Category: Discourse

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 …”

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.
• Conduct of Monastics is the observance of  250 vows and of laypersons to cultivate the ten virtues for their own spiritual advantage.
• Meditation is informed by practices that render tranquil, to the point of cessation, the objects of the six sense bases.
• 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.
• 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.
• Meditation is on the emptiness of the twelve links in reverse order.
• 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.
• Conduct, refrain from committing the ten nonvirtues, while actively engaging in ten kinds of virtue for the benefit of others.
• 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.
• 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 

• 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.
• 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). 
• Result, one will attain in sixteen, or even seven, lifetimes the state of Vajradhara of the three families.

Carya Tantra Vehicle

• 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.  
• 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. 
• 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.”
• 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.
• 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.
• 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.

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.”
• Conduct, one observes three sets of root commitments and twenty-five subsidiary ones and abides in a state free from views and moral judgments.
• 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.
• 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. 
• Conduct of this approach accords with the precepts of Mahäyoga.
• 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. 
• 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.
• Conduct is to abide in a spontaneous state without acceptance or rejection, liberated from ensnaring actions and moral vexation. 
• 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). 
• Result of the Great Perfection is something that can neither be avoided nor attained. It abides primordially, without birth or cessation.

….

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.

 

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.”

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 be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purifica-tion. 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.”

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.

To sum up therefore in the words of the Gandavyuha: “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 

From the “The Main Body of the Text” of “A Garland of Views: A Guide to View, Meditation, and Result in the Nine Vehicles“  Padmasambhava’s classic text (bold) with commentary by Jamgön Mipham, herein an excerpt:

EXPLANATION OF THE BODHISATTVA VEHICLE

The view of those engaged in the Bodhisattva Vehicle is that, on the ultimate level, all phenomena, whether of total affliction or of complete purity, are devoid of inherent existence, while on the relative level, they are mere illusions, each with its own distinct characteristics. As a result of their training in the ten transcendent perfections, bodhisattvas proceed in stages through the ten levels, at the end of which, they attain unsurpassable enlightenment.

The Bodhisattva Vehicle takes its name from its cause. Its result is no different from that of the secret mantras, so both the Mantra Vehicle and the vehicle of the transcendent perfections constitute the same Great Vehicle. However, they differ in their path, which here is the vehicle of characteristics¹. The view of those engaged in this vehicle is 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 essence of the ultimate truth is freedom from mental elaboration, and it is called ultimate because it is the object of the ultimate gnosis, or because it is the highest of all attainments.

The ultimate truth can be divided into two kinds: the nominal ultimate truth, in which conceptual elaborations have been partially annulled, and the ultimate truth in itself, where all conceptual elaborations have been completely pacified.

The relative (literally, “all-covering”) truth is deluded consciousness together with appearances. It is so called because the true condition of things is “covered” —that is, veiled and conceptualized, by obscurations or by adventitious deluded thoughts. It is subdivided into correct relative truth and mistaken relative truth². As far as this relative truth is concerned, phenomena, which lack true existence, appear in the manner of mere illusions. Here the word “mere” excludes them from being established as real. On the level of mere appearance³, things have the ability to fulfill their respective functions and it would be wrong to deny them, saying that they do not exist. They are objects of pure and impure experience and have individual, distinct characteristics, for they exist on the level of conventional evaluative methods of valid cognition.

Provisionally, things are thus ascertained in terms of the two kinds of valid cognition, and on the ultimate level, they are correctly established as the great sameness free of elaboration, the union of appearance and emptiness, the inseparability of the two truths.

Once this has been done, there follows the path of meditation. This is indicated by “the ten transcendent perfections,” referring to the ten virtuous practices (generosity and the rest) imbued with wisdom—and of all the various kinds of wisdom, the supreme and most perfect is nondual gnosis. The expression “transcendent perfections” is used for these ten virtuous practices because they “go beyond,” in the sense that they attain to what we call the ultimate reality free of elaboration, which is not an object of the intellect but transcends it, and also because they go to the other side of the ocean of samsara. There are thus two ways to apply this expression on the path.

Practicing in this way, bodhisattvas proceed in stages through the ten levels, which are the intermediate results of the practice. Its final result is the accomplishment of unsurpassable enlightenment, characterized by the completion of all the host of qualities, such as those of strength and fearlessness, which are superior to those of the listeners and solitary realizers.

Notes

¹The cause of the Bodhisattva Vehicle is bodhicitta, the mind set on supreme enlightenment, and bodhisattvas are those who have that bodhicitta. In the present context, the terms “Bodhisattva Vehicle,” “vehicle of the transcendent perfections,” and “vehicle of characteristics” are synonymous.

²Correct relative truth (Tib. yang dag pa’i kun rdzob) covers all things that are conventionally designated as being “true” by ordinary people (though their perceptions are, of course, deluded with regard to the ultimate nature of phenomena). Such things are also perceived as capable of performing their respective functions. Mistaken relative truth (Tib. log pa’i kun rdzob), on the other hand, covers those things that ordinary people generally consider to be false and that are incapable of performing functions. An example of correct relative truth is a lake, which by common consensus contains water, which in turn has the functions or properties of moistening and quenching thirst. By contrast, a mirage contains no water and cannot quench a desert traveler’s thirst. It is therefore classified as mistaken relative truth.

³Tib. snang tsam po— that is, ordinary appearances.

Glossary

bodhicitta (Skt.), Tib. byang chub kyi sems. Literally, “the mind of enlightenment.” On the relative level, it is the wish to attain buddhahood for the sake of all beings, as well as the practice of the path of love, compassion, the six transcendent perfections, and so forth, necessary for achieving that goal; on the ultimate level, it is the direct insight into the ultimate nature.

bodhisattva (Skt.), Tib. byang chub sems dpa’. A follower of the Great Vehicle whose aim is perfect enlightenment for all beings. One who has taken the vow of bodhicitta and practices the six transcendent perfections.

Great Vehicle, Tib. theg pa chen po, Skt. mahayana. The vehicle of the bodhisattvas, referred to as “great” because it leads to perfect buddhahood for the sake of all beings.

nirvana (Skt.), Tib. mya ngan las ‘das pa. Literally, “beyond suffering” or “the transcendence of misery.” While this can be loosely understood as the goal of Buddhist practice, the opposite of samsara or cyclic existence, it is important to realize that the term is understood differently by the different vehicles: the nirvana of the Basic Vehicle, the peace of cessation that an arhat attains, is very different from a buddha’s “nondwelling” nirvana, the state of perfect enlightenment that transcends both samsara and nirvana.

ten levels, Tib. sa bcu, Skt. dasabhumi. The ten stages of realization by which a sublime bodhisattva progresses toward enlightenment, beginning with the first level on the path of seeing. The nine other levels occur on the path of meditation. The eighth, ninth, and tenth levels are termed the three pure levels, or great levels.

ten transcendent perfections, Tib. pha rol tu phyin pa bcu, Skt. dasaparamità.Transcendent generosity, discipline, patience, diligence, concentration, and wisdom, together with transcendent means, aspirational prayer, strength, and gnosis. Each of these ten is practiced predominantly on one of the ten bodhisattva levels generosity on the first level, discipline on the second, and so forth. They are termed “transcendent” because their practice involves realization of the view of emptiness.

total affliction, Tib. kun nas nyon mongs pa, Skt. samklesa. The opposite of complete purity, equivalent to samsãra, and associated with the truth of suffering and the truth of the origin.

vehicle of characteristics, Tib. mtshan nyid theg pa, Skt. Laksanayana. Also called the causal vehicle of characteristics. The vehicle that teaches the path as the cause for attaining enlightenment. It includes the vehicles of the listeners, solitary realizers, and bodhisattvas (that is, those bodhisattvas practicing the sutra path and not that of the mantras). It is distinct from the resultant vehicle of the mantras, which takes the result (that is, enlightenment) as the path.

From the “The Main Body of the Text” of “A Garland of Views: A Guide to View, Meditation, and Result in the Nine Vehicles (yanas)”
“An Explanation of the Different Views”, herein outlined

False views are without number, but can be summarized as those of the:

• unreflective
• materialists
• nihilistic extremists
• eternalistic extremists

These false views are views of ignorance.

The path that leads beyond the worldly has two aspects:

• the vehicle of characteristics
• the Diamond (vajra) Vehicle

The vehicle of characteristics has three divisions:

1. the Listener Vehicle (Śrāvaka)
2. the Solitary Realizer (Pratyekabuddha)
3. the Bodhisattva Vehicle

The Diamond Vehicle also has three divisions, the vehicles of

4. Kriyātantra
5. Ubhayatantra
6. Yogatantra 

The view of those engaged in Yogatantra has two aspects

• the outer Yogatantra Vehicle of austerities
• the inner Yogatantra of skillful means

The view of inner Yogatantra of skillful means has three aspects

7. the method of generation (Mahāyoga)
8. the method of perfection (Anuyoga)
9. the method of Great Perfection (Atiyoga/Dzogchen)

In the method of the Great Perfection (“great” in the qualities of the result being spontaneously present and in the method for entering that, and “perfection” in that accomplishments of merit and wisdom are perfect and complete), one realizes that all phenomena, mundane and supramundane, are inseparable in being, by nature and from the very beginning, the mandala of the enlightened body, speech, and mind. One then meditates on this.

…

”The development of mahāyoga 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.”

from “Luminous Essence:  a guide to the Guhyagarbha Tantra” by Jamgön Mipham

From: The Ornament of Clear Realization
Skt. Abhisamayalankara-prajnaparmita-upadesha-shastra

A detailed explanation of the various types of bodhicitta can be made through twenty-two similes. These similes are arranged according to the gradual development of bodhicitta.

1. The first simile is an example of earth. When we first awaken our bodhicitta, we need a great longing and wish to achieve Buddhahood. When we desire to help others, our bodhicitta will flourish. If that aspiration is lacking, then it will be extremely difficult for us to make spiritual progress. So aspiration is the first quality of bodicitta. This is compared to the earth because upon the earth one can build houses, plants can grow in it and so on. If there is no earth, then there is no foundation for these things to appear and be stable. When bodhicitta is accompanied with very good aspiration, then we can think of it as being like the solid earth.
2. The second simile shows us how this initial aspiration to help beings achieve Buddhahood needs to become firm, very stable and present all the time. This stability is compared to gold. We need to make our aspiration into something which will never change from now until Buddhahood. We cannot be very concerned with helping everyone one day, and the next day forget all about this. We cannot practice one year and the next year not. Instead we need to have a very good, continuous motivation which is much deeper than our initial aspiration. This motivation is compared to gold because gold has a quality of immutability, of being changeless. When gold is still in the ore, it has a golden luster. When it is mined and polished, it still has its golden luster. Gold is not like brass or other metals which blacken and tarnish with exposure. Because gold has this changeless nature, it is compared to this very stable, healthy continuous aspiration.
3. The third simile concerns this bodhicitta motivation becoming even deeper. But one need to make it much deeper, richer, more powerful. One does this through great diligence in our practice and improving the quality of our aspiration. Making this refinement and improvement of bodhicitta is compared to the waxing moon. The very new moon from the first day has a very fine crescent. Then each day it gradually grows and grows until it reaches a full moon. This is similar to our motivation which can become better and better all the time.
4. When we remove obstacles in particular the negativity of bad relationships and feelings towards others people by reducing our aggression through practice, then we can truly progress. This fourth simile compares removal of a fire that consumes everything placed in it. We should use our bodhicitta to work upon ourselves to remove all our obstacles.
5. The fifth through tenth similes are concerned with the six paramitas. The first four similes deal mainly with what inspires us to practice, the inspiration of achieving the good of beings using the examples of earth, gold, and the moon. Just removing our obstacles is not enough. We needs to act and practice so that the wish to help all beings become a reality through the development of the six perfections or paramitas. The first paramita is generosity which is compared to the fifth simile of a very great, inexhaustible buried treasure because when we practice generosity in the present, it will cause inexhaustible wealth and goodness that will benefit others in the future.
6. The sixth simile is for the second paramita of discipline or morality. The first paramita of generosity when combined with our bodhicitta helps us to give to others. The second paramita of discipline helps us to purify ourselves. It is through controlling and purifying ourselves that all of the qualities of our own existence will emerge in the future. It is therefore compared to a mine of jewels from which will spring great treasures.
7. The seventh simile relates to the paramita of patience. When patience becomes a factor in our bodhicitta it is compared to a great ocean. Patience is concerned with not being swayed by hardships and aggression against us which we may experience. The ocean is compared to this because the ocean is very stable, very large, and unperturbed. When we have patience we are like the great ocean which is unaffected by normally disturbing factors of aggression and suffering.
8. The fourth paramita of diligence is the very joyous perseverance in our cultivation of bodhicitta. This perseverance or diligence means that we are striving to improve our bodhicitta all the time This paramita is therefore compared to a vajra (Tib. dorje) which has the quality of indestructibility.
9. The ninth simile concerns the fifth paramita of meditation When we have the power of this samadhi meditation, our realization becomes very stable, unshakable, and therefore is compared to the king of all mountains, because of its great solidity.
10. The tenth simile concerns the sixth paramita of wisdom, which is compared to medicine. When we have wisdom, we have the necessary tools to remove suffering, to remove the obscurations blocking our mind, and our mental conditioning. Our blockages and incorrect thinking are like an illness and wisdom is the medicine which has the power to completely remove this illness.
11. The eleventh simile concerns the presence of the seventh paramita of skillful means (Skt. upaya). Through wisdom we develop certain skillful means which enhances our spiritual practice and this benefits self and others. The simile for these methods is our spiritual friend (Skt. kalyanamitra) from whom we also derive  benefit.
12. The development of the union of wisdom (Skt. prajna) and skillful means (Skt. upaya) produces real power in our practice and this is achieved at the level of the eighth paramita or bodhisattva level. The presence of that power is compared to a wish-fulfilling jewel in the twelfth simile. When we actually have the ability to do what we would like to do to help beings, it is like having a wish-fulfilling gem which makes our dreams and aspirations come true.
13. The thirteenth simile concerns the ninth paramita of the power of prayer. There are two kinds of prayer: Prayers which are suitable because they deal with something that could happen and unsuitable prayers which deal with something that could never happen. For instance, if we were to pray that a flower would sprout from a table, then that would be a prayer that was an unsuitable prayer because this result is not possible. To make a prayer to help many others is a suitable prayer because it can actually come true. The power of prayer is compared to the sun because when the sun shines, it allows the flowers, the forests, the harvests, and so on to flourish. So. when we pray for the development of our own virtue and wisdom, it is like the sun which makes things grow and brings them to their full maturation.
14. The tenth paramita, the completion of transforming prajna into jnana, deals with the fourteenth simile. When our bodhicitta is accompanied by the presence of this most excellent wisdom (Tib. ye shes phun sum tshogs pa), it is compared to a very beautiful melody because when there is a very beautiful song, everyone who listens to it feels delighted and pleased. When our bodhicitta is combined with the presence of this excellent wisdom, then whomever we meet becomes graced by our bodhicitta so our presence will always have a very beneficial and pleasing effect on those around us.
15. The fifteenth simile deals with combining our bodhicitta with the five kinds of extraordinary perceptions (Tib. mngon shes Inga) and the five kinds of visions (Tib. spyan Inga). When we possess these supernormal faculties, we can really accomplish exactly what we want to do. For this reason this is compared to a great king because a great king has the power and status to accomplish whatever he wants to do.
16. The sixteenth simile is the combining of our bodhicitta with the power of tranquillity and insight meditation. When shamatha and vipashyana accompany our bodhicitta, it is compared to a king’s treasury from which all wealth can be distributed.
17. The seventeenth simile is of a great highway. Our bodhicita follows the path that has been followed by those who achieved realization before. This is the five-fold path of accumulation, junction, insight, cultivation, and meditation. By going along this path step-by-step the buddhas of the have reached enlightenment and the present bodhisattvas who are becoming buddhas are also following this great path. In the future other beings will also find their way on this path to enlightenment because it is the one highway which leads to enlightenment.
18. The eighteenth simile is the combining very powerful compassion with our bodhicitta. When our compassion is completely unlimited and unbiased, then it is compared to a steed. It is like a very powerful, fast horse that carries us to our destination without straying from the path in the slightest degree. When we have this universal compassion, it is the mount which takes us unerringly to our goal of enlightenment.
19. The nineteenth simile concerns combining our bodhicitta with an excellent memory and being confident. When we are able to always remember the teachings that we have assimilated completely and when we have the confidence to pronounce these teachings at any time, then our bodhicitta is compared to a natural spring. A natural spring can provide nourishing water continuously withou exhaustion. When we have perfected this memory of practice and this great confidence, we can teach properly forever.
20. The last three of these twenty-two similes deal with the state of Buddhahood whereas the previous nineteenth similes dealt with the development of a bodhisattva. The twentieth simile refers to the Buddha’s speech and is compared to the music of a harp. The speech of the Buddha is concerned with helping sentient beings to mature and this speech is continuous.This is compared to a harp which is a highly respected instrument which brings a beautiful melody to everyone who listens to it. In a similar fashion the Buddha’s speech helps all who listen.
21. The twenty-first simile refers to the Buddha’s body, which is compared to the flow of a river. Water always flows naturally along the lay of the land, doing this effortlessly and automatically along the contours of the land. The appearance of a buddha takes place effortlessly and his work flows effortlessly according to the needs and aspirations of the disciple. So that is why it is compared to the flow of a river.
22. The final simile refers to the Buddha’s mind which is compared to a cloud because a cloud creates rain and this rain makes it possible for all things on earth-the flowers, trees, and food-to grow because of the natural activity of the cloud. The Buddha’s mind with its inherent spontaneous motivation to help all beings is the very source from which all of the benefit, which comes from Buddhahood, flows. The individual raindrops signify the various manifestations of a buddha’s activity to help other beings.

We can see that through these twenty-two similes we can progress from a beginner in dharma practice to being a buddha with our bodhicitta becoming stronger and stronger in this process. These examples also give us an idea of what we ourselves need to do as our Bodhicitta grows. 

His Holiness The Dalai Lama on taking the Bodhisattva vow, teaching given at Thekchen Chöling, Dharamsala, HP, India [excerpts herein]

“As human beings, we should live in a way that accords with dignity, honesty and warm-heartedness. Without concern for past or future lives, as human beings our primary interest should be in helping others. This is something that people who are not Buddhists, as well as Buddhists, can appreciate… cultivate humility and a peaceful mind. If we can achieve love and compassion, it will lead to harmony among people around the world. And if we do that, our lives will have been meaningful and worthwhile. On the other hand, it would just be unfortunate to fight on the basis of ‘us’ and ‘them’. To share our lives with others out of love and compassion for them and a sense of the oneness of humanity is the best way to lead our lives.”

“As human beings living on this earth, we need to be honest and truthful, to cultivate love and compassion for each other and avoid making enemies.”

“Dharma, is about taming our minds and cultivating a heart intent on being of help to others, take the Bodhisattva vow and observe Bodhichitta as part of our daily lives.

“The Buddha Shakyamuni passed away more than 2500 years ago and yet his teaching has not become stale, it remains relevant today.”

“Seize this precious opportunity to take the Bodhisattva vow with delight in our hearts. This will be something significant. Please think about how fortunate we are.”

[Whilst taking the vow] visualize the Buddha in front surrounded by the Sixteen Arhats, the Six Ornaments and Two Supremes, the Tibetan Dharma Kings and masters of all the Tibetan Buddhist traditions. Recite the following verses three times and to try to take the vow daily:

I seek refuge in the Three Jewels;
Each and every wrongdoing I confess.
I rejoice in the virtues of all beings.
I take to heart the state of Buddhahood.

I go for refuge until I am enlightened
To the Buddha, the Dharma, and the Supreme Assembly,
In order to fulfil the aims of myself and others
I develop the awakening mind.

Having developed the aspiration for highest enlightenment,
I invite all sentient beings as my guests,
I shall enact the delightful supreme enlightening practices.
May I become a Buddha to benefit all sentient beings.