在靈感中翻譯佛法，在業力下努力微笑

噶千仁波切2015年西雅圖弘法：紅觀音法會開示（上）英文繕寫 Red Chenrezig Guhyasamaja Teaching by H. E. Garchen Rinpoche (I), July 11, 2015 Seattle, Washington

Opening prayer:

All mother sentient beings, especially those enemies who hate me, obstructers who harm me, and those who create obstacles on my path to liberation and all knowingness: May they experience happiness and be separated from suffering, and swiftly realize them, establish them in the state of unsuppressed perfect complete and precious Buddhahood.

And thus until I achieve enlightenment, I perform virtuous deeds with body, speech and mind. Until death, I perform virtuous deeds with body, speech and mind. From now until this time tomorrow, I perform virtuous deeds with body, speech and mind.

In the Buddha, the dharma and the sangha most excellent, I take refuge until enlightenment is reached. By the merit of generosity and other good deeds, may I attain Buddhahood for the sake of all sentient beings. (3 times)

May all mother sentient beings boundless as the sky, have happiness and the causes of happiness. May they be liberated from sufferings and the causes of sufferings. May they never be separated from the happiness which is free from sorrow. May they rest in equanimity that is free from attachment and aversion. (3 times)

The ground is sprinkled with scented water and strewn with flowers, it is adorned with meru, the supreme mountain, the four continents and the sun and the moon. As a Buddha field, I offer it. May all sentient beings attain the happiness of the Buddha fields. To the lamas who possess the three kayas, I offer the outer inner and secret offerings, with my body, wealth and all that is visible, please grant me with the supreme realization - enlightenment.

（As a Buddha field, I offer it.）

Om guru dewa dakini ratna mandala pratisa svaha

Whatever merit I have gathered through prostrations, offerings, confession, rejoicing, beseeching and praying, for the sake of the enlightenment of all sentient beings, all this I dedicate.

Unequaled refuge ornament of the world, your fame pervades the three thousand worlds, you are the victor, Vajradhara, without the doubt. I bow at the feet of the father Jigten Sumgon, continually I think of no one but you. Compassionate one, grant your blessings, dispel the darkness that surrounds my heart. Please bless me so that I realize the unelaborated nature of mind. Please turn the wheel of the dharma of the two vehicles and their combination according to the dispositions and likewise, the mental capacities of sentient beings.

So, my dharma friends, we come to the practice text of the Great Compassionate One, the Avalokiteshvara Guhyasamaja. So it begins with the title: Cumulus Clouds of Compassion: A Supplication to the Lineage of the Mahakarunika Guhyasamaja. And so, first, the Mahakarunika refers to 'great compassion'. And then, Guhyasamaja means 'the gathering of secrets'. So together it means that if one has great compassion someone with great compassion embodies the enlightened mind of all the Buddhas of the three times. So within Great Compassion the enlightened mind of all the buddhas gather. So that is the meaning of this name.

So on the outer level, the relative outer level, there are the countless buddhas of the three times that have appeared. And then within the inner level, the mind is the same―the mind is love and compassion. And the secret perspective of mind is that mind is like space, no one can see that mind of love and compassion, but all the buddhas gather within that single mind of love and compassion. So therefore, the compassion of a single Buddha gathers in the mind of all the buddhas. So there is an outer, inner and secret aspect, just as a person has outer, inner and secret aspects. The outer aspect of the person is the person’s body; the inner aspect of the person is the various thoughts in the mind and also in one’s speech, and the secret aspect is the mind which is like space, and nobody can see it. So it is either like space, or the vast ocean, or it is like light, or electricity.

It is like space because, although it is there, nobody can actually see it; we cannot grasp at it--it is intangible. It is there like the flame of a lamp, like a fire flame, it is clearly here but it’s also empty. So therefore we say that the essence of the mind is empty, and the nature is clear. And it is secret because no one can see it. So within that mind, the enlightened mind of all buddhas gather. This Mind is essentially the mind of love and compassion.

According to the 37 Bodhisattva practices, the perfect buddhas arise from the altruistic mind. So within this altruistic mind, the mind of all the buddhas gather. So it is the mind of great compassion, or Mahakarunika. Therefore, whoever possesses great compassion-- that mind and body is the enlightened Mind of all the buddhas-- within that mind all the buddhas gather. So if you look inside of your own mind, for example, and you find, 'I have a sincere wish to benefit my country and the people of this country', and you always have this wish, then you could recognize that this is an excellent intention--and this is probably how all the buddhas are thinking.

So that is the enlightened mind of the buddhas. So the Buddha mind is the mind where one has cleared away the habitual tendencies of one’s own suffering, and can turn more towards the sufferings of others,; one can be concerned about the well-being of others. So the Mahakarunika here represents this great compassion. So, this term is already very meaningful in itself. We should understand here that within this Mind of Great Compassion, the mind of all the buddhas gather.

So the Great Compassionate One, or Mahakarunika, is one of the names of Chenrezig. But he is given different names. For example, in the new tantric system and the Karma Kagyu, he is referred to as the Gyalwa Gyatso - Ocean of Buddhas', and in the Nyingma or old tantric system, itis the name here, Mahakarunika. Yet it is still the same deity and the body color and the implement, and so on are the same. There is a difference in the number of hands. In the new tantric system the Gyalwa Gyatso is the four-armed Chenrezig, and this one here, the Mahakarunia Guhyasamaja has two arms.   So that is really the only difference, and the difference comes about through his enlightened activity. And that is really the only difference, but the dharmakaya nature is exactly the same. And then there is also in the 37 bodhisattva practice book, an image of the thousand-eyed and thousand-armed Chenrizig. This is according to the vision of Gelongma Palmo, who saw thousand-eyed and thousand-armed Chenrezig. As was mentioned during the empowerment yesterday, the Great Compassionate One, Avalokiteshvara, is the essence of all the buddhas, in which all the buddhas arise from Great Compassion. And I also mentioned yesterday that this particular practice of the Mahakarunika Guhyasamaja is also very dear to my own monastery. We have been practicing this lineage of Chenrezig uninterruptedly from generation to generation, in an unbroken lineage. Also I personally have a single-pointed devotion to this particular practice and deity.

So how can we understand the appearance of the nature of the Great Compassionate One? for example, I have a personal experience, I’m actually a very sinful person, but even I have seen Chenrezig in my dream. And the way in which he appeared in my dream is according to the image on the first page of our booklet The Thirty-Seven Practices of Bodhisattvas [tri-lingual (English-Chinese-Tibetan version], which is a thousand arm and that is the so-called image. And so one day I had a dream about this image, and the way he appeared in this dream is as pervading the entire universe. There was a dark night sky in the dream, and the sky was filled with stars. And I saw all of these stars as the thousand eyes of Chenrezig, so that the whole universe was pervaded by these eyes of Chenrezig. So this is how his nature appeared to me in this dream. Then just about a week later or so, I was at the center in Arizona, in America. So at that time there was a local disciple-- I didn’t even know who he was, actually-- and this disciple made a picture that was a graphic-designed image of Chenrezig, like this size--quite big, like about an arm’s length--and he posted it on our Arizona temple door. And then I saw it was exactly the same image that I had seen in my dream! But I hadn't actually asked anyone to make it. I didn’t tell anyone about it yet suddenly it appeared on the temple door, and nobody had ever made an image like that before. So this, then, is the image that I had placed in the 37 bodhisattva practices booklet. At that time I thought that probably the dream I had was not just delusion, but perhaps I saw it because of Chenrezig’s great compassion. So then I used an image that a disciple made of a thousand-armed Chenrezig in a circle. And in the center of it I placed the face of the thousand-armed Chenrezig that comes from an image I took from the a self-arisen Drilbu Chenrezig [bell-shaped Chenrezig] which is endowed with the five qualities. So that is a very special image that I have had for a long time which I always give to my disciples. It comes from the time of King Songtsan Gampo, who installed a statue of Chenrezig bearing this image, which is the 'self-arisen Chenrezig. So I took the image of the face of this statue of Chenrezig and put it in the center of this thousand-armed Chenrezig circle image. And then, together, I put that in the 37 Bodhisattva practices. So I felt that this dream was not just an illusion but actually a great blessing from Chenrezig.

the At a time when obscurations are reduced, then, Chenrezig might appear in one’s dream, because in the dream state our thoughts--our ordinary thoughts--stop. When ordinary thoughts stopped, in my case, I saw the form of Chenrezig, and then I met this image. So this image really represents his nature and how he pervades the entire universe. There is actually nothing in the universe that is not pervaded by space. Space pervades all the three planes of existence, the 3 realms of samsara. They are always in this space, and encompassed by this space. And wherever there is space, there is the great compassion of Chenrezig or of all the buddhas.

There is also a prayer, a supplication which is similar to the one we have on page 14 of the Prayer Book. In the closing prayer we all prostrate to the thousand armed Chenrezig, and in the last lines of the normal prayer it says, “I prostrate to the venerable Chenrezig who shows whatever is needed to subdue those to be subdued.” So this is the common prayer, but then I   actually change this last line “whatever is needed to subdue those to be subdued”to “ I prostrate to the venerable Chenrezig, the one with great love who pervades like space”--who pervades wherever there is space. So I change this to love, because love is something anybody can relate to, whether one is a Buddhist or not a Buddhist. So this is the background of this picture in this booklet and it is very precious to me.

Do we have different text? Is there different text? Oh Rinpoche, sorry, on page 5. Oh yes, this is correct.

So we are on page 5[of the practice text]at the very beginning of the sadhana. It says “The Abridged Essence that is the Daily Practice of Mahakarunika-Guhaysamaja”. So 'the abridged essence' and 'the daily practice': there is a more elaborated version and this is like the abridged version. For example, for a powerful abridged bodhisattva like his holiness Dhalai lama, or any other spiritual masters, they often engage in the practice with more elaborated sadhana or great mandala, but for many of us, who not have much opportunity to practice, but do have a lot of devotion, but we have a lot of daily things to do, like a job or so on, for us, we need to rely on an abridged version of daily practice, because we do not have the time to engage in an elaborate practices. So this is like an abridged version, a short version, to engage into practice for those who wish to engage in a practice, on an on-going basis. So ideally we can read the sadhana, or even if you have no time even to reach that, you can just bring into mind the a thousand arm thousand eye Chenrezig, think of Chenrezig, and think that he is pervading the space. And if you even cannot do that, just think of Chenrezig or Avalokiteshvara, and just bring him in mind in general. And especially the nature of his mind, that great compassion.

So for as long as Chenrezig is within your mind, you will receive his blessings. So what is most important is to grasp his mind, which is great love and compassion. Then you your practice will be unmistaken. So if you are able to practice this sometimes, you could for example, gather together with other disciples and practice it, once a month or once a week all together, or at your own leisure whenever you have time. this is a very short text. So we can just bring to mind Chenrezig, think of Chenrezig, and recite OM MANI PADMI HONG mantra if you do not have time to do the sadhana practice.

Then the practice begins; it says a hundred thousand lotus flowers, sun and moon above one’s crown. one should imagine the three roots divine assemblies and every jewel, that is the source of refuge. And so upon the lotus flower above one’s crown, so you can visualize that in two ways. First you can think that a lotus flower is very large and pervading space, and above that are the three roots and the divine assemblies; so there are the three roots and the three jewels, the three kayas of all buddhas of the three times. In the center is the principal deity, Chenrezig, and all of these other buddhas surround him like massing clouds. Sometimes you can visualize it like that. Or, you can also visualize a small lotus flower directly above your crown, upon which are the three roots with the divine assemblies. So you can either think that they pervade the entire space or that this flower is small and right above your crown.

So when we first begin to practice, as beginning practitioners, many questions will arise. --we will encounter some difficulties. So we make supplication to Chenrezig and then Chenrezig appears. One might wonder, first of all, where does it actually come from? And where does he abide? So for that it is important for us to understand the nature of the three kayas-- the three kayas of the Buddha. If we understand that, we also know the nature of Chenrezig and how he appears. So the ultimate nature is the dharmakaya of all the buddhas, and the dhamakaya abides like space. And within that nature the space-like dhamakaya nature-- all the Buddha of the three times are complete. And within that nature, they are not separate: neither one, nor many, not separate from each other.

So once one attains enlightenment, it is like pouring a drop of water into the ocean, or like when rain falls into the ocean. It all becomes one; there is no more duality, just as when more drops fall into the ocean, there is more water in the ocean. But the water is never separate from each other, it becomes more but it doesn’t, it is not separate, there’s no separate waters. Although water appears in a different ways, for example there is rain water and there is river and the ocean and different forms of water sources, but the essence of it always all remains the same, it is still water. And that is just like a space-like nature of dharmakaya. This is the same in all the buddhas-- they have the same essence.

So when we give rise to devotion, and the deity appears, as a sambhogakaya, appearing like a rainbow in the sky. It is appears out of great love for those sentient beings who have not realized the nature of mind, who is impure. So when deity appears, It appears out of great love―that’s the power makes it appear. And then also it appears in the form of a nirmanakaya. For example, Chenrezig not only appears as a sambhogakaya deity but also appears as a nirmanakaya, also appears in this world as a human being, for example. At the same time his mind always pervades like space. So as the nature of that is always the same, whether it is ocean water, or a cloud or the rain, essentially these are all the same by nature. So the ocean-like dharmakaya, the cloud-like sambhogakaya, the rain-like nirmanakaya all have the same essence.

And so how does the Buddha appear in different ways? For example, when the Buddha turned the wheel of dharma, at some point he turned the wheel of dharma to the assembly of 8 close bodhisattva disciples, who then actually also had the same mind like the Buddha, but then appeared in different ways, in different emanations. For example, when the Buddha taught the Heart Sutra in the assembly of Chenrezig and Vajrapani and so on, and then his disciple Sariputtra. So at that time Buddha abide, rested in a state of Samadhi.

While the Buddha was resting in the state of Samadhi, and then the disciple Sariputtra asked the bodhisattva Chenrezig for the teaching of the Heart Sutra. So then Chennrezig taught the Heart Sutra and that teaching was of the mind of Buddha himself. So it appears to Sariputtra that the mind of the Buddha who was abiding in Samadhi and the mind of Chenrezig who explained the Heart Sutra are the same. And so at that time, in this context of teaching the Heart Sutra, there was the Buddha and there were the bodhisattvas, like Vajrapanis and so on, and the disciples like Sariputtra, who appeared just like a normal human being receiving the teachings. while Chenrezig who first appeared as the disciple of the Buddha. So just like the disciple like a human-being for example, not necessarily in sambhogakaya form. So that is to show us also that the Buddha is not so far away. We think the Buddha is so far away, and nowhere we can see them. But it is really not ture. The Buddha also appears in the human world as a nirmanakaya. And in a nirmanakaya world there are impure and pure aspect of nirmanakaya. And the only difference between them is whether or not there is self-grasping in their mind. And so due to self-grasping and various karmic imprints in our mind anger and so on we appear as impure sentient beings. But that is the only difference. There’s only a difference in either thin or thick obscurations of one’s mind. But ultimately, all being’s mind is the essence of the Buddha. [43:02] So the difference is just that between being ripened or unripened, or between having realized or not having realized the nature of mind. And that is what marks the difference between those who tame and those to be tamed. For example, his holiness Dalai Lama, and us disciples. We all appear as human beings, and therefore, having the same potential, if we give rise to boddhichitta, then we attain enlightenment. When we attain enlightenment, we realize that ultimately we do not exist separately, there is no duality.

So when we really understand the qualities of nirmanakaya, then that clears away all contradictions and all doubts. So we understand that we all possess Buddha nature, all beings in the 6 realms. And only temporarily we are controlled by various karmas and afflictions which makes us appear separately, but our true nature is the Buddha nature. And so when the deity appears, Chenrezig appears either like a rainbow as a sambhogakaya deity, but also Chenrezig directly appears in this world, human world for example. His holiness Dalai Lama, for example, is a real emanation appearance as Chenrezig in this world. And that actually was foretold by the Buddha himself in the scriptures. There is a prophesy which says that he will appear in the future in the snowy land of Tibet, where beings suffer the afflictions of hatred and affliction that are particularly coarse and only Chenrezig will be able to tame those beings. The Chenrezig will then appear in the land of Tibet. The Buddha actually entrusted Chenrezig to care for the people of Tibet. And in the future, then, the various dharma Kings who appeared in Tibet were all to be emanations of Chenrezig. That was the actual word of Buddha.

And so therefore his holiness the Dalai lama, he is an actual emanation of Chenrezig. And so actually this is not just a saying and words of praise, but he really is an emanation of Chenrezig, and there is no higher way in which Chenrezig could appear in this human world. Because his holiness appears in this world and his activities are even greater than the Buddha’s activities. And all over the world he is opening the eyes of karma and shows the path of karma and accomplishes much benefit and happiness for all the people in the world. So he really is an embodiment of Chenrezig. Chenrezig is actually appeared in this human world. So in this way we can understand how the nirmanakaya Chenrezig actually appears in this world. So again, ultimately, in the ultimate nature of dharmakaya, we are all the same. All the deities, all the buddhas are the same. And then from this expanse appears the sambhogakaya and the nirmanakaya. So if you understand the quality of the three kayas, then there will be no doubt in our mind when we supplicate to the deity.

And so then it says: 'With respectful three doors, wayfaring beings―with one's parents acting as their leaders―should utter these words'. So we should bring all these to mind as one could imagine. And when we bring all these to mind--actually our imagining of it,-- we might think that it is only imagining, that it is not really there. But how about when we receive an empowerment, often, for example, people bring the picture of the loved one to also receive a blessing. Or they bring a picture of a pet, like a dog, a cat and so on, or somebody who cannot actually be there. So they bring the picture, and we bless them, and then they really believe that the three jewels will protect those loved ones. And itis really true that they will be protected through the power of love. At the same time when we receive those blessings for loved ones, we should think that actually all sentient beings in the three realms are just like that--they all have been our parents & friends and relatives and so on, and we can bring also that to mind. So if we can bring our loved ones to mind and receive blessings this way, we can also bring all sentient beings--we can imagine anything.

And as we have said before, when we receive an empowerment, we can also bring to mind that we all receive the empowerment together. That is a very beneficial way of thinking. It benefits oneself and also others--all sentient beings in the three realms. So then it says, with respect to the three doors–with body speech and mind--when we pay respect with our body, for example, we bow down, make prostrations, or perform mudras, and so on. When we pay respect with our speech, we supplicate, we pray. When we pay respect with our mind, we cultivate faith and devotion. And there are three types of faith to cultivate. There is clear faith, which is to remember the qualities of the three jewels. There is a longing faith, which is to wish for the liberation from suffering for others and oneself. And then there is a trusting faith, which is to trust in bodhichitta, to trust that bodhichitta is one’s temporary and ultimate protection. So it is basically to trust in karma. Therefore this trusting faith is the most important of the three types of faith. It is, in essence, to trust in bodhichitta―to know that if I give rise to bodhichitta, then I will first of all protect myself, and then also be able to protect others. So of these three types of faith, this is the most important one.

And so then it begins with refuge, all sentient wayfarers and myself with respect to three doors take the refuge in the guru yidam and three jewels, with the victors oceanic hosts. And so that is really clear and we will move right on, because we don’t have so much time for this more important actually for us follows, the ultimate and seven branches. And how does deities actually, the actual deity is in one’s own mind. So first, first branch says that homage to the deity, innate awareness. So that is the ultimate homage or prostration. So when the mind is free of dualistic grasping, that nature itself is the deity. So one’s own innate awareness is inseparable, indivisible with the deity. So the actual ultimate, the dharmakaya nature of the deity is actually one’s own awareness, one’s own innate awareness, and does not exist anywhere separate from that. So recognizing that one’s own innate awareness is the supreme form of prostration or homage. So homage to the deity innate awareness which is innate awareness. And then secondly offering, I offer un-haulting innate clarity, so that is the ultimate offering. So, it is that when whatever arises, you let go of whatever thought arises within a state of meditation, you don’t follow any thought, and if nothing, no thought is pursed, the thoughts will naturally dissolve back into the mind just like a wave is back into the ocean. And dissolving happens through the clarity of mind. And that is the most supreme offering.

And then third, disclose and let go of the four limits downfalls, as that is the ultimate confession. Within the view, within the nature of the mind, the mind itself is free from it says the four limits downfalls. The four limits downfalls gather within the views of eternalism or nihilism. And that letting go of the four limit downfalls is become free of all the doubts, regarding the nature of the mind. So it is to whatever arises, you let it settle in its natural state without investigating, you let the mind be as it is. So some people say when they talk about the mind, they talk about it in terms of existing, it is an existing thing or a non-existing thing. So either eternalism or nihilism. And so when you realize the empty essence of the mind, that clears away the extremes of eternalism, and when you see the clarity, the clarity of mind, you clear away the extreme of nihilism. And so letting go of all these fixations, all these conceptualization in the mind, when you simply rest in this natural state and it free of any doubts, and any doubts regarding its nature, that is the supreme confession when all doubts and all thoughts naturally settle in the natural place.

And then in the three times sameness I rejoice. So the three times, the past, present and the future, past present and the future are equal within the natural state of the mind, there’s no distinction. So this means, even if thousand of years that lower realms passed by, the mind has not changed in the slightest; and even when we attain the state of enlightenment, and see the nature of mind, it still remains as it is, and it has not changed in any way, it is still the same. The same space-like expanse of dharmakaya. So to recognize the sameness of the mind, that is the supreme rejoicing, it is to rejoice in the ultimate view, the equal nature of the mind. So these are the first ultimate branches, the homage, the offering, confession and the rejoicing. And so it shows us that when we meditate within state of meditation, all these are complete within the nature of mind. And these are not directed to any outer object, but they are all complete within one’s own mind.

The seven limbs are actually the antidote to the six afflictions and so this here are the ultimate 7 limbs. Next line then says I exhort you to empty samsara from his steps and so that is when you have realized the view of nature of mind, you rise to great compassion to sentient beings through the power of your compassion, then self grasping of sentient beings melts and their buddha nature opens up and reveals itself. it is like the ice block is melting, and that is what steers samsara from its steps

And it means that when we realize the nature of mind, we realize that samsara actually does not inherently exist and then request to remain in primordial purity's naked transparency.” And so the request to remain in the ultimate level. Remain in primordial purity, the primordial purity is the actual nature of mind that is primordially pure. To begin with, it is always pure. Only temporarily, due to various conditions, we perceive this duality of self and others which creates samsara. So for the time being, the mind is like ice. Its nature is still water, and so primordially pure. And then this term 'naked transparency': 'transparency' here means that it is unobstructed, it is all-penetrating. The nature of the mind is unobstructedly all-penetrating, like space. Because the nature of mind is empty, empty primordial awareness.

So from a practical, perspective how we can understand transparency is that when you recognize your own innate awareness with great clarity, you will see yourself with great clarity. And when you abide within this state of seeing yourself with great clarity, and whatever arises within that, whatever thought within that rises within this nature, it will naturally dissolve. And so unobstructedly, upon arising immediately. For example, if you have a very large fire, the moment you throw some water on it, it is immediately burned away. Or you have some hot water and you put some ice in it and it immediately melts. So the moment a thought arises, it is immediately liberated within this state of transparency.

Next: “I dedicate everything to realize innate awareness.” So that is to dedicate for all those unrealized sentient beings to realize innate awareness, because once one has realized the nature of mind, one realizes that samsara does not really exist.

And then it says: “may the fully complete three kayas be attained.” That is to realize that the three kayas are actually complete within one’s own mind. And how it is complete? The essence of mind is empty. This empty essence is the dharmakaya nature. And then there is a clear-knowing awareness that naturally knows its own empty nature. It knows its empty nature, there is a knowing consciousness within this empty nature. So it is not just blankness, but actually there is a clear knowing awareness that knows its own nature is empty. So it is empty and vibrantly clear. And for this clear quality, the sambhogakaya emerges. So therefore within the nature of the mind is the union of clarity and emptiness, like space. So like space, it cannot said to be this or that, existing or non-existing. But it is everywhere, wherever there is space, there is no place that is with no space. So wherever there is space, there is the mind. [1:06:21] Milarepa also said that the mind is like space, the mind is no different from space. So that’s how the three kayas are actually complete within one’s mind, so this is the prayer that may beings realize how the three kayas complete within their own minds. So these are the ultimate 7 limbs, the 7 limbs from the ultimate level. And this particular 7 limb prayer is therefore very precious.

And so then the next lines are the four immeasurables. So it says, “Alas! For me to release all transient ones by emptying samsara into the Great Compassionate One's mandala, I'll rouse mind―the four immeasurables.” Often when we say that your mind is actually the Buddha, then question arises: 'if my mind is actually the Buddha, then why do I need to seek refuge in the three jewels? Why do I need to practice? And so on. Of course people are not to be blamed for asking such questions. We really need to understand how our mind is actually the Buddha. It is true that your mind is really the Buddha by nature.

However, you also grasp at “self” in your mind. So your mind is actually like water, but due to self-grasping, is has become like ice― like ice in water. But it’s still water. So what is it that you are lacking? What you are lacking is altruism. And therefore we need to supplicate. We need to put our hopes and requests to the Buddha, and the yidam deity, because we want to obtain their compassion―the compassion of Chenrezig and the buddhas. So, for the time being when we are like ice, the ice needs some help; the ice needs the sun, or some hot water. Therefore we place our hope in the buddhas, so that we can get the warmth of their compassion so that the ice can melt. And when their compassion arises within our minds, we then become liberated. And then we realize that our mind is actually the Buddha.

So, 'the four immeasurables'. First, there is 'immeasurable love'. Immeasurable love is all- encompassing love. For example, you bring to mind anyone that you love and you think that there is not a single being that has not been my parent or friend, and so on. Therefore, it is difficult to make a distinction between enemies and friends. So that is immeasurable love--you love everyone. Then second, there is immeasurable compassion. That is, since you love everyone, you cannot really make a distinction between enemies and friends, especially those around you. And if they encounter difficulties--whether they are your enemies or your friends--if they encounter difficulties, because you love them all you also want to help them. So if you want to help everyone, it is boundless, immeasurable compassion. So it is the wish to help others if you can. Anyone--any being, any life form, like an animal, with or without a body--suffers. Beings without bodies also suffer. And so then, how can we help them? How can we protect them? It is by cultivating love and compassion; through our love, their self-grasping will diminish. And then after they have died, you can actually protect them. So that’s boundless compassion. And then boundless or immeasurable joy is to realize that, by nature, all sentient beings possess Buddha-nature. That is the ultimate nature. And because they possess this quality, of mind, they can become liberated. So knowing that is immeasurable joy. Then 'immeasurable equanimity' is to realize that there is no distinction between us on the ultimate level, buddhas and sentient beings, all sentient beings, are indivisible.

Then we go to page 6. That is where the actual creation stage, the visualization of the deity, begins. So first it says:“From the state of emptiness without reference point is sphere of five-colored lights in the center of a palace. Therein, on a seat of lotus, sun and moon, is innate awareness, a red HRIH syllable.” So you begin by meditating within a state of emptiness. First you meditate and let go of all thoughts. Do not entertain the past or anticipate the future. You let all thoughts go and clear the mind completely into a state of emptiness. And then from within that state of emptiness arises the seed of sun and moon and so on. So if you can visualize all of that, then that is excellent, or you can actually just think 'may all sentient beings be benefited!'. So from within the state of emptiness you give rise to a mind of compassion for all sentient beings: 'may all sentient beings be benefited'. But then we are unable to stay in this state of compassion by just thinking about compassion all of the time, so therefore we transform this thought of compassion into the syllable “Shri”-- the red “Shri” syllable. So compassion arises, and the instant compassion arises, you transform this mind, thinking that this mind of compassion becomes the syllable “Shri” the moment it arises. And the “Shri” then becomes your reference point, your support for the visualization of single-pointed abiding.

Then it says: “Radiating outward, its light has made pleasing offerings to the Victors and has refined away all sentient ones' wrongs and obscurations. As it is gathered back, accomplishments merge into me. I imagine samsara has been emptied from its depths.” So, the light is radiating from this “Shri” syllable just like the sun's rays shining. So when that light radiates, first it pervades all the pure lands of the ten directions and makes offerings of devotion there. So here the nature of these light rays is the devotion to the three jewels. And then think that from the end tip of each light ray, appear countless offering goddesses that make countless offerings to those buddhas in the pure lands. And then the light gathers back and again the light radiates and it pervades now with love, and now the light has the nature of love. And then this love light pervades all the 6 realms of the samsara, all the sentient beings, and it clears away the self-grasping, and the moment they are touched by the light of love, their minds become happy. So through the power of love and compassion of the great compassionate one, the self-grasping and sufferings of all sentient beings melts away just like ice melting away. So that is the accomplishment. It says: “accomplishments merge into me.” So that is the accomplishment--the power of love has cleared away all self-grasping. And once self-grasping is cleared away, think that all sentient beings have become of the nature of Chenrezig.

Then it says: “Through the transformation [of the HRIH], I become the form of Guhyasamaja, red with one face and two arms. The right hand holds a lotus garland at the heart.” So then you come to the actual visualization of yourself as the deity. So, as before, you can take the image of the deity, the picture, look at the picture and then close your eyes and have that appear in your mind.

Then we visualize, as it says, the form of the deity with all of its ornaments, colors, and so on. Have this image appear clearly in your mind. So first have the image of Chenrezig appear in your mind, and then later you can elaborate on that by visualizing various parts like the ornaments, implements, and so on. Later on when you visualize all of those parts, we come to remembering the purity. So, first we just visualize clearly, and then we remember the purity--that each of these elements represents some pure quality, like the 6 paramitas and so on, of the deity, or the transformation of the five afflictions into the five wisdoms. So the vajrayana is understood, or should be understood, in three ways. First, we should understand the symbols, the signs, and the meaning. Or we also call it the 'outer', 'inner,' and 'secret'. For example, there is the symbolic, the outer symbol of the crown on the five dhyani buddhas. That is the symbol. And then the inner meaning of that, is that it is a sign of having transformed the five afflictions into the five wisdoms. Then third, the secret level, or the actual meaning of that is that when the five afflictions transform into the five wisdoms, one realizes the non-dual nature of the mind. So that is what it actually represents. So for example, when we visualize a deity in yab-yum, so this deity for example has a yum yumor female consort. And the visualization of the consort is a special secret means of the secret mantra. There are many deities appear with a consort, for example,Chakrasamvaraor Samantabadhra;many deities in the secret mantra may have a consort. And that is related to actually the four immeasurables, in love and compassion in particular. So the yabyabyum union shows as the nature of the four immeasurables.

So first, there is the immeasurable love. When we look at the symbol of the yab and yum, or consort, it symbolizes love; there’s love between them. Secondly, there is compassion. First we love one and another, and then through compassion we connect to one and another. So there is a union between the yab and the yum and through this union of compassion, there is then number three, the great or immeasurable joy. So this union creates great joy, immeasurable joy. And as a result of great joy, there’s great equanimity, so in the end we realize non-duality, the great or immeasurable equanimity. So that is how the union of the four joys actually relates, in stages, to the four immeasurables . So when we practice the channels, winds, and drops this is how we practice the four immeasurables. We recognize ultimately the nature of the mind, so the union is to realize the nature of the mind through the union of bliss and emptiness.

So when bliss arises, and we realize empty nature of bliss. And when we look at the bliss, the essence of bliss is empty. And when we recognize that this empty nature of bliss, there is great clarity which recognizes the empty nature of bliss. And so therefore within bliss- emptiness we find clarity. So these qualities arise first, therefore, from cultivating bodhichitta. And so in this sense, then, the bodhichitta drops become great qualities. If we do not give rise to bodhichitta, then these drops become the seeds of samsara. Because then due to bliss, we become attached to one and another. Attachment then lead to clinging to one and another. And if you cling to one and another, then we become jealous and so on. So it leads to samsara.

So first we have a friend, like a partner, and then we get angry and jealous, and this friend then actually becomes an enemy. This is where all of the suffering of samsara really comes from, ultimately. So therefore, when we engage in practice like the yab-yum, it is all on the basis of bodhichitta. Therefore the way the yabyabyum is really practiced is with the stages of the four immeasurables. So we connect through the four immeasurables, on the basis of bodhichitta. [1:28:30] And also was the yab and yum represent is the ultimate nature of the mind. So the mind is clear and empty, and that is represented by the yab and the yum.

So for beginning practitioners, we visualize that, if you are a male for example, it might come easier for you to see yourself as a male part like Chenrezig, or if you are female, you could see yourself as Tara or the other way around whichever way comes easy to you, and then you visualize like a Tara or Chenrezig as your consort. And so the yab and the yum , we have said, represent emptiness and clarity. So the clear aspect of the mind, the arising appearing aspect of the mind, is represented by the yab the male, but then all appearances do not inherently exist, they are empty. So that emptiness aspect is represented by the yum, the female. Or when bliss arises, the bliss arising is the yab, the male, but then this bliss is actually empty. And that is the yum, the female.

So normally, due to dualistic perception, they seem to be two experiences, two feelings, bliss and emptiness, but actually they are not two things. They actually have a single essence. They are a unity. So bliss is empty and recognizing the empty bliss we recognize clarity, clarity and emptiness. So there is clarity which recognizes the empty nature of bliss. So therefore we find empty and bliss. So when you recognize the empty nature of the mind, you see that they are indivisible. The nature of clarity is emptiness, the nature of emptiness is clarity. The clarity aspect is the yab and the male, and the emptiness aspect is the yum, the female. And ultimately it always gathers into emptiness, the yum, the female. So everything is pervaded by emptiness ultimately.

So ultimately within the nature of the mind, there is no duality. So when you engage in union, in this way without any dualistic grasping or perception at all, recognizing the nature of bliss and emptiness then actually the union becomes enhancement to your realization of the nature of mind, the view. Then as a result of that realization, non-dual primordial wisdom will increase, arising in your mind. So that’s also the reason also the meaning of your visualizing the yab and the yum. And that, for example, appears in the forms of Chakrasamvara or any other deity in the secret mantra and vajrayana.

So most importantly, it was shown to us now is that when we practice the yab and the yum, may it always practice on the basis of love and compassion. So first there is love, which leads to the union of compassion, which leads to great joy, the bliss, and then that leads to ultimately must leads to equanimity, to realize the non-dual status of mind.

So then we go to page 7, which says: “Thus should one cultivate pristine, non-dual unity.” So when we cultivate this unity, like a state of equanimity, when we practice normal abiding, the bliss arises from meditation. That is an ordinary meditative state of bliss, the bliss of calm abiding or shamatha. [1:34:51] Then if we become attached to that blissful statue of shamatha, many faults come from that.   That become ordinary. The ordinary way of grasping bliss is that one sees the bliss as being an external factor. [1:35:10] So what one thinks is that that bliss relies on someone else. For example, a man might think that his bliss depends on a woman, or the other way around. So then, thinking that we are each other’s source of bliss, we become attached to one another; we cling to each other, and then we try to take ownership or possession of one another. So many samsaric faults come from that.

So when we meditate and are in shamatha and, for example, the bliss of shamatha arises, we become attached to this and we will end up not realizing the nature of mind. So there needs to be a clarity, the view of vipassana, or the special insight. So, the non-dual unity of shamatha and vipassana. Only as a result of that will we realize that the actual nature of the mind is blissful and that bliss is inherent within ourselves and is not found elsewhere. [1:36:16] So it is only through the special insight of clarity, that we will realize non-duality. Only then will dualistic grasping fall apart.

And so the skillful means of vajrayana to realize that is this practice of the deity, the visualization of the deity. So we realize that bliss is the inherent quality of our true nature. When we realize mahamudra or Dzogchen we realize that the bliss that arises is the bliss of seeing the nature of our mind. And that is the bliss of freedom that is not controlled by any external force. It is the bliss of non-duality, which is like space. So you realize that the nature of the mind is like space, and within that there is no other from whom we receive any kind of bliss. And so then we become liberated from the clinging to the pleasures of samsara. That is the special quality of the vajrayana and the meaning of why we visualize, through the practice of the deity in the yab yum aspect. So we really have to gain an experience of that. We must gain a practical experience. Otherwise we cannot really understand its meaning.

And so if we do not gain experience and if we engage in this practice, of union and become attached to bliss, if we break our samayas and so on, then we will fall into the lower realms like the hell realm due to that the dualistic grasping. So that which truly determines the way in which we go is whether or not there is dualistic perception or grasping in our mind. So realizing this pristine non-dual unity is to realize that there is no self and there is no other. We must realize that our own mind is like space, so there is no self and other. Self and others do not exist. And so then we realize that, we see that there only are two different bodies. There is only duality in forms, but there is no duality in the mind. It is just like a tree. There is one trunk, but there are different branches. So there is duality in branches, but there is no duality in the trunk. And so if you realize that, you will become liberated from the clinging to the pleasures of samsara.

It says: “I imagine a radiant, red HRIH syllable on a moon disk at my heart. . . . “ So you can visualize the moon disk here as small-- just like the size of your thumb nail. On top of that small moon disk, you visualize the red “Shri” syllable surrounded by the mani mantra, “om mani padme hum”. You can also visualize that at the navel. So in the beginning, when we first begin to visualize the manni syllables around the “shri”, we place each of these syllables around the “shri” in our mind. At first these syllables are facing outward, and in the beginning, when we go through the four steps of approach and accomplishment in the old tantric system, the first step is approach, and here we only train the mind in visualizing those syllables around the seed syllable, until that becomes stable, until that comes to the mind in the instant whenever you think of it. And when that comes to a mind, to mind then you come to the second step, the close approach. So once those syllables are firm, you can visualize them clearly, then those syllables can begin to circle, can begin to rotate like a wheel. So that is the close approach. And so then, when that becomes stable, the slow circling, then it accelerates, it circles quicker and quicker until it becomes so fast that you cannot even follow it with your eyes any longer, it becomes like one circle, it spins so fast. So that’s the close approach. Then the third one, the accomplishment, it said when that becomes stable, and it spins very fast, then you think that from this mantra garland, that spins very fast, light is radiating and gathering back, so this light then makes offerings to the buddhas in the pure lands and purifies the obscurations of sentient beings. And then when that becomes firm, then you come to the great accomplishment. And that is when all the obscurations of sentient beings have been purified, then all beings become the deity. So in this way, we gradually progress through those four branches.

First we only focus on the mantra garland, the visualization of the mantra syllables. So this is how we practice the mantra garland according to the old tantric system. And so then at the same time we recite the mantra and there is in general a certain number of mantras to be accumulated. But actually the point is not the numbers but the point is to habituate, to train the mind in the creation stage. So this is according to the old tantric system and it is similar to the four classes of tantra in the new tantric system. For example, according to the old tantric system here, when we come to the first step in order to approach when we just visualize the seed syllables, that is when we just begin to familiarize ourselves with the deity. [1:44:46] Then when the mantra begins to slowly circle, the close approach, this is where we become like friends with the deity. And then we come to the accomplishment with the light radiating and gathering back from the circling mantra garland. And so that is when the deity becomes like a very dear loving friend, very dear to your heart. And in the fourth great accomplishment when you realize non-duality, then you have become the deity, you realize actually 'I am the deity'. So according to the old tantric system, this is how we practice a single mantra garland in those four steps.

And then, it says: “a radiant, red HRIH syllable on a moon disk at my heart, with the six syllables revolving 'round its edge. Light radiates therefrom, inviting the intrinsic wisdom beings, who merge into me.” So then this light invites the wisdom beings, the assembly of deities, who descend from space like rain drops falling down.   Think that they all dissolve into the entire universe and all sentient beings. Then there are some Sanskrit syllables, some mantras. These actually represent kind of a summary of all the visualizations; they represent what has been said before and also what comes after in the English or Tibetan. that is summarized here in these Sanskrit syllables. So it first says “Om Mani Padmi Hong Shri”, this is the essence of the deity, and then “Benza Vajra Samaya Cha”: so that is, 'the samaya that is our samaya'. Because the deities have a samaya, what is means here “Vajra Samaya Cha”. If I supplicate you, you must come because it is your samaya. So it is because the deities have first given rise to bodhichitta, and then have finally attained perfect and completed enlightenment, and have taken a commitment to benefit sentient beings, so they have said those words of commitment “I will benefit sentient beings”. So now I am invoking this samaya, the commitment that they have taken. 'I invite you, so please follow your commitment. I am suffering therefore come here and protect me, follow your samaya.' So there is a two-way samaya. [1:49:58] It is my samaya to, my commitment to practice and to supplicate, and then following that supplication, it is your samaya to come and help me. And so then the deities will certainly come because it is their samaya. So that’s the “varjra samaya dra”.

And then the “Za Hong Bang Ho”, on the outer level, that represents the four immeasurables, on the inner level, the four joys, as we just mentioned before the union of the yab and the yum. And then ultimately, the yab and the yum dissolve, become non-dual, which becomes like the ultimate of offering of great joy to the deity. So it represents the final merging into non-duality, “Za Hong Bang Ho”. And then “vajra samaya di cha lian”, that is, it is my samaya I’ll never forget about the deity, I’ll never separate my mind from the deity. And then “Om Ah Hong” is that the enlightened body, speech and mind of the deity, and my own body, speech and mind have become indivisible. That is, the self-grasping, the ice of my self-grasping has melted. And therefore my body, speech and mind have become that of the deity. So that means the body becomes pure and yet empty, the speech, sound and empty, heard and empty, and the mind, aware but empty. There is appear is a form of the deity, that lacks any inherent of substantial existence, that appears just like a rainbow and the sky.

And then it says “Om Hong Zhang Shi Ah”, and so those five syllables here represent the transformation of one's five afflictions. Through the power of emptiness and compassion, the five afflictions have now transformed into the five wisdoms. And which is also represented by the crown ornament of the five dhyani buddhas in the yab yum aspect, which is the outer symbol. And so then next, again, I imagine that from the blessings of body speech and mind, the five wisdoms empowerment has been conferred and so on, so this is just actually as we have mentioned before with the light radiating and gathering back and benefiting beings. since we’ve already explained that, there’s no need to explain this again and it is very clear in the text.

So then again, reading quickly: “From the life force the letter Shri at my heart light radiate as a stream force, offering to the victors and refinding in a way all sentient ones went wrong from the obscurations, thus all have transformed into the great compassionate one as the light ray has gathered back acquaintance with blessings and siddhis of body speech and mind, merging into me. I imagine the six syllables arranged anti-clockwise around the life force, the heart letter shri which is concentration.” So here the order is, according to the text, first there are light rays radiating, and then, at the very end it says the “six syllables arranged anti-clockwise” around the letter HRIH. So actually, when it comes to real practice, first arrange the seed syllables surround the HRIH, then it spins and the light radiates. So that is the actual order when we go through the four steps.

Coming to the last line , 'arranged anti-clockwise',in this visualization you have the “Shri” in the center. And then 'arranged anti-clockwise' means that first you visualize-- you know the approach, we visualize each of those syllables, you arrange them around the “Shri”. So when you arrange the syllables then,, at first they face outward, and they are arranged anti-clockwise to the left, around the “Shri”. Once they are arranged, you would start from the “Om” in front, then go around: “Om Mani Ped Me Hong”--like this. Once you have arranged it counter clockwise, or anti-clockwise, in the next step of close approach, when it begins to circle, it actually circles clockwise. So visualizing, you read them counter clockwise, but then when it circles, it circles clockwise.

So there’s some other visualizations in different practices, where it’s the other way around, where they are arranged clockwise, and then that it circles counterclockwise, and in those visualizations, the syllables are facing inward. So, again, here in this visualization they are facing outward, we read them counter clockwise, so the syllables are arranged counterclockwise to the left. And then when it circles, when we come to the light radiating and so on, it circles clockwise.

And so here then it says: “As the light rays have gathered back, the quintessence, blessings and siddhis of Body, Speech and Mind merge into me.” So what is this 'quintessence, blessings, and siddhis' that merge into me? The siddhis and blessings that actually merge into me are love and compassion. What we want to get from the deity is love and compassion. We want to cultivate love and compassion. So if there is love and compassion in your heart, that is what will bring all happiness. So that is what will increase life and merit and wealth and so on, and that is what will pacify illness, evil spirits, obscurations and so on. And whoever possesses love and compassion will always be happy. Their illness and obstacles will be lesser. And so their life and merit will increase.

For example, life increases for example is that their hair will not grow white, they will not age so much, they will always be happy, so they will have many friends and so on. So a person who has a good heart will have many friends, and even there are enemies and there are harm & obstructers, will slowly also become their friends. So the quintessence that is accomplished are really the four enlightened activities of the deity, so these are the quintessence. And the root of that is love and compassion, it is immeasurable love and immeasurable compassion. So that is what we want to get from the deity. That is the quintessence, the blessings of the deity's body speech and mind. So we can elaborate much on that, on the various blessings and siddhis and so on. But in brief, in essence, the quintessence to get is love and compassion. For example, if love arises towards your friend, that love is the mind of the deity, but then you should think that all beings have been such a friend to me, and that is really the mind of Chenrezig. So you should consider this mind of the love and compassion again and again. Really put your faith and all your trust into this mind of love and protect this love with patience. So when you practice the deity, you need to practice the deity by cultivating the mind of love and patience, and when that arises, it is the attainment of the deity’s siddhis, all the accomplishments. This will lead to happiness in this life and you will move from happiness to happiness in future lives.

So now we will stop the instructions here, we break for lunch, and in the afternoon we will do a purification ritual. I may also bring you the Samantabhadra prayer books that I offer to you yesterday. We will read that together in the afternoon. And actually often when people receive this booklet they take them and just leave them at home. But actually you should not leave them at home. We should always bring them wherever you go, especially the 37 Bodhisattva practices and the Samantabhadra prayer. You always need to have this with you to read them, so you should always just leave them just in your bag, so you have them with you.

~ 感謝 Boya, Kaya, Joe, Ives & DJ（新加坡與美國西雅圖直貢道場、臺灣普賢法譯小組等成員）英聽、中譯、校對與完稿，標點符號（）為同一名詞可作不同的解釋，［］為譯校所加的連接用語，為的是幫助讀者理解。本篇於2020.07.08圓滿。一切善德迴向上師長壽康健常轉法輪，文稿若有錯謬敬請來信指正：sstc.roc@gmail.com，感激不盡！