcan zin). One other Tibetan, Jadrel Konchok Gyeltsen (14th century), identifies the author as Neten Jangsang (full name, Neten Jangchub Sangpo, or Gnas-brtan Byang-chub bzang-po) (see p. 388, %B48, S00406). We have not been able to find the original sutra source. Lord Atisha utilizes the verse on multiple occasions in his works, and it is crucial for an understanding of the workings of karma.
[254] The conditions normally necessary: The discussion (what appears here is not a direct quotation) is found at ff. 184b-185a of the text by Master Bhavya (%S88, TD03856). Included is a nice description of the Four Powers for cleaning oneself of a negative karmic seed, giving each power by name, without mentioning specifically the general name of “Four Powers” (Tib: stobs bzhi).
[255] An infinite number of problems: See the discussion starting at f. 158b of Arya Nagarjuna’s text (%S27, TD03934).
[256] Root downfalls can destroy the store: A “root downfall” refers to breaking a primary vow. This extended discussion begins at f. 42b of the sutra (%S89, KL00260).
[257] A strong desire for honor and offerings: See the discussion beginning at f. 162a of the text (%S27, TD03934).
[258]Sutra uses the word “weakened”: The general reference in Levels of the Bodhisattva is found at ff. 174b-175a (%S90, TD04037), without specific mention of the “weakening,” which is though discussed in Master Sagaramegha’s commentary to the work (ff. 282b-283a, %S91, TD04047); thus the “according to the thinking.” The same sutra citation is found in Master Chandrakirti’s autocommentary (f. 240a of %S3, TD3862) and elsewhere, but without attribution to a specific sutra. The reference is certainly from The Section on the Ten Levels, a favorite of Je Tsongkapa’s, part of the The Majority (Avatansaka); see ff. 117a-117b of the sutra (%S35, KL00044-3B), a discussion which is further quoted immediately below.
[259] The word “chains”: See for example f. 249b of the first part of Master Vasubandhu’s autocommentary to the Treasure House (%S84, TD04090-1).
[260] We rid ourselves of chains: Continuing from the previous; see the discussion at ff. 117a-117b of The Section on the Ten Levels (%S35, KL00044-3B).
[261] The intellectual form of five mistaken views: The five mistaken views are part of a classic Abhidharma presentation of negativities into ten, five of which constitute a viewpoint towards things and five which do not. The five as presented in the Treasure House are: the view of destruction (a wrong view about the nature of ourselves); general wrong views (the idea, for example, that there is no connection between what we do towards others and what happens to us); extreme views (the idea for example that if things don’t exist as they seem, then they cannot exist at all); the further wrong view that ones wrong views are perfect; and the viewpoint that mistaken forms of morality and asceticism are correct. For a typical treatment see ff. 141a-141b of Choney Lama’s very readable commentary to the Treasure House (%B5, S00027).
“Intellectual” or “learned” (Tib: kun-btags or kun-brtags; Skt parikalpita) wrong views are distinguished, as we have seen earlier, from “inborn” (Tib: lhan-skyes; Skt sahaja) ones—ones which we are born with; these are much more difficult to rid ourselves of.
The alternate spellings in the Tibetan each have their own value. The first is related to the verb ‘dogs-pa, which means “to tie” (for example, a horse to a hitching rail), with a common philosophical connotation of applying a name or term, often wrongly. The second is related to the verb rtog-pa, meaning “to imagine,” again often with the connotation of a mistaken perception (“He imagines I want to hurt him”). The Trashi Hlunpo carving of Je Tsongkapa’s work, which we are using here, utilizes the latter spelling—as does our edition of his Great Book on the Steps of the Path (Lam-rim chen-mo, %B13, S05392), written in the early 1400’s. The former spelling though is favored in the famed precursor to this work, the Great Book on the Steps of the Teaching (bsTan-rim chen-mo), by Geshe Drolungpa (c. 1100ad) (%B22, S00070). It would need further study to determine if these specific, different usages are simply the result of a later, overactive editor, or the authors’ real preferences; but they do strongly seem to be.
[262] Chains that consist of viewpoints: See f. 175a of the work (%S90, TD04037). The Tibetan for our edition of the text actually says “chains that have come from viewpoints” (lta-ba las gyur-pa’i ‘ching-ba), which Je Rinpoche has clarified with his version of the wording (lta-bar gyur-pa’i ‘ching-ba).
[263] Mistaken desire, repulsion, and misunderstanding: The sutra in question is again the Section on the Ten Levels; see ff. 117b-118a (%S35, KL00044-3B).
[264] The “String of Jewels” does explain: It’s an interesting exercise to try to identify which verses of Master Nagarjuna’s seminal work express each of these four ideas. We get help from various Tibetan thinkers, as follows.
As explained by Jamyang Shepay Dorje (1648-1721), the nature of the eighth bodhisattva level is discussed in Master Nagarjuna’s verse which says, “So too the eighth, / The level of a youth, / Is called “Unshaken” / Because one is unmoved / By misperceptions.” See f. 124a of Nagarjuna’s work for the verse; and f. 90a of Jamyang Shepa’s Entry Point for Those of Great Fortune for the comments (%B3, S13000).
The idea that holding to things as being real is a negative emotion is a difficult one and is discussed carefully in the famed survey of the schools of philosophy by Changkya Rolpay Dorje (1717-1786); he ties this idea to the lack of a difference in subtlety between the emptiness of the parts of a person and the emptiness of the person, and thus to Master Nagarjuna’s verse about how one must still hold to a “me” which is real so long as one holds to parts of a person which are real (see f. 108a of Nagarjuna; and ff. 115a-117a of Changkya Rinpoche, at %B49, S00063).
According to Kedrup Tenpa Dargye (1493-1568), this same verse is the basis of the third idea, that one cannot finish off the view of destruction until they finish off the tendency to hold things as real. See f. 38b of his Gate of Entry for those of Clear Minds, an Ocean of Reasoning, itself a commentary to the present text (%B50, S00022)
The verse for the fourth concept is identified by this last author’s teacher, Sera Jetsun Chukyi Gyeltsen (1469-1546), as the verse where Nagarjuna says that the first bodhisattva level, “Perfect Happiness,” is the point at which “one rids oneself of the three bonds” (see f. 73a of the Jetsun, %B51, S06814-4; and f. 123b of the Arya).
[265] Three pure levels: That is, after the seventh bodhisattva level: the eighth, ninth, and tenth levels.
[266] Follow these three steadily: See f. 122a of the epistle (%S16, TD04158).
[267] Lowest of the other six: Counting the perfections as ten, with the four ways of gathering disciples added to the usual six. This point will be mentioned below by Je Tsongkapa.
[268] Destruction of the construct: See ff. 123b-124a of the text (%S16, TD04158).
[269] The five forces: That is, simply repeat the five powers just previous, but at a higher level.
[270] The point of actions: Technical term connoting a highly ethical way of life; karmānta in Sanskrit, and las kyi mtha’ in Tibetan.
[271] Extraordinary training in thinking: Referring to the extraordinary training in concentration (Skt: adhisamādhiśikṣa; Tib: lhag-pa ting-nge-‘dzin gyi bslab-pa).
[272] 37 qualities of enlightenment: Prior to enlightenment itself, of course, these are not qualities of actual enlightenment, but causes for us to achieve it.
[273] Sutra too explains: We haven’t yet been able to find a very obvious reference of this type among the sutras, but there seem to be two immediate possibilities. First, the Section on the Ten Levels—really the ultimate source for a lot of our knowledge about the ten bodhisattva levels—does say (at ff. 129a-129b) that at the fourth level we eliminate “many forms” of the view of destruction; thus implying that we do not eliminate other forms by this level. Secondly is the fact that this sutra, in explaining the fifth and higher levels, describes additional forms of the view that they help us eliminate; this is subsequent to the presentation of the fourth level, which is found ff. 121b-132b (see %S35, KL00044-3B).
[274] Children of the being of pleasure: Sanskrit, devaputramāra; Tibetan lha’i bu’i bdud. This is a generic term for any karmic force which would distract or obstruct us from achieving high goals such as nirvana or enlightenment. See for example the discussion at f. 75a of Choney Lama’s explanation of the fourth chapter of Lord Maitreya’s Jewel of Realizations (%B57, S00195-4). A common epithet is “The Lord of Mindless Pleasure” (Ratīśvara, dGa’-rab dbang-phyug), as craving for desire objects of the three realms is a common form.
[275] The truths of the realized: Referring to the things that are revealed to a person during the path of seeing, when they perceive emptiness directly for the first time. The person from this point on is referred to as a “realized being” (Skt: ārya, Tib: ‘phags-pa), a step on the journey to nirvana and enlightenment—and thus these truths are known as “the four truths of the realized” (catvāryasatyāni, ‘phags-pa’i bden-pa bzhi). The old English rendering of “four noble truths” is sorry mistranslation based on another meaning of the Sanskrit.
[276] Turn back all the negative thoughts: See f. 124a of the work (%S16, TD04158).
[277] We also reach an excellent mind: It’s worth pointing out that this term (Skt: sumati, Tib: blo-bzang) is also the first part of Je Tsongkapa’s own ordination name, Lobsang Drakpa.
[278] The two separately: See ff. 133b-134a of the work (%S35, KL00044-3).
[279] “The Middle Way”: An alternate way of referring to Arya Nagarjuna’s Wisdom; see ff. 14b-15a for the reference (%S4, TD03824). And for the reference in the The Meeting of the Father and the Son, see f. 182a (%S93, KL00060).
[280] Consists of ultimate truth: See ff. 243a-243b of the autocommentary (%S3, TD03862).
[281] Truth of the end of pain: See f. 7b of Master Chandrakirti’s explanation (%S58, TD03864).
[282] The end of suffering could be perceived directly: See ff. 8b-9a of the same work.
[283] That very same thing: See f. 63b of the work, by Arya Nagarjuna himself (%S94, TD01118).
[284] The body of reality: One of the bodies of a Buddha, when we consider them as having two bodies: a body of reality and a body of form. The former consists of their awareness, and their emptiness.
[285] Two forms of a self-nature: That is, the lack of a self-nature to the person; and the lack of a self-nature to the parts of a person.
[286] Truth of the defining qualities of things: See ff. 133b-134a of the sutra for the list (%S35, KL00044-3).
[287] We no longer see: Refer to f. 111a of Master Jayananda’s commentary (%S1, TD03870). Remember that in contexts like this, the word “path” is a technical term connoting “realization.”
[288] Forward and reverse order: This is a traditional explanation of the workings of interdependence as expressed in twelve links, for example in the famed Wheel of Life. “Forward order” means that once link #1 (ignorance) has occurred, then it will trigger link #2 (fresh karma). “Reverse order” means that—if we can stop link #1 from occurring—then link #2 can no longer occur. For a neat explanation see the works on interdependence composed by Kedrup Tenpa Dargye (1493-1568), as part of the textbook series for the incomparable Sera Mey Monastic University; for example, at f. 24b of A Dialectic Analysis of Interdependence (%B52, S00015).
[289] The truth and interdependence: Meaning the ultimate nature of things (emptiness) and the conventional nature of things (interdependence), two sides of a single coin.
[290] Three different forms of the training of wisdom: These three are identified as follows in a commentary to Je Tsongkapa’s present work by Jedrung Sherab Wangpo (1500-1586) entitled The True Intent Made Even More Clear: A Treatment of Difficult Points in the Explanation of “Entering the Middle Way” entitled “Illumination of the True Thought” (see ff. 89b-90a, %B@, S00273).
The first is the training of wisdom in the form of a deep understanding of both the gross and subtle forms of the 37 qualities of enlightenment; this has occurred, as we’ve seen above, at the fourth bodhisattva level. The second is the training of wisdom if the form of a deep understanding of both the gross and subtle forms of the four truths—which we have heard occurs at the fifth level. And the third is the present training of wisdom, where we gain a deep understanding of both the ultimate and apparent nature of things, through insights into interdependence—in both the forward and reverse orders.
Jedrung Sherab Wangpo, by the way, notes that the deep understanding into the ultimate nature of things occurs at the sixth level; whereas that of the apparent nature of things occurs, to a high degree, in four different steps. These he refers to as an exceptional level of method; of prayer; of power; and of the perfection of high knowledge—relating these, respectively, to the seventh, eighth, ninth, and tenth bodhisattva levels.
[291] Put pride to rest: See f. 124a of the text (%S16, TD04158).
[292] Delighting in Emanation: The fourth of six levels of pleasure beings who live in the skies above Mt. Meru, the central mountain of the world. Their name derives from the fact that they have the power to enjoy objects which they emanate; while in the next level up, “Empowered for the Emanations of Others,” beings have the power to enjoy objects emanated both by themselves and others. See for example the “Illumination of the Path to Freedom” written by His Holiness the First Dalai Lama (%B@, S05525), f. 98a.
[293] Can never arrive at Enlightenment: See f. 195b of the sutra (%S81, KL00013). The same lines are found at f. 260a in the third volume of The Perfection of Wisdom in 18,000 Lines (%S72, KL00010-3).
[294] A person with eyes to see: See f. 225b of the great sutra (%S54, KL00016).
[295] The cataracts have been destroyed: See f. 244b of Master Chandrakirti’s autocommentary (%S3, TD03862).
[296] Commentary upon the Middle Way: Again, this is another name for Arya Nagarjuna’s Wisdom (%S4, TD03824).
[297] What the Buddha most intended to teach: We are here using this phrase to translate the famous expression nītārtha (Tib: nges-don), which literally means “the literal meaning.” This is as opposed to neyārtha (Tib: drang-don), meaning “the figurative meaning.” The point of these expressions is that, whenever his audience was ready for it, Lord Buddha always preferred to go straight to the highest interpretation of emptiness as the core of any teaching he was giving. When the audience wasn’t sufficiently prepared, he would give a lesser teaching, especially a lesser interpretation of emptiness. In the section here, about Arya Nagarjuna, the idea is that he understood perfectly the highest explanation of emptiness—the one which is literally correct; since he had of course perceived emptiness directly, and become an arya.
[298] Pass to the Heaven of Bliss: See f. 265a of this famous sutra (%S95, KL00107). It’s interesting to note that half of Je Tsongkapa’s own ordination name, Lobsang Drakpa (Renowned One of a Pure Mind), is included in the prophecy; in the same way that half of Arya Nagarjuna’s name is included.
[299] The One that the Whole World Loves to See: Who first appears in this sutra at f. 227a (%S96, KL00556).
[300] The Light of Clarity: This citation is found in Master Chandrakirti’s autocommentary at f. 245a, where it is attributed to “the Great Cloud in 12,000 lines.” A sutra by the name of The Great Cloud does currently exist in the Kangyur (%S97, KL00232), and it does mention many young men of the Lichavi people, including Sarvaloka Priyadarshana, and an oblique reference to him relating to a king whose name includes the word “Naga” (f. 286b). But this doesn’t seem to be Master Chandrakirti’s citation, and the sutra doesn’t seem to be the longer version he refers to.
[301] He would live for 600 years: See f. 408a of the work (%S98, KL00543).
[302] A monk who holds the name of the Teacher: It might be noted that Arya Nagarjuna is very commonly referred to in the Tibetan tradition as “the second Buddha”—meaning “the Buddha come again”; we even see this appellation as early as the colophon to a translated work of his in the Tengyur, The 100 Lines on Wisdom (see f. 103a, %S99, TD04328).
[303] He will be born in the Heaven of Bliss: See ff. 165b-166a of the work (%S100, KL000222). The specific personal name mentioned in our edition is Blo-‘chang (“Holder of the Mind”) in the Tibetan translation.
[304] Would be a bodhisattva at the seventh level: See f. 201b of the sutra.
[305] An error reciting a magical spell: The verse is from Master Nagarjuna’s own Wisdom, f. 15a (%S4, ACIP TD03824).
[306] Nothing changes, or nothing exists at all: Master Chandrakirti’s statements to this regard, in A Clarification of the Verses—his “other commentary” to Arya Nagarjuna’s Wisdom—are found at ff. 164a-164b (%S6, TD03860).
[307] Nowhere else but peace: See f. 13b of the work (%S13, TD03846). The very next lines, by the way, convey the famous assertion that “Nothing is itself: there is no second door to peace.”
[308] These types of people will fall: Refer to f. 190a of Master Chandrakirti’s own commentary to the work (%S19, TD03865).
[309] Even as normal people: “Normal people” in this context referring to those who have yet to see emptiness directly. See again footnote %#114.
[310] Wisdom beyond conceptualization: As Je Tsongkapa has just put it, a word of caution here about this phrase. The direct perception of ultimate reality (for someone who is not yet a Buddha) by its nature precludes all other, normal forms of perception, including conceptualization but also, for example, sense perceptions. So when we translate the Tibetan rnam-par mi-rtog-pa’i ye-shes as “wisdom beyond conceptualization,” it’s crucial that we clarify that “conceptualization” here only refers to the process of believing that anything could be coming from its own side, rather than from our seeds. Here we go beyond this mistake when we see emptiness directly. Thus also “mind of a Buddha” here refers more narrowly to the direct perception of emptiness.
[311] Something more wondrous than wonder: See f. 41b of the text by Arya Nagarjuna (%S56, TD01800).
[312] The Chinese monk Hashang: The name that this monk is known by is actually the Tibetan pronunciation of the Chinese word for “monk” or “abbot”: héshang. He is also known by the name of Hashang Mahayana; he lived in the time of the Tibetan king Trisong Detsen (8th century) and promulgated the view that—given that things are empty—then the idea of good and bad is an illusion, like black and white clouds dissolving in an empty sky. The king sponsored a debate between Hashang and Master Kamalashila of India, who prevailed by presenting the perfect viewpoints expressed here by Je Tsongkapa. For a synopsis see for example ff. 105b-108b in the first volume of Yongdzin Yeshe Gyeltsen’s Biographies of the Lamas of the Steps of the Path (%B54, S05985).
[313] High beings who are worthy vessels: See ff. 188b-189a of Master Chandrakirti’s own commentary (%S19, TD03865). The “Four Ways of Gathering” are: (1) attracting disciples through material generosity; (2) encouraging their progress lavishly; (3) inspiring them to actually practice what they learn; and (4) practicing what we ourselves preach to them. For a great, concise description see ff. 379a-379b of Pabongka Rinpoche’s Gift of Liberation (%B33, S00004).
[314] What need mention the good karma? The sutra mentioned does not seem to be any longer extant; there is no wording we can find in the current Kangyur which is the same. See the next footnote for the location of this citation in general.
[315] Seven kinds of precious substances: Identified by Choney Lama in his commentary as gold, silver, crystal, lapis, the gem essence (emerald), karketana stone, and crimson pearl (f. 12b, %B14, S00024).
[316] Much more merit from their action: The quotation from The Diamond Cutter is still imbedded within Arya Nagarjuna’s selection; but it can be found verbatim in the original sutra, with the slight elisions noted, at ff. 221b-222b (%S54, KL00016). For the citation as a whole, see ff. 205a-205b of the Compendium (%S27, TD03934).
[317] Will not fall to the realms of misery: The sutra doesn’t seem to be extant in the Kangyur at present. This section is quoted verbatim, again in the Compendium, at f. 206a; and is referred to in other works in the Tengyur. The wording is quite moving, and actually ends with the Buddha saying, “I do not say that such a person will ever go to the lower realms.”
[318] What need mention: This fascinating discussion between the famous monk Upali and a demon is currently found on folios 405a-405b of The Section on the Emanation of Gentle Voice (%S101, KL00097). There are five great misdeeds referred to as “immediate”; a good explanation of the expression is found in Meaningful to Behold: A Commentary on the Downfalls of the Bodhisattva, composed by the master Sangye Yeshe (1525-1590), the eminent teacher of the First Panchen Lama, Lobsang Chukyi Gyeltsen: “They are called ‘immediate’ because—once a person has committed any of them, and still failed to clean them away through an act of confession—they will ‘immediately’ (meaning, without another, intervening lifetime) be thrown into the hell realms.” See f. 7a of the work (%B55, ACIP uncataloged data). For a typical listing of the five we can go to Master Vasubandhu’s autocommentary to his Treasure House: “To kill your mother; kill your father; kill an enemy destroyer; to cause a schism in the community of the ordained; and to cause, out of malice, a Buddha to bleed” (f. 215a, %S84, TD04090, part 1).
[319] I do not say: See f. 411b of the sutra (%S102, KL00216).
[320] Degeneration of a large amount of their own good karma: See f. 225b of the first part of his autocommentary to the Treasure House (%S84, TD04090).
[321] Brings them to the attainment of the sixth level: See f. 143b of the sutra (%S35, KL00044-3b). A nice, concise commentary on the ten and their proper division is found at ff. 28a-28b of Chujey Ngawang Pelden’s word commentary to Entering the Middle Way entitled Following a Tradition of Eloquence (%B56, S00981).
[322] Combine: As we have done in the enumeration in brackets.
[323] Cover them elsewhere: The commentary is that by Master Vasubandhu, and is found at TD03993 (%S103). The Levels of the Bodhisattva is of course by Arya Asanga, and is found at TD04037 (%S90). The views of the sutra are covered in the current work in the section from ff. 189-192 etc; the latter is mentioned at f. 155—both in reference to the beliefs of the Mind-Only School.
[324] What we say is perfectly deceptive: The quotation is identified in the Tengyur as coming from the sutra called A Journey to Lanka. The version we have from this work in the Kangyur reads differently as that here, but with the same meaning (f. 280a, %S95, KL00107):
,kun-rdzob tu ni dngos rnams yod,
,don-dam du ni rang-bzhin med,
,rang-bzhin med la gang nor-pa,
,de ni kun-rdzob bden-pa yin,
[325] Things that exist in a deceptive way: See ff. 228a-228b of the work (%S106, TD03887).
[326] Not something which could ever appear: This seems to be a reference to the commentary to Jnana Garbha’s work (%S104, TD03881) by Master Shantarakshita, the great proponent of the Independent group; see for example the section around f. 19a (%S105, TD03883).
[327] No such thing as something starting: The citation from Master Kamalashila’s Light on the Middle Way is found on f. 229b (%S@, TD03887). One word is found in an interestingly different form: yang-dag-pa’i shes-pa occurs as yang-dag-par shes-pa.
[328] Followers of the Middle Way who tend towards the Practitioner system: A reference to a subgroup within the Independent section of the Middle-Way School which accepts certain of the ideas set forth by the next system down: by the Mind-Only School—and one of the main ideas this school believes in is that there are no outer objects.
[329] Apperception perceiving its object directly: A reference to the Mind-Only belief that the mind can, within a single moment, be self-aware.
[330] His spiritual son: That is, Master Kamalashila.
[331] The world is just our imagination: See f. 21b of Master Nagarjuna’s work (%S24, TD03825).
[332] The commentary explains: That is, the commentary to Nagarjuna’s Sixty Verses by Master Chandrakirti; see ff. 22b-23a (%S58, TD03864).
[333] Thought that’s pure: See f. 9a of Master Aryadeva’s work (%S13, TD03846).
[334] Ropes called snakes: See f. 133b of Master Chandrakirti’s commentary (%S19, TD03865).
[335] How could it be something else? See ff. 109b-110a of the work (%S16, TD04158).
[336] The interpretation of the commentator: That is, the presentation of this particular concept by Master Chandrakirti in his own explanation of Entering the Middle Way (see f. 301a, %S3, TD03862). The “Realized One” is of course the author of the String of Precious Jewels—Nagarjuna, who is a person who perceived emptiness directly. “Foundation consciousness” is a fundamental concept of the Mind-Only School, which asserts the existence of an additional, discrete consciousness composed of karmic seeds and the awareness where these seeds are planted. The classic presentation of this belief is Je Tsongkapa’s own Difficult Points on Negative and Foundation Consciousness, and its autocommentary (see %B58 and %B59, S05414A and S05414B, respectively). The translations of this pair constitute one of the volumes in the present Diamond Cutter Classics Series.
[337] Apply it to everything else: See f. 71a of the sutra (%S107, KL00127). The version available to us in the Lhasa edition of the Kangyur is a different translation of the original, but with the same import: ,ji-ltar bdag gi ‘du-shes rig ,de-bzhin kun tu blo yang gtong,.
[338] Understand every existing thing: See f. 191a of the sutra (%S81, KL00013).
[339] Neither be something pure: See f. 110a (%S16, TD04158).
[340] Realized One and his spiritual son: Referring to Masters Nagarjuna and Aryadeva, respectively.
[341] None can ever be itself: See f. 110a of Nagarjuna’s text (%S16, TD04158).
[342] Nothing in the entire world: Again, the String of Precious Jewels; see f. 111a (%S16, TD04158).
[343] The general absence: See f. 190b of the work (%S19, TD03865).
[344] That of things, and that of people: See f. 313a of Master Chandrakirti’s autocommentary to Entering the Middle Way (%S3, TD03862).
[345] Labeled in dependence: The root text reference appears to be the lines concerning the view of destruction found at f. 210a (%S2, TD03861); the autocommentary reference is at f. 225b (%S3, TD03862).
[346] Feels that the self exists in truth: See f. 223a of the work (%S3, TD03862).
[347] Thinking “me” or “mine”: See ff. 292a-292b (%S3, TD03862).
[348] We say of them “mine”: The two citations occur on the same page (f. 223a), but separated by some other material (%S3, TD03862).
[349] The twelve links spring: See f. 26b of Arya Nagarjuna’s work (%S108, TD03827). The “twelve links” refers of course to the twelve components of dependence, as illustrated in the Wheel of Life.
[350] The twelve links too come to an end: See f. 26b of the work (%S108, TD03827). As he was sometimes wont to do, Je Tsongkapa seems to have selected a translation different from the one available to us, which reads instead: ,dngos-po stong-par de rtogs nas, ,yang-dag mthong phyir rmongs mi ‘gyur, ,de ni ma-rig ‘gog-pa yin, ,de las yan-lag bcu–gnyis ‘gag.
[351] Come to a stop: See f. 66a of Arya Nagarjuna’s verses of praise (%S26, TD01118).
[352] The highest teaching: See f. 64b of the Praise (%S26, TD01118).
[353] The seeds come to a stop: See f. 16a of the work (%S13, TD03846).
[354] Repeating this one message: See f. 7b of the work (%S13, TD03846).
[355] Three poisons: That is, misunderstanding, ignorant liking, and ignorant disliking, the triad aptly illustrated in traditional paintings of the Wheel of Life as a pig, a pigeon (or cock), and a snake, respectively.
[356] Put a stop to the self: See f. 292a in the autocommentary, referring to f. 210a in the root text (%S3, TD03862; and %S2, TD03861 respectively).
[357] Third option: In its most frequent form, phung gsum-pa in the Tibetan; referring to a third possibility when our mind is stuck on considering just two opposing choices.
[358] With regard to both realities: That is, with regard to deceptive reality, and with regard to ultimate reality.
[359] As explained before: At folio 80a.
[360] Nothing in the universe: See f. 1b of Arya Nagarjuna’s masterpiece (%S4, TD03824).
[361] Denied by implication: See f. 246b (%S3, TD03862).
[362] Not that we should divorce: See the section in the Light around f. 215a (%S106, TD03887).
[363] We would have to be saying: See f. 18b of Master Chandrakirti’s other great commentary to Arya Nagarjuna’s Wisdom (%S6, TD03860).
[364] Here in this system: That is, in the system of the Consequence section within the Middle-Way School.
[365] Negative in the sense of an absence: See f. 5a of the work (%S6, TD03860).
[366] Nothing is there at all: The verse, and some nice explanation, are found in the King of Concentration Sutra; see f. 39a (%S107, KL00127).
[367] Nothing has any nature of its own: See f. 93b (%S6, TD03860).
[368] Establish the point through reasoning: See f. 247a (%S3, TD03862).
[369] Devoid of growing: See f. 287a (%S3, TD03862).
[370] There is no starting at all: See f. 12b (%S6, TD03860).
[371] A position which is a simple denial: See f. 11a (%S6, TD03860).
[372] The two extremes: Simply put, that things do exist the way they seem to; and that—if they do not—then they cannot exist at all.
[373] This nature of their own: See f. 27b of Arya Nagarjuna’s work (%S109, TD03828).
[374] Elaboration: That is, where the mind imagines that something could have some existence from its own side.
[375] Somehow inferior: This is a reference of course to the ancient caste system of India, prevalent during the times of the literature that Je Tsongkapa is working with, and not to his own society of the time.
[376] This then is the other kind: See f. 63b of Master Avalokitavrata’s commentary (%S44, TD03859).
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