The Path of Means and Of Liberation (in brief)

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From “The Hundred Thousand Songs of Milarepa
Translated by Garma C.C. Chang.
excerpts from Appendix,
subsection:  “THE CENTRAL TEACHING OF TIBETAN TANTRISM”

A brief summary of the essential teachings of Tibetan Tantra is given [herein].

It goes without saying that this brief summary is less than adequate to represent the vast and comprehensive contents of the Tibetan Tantra.

One cannot expect, therefore, to glean from these brief lines more than a hint of the essential, underlying principles.

Tibetan Tantrism is a form of practical Buddhism abounding in methods and techniques for carrying out the practice of all the Mahãyana teachings. In contrast to the “theoretical” forms of Buddhism… Buddhist Tantrism lays most of its stress on practice and Realization, rather than on philosophical speculations. Its central principles and practices may be summarized as follows:

  1. That all existence and manifestation can be found in one’s experience, that this experience is within one’s own mind, and that Mind is the source and creator of all things.
  2. That Mind is an infinitely vast, unfathomably deep complex of marvels, its immensity and depth being inaccessible to the uninitiated.
  3. One who has come to a thorough realization and perfect mastership of their own mind is a Buddha, and that those who have not done so are unenlightened sentient beings.
  4. That sentient beings and Buddhas are, in essence, identical. Buddhas are enlightened sentient beings, and sentient beings unenlightened Buddhas.
  5. That this infinite, all-embracing Buddha-Mind is beyond comprehension and attributes. The best and closest definition might be: “Buddha-Mind is a GREAT ILLUMINATING VOID AWARENESS.”
  6. That 
    • the consciousness of sentient beings is of limited awareness;
    • the consciousness of an advanced yogi, of illuminating awareness;
    • the consciousness of an enlightened Bodhisattva, of illuminating-void awareness;
    • the “consciousness” of Buddha, the GREAT ILLUMINATING-VOID AWARENESS.
  7. That all Buddhist teachings are merely “exaltations,” preparations, and directions leading one toward the unfoldment of this GREAT ILLUMINATING VOID AWARENESS.
  8. That infinite compassion, merit, and marvels will spontaneously come forth when this Buddha-Mind is fully unfolded.
  9. That to unfold this Buddha-Mind, two major approaches or Paths are provided for differently disposed individuals: the Path of Means, and the Path of Liberation. The former stresses an approach to Buddhahood through the practice of taming the Prana, and the latter an approach through the practice of taming the mind. Both approaches, however, are based on the truism of the IDENTICALITY OF MIND AND PRANA¹ (T.T.: Rlun.Sems.dWyer.Med.), which is the fundamental theorem of Tantrism.
    The principle of the Identicality of Mind and Prana may be briefly stated thus: The world encompasses and is made up of various contrasting forces in an “antithetical” form of relationship – positive and negative, noumenon and phenomenon, potentiality and manifestation, vitality and voidness, Mind and Prana, and the like. Each of these dualities, though apparently antithetical, is an inseparable unity. The dual forces that we see about us are, in fact, one “entity” manifesting in two different forms or stages. Hence, if one’s consciousness or mind is disciplined, tamed, transformed, extended, sharpened, illuminated, and sublimated, so will be his Pranas, and vice versa. The practice that stresses taming the Prana is called the “Yoga with Form,” or the “Path of Means.” The practice that stresses taming the mind is called the “Yoga without Form,” or the “Path of Liberation.” The former is an exertive type of Yoga practice, and the latter a natural and effortless one, known as Mahamudra² (phyag rgya chen po, “great seal”).

(1) The Path of Means: The main practices of the Path of Means contain the following eight steps:

  1. The cultivation of altruistic thoughts, and basic training in the discipline of the Bodhisattva.
  2. The four fundamental preparatory practices, which contain:
    • One hundred thousand obeisances to the Buddhas. This practice is for the purpose of cleansing all bodily sins and hindrances, thus enabling one to meditate without being handicapped by physical impediments.
    • One hundred thousand recitations of repentance prayers. When properly performed, this cleanses mental obstructions and sins, clearing out all mental hindrances that may block spiritual growth.
    • One hundred thousand repetitions of the prayer to one’s Guru of the Guru Yoga Practice. This brings protection and blessings from one’s Guru.
    • Making one hundred thousand Special Offerings. This will create favorable conditions for one’s devotions.
  3. The Patron Buddha Yoga, a training for identifying and unifying oneself with a divine Buddha (such as The Nobel Lady Tara) as assigned to one by his Guru. This Yoga consists of mantra recitations, visualization, concentration, and breathing exercises.
  4. The advanced form of breathing exercises and their concomitant and subsidiary practices, including the Yogas of Dream, of Transformation, of Union, and of Light – generally known as the Perfecting Yogas.
  5. Guiding the subtle Prana-Mind (T.T.: Rluñ.Sems.) into the Central Channel, thus successively opening the four main Cakras (“psychic” centers) and transforming the mundane consciousness into transcendal Wisdom.
  6. Applying the power of Prana-Mind to bring about or to vanquish at will, one’s death, Bardo, and reborn state, thus achieving emancipation from Samsara.
  7. Applying the power of Prana-Mind to master the mind-projection performances.
  8. Sublimating and perfecting the Prana-Mind into the Three Bodies of Buddhahood.

(2) The Path of Liberation, or the Yoga without Form, is the simplest and most direct approach toward the Buddha-Mind. It is a natural and spontaneous practice, bypassing many preparations, strenuous exercises, and even successive stages as laid down in other types of Yoga. Its essence consists in the Guru’s capability of bringing to his disciple a glimpse of the Innate Buddha-Mind in its primordial and natural state. With this initial and direct “glimpsing experience,” the disciple gradually learns to sustain, expand, and deepen his realization of this Innate Mind. Eventually one will consummate this realization to its full blossoming in Perfect Enlightenment. This practice is called Mahamudra.

  1. The first glimps of the Innate Mind can be acquired either through practicing Mahamudra Yoga by oneself, or through receiving a “Pointing-out” demonstration from one’s Guru. The former way is to follow the Guru’s instructions and meditate alone; the latter consists of an effort by the Guru to open the disciple’s mind instantaneously. Both approaches, however, require the continuous practice of Mahamudra Yoga to deepen and perfect one’s experience.
  2. The central teaching of Mahamudra consists of two major points: relaxation, and effortlessness. All pains and desires are of a tense nature. But Liberation, in contrast, is another name for “perfect relaxation.” Dominated by long-established habits, however, average persons find it most difficult, if not entirely impossible, to reach a state of deep relaxation; so instructions and practices are needed to enable them to attain such a state. The primary concern of Mahmudra, therefore, is to instruct the yogi on how to relax the mind and thus induce the unfolding of Primordial Mind.

Paradoxically, effortlessness is even more difficult to achieve than relaxation. It requires long practice to become “effortless” at all times and under all circumstances. If one can keep their mind always relaxed, spontaneous, and free of clinging, the Innate Buddha-Mind will soon dawn.

(3) The Path of Means and The Path of Liberation, exist only in the beginning stages. In the advanced stages these two Paths converge and become one. It is to the advantage of a yogi, in order to hasten spiritual progress, to either practice both teachings at the same time or use one to supplement the other. Most of the great yogis of Tibet practiced both Paths, as did Milarepa.

Notes

  1. Prana: a Sanskrit term, equivalent to the Tibetan term Rlun. and to the Chinese term Ch’i, conveying various meanings: air, energy, vital force, breathing, propensity, and so forth. An exact translation of this term into English is extremely difficult. (Note 2, ch 3) Prana-Mind: According to Tantric teaching, mind and Prana manifest as two aspects of a unity. Mind is that which is aware; Prana is the active energy which gives support to the awareness. Who masters the mind automatically masters the Prana, and vice versa. The aim of any system of meditation is to control or master the Prana-Mind. An accomplished yogi is one who has mastered his Prina-Mind.
  2. Refers to:  1. “All phenomena inevitably are stamped by the fact of wisdom and emptiness inseparable.” 2. A body of teachings representing the culmination of all the practices of the New Translation schools of Tibetan Buddhism

T.T.: Tibetan Transliteration

Jetsün Drölma (Noble Lady Tara)

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Name and Attributes of Her Twenty-one Emanations

Name of Tara*Her ColorHer Hand ObjectHer Activity according to Outer Level
1. Nyurma Pamoredconch shellswift, heroic liberation from sufferings
2. Loter Yangchenmawhitemirrorsound of peace, harmony, truth, and wisdom
3. Sönam Tobchégoldenwish-fulfilling jewelincreases merit and prosperity
4. Tsugtor Namgyalmagoldennectar vaseincreases life force and longevity
5. Wangdü Rigié Lhamoredbow and arrowmagnetizes beneficial wisdom essences
6. Jigjé Chenmodark redphurba/daggersubdues invisible beings, mental disturbances
7. Zhengyi Mithubmablue-blackflaming sworddestroys internal and external artifices
8. Zhengyi Migyalmadark redflaming vajradestroys maras, subdues illusions
9. Sengdeng Nagchigreendharma wheelprotects from all outer and inner fears
10. Jigten Sumlé Gyalmarich redvictory bannersubdues worldly distractions, arrogance
11. Phagma Norter Drolmaorange-redtreasure vasegives wealth, removes sufferings of poverty
12. Tashi Donjégold/yellowinfinite knotinner and outer balance, timely seasons, harvests
13. Yallé Gyalmadark redopen vajrastops warfare, enmity; heals destruction of anger
14. Thronyer Chenblue/blacktung shing/pestlecrushes subtlest negativities and obstacles
15. Rabhimarich whitesmall vasepurifies greatest evils and obscurations
16. Rigngag Tobjomreddouble dorjedestroys bad intentions and their source, ego
17. Pagmé Nonmaorangegolden stupastops violent activites such as robbery, hunting
18. Maja Chenmowhiterabbit-marked moonprotects against outer and inner poisons; protects infants and children
19. Dugkarmowhitewhite umbrellaprotects from nightmares, disputes, curses
20. Rito Loma Jonmasaffronza ma togdispels epidemics and deadly illness
21. Lhamo Ozer Chenmawhitegolden fishprotects life force, brings inner radiance;protects animals

* Each name is prefixed by an honorific title, either Jetsün Drölma or Noble Lady Tara.

tāṃ, the seed syllable (bijamantra) of Tara in Tibetan script.

Visualizing the Refuge Tree

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From “Words of My Perfect Teacher”
Part Two “The Extraordinary Or Inner Preliminaries
Chapter One “Taking refuge, the foundation stone of all paths
by Patrul Rinpoche.
Herein excerpt from  subsection II. “How to Take Refuge

According to the Basic Vehicle, one takes refuge in the Buddha as the teacher, in the Dharma as the path, and in the Sangha as companions along the way.

The general method of the extraordinary Secret Mantra Vehicle is to take refuge by offering body, speech and mind to the teacher, taking the yidams as support and the dakinis as companions.

The special, sublime method of the Vajra Essence is to take refuge in the rapid path whereby one uses the channels as the nirmanakãya, trains the energies as the sambhogakaya and purifies the essences as the dharmakaya.

The ultimate and infallible refuge in the indestructible natural state is based on the primal wisdom inherent in the refuge. That wisdom’s essential nature is emptiness; its natural expression is clarity; and its compassion is all-pervasive.” Taking refuge here means to realize in one’s own mindstream, with total confidence, the great inseparability of these three aspects of primal wisdom.

Having gained a clear understanding of all these ways in which refuge should be taken, we now go on to the actual practice of taking refuge.

First, visualize the field of merit in the presence of which you will take refuge.

Consider that the place where you are is all a Buddhafield, beautiful and pleasant, made of all sorts of precious substances. The ground is as smooth as the surface of a mirror, without any hills, valleys or irregularities. In the middle, in front of you, grows a wish-fulfilling tree with five great branches spreading from its trunk. Its perfect leaves, flowers and fruit stretch so far to the east, south, west and north that they fill the entire sky, and every branch and twig is hung with a multitude of entrancing jewels and bells of many kinds.

On the central branch is a jewelled throne upheld by eight great lions. Seated upon the throne, on a seat consisting of a multi-coloured lotus, a sun and a moon, is your own glorious root teacher, incomparable source of compassion, embodiment of all past, present and future Buddhas, appearing in the form of the great Vajradhara of Oddiyana. His body is of a compelling white colour with a rosy gleam. He has one face, two arms and two legs and is seated in the royal posture. In his right hand he holds a golden five-pronged vajra with the threatening gesture. In his left hand, which rests in the gesture of meditation, he holds a skull-cup containing a vase filled with the ambrosia of deathless wisdom. The lid of the vase is topped by a wish-fulfilling tree. He wears a brocade cloak, monastic robes and a long sleeved blue tunic, and on his head the lotus hat. Seated in union with him is his consort, the white däkini Yeshe Tsogyal, holding a hooked knife and a skull cup.

Visualize him like this in the space before you, facing toward you. Above his head are all the lamas of the lineage, seated one above the other, each not quite touching the one below. The teachers of the general tantra transmission are innumerable, but here we visualize particularly the main figures of the Heart-essence lineage of the Great Perfection: Samantabhadra, the dharmakaya; Vajrasattva, the sambhogakaya; Garab Dorje, the nirmanakäya; the master Mañjusrimitra; Guru Sri Simha; the learned Janasûtra; the great pandita, Vimalamitra; Padmasambhava of Oddiyana and his three closest disciples, the King, Subject and Consort – the Dharma king Trisongdetsen, the great translator Vairotsana and the däkini Yeshe Tsogyal; the omniscient Longchen Rabjampa; and Rigdzin Jigme Lingpa. Each of them should be visualized with their own particular ornaments and attributes. They are all surrounded by an inconceivable multitude of yidam deities of the four sections of tantra and by dakas and dakinis.

On the front branch is the Buddha, the Conqueror Sakyamuni, surrounded by the thousand and two perfect Buddhas of this Good Kalpa as well as all the other Buddhas of the past, present and future and of the ten directions. All of them are in the supreme nirmanakya form, garbed in monastic robes, bearing all the thirty-two major marks of Buddhahood – the crown protuberance, the wheels marked on the soles of the feet and so on – and the eighty minor signs. They are seated in the vajra posture. Some are white, some yellow, some red, some green and some blue. Inconceivable rays of light stream forth from their bodies.

On the right-hand branch visualize the eight great Close Sons, headed by the Bodhisattva Protectors of the Three Families – Mañjusri, Vajrapani and Avalokitesvara – and surrounded by the whole noble sangha of Bodhisattvas. They are white, yellow, red, green and blue. They all wear the thirteen ornaments of the sambhogakaya, and are standing with both feet together.

On the left-hand branch visualize the two principal sravakas, Sariputra and Maudgalyayana, surrounded by the noble sangha of sravakas and pratyekabuddhas. All are white in colour, and dressed in the three monastic robes. They too are standing, holding their staffs and alms-bowls in their hands.

On the rear branch visualize the Jewel of the Dharma in the form of piles of books. Topmost of them, encased in a attice of lights, are the six million tour hundred thousand tantras of the Great Pertection, the label of each volume facing towards you. All these books appear very clearly and distinctly, and resonate with the spontaneous melody of the vowels and consonants.

Between the branches are all the glorious Dharma-protectors, both the wisdom protectors and the protectors constrained by the effect of their past actions. The male protectors all face outwards; their activity is to prevent outer obstacles from coming in, protecting us from hindrances and conditions unfavourable to practising the Dharma and attaining enlightenment. The female protectors all face inwards; their activity is to keep inner accomplishments from leaking out.

Think of all these figures of refuge, with their immeasurable qualities of knowledge, love and power, leading you as your only great guide.

Imagine that your father in this lifetime is with you on your right and your mother on your left. In front of you, gathered together in an immense crowd covering the surface of the earth, are all beings of the three worlds and the six realms of existence, the first row consisting of all adversaries who detest you and all obstacle makers who harm you, All these beings with you are standing up, with the palms of their hands joined. Expressing respect with your body, do prostrations. Expressing respect with your speech, recite the refuge-prayer. Expressing respect with your mind, cultivate the following thought:

“O Teacher and Three Jewels, whatever happens to me, favourable or unfavourable, pleasant or painful, good or bad, whatever sickness and suffering befall me, I have no other refuge nor protection than you. You are my only protector, my only guide, my only shelter and my only hope. From now on until I reach the very heart of enlightenment, I place all my trust and faith in you. I shall neither seek my father’s counsel, nor ask my mother’s advice, nor decide on my own. It is you, my teacher and the Three Jewels, that I take as my support. It is to you that I make my offerings. I pledge myself to you alone. I have no other refuge, no other hope than you!”

With this burning conviction, recite the following text:

In the Sugatas of the Three Roots, the true Three Jewels,

In the bodhicitta, nature of the channels, energies and essences

And in the mandala of essential nature, natural expression and compassion, I take refuge until I reach the heart of enlightenment.

When the time comes to conclude the session, visualize that your yearning devotion causes innumerable rays of light to stream out from the refuge deities. The rays touch you and all sentient beings, and, like a flock of birds scattered by a slingstone, you all fly up with a whirring sound and dissolve into the assembly of deities.

Then the surrounding deities melt into light, from the outside inwards, and dissolve into the teacher in the centre, embodiment of the three refuges. All the deities above the teacher’s head also dissolve into him.

The teacher then dissolves and vanishes into light. Rest for as long as you can in the primordial state free from all elaboration, the dharmakäya, without any movement of thought.

As you arise from this meditation, dedicate the merit to the infinity of beings with these words:

Through the merit of this practice,

May I swiftly accomplish the Three Jewels

And establish every single being, Without exception, on their level.

Remember the deities of the refuge constantly, in all situations. When you walk, visualize them in space above your right shoulder and imagine that you are circumambulating them. When you sit, visualize them above your head as the support of your prayers. When you eat, visualize them in your throat and offer them the first part of your food or drink. When you sleep, visualize them in your heart centre. This practice is essential to dissolve delusions into clear light.

Whatever you are doing, never separate from a clear mental image of the refuge deities. Entrust yourself with total confidence to the Three Jewels and devote yourself entirely to taking refuge.

Visualizing the Accomplishment Mandala

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It is impossible to attain the twofold purity of Buddhahood or to realize fully the truth of emptiness without completing the two accumulations of merit and wisdom.

The Conqueror, in his great compassion and with all his skill in means, taught innumerable methods by which the two accumulations can be performed. The best of all these methods is the offering of the mandala.

In this tradition, when making such an offering, we use two separate mandalas: the accomplishment mandala and the offering mandala.

The Accomplishment Mandala
We make offerings in the presence of the accomplishment mandala, which is used rather as one might use a statue of the Buddha. It symbolizes the perfect Buddhafield of the five Buddhas which represent the five wisdoms. As it is these five wisdoms which we wish to accomplish, this mandala is called the accomplishment mandala.

Begin by arranging five [offering] piles on the accomplishment mandala. 

The [centre] heap represents Vairochana surrounded by his retinue of many deities of the Buddha lineage.

A second heap in the east (meaning towards yourself) represents Akshobhya and his retinue of deities in the Vajra lineage

To the  south of Vairochana place a third pile of rice representing Ratnasambhava surrounded by deities of the Jewel lineage.

A fourth [offering] behind [the west] Vairochana symbolizes Amitabha and his retinue of the Lotus lineage.

A fifth on Vairochana’s left [the north] represents Amoghasiddhi with his retinue of the Karma lineage.

Another possibility is to visualize the field of merit as in the refuge practice. The central pile would then represent the Great Master of Oddiyana, inseparable from your own root teacher, with all the teachers of the Great Perfection lineage above him, arranged in order, one above the other. The front pile would represent the Buddha Sakyamuni, surrounded by the thousand and two Buddhas of this Good Kalpa. The pile on the right would represent his eight great Close Sons surrounded by the noble sangha of Bodhisattvas, and the pile on the left would represent the Two Principal Srävakas, surrounded by the noble sangha of Sravakas and Prayekabuddhas. The pile at the back would be the Jewel of the Dharma, in the form of stacked-up books encased in a lattice of light rays.

In Sanskrit, manda means “essence” or “quintessence” while la means to “hold” or “uphold.” Thus, the word means “the ground that holds essential qualities. Alternatively, if one takes the word as a whole and directly translates it, it means “completely round” or “full circle.” For this reason, it is called kyilkhor (“center and circle”) in Tibetan, referring to a chief figure surrounded by a retinue, or the Transcendent Conqueror Dharma King, along with his retinue and palace. Hence, in this context, a mandala is the ground that upholds supreme qualities and appears as the embodiment of the completely pure support and supported.

Continue reading “Visualizing the Accomplishment Mandala”

Mantra of Emptiness

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Mantra of emptiness transliterated in Tibetan using Sogyal Rinpoche’s calligraphy.

oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ‘ham

“Oṃ, all dharmas are pure by nature; I am pure by nature.”

Note on Pronunciation

The apostrophe in the syllable ‘ham is a transliteration of the Sanskrit symbol avagraha (transliterated as the nya log character in Tibetan), and is not pronounced. The word ‘ham is actually the Sanskrit word aham (meaning the nominative singular pronoun “I”) with the short vowel aelided (i.e. omitted) and replaced with the avagraha.

credit: rigpawiki.com

See also: “Explanation of …

Characteristics of The Vehicles

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Abstraction from “Wheel of the Nine Vehicles

Sravakas (the hearers)

  • View of the hearers is based on realizing one’s selflessness but not that of external phenomena.
  • Meditation is informed by practices that render tranquil, to the point of cessation, the objects of the six sense bases.
  • Conduct of Monastics is the observance of  250 vows and of laypersons to cultivate the ten virtues for their own spiritual advantage.
  • Result of this Foundational Vehicle is the attainment of the exalted state of an arhat, or foe destroyer.

Pratyekabuddhas (solitary realizers)

  • View is based on having discerned the difference between absolute and relative truths, having attained emancipation without guidance from a spiritual teacher. To conceive relative truth as an illusory display of the twelve links of interdependent origination and come to realize, like the hearers, the ultimate truth of individual selflessness.
  • Meditation is on the emptiness of the twelve links in reverse order.
  • Conduct is, for the most part, self-serving, with occasional miraculous displays that benefit others. If the solitary realizers decide to teach, they do so by means of their bodies, not by words, and they adopt nonverbal means of communication to give instruction.
  • Result is they become solitary sages, a similar state to that of the sravakas.

Bodhisattvas

  • View, individuals and phenomena are empty, devoid of an inherent self.
  • Meditation is on cultivating the union of tranquillity (Skt. samatha) and insight (Skt. vipasyana) toward freedom from the obscuring layers of ignorance and yielding a nonconceptual state of concentration.
  • Conduct, refrain from committing the ten nonvirtues, while actively engaging in ten kinds of virtue for the benefit of others.
  • Result is progression through the ten stages of spiritual development (Skt. bhumi) and attaining complete illumination in the union of the two kayas, the dharmakaya and the rupakaya.

The Bodhisattva Vehicle-also known as the vehicle of perfections (Skt. paramitayana) — takes its name from its cause. The result of the vehicle of perfections is not different from Vajrayana since both fulfill the aims of Mahayana. The view of those engaged in the cultivation of the six perfections is to realize that the whole of the total affliction that is samsara, in both cause and result, and of the complete purity that is nirvana, in both cause and result, is completely devoid of inherent or true existence on the ultimate level. The meaning of Vajrayana is the indestructible vehicle that takes the mind of the buddhas as the path.

Kriya Tantra Vehicle 

  • Meditation consists of viewing oneself as the samaya being, or commitment being (Skt. samayasattva), while visualizing the deity in front of oneself as the wisdom being (Skt. jnanasattva). 
  • Conduct entails making offerings to the deity and thereby fulfilling the benefit of self and others by observing the five root and two subsidiary principles laid out in the treatises of this tradition.
  • Result, one will attain in sixteen, or even seven, lifetimes the state of Vajradhara of the three families.

Carya Tantra Vehicle

  • Meditation consists in familiarizing oneself with the four actualities of deity yoga rehearsal —namely, the actuality of oneself as the samaya being, the deity as the wisdom being, the seed syllable at the heart center of both the samaya and wisdom beings, and verbal recitation while discharging and absorbing light rays that issue from oneself and the wisdom being.
  • Conduct, one trains to abide in both the physical and verbal conduct according to the Kriya Tantra while adopting the view of the Yoga Tantra Vehicle.  
  • Result leads to the state of Vajradhara of the four families in seven or five lifetimes.

The first two outer vehicles, Kriya and Carya, are also grouped under the path of purification, since their function is to purify latent defilements and habitual false views.

Yoga Tantra Vehicle

  • View of this vehicle has two aspects. According to Vimalamitra, the ultimate aspect is to realize the sphere of reality, “naturally pure wisdom,” while the relative aspect is “the result of realizing this ultimate; namely, the assembly of deities of the five families, or of the vajra family.”
  • Meditation consists of visualizing the deity through images and entering the sphere of reality that transcends images. During the practice of deity yoga, the appearance of oneself as the samaya being and the deity as the wisdom being involve the dissolution of the latter into the former.
  • Conduct, one follows the esoteric scriptures of this tradition and abides by the vows of the five buddha families and the consecration of the five aggregates by the five buddha families.
  • Result, one attains the state of Vajradhara in five or three lifetimes.

The perspective of the inner tantras, absolute and relative truths are inseparable and all phenomena are deemed equal from this perspective.

The Tantra of the Heart Mirror of Vajrasattva declares:

The development of mahayoga is like the ground of all doctrines.

The completion of anuyoga is like the path of all doctrines.

The great perfection of atiyoga is like the fruition of all doctrines.

Mahayoga

  • View is to realize reality as-it is and see all phenomena subsumed under samsara and nirvana as inseparable from ones own enlightened awareness. “All this appearance is consciousness alone, devoid of inherent self-nature: naturally present, pristine awareness, manifesting with no fixed abode.”
  • Meditation, one perceives all appearances as the mandala of the deity, and, during the completion-stage practices, one rests in the state of reality itself— empty and luminous, devoid of elaborations, and beyond conceptualization.
  • Conduct, one observes three sets of root commitments and twenty-five subsidiary ones and abides in a state free from views and moral judgments.
  • Result, one attains realization of the five kayas in one lifetime or in the intermediate state, the bardo (Skt. antarabhava).

Anuyoga

  • View is to recognize that all dualistic phenomena in samsara and nirvana are no different than the dynamic energy of the nature of mind— the sphere of the dharmakaya-supreme in all aspects and beyond all contrivance. 
  • Meditation includes the spontaneous generation of the deity while engaging with the vital channels (Skt. nadi), energy winds (Skt. prana), and seminal drops (Skt. bindu), which have always been part of the mandala of the deity.
  • Conduct of this approach accords with the precepts of Mahäyoga.
  • Result is attained in one lifetime.

Atiyoga/Dzogchen

  • View is to realize that all phenomena arise spontaneously and are pure in their own ineffable emptiness; that is, to see the nonself of both persons and phenomena without needing to grasp a reference point.
  • Meditation comprises trekchö and tögel. Trekchö practice aims to overcome the solidity of phenomena and to recognize their primordial purity (kadag), whereas tögel is a method for going beyond pure and impure appearances by means of wisdom’s spontaneous presence (lundrup).
  • Conduct is to abide in a spontaneous state without acceptance or rejection, liberated from ensnaring actions and moral vexation. 
  • Result of the Great Perfection is something that can neither be avoided nor attained. It abides primordially, without birth or cessation.

The Story of More Than a Thousand, a Jātaka Tale

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from “The Jātakas, Birth Stories of the Bodhisattva” as translated by Sarah Shaw. 
“The Story of More Than a Thousand”

Parosahassa Jätaka (99)
Vol. I, 405-7

A Jātaka is a story about a birth, and this collection of tales is about the repeated births — and deaths— of the Bodhisatta, the being destined to become the present Buddha in his final life. Written in Pali, the language of the Theravada Buddhist canon, the tales comprise one of the largest and oldest collections of stories in the world. The earliest sections, the verses, are considered amongst the very earliest part of the Pali tradition and date from the fifth century CE.

In Jātaka stories the aspect of wisdon (pañna) is often explored in a pragmatic way that presents it as a highly developed canniness or common sense. When the Bodhisatta is applying what is called wisdom, he is often making what we would regard as a careful assessment of the situation when others are not. In this case it is Sariputta who is exhibiting this important quality.

In his last life Sariputta is the Buddha’s chief disciple and is foremost amongst his followers in the excellence of his wisdom (mahapañña). In the Pali canon his name at the beginning of a talk is usually a key that there will be some precise analysis of the subject in question, explained in great detail. In art he is often shown on the right of the Buddha while the other chief disciple, Moggallana, whose expertise is in calm meditation (samatha), is on the left. In this story his wisdom lies in simply paying attention to what the Bodhisatta actually said. The joke is in the use of the word nothing. The Sphere of Nothingness is, in the Buddhist tradition, one of the highest formless meditations, the seventh jhana.

Story from the present
‘Over a thousand meeting fools together’

While staying at the Jetavana Grove the Teacher told a story about a question asked by fools. The incident is told in the Sarabhanga Jataka. Now, one time the monks met together in the dhamma hall. They sat down and discussed the excellence of Sariputta.

‘Friend! Sariputta, the general of the teaching, explains the meaning of a pithy remark by the Buddha,’ one said to another.

The Teacher came in and asked them what they had been discussing while they had been together and they told him.

‘It is not just now, bhikkhus, that Sariputta explains in detail something I have said. He used to do it before too.’

And he narrated this story of long ago.

Story from the past

Once upon a time in Varanasi, in the reign of Brahmadatta, the Bodhisatta was born into a Brahmin family in the north-west. He learned all kinds of craft at Taxila and, abandoning sense pleasures, went forth as a holy man and lived in the Himalayan regions practising the five knowledges and the eight attainments. He had a following of five hundred ascetics. His elder pupil took a half of the group of holy men at the time of the rains and went to the places where men lived to obtain salt and pickles.

Then the time for death came for the Bodhisatta and his pupils asked him about his level of attainment: ‘What excellence have you obtained?’

‘It was nothing,’ he said and was reborn in the realm of the Gods of Streaming Radiance. For, Bodhisattas, even though they may have attained to the highest state, are never reborn in a formless sphere heaven because they do not go beyond the realm of form.

The pupils thought that their teacher had not achieved any attainment and did not pay their respects at his cremation.

The elder disciple returned and asked, ‘Where is our teacher?’

He was told he was dead.

‘Did you ask him about his attainment?’

‘We certainly did,’ they replied.

‘And what did he say?’

‘He said he had obtained nothing! So we did not pay any respects to him,’ they answered.

‘You do not understand what he meant by this’, the elder pupil said. ‘Our teacher had attained to the Sphere of Nothingness.’

Although he explained this to them repeatedly they still did not have confidence in him.

The Bodhisatta, knowing what had happened, said, ‘Blind fools! They do not have confidence in my chief disciple. I’ll make this matter clear to them. So he came down from the Brahma realm and, through his great powers, positioned himself in the sky, with his feet over the top of the monastery and, explaining the power of his wisdom, he recited this verse:

‘Over a thousand fools might, meeting together, grieve for a century;
It is better to have just one man with wisdom, who understands the meaning of what has been said.’

So the Great Being, standing in the sky, taught the dhamma and having woken the gathering of ascetics up he returned to the Brahma sphere. And the ascetics, at the end of their lives, were reborn in heaven realms too.

The Teacher gave this talk about the teaching and made the connection with the story:

“At that time Sariputta was the elder disciple, and I was the great Mahabrahma.”

Wheel of the Nine Vehicles

Dhamma wheel

from “The Copper-Colored Mountain: Jigme Lingpa on Rebirth in Padmasambhava’s Pure Land” Chapter 3. “The Three Levels of the Lotus-Light Palace” herein subsections from commentary on “Stanza 10: The Nine Vehicles”

Expounding on “Outline of the Nine Views

The Three Outer Vehicles

The spiritual journey of Buddhism starts with the vehicle of the sravakas, the so-called hearers, who heard the teachings of Buddha Sakyamuni. According to the commentary of the learned Indian master Vimalamitra, a key figure in transmitting the Great Perfection teaching to Tibet, the view of the hearers is based on realizing our own selflessness but not that of external phenomena, which they maintain are made of indivisible particles. Their meditation is informed by practices that render tranquil, to the point of cessation, the objects of the six sense bases. Monastics observe 250 vows and laypersons cultivate ten virtues for their own spiritual advantage. While this summarizes the conduct of the sravakas, the result of the Foundational Vehicle is the attainment of the exalted state of an arhat, or foe destroyer.

Next is the vehicle of the pratyekabuddhas, or solitary realizers. These sages have discerned the difference between absolute and relative truths, having attained emancipation without guidance from a spiritual teacher. They conceive relative truth as an illusory display of the twelve links of interdependent origination and come to realize, like the hearers, the ultimate truth of individual selflessness. Pratyckabuddhas attain release when they meditate on the emptiness of the twelve links in reverse order. Their conduct is, for the most part, self-serving, with occasional miraculous displays that benefit others. If the solitary realizers decide to teach, they do so by means of their bodies, not by words, and they adopt nonverbal means of communication to give instruction.” In the end, they become solitary sages, a similar state to that of the sravakas.

The last causal vehicle is that of the bodhisattvas, also known as the Great Vehicle or Mahayana. According to Vimalamitra, in the view of bodhisattvas, individuals and phenomena are empty, devoid of an inherent self. In their meditation, they cultivate the union of tranquillity (Skt. samatha) and insight (Skt. vipasyana). This frees them from the obscuring layers of ignorance and yields a nonconceptual state of concentration. By way of conduct, they refrain from committing the ten nonvirtues, while they actively engage in ten kinds of virtue for the benefit of others. They go through ten stages of spiritual development (Skt. bhumi) and attain complete illumination in the union of the two kayas, the dharmakaya and the rupakaya.

According to Mipham, the sravakas, pratyekabuddhas, and bodhisattvas belong to the vehicle of characteristics because they adhere to the doctrine of causality. He explains that this vehicle teaches the truth regarding the “general and specific characteristics of phenomena” and the “characteristics of total affliction and complete purity” by showing what is to be abandoned and what is to be embraced. In other words, the afflictions of relative truth need to be relinquished so that absolute truth can be attained.

The first three causal vehicles belong to the path of renunciation and rely on external characteristics, causality, and the perfection of virtues. By contrast, the vehicles of Vajrayana teach that affliction and total purity are inseparable and unchanging as the mandala of the awakened body, speech, and mind. From the secret viewpoint of Vajrayana, the recognition of absolute truth is integral to the path of training. The convergence of training and its fruit renders unnecessary the explanations of the lower vehicles. This is because the first three vehicles rely on observable phenomena grounded in space-time causality. In effect, the tantric vehicles -also known as the vehicles of the result— rely on the uncaused state of the mind’s intrinsic nature. As aptly expressed in the Gubyagarbha Tantra, Except for this definitive great secret that takes the result as the path, another definitive secret (path) has never existed…. This is the supreme seal of all [tantras].

The Six Vehicles of the Vajra

In his commentary to Padmasambhava’s exposition of the nine vehicles, the Garland of Views, Mipham explains that the Bodhisattva Vehicle-also known as the vehicle of perfections (Skt. paramitayana) — takes its name from its cause. The result of the vehicle of perfections is not different from Vajrayana since both fulfill the aims of Mahayana. “The view of those engaged in the cultivation of the six perfections is to realize that the whole of the total affliction that is samsara, in both cause and result, and of the complete purity that is nirvana, in both cause and result, is completely devoid of inherent or true existence on the ultimate level.” Dudjom Jigdral Yeshe Dorje explains that the meaning of Vajrayana is the indestructible vehicle that takes the mind of the buddhas as the path:

The mind of all Buddhas is indestructible because it is the essence of the nature of phenomena, which cannot be destroyed by any spiritual teaching based upon characteristics (mtshan mar gyur pa’ i chos). Since it is similar to dorjé, the wisdom mind of all Buddhas is called “dorjé” [indivisible and indestructible] and abides as the essence of mantra, as previously explained. The term tekpa, “vehicle,” is used both literally and metaphorically, because it is either the support for the attainment of the mind of all Buddhas, or else the path traversed.

The esoteric teachings grouped under the vehicles of the vajra are subdivided sequentially into three outer tantras and three inner tantras. The first outer tantra is concerned with a variety of ritual activities that lead to personal transformation. The aspirant of the Kriya Tantra Vehicle upholds ritual purity and engages in outer and inner ablutions, reciting mantras, drawing protection circles, displaying mudras, and so on. The Kriya Tantra maintains the performance of rituals with the understanding that all activities are without intrinsic essence. In the Sequence of the Path, it is said that “through discriminating awareness all branches of ritual, according to the tradition of Kriyâtantra, the Sugata made the result into the path.” The meditation of Kriya Tantra consists of viewing oneself as the samaya being, or commitment being (Skt. samayasattva), while visualizing the deity in front of oneself as the wisdom being (Skt. jnanasattva). The conduct entails making offerings to the deity and thereby fulfilling the benefit of self and others by observing the five root and two subsidiary principles laid out in the treatises of this tradition. As a result, one will attain in sixteen, or even seven, lifetimes the state of Vajradhara of the three families.

The second outer tantra is the Carya, less commonly referred to as the Ubhaya Tantra Vehicle. It is also known as the Dual Tantra because it trains one to abide in both the physical and verbal conduct according to the Kriya Tantra while adopting the view of the Yoga Tantra Vehicle. According to Vimalamitra, the meditation of Carya Tantra consists in familiarizing oneself with the four actualities of deity yoga rehearsal —namely, the actuality of oneself as the samaya being, the deity as the wisdom being, the seed syllable at the heart center of both the samaya and wisdom beings, and verbal recitation while discharging and absorbing light rays that issue from oneself and the wisdom being. The result leads to the state of Vajradhara of the four families in seven or five lifetimes. The first two outer vehicles, Kriya and Carya, are also grouped under the path of purification, since their function is to purify latent defilements and habitual false views.

The last of the outer tantras is the Yoga Tantra Vehicle. Its emphasis is not on mere ritual activities of purification but on the integration of external actions with contemplative meditations. The view of this vehicle has two aspects. According to Vimalamitra, the ultimate aspect is to realize the sphere of reality, “naturally pure wisdom,” while the relative aspect is “the result of realizing this ultimate; namely, the assembly of deities of the five families, or of the vajra family.” Meditation consists of visualizing the deity through images and entering the sphere of reality that transcends images. During the practice of deity yoga, the appearance of oneself as the samaya being and the deity as the wisdom being involve the dissolution of the latter into the former. In terms of conduct, one follows the esoteric scriptures of this tradition and abides by the vows of the five buddha families and the consecration of the five aggregates by the five buddha families. As a result, one attains the state of Vajradhara in five or three lifetimes.

For the outer tantras, spiritual realization is attained by invoking, requesting, and serving the wisdom deity, but, for the inner tantras, spiritual attainment is naturally present and spontaneously manifests as the mandala of the deity. In the outer tantras, one maintains a subtle distinction between the two truths (relative and ultimate), deities are not visualized with their consorts, and one cannot attain the result in one lifetime. In contrast, from the perspective of the inner tantras, absolute and relative truths are inseparable and all phenomena are deemed equal from this perspective. Furthermore, the five meats and nectars are tasted, the divinities are visualized in sexual embrace with their consorts, and one can realize the result in this lifetime.

The last three tantras begin with the Mahayoga Vehicle, which contains teachings based on oral transmissions and revealed scriptures. The view of Mahayoga, writes Vimalamitra, is to realize reality as-it is and see all phenomena subsumed under samsara and nirvana as inseparable from ones own enlightened awareness. As stated in the Array of the Path of the Net of Magical Manifestation, a commentary to the main tantra of Mahãyoga (the Gubyagarbha Tantra), “All this appearance is consciousness alone, devoid of inherent self-nature: naturally present, pristine awareness, manifesting with no fixed abode.” In Mahayoga-styled meditation, one perceives all appearances as the mandala of the deity, and, during the completion-stage practices, one rests in the state of reality itself— empty and luminous, devoid of elaborations, and beyond conceptualization. In terms of conduct, one observes three sets of root commitments and twenty-five subsidiary ones and abides in a state free from views and moral judgments. As a result, one attains realization of the five kayas in one lifetime or in the intermediate state, the bardo (Skt. antarabhava).

Next is the Anuyoga Vehicle, also known as Subsequent Yoga because it reveals the path of desire in pursuit of discriminative awareness. The view in this approach is to recognize that all dualistic phenomena in samsara and nirvana are no different than the dynamic energy of the nature of mind— the sphere of the dharmakaya-supreme in all aspects and beyond all contrivance. The meditation includes the spontaneous generation of the deity while engaging with the vital channels (Skt. nadi), energy winds (Skt. prana), and seminal drops (Skt. bindu), which have always been part of the mandala of the deity. The conduct of this approach accords with the precepts of Mahäyoga, and the result is attained in one lifetime.

The inner tantras of Yoga, Mahäyoga, and Anuyoga are grouped under the path of transformation because, during the sadhana practice, the karmic or ordinary winds (that circulate throughout our body and determine our deluded perception of reality) are transformed into wisdom winds. This brings us to the last inner tantra, the Atiyoga Vehicle. Being the ninth and highest vehicle of all Buddhist teachings, it is the path of no-path of the Great Perfection (Dzogchen). For Vimalamitra, the view is to realize that all phenomena arise spontaneously and are pure in their own ineffable emptiness; that is, to see the nonself of both persons and phenomena without needing to grasp a reference point. Practitioners of Atiyoga do not employ focal points or imagery during meditation. Rather, they abide in the innate lucidity of awareness that is naturally free from fixation, “a spontaneous, present, and completely perfect equality, a rootless transparency.” Their conduct is devoid of moral deliberations and calculative actions. As we read in The Ningma School of Tibetan Buddhism, “Other than this there is nothing to be obtained. When everything indeed has been ripened, there is nothing to be reached. This reality is the essence of the path.”

Atiyoga is also known as the vehicle of self-liberation. It is the “king of vehicles,” writes Dudjom Jigdral Yeshe Dorje, because it holds “the expanse (of reality), the original pure mind-as-such whose natural expression is inner radiance, and the naturally present, unchanging, pristine cognition that spontaneously abides in oneself” According to Longchenpa, Dzog-chen differs from the other eight vehicles because the great perfection of self-arising wisdom exists primordially as the spontaneously accomplished excellent qualities of buddhahood. Furthermore, because the three bodies are inherently complete, it is not necessary to search elsewhere. Thus, the goal is an unwavering and uncontrived state whereby one experiences things as they are, without the distorting lens of nescience.

Since all phenomena are recognized as the dharmakaya’s disclosure, the conduct of Dzogchen practitioners is to abide in a spontaneous state without acceptance or rejection, liberated from ensnaring actions and moral vexation. The meditation comprises trekchö and tögel. Trekchö practice aims to overcome the solidity of phenomena and to recognize their primordial purity (kadag), whereas tögel is a method for going beyond pure and impure appearances by means of wisdom’s spontaneous presence (lundrup). The result of the Great Perfection is something that can neither be avoided nor attained. It abides primordially, without birth or cessation.

The shortcomings of the lower eight vehicles, writes Dudjom Jigdral Yeshe Dorje, are that they have “intellectually contrived and altered that which is unchanging exclusively through their suddenly arisen ideas which never experience what in fact is so.” The pious attendants of Foundational Buddhism, the sravakas, the self-centered pratyekabuddhas, and all others who follow the eight paths are censured for their convictions that reality is confined to a subject-object dichotomy. For all their intellectual boasting and scrutiny, adherents of the lower vehicles do not perceive the timeless nature of innate awareness:

The eight lower levels have intellectually fabricated and contrived that which is changeless solely due to fleeting thoughts that never experience what truly is. They apply antidotes to and reject that which is not to be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purification. They have created division, with respect to that which cannot be obtained, by their hopes and fears that it can be obtained elsewhere. And they have obscured wisdom, which is naturally present, by their efforts in respect to that which is free from effort and free from needing to be accomplished. Therefore, they have had no chance to make contact with genuine ultimate reality as it is.

Despite the divisions of the Buddha’s teachings into vehicles, Dudjom Jigdral Yeshe Dorje explains that we should either designate a single vehicle for all Buddhist teachings that aim for enlightenment or apply the names of individual vehicles to each level of realization. That said, from the ultimate perspective of someone abiding in the natural state of mind, there is no vehicle whatsoever. And so, quoting from the Descent of Lanka, he concludes, “When the mind becomes transformed, there is neither vehicle nor passenger.”

Virtue of Mind

Dhamma wheel

From: “A Guide to the Bodhisattva’s Way of Life” (S. Bodhisattvacharyavatara; Tib. Byang-chub sems-pa’i spyod-pa-la ‘jug-pa) by Shantideva, Chapter V “Guarding Alertness” verses 9-17 with commentary from “The Nectar of Manjushri’s Speech” by  Kunzang Pelden, Chapter 5 “Vigilant Introspection” herein section 3, “All Virtue Comes From The Mind”

There is nothing to fear other than my mind

9

If the perfection of generosity
Were the alleviation of the world’s poverty,
Then since beings are still starving now,
In what manner did the previous Buddhas perfect it?

Generosity too derives from the mind. For if the paramita of generosity were to consist in the actual distribution of great gifts leading to the complete elimination of poverty without a single beggar remaining, how can it have been achieved by the Buddhas of the past (for still to this day there are many beggars and starving people)? The fact is, however, that it has been achieved by them. What then is the perfection of generosity? 

10

The perfection of generosity is said to be
The thought to give all beings everything,
Together with the fruit of such a thought;
Hence it is simply a state of mind.

The teachings explain that generosity is perfected by training oneself in the attitude of openhandedness, in the genuine intention, wholly without miserliness and cupidity, to give to all beings—high and low, rich and poor—one’s every possession: body and belongings, along with the merit of such a gift, without any expectation of recompense whether in this or future lives. It is said in the Akshayamatisutra, “What is the paramita of generosity? It is the sincere wish to give to others whatever one has, together with the karmic result of such an act.” The term paramita implies that the act of giving is performed in a manner free from the assumption of the real existence of the subject and object of the action, as well as of the action itself. The same is valid for the other five paramitas. Therefore generosity does not depend on the objective value of the gift. It depends on a generosity of attitude untrammeled by any kind of attachment that would prevent one from making a gift of one’s external possessions or of one’s inner qualities and merit. It follows that generosity is in the mind.

11

Nowhere has the killing
Of fish and other creatures been eradicated;
For the attainment of (merely) the thought to forsake (such things)
Is explained as the perfection of moral discipline.

Ethical discipline likewise comes from the mind, as can be seen in relation to the act of killing. It is impossible to find a place to put living beings (such as fish and other animals) where they will be protected from being killed. But regardless of whether other beings put them to death, if we are determined to refrain from doing so, thinking that we will not kill even at the cost of our lives, this is said to be the perfection of ethical discipline. The sutras define this paramita as the decision to refrain from harming others. In the same way, the vow of chastity, cannot be observed simply by doing away with objects of lust. Ethical discipline subsists in the attitude of restraint, in ridding oneself of desire. If this attitude is absent, mere abstention from untoward activities does not constitute discipline. Therefore, once again, discipline comes from the mind. 

12

Unruly beings are as (unlimited) as space:
They cannot possibly all be overcome.
However, if I overcome thoughts of anger alone,
This will be equivalent to vanquishing all foes.

Patience also arises from the mind. Dangerous and unruly beings are everywhere like space itself, and wherever you go, you will never find anywhere that is outside space. In other words, there is nowhere that is free of beings liable to inflict harm on others. It is impossible to get rid of such harm-doers. It is impossible to do away with the objects of our anger. But even though there are always enemies who will injure us, if through the practice of patience we are able to subdue our own enraged minds, it will be as if we had succeeded in overcoming all such foes.

13

Where would I possibly find enough leather
With which to cover the surface of the earth
Yet (wearing) leather just on the soles of my shoes
Is equivalent to covering the earth with it.

Shantideva illustrates this with the idea of covering the entire earth with leather, with sheets of soft hide, in order to protect ourselves from thorns and the like. Where could such quantities of leather be found? Obviously nowhere. On the other hand if we were simply to cover our feet, by putting on shoes with leather soles, it would be as if the whole earth had been covered with it and our purpose would be achieved. 

14

Likewise, it is not possible for me
To restrain the external course of things;
But should I restrain this mind of mine
What would be the need to restrain all else?

 In the same way, although it is impossible to avert or do away with every external source of harm, all we need to do is remove our inner attitude of anger. What need is there to get rid of outer irritants?

15

Although the development of merely a clear state of concentration
Can result in (taking birth in) Brahma’s realm,
Physical and vocal actions cannot so result
When (accompanied) by weak (mental) conduct.

Diligence too is founded on the mind. If we generate a clear, unequivocal attitude of kindness or compassion, like the loving thoughts of a mother for her only child, this state will fructify as rebirth in the Brahma-world, which is a heaven of the form realm, and in all the exalted states of bliss associated with such a state. It is said in the Mahaparinirvana-sutra, for example, that the great compassion felt by a mother for her dying child and the vivid intention of love felt for each other by a mother and her daughter when they were both carried away by a river resulted after death in their being born in the Brahma-world. Thus no matter what good deeds of body and speech we may diligently perform, this will not automatically result in rebirth in the Brahma-world, because physical and verbal actions are weak in the results that they give. It is the mind that is the chief criterion. This text defines diligence as a state of mental joy, though there are numerous ways in which diligence might be discussed

16

The Knower of Reality has said
That even if recitation and physical hardships
Are practiced for long periods of time,
They will be meaningless if the mind is distracted elsewhere. 

Generally speaking, concentration is also a practice of the mind. It is true that one may for a long time undergo every kind of physical austerity as a means to bring about the birth of concentration in the mind stream (such as recitation, or going without food or clothing). But if the mind is distracted by objects of desire, fluttering like a scrap of paper caught in a tree, no matter what recitations or austerities are pertormed, their hoped-for aim will not be achieved. This was said by the Buddha himself, who has a direct unmediated vision of the nature of all things. In the sutra Distillation of Concentration, the Buddha said, “O monks, if your mind is distracted by desire, none of your austerities and prayers will give any result.” And as we find in the Prajnaparamita-sutra: “Through my mind’s distraction, I fail to accomplish my own good, let alone the good of others. Therefore, I will not allow my mind to be distracted even slightly?” 

17

Even those who wish to find happiness and overcome misery
Will wander with no aim nor meaning
If they do not comprehend the secret of the mind-
The paramount significance of Dharma.

As for wisdom, the most important thing for everyone to understand is the nature of the mind, which is empty, devoid of self, and luminous. Although everyone possesses it, not everyone knows or realizes it—which is why it is described as a secret. All external phenomena arise in the mind like reflections in a mirror. They are mental fabrications. They are the mere display of the mind and do not extend beyond it. The principal task therefore is to understand the mind clearly, and to that end we must use reasoning. We must examine the mind. We must look for its shape, its color, and so on. We must search for the place where the mind arises, where it dwells, and where it ceases. If we fail to understand that the mind is beyond every concept of origin, dwelling, and cessation; if we fail to penetrate this secret of the mind its emptiness and lack of self), then however much we long to achieve the joy of nirvana and to uproot the sorrows of samsara, we will wander uselessly in misery. Concerning this secret of the mind, the Shravakas and Pratyekabuddhas fully understand only the personal No-Self; they do not understand the No-Self of phenomena, which remains hidden from them, a secret.

“All Bodhisattva conduct is founded on the mind.”

Regarding the six perfections (paramita)

  1. Generosity [verse 9,10]
  2. Ethical Discipline [11]
  3. Patience [12-14]
  4. Diligence [15]
  5. Meditative Concentration [16]
  6. Wisdom [17]
Manopubbangamā dhamma
manosetthā manomayā;
manasā ce padutthena bhāsati vā karoti vā
tato nam dukkham anveti cakkam va vahato padam.


Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with an impure mind a person speaks or acts, suffering follows like the wheel that follows the foot of the ox.

Manopubbangamā dhammā
manosetthā manomayā;
manasā ce pasannena bhāsati vā karoti vā
tato nam sukham anveti chāyā vā anapāyinī.


Mind precedes all mental states. Mind is their chief; they are all mind-wrought. If with a pure mind a person speaks or acts, happiness follows like a never-departing shadow.

from: Dhammapada, Yamakavagga (The Pairs) verse 1,2