[ First reliance – Rely on the Dharma not on an individual person]
63. Therefore do not rely on individuals,
But rely upon the Dharma.
Freedom comes from the genuine path that is taught,
Not from the one who teaches it.
64. When the teachings are well presented,
It does not matter what the speaker is like.
Even the bliss-gone buddhas themselves
Appear as butchers and such like to train disciples.
65. If he contradicts the Mahāyāna and so on,
Then however eloquent a speaker may seem,
He will bring you no real benefit,
Like a demon assuming Buddha’s form.
In essence it is important to understand that any genuine spiritual teaching must be based on the power of reality. That is to say that a teaching is only genuine if its in full accordance with how things really are. It is the teaching, the instructions, the application of the teaching that enables the individual to realize the truth. In a Sutra it says “Sages do not wash away karma with water, They do not clear away beings’
suffering with their hands, They do not transfer their own
knowledge to others; They liberate others only by teaching
the truth of reality. “
In the WOMPT also it is said that the
Teacher cannot send a student to awakening as if throwing a stone. It
doesn't work like that. The teacher shows the path and helps the
student along the path by several means, but it is the person that
must apply themselves. This is the essence of the first reliance. Until we attain concrete realization for ourselves, it is important to rely on an 'outer teacher', however the most important is that such teacher is expounding the genuine Dharma, in a correct way, showing the proper methods of practice and so on. It is not important who the teacher is in the sense of what is his name, title, nationality, is the teacher handsome or not, or anything personal. The most important is that the teacher has genuine Bodhicitta, pure motivation, personal experience, teaches the Dharma correctly and has a peaceful and proper conduct that is in accordance with the Dharma.
In the pramanavartikka, Dharmakirti engages in a proof to show that the Buddha is an authority when it comes to liberation and the Dharma is authentic, we will study that later. However, in general we can determine what is authentic Dharma based on several points:
- The teachings should accord with the principles of the two truths, and the view of the union of the two truths.
- The teachings should be in accordance with the four seals of the Dharma:
1) all compounded phenomena are impermanent
2) All contaminated emotions are suffering
3) there is no self
4) Nirvana is beyond all elaboration and the four extremes.
- Finally we can also consider the ultimate meaning of Dharma by its six characteristics:
1) Inconceivable (the ultimate dharma cannot be grasped by concept)
2) free from the two veils (free from emotional and cognitive obscurations)
3) free from thought (free from projecting conceptualization)
4) pure (it is pure because is free from obscurations)
5) clear (it is clear because it illuminates the true nature of all phenomena)
6) antidote (it is an antidote to ignorance and obscurations)
If a teaching is falling into extremes, such as reifying conventional phenomena, or denying causality at the conventional level for example, then it is incorrect Dharma and should not be followed.
[ second reliance – rely on the meaning not just the words]
66. Whenever you study or contemplate the Dharma,
Rely not on the words, but on their meaning.
If the point is understood, it matters little
How eloquently or not the words were spoken.
67. Once you have understood what the speaker
Intended to communicate, if you then continue
To think about each word and expression,
It is as if your elephant is found, yet still you search.
The second reliance is pointing to the fact that once we listen or read a teaching we should try to understand correctly the meaning of the words. If we just assume or take everything too literally we may in many cases miss the actual point being made. On other aspect of this is that we should not become too attached to words and forms of expression. If the words express the meaning correctly and we understand it, it does not matter how beautiful and elegant the speech is, or if its crude and simple. This is in fact a problem we find often as the Dharma gets translated into western languages where the common meaning of a certain word may not be exactly what its meant in the Buddhist sense. It is not that words don't matter, they clearly do, for exactly that reason here we are being reminded that we should try to understand exactly what is the meaning of the words used.
However, once the meaning if clearly understood we no longer need to keep 'spinning words' and elaborating endlessly with more words, that is the meaning of the elephant metaphor. If we lose our elephant (the meaning), we may search for it by following its footprints, those are the words, but once we find it, we don't need to keep searching.
68. If you misinterpret the words they will only increase,
And you’ll never stop till you run out of thoughts,
All the while straying further and further from the point.
Like a child at play, you’ll only end up exhausted.
69. Even for a single phrase like “Fetch the wood!”
Out of context, there’s no end to what it might mean.
Yet if you understand what is meant,
The need for the words ends just there.
Sometimes people get very attached to language itself and words, and become very picky and discuss endlessly the words and sentences. The example here is that of someone who asks another person to bring wood for the fire. That should be enough, in the context if we say "bring some wood" it is quite sufficient and clear. If the other person would answer with questions such as "which kind of wood? Wood from which kind of tree? wood with bark or without bark?" and so on, this would be quite pointless. Once we understand the meaning of the words there is no need to keep thinking more and more, because if we do we just become more confused.
Normally in ordinary life, most people talk too much. Always talking and talking, and repeating the same things again and again. This is only creating a more confused mind, and in any case much the ordinary speech is very pointless, and even very negative in some cases. We also see this sometimes with religious texts such as prayers for example, people can become very attached to language and only want to chant the prayers in Tibetan, or Sanskrit because they think there is something specially holy in the language or words themselves. Some Catholics also have that and want only to have the mass said in Latin (even though that was not even Jesus's language), and Tibetan is also not the original language of the Buddha, nor the Tantras themselves. Of course some things are not possible to translate, like Mantra and Dharani, and those things work with the principle of secret or inner sound, that is different, but when it comes to prayers and practice texts is different. But people have this kind of strange ideas and obsessions that are not based upon clear reasoning, so we should understanding this well.
70. When a finger points to the moon,
The ignorant look at the finger itself.
Fools, who are attached to language alone,
May think they understand, but it will not be easy.
The classic example that illustrates this point is that of a finger pointing to the moon. If we become too attached to words and become overly literalist we will not be able to understand the meaning of the Dharma. An example of this would be if someone listens to the word "emptiness" they think of the empty space inside a cup. Or if they hear the word "luminosity" they think of some bright light. This literalist approach becomes a sandpit of words and we will not be able to understand the actual meaning.
[ third reliance - rely on the ultimate meaning and not on the provisional meaning]
71. When it comes to the meaning of what is taught,
You should know the provisional and definitive,
And rely not on any provisional meaning,
But only on the meaning that has certain truth.
72. The All-Knowing One himself, in all his wisdom,
Taught in accord with students’ capacities and intentions,
Presenting vehicles of various levels,
Just like the rungs of a ladder.
Once we understand the general meaning as explained before, it is important to understand that a teaching may express two levels of meaning: Provisional meaning and Ultimate meaning (or definitive).
If we do not understand the difference between these two levels of meaning we may confuse them, and take a teaching that is meant to be only provisional to be ultimate, or vice-versa. This would be a serious obstacle in our path. So it is important to know how to distinguish between them.
The Buddha taught many types of teachings in accordance with the capacity and situation of his disciples, and as the Buddhist tradition evolved many more expressions of those teachings appeared. The system of Buddhist Dharma in scripture and practice can be categorized in many different points depending on how its analysed. For example we can speak of three vehicles: the path of renunciation, the path of transformation and the path of self-liberation - and in this way we are considering a certain division. Or we can speak of the nine vehicles: sravakayana, pratyekabuddhayana, mahayana and vajrayana (which splits into six: kriya Tantra, upa, yogatantra, mahayoga, anuyoga, atiyoga). Each of this vehicles would then present a specific way to talk about the view, methods of practice, and stages of the path; and each one is a complete vehicle to awakening. When it comes to the Mahayana system of philosophical views for example there are the four principle tenets: Vaibashika, Sautantrika, Cittamatra, Madhyamaka. In all of these schemes there is one constant principle, they are organized like the steps of a ladder, with each vehicle, or philosophical tenet, being more refined and accurate than the previous one.
However, a very general categorization that is often made is simply dividing the Buddha's teachings into two categories : provisional meaning and ultimate meaning. In this sense teachings that speak about appearances, production, causation, lifetimes, beings, realms and so on are provisional. Teachings about emptiness, the union of emptiness and luminosity, the ultimate truth beyond elaboration, those are of ultimate meaning.
73. Wisely, he spoke with certain intentions in mind,
As with the eight kinds of implied or indirect instructions.
If taken literally, these might be invalidated,
But they were spoken for specific reasons.
The provisional teachings are defined by three characteristics: intent, necessity and inconsistency.
That is to say that provisional teachings might not be consistent with the way things really are in the ultimate sense; however, they were taught with a particular intention within a situation or context because there was benefit and necessity.
What kinds of intention then are there in this case? They are the intentions of implied intent and indirect instruction.
Implied intentions:
- in regards to entrance: to help someone who does not accept a certain teaching gain entrance into the dharma by presenting a temporary instruction, like for example saying that the five aggregates exist to those who cannot accept the full meaning of emptiness; or that there are external particles that make up objects to those that cannot accept that there is no substantial reality beyond mind.
- in regard to nature: like saying in the cittamatra teachings that there are three natures and everything is mind. This is still provisional because this 'mind' is not a truly existent entity either.
- in regard to antidote: to give a correcting instruction to someone who is leaning in the wrong direction, like saying that the path is very hard and requires incredible effort for many lifetimes to someone who things its easy and its a little lazy; or saying to someone that its really not hard at all and the awakened mind is easy to see to someone who is frustrated or has not much confidence.
- in regards to terms : some words in the texts cannot be interpreted literally, they have a different meaning in the context of the teachings.
The Types of intention in regards to indirect meanings are:
- hidden in regards to equality: even though all Buddhas have same nature and qualities, the texts speak of different Buddhas has if having different qualities and natures such as the Buddha of compassion, and the Buddha of wisdom and so on. Even though there is just one reality, we speak of two realities.
- hidden in regard to other meanings: similar to the one in the list above in regards to natures.
- hidden in regard to other times: some sutras say that if we recite this mantra we attain awakening. However, that doesn't mean its immediately right now.
- hidden in regards to individuals : Similar to the antidotes above, some teachings are given in the context of a particular encounter with a particular person that needs to hear a certain type of advice.
74. From the four schools of buddhist philosophy
Through to the ultimate vajra vehicle,
Aspects not fully realized by the lower approaches,
Are made clear by those which are more advanced.
75. Seeing it to be superior according to the texts and logic,
The intelligent seize the definitive meaning
Like a swan drawing milk from water,
And revel in the ocean of buddhist teachings.
The main tenets of buddhist philosophy
refine the view step by step, each correcting mistakes in the
previous and clarifying the view. The tenets of Vaibashika,
Sautantrika, Cittamatra, Madhyamaka are the main four tenets of
Mahayana. Then we have the views of the 6 classes of Tantra: Kriya-tantra,
upa, yogatantra, mahayoga, anuyoga and Atiyoga. For example the cittamatra view of
mind-only refutes the vaibashika and sautantrikas ideas regarding existing outer things and particles and shows everything to be mind
only. The Madhyamaka shows that this existent 'mind-only' of the
cittamatra cannot possibly be truly existing either and goes beyond
the four extremes. Still in the higher Tantra views, specifically anu and Ati yoga in particular the subtle grasping at two truths of
the madhyamaka is totally removed and the understanding of the
'luminous' aspect of Buddha Nature which is hard to understand in the
lower systems is made clear. In this way we can understand how each
system corrects something, and makes something clearer. Here the text
is saying that according to our capacity we should climb this ladder
and reach the highest view. That does not mean that we should just go straight to the highest, like the Dzogchen Ati yoga for example, maybe
for some people that is possible, however, in general it is best to have an
understanding at least of the Cittamatra and Madhyamaka views very well
resolved in our minds as a foundation, that will be very helpful.
76. The teachings of the profound vajra vehicle are also sealed
By means of the six limits and four modes.
But can be definitively established by stainless reasoning,
Accompanied by the pith instructions of the lineage.
It is not only the teachings of the Sutras and Mahayana that can be understood in provisional and ultimate meanings or validated through inferential reasoning and valid cognition. The teachings of the Vajrayana also. In the case of Vajrayana they are to be understood through the six limits and four modes, together with valid reason and pith instructions from the lineage teachers.
The six limits are:
- provisional meaning and ultimate meaning
these for example refer to the teachings on the generation stage of deity yoga, and the completion stage teachings.
- intentional discourse and unintentional discourse
These refer to intentional teachings that have a clear motivation and reason behind them, so they can have several meanings, hidden meanings or provisional meanings. The Unintentional discourse is a direct instruction that its just like it is and has no other meanings.
- meanings that agree with words and meanings that do not agree with words
These refer to situations where the words being used should not be interpreted in their usual way as they are used commonly in the world. An example of this is the word 'wrathful' that is used in Vajrayana whose meaning does not agree with the common meaning of that word.
The four modes refer to the different 'layers' or modes of understanding of a teaching and they are: literal, general, hidden and ultimate.
For example in the Sutras we can understand the meanings of the five aggregates and negative emotions literally. In the general meaning in Vajrayana however it is different because it is explained that in reality there is the state of primordial purity beyond good and bad and the five aggregates are the five buddhas and so on. The Hidden meaning would be the explanations of the same topics but now in relation to the subtle body and channels. The ultimate meaning would be the explanations from the atiyoga point of view for example, or the union of emptiness and luminosity.
This can also be understood by the refuge prayer from the Excellent Path to Omniscience liturgy that says:
"To the three Jewels and the Sugatas,
In the three Roots: guru, yidam and dakini,
in the nadi, prana and bindu whose essence is bodhicitta,
In the mandala of essence, nature and compassion,
I take refuge until total awakening."
Here we can see an example of the literal, general, hidden and ultimate meaning of the three jewels.
In this stanza there is also reference to the fact that in vajrayana also we can establish the validity of the teachings through the modes of valid cognition. In this case this explanation mostly comes from the Mayajala Guhyagarbha Tantra, this is a very extensive topic and not so easy, however some examples are useful to understand:
reasoning of the single cause that
establishes the unborn nature: “On the ultimate
level, all phenomena of apparent existence have a single cause,
which is the naturally occurring timeless awareness, the unity of
space and wisdom, because all phenomena are within this state and
not beyond it.”
reasoning
of seeds syllables that establishes unceasing display: “On the
relative level, the appearances that arise from the basic space of
phenomena appear as the kāyas and wisdoms, as illustrated by seed
syllables. This is because nothing goes beyond the nature of the
basic space of phenomena.”
reasoning of
blessings establishing the indivisible nature: “The relative
and the absolute are inseparable and mutually bless each other,
because they could not be in union if they had different natures.”
reasoning of
direct perception establishes that characteristics are beyond
concepts: “The true nature, which is inseparability, is not
within the domain of the intellect because it is unfathomable by
ordinary thought. The true nature is yogic direct perception, which
is the domain of individual, self-cognizing, timeless awareness.”
the three
purities:
“The five
elements, the five aggregates, and the eight consciousnesses are in
essence the three purities because they primordially abide as
having the nature of the five female buddhas, the five male
buddhas, and the five wisdoms.”
Then there is
for example the reasoning of the great nature, in the Tantra it says
“Naturally present intrisic awareness appears, but does not
abide”. As a syllogism this would be “in the ultimate nature,
which is the natural state, although phenomena of samsara and
nirvana appear, they are determined as being nothing other than
natural intrinsic awareness because they are established as such by intrinsic awareness, which is that which knows the natural state”
These are just some examples to illustrate the meaning of the stanza to make the point that the vajrayana teachings also can be established trough valid reasoning that accords with the way things really are.
77. The inseparable union of the primordial purity
And great equalness of all phenomena
Is the point that is definitively established
By the two authentic valid cognitions.
By means of the two valid cognitions it can be established without doubt these three principles of the view: primordial purity, equality and self-knowing awareness.
This means that all phenomena are primordially pure, free from any intrinsically existence and concepts. Phenomena appear, but they are empty, they are empty but they appear. This appearance cannot be separated, is not difference, then the emptiness; so phenomena are a great sameness in the great expanse of emptiness. The union of primordial purity and emptiness cannot be found as an object outside non-dual primordial awareness. In this sense non-dual primordial wisdom is the Dharmakaya, the single sphere of phenomena.
78. By applying the key points of the literal, general,
Hidden and ultimate meaning, without any conflict
In the approaches of the pāramitās, development phase,
Completion phase and the Great Perfection,
79. One gains the confidence of certainty about reality.
Then the supremely intelligent heirs of the buddhas
Come to master an inexhaustible treasury of Dharma,
As a sign of victory for the teachings of scripture and realization.
In this way by understanding the provisional and ultimate meanings, by understanding the four modes of literal, general, hidden and ultimate we can come to see that there is no conflict between any level of teachings, that is to say that the teachings of the Sutras are not in contradiction with the Tantras for example. In this way we gain a profound confidence in the ocean of teachings of the Dharma.
[ fourth reliance – rely on wisdom not on conceptual mind]
80. When taking the definitive meaning into experience,
Do not rely upon the ordinary dualistic mind
That chases after words and concepts,
But upon non-dual wisdom itself.
After understanding each of the
reliances it should be clear that they are important in order to
properly discern the teachings, the views and methods of practice.
However, in the end, in order to attain realization we cannot rely on
dualistic consciousness. In this way when taking the meaning into
practice and meditation one must not rely on conceptual mind. Instead
one must come to recognize and develop concrete experience in
timeless primordial awareness. Ordinary consciousness functions based
upon conceptual formations and it is dualistic, it is the subject
that perceives and engages with the multitude of objects, being the
objects of senses or mental objects. This dualistic way or
apprehending is the meaning of deluded consciousness. This does not
mean the previous three reliances are to be discarded right away, here we
should repeat this again. At the start for most people relying on
timeless awareness is not possible because they do not know what that
is, they do not have a concrete experience of what that is, or even
if they have a little, its not clear or stable and most of the time
they are functioning fully within deluded dualistic consciousness. So
at this time the previous three reliances are helpful because through
them we can come to understand clearly the meaning of the teachings and methods of practice.
81. That which operates with conceptual ideas is the ordinary mind,
Whose nature is dualistic, involving ‘perceiver’ and ‘perceived’.
All that it conceptualizes in this way is false,
And can never reach the actual nature of reality.
All conceptualizations in the ordinary mind, no matter how subtle, elegant or sophisticated they may seem, are just that, ideas. We can have ideas about 'emptiness', about 'energy', about 'this is true or false' .... however, all conceptualizations that are part of this system of 'perceiver' and 'perceived' are false. Ideas in the mind are the objects that are perceived by the self (subject), in this way its just the mechanism of dualism. In this way we can never reach the actual nature of reality.
82. Any idea of something real or unreal, both or neither—
Any such concept, however it’s conceived—is still only a concept,
And whatever ideas we hold in mind,
They are still within the domain of Māra.
So here it is saying that all ideas we
may have in our minds, such as this is real, or this is unreal, such as for
example some people say all is material, others say that the matter
is unreal, but that energy is real, others say that we really are made of energy, or
things like we are pure spirit .. or whatever it may be. No matter how subtle or
elegant, a concept may be, it is still just a concept and it is an
object of fixation and attachment in the mind, and it is not the actual nature of reality.
Only direct experience matters. If we do not develop direct and
concrete experience then we are just remain in fantasy. To remain
in fantasy is just another way to say to remain within ordinary
dualistic consciousness. It is the domain of Mara because in order to hold an object in the mind as true, it necessarily means we must also hold as true to the 'subject' that is fixating on the object. This 'subject' that holds the 'object' is the self; and that is what we call self-grasping. Self-grasping is another name for Mara. It is only by seeing directly our
natural state, the nature of the mind, that this mistake of
perceiver-perceived, this ordinary consciousness is seen through and
cut-through. It is only by realizing the true nature of this Self,
what is this mind; only then we can see that this seeking and concept
making mind, including subject and its objects are naturally free and
beyond dualism. This is exactly why I say many times that if we are
serious about the path to freedom we need to train properly, to
learn and practice seriously, because if we don't, if we just read a
little here and there, listen to some words or a video here and
there, but never really 'jump in' and cultivate this path and this
mind in a proper way, we never develop concrete experience and the
Dharma just remains a fantasy we have in our minds.
83. This has been stated in the sūtras.
It is not by any assertion or denial
That we will put an end to concepts.
But once we see without rejecting or affirming, there is freedom.
84. Although it is without any perceiving subject or object perceived,
There is naturally occurring wisdom that is aware of itself,
And all ideas of existence, non-existence, both and neither have ceased completely—
This is said to be supreme primordial wisdom.
85. Just like the orb of the sun to someone blind since birth,
This has never been seen by the spiritually immature.
However much they think about it, they fail to understand,
And so it is only a cause of fear in the minds of the foolish.
86. Yet through scriptures of authentic origin,
Reasoning that refutes all four conceptual extremes,
And the force of the master’s practical instructions,
It arises in our experience, like sight that is restored.
It is not by attachment and rejection, fixation on concepts, that we will be able to realize timeless awareness. In fact it is just the opposite.
In The Sūtra
of the Manifold Display of Mañjuśrī states:
"By having
reference points, whatever is conceived of as an entity or a
nonentity is an object of grasping, which places it in the domain of
demons."
The same
sūtra also says:
"To whatever
extent there are reference points,
to whatever
extent there are mental formations,
to that same
extent there is demonic activity."
Machik Labdron refers to this 'Demon', Mara, as Inflation, or Self-grasping and explains clearly that this Inflation of the Self is the root of all confusions, as shown in this citation:
"Since
everything comes from inflation,
I speak of
decisively severing inflation
Attachment
and aversion to objective things,
if just
realized as inflation at the root,
is like
smoke in the crevices of a wall
that
subsides naturally once the fire is extinguished”
Stanza 86 explains that this is to be realized by resolving clearly and with certainty the view through relying on valid cognition, reflection and the scriptures, in this way we come to break the delusion of the four extremes. Then by following the pith instructions on practice given by the teacher and passed down through the lineages of realization we come to develop concrete experience, just like someone seeing the sun for the first time.
[ the realization ]
87. At that time, with a faith that comes from savouring
The nectar-like taste of the Buddhadharma,
Our eyes open widely in purest joy
And we glimpse the buddhas’ wisdom kāya.
The realization of having followed the path all the way to non-dual timeless awareness is the direct realization of the Dharmakaya.
88. In this, all things without exception
Are seen in their ultimate state of equality,
And with this certainty about what is itself beyond expression,
Skillfully, one expresses the unending treasury of Dharma.
In this realization all things are seen
in their great equality at the ultimate level. Things appear, but are
empty, they are empty but appear, like a dream or a rainbow. The self
is seen as totally illusory to the point where its not even there and
the experience of the dharmakaya appears nakedly in meditation. From this certainty and clarity
expressions of the Dharma bursts forth spontaneously and naturally
for the benefit of others, dharma treasures in different forms. Also one is able to explain even the most subtle aspects of the path
with confidence and clarity that comes from direct experience.
89. Having become learned in the ways of the two truths,
When seeing the reality of their inseparable unity,
One knows that, just as a husk is removed to reveal the grain,
All the various methods are simply to lead one to this point.
Once
we develop a clear understanding of the two truths, and through
practice we reach the direct experience of the unity of emptiness and
luminosity, the unity of the two truths, then one will understand
that just when the husk is removed to show the grain inside, it
becomes clear that all the methods and yanas in fact are just to
reach this single point. In the Supreme Source it says: "“Actually there is only one yana, but
it arises as nine yanas, all of them are contained within the Great
Perfection"
90. With the thought, “Skilled in means are the buddhas,
And all these methods make a genuine path,”
An irreversible sense of confidence will arise
In the teachers and their teachings.
91. By gaining the supreme non-abiding wisdom,
Naturally one is freed from the extremes of existence and quiescence,
And the ornament of great and effortless compassion
Arises to pervade throughout the furthest reaches of space and time.
Once we reach the non-abiding wisdom of intrinsic non-dual awareness one becomes free from the extremes of
'existence' and 'peace' or cessation. These are the two extremes –
the view of true existence, and the position of cessation of
emptiness. The realization of intrinsic awareness, the non-abiding
ultimate wisdom, is beyond this two extremes. In Maitreya's the
Ornament for Clear Realization it says: “Not abiding in the three realms
thanks to wisdom, not clinging to nirvana thanks to compassion.”,
so that is why its called non-abiding wisdom.
[ the fruit as the eight treasures ]
92. When the correct approach to the two truths
Is realized through contemplating the four reasonings
In this way, it brings the four genuine reliances.
From such a supreme and flawless cause as this
93. Comes the result of profound primordial wisdom.
When this experience is developed to its fullest
It releases the eight great treasures of confidence
That were sealed within the absolute space of awareness.
By having a correct understanding of
the two truths, the conventional reality and ultimate reality, which
we can gain by the means of the four principles, we will master the
meanings of the four reliances. As a result of having this great
understanding of the two truths by the four principles, and having
mastered the four reliances we come to develop the concrete realization
of the timeless non-dual wisdom. Once this experience of non-dual
wisdom is expanded and developed to its full capacity, then
spontaneously this eight great treasures are released from the secret
space of pure awareness. That is to say that this eight treasures were
always there because all beings have the Buddha nature with its
qualities.
94. Scriptures heard and contemplated in the past
Are never forgotten—this is the treasure of recollection.
Knowing precisely their profound and vast points—
This is the treasure of intelligence.
The treasure of recollection is never to lose from our mind the presence of the teachings, whatever teachings we have received.
The treasure of intelligence is the discerning wisdom to understand clearly and without mistakes the relative and ultimate meanings of all teachings.
95. Understanding all the themes of the sūtra and tantra collections—
This is the treasure of realization.
Never forgetting any detail from one’s studies—
This is the treasure of retention.
The treasure of realization is to actual develop the inner experience and realization of the meaning that is presented in the Sutras and Tantras.
The treasure of retention is to never forget not even a single word of any teaching we have heard or read.
96. Satisfying all beings with excellent explanations—
This is the treasure of confidence.
Safeguarding the precious treasury of sacred teachings—
This is the treasure of Dharma.
The treasure of confidence is to have the confident capacity to deliver a teaching and explanations that are clear and beneficial for the recipient, whatever the topic might be.
The Treasure of Dharma is to become naturally a Dharma Holder, who protects and upholds the teachings in an authentic way not allowing it to degenerate, and to teach it to others.
97. Not severing the continuous line of the Three Jewels—
This is the treasure of bodhicitta.
Gaining acceptance of the nature of equality beyond arising—
This is the treasure of accomplishment.
The Treasure of Bodhicitta is the unbroken stream of compassion for all sentient beings, to become part of the like of heirs of the Buddhas.
The Treasure of accomplishment is to be free from any doubts or hesitations regarding the meaning of emptiness and the ultimate state.
98. Someone who has mastered these eight great inexhaustible treasures
Will never separate from them, and
Will be praised by the buddhas and their heirs
And become a sovereign of the three worlds.
[ the result of realizing the union of the two truths]
99. The valid teachings of the victorious buddhas
Are established by the valid cognitions,
So by developing confidence through the valid path,
The true result of the valid teachings will be seen.
[closing verses]
100. With noble vision, completely and utterly pure,
And great compassion that has reached perfection,
The bliss-gone buddha revealed the path
And said, “The taste of this nectar I have discovered
101. Should be experienced by means of
The four reasonings and the four reliances.”
Although a portion of this elixir has now been shared,
In this modern age rife with degeneration,
102. Through all the methods that run counter to this approach,
It is difficult to savour the supreme taste of the teachings.
With this in mind, and with an altruistic intention
And a mind of supreme devotion for the teachings,
103. I have here briefly explained how to generate
The immaculate wisdom that is born of reflection.
Through the merit of this may all beings
Become the very equal of Mañjuśrī!
104. Turned towards the sun of Mañjuśrī’s speech,
The water-born lotus of my heart opens in devotion,
May these golden honey drops of excellent explanation
Become a plentiful feast for the bees of good fortune!
I had had the intention to write this for a while, but in accord with the recent request made by the learned scholar Lhaksam Gyaltsen, this was written in a single day by Jampal Gyepa on the twenty-ninth of the third month of the Sakyong year (i.e., Wood Bird, 1885). Mangalam. There are one hundred and four verses. Let virtue abound!
