Diamond Mountain University

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Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading One: The Key The following translation is an exerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios 22A-22B.

**************** W-#:-!+-òk L j-0-,-C-1k 0}+-!+-òk 0"}1-.8m-:m1-.k

In India they named this book Bhavana Krama. In Tibet, Gompay Rimpa. In English we call it:

The Steps of Meditation 8'1-+.;-#6},-ao:->v:-.-;-@#-83;-;}k

I pay my respects to the Gentle One, who appears to me as a boy.

k*{#-.-&{,-.}8m-1+}-&{ -9mk

k3u;-]}+-;=-,m-+$-.}-0k

k+{-;=-0P1=-){-0"}1-.-9mk

k:m1-.-1+}-21-0I}+-.:-Akk

I shall now describe in brief

The steps we take to meditate Starting with the first of them—

Practices found in the sutra Collection of the Greater Way.

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Here Lies the Key *1=-%+-1= {,-.-(m+-Bv:-ò-*}0-.:-8+}+-.=-1+}:-,-$m$-I{-+$-k A$-&u0-<m-={1=-

+$-k au0-.-+$-k #,=-8+m-#=v1-;-80+-.:-A8}kk

To get to the point, if you want to quickly reach an omniscient state of being, you must put your efforts into these three areas: compassion, the Wish, and practice. +{-;-=$=-W=-< m-&}=-1-;v=-.8m-Wv8m-P-0-,m-$m$-I{-"}-,-9m,-.:-<{=-.:-A=-;-+{-(m+-

;-*}#-1-"}-,:-0"}1-1}k +{-!+-ò-8/#=-.-&}=-9$-+#-.:-&r=-.-;=-#=v$=-

){k

Once we reach the conclusion that the underlying cause of all the great qualities of a Buddha is compassion alone, we should devote ourselves from the very outset to that same goal: for it was stated in the exalted sutra, Perfect Summary of the Dharma:

+{-,=-0%}1-X,-8+=-;-8/#=-.-],-:=-#7m#=-+0$-@v#-#m=-8+m-!+-%{=-#=};-

)}kk

And then the Realized One, the Lord of Power named Loving Eyes, spoke these words to the Conqueror:

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0%}1-X,-8+=-A$-&u0-={1=-+.=-&}=-:0-_p-1$-.}-;-0U0-.:-1m-0>m8}k k0%}1-

X,-8+=-A$-&u0-={1=-+.=-&}=-#%m#-:0-_p-#7v$-6m$-:0-_p-K}#=-.:-0>m=-,-

=$=-W=-<m-&}=-*1=-%+-+{8m-;#-1*m;-ò-1&m=-.-;#=-=}k k&}=-#%m#-.}-#$-6{-

,k 8+m-W-%{k $m$-I{-&{,-.}8}kk

“O Conqueror, bodhisattvas should not train themselves in many qualities. O Conqueror, if bodhisattvas perfectly realize and hold well a single quality, all the qualities of a Buddha will rest in the palm of their hand. And what is that single quality? It is great compassion.

0%}1-X,-8+=-$m$-I{-&{,-.}=-,m-=$=-W=-<m-&}=-*1=-%+-A$-&u0-={1=-+.8-M1=-

<m-;#-1*m;-ò-1&m=-.-;#=-=}k k0%}1-X,-8+=-+.{:-0> m=-,-8"}:-;}=-\w:-08m-

W;-.}8m-8"}:-;}-:m,-.}-&{-#$-ò-1&m=-.-+{:-+.v$-#m-3~#=-*1=-%+-1&m8}k k0%}1-

X,-8+=-+{-06m,-ò-A$-&u0-={1=-+.8m-$m$-I{-&{,-.}-#$-ò-1&m=-.-+{:-=$=-W=-< m-

&}=-*1=-%+-1&m8}kk

“O Conqueror, because they have great compassion, all the qualities of a Buddha are in the palm of their hand. For instance, Conqueror, whenever the precious wheel of a wheel emporer is in a certain place, all of his armed forces are also there. And like that, Conqueror, wherever there is great compassion of a bodhisattva, all the qualities of a Buddha are in that same place.

0%}1-X,-8+=-+.{:-0> m=-,-N}#-#m-+0$-.}-1&m=-,-+0$-.}-#6,-M1=-8Av$-0:-

8>v:-:}k k0%}1-X,-8+=-+{-06m,-ò-$m$-I{-&{,-.}-1&m=-,-A$-&u0-={1=-+.8m-&}=-

#6,-M1=-<$-8Av$-0:-8>v:-:}-6{=-8Av$-$}kk

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For instance, Conqueror, if someone is alive, then their other faculties will arise. And in this same way, Conqueror, if someone has great compassion, the other qualities of a bodhisattva will arise.”

[The corresponding Sanskrit begins here] 8/#=-.-R }-E }=-1m-7+-.=-0%,-.-;=-<$-#=v$=-){k

AayaR]ymitindeRze cae´m!.

And it has been explained in depth in the exalted sutra, The Explanation of the One Called Neverending Wisdom, with statements like the following: 02t,-.-<-:-3-)m8m-0v-#6,-9$-A$-&u0-={1=-+.8-M1=-< m-$m$-I{-&{,-.}-,m-7+-+}k

k+{-%m8m-@ m:-6{-,k #},-ò-8E} -08m-@ m:-:}k k02t,-.-<-:-3 -)m8m-0v-8+m-W-%{-+.{:-,-

+0v#=-@ m-,$-ò-Wv-0-,m-1m8m-N}#-#m-+0$-.}-# },-ò-8E}-0-9m,-,}k k+{-06m,-ò-A$-&u0-

={1=-+.8m-$m$-I{-&{,-.}-,m-*{#-.-&{,-.}-9$-+#-.:-8Es0-.:-A-08m-@ m:-#},-ò-8E} -0-

9m,-,}-6{=-A-0-;-=}#=-.-W=-.:-0<+-+}kk

punrœ Apr< ÉdNt zarÖtIpuÇ baeixsÅvana< mhaké[aPy]ya. tt! kSy hetae>. pUv¡gmTvat!. tdœ ywaip nam ÉdNt zarÖtIpuÇ Aañasa> pué;Sy jIivteiNÔySy pUv¡gma>. @vm! @v mhayans<Éarsmudagmay baeixsÅvSy mhaké[a pUv¡gma #it ivStr>.

And furthermore, Venerable Sharadvatiputra, the great compassion of bodhisattvas never ends. Why is that the case? Because it always comes first! Venerable Sharadvatiputra, it is like this. Just as being alive is a prerequisite for our breath to flow in and out, in the same way the great

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compassion of a bodhisattva is a prerequisite for us to master the Greater Way.

8/#=-.-#-9-#}8m-:m8m-1+}-;=-<$-#=v$=-){k

AayRgyaiz;eR cae´m!.

This same idea often occurs in the exalted sutra, The Mountain of Gaya, where for instance it states: 8'1-+.;-A$-&u0-={1=-+.8-M1=-<m-]}+-.8m-P}1-.-,m-%mk #,=-,m-#$-k

ikmarMÉa mÃuïI> baeixsÅvanam! cyaR ikmixóana.

“O Gentle One, at what point do the activities of a bodhisattva start? And where do they start?”

8'1-+.;->m=-e=-.k [8m-0v-A$-&u0-={1=-+.8-M1=-<m-] }+-.8m-P}1-.-,m-$m$-I{-

&{,-.}8}k k#,=-,m-={1=-%,-,}-6{=-+{-;-=}#=-.-W-&{:-8Av$-$}k k

mÃuïIrœ Aah. mhaké[aMÉa devpuÇ baeixsÅvana< cyaR sÅvaixóana #it ivStr>.

Gentle One replied, “O Child of the Gods, the activities of a bodhisattva start with great compassion. And they start in the arena of living beings.”

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+{-W:-$ m$-I{-&{,-.}=-0[}+-.=-A$-&u0-={1=-+.8-M1=-0+#-(m+-;-1m-W-0:-#6,-

;-<m,-_p-/,-.-+},-ò-#({:-08m-@ m:-3~#=-0=#=-.-<m,-_p-A-+!8-6m$-9v,-:m$-;- o0-

.:-8>v:-0-;-8'v#-#} kk

twa ih tya àeyRma[a baeixsÅva> SvaTminrpe]a @kaNten praepkarawRtya AitÊ:krdI"Rkailke =ip s<ÉaraepajRnpirïme àvtRNte.

Shaken by such great compassion, bodhisattvas no longer look after themselves. Instead, they work for years on very challenging and exhausting endeavors, collecting pure good karma—all because they wish to truly be of help to others. 8/#=-.-++-.8m-%}0=-0[{+-.-;=-#=v$=-.-W-0v-%{k

twa cae´m! AayRïÏablaxane.

As it is stated in the exalted sutra, Inciting the Power of Faith: +{-;-$m$-I{-&{,-.}-,m-#$-={1=-%,-*1=-%+-9}$=-=v-*m,-.:-A-08m-@ m:-&r#-0#;-[ {-0-

1m-;{,-.-%m-9$-1{+-+}k k +{=-0+{-0-[{ -0-1m-8+}:-0-%m-9$-1{+-+}-6{8}k k

tÇ ké[yaip svRsÅvpirpacnaw¡ n tt! ik<ict! suoaepaxan< yn! n pirTyjit #it.

When there is no form of pain that you would hesitate to take on, and no kind of pleasure that you would hesitate to give up in order to bring every living being to their ultimate evolution, that is the point when you have great compassion.

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+{-W:-<m,-_p-A-+!8-0-;-bo#=-,=-:m$-.}:-1m-*}#=-.:-3~#=-9}$=-=v-Q}#=-){-#+},-

1m-7-0:-*1=-%+-1={,-.8m-#}-8/$-*}0-.:-8>v:-:}kk

Atae =itÊ:kre àvtRmanae n icre[Ev sMÉaran! pirpUyaRvZym! @v svR}pdm! Aixg½it.

As it says in this quotation, we should throw ourselves into extremely difficult situations, so that it is not long before we complete the gathering of pure karmic seeds. Then without a doubt we will reach the state of omniscience. +{-0=-,-=$=-W=-< m-&}=-*1=-%+-<m -&}=-< m-P-0-,m-$m$-I{-&{,-.}-"}-,8}k k$m$-I{-

&{,-.}=-9}$=-=v-7m,-.=-,-=$=-W=-0%}1-X,-8+=-<m=-*1=-%+-1={,-.8m-9{-<{=-

#}-8/$-0J{=-,=-8E}-0-1-;v=-.8m-+},-14+-%m$-0bo#=-=}k k1m-#,=-.8m-B-$,-

;=-8+=-.-W-0v-9$-0%}1-X,-8+=-<m -*v#=-I{-&{,-.}8m-Wv=-B-$,-;=-8+8-0-;-1m-

#,=-=}k k

ttae buÏxmaR[a< ké[Ev mUlm!. mhaké[apir¢hadœ @v buÏa ÉgvNtae =ixgMy svR}pdm! Aze;Sy jgtae =w¡ ivk…vaR[as! itóNt #it invaR[aàitóane sEv Égvta< [amhakéhetu>.

This is why the foundation amongst all the good qualities of a Buddha is great compassion, and nothing else. Because he is filled with great compassion, once the Conqueror, Lord Buddha had reached the state of omniscient wisdom he stayed with us, working to bring about the goals of every living creature. Even once he reached that place beyond grief he did not remain there—because of his immense love for us, the Conqueror did not continue to simply rest in Nirvana.

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***************** The following lines are exerpts from Light on the Yoga of the Sun and Moon, by Master Svatmarama, who wrote this sometime in the 1400s. This work is thought to be the foundation of all today’s modern yoga practices.

à[My ïIgué< naw< SvaTmarame[ yaeigna, kevl< rajyaegay hQiv*aepidZyte.2.

I. 2 I, the yogi Svatma Arama, Bow deep to my Protector, the shining Teacher. And now I shall explain the art Of the yoga of the Sun and Moon, But only as a means to reach royal yoga.

sveR hQlyaepaya rajyaegSy isÏye , rajyaegsmaêF> pué;> kalvÂk> .103. sarve hatha layopaya raja yogasya siddhaye raja yoga samarudhah purushah kala vanchakah IV. 103 All the various methods Of the yoga of sun and moon And the yoga of withdrawal Are intended to be used So that we can attain royal yoga. A person who is able To climb up to royal yoga Can then cheat death itself.

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rajyaeg> smaixí %NmnI c mnaeNmnI , AmrTv< lyStÅv< zUNyazUNy< pr< pd<.3. raja yogah samadish cha unmani cha manonmani amaratvam layas tattvam shunyashunyam param padam

AmnSk< twaÖEt< inralMb< inrÃn< , jIvNmui´í shja tuyaR ceTyekvacka>.4.

amaraskam tathadvaitam niralambam niranganam jivanmuktish cha sahaja turya chetyeka vachakah IV. 3-4 The following are all different names For the same thing: Royal yoga; deep meditation; Going beyond the mind; Neither within nor beyond the mind; Deathlessness; withdrawing the world; Suchness; empty but not empty; Ultimate reality; not thinking of things As anything; transcending duality; Seeing nothing; beyond all impurity; Freedom even before you die; The simultaneous; and the state beyond.

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The following line is an exerpt from the great Indian classic, The Yoga Sutra, by Master Patanjali, who is considered the father of yoga philosophy. There is a debate about the date, but considering the subject matter he covers in his book, he most likely wrote this around 350AD.

yminymasnàa[ayamàTyaharxar[aXyansmaxyae=òava¼ain. 29.

yama niyama-asana pranayama pratyahara dharana dhyana samadhayoshtavangani II.29 The eight limbs are self-control, commitments, the physical poses, control of the breath, withdrawal of the senses, focus, fixation, and perfect meditation.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Two: Opening Our Heart The following translation is an exerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios 22B-23B.

**************** k+{-9$-&r#-0#;-08m-={1=-%,-;-+1m#=-<m$-9m+-;-A-0-1$-ò-A=-.=-[{-0:-8>v:-){k={1=-%,-8'm#-K{,-#=v1-,-]}+-.-*1=-%+-&r#-0#;-M1-.-#=v1->m=-'m-W:-1*v,-.-06m,-ò-&r#-0#;-;}-6{=-+{-W:-={1=-%,-*1=-%+-;-0"}1-1}k sa c Ê>iotsÅvalMbnmnSkarb÷lIkartae v&iÏm! %peTy sveR c te sÅvas! iÇxatukavcras! iÇivxÊ>otya ywaYgm! ATyNtÊ>iota @veit sveR:v! @v sÅve;u ÉavnIya. Now, this great compassion will start to develop if we focus on living beings who are in pain, and bring them to mind again and again. We should meditate on all living beings, by thinking in the following way: “Living beings are constantly tormented by some combination of the three types of suffering, no matter what kind of lifestyle they engage in on any of the three realms of existence.” k+{-;-={1=-%,-+B;-0-.-+{-+#-,m-Wv,-1m-8&+-%m$-9v,-:m$-;-3-0-;-=}#=-.8m-&r#-0#;-'-3~#=-<m-&u-0}:-Am$-$}-6{=-0%}1-X,-8+=-<m=-0!8-+;-)}k twa c ye tavn! narkas! te ivivxicrNtndI"RkailkdahaidÊ>oe;u inm¶a @v Évta vi[Rta>. The Conqueror himself spoke that creatures in hell are caught up for billions of years in a torrent of different sufferings such as extreme heat, without respite.

Depth Course 4: Setting Fire to Your Meditation Reading Two: Opening Our Heart

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k+{-06m,-ò-9m-+#=-M1=-<$-/;-&{:-<m,-_p-1m-07+-.8m-0C{=-.-+$-!}1-.8m-&r#-0#;->m-1{=-!1=-.8m-;v=-<m,-_p-&r#-0#;-1$-.}-B }$-%{k;}-0W:-9$-;-;=-1&m;-18m-*;-0-+$-k1m-#2$-0-21-9$-07:-1m-J{+-+}-6{=-0%}1-X,-8+=-<m=-0!8-+;-)}k twa àeta Aip Ê>shtIì]uÄ&;aidÊ>opIfaiÉs<zaei;tmUtRys! tIìÊ>om! AnÉviNt. yen v;RztenaPy! Azuic< oeqip{fnm! c Éae …< n lÉNt #Tyaid vi[Rt< Égvta. In the same way, the Conqueror spoke of the craving spirits, saying that they too mostly undergo a lot of intense suffering, for their bodies are emaciated by the fire of unbearable hunger and thirst. And even in a thousand years they may not find so much as a drop of spit or piece of filth to eat. kò+-8E}-M1=-<$-#%m#-;-#%m#-7-0-+$-k D }-0-+$-k M1-.:-83|-0-+$-k#=}+-.-;-=}#=-.=-&r#-0#;-1$-.}-B }$-0-"}-,:-'$-%{k 8+m-W:-"-%m#-'-80v#=-.-+$-k 0L{#-.-+$-k 0%m$-0-+$-k #+#=-.-;-=}#=-.-0+#-;-+0$-1{+-.:-\o,->m=-0+8-0-9m,-){g 1m-8+}+-06m,-ò-";-&{,-.}-Um-0-0!r:-0=-[}-6m$-$;-;}k

itrÂae =ip prSpr³aexvxaih<saidiÉrœ Anekivx< Ê>om! AnuÉvNtae †ZyNt @v. twa ih keicn! naiskaÉedntafnbNxnaidiÉrœ AnÙIk«tzrIra> pirt> pirpIf(manahœ kwm! APy! Ain½Ntae =ip AitÊvRhguéÉaraeÖhnpirioÚvpu;> pir¬aMyiNt. And as we can see for ourselves, animals also experience a great deal of suffering—eating each other, becoming enraged and maiming or killing each other, and the like. And many of them are oppresed by everyone around them, with no power over their own bodies—their noses are pierced, and they are beaten, and chained or tied up, and so on. They are made miserable and exhausted from carrying great and heavy loads against their will.


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k+{-06m,-ò-+#},-.-,-8"}+-.-9$-({=-.-1{+-.:-"-%m#-@{+-ò-3~;-6m$-#=}+-+{kK#-_p-8'm#=-.=-9m+-8Ds#=-){-/,-3u,-8"}+-%m$-8K}=-.-9$-E$=-1{+-.8m-&r#-0#;-+.#-_p-1{+-.-B }$-0-"}-,:-'$-$}k twar{ye =ip invsNtae =npraxa> keict! Kvict!., tae =iNv:y hNyNte. inTy< c Éyivþlmnss! tts! tt>playmanas! itóNtITy! Apirimtm! @;a< Ê>o<. Even some of those who live around a monastery are, through no fault of their own, hunted and killed. With minds driven crazy by constant fear as they run and hide or track each other down, they are experiencing unimaginable sufferings, too many to count. k+{-06m,-ò-1m-;-9$-={1=-%,-+B;-08m-&r#-0#;-;-=}#=-.-9}+-.-"}-,-%{k8+m-,-Fy,-.}-;-=}#=-.-#$-+#-9,-;#-#_p0-.-+$-k#=;-<m$-;-[},-.-+$-k+A$=-){-0)#=-.-;-=}#=-.=-(},-1}$=-.-+{-+#-,m-={1=-%,-+B;-08m-&r#-0#;-"}-,-9m,-,}k twa manu:ye =ip nark< Ê>o< †Zyt @v. AÇ ye caEradyae =Ng½edzUlapR[aeÓNxnaidiÉ> kayRNt @v te;< narkm! @v Ê>om!. And in the same way, human beings too possess that very same suffering, like the creatures in hell and the rest. In this realm, there are those such as criminals, whose limbs are cut off, or who are impaled on a stake, or hung by their necks. Afflicted by such horrors, they experience nothing less than the suffering of a being in hell. k#$-+#-+0v-;-6m$-/}$=-.-+{-+#-,m-9m-+#=-+$-8H-0:-0C{=-<m$-!}1-.-;-=}#=-.=-&r#-0#;-;}k


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ye c dairÕa*uphtas! te;a< àetanam! #v tt! ]uÄ;aRidiÉrœ Ê>om!. Then there are those here who, impoverished and destitute, are tormented by hunger, thirst, and the like, just like the craving spirits. kK,-;-=}#=-.-#$-+#-#6,->m=-;v=-;-+0$-A=-.-+$-k#$-+#-1*v=-1,,-){-#,}+-.:-A{+-.-+{-+#-,m-ò+-8E}-+$-8H-0:-0L{#-.-+$g#+#=-.-;-=}#=-.=-&r#-0#;-;}k ye c É&yady> prayÄI³aTmÉava>. ye c biliÉrœ Aa³My pIf(Nte te;a< itríam! #v tafnavraexnaidÊ>om!. Then there are those here such as slaves, whose bodies are controlled by others, and there are those who are subdued by force and physically harmed. These are treated like animals—suffering beatings, imprisonment, and so on. k+{-06m,-ò-02;-0:-A-0-+$-k#%m#-;-#%m#-#,}+-.-A{+-.-;-=}#=-.-+$-k&r#-.-+$-K;-0-+$-k1m-&r#-.-+$-J+-.-;-=}#=-.-+{-+#-;-&r#-0#;-+.#-_p-1{+-+}k twa pyeRiòk«tm! ANyaeNyÔaehaep"ataidk«t< iày ivàyaegaiàys<yaegk«t< caàmeym! @;am! Ê>K>Am!. And then, like animals, these human beings also do things which cause each other distress or harm or the like; and then they experience the inconceivable suffering of being separated from everything they love and running into everything which they find unpleasant. k#$-+#-"-%m#-@v#-%m$-[m+-.-+$-8H-0:-'$-0-+{-+#-<$-8A}:-08m-1*8-,m-Gy+-.-%{kW-0-$,-.-'-3~#=-#7m$-#7m$-0:-ao0-%m$-={1=-%,-+B;-0-;-=}#=-.8m-&r#-0#;-


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B }$-0:-8>v:-08m-Wv-;=-+$-(},-1}$=-.-0=#=-.=-#+-!-,-8ò#-.-+$-8H-0:-&r#-0#;->m-Wv:->v:-.-9$-9$-+#-.:-&r#-0#;-0-"}-,-9m,-,}k ye Kvict! $ñra> suiota #v lPyNte te ip ivpyRvsans<pdae ivivxk…†iòghninm¶a narkaidÊ>oanuÉvhetuivivx¬ezkmaR{y! %picNvNtahœ àpatSwa #v trvae Ê>ohetaE vtRmana> prmawaeR Ê>iota @v. Then there are those few who appear to be well off and happy. But even they must fall when their fortune runs out. Emeshed in all sorts of wrong views of the world, they sink to the bottom, and end up experiencing the suffering of a creature in hell. It is as if they are sitting at the edge of a cliff—because they have collected the cause: their negative actions and negative states of mind, they have already become the cause of their own suffering. And so, they are already nothing but suffering beings. k[-;-9$-#$-+#-8+}+-.8m-"1=-,-]}+-.-+{-+#-,m-8+}+-.8m-1{=-9m+-:0-_p-80:-6m$-={1=-8Ds#=-.-+$-8H-0:-#<8-1:-1m-8ò#-;k !+-%m#-<$-={1=-1(1-.:-8'}#-.:-1m-8>v:-){k :0-_p-6m-0-0+{-08m-,}:->m=-+0v;-0-+{-+#-;-0+{-0-%m-6m#-9}+k K#-_p-8&m-8/}-0-+$-Ws$-0-;-=}#=-.8m-8'm#=-.8m-B-$,->m=-,},-.-+#-%{-+{-+#-'m-W:-0+{k

deva Aip yetavt! kamavcras! te =ip tIìkamai¶s<dIÝmansa Aai]ÝicÄa #vaSv½cets> ][m! Aip smaxan< cetsa< n lÉNte. te;am! àzmsuoxn dirÔa[a< kI†;< nam tt! suom!. inTyCyvnptnaidÉyzaekaephta> kw< suiota nam. Then there are those living their lives as gods in the desire realm, whose minds are engulfed by the fire of their desires, and who act like madmen, out of control. Their minds are never calm or settled, even for a moment. Bereft of the wealth of blissful inner peace, what kind of happiness can they have? Oppressed by terrible fears of their death, their minds moving on, and falling to a lower birth, how can we call this happiness?


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#$-+#-#7v#=-+$-#7v#=-1{+-.-,-]}+-.-+{-+#-<$-!+-%m#-&r#-0#;->m=-&r#-0#;-0-;=-8+=-1}+-<mk8},-<$-+{-+#-8+}+-.-,-]}+-.8m-0#-;-(;-M1=-<m,-_p-1-($=-.=-9$-={1=-%,-+B;-0-;-=}#=-.:-Ws$-0-9}+-.:-8>v:-08m-&r#-0#;-9}+-.-(m+-+}k ye c êpaêpavcras! te =ip yid nam ikyTkal< k…>oÊ>ota< VytItas! twaPy! ATyNt< kamavcr3[am! Anuzyanam! Aàha[at! te;a< punrœ Aip narkaidivinpat s<Évadœ ivpir[am Ê>om! ASTyev. There are those living their lives in the form and formless realms, and it is true that for a split second they have escaped from being tormented by pain. However, none of their dormant seeds of living life in the desire realm have been eliminated. And so, once again they are certain to have suffering to come, falling to a birth as a creature of hell and so on. k[-+$-1m-8+m-+#-*1=-%+-,m-;=-+$-(},-1}$=-.-;-=}#=-.8m-Wv=-#6,->m-+0$-ò->v:-.=-,-8ò-A{+-<m-&r#-0#;->m=-&r#-0#;-0-(m+-+}k sveR nam devmnu:ya> ¬ezkmaRidpartÙ(at! te s<SkarÊ>otya Ê>iota @v. Every one of these gods and men is at the mercy of other forces, due to their own negative actions and negative states of mind. And so, every one of them is indeed tormented by moment-to-moment suffering. k+{-W:-8E}-0-*1=-%+-&r#-0#;->m-1{-U{8m-J{$-08m-=-9m,-.:-0W=-;k'm-W:-0+#-(m+-<m-&r#-0#;-1m-&r#-.-W:-#6,-+#-#m-9$-+{-+$-8H-0-={1=-<m$-={1=-%,-*1=-%+-;-$m$-0P{-0-"}-,-0"}1-.:-A-%{k

tdœ @v< sklm! @v jgdœ Ê>oai¶ávalavlIFm! #Ty! AveTy ywa mm Ê>om! Aiày< twaNye;am! Aiàym! #it icNtyta sveR:vev sÅve;u k«p ÉavnIya.


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And so now, look at all these beings, in a place encircled by flames of suffering. And think about how, just as I myself find pain distasteful, so to do others feel the same. And then, meditate exclusively on love for all beings.


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The following verses are exerpts from Light on the Yoga of the Sun and Moon, by Master Svatmarama, who wrote this sometime in the 1400s. This work is thought to be the foundation of all today’s modern yoga practices.

*****************

ATyahar> àyasí àjLpae inyma¢h>, jns¼í laELy< c ;ifœÉyaeRgae ivnZyit. atyaharah prayasash cha prajalpo niyama-agrahah janasangash cha shad bhiryogo vinashyati I.15a There are six things That will make your practice Of yoga deteriorate: Excessive food or other stimulation; Making trips outside; Meaningless talk; Not keeping your commitments; Being around groups of people; And restlessness or inconsistency In your practice.

%TsahaTsahsadœ xEyaRÄÅv}ana½ iníyat!, jns¼pirTyagat! ;ifœÉyaeRg àisXyit. 15. utsahat sahasad dhairyat tattva jnyanach cha nishchayat janasanga parityagat shad bhiryoga prasidhyati I.15b There are six things That will bring you wild success In your practice of yoga: Joy in the hard work; A firm resolve to do it; Consistency in your practice; Seeking to understand suchness; Steering clear of doubts; And completely avoiding Groups of people.


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AihNsa sTymStey< äücyR]ma x&tI , dyajRv< imtahar> zaEc< cEv yma dz .16. ahinsa satyam asteyam brahmacharya kshama dhirti dayarjavam mitaharah shaucham chaiva yama dasha I.16a Here are the ten pledges Of self-control: Never harming a living thing; Speaking only what is true; Never stealing from another; Sexual purity; Refraining from being Angry or upset; Maintaining constant joy; Love; Being sincere; Using food and such In moderation; And being clean.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Three: Creating the Wish The following translation is an exerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios 23B-24A.

**************** Creating the Wish *}#-1-"}-,:-148-0<{=-<m-@}#=-;-#}$- o-*}=-.8m-&r#-0#;-'-3~#=-B}$-0:-W-6m$-0"}1-.:-A8}kk

àwm< tavt! imÇp]e;u pUvaeRívivxÊ>oaÉve;u, To begin with, meditate on those people who are close to you, and observe how they are experiencing the different kinds of suffering mentioned above. +{-,=-={1=-1(1-.=-A{-K#-1{+-.:-W-%{k*}#-1-1{+-.-%,->m-8"}:-0-;,-0W:-9$-0+#-#m-#({,- o-1->v:-.8m-={1=-%,-#$-9$-1{+-+}-$1- o-={1=-.=-/;-.-;-0"}1-.:-A8}kk

tt> sÅvsmtya ivze;m! ApZyta =naidmit c s<sar n kiít! sÅvae yae n me ztzae bNxurœ AÉUdœ #it piricNtyta VySte;u ÉavnIya, From there, meditate on the average person. With an unbiased state of mind, focus on all those you feel indifferent towards, thinking to yourself: “In this beginningless cycle of existence, there is no one who has not been my dear loved one, even a billion times.”

Depth Course 4: Setting Fire to Your Meditation Reading Three: Creating the Wish

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#$-#m-3|-148-0<{=-<m-@}#=-+$-8H-0:-/;-.-M1=-;-9$-$m$-I{-13u$=-.:-8'v#-.-+{8m-3|-+E8m-@}#=-;-9$-+{-06m,- o-={1=-1(1-.-(m+-;-=}#=-.-9m+-;-A{+-.=-0"}1-.:-A8}kk

yda imÇp]e:v! #v VySte;u tuLya ké[a àv&\Äa Évit, tda zÇup]e =ip twav sÅvsmtaidmniskare[ ÉavnIya, When you reach the point where you feel the same amount of compassion for the average person as you do for those close to you, then in this same way, meditate as well on those you dislike, by bringing to mind exactly the same feelings for them. #$-#m-3|-148-0<{=-<m-@}#=-+$-8H-0:-+E-;-9$-1(1-.:-8'v#-.-+{8m-3|-:m1->m=-@}#=-0%t8m-={1=-%,-*1=-%+-;-9$-0"}1-.:-A8}kk

yda c zÇup]e =ip imÇp]vt! smàv&\Äa Évit, tda ³mzae dzsu id]u svRsÅve;u Éavyet!, At the point when you also feel the same amount of compassion for those you dislike as you do for those who are close to you, then step by step, expand your meditation to include all living beings in every corner of the universe. #$-#m-3|-9m+- o-8}$-08m-0v-1m-0+{-0-06m,- o-={1=-%,-*1=-%+-;-9$-&r#-0#;-#),-,=-+Av$-0:-8+}+-.8m-M1-.8m-$m$-I{-:$-#m-$$-#m=-8'v#-.-0+#-(m+-<m=-13u$=-.:->v:-.-+{8m-3|-+{-Q}#=-.-9m,-.=-$m$-I{-&{,-.}8m-1m$-*}0-%{k yda c Ê>iotbaliàye:v! #v Ê>oaeÏr[e½akara Svrsvaihin svRsÅve;u smàv&Äa k«pa Évit, tda sa in:pÚa Évit, mhaké[aVypdez< c lÉte, The moment you begin to feel the same for every living being, as if they were each your own beloved child who had fallen ill; the moment this feeling of compassion arises automatically, all on its own, which longs to completely


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eradicate all suffering—only then is this practice perfected. Only then does it earn the name “great compassion.”

******************** 8/#=-.-R}-E}=-1m-7+-.=-0%,-.8m-1+}-;=-0##=-.-06m,-,}kk8+m-W:-$m$-I{-0"}1-.8m-#}-:m1=-8+m-,m-0%}1-X,-8+=-<m=-&}=-1$},-.8m-1+}-;-=}#=-.-;=-0!8-+;-)}kk

ywa A]mymitsUÇe c vi[Rtm!, Ay< c k«\paÉavna³mae Évta =iÉxmRsUÇadaE vi[Rt>, What I have just described is praised in the exalted sutra, Explanation of the One Called Neverending Intellect. They are the steps for meditating on compassion, as instructed by the Conqueror in his teachings on higher knowledge. +{-W:-$m$-I{-#}1=-.8m-%}0=-<m=-={1=-%,-1-;v=-.-H$-0:-+1-0%=-,-R-,-1{+-.-9$-+#-.:-Q}#=-.8m-A$-&u0-_p-*},-.8m-:$-06m,->m=-A$-&u0-<m-={1=-am1-1m-+#}=-.-"}-,:-[{-%{k tSyEv< k«pa_yasblat! sklsÅva_yuÏr[ àit}yanuÄr sMyKs<baeix àawRnakarm! AyÆt @v baeixicÄm! %Tp*te, Through the power of meditating like this on compassion, we end up making a commitment to guide every living being. And in so doing, our wish to reach the unsurpassed state of totally perfect enlightenment comes completely of its own accord, and there’s no need to strain ourselves to then focus on the wish. 8/#=-.-&}=-0%t-.8m-1+}-;=k ywae < dzxmRsUÇe As it was stated in the exalted Sutra of the Ten Dharmas:


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={1=-%,-1#},-1{+-.k[0=-1{+-.kQ m$-1{+-.-+#-1*}$-,=-R-,-1{+-.-9$-+#-.:-Q}#=-.8m-A$-&u0-_p-={1=-0[{+-+}-6{=-#=v$=-.-06m,-,}kk

sÅvan! AÇa[an! Azr[an! AÖIpan! †:qœva ké[ayE icÄm! %pSwaPy yavdœ AnuÄraya< sMyKs<baexaE icÄm! %Tpadyit #it,

When we see that living beings are without a protector, without shelter, without an island to call home, there comes a wish in our mind for unsurpassed, totally perfect enlightenment.

#6,->m=-9$-+#-.:-84n,- o-0%t#-.-;=-<$-A$-&u0-={1=-+.8-;-A$-&u0-<m-={1=-0[{+-1}+-<mk8},-<$-$m$-I{-&{,-.}=-,},-){kA$-&u0-={1=-+.8-0+#-(m+-<m=-A$-&u0-_p-={1=-0[{+-.-=+-&{-0:-0%}1-X,-8+=-<m=-8/#=-.-+{-06m,-#<{#=-.8m-9{-<{=-<m-@#-W8m-)m$-${-84n,-;=-0!8-+;-)}gg

yid nam prsmadapnaidnaip baeixsÅvSy mhasÅvSy baeixicÄm! %Tp*te, twaip k«pavegtae yt! Svym! @v baeixsÅvSy baeixicÄm! %Tp*te tdœ ÉgvtayRtwagT}amuÔasmaxaE ivizòtrTven vi[Rtm!, Of course it is true that the Wish can also be developed in a bodhisattva through another person exhorting us to embrace the wish. However, as it was proclaimed by the Conqueror in the exalted sutra Wisdom Seal of Concentration for Those Gone Thus, a much stronger wish is developed when that same bodhisattva is overwhelmed by great compassion. A$-&u0-<m-={1=-+{-au0-.-+$-1m-X,-9$-8"}:-08m-,$-,-8K=-0v-&{-0:-0%}1-X,-8+=-<m=-+{-!+-A1=-.8m-M1-.:-*:-.-;=-0!8-+;-){k


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tdœ @tdœ baeixicÄ< àitpiÄivklm! Aip sMsare mha)l< Égvta vi[Rtm!, twa cae < mEÇeyivmae]e, And even if your wish for enlightenment never takes on any practical application, it is considered to be a great achievement for someone in this suffering world. As the Conqueror spoke in The Biography of Maitreya: :m#=-<m-0v-8+m-W-%{-+.{:-,-L}-I{-:m,-.}-&{-&#-<$-#={:->m-W,-=+-.:- o-8/#=-.-*1=-%+-7m;->m=-#,},-)}kkL}-I{-:m,-.}-&{8m-1m$-9$-1m-8+}:-6m$-+0v;-0-*1=-%+-<$-0S}#-#}kk

tdœ vwaip nam k…lpuÇ iÉÚm! Aip v¿rÆ< svRm! Aitivizò< suv[aRl<karm! AiÉÉvit, v¿rÆnam c n ivjhait svRdairÕ< c ivinvtRyit,

O Child of Noble Family, it is like this. Take for instance a diamond jewel—even if it shattered, it would still outshine every piece of exquisitely made gold jewelry. It would still retain the name “diamond jewel.” And it would still stop every kind of poverty.

:m#=-<m-0v-+{-06m,- o-*1=-%+-1={,-.-(m+- o-={1=-0[{+-.8m-L}-I{-:m,-.}-&{-au0-.-+$-1m-X,-.-9$-(,-*}=-+$-:$-=$=-W=-<m-#={:->m-W,-*1=-%+-7m;->m=-#,},-)}gkA$-&u0-={1=-+.8m-1m$-9$-1m-8+}:-6m$-8"}:-08m-+0v;-0-9$-S}#-.:-A{+-+}-6{=-8Av$-$}kk

@vem! @v k…lpuÇ àitpiÄiÉÚm! Aip svR}ntas<sare mha)l<Égvtavi[Rtm!, tdœ @tt! baeixicÄm! àitpiÄivklm! Aip s<sare mha)l< Égvta vi[Rtm!,

Like that, O Child of Noble Family, even if this diamond jewel of developing the wish for the state of omniscience was not put into practice, it would still outshine every piece of gold jewelry of the listeners or self-awakened. You would still retain the name “bodhisattva.” And this wish would still act to stop the poverty which is the cycle of pain.


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The following translation is an exerpt from Je Tsongkapa’s middle-length text on the Steps of the Path, entitled Lam Rim Dring. The Tibetan text can be found in the ACIP database, S5393, folio 26A. The parts in brackets form an outline that was added in, the personal notes of an unknown Tibetan lama.

**************** k#(m=-.-6m-[#-#m-Wv-,mk#6,-9$-6m-#,=-+$-[#-1*}$-#m-;1-0+{-R#-_p-[{-08m-Wv-3~#=-06m-;-0U0-%{k [Here is his second subject: the cause of stillness and extraordinary vision.] Furthermore, we must train ourselves to collect the four causes for developing the states of stillness and extraordinary vision with ease. +{-;...06m-;=-+$-.}-+0$-.}8m-"}-&}1-.-,mk9v;-+$-+0$-.}-;-0K{,-,=-M1-<{=-Hs#-[{=-.8m-1'v#-_pk9m+-<{=-9v;-9m+- o-8}$-0-Hs#-+$-1m-8}$-0-Hs#-;-&#=-&$-[{-0-+{-;=-1m-[{-0:-Ns$-08}kk

[The first of the four causes is controlling the doors of our senses.] First of all, due to the interaction of the sense power with its object, the six consciousnesses arise. And just after that, the mental consciousness starts to feel either attraction or distaste for the pleasant or unpleasant object—this is what we must guard our minds against. #(m=-....<{=-06m,- o-]}+-.-,mk]}+-8'v#-;=k [Here is the second cause.] Next is how to conduct ourselves with awareness. As it was stated in The Guide to a Bodhisattva’s Way of Life: ;v=-+$-={1=-<m-#,=-!0=-;k

k9$-+$-9$-ò-0K#-A-0k k+{-+{-"}-,-1+}:-,-,mk


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k<{=-06m,-0Ns$-08m-13,-(m+-+}kk

Again and again we must observe

The state of our body and our mind This very action is, in sum,

the definition of keeping awareness. 6{=-#=v$=-.-W:k;v=-;-=}#=-.8m-A-0-#$-+$-#$-;-8'v#-.-,kA-0-+$-A-0-1-9m,-.-<{=-.:-A=-,=-]}+-.8}kk

So if we are going to enter into any action at all, using our body or whatever, first we must consider whether this action is proper or improper, and only then take action.


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#=v1-....7=-<m-3~+-:m#-.-,mk7=->-%$-1$- p$-ò-7-0-($=-){-+#{-08m-A-0-;-1m-#,}+-.8m-3~+-21- o-7-08}k [Here is the third cause.] This is the art of measuring our amount of food. Avoid eating either too much or too little—eat only the amount which would not impede your virtuous activities. k+{-9$-"-7=-;-N{+-.8m-({=-+1m#=-0"}1=-,=k(},-1}$=-%,-1-9m,-.-+$-k^m,-.-.}-;-/,-#+#=-.-+$-k;v=-<m-Nm,-0v-+-W-7$-7m$-#m=-0&r=-;-1-8}$=-.-,-&}=-<m=-0&r-$1-.-+$-k={1=-%,-*1=-%+-<m-+},-0au0-$1-.8m-0=1-.=-078-0:-#=v$=-.-9$-H,-.:-A8}k So think about the problems of being attached to food, and then remember how it has been stated that we should eat with the intention of reaching the goals of all living beings. Think to yourself: I eat in order to rid myself of negative thoughts; and I eat in order to benefit my sponsors; and I eat to feed all the creatures living in my body—attracting them now with material things, so that in the future I may be able to attract them with the Dharma. k0<{=-cm$-;=-<$-k As it was stated in Letter to a Friend: k"-7=-*,-+$-8H-0:-:m#=-.-9m=k

k8+}+-&#=-6{-&$-1{+-.:-0%{,-0>m-%{k kW#=-@m:-1-;#=-0${1=-.8m-@m:-1-;#=k k83#-@m:-1-;#=-;v=-#,=-808-6m#-@m:k

k6{=-#=v$=-=}kk


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We must rely on what we eat Without craving or dislike By seeing it as medicine:

It is not for gluttony, Nor for the sake of pride,

It’s not used for our appearance, It solely keeps this flesh alive.

06m-....1m-(;-0:-M;-8A}:-;-0P},-6m$-(;-08m-3|-'m-W:-A-0...;-#(m=k+$-.}-(;-08m-

3|-'m-W:-A-0-;-T-;=k+$-.}-(;-08m- o=...,mk [Here is the fourth cause.] This is how to make efforts in your yoga without getting sleepy, and how to practice as you fall asleep. [This stage is divided into two. The first—how to practice as you fall asleep, has five parts, the first of them being the time we should sleep.] 0<{=-cm$-;=k As it was stated in Letter to a Friend: k:m#=-.8m-0+#-(m+-(m,-.:-1*8-+#-+$-k

k13,-1}8$-*v,->m-%}+-*+-8+=-,=-,mk k1,;-3|8$-8K=-0v-1{+-.:-1m-8>v:-.:k kH,-+$-X,-.:-+{-+#-0:- o-1,};k

Royal One, you must use the day

And times of dawn and dusk as well. Don’t even waste your time asleep!

Hold onto awareness as you Lie at night between the two.

k6{=-#=v$=-.=-(m,-1}-Om;-.}-+$-13,-1}8m-&-%}+-*+-#(m=-*v,->m-$}-0}-+$-*v,-131=-=v-'m-W:-A-0-0%,-.=k


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This statement is explaining to us how we should undertake our actual sessions throughout the course of the day, and in those two periods of dawn and dusk; and also the way to conduct ourselves between sessions. 8&#-.-+$-k8 o#-,=-am0-.-T-;=-={1=-9}$=-=v-^$=-0=-+},-X,- o-A8}kk So whether we are walking or sitting we should do so meaningfully, by completely clearing away the five obstacles from the mind. #(m=-....(;-08m-\o,-]}+-,m-*v,-131=-9m,-.=k+{-9$-+},-1{+- o-1m-#)$-$}kk+{-;-;v=-<m-]}+-;1-,mk13,-1}-;-&-#=v1- o-A=-.8m-&-0:-.8m-3|kQ }-#9=-.-/0-%{-F$-.-#9},-.-#9=-.8m-%{$- o-06#-,=-={$-#{-W:-(;-08}kk

[Here is the second part.] This is the method of sleeping: though it is between sessions, even then you should not spend your time meaninglessly. For that, first here is the way to position your body. After you have divided the night into three parts, then during the middle part lay down on your right side. Place your left leg on top of your right, and then “Sleep like a Lion.” #=v1-....H,-.-,m-(m,-.:-#$-#}1=-.-<=-&{-08m-+#{-08m-A-0-;kH,-.-#(m+- o-1-=}$-#m-0:- o-I{=-=v-8K$-0:-0%{,-.8}kk+{=-,m-#(m+-;}#-.8m-3|-9$-#(m+-1-;}#-.-+$-8H-0:-)m$-${-84n,-;-=}#=-.8m-+#{- }:-[}$-ao=-=}kk

[Here is the third part.] This is how to reflect as you fall asleep. Recall all your acts of virtue during the day, which is mainly the subject you have been meditating on, and continue reviewing it steadily and without a break as you fall off to sleep. By doing so, even during your sleep you will be able to maintain virtuous practices of concentration and so on, as if you had not ever fallen asleep. 06m-....<{=-06m,-,mkH,-.-0%{,-.8m-3|-(},-1}$=-.-#$-:v$-Av$-,-+{-<{=-.:-A=-,=-+$- o-1m-;{,-.:-(}$-08}kk


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[Here is the fourth part.] This is how to maintain awareness. If any kind of negative thought arises as you are reflecting, become aware of this and eliminate it, by not giving in to these thoughts. T-....X$-08m-8 o-<{=-,m-8+m-21-6m#-,-X$-0:-A8}-$1-.8m-8/{,-.-#)}$-08}kk

[Here is the fifth part.] This is how to think as you wake up. Make a resolution by thinking to yourself, I will wake up with exactly this state of mind.


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The following verses are exerpts from Light on the Yoga of the Sun and Moon, by Master Svatmarama, who wrote this sometime in the 1400s. This work is thought to be the foundation of all today’s modern yoga practices.

***************** suiõGx mxuraharítuwa¡zivvijRt>, ÉuJyte izvsMàITyE imtahar> s %Cyte.58. susnigdha madhura-aharash caturtha-ansha vivarjita mujyate shiva samprityai mitaharah sa uchyate I. 58 When we say “Eating moderately,” What we mean is that Your food should be Cooked thoroughly, And not too heavy; And that before eating You should withdraw A quarter of the food And set it aside As an offering For the Lord of Peace To partake of.


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kqœvMltIú[lv[ae:[hrItzaksaEvIrtElitls;Rpm*mTSyan!, Aajaidma<sdixt³k…lTwkaelip{yakih¼‚lzuna*mpWyma÷>.59. tatvamla tikshna lavanoshna harita shaka sauvira taila tila sarshapa madya matsyan ajadi masa dadhi takra kulattha kola pinyaka hingu lashuna-adyama pathyamahuh I. 59 These are foods Which have been stated To be unhealthy For your practice: Those which are very Bitter or sour, Which have a strong odor, Are overly salty, too spicy, Or astringent; Uncooked vegetables; Strong fruits; greasy foods; Foods very high in oil; Such as sesame or mustard; Alcoholic beverages; The flesh of animals Such as the fish or goat, Or any other; Yogurt or yogurt drinks; Bean-type foods that are Difficult to digest; Various types of peppers; Foods that are very Dry, all their oil Having been removed; Strong resinous spices Like asafetida; And garlic. Éaejnmiht< iv*at! punrSyae:[Ik«t< ê]m!, Aitlv[mMlyu < kdznzakaeTkq< vJyRm!.60. bhojanam ahitam vidyat punar asyoshni kirtam ruksham atilavanam amla yuktam kadashana shakotkatam varjyam I. 60 Understanding That they hurt your practice, One should give up


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Foods which have been left To stand, and then re-heated; Foods which are too tough; Those prepared With too much salt, Or overly acidic; And which you find Difficult to digest; Or meals where the Proportion of vegetables alone Is overly high.


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gaexUmzailyv;aiòkzaeÉnaÚ< ]IraJyo{fnvnItistamxuin, zu{qIpqaelk)laidkpÂzak< muÌaididVymudk< c ymINÔpWym!.62. godhuma shali yava shashtika shobhana-annam kshira-ajya khanda navani sita madhuni shunti patolaka phala-adika pancha shakam mudgadi divyam udakam cha yamindra pathyam I. 62 The following foods, Taken in a self-controlled way, Are healthy for your practice: Whole wheat, rice, and barley, Cooked in a pleasing way, Like in a porridge of rice and milk; Milk itself, and butter— Whether clarified or fresh; Sugar, and honey; Ginger and the five cooked greens Of squashes and the rest; Mung beans and similar vegetables; As well as simple fresh water.


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può< sumxur< iõGx< gVy< xatuàpae;[m!, mnae =iÉli;t< yaeGy< yaegI zaejnmacret!.63. pushtam sumadhuram snigdham gavyam dhatu praposhanam manobilashitam yogyam yogi shojanam acharet I. 63 The eating habits Of a deep practitioner Should include foods Which are nourishing, Which taste good, Are thoroughly cooked, Give you energy, Promote the vital substances Within your body, And which you personally Enjoy eating: which suit Your particular bodily needs.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Four: A King’s Wish The following translation is an exerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios24A-25A.

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A King’s Wish #$-/-:};-_p-@ m,-.-M1=-;-M1-.-*1=-%+-<m-*1=-%+-ò-U}0-1m-ao=-.-+{=-<$-8K=-

0v-&{-08m-@ m:-*0=-<m=-9}$=-=v-7m,-.:-A$-&u0-_p-={1=-0[{+-.:-A-%{g 8/#=-.-

W;-.}-;-#+1=-.8m-1+}-;=k

yae =ip parimtasu sveR[ sv¡ svRwa izi]tu< AsmwR> tenaip baeicidÄm! %TpadnIym! @v, %paypir¢he[ mha)lTvat!,ywa cae´m! AayRrajavvadksUÇe,

Even for those who cannot commit themselves to developing each and every nuance of the perfections, the results of this practice are still great. And because of this, we can catch people with skillful means, and lead them to develop the wish for enlightenment. It is just as Lord Buddha demonstrated in detail in the exalted sutra, Advices to the King, with passages such as the following:

Depth Course 4: Setting Fire to Your Meditation Reading Four: A King’s Wish

2

8+m-W:-W;-.}-&{,-.}-= }+-,m-A-0-1$-A {+-.-1$-%{k *1=-%+-< m-*1=-%+-M1-.-

*1=-%+-< m-*1=-%+-ò- m,-.8m-/-:};-_p-@ m,-.-;-0U0-.-,=k <{=-:0-<m-/-:};-_p-

@ m,-.8m-0:-;-U}0-1m-07}+-,k

ySmat! Tvm! mharaj b÷k«Tyae b÷kr[Iyae =shhœ sveRn svRm! svRwa danparimtaym! izi]tum! yavt! à}apar imtaya< izi]tum!,

It is like this. You are a great king. You have much to do, and are doing many things, so you have no time to commit yourself to developing each and every nuance of every perfection from giving up through to wisdom.

8+m-W:-W;-.}-&{,-.}-Q}#=-.8m-A$-&u0-;-8ò,-.-+$-k ++-.-+$-k +},-ò-#({:-

0-+$-k * },-.-8+m-8E}-9$-:v$-k 8E}$-9$-:v$-k 8 o#-<$-:v$-k (;-

9$-:v$-k =+-<$-:v$-k 7-9$-:v$-k 8*v$-9$-:v$-k K#-_p-Wv,-1m-8&+-

.:-H,-.:->m=-<m# k9m+-;->m=-<m# k" }1=-<m# k

tSmat! tihR Tv< mharaj @vm! @v s<baexaE cNd< ïÏa< àawRna< ài[ix< g½Ú! Aip itóÚ! Aip in;Úae =ip zyanae =ip ja¢dœ Aip ÉuÃanae =ip ipbÚ! Aip sttsimtm! AnuSmr mnisk…é Éavy

And so, Great King, practice in this way: long for perfect enlightenment, and have faith in it, and aspire to it, and pray for it. And whether you are walking or riding or sitting still, whether you are falling asleep or waking up, whether you are eating or drinking, constantly and steadily reflect on it. Bring it to mind, and meditate on it.


3

=$=-W=-+$-A$-&u0-={1=-+.8-+$-k (,-*}=-+$-:$-=$=-W=-+$-k =}-=}8m-

[{-0}-*1=-%+-+$-k 0+#-#m-8+=-.-+$-k 1-8}$=-.-+$-k +-W:-Av$-08m-

+#{-08m-P-0-*1=-%+-0& r=-){k I{=-=v-9m-:$-08m-1&}#-#m=-I{=-=v-9m-:$-0:->m=-

<m# k

svRÉuÏbaeixsÅvayR ïavkàTyekbuÏp&wGjnanam! AaTmnz! catItanagtàTyuTpÚain k…zlmUlainip{f iyTva AnumaedSv,

And then rejoice, using the highest method of rejoic ing. Rejoice in every seed of virtue which the Buddhas, bodhisattvas, listeners and self-awakened, every ordinary being, and yourself have collected in the past, are collecting at present, and will collect in the future, combined together.

I{=-=v-9m-:$-,=-<$-=$=-W=-+$-k A$-&u0-={1=-+.8-+$-k :$-=$=-W=-

+$-k (,-*}=-M1=-;-1&}+-.:-A-08m-@ m:-+0v;-;}k k/v;-,=-<$-={1=-%,-

*1=-%+-+$-*v,-1}$-ò->m=-<m# k

A¢ya =numaednya =numae* c svRbuÏbaeixsÅvàTyekbuÏayRïavka[< pUjakmaRi[ inyaRty, inyaRTy c svRsÅvsaxar[ain k…é

And then, present an offering to the Buddhas and bodhisattvas, self-awakened and listeners. And once you have made offerings to them, offer some as well to all living beings.


4

+{-,=-={1=-%,-*1=-%+-*1=-%+-1={,-.-(m+-<m -0:-ò-*}0-.:-A-08m-@ m:-+$-k

=$=-W=-<m-&}=-*1=-%+-9}$=-=v-Q}#=-.:-A-08m-@ m:-(m,-#%m#-06m,-ò- o=-#=v1-

ò-R-,-1{+-.-9$-+#-.:-Q}#=-.8m-A$-&u0-_p-9}$=-=v-0#}=-<m# k

tt> svRsÅvana< yavt! svR}taàitlMÉay svRbuÏxmRpirpUr[ay idne ÇEkaLym! AnUÄraya< sMyKs<baexaE pir[amy

Finally, so that every living being can reach every goal up to omniscience, dedicate everything to your own unsurpassed, totally perfect enlightenment. Do this three times each day, in order to create for yourself every perfect quality of a Buddha.

W;-.}-&{,-.}-=}+-+{-W:-bo#=-;-W;-.}->m=-<m#k W;-.}8m-N m+-<$-1m-(1=-

=}k kA$-&u0-<m-3~#=-<$-9}$=-=v-Q}#=-.:-8>v:-:}-6{=-+{-;-=}#=-.-W=-.:-

0<+-,=k

@v< olu Tv< mharaj àitpÚ> SvraJy< kir:yis, rajk«Tyain c n hapiy:yis,

O Great King, you should stay and be king like this. Then the job of governing your kingdom will not suffer, and at the same time, you will completely fulfill the karmic requirements for enlightenment.

9$-0!8-+;-.k

#Tyaidkm! %®va,


5

The Conqueror also spoke the following words, which are explained in depth in the sutra: W;-.}-&{,-.}-=}+-9$-+#-.:-Q}#=-.8m-A$-&u0-<m-={1=-<m-+#{-08m-P-0-+{8m-M1-.:-

*m,-.=-;,-ò-1:-[-+$-1m:-[{=-.:->v:-)}k k[-+$-1m:-[{=-.-*1=-%+-,-9$-

+0$-.}:->v:-)}-6{=-W=-.:-0!8-+;-.-06m,-,}k k

Aw olu puns! Tv< sMyKs<baeixicÄk…zlmUlivpakenanekk«Tyae deve;UppÚae =bU>,svaRsu c devmnu:yaeppit:v! AaixpTy< kariy:yis, #it ivStrhœ,

O Great King, when that seed of virtue, created by your wish for totally perfect enlightenment, ripened, you were born many times as a god or human. And in every one of those births as god or human, you were a lord.

au0-.-$m$-.}:-A {+-.8m-A$-&u0-<m-={1=-<m-8K=-0v-#$-9m,-.-+{-<m,-_p-W-&{-0:-Es0-%{k

8/#=-.-+.=-^ m,-> m=-bo=-.-;=k

yt! pun> àitpiÄs-r< baeixicÄ< tdœ Aittr-< ivpul< )lm! #it isÏm!, At @vayRvIrdÄpirp&caym! %´m!,

The result attained by making the wish for enlightenment the heart of your practice is very far-reaching indeed. As it was stated in the exalted Sutra Requested by Viradatta:

kA$-&u0-={1=-<m-0=}+-,1=-#$-k

k+{-;-#;-){-#7v#=-1&m=-,k


6

k,1-1"8m-"1=-,m-\o,-#$-%{k

k+{-,m-+{-0=-[#-.:-8>v:kk

6{=-#=v$=-.-W-0v8}k k

baeixicÄadœ vE yt! pu{ym! t½ ê Évedœ yid, Aakazxatu< s<pUyR ÉUyz! caeÄirt< Évet!. #it,

If the amount of goodness we collect

By our wish for enlightenment Were to take on a physical form, It would fill up the vast expance

Of the entire universe, And still there would be more.

&}$-.}-0!}+-.-;=-<$-0##=-){k

ywayRg{fVyUhe vi[Rtm!,

And as it was also presented in depth, in the sutra A Row of Stalks: :m#=-<m -0v-A$-&u0-<m-={1=-,m-=$=-W=-<m -&}=-*1=-%+-<m-=-0},-W-0v8}-6{=-W=-.:-

0<+-+}k k

baeixicÄ< k…lpuÇ bIjÉUt< svRbuÏxrma[am! #it ivStr>,

O Child of Noble Family, the wish for enlightenment is like a seed for each and every part of a Buddha.


7

The following translation is an exerpt from the first Panchen Lama, Lobsang Chukyi Gyeltsen’s text for developing stillness, called “How to Meditate on Stillness.” This work can be found in Tibetan in the ACIP database, S5977, folios212A-212B.

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#},-8E}8m-:m1-.-,m-[{=-0v-&u$-8K m$-#m-0=1-.-^ }$-0-+$-k =-07$-6m$-E}#=-07$-

08m-9m+-1*v,-> m-+0{,-.8m-#,=-=vk

Here are the preliminary steps. First train yourself in thoughts of the lower and medium scope practitioners, and then stay in solitude, in a pure place with good friends, that is conducive to your mind. 3u;-Dm1=-M1-.:-+#-.-;-#,=-,=k [{ -0}-1$-.}-+$-8E}#=-8H m=->-%$-&{-0-

+$-k 8+}+-.-;-8ò,-.8m-M1-K}#-:#=-.-M1=-($=-){k

Keeping your conduct very pure, avoid associating with too many people or interacting too closely with anyone, and cast out all the baser thoughts of desire for objects of the senses. 8+}+-&u$-&}#-<{=-;-#,=-,=k %,-0+{-0-;-8ò#-% {-;v=-H$-.}:-0N$=k

F$-.-L}-I{8m-[m;-Cs$-+$-k ;#-.-#(m=-1(1-#6#-#m-@#-W-0%=k

Then keeping yourself content and with few wants, place yourself in a comfortable seat, and straighten up your torso. Cross your legs in the diamond, and place both hands in the gesture of meditation.


8

The following verse is an exerpt from “Light on the Yoga of the Sun and Moon”, by Master Svatmarama, who wrote this sometime in the 1400s. This work is thought to be the foundation of all today’s modern yoga practices.

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tp> sNtae; AaiStKy< danmIñrpUjn< , isÏaNtvaKyïv[< ÿImtI c jpae ÷t< , inyma dz s<àaeá yaegzaôivzardE> .16.

tapah santosha astikyam danam ishvara pujanam siddhanta vakya shravanam hrimati cha japo hutam niyama dasha samprokta yoga shastra visharadaih I.16 And as they are so eloquently described In the ancient commentaries On the art of yoga, These are the ten commitments: Undertaking hardships for your practice; Being satisfied with whatever you get; Belief in higher things; Giving; Worshiping your Lord; Studying the schools Of philosophy; Listening to the holy teachings; A sense of shame; Recitation; and The offering of fire.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Five: This Bodhisattva The following translation is an excerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios25A-@. This Bodhisattva A$-&u0-<m -={1=-+{-9$-M1-.-#(m=-){k *},-.8m-={1=-+$-k bo#=-.8m-={1=-){k

8/#=-.-&}$-.}-0!}+-.8m-1+}-;=-#=v$=-.k

tc! c baeixicÄ< iÖivx< ài[ixicÄ< àSwanicÄ< c, AayRg{dVyUhe vi[Rtm!, twa,

Now there are two types of the wish for enlightenment: the wish in the form of a prayer, and the wish in the form of taking action. As it was stated in the exalted sutra, A Row of Stalks:

:m#=-<m -0v-={1=-%,->m-8'm#-K{,-,-#$-+#-R-,-1{+-.-9$-+#-.:-Q}#=-.8m-A$-&u0-

_p-={1=-<m=-*},-.8m-={1=-%,-+{-+$-+{-+#-,m-J{+-.:-+!8}k k={1=-%,-#$-+#-R-

,-1{+-.-9$-+#-.:-Q}#=-.8m-A$-&u0-_p-9$-+#-.:-bo#=-.-+{-+#-,m-+{-0=-<$-<m,-

_p-J{+-.:-+!8}-6{=-8Av$-$}k k

Depth Course 4: Setting Fire to Your Meditation Reading Five: This Bodhisattva

2

ÊlRÉas! te k…lpuÇ sÅva> sÅvlaeke ye =nuÄraya< sMyKs<baexaE ài[dxit #it, ttae =ip ÊlRÉtmas! te sÅva ye =nuÄra< sMyKs<baeixm! AiÉs<àiSwta> #it,

O Child of Noble Family, anyone in this world of ours who utters a prayer with the wish to gain totally unsurpassed, perfect enlightenment—this person is difficult to find. And anyone who actually throws themselves into gaining unsurpassed, totally perfect enlightenment—this person is infinitely more difficult to find than the other.

+{-;-8E}-0-1*8-+#-;-/,-.8m-@ m:-=$=-W=-=v->v:-%m#-%{=-#$-*}#-1:-+},-ò-#({:-

0-+{-,m-*},-.8m-={1=-=}k k#$-/,-&+-&}1-.-07v$-%{-3~#=-M1=-;-bo#=-.-+{-,m-

bo#=-.8m-={1=-=}k k

skljtae ihtay buÏae Éveym! #it àwmtr< àawRnakara cetna tt! ài[ixicÄm!, yt> àÉ&it s<vr¢h[e vtRmana> s<Éare;u †ZyNte tt! àSwanicÄm!,

Now the wish in the form of a prayer is making that initial aspiration of: “May I become a Buddha in order to save all beings.” And the wish in the form of taking action is first receiving the vow, and then working to collect virtue. &}1-.-,m-/-:};-.}-1"=-.-1*v-+$-X,-.-&}1-.-;-#,=-.-;=-1,}+-+}k k1*v,-.-

1{+-,-=$=-W=-+$-A$-&u0-={1=-+.8-M1=-1$},-ò-A=-;k


3

s<vrz! c iv}atàitbls<vriSwtat! kLya[imÇat! purtae ¢aý> =sit àitêpe ¢ahke buÏbaeixsÅvan! AamuoIk«Ty

The vow should be taken from someone besides yourself, who is a powerful master, and who is keeping the vow themself. If there is no one who fits that description, bring before you the Buddhas and bodhisattvas, and think to yourself: 8/#=-.-8'1-+.;-W;-.}-,1-1"8-6{=-A-0:->v:-.-,-A$-&u0-_p-={1=-0[{+-.-+{-

06m,-ò-0[{+-.:-A8}k k+{-W:-={1=-0[{+-.8m-A$-&u0-={1=-+.8-0+#-1- o;-,-

#6,-1m-ò;-0:-<{=-,=-0+#-(m+- m,-.-;-=}#=-.-au0-.-;-:0-_p- }:-:}k k

ywa mÃuiïya =MbrrajÉUten baeixicÄm! %paidt< twaeTpadnIy>, @vm! %TpaidtbaeixicÄae baeixsÅv> Svym! @v danaid ddait àitpÄaE àyaeúyte, n ih Svym! AdaNt> pran! dmytIit mTva,

“I will cultivate the wish for enlightenment, just as the realized Loving One, Manjushri cultivated the wish when he was the one called King of Sky. And just like him, I will also devote myself to actual practices of giving and the rest. For this bodhisattva who is developing the wish realizes that if I fail to train myself, I will not be able to train others.” au0-.-1{+-.:-A$-&u0-1m-*}0-0}k k8+m-W-%{-8/#=-.-#-9-#}8m-:m-;=-#=v$=-.k

, n caip ivna àitpÅya baeixrœ AvaPyte, ywae´m! AayRgyazI;eR


4

Without the actual practices, we cannot reach enlightenment. We can find this stated in the exalted sutra, Mountain of Gaya: A$-&u0-,m-au0-.-$m$-.}:-A {+-.8m-A$-&u0-={1=-+.8-={1=-+.8-&{,-.}-M1=-<m-9m,-){k

;}#-.:-au0-.-$m$-.}:-A {+-.-M1=-<m-,m-1-9m,-,}-6{8}k k

àitpiÄsara[a< baeixsÅvana< baeixrœ naàitpiÄsara[aM #it,

Enlightenment belongs to great bodhisattvas, who make actual practice the essence of their life, not to those who make mistaken practices the essence of their life.

8/#=-.-)m$-${-84n,-W;-.}-;=-<$-#=v$=-){k

AayRsmaixraje cae´m!,

And stated in the exalted sutra, King of Concentration: +{-W-0=-,-au0-.-$m$-.}:-A8}-6{=-#6},-ao-=}+-< m=-0U0-.:-A8}k k+{-%m8m-@ m:-6{-,k

#6},-ao-au0-.-$m$-.}:-A {+-.-;-R-,-1{+-.-9$-+#-.:-Q}#=-.8m-A$-&u0-J{+-+!8-0-

1-9m,-.8m-@ m:-:}k k6{8}k k

tSmat! =àitpiÄsarae Éiv:yaim= #Tyev< Tvya k…mar izi]tVym!, tt! kSy hetae>, àitpiÄsarSy ih k…mar n ÊlRÉa ÉvTynuÄra sMyKs<baeixrœ,

Thus, O Young One, should you train yourself, saying: “I will make actual practice the essence of my life.” And why is this so? Because, O Young One, it is not difficult for someone who makes actual practice the essence of their life to come across unsurpassed, totally perfect enlightenment.


5

A$-&u0-={1=-+.8m-au0-.-+{-9$-/-:};-_p-@ m,-.-+$-k 3+-1{+-.-+$-k 0&r -08m-

+$}=-.}-;-=}#=-.8m-A {-K#-9m,-.:-8/#=-.-R}-E}=-1m-7+-.=-0%,-.-+$-k

+!},-1&}#-cm,-;-=}#=-.8m-1+}-;=-W=-.:-0<+-.-9m,-,}k k

sa c àitpiÄrœ baeixsÅvSy parimta, =àma[s<¢hvSTvaidÉeden A]ymit rÆme"aidsUÇe;u ivStre[ vi[Rta,

This actual practice of a bodhisattva includes diverse activities such as the perfections, the immeasurables, and the way to collect students, and is presented in depth in the exalted sutras such as The Explanation of the One Called Neverending Intellect, and The Cloud of Jewels.


6

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The following translation is an excerpt from the first Panchen Lama, Lobsang Chukyi Gyeltsen’s text for developing stillness, called “How to Meditate on Stillness.” This work can be found in Tibetan in the ACIP database, S5977, folios213A-214B. +{-9$-*v,-8+m-21->m-0:-ò-A m$-G}+-#),-,=-1-Av$-0-6m#-A {+k #;-){-Av$-,-+{-1-

*#-_p-<{=-.:-A=-){-(}$-$1-.8m-8ò,-.-H#-.}-0)$-,=k

Now, decide to yourself that for the length of this session not even the slightest dullness or agitation will arise. If it does arise, catch yourself immediately, and make yourself a fierce resolution to get rid of it. ={1=-+1m#=-K{,-;-P{-#%m#-_p-#)+-.-+{-(m+-R}8m-9v;-ò-1-0I{+-.:-H,-21-H,-21-

A=-,=k R}-+{8m-Wv,-[}$-0-,-;=-+$-.}-0=-={1=-#,=-0au0-.8m-*0=-+1-.8}k

k

Then direct the mind single-pointedly to your object of focus, and keep calling that same object to mind again and again, until you are no longer losing it. And if you can maintain this continuity of thought, it is a sure method for beginners to reach the nine stages. 1+}:-,-)m$-${-84n,-M1-.:-+#-.-6m#-0"}1-,k

To put it briefly, if you want to meditate with a perfect state of concentration:

k({=-.-T-(}$-8ò-A {+-0W+k


7

k0%{,-.8m-Wv-;=-Av$-08}kk

It comes from the cause

Of relying on eight Thoughts which remove

The five mistakes.

6{=-#=v$=-.-W:k ({=-.-T-(}$-08m-#({,-.}-8ò-A {+-0W+-0%{,-.8m-"}-,=-0au0-

+#}=-){k

And it is just as it was stated—it must be reached by relying on the eight antidote thoughts, in order to rid ourselves of the five problems of meditation. +{-9$-)m$-${-84n,-;-^ }:-08m-3|-;{-;}-({=-.-9m,-.=k +{8m-#({,-.}-06m-% {k )m$-${-

84n,->m-9},-),-1*}$-08m-++-.-+$-k )m$-${-84n,-;-+},-#({:->m -8ò,-.-+$-k

)m$-${-84n,-;-P};-08m-0P},-8Es=-+$-k P};-08m-8K=-0v-<m,-^$=-=}k k

Unfortunately, the moment we start to practice concentration, there comes the problem of not wanting to do it. There are four antidotes for this: first we must gain belief by seeing the good qualities of concentration, then we must make a wish to get this concentration, then we must work hard at getting this concentration, and finally we must gain fluidity as a result of our effort. )m$-${-84n,-;-0P},-.8m-3|-#+1=-$#-0I{+-.-({=-.-9m,-.=k +{8m-#({,-.}-H,-.-

%{k H,-.-9$-+1m#=-K{,-1-0I{+-.-#%m#-.v=-1m-&}#-#m k={1=-+1m#=-K{,-;-

P{-#%m#-_p-+1m#=-,=k :m#-.-$:-X,-ò-A=-.8m-${=-<{=-+1-cm$-${-0-+$-X,-

.8}k k


8

At the point when we are working towards this concentration, there is the problem of forgetting the instructions. And the antidote for this is calling back the mind. To call the mind back to the object, it is not enough to merely not be losing your object of focus. As you focus single-pointedly on your object, you must also be able to get a very firm fixation, with intensity. )m$-${-84n,-;-1(1-.:-06#-.8m-3|k A m$-G}+-#(m=-({=-.-9m,-.=-+{8m-#({,-.}-

<{=-06m,-){k

At the point when you can sustain a period of concentration, there comes the two problems of dullness and agitation. The antidote for these is to maintain awareness. +{-9$-<{=-06m,->m=-A m$-G}+-8Av$-1m-8Av$-;{#=-.:-0K#=-.=k R} -:0-<m=-A m$-

G}+-8Av$-08m-1#}-P}1-.-,k +{-<{=-,=-(}$-;k 8K m$-#m=-Av$-1-*#-+$-k

*-1=-<$-A m$-G}+-Av$-,=-:m$-.}-1-;},-.:k +{-<{=-,=-( }$- +#}=-=}kk

The function of awareness is to watch carefully whether or not dullness or agitation has come up. Those with a powerful mind are able to detect dullness or agitation as it begins to arise, and then eliminate it. Those of average intelligence are able to do so just after it arises, and even those whose minds are not so sharp are able to detect and eliminate their dullness or agitation not long after it has occurred. 8}-,g Ow#=-.-+$-A m$-G}+-#(m=-<m -=+-.:-'m-W-0v-6{-,k +1m#=-K{,-1m-#=;-

0:-;v=-={1=-Um-08m-M1-.-%,-,m-Ow#=-.-9m,-;k ={1=-;-1v,-.-00-.-W-0v-+$-k

={1=-+1m#=-K{,-;=-#6,-ò-1m-8J }-9$-k 3$=-&-+$-#=;-&-1{+-.:k H,-

.8m-co#=-6,-ò-=}$-0-,m-A m$-0-:#=-.-+$-k


9

Some may wonder what is the difference between fogginess and the two obstacles of dullness and agitation. Well, fogginess takes the form of a heavy feeling in your body and your mind, with your object of focus unclear. Whereas with an overt form of dullness, it is as if darkness had descended on your mind. The mind doesn’t fly off to other objects, but it lacks any kind of brightness or clarity, because the power of calling back the mind has weakened. 3$=-&-+$-#=;-&-9}+-<$-k +1m#=-K{,-${=-.8m-${=-<{=-+1-cm$-${-0-;=-%t$-

7+-6,-ò-=}$-0-,mk A m$-0-J-1}-9m,-;k +{-+#-#m-#({,-.}:-+!},-1&}#-#=v1->m -

9},-),-={1=-.-+$-k '$-08m-13,-1-9m+-;-A {+-.-+$-k T z$-={1=-,1-1"8-

+$-0N{-08m-#+1=-$#-M1=-A8}k k

And then subtle dullness is where you have brightness and clarity, but that really firm fixation on the object has weakened a bit. The antidote for all these is to think about the good qualities of the three jewels, and then turn your mind to something vibrant, following the advices of mixing the winds and mind with the sky. ={1=-+1m#=-K{,-;-#9}-1{+-ò-1m-#,=-.:-%t$-7+-8J }-0-,m-G}+-.-J-1}-9m,-;k

+{8m-#({,-.}:-H,-<{=-0%{,-,=-0"}1-.:-A8}k k

Then subtle agitation is when the mind flies off a bit and does not remain unmoved on the object of focus. The antidote for this is to meditate by calling back the mind and maintaining awareness. H,-<{=-0%{,-<$-1m-#,=-.:-&#=-9v;-M1=-;-8J }-0-,mk G}+-.-:#=-.-9m,-;k

+{8m-#({,-.}:-1m-K#-.-+$-k $,-=}$-#=v1-+$-8"}:-0-]m8m-&r#-0#;-0"}1-.k

G}+-.-02,-*0=-=v-#%}+-.8m-#+1=-$#-M1=-A8}k k


10

If you are calling back the mind and maintaining awareness, but still the mind doesn’t remain, but flies off to some other attractive object, then you have overt agitation. Its antidote is to meditate on impermanence, and the suffering of the three lower realms and this cycle of pain in general, following the advices for taking drastic measures to cut off your agitation. A m$-G}+-#(m=-Av$-08m-3|k 8ò-1m-A {+-.-({=-.-9m,-.=k +{8m-#({,-.}:-A m$-G}+-

Av$-1-*#-_p-:m#-.:-A=-,=-(}$-08m-8ò-A {+-0%{,-.:-A8}k k

When either dullness or agitation arises, if you do not take action it is a problem. The antidote for this is to detect the dullness or agitation just after it has come up, and then take the necessary action to eliminate it. +{-9$-={1=-+1m#=-K{,-;-&{=-&{:-0am1=-.8m-:m#-.-$:-X,-ò-A=-,=k #=;-

&-9}$-9$-k G}+-<=-&{-0=-#,=-&-J{+-+!8-;k &{:-1-0am1=-0:-Q }+-,-

#,=-&-9}$-9$-A m$-<=-&{-6m$-k #=;-&-J{+-+!8-0=k

Once your mind develops an intensity of thought which can lock the mind tighter and tighter on its object, you will get clarity, but even then it can sometimes be difficult to reach fixation, due to a great deal of agitation. If you ease up and don’t lock the mind quite so tightly, fixation comes, but with a great deal of dullness, making it difficult to get clarity. +{=-,k :$-(1=-;-+.#=-){-:m#-.-8/$=-8+m-21-6m#-0%}+-,-G}+-.-[ {-0:-

8 o#-$1-.-;=-%t$-7+-Q }+k 8+m-21-ò-6#-,-A m$-0-[{ -0:-8 o#-$1-.-;=-%t$-

7+-8/$=-0%}+-,-:,-.:-8>v:-0=k +{-#(m=-< m-131=-=v-8J }-G}+-;=-={1=-

R,-){-#,=-&-83~;k


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What you need to do is evaluate your current condition. Think ahead, saying to yourself, “If I uplift my mind to this point, I will start to get agitation.” And then once you’ve eased up a bit, think to yourself, “If I relax my mind to this point, I will start to get dullness.” Then by uplifting your mind just a bit, you’ll reach middle ground. And as you are trying to find a line between these two, keep working towards a state of fixation, and try to keep the mind from flying off to other things for at least a short period of time. #,=-&-,1-Av$-:{=-< m=-A m$-7},-A=-,=-:m#-.-$:-X,-ò-A=-.8m-#=;-&-8+},k

+{-#(m=-:{-1}=-=v-A=-,=-0[$=-.=k )m$-${-84n,-[},-1{+-8Es0-< mk ${=-<{=-<m-

84n,-%$=-$:-X,-ò-A=-.8m-#=;-&-1{+-.8m-3$=-0-21-;-9m+-0K,-1m-A8}k k

Each time you get fixation, watch out for dullness, so that you can bring on a clarity imbued with intensity. If you are able to hold that while maintaining those two, you can achieve an obstacle-free concentration. Just make sure you are never holding your mind on an object which only has brightness, but not the clarity imbued with intensity. +{-W:-A m$-G}+-J-1}-9$-3|+-,=-={1=-)m$-${-84n,-;-Wv,-&#=-=v-8'v#-.8m-3|k 8ò-

A {+-.-({=-.-9m,-.=k +{8m-#({,-.}:-A m$-G}+-<m-#({,-.}-8ò-1m-A {+-.:k ${=-<{=-

<m-84n,-%$=-+1-cm$-${-08m-$$-ò-0)$-$}1=-=v-Q}+-,=-8'}#-.8}k k

Once you have detected even subtle forms of dullness and agitation, you are at the point where you can enter into concentration in a steady stream. This is where we get the problem of taking unnecessary action. Its antidote is to refrain from applying the antidote for dullness or agitation. Place your mind so that it is tightly locked on your object, and then release yourself into a state of balance.


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+{-W-0v8m-3u;->m=-;{#=-.:-0[$=-.=-={1=-#,=-.-+]o-:m1->m=-*}0-,=k ;v=-

={1=-<m,-^$=-+$-0%=-.8m-6m-#,=-8Es0-.:-8>v:-:}k k

If you keep this up sincerely, then step by step your mind will reach the nine stages; and as you gain meditative fluidity of your body and your mind, you will reach stillness.


13

The following verse is an excerpt from “Light on the Yoga of the Sun and Moon”, by Master Svatmarama, who wrote this sometime in the 1400s. This work is thought to be the foundation of all today’s modern yoga practices.

*****************

hQSy àwma¼Tvadasn< pUvRmuCyte, k…yaRÄdasn< SwEyRmaraeGy< ca¼la"vm!.17.

hathasya prathama-angatvad asanam purvam uchyate kuryattad asanam sthairyam arogyam ca-anga laghavam I. 17 Of all the initial steps Of the yoga of the sun and moon, The poses are said To come first. If a person practices These poses steadily, They become free of illness, And feel light in their body.

vizóa*Eí muiniÉmRTSyeNÔ*Eí yaeigiÉ>, ANgIk«taNyasnain kWyNte kainicNmya.18.

vashishthadyaish cha munibhir matsyendradyaish cha yogibhih angi kirta-anya-asanani kathyante kani chinmaya I. 18 The poses that I shall Describe now are those Accepted by the Able Ones, Vasishtha and the rest;


14

And by the yogins, Matsyendra and such. As such there will be nothing That I have just Made up myself.

janUvaeRrNtre sMyŠ«Tva padtle %Ée, \jukay smasIn SviStk< tTàc]te.19. januvorantare samyak kirtva padatale ubhe irjukaya samasina svastikam tat prachakshate I. 19 Slip the soles Of both your feet Firmly between Thigh and calf. Sit in a balanced way, With your body straight. This then is called The Auspicious Pose.

sVye di][guL)< tu p&ópañeR inyaegyet!, di][e=ip twa sVy< gaemuo< gaemuoak«it.20. savye dakshina gulpham tu pirshta parshve niyojayet dakshinepi tatha savyam gomukham gomukha kirti I. 20 Take your right ankle Over to your left side, Off to the back;


15

And in the same way then Your left ankle as well, To your right side. This is known as The Cowface Pose, Because it resembles The face of a cow.

yaeinSwankmi'œºmUl"iqt< k«Tva †F< ivNyseNmeÔepadmwEkmev ùdye k«Tva hnu< suiSwrm!, Swa[u> s<yimteiNÔyae =cl†za pZyedœ æuvaerNtr< ýetNmae]kpaqÉedjnk< isÏasn< àaeCyte.35.

yonisthanakam anghri mula ghatitam kirtva dirdham vinyasen medre padam athaikam eva hirdaye kirtva hanum susthiram sthanuh samyam itendriyo chala dirsha pashyed bhruvorantaram hyetanmokshaka pata bhedajanakam siddhasanam prochyate I. 35 Press the heel Of one of your feet Up into where A vagina would be, Holding it there firmly. Then take your other foot And place it on your penis. Bend your chin down Firmly towards your heart. Sit as still as The trunk of a tree, Restraining your Physical senses well.


16

Look without shifting Your gaze, At the spot Between your eyebrows. This is known As the Master’s Pose, And it is oh So amazing! It helps you Burst open The doors to Liberation.

vamaeêpir di][< cr[< s<SwaPy vam< twa d]aeêpir piímen ivixna x&Tva kra_ya< †Fm!, A<guóaE ùdye inxay icbuk< nasa¢malaekyedœ @t™aixivnazkair yimna< pÒasn< àaeCyte.44.

vamo rupari dakshinam caranam sansthapya vamam tatha daksho rupari pashchimena vidhina dhirtva karabhyam dirdham angusthau hirdaye nidhaya chibukam nasagram alokayed etad vyadhi vinashakari yaminam padmasanam prochyate I. 44 Place your right leg Up upon your left thigh; Then do the same with your left Upon your right thigh. Wrap your arms around your back And grasp your big toes firmly. Set your chin on your chest, And gaze towards the tip of your nose.


17

This is what is called The Lotus Pose, And it stops all disease For all those who learn To restrain themselves.

1

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Six: The Two Combined The following translation is an excerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios 25B-26A.

****************

The Two Combined 8+m-W:-8'm#-K{,-> m-07}-;-=}#=-.8m-#,=-<m-0:-+#-;-9$-A$-&u0-={1=-+.=-

0U0-.:-A-0-9m,-,-8'm#-K{,-;=-8+=-.8m-0=1-#),-;-=}#=-.-W-%m-*}=-){k

+{-W-1-9m,-,-={1=-%,->m -+},->m -M1-.-*1=-%+-'m-W:-Ak

twa laEikkizLpaidSwane:vip yavdœ baeixsÅven izi]tVyin, ik< punrœ laekaeÄre;u Xyanaid;u, ANywa kw< svaRkar< sÅvaw¡ k…yuR>,

Now if, as it says in the sutras, bodhisattvas should learn even those worldly skills such as art and architecture, need I mention those skills such as meditative concentration, which bring us beyond the world? If this were not the case, how could we assume all the different modes needed to achieve the goals of living beings? A$-&u0-={1=-+.8m-au0-.-+{-9$-1+}:-,-*0=-+$-<{=-:0-<m-$}-0}-9m,-){k <{=-:0-

808-6m#-<$-1-9m,-){k *0=-808-6m#-<$-1-9m,-,}k k+{-9$-8/#=-.-H m -1-

1{+-.:-E#=-.=-0%,-.-;=-<$-k

Depth Course 4: Setting Fire to Your Meditation Reading Class Six: The Two Combined

2

sa cey< s<]epe[ baeixsÅvSy à}aepayêpa àitpiÄrœ n à}amaÇ< naepaymaÇ< ywayRivmlkIitRindeRze To put it simply, this practice of a bodhisattva consists of method and wisdom. It is neither exclusively wisdom, nor is it exclusively method. This is also stated in the exalted sutra, Teaching of Vimalakirti: <{=-:0-+$-K;-08m-*0=-+$-k *0=-+$-K;-08m-<{=-:0-,m-A$-&u0-={1=-+.8m-

8&m$-08}-6{=-#=v$=-=}k k *0=-+$-0%=-.8m-<{=-:0-+$-k <{=-:0-+$-

0%=-.8m-*0=-,m-*:-.8}-6{=-0##=-=}k k

à}ariht %pay %payrihta c à}a baeixsÅvana< bNxnm! #Ty! %´m!, %paysihta à}a à}asiht %payae mae]Tven vi[Rt>,

Method which lacks wisdom, or wisdom which lacks method, are ties which bind a bodhisattva. Wisdom which has method, and method which has wisdom, is freedom!

8/#=-.-#-9-#}8m-:m-;=-<$-#=v$=-){k

AayRgyazI;eR cae´m!,

And stated in the exalted sutra, The Mountain of Gaya: A$-&u0-={1=-+.8-M1=-<m -;1-,m-1+}:-0&r-,-8+m-#(m=-){k A$-&u0-={1=-+.8-

+#-;-;1-8+m-#(m=-+$-X,-,-Bv:-ò-R-,-1{+-.-9$-+#-.:-Q}#=-.8m-A$-&u0-1$},-


3

.:-Q}#=-.:-83$-W8}k k#(m=-#$-6{-,k 8+m-W-%{k *0=-+$-k <{=-

:0-0}-6{8}k k

Öav! #maE baeixsÅvana< s<i]ÝaE magaER, Öa_ya< magaR_ya< smNvagta baeixsÅva mhasÅva> i]àm! AnuÄram! sMyKs<baeixm! AiÉs<ÉaeTSyNte, ktmaE ÖaE, %payz! c à} c, #it,

In short, there are actually two paths for bodhisattvas. And bodhisattvas who possess these two paths, quickly and perfectly reach unsurpassed, totally perfect enlightenment. What are these two? Only this: method and wisdom.

+{-;-<{=-:0-< m-/-:};-_p-@ m,-.-1-#)}#=-.:- m,-.-;-=}#=-.8m-/-:};-_p-@ m,-.-+$g

0&r-08m-+$}=-.}-;-=}#=-.-+$-6m$-9}$=-=v-+#-.-+$-k ;}$=-] }+-&{,-.}-+$-k

#9}#-8"}:-1$-.}-/v,-=v1-3~#=-.-;-=}#=-.-+#-={1=-%,-9}$=-=v-*m,-.:-A {+-.-

+$-k cu;-.-;-=}#=-.-1$},-.:-1*}-08m-&}=-&r+-.:-A {+-.8m-+#{-0-*1=-%+-,m-

*0=-6{=-A8}k k

tÇ à}aparimta< Ty®va danaidparimtas<¢hvSTvaidk< svRm! @v ]eÇpirzuiÏmhaÉaegpirvars<pTsÅTvpirpakinmaR[aidkskla_yudyxmRs<¢ahk< k…zlm! %pay %Cyte,

Now what we call “method” is any virtue which we collect in order to bring beings to spiritual maturity, and to attain high spiritual qualities, such as the ability to emanate. This includes everything from the perfections of giving and the rest (except for the perfection of wisdom), to the process of collecting


4

students and the like, to purifying your place, to utilizing material resources, up to building your organization and so on. <{=-:0-,m-*0=-+{8m-$}-0}-(m+-@ m,-%m-1-;}#-.:-K}#=-.8m-Wv-9m,-){k +{=-9$-+#-.:-

*0=-<m -A {-K#-@ {+-,=-@ m,-%m-;}#-1{+-.=-0+#-+$-#6,-> m-+},-'m-W-0-06m,-ò-0au0=-

.=-##=-<m=-0)0-.8m-ò#-7-0-+$-8H-%{k \o,-,=-(},-1}$=-.:-1m-8>v:-:}kk

à}a tu tSyEv caepaySya =ivprItSvÉavpir½edhetu>, tya ih sMygupay< ivivCya =ivpyRStae ywavt! SvprawaRnuóanadœ iv;m! #v mÙpirg&hIt< ÉuÃanae n s<i¬Zyte,

And “wisdom” is the unerring cause for realizing the true nature of this method. This wisdom scrutinizes the different elements of method, without mistake, and thus allows us to accomplish the goals of ourselves and others in the most ideal way. And so it is as if we were consuming a poison which was under a protective spell—with wisdom, method can never become part of our mentally-afflicted world. +{-!+-ò-1+}-&{-+{ -(m+-;=-0!8-+;-){k

twa cae´m! AÇEv sUÇe,

This very idea was spoken in the same sutra: *0=-,m-0&r-0-<{=-.8}k k<{=-:0-,m-9}$=-=v- }$-0-<{=-.8}-6{8}k k

%pay> s<¢h}an<, à}a pir½ed}anm!, #it,


5

Method is knowing how to gather together. Wisdom is knowing how to purify.

8/#=-.-++-.8m-%}0=-0[{+-.-;=-<$-#=v$=-){k

AayRïÏablaxane cae´m!,

And stated as well in the exalted sutra, Inciting the Power of Faith: *0=-;-1"=-.-,m-&}=-*1=-%+-9$-+#-.:-&r+-.-#$-9m,-.8}k k<{=-:0-#$-6{-

,k #$-&}=-*1=-%+-1-8H {=-.-;-1"=-.8}k k

%paykaEzl< ktmm!, yt! s<¢h> svRxmaR[am!, à}a ktma, yt! svRxmaR[am! As<ÉednkaEzlm!, #it,

Mastery of method is that act of correctly gathering together all useful things. And wisdom? That is mastery in not mixing together all existing things.


6

The following translation is an excerpt from the first Panchen Lama, Lobsang Chukyi Gyeltsen’s text for developing stillness, called “How to Meditate on Stillness.” This work can be found in Tibetan in the ACIP database, S5977, folios212A-212B.

****************

#},-8E}8m-:m1-.-,m-[{=-0v-&u$-8K m$-#m-0=1-.-^ }$-0-+$-k =-07$-6m$-E}#=-07$-

08m-9m+-1*v,-> m-+0{,-.8m-#,=-=vk

Here are the preliminary steps. First train yourself in thoughts of the lower and medium scope practitioners, and then stay in solitude, in a pure place with good friends, that is conducive to your mind. 3u;-Dm1=-M1-.:-+#-.-;-#,=-,=k [{ -0}-1$-.}-+$-8E}#=-8H m=->-%$-&{-0-

+$-k 8+}+-.-;-8ò,-.8m-M1-K}#-:#=-.-M1=-($=-){k

Keeping your conduct very pure, avoid associating with too many people or interacting too closely with anyone, and cast out all the baser thoughts of desire for objects of the senses. 8+}+-&u$-&}#-<{=-;-#,=-,=k %,-0+{-0-;-8ò#-% {-;v=-H$-.}:-0N$=k

F$-.-L}-I{8m-[m;-Cs$-+$-k ;#-.-#(m=-1(1-#6#-#m-@#-W-0%=k

Then keeping yourself content and with few wants, place yourself in a comfortable seat, and straighten up your torso. Cross your legs in the diamond, and place both hands in the gesture of meditation. Pz$-&1-;-80{0=-.-=}#=-6m-#,=-0au0-.8m-Wv-3~#=-0%,-.-# },-0v-0)$-,=k

+$}=-#6m-;k


7

As I have already given you an explanation of how to collect the causes for achieving stillness, such as bringing down the flow and so forth, now we are onto the main part. 6m-#,=-0au0-.8m-+1m#=-K{,-ò-1-6m#-#=v$=-<$-k #2~-0}:-=$=-W=-I{=-=v-H,-

.8m-1&}#-_p-8>v:-0-+$-k ##=-<m-[8m-M;-8A }:-0"}1-.8m-'}+-:v$-ò-8>v:-0-

=}#=-+#}=-.-ò-1-9}+-.=k [8m-!r -;-+1m#=-.-;{#=-;k +{8m-3u;-,mk

Now there are many objects of focus spoken about for achieving stillness, but focusing on an Angel’s body is a really good one, since it also fulfils many other requirements. For instance, in most cases this is the best way to get us to start thinking about enlightened Beings. And also, it makes us fit vessels for meditating on the deep practice of the secret Angel. So here is how we do it. ]m-0}8m-R-1-[8m-*v#=-!-,=-8}+-7{:-&}1->m-0-*#-W-0v-,:->m=-Av$-08m-'{-1}:-'-3~#=-

.]-+$-S-08m-#+,-;k W;-0-c v<-*v0-.-!r-#={:-02~-1-W-0vk 6{=-.-,=k

Light exudes from the heart of your Angel Lama at the crown of your head, long and thin like the thread of a spider. At its tip is the Conqueror, Shakyamuni Buddha, whose holy body is like molten gold, on a multicolored lotus and a cushion of the moon, just as I have described above. L}-I{-[m;-Cs$-#m=-0bo#=-.-W-N,->m -8Ks-3+-21-6m#-c}=-,=g :$-#m-W{-08m-*+-<m-

1ò,->m -,1-1":-0bo#=-.-;-={1=-P{-#%m#-_p-+1m#=-,=-0"}1-.81k

He sits crossed in the diamond, only about the size of a split pea. And once he has been sent out, he comes to rest in mid-air, just in front of your navel. Now meditate, by focusing the mind there single-pointedly.


8

9$-,-]m -0}8m-R-1-[-;=-R-1-[-#(m=-.-6m#-1:-1{-#%m#-;=-#(m=-&+-<m-3u;-ò-Av$-

,=-:$-;-*m1-.=k ={$-#{-&{,-.}-0W+-<m=-0){#-.8m-:m,-.}-&{8m-Dm -1*}-6m$-9$=-

.8m-%{$-#:k '-3~#=-.+-S-(m-18m-+<m;-8"}:->m-#+,-;k :$-(m+-W;-0-c v<-

*v0-.-6{=-.-,=k

Or alternately, we can see the second Lama Angel coming forth from the Lama Angel at the tip of your head in just the same way as when we divide a single butter lamp into two. This Angel melts into you, and then envision this Angel as that very same Victor, Shakyamuni Buddha, just as we described him above: “sitting on a vast and mighty jeweled throne, held aloft by eight great lions, atop a multicolored lotus and cushions of the sun and moon.” L}-I{8m-[m;-Cs$-#m=-0bo#=-.-,1-1"8m-8'8-3~,-W-0vk '$-;-:$-06m,-1{+-.-;-

={1=-P{-#%m#-_p-+1m#=-,=-0"}1-.:-A8}k

See him sitting crossed in the diamond, and meditate, by focusing your mind single-pointedly on the absence of a self-nature, as he appears like a rainbow in the sky. k+{8m-3|-={:-.}-0"}1-8+}+-.-;-+1:-.}-=}#=-8&:-0-+$-k 0bo#=-.8m-M1-.:-

0"}1-8+}+-.-;-06{$=-.8m-M1-.:-8&:-0-+$-k #%m#-0"}1-8+}+-.-;-ò-1-

8&:-0-Av$-,k +{-+#-#m-I{=-=v-1m-8K$-0:-P-08m-+1m#=-K{,-;-={1=-P{-#%m#-_p-

+1m#=-,=-0"}1k

Now at a certain point, you may want to meditate on yellow, but instead red or whatever starts to come up. Or, you want to meditate on a sitting form, but instead the form starts to stand up. Or, you want to meditate on one being, but instead many beings start popping up. If this happens, don’t let your mind run after these tangents—rather, train the mind, by holding it single-pointedly on the original object of focus.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Seven: All the Way The following translation is an excerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios 26A-27A.

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All the Way *0=-+$-<{=-:0-8+m-#(m=-,m-=:-&u+-.-M1=-<m=-<$- o=-*1=-%+-ò-0%{,-.:-A-%{k

<{=-:0-808-6m#-,m-1-9m,-,}k k8+m-W:-A$-&u0-={1=-+.8m-=-0%t-.}-*1=-%+-;-

9$-/-:};-_p-@ m,-.-*1=-%+-\o,-_p-]}+-+{k =-0%t-.8m-1+}-;-=}#=-.-;=-<$-k

@taE à}aepayaE Öav! Aip svRkalm! @v sevnIyaE ÉUimàivòErœ Aip ntu à}amaÇ< naepaymaÇm! yt> svaRSvev dzsu ÉUim;u baeixsÅvSy parimtasmudacar> piQtae dzÉUimkadaE,

Even those who have entered the bodhisattva levels need to rely on this pair of method and wisdom at all times. Wisdom does not reside on its own. That is why even all those on the tenth bodhisattva level are constantly performing all the perfections. As it says in works like the Sutra About the Tenth Level: [#-1-M1=-<$-\o,-_p-1m-]}+-.-1-9m,-,}-6{=-8Av$-$}kk

n c pirze;asu n smudacrit #it vcnat!,

Depth Course 4: Setting Fire to Your Meditation Reading Class Seven: All the Way

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It is not the case that they stop performing the remaining ones as well.

=-0W+-.-;-A$-&u0-={1=-+.8-6m-0:-#,=-.-;k =$=-W=-0%}1-X,-8+=-

M1=-<m=-0U$-.-+$-9$-8#;-){k 8+m-W:-+{-;=-#=v$=-.-,mk

AòMya< c ÉUmaE baeixsÅvSy zaNtivhair[ae buÏErœ VyuTwan< tdœ ivéXyet, tc! c tts! tÇ paQadœ AvgNtVym!,

If that were the case, then it would also contradict how bodhisattvas on the eighth level who are resting in peace are awakened by the Conquering Buddhas. This is demonstrated by the following quotation from that same sutra: <{-W;-08m-N=-+{-W:-A$-&u0-={1=-+.8m-=-1m-#9}-0-8+m-;-#,=-.8m-A$-&u0-={1=-

+.8-#},->m -*},-;1->m-% }0=-0[{+-.-+$-k &}=-<m-"}8m-Wv,-+{-;-#,=-.-+{-;-

=$=-W=-0%}1-X,-8+=-M1=-+{-06m,-#<{#=-.8m-9{-<{=-({-0:-au0-.:-14+-+}kk

O Child of the Victors, it is like this. Bodhisattvas who are resting on the Unshakable Level are resting at the threshold of the door to all things. And then, incited by the power of their previous prayers, the Conquering Buddhas lead them to actualize the perfect wisdom of Those Gone Thus.

+{-;-8+m-!+-%{=-<$-0!8-+;-)}k k

And on the same subject, the Buddha spoke the following words to a certain bodhisattva on the eighth level:


3

:m#=-<m -0v-;{#=-=}-;{#=-=}k k=$=-W=-<m-&}=-*1=-%+-I{=-=v-K}#=-.:-A-0-

;-8+m-,m-+},-+1-.8m-07}+-.-9$-9m,-,}k

“O Child of Noble Family, you have done very well. And now you must continue, and realize all the qualities of a Buddha, for this is also mastery of an ultimate.

8},-<$-#$-${+-<m -%}0=-0%t-+$-1m-8'm#=-.-;-=}#=-.-=$=-W=-<m -&}=-/v,-=v1-

3~#=-.-+{-={+-;-1{+-<mk =$=-W=-<m-&}=-/v,-=v1-3~#=-.-+{-9}$=-=v-02;-08m-

@ m:-0P},-8Es=-P}1=-<m# k07}+-.8m-"}-8+m-(m+-<$-1-+}:-<m# k

“You see, you do not possess these perfect qualities of a Buddha such as the ten powers or fearlessness, which I possess. And so you must make great efforts to seek out these perfect qualities. Do not forsake this very door to mastery.

:m#=-<m -0v-=}+-<m=-+{-W:-6m-0-M1-.:-*:-0-*}0-<$-A m=-.-=}-=}8m-[{-0}-1-6m-0k :0-

_p-1-6m-0k (},-1}$=-.-'-3~#=-\o,-_p-8Av$-0:-8>v:-0k M1-.:-K}#-.-M1-.-

'-3~#=-<m=-#9,-]}-0-8+m-+#-;-=}1=-<m# k

“O Child of Noble Family, although you yourself have attained the peace of freedom, there are mere babes, or ordinary people, who are not at peace—who are miles from peace, with a vast array of troubles constantly surfacing. Just think about these people, tormented by a plethora of delusions.

9$-:m#=-<m -0v-#},->m-*},-;1-+$-k ={1=-%,->m-+},-*}0-.:-A-0-+$-k 9{-<{=-

<m-"} -0=1->m=-1m-=0-.-H,-.:->m=-<m# k


4

“Please, O Child of Noble Family, remember your previous prayers, and your need to achieve the goals of living beings; and remember that inconceivable door to wisdom!

9$-:m#=-<m -0v-8+m-,m-&}=-M1=-< m-&}=-(m+-+{k +{-06m,-#<{#=-.-M1=-Av$-9$-:v$-

k 1-Av$-9$-:v$-k &}=-< m-+A m$=-8+m-,m-#,=-.-(m+-+{k 8+m-W:-&}=-*1=-

%+-%}$-.-(m+-+$-k &}=-*1=-%+-+1m#=-=v-1{+-.8}k k8+m=-,m-+{-06m,-#<{#=-

.-M1=-<m-3|-:0-_p-+A {-0:-A-0-1-9m,->mk (,-*}=-+$-:$-=$=-W=-*1=-%+-<$-

M1-.:-1m-K}#-.8m-&}=-(m+-8+m-*}0-0}k k

“O Child of Noble Family, yours is the true nature of all things. And whether or not Those Gone Thus appear in your world, this ether of existence remains. In this way, all things are empty, and all things cannot be seen. And this is not an exclusive quality possessed by Those Gone Thus, for all the Listeners and Self-Awakened have also attained this true nature, where they have given up conceiving of things.

9$-:m#=-<m -0v-${+-<m-;v=-3+-1{+-.-+$-k 9{-<{=-3+-1{+-.-+$-k =$=-W=-<m -

6m$-3+-1{+-.-+$-k 9{-<{=-1$},-.:-au0-.-3+-1{+-.-+$-k 8}+-<m-+<m;-8"}:-

3+-1{+-.-+$-k +A$=-< m-9,-;#-M1-.:-+#-.-3+-1{+-.-;-W}=-){k =}+-< m=-

<$-+{-06m,-ò-1$},-.:-au0-.-[{+-%m# k

“Look, O Child of Noble Family, at my limitless body, and limitless wisdom, and limitless paradise of a Buddha. Look at my immeasurable attainments of wisdom, my immeasurable, aura, my immeasurably pure qualities of speech. You as well must develop attainments like these.


5

:m#=-<m -0v-#$-=}+-<m -&}=-*1=-%+-;-M1-.:-1m-K}#-.8m-'$-0-8+m-,m-'$-0-#%m#-.v:-

7+-+}k k:m#=-<m -0v-+{-06m,-#<{#=-.-M1=-;-,m-&}=-'$-0-8+m-8H-0-1*8-9=-

.:-8>v:-){k 14+-.-1*8-9=-<m$-8K {;-0-1*8-9=-.:-8>v:-){k #$-+#-

E$=-+$-k 0E$-0-+$-k 3+-+$-k +.{-+$-k S-9$-1{+-.-+{-+#-*}0-

.:-A-08m-@ m:-1$},-.:-au0-.-[{+-%m# k

“O Child of Noble Family, this light of yours, which does not hold onto conceptions of any existing thing, is but one solitary light—O Child of Noble Family, Those Gone Thus possess a billion illuminations to things just like yours. Our holy deeds have become infinite, with infinite combinations. They are that which has no number, and cannot be numbered; that which is limitless; that which has no comparison, and has no equal. Now start to strive so that you can achieve these.

:m#=-<m -0v-:{-6m#-@ }#=-0%t8m-6m$-3+-1{+-.-+$-k ={1=-%,-3+-1{+-.-+$-k

&}=-M1-.:-@ {-0-3+-1{+-.-;-W}=-){k 'm-W-0-06m,-0E$-0:->m=-<m#-%{=-+{-!+-

0!8-+;-)}k k

“Gaze for just a moment, O Child of Noble Family, upon the limitless reaches of all the ten directions, and upon the immeasurable beings there, and upon the immeasurable different objects—try to count them all correctly!”

<{-W;-08m-N=-+#-+{-W:-A$-&u0-={1=-+.8-+{-W-0v-;-=$=-W=-0%}1-X,-8+=-+{-

+#-9{-<{=-1$},-.:-au0-.8m-3+-1{+-.-+{-+#-;-=}#=-.-#$-+#-#m=-A$-&u0-={1=-

+.8-9{-<{=-M1-.:-@ {-0-3+-1{+-.-1$},-.:-au0-.8m-;1-1$},-.:-au0-.-+#-({-0:-

au0-.:-14+-+}k k


6

These words he spoke, O Children of the Victors. And that is how he entices bodhisattvas like this one to finish the practices of the path for attaining limitless flavors of wisdom—by luring them with that wisdom attained by the Conquering Buddhas.

<{-W;-08m-N=-=}+-1}=-.:-A8}k k=}+-<m=-"}$-ò-&u+-.:-A8}k k#;-){-=$=-

W=-0%}1-X,-8+=-+{-+#-#m=-A$-&u0-={1=-+.8-+{-+{-W:-*1=-%+-1={,-.8m-9{-

<{=-1$},-.:-au0-.8m-"}-+#-;-bo#=-.:-1-14+-ò-7m,-,-+{-,m-+{-(m+-ò-9}$=-=v-B-$,-

;=-8+8-0:-8>v:-){k ={1=-%,-*1=-%+-< m-+},-A-0-9$-Wv,-&+-.:-8>v:-:}-

6{=-W-&{:-8Av$-$}k k

O Children of the Victors, try to imagine it—try to understand. If these Conquering Buddhas did not entice this bodhisattva to pass through the door of attaining omniscient wisdom, then that bodhisattva would travel completely beyond grief at this point, and his constant intention of acting for the benefit of all living beings would be cut off.

8/#=-.-H m-1-1{+-.:-E#=-.=-0%,-.-+$-k #-9-#}8m-:m-;=-#=v$=-.-#}$-ò-

*}=-.-9$-]m:-0<+-.-9m,-.=-+{-+$-9$-8#;-;}k k

yc! cayRivmlkIitRindeRze gyazI;eR cae´< tdœ Aip pUvaeR´< ivéXyet @v samaNyenEv tÇaiÉxanat!,

This description occurs here in great detail. And a more general explanation of the above question, which also contradicts the same wrong idea, is stated in the exalted sutras, Teaching of Vimalakirti, and Mountain of Gaya.


7

The following translation is an excerpt from the first Panchen Lama, Lobsang Chukyi Gyeltsen’s text for developing stillness, called “How to Meditate on Stillness.” This work can be found in Tibetan in the ACIP database, S5977, folios 64B-65A.

**************** Tz$-:}-1-0=;-,k :m#-.-#=;-3$=-1m-9}$-0=-8+m-;-]m:-Tz$-&1-;-80{0=-.-

+$-k +]o-Js#=-A {+-.-#(m=-9}+k +$-.}-,m-

If you don’t clear the channels with some kind of breathing practice, then your mind will not become clear or bright. In general, we have two practices: the practice of tranquiliz ing the winds, and the nine-step practice. Here is the first. :$-Wv+-;-0K#=-,=k 3|-8+m8m-9}-;$=-A {+-8+}+-=}#=-M1-K}#-$,-.-<=-&{,-

Tz$-@ m:-80v+-.-,=-8#}-0P1=k [} -<=-=}#=-+#{-={1=-co#=-H#-,-3u:-,$-ò-

Hw0-.-,=-8#}-02t#=-){k

Begin by examining yourself. If you have a greater tendency towards wrong thoughts such as wanting to be materially successful in this life, then begin by releasing the air out. If those virtuous thoughts such as despair about this life are too strong, then begin by pulling the air inside. #$-W:-/:-3u:-8Av$-Hw0-"v#-.-:{-;-E$=-:{:-Pm=-.-0ò,-,1-({:-#%m#-=}#=-

E$=-%m-:m#=-;-={1=-07v$-k

Then whether you are breathing out or in first, count both parts together as one breath, and then take either seven or twenty one of these breaths, holding your mind there for that entire length of time.


8

+{-+#-#m-3|-,-M1-K}#-$,-.-@ m:-80v+-.-+$-k N=-0%=-W;-08m-A m,-T0=-3u:-

0&r=-,=-8'v#-.8m-1}=-.-A {+k 8+m-,m-,$-.8m-*v,-1}$-1-9m,-.8m-={1=-84n,-3u;-

ò-1$},-.-14~+-+$-(,-=-=}#=-,=-0<+k

As you watch your breath, imagine that you are expelling all your negative thoughts, and that you are taking in the blessings of the Victor and his sons and daughters. This is a unique Buddhist method for fixing the mind, as it is described in works such as the Treasure House of Higher Knowledge and Levels of the Listeners.


9


*****************

Awasne †Fe yaegI vzI ihtimtazn>, guêpidòmageR[ à[ayaman! sm_yset!.1.

athasane dirdhe yogi vashi hita mitahashanah guru padishta margena pranayaman samabhyaset II. 1 A yogi Who has become firm In the practice of The poses, And who has learned To be self-controlled, And to eat in a healthy And moderate way, Should go on To practice the arts Of controlling The breath And inner winds, Following the way Their spiritual teacher Shows to them.


10

cle vate cl< icÄ< iníle iníl< Évet!, yaegISwa[uTvmaßaeit ttae vayu< inraexyet!.2.

chale vate chalam cittam nishchale nishchalam bhavet yogisthanutvam apnoti tato vayum nirodhayet II. 2 When the body’s winds Move to and fro, The mind moves To and fro As well. When they become Still, It too Is stilled. When a yogi reaches Perfect stillness, The inner winds also Come to rest.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Eight: The Middle Way The following translation is an excerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folios 27A-28A.

****************

The Middle Way 8/#=-.-&}=-*1=-%+-<m,-_p-W=-.:-0&r=-.-;=-0!8-+;-.-+{-+$-9$-8#;-;}k

k+{-,m-8+m-!+-0!8-+;-){k

yt! svRxmRs<¢hvEpuLye cae´< tdœ Aip ivéXyet @v, tÇae´m!,

And this wrong idea is elaborately refuted in the exalted sutra, Perfect Summary of the Dharma, with passages such as this one: 8'1-+.;-+1-.8m-&}=-($-08m-;=-<m -am0-.-,m-J8}k k8'1-+.;-#$-;-;-+{-

06m,-#<{#=-.=-#=v$=-.8m-0!8-;-;-,m-07$-0:-8ò-<{=k ;-;-,m-$,-0:-8ò-

<{=-.-+{-,m-+1-.8m-&}=-($-08}k k#$-&}=-($-0-+{=-&}=-($=-.=-+{-06m,-

#<{#=-.-;-!r:-0-9m,-,}-6{=-W=-.:-0!8-+;-)}k k

sUúm< ih mÃuïI> sÏmRàit]epkmaRvr[m!, yae ih kiíN mÃuiïS twagtÉai;te xmR @kiSmn! zaeÉn s<}am! %Tpadyit, CkiSmÚ!

Depth Course 4: Setting Fire to Your Meditation Reading Class Eight: The Middle Way

2

AzaeÉns<}aRm! %Tpadyit, s sÏm¡ àiti]pit, ten sÏm¡ àiti]pta twagtae =_yaOyatae Évit,

O Glorious Gentle One, that karmic obstacle of rejecting the holy teachings is a subtle one. For, Glorious Gentle One, anyone who takes the words spoken by Those Gone Thus, and conceives of a certain percentage of them as pure, and a certain percentage of them as distasteful—this person rejects the holy teachings. And whoever rejects the teachings, is by the act of rejecting them degrading Those Gone Thus.

+{-;=-9$-0!8-+;-.k

#it ivStrm! %®va Aah,

Lord Buddha also spoke at great length about it in this same sutra: 1-/1-.-A$-&u0-={1=-+.8-M1=-<m-/-:};-_p-@ m,-.-Hs#-9$-+#-.:-au0-.-8+m-,m-A$-

&u0-<m-@ m:-9m,-,k +{-;-9$-1m-Rz,-.}-+{-+#-8+m-!+-ò-A$-&u0-={1=-+.8-<{=-:0-

<m-/-:};-_p-@ m,-.-"}-,-;-0U0-.:-A8}-6{=-7{:-6m$-k /-:};-_p-@ m,-.-[#-1-M1=-

;-=v,-8A m,-)}k k

yae =ym! mEÇey, ;qœparimtasmudagmae baeixsÅvana< baexay t< te maehpué;a @v< vúyiNt, =à}aparimtayam! @v baeixsÅven izi]tVy< ik< zesaiÉ> parimtaiÉrœ=it, te =Nyam! %payparimta< Ë;iytVya< mNyNte,

“O Invincible One, if properly practicing all six perfections of a bodhisattva is what brings us to enlightenment, why then do foolish men speak about this, saying: ‘A bodhisattva must only make effort in the


3

perfection of wisdom,’ and thereby trample upon the remaining perfections?

1-/1-.-8+m-'m-W:-={1=k $-!-<m-!8m-W;-.}:->v:-.-#$-9m,-.-+{=-8+m- W:-

/v#-:},->m-@ m:-0+#-#m-<-D-;-A m,-.-+{-<{=-:0-8&;-.-9m,-,1k

tt! ik< mNyse =ijt Ê:à}> s kaizrajae =ÉUt! yen kpaetaw¡ Zyenay Svma<sain dÄain,

“O Invincible One, what do you think? When I was the one called King of Kashi, and I gave my own flesh to a falcon for the sake of a dove, was my wisdom defective?” [Note: Kashi literally means “City of the Sun;” it is an old name for the holy city of Varanasi. The people of Kashi are called “Kashikas” and so the king is sometimes called “King of the Kashikas.”]

A1=-.=-#=};-.k 0%}1-X,-8+=-+{-,m-1-;#=-=}k k

mEÇey Aah, nae hId< Égvn!,

And Maitreya replied, “O Conqueror, it was not.”

0%}1-X,-8+=-<m=-0!8-+;-.k A1=-.-$-A$-&u0-={1=-+.8m-]+-.-]}+-.-,-/-

:};-_p-@ m,-.-Hs#-+$-X,-.8m-+#{-08m-P-0-+#-0=#=-,-+#{-08m-P-0-+{-+#-#m=-#,}+-

.:->v:-)1k


4

Égvan! Aah, yain mya mEÇey baeixsÅvcya¡ crta ;qœparimtas<yuáin k…zlmUlaNy! %pictain, Apk«t< nu tErœ k…zlmUlErœ,

Then the Conqueror spoke: “O Maitreya, when I was engaged in the activities of a bodhisattva—when I collected a store of virtue which embodied all six perfections, did this store of virtue cause anyone harm?”

A1=-.=-#=};-.k +{-,m-1-;#=-=}k k

mEÇey Aah, nae hId< Égvn!,

Maitreya replied, “It did not.”

0%}1-X,-8+=-<m=-0!8-+;-.k 1-/1-.-=}+-<m=-0!;-.-Hs#-%t:- m,-.8m-/-

:};-_p-@ m,-.-9$-+#-.:-0au0=k 0!;-.-Hs#-%t:-3u;-Dm1=-<m-/-:};-_p-@ m,-.-

+$-k 0!;-.-Hs#-%t:-<{=-:0-<m-/-:};-_p-@ m,-.8m-0:-ò-9$-+#-.:-0au0=-,k

+{-;-1m-Rz,-.}-+{-+#-8+m-!+-ò-3u;-#%m#-"}-,=-A$-&u0-% {k 8+m-W-%{-%}$-.-(m+-<m -

3u;->m=-=}-6{=-7{:-:}-6{=-W=-.:-8Av$-$}k k

Égvan! Aah, Tv< tavdœ Aijt danparimtaya< ;iò< kLpan! smudagt>, yavt! à}aparimtaya< ;iò< kLpan! smudagt>, tt! te maehpué;a @v< vúyiNt, @knyenEv baeixrœ yÊt zUNytanyen #it ivStr>,

The Conqueror spoke: “O Invincible One, you yourself have practiced properly the perfection of giving for sixty eons, and you’ve practiced properly the perfection of morality for sixty eons, and so on up to practicing the perfection of wisdom for sixty eons. And all that these


5

foolish men have to say about it is, ‘Enlightenment is reached in but one way, and that is through emptiness.’”

+{-W-0=-,-#(m-#- o=-*1=-%+-ò-9$-A$-&u0-={1=-+.=-0%{,-.:-A-0-"}-,-9m,-,}k

k+{-W:-,-+{-06m,-#<{#=-.8m-1m-#,=-.8m-B-$,-;=-8+=-.-9$-8Es0-.}k k

v< ih Égvtam! AàitiótinvaR[< isXyit,

Thus it is that bodhisattvas must rely on both method and wisdom at every stage. And if they do so, they too will reach the state beyond grief without remaining attained by Those Gone Thus. 8+m-W:- m,-.-;-=}#=-.8m-*0=-<m=-#7v#=-<m-!r -+$-k 6m$-+$-k #9}#-8"}:-

;-=}#=-.-;}$=-] }+-&{,-.}8m-8K=-0v-/v,-=v1-3~#=-.-9}$=-=v-84n,-.=-0%}1-X,-

8+=-9}$=-=v-B-$,-;=-8+=-.-;-9$-1m-#,=k <{=-:0-<m=-@ m,-%m-;}#-9$-

+#-.:-($=-.=-8"}:-0-;-9$-1m-#,=-){k

twa ih danaderœ %paySy êpkay]eÇpirvaraidmhaÉaegta)ls<pTpir¢hadœ Égvta< n invaR[e =vSwanm!, à}ya c sklivpyaRsàha[an! n s<sare =vSwan< ivpyaRsmUlTvat! s<sarSy,

For you see, those methods of giving and the rest perfectly produce the results of great enjoyment, such as a perfect body of form, a Buddha paradise, and a circle of attendants—and so a Conqueror doesn’t remain in the final stage beyond grief. And because he has utterly eliminated mistaken views with his wisdom, neither does he stay in the cycle of pain.


6

8"}:-08m-P-0-,m-@ m,-%m-;}#-9m,-.8m-@ m:-:}k k<{=-:0-+$-*0=-<m -:$-06m,-> m-;1-

8+m=-a} -8+}#=-.-+$-k !r:-08m-1*8-M1-.:-($=-,=-+0v-18m-;1-0%{,-){k

<{=-:0-< m=-,m-a}-8+}#=-.8m-1*8-(}$-;k *0=-<m=-,m-! r:-.8m-1*8-(}$-08m-@ m:-

:}k k

Anya c à}aepaySvépya àitpda smaraepapvadaNtivvjRnen mXyma àitpdœ %Ñaivta, à}ya smaraepaNtSy vjRnadœ %payenapvadaNtSy vjRnat!,

These mistaken views are the foundation of our suffering existence. And because of this, we can completely rid ourselves of the extremes of fabricating and nihilism, by means of this path comprised of wisdom and method. This is how we rely on the path of the middle way—because the extreme of fabricating is eliminated by wisdom, and the extreme of nihilism is eliminated by method. +{-0=-,-8/#=-.-&}=-9$-+#-.:-&r+-.-;=-<$-0!8-+;-){k

At @vayRxmRs<gItav! %´m!,

Thus, as Lord Buddha spoke in the exalted sutra, Perfect Summary of the Dharma: 13,-+$-+.{-A+-07$-.}8m-#7v#=-<m -!r-9}$=-=v-Es0-.-;-1$},-.:-+#8-0-9m,->mk

&}=-<m-! r-1$},-.:-K}#=-.-21-;-1$},-0:-+#8-0-,m-1-9m,-,}k k6{=-=}k k

l][anuVyÃnêpkaypirin:padnaiÉrtz! c Évit n xmRkayaiÉsmy maÇaiÉrt>, #it,


7

True bliss is attaining a holy body of form, with its excellent signs and marks. But you can’t get true bliss by merely perceiving the emptiness body.

9$-0!8-+;-.k

punrœ %´m!,

And Lord Buddha also stated: +{-06m,-#<{#=-.-,m-<{=-:0-+$-*0=-<m=-0[ {+-.-%{k #6,->m-H m$-;-8'}#-.-9$-

Nm+-.:-<{=-.:-A8}-6{8}k k

à}aepayjints! twagtana< pràTyyt> s<Évae =nugNtVy>, #it,

Those Gone Thus have been conceived through wisdom and through method—if you are led by any other, you will know once again the cycle of pain.

M1-.:-'$-14+-1$},-.:-Q}#=-.:-A$-&u0-.-;=-<$-k

vEraecnaiÉs<baexaE cae´m!,

And spoken as well in The Perfect Enlightenment of the Angel called Shifting Appearances: *1=-%+-1= {,-.8m-9{-<{=-+{-,m-$m$-I{8m-P-0-;=-Av$-0-9m,k A$-&u0-<m-={1=-< m-Wv-

;=-Av$-0-9m,k *0=-<m-1*:-@ m,-.-9m,-,}-6{=-#=v$=-=}g k


8

tdœ @tt! svR}}an< ké[amUl< baeixicÄhetukm! %paypyRvsanm!, #it, tSmadœ %Éy< svRkalm! @v baeixsÅven sevnIym!,

Omniscient wisdom arises from a foundation of compassion; it arises from its cause—the wish for enlightenment. And so it is the final evolution of method.

yt! punrœ %´m!,

Of course it has been spoken:

#$-&}=-#7m$=-+$-8H-0:-<{=-.-M1=-< m=-&}=-(m+-<$-($-0:-A-,k &}=-1-9m,-

.-W-%m-* }=-6{=-#=v$=-.-

kaelaepm< xmRpyaRym! AajaniÑrœ xmaR @v àhatVya>, àag! @vaxmaR>, #it,

If those who see that the holy teachings are like a boat must even give up the holy teachings themselves, need I mention those actions which contradict the teachings?

+{-9$-@ m,-%m-;}#-_p-1$},-.:-6{,-.-($-08m-@ m:-+{-;-+#}$=-){-($-$}-6{=-0!8-+;->mk

+#}=-.-au0-.8m-@ m:-1m-0%{,-.-9$-1-9m,-,}k k9$-8+m-!+-ò-#=v$=-){k

tdœ ivprItaiÉinvezàha[t> àhatVya #Ty! AiÉàayadœ %´m!, n tu àyaejns<padnawRm! Aip naïy[Iym!,


9

But when Lord Buddha spoke that we must “give up” the teachings, his true intent was that we would give up grasping onto them mistakenly; it was not that we should stop relying on them because they had already served their purpose.

twa cae´m!,

For he also spoke the phrase: &}=-9}$=-=v-#7v$-1}+-<m -;}#-.:-1m-#7v$-$}-

xmR> à¢hItVyae naeÍhItVy, #it,

Of course you should tightly grab hold of the teachings, but you should not grasp to them in a mistaken way.

6{=-A-0-,m-;1-;}#-.:-#7v$-0:-1m-A-08m-+},-)}k k

naeNmageR[ à¢hItVy #Ty! AwR>,

The whole point is we should not wrongly hold onto the path. "-%m#-;=- m,-.-;-=}#=-.-8"}:-08m-8K=-0v-0I}+-.-#$-9m,-.-+{-,m-<{=-:0-+$-K;-

08m- m,-.-;-=}#=-.-#:-0I}+-.-+$-k +{-21->m -+#{-08m-P-0=-&}#-.:-84n,-.-

M1=-<m-+0$-ò-14+-,=k #}$-,=-#}$-ò-+#{-08m-P-0-;-c} -0:-A-08m-@ m:-:}k k


10

yc! caip Kvicdœ danaid sa<sairk)lTven vi[Rt< tt! à}arihtana< danadIna< pUvRm! %´< tavNmaÇk…zlmUls<tuòaNz! caixk«TyaeÄrk…zlmUle àaeTsahnawRm!,

There are those who cite the quotation that the acts of giving and the rest give results within the cycle of pain. But earlier in that same passage it states that this is the type of giving and so forth which is done without wisdom. It was spoken for the sake of those who are satisfied with only that store of virtue, in order to motivate them to enjoy striving for higher and higher stores of virtue. +{-W-1-9m,-ò-7m,-,-8/#=-.-H m-1-1{+-.:-E#=-.=-0%,-.-;-=}#=-.-#:-* }=-.-

*1=-%+-+$-9$-8#;-0-"}-,:-8>v:-:}g k+{-W-0=-,-<{=-:0-+$-*0=-#(m=-!-

0%{,-+#}=-.-"}-,:-#,=-=}k k

ANywa ivmlkITyaRidindeRz> svR @v ivéXyet, tSmat! tu Öav! Aip à}aepayaE sevinyav! #it iSwtm!,

If it were not meant in this way, it would surely contradict all the previous quotations, such as the one in the exalted sutra, The Teaching of Vimalakirti. And so our only conclusion can be that we must rely on both wisdom and method.


11


*****************

Pratyahara

suraJye xaimRke deze suiÉ]e inêpÔve, xnu> àma[pyRNt< izlai¶jlvijRte, @kaNte miQkamXye SwatVy< hQyaeigna.12.

surajye dharmike deshe subhikshe nirupa drave dhanuh pramana paryantam shila-agni jala varjite ekante mathika madhye sthatavyam hatha yogina I. 12 Here is the kind of place That one who practices The yoga of the sun and moon Should stay in. He or she should dwell In a land Which is well-governed, And where things of the spirit Are respected. Food should be easy To find there, And it should be free Of danger. Your hermitage Should be the length Of a longbow, And away from Falling rocks,


12

Or fear of flood Or forest fires. And in this hut You should stay, alone.

ALpÖarmrNØgtRivvr< naTyu½nIcayt< sMyGgaemysNÔilÝmml< in>ze;jNtUiJHtm!, baýe m{fpveidkªpêicr< àakars<veiòt< àae´< yaegmQSy l][imd< isÏEhRQa_yaisiÉ>.13.

alpa dvaram arandhra garta vivaram natyuch chani chayatam samyago maya sandraliptam amalam nihshesha jantuj jhitam bahye manda pavedi kuparuchiram prakara samveshtitam proktam yoga mathasya lakshanam idam siddhair hatha bhyasibhih I. 13 Your hermitage should have A small door, and should be Without windows. The walls Should have no holes or cracks. The ceiling should neither be Too high or too low. It should be fresh and clean, Smeared with a thick layer Of cow dung. And it should be Entirely free of insects. Finally, there should be, Outside your hermitage, Supports for a small Shaded porch, and a wall; The grounds around


13

Should be pretty, and nice. All this should be entirely Enclosed by a fence. These then are the requirements For a proper yoga hermitage As set forth by the accomplished ones Who practiced themselves The yoga of the sun and moon.

@v<ivxe mQe iSwTva svRicNtaivvijRt>, guêpidòmageR[ yaegmev sm_yset!.14. evam vidhe mathe sthitva sarva chinta vivarjitah guru padishta margena yogam eva samabhyaset I. 14 Stay in a hermitage Like this one, And give up all thoughts Of other things. Follow the path That your Teacher Shows you. This is the deep practice That you should Devote yourself to.


14

n gNx< n rs< êp< n c Spz¡ n in>Svn< , naTman< n pr< veiÄ yaegI yu´> smaixna .109. na gandham na rasam rupam na cha sparsham na nihsvanam natmanam na param veti yogi yuktah samadhina IV. 109 There is no smell No taste or form Neither touch Nor sound No self No other For the yogi Immersed in Deep meditation.

AStu va maStu va mui´rœ AÇEvaoi{ft< suo< , lyaeÑvimd< saEOy< rajyaegadvaPyte .78. astu va mastu va muktir atraivakhanditam sukham layodbhavam idam saukhyam raja yogad avapyate IV. 78 Whether it is liberation or not, Here surely is a state of bliss Which never stops. It's the withdrawing of the world Which is the bliss; And it's royal yoga Which gives it to you.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Nine: Using Wisdom The following translation is an excerpt from Master Kamalashila’s text on meditation., called Bhavana Krama, or The Steps of Meditation. Master Kamalashila wrote three such books on meditation, all with the same title, the one we are using is the middle one. This work can be found in Tibetan in the ACIP database, TD3915, folio 28A. Using Wisdom +{-;-<{=-:0-< m=-9}$=-=v-7m,-.8m- m,-.-;-=}#=-.-/-:};-_p-@ m,-.8m-1m$-*}0-% {k

#6,-ò-1-9m,-,}k k+{-0=-,- m,-.-;-=}#=-.-9}$=-=v-+#-.:-A-08m-@ m:-1(1-.:-

#6#-.-;-#,=-.:-A=-;k <{=-:0-0[{+-.-;-'{-80+-.:-A8}k k

tÇ à}apirg&hIta danady> parimtaVypdez< lÉNte naNyweit, Atae danaidpirzuÏye smaxanm! AaSway à}aepadanaw¡ yÆ< k…vIRt,

Now the acts of giving and the rest only gain the name “perfections” when they are imbued with wisdom. Otherwise, they do not. And so, in order to make our acts of giving and the rest totally pure, we must first place ourselves in a state of balanced meditation. And then we must earnestly seek to develop wisdom. +{-;-*}#-1:-:{-6m#-*}=-.-;=-Av$-08m-<{=-:0-0[{+-.:-A-%{k +{=-:{-6m#-;v$-#m-

+},-\o,-_p-84n,-.:-A {+-+}k k

tÇ àwm< tavt! ïutmyI à}aeTpadinya,tya ih tavdœ AagmawRm! Avxaryit,

Depth Course 4: Setting Fire to Your Meditation Reading Nine: Using Wisdom

2

Here is how we go about this process. At first when we are just starting out, we should develop the wisdom that comes from spiritual study—utilizing this for a while to completely retain in our minds the meanings of the sacred texts. +{-,=-0=1=-.-;=-Av$-08m-<{=-:0-< m=-${=-.-+$-H$-08m-+},-M1-.:-8A {+-.:-A {+-

+}k k

ttz! icNtamYya à}ya nItneyaw¡ inveRxyit,

Next we should use the wisdom that comes from contemplation to distinguish between the literal and the figurative meanings. +{-,=-+{=-A {-K#-@ {+-.8m-+},-;-0K{,-,=-9$-+#-.-"}-,8m-+},-0"}1-.:-A8mk 9$-

+#-.-1-9m,-.-+{-,m-1-9m,-,}k k

tts! tya iniíTy ÉUtm! Aw¡ Éavyen! naÉUtm!,

Finally, we should use the meaning which results from that investigation of different points to meditate on the one true meaning. And we don’t use this last step until we get to the real thing. +{-W-1-9m,-ò-7m,-,-@ m,-%m-;}#-_p-0"}1=-<m$-*{-3~1-9$-1-0+;-0=-9$-+#-.8m-<{=-

.-9$-8Av$-0:-1m-8>v:-){k +{8m-@ m:-0"}1-.-+},-1{+-.:-8>v:-0=-1v-%{#=-%,-

M1=-<m=-0"}1-.-+$-8H8}k k


3

ANywa ih ivprItSyaip Éavnadœ iviciktsayaz! caVypgmat! sMyG}anaedyae n Syat!, ttz! c VywERv Éavna Syat!, ywa tIiwRkanam!,

If we failed to follow these steps, we would be meditating in the wrong way, and we would also fail to clear away any doubts. And that means we would not be able to evoke pure knowledge. And therefore our meditation would be meaningless—the same kind of meditation as the Tirthakas. [Note: The word “Mutekpa” in Tibetan or “Tirthaka” in Sanskrit refers to those sects of non-Buddhists who believed in an eternal, unchanging self.] 0%}1-X,-8+=-<m=-)m$-${-84n,-> m-W;-.}-;=-<$-0!8-+;-){k

%´< c Égvta smaixraje,

The Conqueror has also spoken of this, in King of Concentration:

k#;-){-&}=-;-0+#-1{+-=}-=}:-K}# k

k=}-=}:-+{-0K#=-#;-){-0"}1-.-,mk

k+{-(m+-B-$,-8+=-*}0-8K=-0v8m-Wvk

kWv-#6,-#$-9m,-+{-,m-6m-1m-8>v:k k

68}k k

nEraTMyxmaRn! yid àTyve]te tan! àTyveúy yid Éavyet, s heturœ invaR[)lSy àaÝye


4

yae ANyhetu n s Éaeit zaNtye, #it,

If you were to analyze

The lack of “self” to things, And if you were to meditate

Upon that analyzed, This itself would be the cause

For achieving the result Of traveling beyond all grief.

No other cause at all Could bring you to that peace.

+{-W-0=-,-0=1=-.8m-<{=-:0-<m=-:m#=-.-+$-;v$-#m=-0K#=-;-9$-+#-.-"}-,8m-

+$}=-.}8m-:$-#m-$}-0}-0"}1-.:-A8}k k

tSmac! icNtamYya à}ya yu®yagma_ya< àTyveúy ÉUtm! @v vStuSvêp< ÉavnIym!,

And so, once we have analyzed this with our logic and with the help of authoritative sources, using that wisdom which comes from contemplation, then we must meditate on the true nature of things—their utter purity.


5

The following translation is an excerpt from Je Tsongkapa’s middle-length text on the Steps of the Path, entitled Lam Rim Dring. The Tibetan text can be found in the ACIP database, S5393, folios 27A-28B.

**************** #(m=-.-"}1-*1=-%+-< m-*v,-131=-=v- }:-3u;-,mk +{-W:-,-+$}=-#6m8m-!0=-<m-[}$-3u;-*v,-1}$-1-9m,-.-1-#)}#=-.k }:-0-+$-

+$}=-#6m-+$-1'v#-+$-*v,-131=-=v-'m-W:-A-0-M1=-,mk 8+m-,=-07v$-%{ -[#-

1*}$-#m-0:->m -+1m#=-M1-#$-[}$-*1=-%+-;-^:-0:-A8}k k

(Here is the second section: the way to apply ourselves between all our meditation sessions.) And so, here is how to perform the preparation, the main part and the conclusion of our sessions, as well as how to conduct ourselves in-between sessions, regardless of whatever specific meditation you may be doing during that main part. Now from this point up to reaching extraordinary vision, we must apply these guidelines to all the practices, no matter what object of focus we are centering on. #(m=-....[}$-3u;-#(m=-< m=-0[$-+#}=-.8m-Wv-13,-;-06m-;=k +$-.}-;-"}1-;-+?+-8'}#-#(m=-

+#}=-.8m-Wv-13,-+$-k +?+-8'}#-#m-"}1-$}=-07v$-0-#(m=k +$-.}...,mk

Here is the second part. (That is, the reasons why one must conduct the meditation using both methods. This has four steps, the first of which has two divisions of its own. The first is the reason why we need both analytical and fixed meditation, and the second is identifying analytical and fixed types of meditation. Here is the first.)


6

1+}-&{8m-W,-;=k

As it is stated in Ornament of the Sutras: 8+m-,-+$-.}:-*}=-;-0K{,-,=-3u;-06m,-9m+-;-A {+-.-8Av$-k 3u;-06m,-9m+-;-A {+-

.-;=-<$-9$-+#-+},-9v;-9{-<{=-8Av$-k k

First we must rely on spiritual study

Then we can properly direct the mind And by properly directing the mind,

There arises a wisdom which has As its object the ultimate thing.

[Note: Ornament of the Sutras is one of the five works of Lord Maitreya, written down by Arya Asanga.] 6{=-*}=-.8m-+},-M1=-0=1=-Av$-#m-<{=-:0-<m=-3u;-06m,-ò-9m+-;-A=-.-;=k

9$-+#-.8m-+},-1$},-=v1-ò-K}#=-.8m-0"}1=-Av$...8Av$-0:-#=v$=-;k

It is stated that by properly bringing to mind those objects of our spiritual study, using the wisdom which comes from contemplation, there arises a meditative wisdom which realizes directly the object of purity. 1$},-K}#=-W,-;=-<$-k

It is also stated in Ornament of Realization:

k${=-8A {+-9,-;#-+$-1*}$-08mk

k;1-+$-"}1-.8m-;1-(m+-;k


7

k9$-+$-9$-ò-={1=-.-+$-k

k8';-+$-${=-K}#-"}1-.8m-;1kk

The Preliminary of Perfect Discrimination,

And that Path where we See, And the Path of Habituation itself—

Where again and again we must reflect, Weigh things out, and contemplate.

[Note: Ornament of Realization is another work of Lord Maitreya, written by Arya Asanga.] 6{=-*{#-&{,-8/#=-.8m-"}1-;1-9m,-.8m-9$-9$-={1=-.-+$-k 8';-0-+$-k

${=-.:-K}#-.-9}+-.:-#=v$=-.-+$-k

What this verse is saying is that there does exist a reflecting upon things, weighing them out, and contemplating on them, which is the path of habituation. 0U0-0_p=-;=-<$-k

Spoken as well in Compendium of the Trainings: +{-W-0=-,-;v=-+$-k ;}$=-]}+-+$-k 0=}+-,1=-Wv,-1m-8&+-.:-0)$-0-+$-k

0Ns$-0-+$-k +#-.-+$-k ({;-0-%m-:m#=-.:-0"}1-.:-A8}k k

Therefore, we should be giving away our body and our possessions and all our goodness in an unbroken stream, and then we should meditate on whatever will protect, purify, and increase these.

[Note: Compendium of the Trainings is a work written by Master Shantideva.]


8

6{=-;v=-;}$=-]}+-+#{-P-#=v1-:{-:{-;-0)$-0Ns$-+#-({;-06m-06m-A {+-.-*1=-%+-

0"}1-.:-A-0:-#=v$=-.8m-"}1-;k

This verse is describing a practice where we should meditate by performing four different actions. First we give away the three of our body, possessions, and root of virtue. Then we protect that virtue, then we purify it, and finally we increase it. =}-=}:-K}#-.8m-<{=-:0-<m=-+?+-,=-[}$-08m-+?+-"}1-+$-k 1m-+? }+-.:-P{-#%m#-

_p-8'}#-.8m-8'}#-"}1-#(m=-!-9}+-+}k k

In order to do this, there are two types of meditation. There is analytical meditation, which is performed with analysis, by drawing on the wisdom of investigation; and there is fixed meditation, which is remaining there single-pointedly, without analysis. #(m=-.-,mk 8}-,-;1-'m-8H-0-6m#-+?+-"}1-9m,-;-'m-8H-0-6m#-8'}#-"}1-9m,-6{-,k

0<{=-#({,-;-++-.-"}1-.-+$-k +;-8A }:-+},-&{-6m$-J{+-+!8-0-+$-k 8&m-0-1m-

K#-.-+$-k ;=-8K=-+$-k 8"}:-08m-({=-+1m#=-+$-k A$-&u0-<m-={1=-

"}1-.-W-0v-;-,m-+?+-"}1-+#}=-=}k

(Here is the second part.) Now you may be wondering what kind of approach employs analytical meditation, and what kind uses fixed meditation. For meditations such as faith in one’s spiritual guide; or the importance of having found leisure and fortune, and how difficult they are to obtain; or impermanence in the form of death; or the karmic laws of cause and effect; or the problems of this cycle of pain; or the wish for enlightenment, we must use analytical meditation.


9

k8+m-W:-+{-+#-;-,m-R}-co#=-H#-;-Wv,-:m$-0-9m+-8"v;-ao=-.-:{-+#}=-){k +{-1{+-

,-+{-+#-#m-S }#-@ }#=-1-]o=-.-=}#=-8#}#-1m-ao=-.8m-@ m:-+$-k R} -+{-W-0v-[{+-.-,m-

9$-+$-9$-ò-=}-=}:-K}#-.=-+?+-,=-"}1-.-"}-,-;-:#-;=-.8m-@ m:-:}k k

We need to be able to call these up with intense emotion, steadily and for extended periods of time. Otherwise, we will be unable to avoid the opposite states of mind, such as disrespect, from occurring. And furthermore, developing these states of mind depends solely upon meditating by analyzing—employing our investigative skills over and over again. +.{:-,-&#=-9v;-;-&r#-.8m-13,-1-a}-0)#=-,=-"}1-.-1$-,-8+}+-&#=-H#-.}-

[{-0-+$-k +E-;-9m+-ò-1m-8}$-08m-13,-1-1$-ò-0=1=-,-6{-&$-H#-.}-[ {-0-06m,-

,}k k

For instance, if you constantly dwell on wanting something that you have decided to make an attractive object to you, then an intense desire for it will arise. Or, if you constantly dwell on some kind of unattractive quality of someone you dislike, then an intense form of anger comes up. +{=-,-;1-+{-+#-"}1-.-;-,m-9v;->m-M1-.-#=;-1m-#=;-8H-9mk R}8m-84n,-%$=-

co#=-H#-;-Wv,-:m$-0-+#}=-.=-+?+-"}1-A8}k k

Therefore, when you are meditating on these steps, you need to hold the mind there fiercely and steadily, for an extended period of time, whether the features of your object are clear or unclear. This requires analytical meditation.


10

={1=-+1m#=-.-#%m#-;-#,=-=v-1m-0_p0-.k +1m#=-.-#%m#-;-'m-W:-8+}+-8+}+-

ò-06#-.=-&}#-.8m-;=-:v$-ò-A {+-.-6m-#,=-au0-.-;-=}#=-.8m-!0=-=v-,m-9$-9$-

+?+-,-={1=-#,=-[{-1m-(,-.=k +{-;-,m-8'}#-"}1-A-+#}=-=}k k

But say our mind is unable to stay put on a single object of focus. Then we should work towards stillness and the like—making our mind mature enough to be capable of remaining fixed on a single object of focus for as long as we want. In these cases, it is unheard of that fixation will arise if we just continue to analyze again and again. So for this we need to use fixed meditation. #(m=-.-"}1-;-+?+-8'}#-#(m=-9}+-<$-#$-7#-#%m#-#m=-1m-A{+-.:-8+}+-.8m-;}#-K}#-+##-.-,mk (Here is the second part: refuting the mistaken idea that, although there are these two types of meditation—analytical and fixed—one person can’t utilize both.) 3u;-+{-W:-1m-<{=-.:-1"=-.-9m,-,-+?+-"}1-"}-,-A-;k \o-=-;m=-,m-8'}#-"}1-"}-

,-A8}-6{=-e-0-9$-1-9m,-){k :{-:{=-<$-#(m=-!-A-+#}=-.8m-@ m:-){k 1"=-

.=-<$-6m-#,=-=}#=-au0-+#}=-;k \o-=-;m=-<$-0<{=-#({,-;-++-.-co#=-H#-

.-=}#=-au0-+#}=-.8m-@ m:-:}k k

Some people who don’t understand these things claim that if someone is a scholar, then they only practice analytical meditation, and if someone is a serious yogi, they only practice fixed meditation. But this is not the case—each type of person needs to practice both. Because scholars must also achieve stillness and the like, and yogis must also achieve a fierce faith in their spiritual guide and so on.


11

+{=-,-=}-=}:-K}#-.8m-<{=-:0-<m=-9$-9$-+? }+-.-,m-*}=-0=1-> m-!0=-9m,-){-(1=-

;{,->m -!0=-1m,-,}-$1-ò-84n,-.-1m-:m#=-;k

Therefore, holding onto the mistaken notion that the wisdom of analysis is used only at the point where we are studying and contemplating, and is not used at the point when we actually start putting them into practice, is totally illogical. #=v1-.-K}#-.-*1=-%+-13,-84n,-ò-8+}+-.8m-;}#-K}#-+##-.-,mk (Here is the third part: refuting the mistaken idea that all discursive thought entails holding to self-existent characteristics.) K}#-.-*1=-%+-13,-1:-84n,-.-9m,-.=-83$-W-0-;-#{#=-A {+-.8}-$1-ò-84n,-.-

,mg 3u;-1m,-9m+-A {+-0+{,-84n,->m -K}#-.-+$-k 3u;-06m,-9m+-A {+-9$-+#-.8m-

K}#-.-#(m=-1-@ {+-.8m-[},-,}k k

There is a belief in the mistaken notion that since all discursive thought entails holding to self-existent characteristics, it acts as an obstacle to getting ourselves enlightened. But this is a problem of failing to distinguish between two types of discursive thought. There is the discursive thought of holding to things existing truly, which looks at things the wrong way. Then there is the discursive thought of purity, which looks at things the right way. 06m-.-)m$-84n,-[{-08m-#-:};- o-+?+-"}1-1$-,-#{#=-=v-8+}+-.8m-;}#-K}#-+##-.-,mk (Here is the fourth part: refuting the mistaken idea that if you practice too much analytical meditation it will act as an obstacle to developing concentration.)


12

#+1=-$#-8+m:-={1=-+1m#=-.-#%m#-;-'m-W:-8+}+-8+}+-ò-06#-.=-&}#-.8m-1m-

K}#-.8m-)m$-${-84n,-au0-+#}=-;k #-:};-ò-+?+-"}1-1$-,-)m$-${-84n,-[{ -08m-

#{#=-=v-8>v:-:}-$1-ò-1m-#7v$-%{k

Some of you may be thinking: “All these instructions so far have stated that you need to achieve a concentration which is capable of being devoid of discursive thought, so the mind can stay on a single object of focus for as long as it wants to. But that means if you practice too much analytical meditation beforehand, it will be an obstacle to developing this kind of concentration.” You needn’t think this way. 8+m-W:-+.{:-,-#={:-+$-+$v;-,m-1#:-0-1"=-.=-9$-+$-9$-ò-1{:-0N{#=-<m$-

&u:-0Cs=-,k H m-1-*1=-%+-^$=-){k <m,-_p-1-({,-6m$-;=-:v$-ò-8>v:-0=k

+{-,=-M-W,-;-=}#=-.8m-W,-&-%m-8+}+-8+}+-ò-0\w:-0=-&}#-.-06m,-òk

It is like this. Take for example a master gold or silver smith: if first he forges the ore in fire again and again, and then he immerses it in water, all the impurities will be removed, and it will become extremely pliable and fit to work on. And then he is capable of transforming it into earrings, or whatever kind of jewelry he wants. #},-;-(},-1}$=-+$-({-08m-(},-1}$=-.-+$-k ({=-]}+-M1=-;k ,#-.}8m-;=-

8K=-+$-8"}:-08m-({=-+1m#=-" }1-.-;-=}#=-.8m-!0=-,=-8Av$-0-W:k =}-=}:-

K}#-.8m-<{=-:0-<m=-+{8m-({=-+1m#=-9$-9$-"}1-.-={1=-\o,-ò-# o$-0:-8>v:-

081k [} -0:-8>v:-08m-9m+-A {+-<m=k #={:-1{:-N {#-.-06m,-òk ,#-@ }#=-

M1=-;=-9m+-@ m:-@ }#=-.:-A {+-%m$-H m -1-+{-+#- }$-;k


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In this same way, first we must make our minds really overwhelmed or saddened, by meditating over and over about the problems of this life. We do this by using our analytical wisdom, as we find in those steps where we think about our own major and minor mental afflictions, or our negative actions, or the consequences of collecting black karma from our negative actions, or the problems of this cycle of pain. This is like forging gold in fire—it acts to direct the mind away from the dark side of life, and removes our impurities. 0<{=-#({,->m-9},-),-+$-+;-8A }:-+},-&{-0-+$-+!},-1&}#-#=v1->m -9},-),-+$-

+!:-.}8m-;=-8K=-+$-A$-&u0-={1=-< m-/,-9},-=}#=-<m-!0=-,=-8Av$-0-W:k

=}-=}:-K}#-.8m-<{=-:0-<m=-+{-+#-#m-9},-),-9$-9$-"}1-.-={1=-0T,-.:-8>v:-

081k +$-0:-8>v:-08m-9m+-A {+-< m=-#={:-&u:-8Ds-0-W:k +!:-@ }#=-M1=-

;-9m+-1$},-ò-@ }#=-.-+$-+#8-0:-A=-,=k +#{-08m-&}=-< m=-={1=-0T,-.:-

A {+-+}k k

And then we must soften up and clarify our minds, by meditating over and over about good qualities. We do this by using our analytical wisdom, as we find in those steps where we think about the perfect qualities of our spiritual guide, the great importance of leisure and fortune, the good qualities of the three jewels, the great results of white karma, and the benefits of the wish for enlightenment. This is like immersing gold in water—it directs the mind toward the pure side of life, and it makes the mind happy, and the acts of virtue serve to soften the mind. +{-W:->v:-,-6m-[#-#$-au0-.:-8+}+-.-+{-;-9m+-#)+-.-,-3|#=-1{+-.:-8Es0-.=k

+{-W-0v8m-+?+-"}1-,m-1m-K}#-.8m-)m$-${-84n,-au0-.8m-*0=-1&}#-9m,-.8m-@ m:-:}k k

If our minds are prepared in this way, then when we direct our mind towards whatever we wish to achieve, either stillness or extraordinary vision, we will achieve it without any problem. Therefore, that type of analytical meditation is


14

in fact the highest method for achieving a concentration without conceptual thought.

Diamond Mountain University Depth Course 4: Setting Fire to Your Meditation Reading Ten: The Debate The following translation is an excerpt from a historical account of how Buddhism reached Tibet, written by Buton Rinpoche. It is commonly referred to as “Buton Chunjung”, or “Buton’s History of Buddhism.” Only pieces of this account relevant to our class have been selected and translated—the asterisk marks in between some of the paragraphs indicate that there is additional text in-between the passages translated. +{-,=-Dm-N}$-X{-02,-;}-0%t-#=v1-;},-){-W;-=:-0)},-){-90-1{=-<m-;{8v-3|-#)1-

14+-.-,-&}=-<m-#)1-A=-){-&}=-)=-.-R$=-){-$,-ò-#=};-0=-++-.:->v:k

Then, at the age of 13, Trisong Detsen ascended to the throne. People told him about the life of his father, and his father’s father before him. When he heard the parts about how they had practiced the Dharma, he went and recovered the scriptures that had been hidden, and requested people to teach them to him. With this, great faith was born in him.

* * * * * *

+{-,=-9{-<{=-+0$-.}-?r-2<-0}-a m-=-2-],-8H {,-ò-0)$-k

After that, Yeshe Wangpo was sent to ask the Bodhisattva Master to come to Tibet. [Note: The Bodhisattva Master is Master Shantarakshita.]

* * * * * *

Depth Course 4: Setting Fire to Your Meditation Reading Ten: The Debate

2

07$-.}-6m#-%{ -*v#=-8J m#-1m-83-;-7{:-,=-/}-K$-ò-],-H$=-){-"-&{-?r-,p=-;}-2r-

A=-){-/}-K$-Tz$-3u0=-=v-S-0-06m:-+#{-0-0%t-"1=-0%}-0W+-K{,-8K {;-0%t-#(m=-<m -

&}=-0<+-.=-

The Tibetans reported that they had found the Master to be a pure person, someone they need have no doubt about. And so he was invited to the court. With the Kashmiri named Ananta serving as translator, he began teaching in the Lungtsup Palace. He spent four months there, giving discourses to the Tibetans upon the ten virtues, the eighteen categories, and the twelve links of dependent origination. 0}+-<m-[-Nm,-D}=-){-8/$-*$-&u=-={:k +1:-.}-:m-;-*}#-0W0k 1m-,+-@v#=-

,+-Av$-0=-0}+-80$=-9}-;}#-,=-&}=-A=-.=-;,-7{:-){-?r-%<-0;-0}:-0)$-$}kk

The various local deities and demons of Tibet were enraged by this teaching. They sent floods that swept over the pastures and plains, and great sandstorms that struck like lightning and reached to the tops of the mountains. Epidemics spread through the population, and sicknesses attacked the livestock as well. The people of the land rose up in protest, saying “This is all due to that Dharma teaching that’s been going on!” And so they expelled the Master, forcing him to travel to Nepal. +{-,=-:m$-6m#-,=-)-#=;-'$-W-9v;-ò-&}=-83~;-ò-0)$-k =$-<m-;-=}#=-.-

=v1-%t-?r-2<-],-8H {,-ò-0)$-$}k

Much later, Ba Selnang was dispatched to China, in search of Dharma teachings. A party of 30 different people, including Sangshi and others, were sent to ask the Master to return.

* * * * * *


3

K#-+1:-1Em,-07$-ò-@ m,-){k W;-.}-;-0}+-<m -[-Nm,-1m-*v;-0=-&}=-A {+-1m-%{:-

6m$-02,-.}-!r-3|-*v$-0-+{=-;,-.=k 8ò;-0-;-U }0-+.},-.]-=Z-L-5-6{=-A-0-1*v-

P;-+$-X,-.-6m#-9}+-.=-+{-],-H }$=-<m#-#=v$=-.-+$-k

The Master came to Drakmar Drinsang and met the King. He said to him,

These local spirits and demons remain unsubdued; they will never allow you all to practice the Dharma, and they are taking advantage of the fact that Your Highness is so young. But there is someone I know who would be able to control them. He is a master by the name of Padmasambhava, and he possesses great mystic power. You must invite him to help us.

02,-.}=-Om-;1-ò-Av$-0-!+-0>m=-){-)-O$-I{-#=;-'$-+$-k ={$-#}$-[-;v$-

#(m=-;k #9}#-'-,1-L}-I{-0ò+-8'}1=k U{-'j-,-=mR mk 1&m1=-c v<-I-Lk

K$-)m-4-9-:Em-)k co+-.v-+.;-> m-={$-#{-+$-T-0)$-0=-U}0-+.},-> m=-1={,-){-

1$-9v;-]o$-*$-ò-A },-.-+$-1';-,=-

The King then affirmed that the same message had been given to him in a dream. And so he selected two representatives—Selnang, nobleman of Bamang, and Sengong Hlalung. As assistants for them he chose five more men: Nanam Dorje Dujom, Che Jnyana Siddhi, Chim Shakya Prabha, Drangti Jaya Rakshita, and Shupu Pelgyi Senge. Master Padmasambhava saw this from afar, and traveled up to Gungtang in Mangyul to meet them. :m1->m=-[-Nm,-# o#-.-%,-M1=-+1-;-8+}#=-<m$-A },-){->=-.}-:m-;-@#-/{0=-){-

02,-.}-+$-1';-,=-1;-H }8m-/v:-A },-,=-0}+-<m-[-N m,-*1=-%+-+1-;-0)#=-=}kk

Over time then he was able to capture the evil spirits and demons, and imprison them. From there he traveled to the Hei Mountains, where he met the King. He went then to Meldroy Pur, and was able to capture and incarcerate all the remaining evil spirits and demons of Tibet.


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+{-,=-U}0-+.},-0=1-9=-=v-],-H$=-){-=-&}#-14+-+{-U}0-+.},-0}-a m-=-2=-=-+?+-

14+-+{-?}-)p-.v-:m8m-#2t#-;#-"$-;-+.{-R$=-){-:m-:0-Qm$-0%t-#(m=-(m-S-7v$-#%m#-

1*8-U#=-:m=-0!}:-08m-0!}+-.-14+-+{-1{-1}-9}=-0v8m-;}-;-O$-0)m$-$}kk

After that, Master Padmasambhava was invited to Samye, where he performed a consecration ceremony for the land. The Master Bodhisattva, Shantarakshita, then came and examined the land to see what kind of buildings should be erected. They decided to take as their model the great temple of Otantapuri, in India: the central mountain, twelve continents, the pair of sun and moon combined, and then all round the circling mountains of iron. They laid the foundation stone in the fire female year of the hare [probably 667 AD]. #},-;-?r<-.-;}8m-Q m$-06{$=k [-M1=-0}+-<m-1m-;-+.{-A=-){-06{$=k 02t,-1}-

&{-0-3|-( }$-078-+1:-W;-1{-)}#-a};-1=-"1=-#=v1-7$=-"$-Qm$-06{$=k /}-

9}$=-078-W;-1}-02t,-> m=-+0v-3;-#={:-"$-Qm$-06{$=k K }-078-A$-&u0-*,-

>m=-+#{-W=-A {-1-Qm$-06{$=-=}kk

First they built the House of Aryapalo; all the holy images there were constructed using Tibetans as models. The elder queen, Tsepong Samar Gyal Metok Drolma, had the Bronze House of the Three Realms built. The queen Poyong Sa Gyalmo had the Golden House of the Middle Gardens built. And Drosa Jangchub Men built the House of a Billion Spreading Virtues. =-1}-9}=-;-3:-,=-?r-3<-0}-a m-=-2-+$-k .]-=Z-L-5=-:0-#,=-14+k ;}-

0%t-#=v1-ò-+#8-%},-A=-){k ;v#-#m-;}-;-*1=-%+-9}+-e8m-& {-.8m-+#{-U}$-0%t-

#(m=-],-H$=-){-0}+-;-02t,-.-0_p0-1m-0_p0-=+-.8m-@ m:-ò-=+-1m-1m-0ò,-:0-_p-Av$-k


5

The work was completed in the female earth rabbit year [probably 679 AD], and then these two—the Bodhisattva Master and Master Padmasambhava—conducted the consecration ceremony together. A celebration was held that continued for 13 years, and then in the sheep year [probably 695] 12 monks from the “Group that Professes All Things” were invited. They ordained a trial group of seven Tibetans, to see whether the Tibetans would be able to maintain their vows or not. These seven were known as “The Trial Seven.”

* * * * * *

1m$-#m-1*8-;-0K#=-,-0}-a m-=-28m-13,-c vp-:Em-)-9m,-.=-+{8m-1",-0v:-#=;-;k

1",-0Wv+-,mk c v-:m8m-0vk a-#%,-84n,k Pz-au0k ;{#=-X,-8A {+k

+.;-)=k 9{-<{=-$ m$-.}k 1",-.}-0}-a m-=-2-M1=-0=1-9=-<m ->$-:m=-;-9}+-

+}k

If we look at the ordination names that these seven were given, it becomes clear that their vow master was the Bodhisattva, since his own name was Shantarakshita. The lineage of vow masters in this case is found on the murals that adorn the walls of Samye: Shariputra, Rahula, Nagarjuna, Bhavaviveka, Shrigupta, Jnyanagarbha, and then Vowmaster Bodhisattva. +{-,=-U}0-+.},-.]=-$1-<}+-<m-A {-1-,{8v-#=m$-ò-0\w:-0-+$-k #2$-.}-)z0=-=v-

84v+-.-;-=}#=-.-14+-.-A=-){k 02,-.}-Ds=-0=m;-08m-&u-+$v;->m-0v1-.-,1-

1"8-;-0[w:-.=-[8m-&u-8}-18m-1+}#-8H-0=-#$-Av$-0=-`-0=m;-0:-#=};-0=-

R},-.}=-[ }-1-A=-){-U:-0Q$=-=}kk

Then Master Padmasambhava performed many great feats, such as transforming the desert sands of Ngamshu into green pastures, and directing the Tsangpo River through pipes. The King had a silver pitcher that he used to store his water for bathing; the Master tossed it up into the air, and it came down filled with the water of the gods, with a color like milk. He offered the water then to


6

the King to wash his hair. The ministers of the King were displeased, but the King expelled them from the palace. #6,-9$-W-#:->m-U}0-+.},-0m-1-;-1m-F-+$-k =$-W=-#=$-0-+$-k c v-pZ-#:-

+$-k 0m-coR -=ml-;-=}#=-.-+$-k 0}+-<m-;-2r-0-=+-1m-1m-0ò,-+$-k &}=-<m -

'$-0-+$-k 0| {-,1-1"8-+$-k a} -:m,-&{,-&{-+$-k M1-.:-1m-K}#-.-+$-k

c v<-8}+-;-=}#=-.=-;}-2r-A=-){-&}=-1$-.}-0\w:-)}kk

Moreover he made master translators out of a great number of people, including the Indian masters Vimalamitra, Buddhaguhya, Shantigarbha, and Vishuddha Singha; as well as Tibetans such as the Trial Seven, Chukyi Nangwa, Bandhe Namka, Dro Rinchen De, Nampar Mitokpa, and Shakya-U. They then translated a great number of scriptures. ##=-8&$-aO-!mKm-6{=-.-],-H$=-){-9}-#-L}-I{-+A m$=-;-=}#=-.8m-+<m;-8"}:-ò-

0ò+-8 o;-##=-.-Q m$-ò-+0$-0!r:k "-&{8m-.bm -)-4n-,-1m-F-+$-k ` v-,-c v m-;-;-

=}#=-.=-M1-+#-Dm1=-#$-Qm$-ò-Dm1=-/}# k

They invited a tantric master named Dharmakirti, and he imparted to them the teachings on yoga, such as the empowerment into the secret world of the Diamond Realm. This was going on at the House of Demon-Smashing Tantrikas. At the House Filled with Wonderful Laws, people such as the Kashmiri pandit Jinamitra, and Danashila, were presiding over the service of justice. W8m-; -<$-;-=}#=-.=-1m-#9}-0=1-#),-Qm$-ò-0=1-#),-A {+k 0L- }:-3$=-

.8m-Qm$-ò-0L- }:k


7

The Chinese master Hwashang, and others, were over at the House of Unshakable Meditation working on meditation techniques; and composition was being taught at the House of Faultless Composition. +!}:-14~+-.{->:-Qm$-ò-,}:-8'}# k 0 X-:}-2-,8m-Qm$-ò-&}=-8&+-.-;-=}#=-.=-

0%,-.-9}$=-=v-Q}#=-.:-+:-0:-A=-){k

The finances of the monastery were carried on in the central depository at the House of Pehar. And at the House of Vairochana they were giving teachings on the Dharma and so on, working to spread the entire Buddha Dharma. 8Ks#-#m-;}-;-/}-K$-X,-+!:-,-0bo#=-.8m-% },-a-\w:->m-0| {-+.;-0P{#=-+$-k

0| {-Qz8m-+0$-.}-;-=}#=-.=-0}+-"1=-=v-+1-.8m-&}=-8>v:-:}-83;->m -13,-A$-01-

.}-+$-<}-;}-!8m-E$=-=v-1&m=-.-#),-;-/0-,=-+!:-&#-_p-K m=-=}kk

By the year of the dragon [probably 704], the great Translators of the Teaching named Bandhe Peltsek and Bandhe Luy Wangpo—along with others—were at the Dengkar Palace, trying to organize the titles, and numbers of volumes and verses, of all the texts that had been translated up to that time in our country of Tibet. These they wrote down in a master catalog. +{-,=-?r-2<-0}-a m-=-28m-6;-,=-0}+-ò-1v-%{#=-,m-1m-8Av$-#m k =$=-W=-<m-

0%,-.-(m+-"-#(m=-=v->{=-){-P}+-.:-8>v:-0=-+8m-3|-$8m-U}0-1-!-1-;-c v m-;-],-

H }$=-;-P}+-.-A {+-ò-&u#-%m#-A=-.=-P}+-.-&}=-@ }#=-=v-6m-0:-8>v:-:}k 6{=-;v$-

0%,-){k K=-J-0W0-%{-6m-0:-#<{#=-=}kk

After that, the Master Bodhisattva, Shantarakshita, made the following prediction:


8

The teachings of the non-Buddhists will never rise here in Tibet. But the Buddhist teaching itself will split into two groups, which will struggle against each other. When this begins to happen, you must invite my disciple, Kamalashila, from India. Arrange for a debate to take place, and then the arguing will be settled, on the side of the Dharma.

Shortly thereafter he passed into the realm of peace, having been crushed under the hooves of a horse. +.;-+A$=-U}0-+.},-ò-0!}=-){-&}=-%},k 9{-<{=-+0$-.}-K }=-){-[}-K#-_p-"}1-ò-

=}$-0-+$-k W8m-;-<$-1-d w-9-,8m-U}0-1-+:-){-;v=-$#-#m-&}=-] }+-+#{-0-A=-.=-

=$=-1m-Wk A:-1{+-;-#,=-,-=$=-W-7{:-,=-&+-W-;-6{,-,=-+#{-^ }:-1m-A {+k

Pelyang was appointed as the next Master, and he began to teach the Dharma. Yeshe Wangpo avoided this, and went into meditation at Hlodrak. The disciples of the Chinese master named Hwashang Mahayana began to increase. They would not engage in virtuous practices, for they were attracted to a nihilistic view: they would say, “You can’t get enlightened by doing good deeds—by acting and speaking in accord with the Dharma. The way to get enlightened is to abide in complete inaction.” 0}+-/;-&{:-+{-;-+#8-%{ -+8m-;v#=-U}0k +.;-+A$=-+$-L-:1-;-=}#=-.- p$-

<=-<m#-?r-2<-0}-a m-=-28m-;v#=-A {+-.=-W-]}+-1-1*v,-){-P}+-.-;k

The majority of Tibetan were attracted to this idea, and began to study this new system. A few people, like Pelyang and Bharatna, continued to practice the system of the Master Bodhisattva, Shantarakshita. People began to disagree both in their worldview and in their activities, and a struggle broke out.


9

02,-.}=-?r-2<-0}-a m-=-28m-06m,-ò-W-]}+->m=-<m#-#=v$=-.=-)},-1v,-.-M1=-D}=-

){k &u-Em-M},-.}-:{-0N {;-6m$-2|,-1m,-.-:m;-#=}+-7{:-6m$-W;-.}-*v#=-1-0+{-,=k

9{-<{=-+0$-.}-0}+-ò-0)$-0=-;,-#(m=-=v-1-8"v#=-,=-#=v1-.-;-1-8"v#=-,-

#=}+-.:-A=-){-0)$-0=k

The King issued a proclamation that everyone should maintain both the worldview and way of life that the Master Bodhisattva had taught. This angered the Immediatists, who armed themselves with swords and declared that they would murder all the Gradualists. The King was distressed by this, and dispatched messengers to call Yeshe Wangpo to him. Two times they went, and were unable to convince the Master that he should come. The King sent them then a third time, with instructions to execute Yeshe Wangpo if he refused further. [Note: There are two special Chinese words here, “Tunmunpa” and “Tsenminpa,” which the Tibetans incorporated into their language. “Tunmun” means “immediate” or “all at once,” and so a “Tunmunpa” or “Immediatist” refers to someone who was following the philosophical system that Hwashang Mahayana was propagating. “Tsenmin” means “gradual,” and so a “Tsenminpa” or “Gradualist” refers to someone who was following the philosophical system that the Bodhisattva taught.] K#-/v#-8+}1=-0%t-#(m=-;-+?$-*#-;-8E}-+#}=-.-6m#-_p-@ m,-){-#<{#=-.:-bok

1m-#<{#=-,-#=}+-ò-8}$=-.=-U{0-A=-.=-

The messengers came to Master Yeshe Wangpo’s cave; it was a deep hole in the rock, where you had to let yourself down on a rope over 60 feet long. They asked him to come, and the Master saw that if he didn’t go, they would kill him, and it would be the same as committing suicide.


10

A },-){k W;-.}-;-0+#-+]o#-1m-83;-1",-.}8m-6;-&{1=-8+m-W:-0+}#-bo=-.=-

W;-.}-0${;-=}=-){-U}0-+.},-!-1-;-c v m-;-],-8H {,-.8m-/}-(-0)$-%{k

And so he did come to the King, and said: “Your Highness, there is no need for you to have sent for me. You have to think of the Vow Master’s last words.” And the King was thus reminded, and he sent messengers out to invite Master Kamalashila to the court. +{-;-<$-#m=-3~:-,=-9v1-W=-.-;-=}#=-.-1+}-&{ -70-1}-M1=-],-H$=-){-<#=-

0U0=k 0%,-0%}=-;-&}=-A-1m-+#}=-(;-0=-&}#-%{=-%},-.k 0=1-#),-

(;-08m-8"}:-;}k +{-;-P}+-.-(}$-0-0=1-#),->m-;},k 9$-;},-#(m=k

When Hwashang got word of this plan, he ordered copies of The Extensive Mother and other such profound sutras, in order to prepare his case. He was teaching that “There is no need to devote yourselves to studing the classical Buddhist commentaries; all you need to do is lie down and sleep.” He composed The Wheel of the Meditation of Sleep; as well as two additional works—The Examination of Meditation and A Re-Examination of Meditation—in defense of The Wheel. +{-:m#=-.=-au0-.-W-08m-W0-<k ;v$-#m=-au0-.-1+}-&{-0W+-%t-"v$=-;-=}#=-.-

A=k 1+}-&{-+#}$=-.-${=-8E{;-:$-#m-W-]}+-+$-8#;-0:-1*}$-,=-L}#-.=-

H m;-;}kk

In order to prove his points through reasoning, he used The Bookcover for Views, and to prove them with scriptural authority he used as his sources some 80 different sutras. When he found that The Commentary on the True Intent of My Sutras contradicted both his views and his way of life, he wrapped it up in some old boot-soles.


11

[Note: “The Commentary on the True Intent of My Sutras” is an important work by Lord Buddha about emptiness.] +{8m-3|-9{-<{=-+0$-.}=-1",-.}8m-+#}$=-.-8+m-06m,-9m,-6{=-$,-ò-#=};-0=-02,-.}-

+>{=-){-={+-$8m-?r-2<8}k 6{=-#=v$-$}kk

During this time, Yeshe Wangpo stayed with the King, and asked him to listen to what the real beliefs of the Vow Master were. The King was greatly pleased by them, and declared, “Now you are my Master!” +{-,=-!-1-;-c v m-;-A },-.-+$-k 02,-.}-#}$-;-0bo#=k ;-<$-#9=-E;-ò-

A=k U}0-+.},-#9},-E;-ò-A=-){-2|,-1m,-M1=-+{8m-1'v#-_p-1*v+-+{k

When Kamalashila arrived, the King sat himself above everyone, and then he placed Hwashang in the right row, and the Master in the left row with all the Gradualists behind him. 02,-.}=-#(m=-!8m-;#-_p-1{-)}#-J {$-0-#)+-+{-={+-#(m=-<#=->m=-;-#$-W;-0-;-

/1-.=-1{-)}#-J {$-0-/v;-%m# k /1-.-+{-8+m:-1-&}+-%m#-%{=-0!8-0+;-.-

+$-k

The King placed a garland of flowers into both of their hands, and announced his command: “You two debate, and the loser must give his flower garland to whoever wins. And whoever loses will not be allowed to stay in this place.”


12

;-<$-,-:{k ;=-+#{-1m-+#{-]+-,-1*}-:m=-+$-$,-=}$-ò-8E} -0=-8"}:-0-;=-1m-

*:-6m$-=$=-W=-*}0-.-;-am0-.-9m,k +.{:-,-cm,-+!:-,#-#$-#m=-<$-,1-

1"8-;-am0-.-+$-8Hk

Hwashang began the debate, claiming: “If someone does either good or bad deeds, they either go to the higher births or to the lower realms, respectively. Therefore they are not freed from the cycle of pain, and so these deeds are an obstacle to reaching enlightenment. For instance, whether a cloud is black or white, it nevertheless obscures the sky. Collecting bad or good karma is the same. #$-6m#-%m-;-9$-1m-={1=k %m-9$-1m-0=1-.-+{-8"}:-0-;=-9}$=-=v-*:-0:-

8>v:-:}k %m-;-9$-1m-={1=-1m-K}#-1m-+? }+-.-,m-1m-+1m#=-.-9m,-.=-#%m#-%:-ò-

8'v#-.-,m-=-0%t-.-+$-8H8}-7{:-:}kk

“Anyone who has nothing in their mind at all, who has not thought about anything at all, will be completely freed from the cycle of pain. What the term ‘not seeing’ refers to is not thinking about anything, not conceptualizing anything, not analyzing anything at all. Therefore, entering instantaneously is just the same as the tenth bodhisattva level.” !-1-;-c v m-;8m-6;-#-,=k +{-W:-%m-;-9$-1m-0=1-7{:-0-+{-,mk =}-=}:-K}#-.8m-

<{=-:0-($=-.-9m$-,}k 9$-+#-.8m-9{-<{=-<m-P-0-=}-=}:-K}#-.8m-<{=-:0-9m,-

.=-+{-($=-.=-8'm#-K{,-;=-8+=-.8m-<{=-:0-($=-.:-8>v:-:}k k=}-=}:-K}#-

.8m-<{=-:0-1{+-,-M;-8A }:-#$-#m=-<$-M1-.:-1m-K}#-.-;-#,=k

Then Master Kamalashila spoke, saying: “What you call ‘not thinking about anything at all’ is rejecting the wisdom of analysis. And because this wisdom of analysis is the foundation of totally pure wisdom, by rejecting it you are rejecting


13

transcendent wisdom. Without the wisdom of analysis, no kind of yogi could ever abide in the non-conceptual state. #;-){-&}=-*1=-%+-H,-.-1{+-%m$-9m+-;-A-0-1{+-.-9m,-,-(1=-=v-B}$-0-*1=-%+-1m-

H,-6m$-9m+-;-1m-A-0:-1m-ao=-=}k k#;-){-0+#-#m=-&}=-H,-.:-1m-A8}-$1-,-+{-

<m,-_p-H,-.-9m+-;-A=-.:-8>v:-:}k H,-.-1{+-.-21-.}-;-A {+-,-0W;-0 r1-80}#-

.8m- o=-=v-M1-.:-1m-K}#-.:->v:-:}k 9$-+#-.8m-=}-=}:-K}#-.-1{+-.:-M1-.:-1m-

K}#-.-;-8'v#-.8m-*0=-1{+-+}k k

“If you don’t recall anything, and if you don’t bring anything to mind, then you are unable to recall any experiences, or have any new experiences. And, if you are thinking to yourself, ‘I am not going to think of a thing,’ then you will be strongly recalling that, and bringing it to mind. So if we’re considering the mere absence of recollection, then whenever you faint or pass out, you’d be in a type of non-conceptual meditation. There is no possible way you could ever enter into a non-conceptual state without using correct analysis. H,-.-21-.}-0!#-<$-9$-+#-.8m-=}-=}:-K}#-.-1{+-,k &}=-*1=-%+-$}-0}-(m+-1{+-

.-;-'m-W:-8'v#-ao=k %}$-.-(m+-1-K}#=-.:-am0-.-($=-.:-1m-8>v:-0-"}-,8}kk

“You might be able to simply stop recalling anything, but without correct analysis, how would we be able to perceive the lack of a self-nature to all things? And without seeing emptiness, you could never eliminate your obstacles. +{=-,-9$-+#-.8m-<{=-:0-<m=-@ m,-%m-;}#-#m-'$-0-W$-0Nm$=-.-9m,-,}k +{=-,-

H,-06m,-ò-1m-H,-A:-1m-:v$-$}k H,-.-+$-9m+-;-A-0-1{+-.:-#},->m -#,=-I{=-=v-

H,-.-+$-*1=-%+-1"{,-.:-'m-W:-8>v:k (},-1}$=-.-9$-'m-W:-(}$-k


14

“Therefore, yours is a pure wisdom that perpetuates mistaken appearances. And thus your way of trying to think about not thinking about anything is incorrect. By neither recalling nor bringing things to mind, how will you ever recall your previous lives, or bring to your omniscient mind all existing things—how will you even get rid of your mental afflictions? +{-0=-,k 9$-+#-.8m-<{=-:0-<m=-+},-${=-.:-K}#=-.8m-M;-8A }:-.=- o=-#=v1-

@ m-,$-*1=-%+-%}$-.:-K}#=-,=-K}#-.-({-0:-6m-0-%{ -W-0-$,-.-*1=-%+-($=-){-+{-

0%{,-,=-*0=-<{=-:0-;-1"=-.=-am0-.-*1=-%+-0=;-,=-=$=-W=-<m-&}=-

*1=-%+-*}0-.:-8>v:-:}-6{=-#=v$=-=}kk

“And so, the yogi who directly perceives the object using the wisdom of purity forever puts to rest their mistaken conceptions, by perceiving that all three times, and every inner and outer object, are empty. By relying on this he eliminates all of his wrong worldviews, making him a master in both method and wisdom. And this helps him clear away every obstacle, until he gains every perfect quality of a Buddha.” +{-,=-02,-.}8m-6;-,=-8"}:-\o,-> m=-<$-1&m+-<#=-*}0-%m#-#=v$=-.-+$-k

Then the King announced that all their followers must also comment upon the debate. +.;-+A$=-,-:{k W8m-W:-%m#-%:-8'v#-%m$-:m1-> m=- }$-0-1&m=-,k /-:};-_p-

@ m,-.-Hs#-1m-1*v,-@ }#=-;=-#+#=-.:-#=v$=-){- m,-.-,m-9}$=-=v-84n,-.-;-0K{,-

,=-#+#=-){-9}$=-=v-84n,-.-*1=-%+-0)$-,- m,-.8m-1&}#-;#=k +{-06m,-ò-

<{=-:0-< m-0:-ò-^:-,=k


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And so then Pelyang sa id: “There is the method followed by the Chinese, of entering instantaneously, and there is the method of purifying ourselves in stages. Now it has been stated that the six perfections are named with regard to their opposites. Giving is called ‘giving’ due to the tendency to hoard things for ourselves. And so if we abandon all forms of hoarding things for ourselves, we reach the highest giving. And we can apply this in the same way, all the way up to wisdom. %},-.-8+=-,=-:m$-6m#-_p-W-0-;-1m-1*v,-.-1-1&m=k U+-,=-+0v-1-M1-#=v1-1-

1*v,-){k )},-1v,-#%m#-%:-ò-8'v#-.-1&m=-){k 1-83;-1-K}#=-.=-+{-W:-

>v:k 8'v#-"}-*-++-<$-=$=-W=-.:-#%m#-%m$-8K=-0v8$-#%m#-e=-.-+$-k

“For a long time after the Teacher [Lord Buddha] passed, disagreements about worldview did not exist. After that came three schools of the Middle Way who disagreed. Tunmun means entering immediately: we come into it by not seeking anything, and not realizing. The point of enry is different but the goal and the enlightenment are the same.” 9{-<{=-+0$-.}=k %m#-%:-8'v#-A-0-+$-:m1->m=-8'v#-A-0-#(m=-+? }+-+#}=-){k

:m1->m=-8'v#-,k Wv-1-1&m=-.=-${+-+$-1m-8Hk #%m#-%:-8'v#-,-={+-+-:v$-%m-

A {+-+$-.}-,=-=$=-W=-,-%m-({=k

Then Yeshe Wangpo spoke at length, giving arguments such as: “We must investigate both entering immediately and entering gradually. According to those who hold to entering in stages, you do not need a cause for things, and therefore you are different than us. If you can enter immediately, then what are you doing here now? And then what is the problem with saying we are not already Buddhas from the very beginning?


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+{-0=-,-:m-;-84|#-.8$-#}1-.-:{-:{=-84|#-+#}=-){k #}1-.-#%m#-#m=-0E}+-1m-

ao=-.-W:k =-+$-.}-*}0-.8$-+!8-,-*1=-%+-1={,-.-W-%m-* }=k

“When we climb up a mountain, we must ascend step by step; we can’t travel all the way up with only one step. It is the same way here. If reaching even the first bodhisattva level is so difficult, need we even mention omniscience? ${+-2|,-1m,-> m-;v#=-< m=k #=v$-:0-\o,-;-<{=-:0-#=v1->m=-^$=-.=-+},-1-

,}:-0:-<{=k &}=-]}+-0%t-;-0U0=-){-0"}1=-.=-07}+-.-*}0k =-+$-.}:-[},-

1{+-.-;-bo#=-){-=-0%t-:m1->m=-^$=-.=-3~#=-#(m=-Q}#=-,=-83$-W-0-9m,k

“According to our own Gradualist system, once we have inundated ourselves in all the sacred teachings by means of the three wisdoms, then we can unmistakably grasp their meaning. And by training ourselves in the ten virtuous activities, we will become skilled at them, and will reach mastery. Then entering onto the first bodhisattva level will be no problem. And once we have become adept in all ten levels, we complete the two collections, and we become enlightened. [Note: the “three wisdoms” here refer to the three of listening, contemplating, and meditating, or “tu sam gom.”] ={+-W:-,-3~#=-1-Q}#=-R}-1-^$=-.:-8'm#-K{,->m-A-0-9$-1m-<{=-,k <{=-A-

*1=-%+-<{=-.:-'m-W:-8>v:k %m-9$-1-A=-.:-(;-0=-7,-9$-1m-B}$-%{-W}#=-

){-8&m-,-=$=-W=-#-;-8Es0k

“If we do as you say, we will not complete these collections; we couldn’t even train our minds in worldly things. And if that is the case, how would we ever come to know all things? If we lie around without doing anything at all, without


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even eating food, how on earth will we achieve enlightenment, if we die from hunger! 1-0K#=-1-+?+-.:-#}1-.-0}:-9$-0L{#-8&}=-,-&}=-#-;-K}#=-6{=-A-0-;-=}#=-

.-W=-.:-e=-.=k

“If you don’t examine or check into where you are stepping, then you will fall off a cliff; and then how will you ever realize suchness?” )},-1v,-.=-;,-e-0:-1-ao=-){-1{-)}#-J {$-.-U}0-+.},-;-/v;-){-/1-R$=-){-+{8m-3|-%}-

O-O-;-=}#=-.-B-$,-[ {=-){-:$-#m-K{,-L}=-0Ly$=-){-<m-6{=-E#-#} k

The Immediatists were unable to respond, and so they accepted defeat, and presented the garland of flowers to the Master. At this point they cried out with woe, wailing: “They have smashed us with the bricks of our own foundation, and we have perished!” +{-,=-02,-.}=-+-@ m,-&+-W-0-Pz-au0-<m -;v#=-7v$=k ]}+-.-&}=-]}+-0%t-+$-/-:};-

ò-@ m,-.-U}0k )},-1v,->m -;v#=-A {+-ò-1m-+0$-$}-6{=-0!8-+;-){-;-<$-W8m-9v;-ò-

0Q$=k +.{-M1=-0&r=-){-#){:-ò-)=-=}k

The King then announced: “Henceforth our worldview shall be the system of Nagarjuna. And our activities shall be to train ourselves in the ten virtuous deeds and the perfections. Following the Immediate system is now forbidden.” Then Hwashang was banished from the country and sent back to China, and all his texts were gathered together and hidden away.

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Diamond Mountain University