SHAKYAMUNI BUDDHA
Advice to Kunzang Chögyal by Dza Patrul Rinpoche
Splendor of the compassion and blessing of all the Buddhas and Bodhisattvas combined, Lama of great kindness, you are really the Perfect Buddha please stay with me inseparably, as the ornament on the crown of my head! Those who have realized very well that everywhere in Samsara is full of evil, like a basket of poisonous snakes, and wish to set out on the Path of true Liberation all practice in this manner: Firstly, since renunciation is the head of the Dharma- having realized that from the god-realm of Tushita above, down to the lower three unfortunate realms below, Samsara here is a pit of fire ! one must train in the Path of the Three Yanas. In the middle, since Bodhichitta is the body of the Dharma - having realized that all these beings are our parents, one must give birth to the heartfelt, unfeigned wish to attain enlightenment for their sake. Finally, the Authentic View and its practice, the legs of the Dharma, swiftly travelling the Path to freedom the Empty state, free of complexity, of all phenomena that appear or exist is firmly established by scripture and one's own intelligence. The root of all the phenomena of Samsara and Nirvana is one's own mind. First, the Mind has no origin; in the middle, it has no place where it stays; finally, the natural state is free of coming and going. In one's own mind that is free of origin, remaining and going, in non-seeing, having seen one's own face one sees that it is Empty. The nature of the Mind is none other than Emptiness. When one sees unobstructedly, without object, that is the View. In experiencing the View of the Natural State, whatever delusory conceptual thoughts may arise as its expression, Meditation is to remain balanced, free of distraction, without particularly rejecting or accepting anything, at ease
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Without a mind that is happy or sad, attached or averse, hopeful or fearful towards the sphere of appearance, without affirming or negating, rejecting or accepting anything, Action is the arising of all that comes and goes, in a state of equanimity, as the display of Illusion. To sum up: the View is recognizing one's own face, and Meditation is remaining in that state. Mixing that with circumstances is the main point of Action. View, Meditation, Action and Result are not separate. Principally, the View is not being attached to anything; essentially, Meditation is not holding onto anything; the best Action is whatever is in accord with the Dharma. This is the crucial point that rolls View, Meditation, Action and Result into one. Any Dharma that does not benefit one's own mind is just sanctimonious, not meaningful Dharma. Unless it made some difference to your mind, even doing retreat for a hundred years would be just a pain. I, who have thrown out the main points of the Authentic Dharma and am a practitioner only in pretence, am prattling like a parrot here - but this practice is, I think, the unmistaken teaching of the Conqueror, not mine. Even if we have completed our quota of years and months on retreat, and managed to recite millions and millions of mantras, unless attachment, aversion and ignorance have decreased in our minds, that Dharma I consider as just pointless. Ritual sessions four times a day without the Creation and Completion Stages, pounding drums and clashing cymbals without reminding oneself of Pure Perception, droning mantras without any meditative absorption, all that gets us no further on the Path to Freedom. Even if you do have the Creation and Completion stages, and meditative absorption, if they are not linked to authentic Bodhichitta, then they're just the seeds of rebirth in the deceptive appearances of Samsara, and are no help in attaining the state of omniscience. So - hypocritical practitioners who miss the essential point, errant monks devoted to this life of illusory appearances, and petty lamas who have no time for anything but possessions and food - don't copy them! Tame your own mind with the Dharma.
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Tame your mind, tame your mind, tame your own mind with the Dharma! If one tames one's mind with the Four Thoughts that Turn the Mind, then even without View, Meditation, recitation of mantras, Creation and Completion Stages, one can't mistake the Path to Freedom for another. Train the mind, train the mind, your own mind should be trained! If you train your own mind with Bodhichitta, even without accomplishing a single "virtuous" act of body or speech you will effortlessly and spontaneously accomplish your own and others' benefit. Those who have not practiced the essential Bodhichitta for even one session, yet supposedly practice Creation and Completion Stage "Meditation", and so-called "Recitation of mantras" - such sham practitioners' bullshit you should chuck into the gutter! My friend, if you want to practice some real Dharma, train your mind, train your mind, train in compassion, Bodhichitta! Having reflected on this vital thing, repeated many times over, tame your mind with the Dharma: that's the essential point. I have followed many authentic teachers, and studied and reflected impartially on a vast amount of philosophical views, but the vital, essential point can be shown in one phrase. Don't just leave this phrase in your texts - experience it in practice! There are many who preach this and that "Advice", made into books that one files and keeps carefully, but if you don't even look at what their meaning is, writing such books is pointless, just a chore. Don't act in such a way! Long life to you! Practice their meaning in your experience! Long life to you! Later their results will become real. Long life to you! That's the only advice I have. Long life to you! May you live a long life, Kunzang Chögyal! I have given up the guise of both cleric and layman, for a wandering beggar. If you view me as a Lama, then this is my Advice. If you see me as a friend, it's my heart-to-heart. This advice was given to Kunzang Chögyal at Gyal Pak Monastery
by Dza Patrul Rinpoche (1808-1887)
ATTRIBUTION: English translation by Karen Liljenberg Copyright © www.zangthal.co.uk
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The Lamp of the Three Realms “The Wish - Fulfilling Jewel” Homage to glorious Samantabhadra, the transcendent Victor! The precious wish-fulfilling Jewel that transcends the three realms, that shows the path of complete liberation (that does not need to be followed), will not be found if sought from others,
since the great Sphere dwells in and pervades everything. Self-originated Wisdom, the Natural Clear Light, Great Bliss, that is not to be sought-after, is the essential meaning. That which brings about phenomena is always, Everywhere Good (Samantabhadra). The non-dual state of bliss is spontaneously accomplished. Arising in the expanse of Great Changelessness, the enjoyment of Great Bliss is also perfect. Since It transcends all conceptual analysis, It is the experiential domain of great Sages.
In the all-inclusive Mandala of Enlightened Body, Speech and Mind, once one rests in equipoise in the expanse of Knowledge and Realization, when the particular aspects of accomplishment become manifest, all of the Three Realms bow down at one's feet. The Mind of Enlightenment, the Lamp of the Three Realms, is concluded. ATTRIBUTION: English translation by Karen Liljenberg Copyright © www.zangthal.co.uk
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The Cuckoo of Awareness By
Vairocana
Salutation! Supreme Abundance!
Homage to the Transcendent Victorious Samantabhadra’s Vajra Body, Speech and Mind of Great Bliss. The intrinsic Nature of Variety is non-dual, but… Particularity is free from complexity. Suchness is non-conceptual, but… Samantabhadra is apparent in forms. Having abandoned the malaise of striving, since one already has it, Through being spontaneously present, one leaves it as it is.
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Word-by-word commentary
Since "the Lord of all Yogas is Glorious Vajrasattva", renowned in all the Tantras, yet here Samantabhadra is called the Lord, one may ask what you think it signifies. Accepting that that is said of goals to be accomplished and particular aspects of accomplishment, but because this does not accomplish any such goal, the full significance of this is that it is very clear to those who find Awareness that Samantabhadra is even more worthy of veneration. Regarding "Supreme Abundance"; "abundance" is bestowing good things to all, but displaying this without effort, in the state of spontaneous accomplishment, is said to be even greater abundance. "Transcendent Victorious" means one endowed with a Consort free of joining or separation. "Samantabhadra" means that whichever way his form revolves he never goes beyond the essential point. "Vajra body, speech and mind" means perfect emergence from the Three Realms through the Vehicle of Non-duality. "Great Bliss" is the experiential essence of the flavour of "Suchness", and "Homage" refers to abiding in that state's vast expanse. The method of this is shown in the verses "The intrinsic nature of variety is non-dual", and so on. As for "The intrinsic nature of variety is non-dual" - all defects, good qualities, and so on; all phenomena on the relative level are "Variety". But "in their essential sameness they are nondifferentiable," it is taught. You may ask, "In that case, is non- differentiated Variety not like dividing up space into pieces?" But since that is, essentially, impossible, the text says: "Particularity is free from complexity". Since the method of verbal exposition only totally obscures this, that is the meaning of "Particularity is free from complexity".
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"Suchness is non-conceptual"- the meaning explained above is "Suchness". "Non- conceptual" signifies "not acting to abide in it". You may ask, " Well, then, since one actually learns in all correct teachings that 'That is the Basis for the development of all good things', if one does not abide in it, would it not come about that not a single facet of Greatness' good qualities could arise?" Since there is, in Suchness, no conceptuality, even if one wished to, abiding in it is impossible. Nevertheless, because it is not the case that facets of Greatness' good qualities are completely non- existent, the text says "Samantabhadra is apparent in forms" Since that which creates the appearance of forms in their variety is "Suchness", this means that all the good qualities of Greatness, the display of the primordial essence, present from the beginning, and not lacking, are already complete. Regarding "Having abandoned the malaise of striving, since one already has it, through being spontaneously present, one leaves it as it is" - "already has it" means that all wishes are already, now, fulfilled. Because striving for something that is already done exhausts one in a characterdestroying malaise, therefore the text says: "having abandoned the malaise of striving". Therefore, since all one's needs, even without trying, are already spontaneously accomplished, it is called "being spontaneously present", and since there is nothing to be done, one leaves it as it is, not wavering from the state of Suchness. This means "there is no striving or effort towards a goal".
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General Commentary The general meaning of this is known as "The Method of Perfection of Glorious Samantabhadra, Great Bliss". The power voluntarily to let go of all notions of importance or non-importance is known as "the great inner nectar", since it is the excellent method for taking untaken Enlightenment. At the time when one abides in the Instruction of Suchness, the Samaya of Conduct is also to be completely established in the state of Spontaneous Accomplishment. Liberation is the principal method of eliminating material things, and so, since in this teaching even the word "matter" is completely eclipsed, it is the principal method of Liberation, and Liberation remains spontaneously accomplished. Union should be performed in the sphere free of either joining or separation, and since not even the words "joining" or "separation" are present, one is in continuous union with the Queen of Consorts. Since, from this, all mundane and transmundane phenomena abide, without any additions, and are present even though not given, it is called "taking what is not given". Telling falsehoods means words unconnected to the true meaning, and since all fixed references deviate from this meaning that has no reference, they are called "telling falsehoods". In this way, the Four Vows are also present in the state of Spontaneous Accomplishment, and there is no occasion for development in or decrease of them. In this regard, the Five Samayas concerning what should not be renounced are also contained in the above. Anger is contained within Liberation. Desire is contained within Union. Ignorance means that which goes beyond the field of intellect, and since in this Great Self there is not the slightest Intellect, it is called "ignorance". Pride signifies something that is without alteration, and there is no alteration to the Self of Great Certainty, since it never goes beyond its natural Greatness. As for jealousy - even if taught, unsuitable people do not understand, and even though their good qualities are great, nobody knows them, because by their nature they are a great secret.
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The Four Points are: the Homage; by the spontaneous accomplishment of the unutterable Enlightened Mind, the spontaneous presence of the practice of the mandala, without need of creation or completion stages, in which presence one abides without contriving anything. The Cuckoo of Awareness is the metaphor; the Ornament that elicits Awareness is the meaning; the Six Vajra Words are the number. Reflect upon the View and Conduct of Yoga, the method of the Great Perfection, the meaning of the Cuckoo of Awareness. In this respect, since the grades of individuals' intelligence are impossible to conceive of, so also the entry to the Dharma is, accordingly, taught to many as the Provisional Meaning. But the Ultimate Meaning should be taught to those of superior intellect in correct Pith Instructions, for Reality itself has never been uttered from the beginning. Devoid of cause or condition, since the View and Conduct of Samantabhadra are the Reality inherent in all beings, henceforth they are free of striving and effort. Therefore, effortless letting-be in this primordially-possessed Dharma is the Siddhi. Not renouncing anything is the Samaya. Not grasping anything whatsoever is the Offering. "If you abide by these three principles, that is Yoga". The words of Samantabhadra [are concluded] ATTRIBUTION: English translation by Karen Liljenberg Copyright © www.zangthal.co.uk
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Accomplishing the Aim of Meditation on the Mind of Enlightenment Homage to glorious Samantabhadra, the Great Bliss! The sea of compassionate energy pervades all sentient beings - even the gods and nagas are protectors of its truth, [and so] should not show honour to the Three Jewels. Great beings, who themselves have the realization of the true nature of things accomplished through great bliss, should, through their awareness, bring about the understanding of this realization in the mind of fortunate persons. Phenomena and mind are, from the beginning, without duality. Since, despite searching for it, one does not find the mind's nature, there is nothing to show to another, saying "it's like this". Because mind and phenomena are not any-“thing” at all, when one meditates, one should not meditate on any-“thing”. Whatever characteristics of conceptual thought may arise, if one knows that very thought to be the true nature of things, there is no need to meditate on the realm of reality as anywhere else. In that there is nothing to correct through antidotes or to suppress. In this way, non-distraction from this real state, through the three times and in all situations, is the Dharmakaya. When this becomes powerful, the world has no self-nature. Compassionate energy's manifestation pervades everything, and pours a great rain of love upon sentient beings. When meditation and that which is experienced in meditation are without duality, blissfully being present in the state of the absolute is also what is called "meditation on the mind of enlightenment". Meditation on the immaculate mind of enlightenment signifies non-distraction [by] the great current of conceptual thought. This concludes "Six points on Meditation on the Mind of Enlightenment" ATTRIBUTION: English translation by Karen Liljenberg Copyright © www.zangthal.co.uk
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“The Small Hidden Grain” by
Buddhagupta To the Victory Endowed Transcendent one, Glorious Samantabhadra, I pay homage. To what extent does a profound non-conceptual state appear as an object of the intellect Since an experience of profound non-conceptuality is experience, that is not the case. Debate over the characteristics of Suchness is teaching that does not penetrate the Dharma. So, however profound the words that one speaks how could they measure up to the true meaning? In the accumulation of Merit and Wisdom, meditation and purification of karmic traces, there exists the "peg of fixation". In the ungraspable sky there is no artificial improvement. So sitting upright cross-legged, and all bodily artificiality arises from attachment to the idea of the body. In the sky without karma, there is nothing to improve. Sky-like primordial presence has no crossed legs or straight posture! Being naturally present in the sky is not the basis for alteration in the sky. The nature of Mind, the sky-like sphere of Enlightenment, is not the basis for attaining Enlightenment. The nature of Mind, without base or root, is not found by searching for it, like the sky. In Enlightenment, which is free from generation, causes or effect of Enlightenment are completely absent. The key to oral transmissions and instructions, the unexcelled instruction of "The Small Hidden Grain", is concluded. ATTRIBUTION: English translation by Karen Liljenberg Copyright © www.zangthal.co.uk
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OM MANI PADME HUNG HRIH
Reading and studying the instructions of the Buddha or to offer them to others is spiritual practice. May the Buddhas delight in this gift and grant their blessings. May the merit created by this action join the stream of merits of all the wholesome deeds performed by limitless beings in countless realms since beginningless time. Thus, we dedicate this vast ocean of virtue and merits for the sake of the Enlightenment of all sentient beings.
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