Meditation Booklett

7/28/2019 Meditation Booklett

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Texts for Meditation


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Contents

The Three Principle Aspects o the Path 3

Eight-Verse Attitude-Training 6

Seven-Point Mind-Training 8The Foundation or Good Qualities 11

A Bodhisattvas Garland o Gems 15

Seven-Limb Prayer o Shantideva 19

A Lamp or the Path to Enlightenment 21

The Abbreviated Points o the Graded Path 32

This booklet was compiled from texts translatedby Aelxander Berzin (www.berzinarchives.com).

They were formatted by Wolfgang Saumweber for the use

on the Vajrabhairava.com Yamantaka support site in 2004.

This concludes The Abbreviated Points o the Graded Path to Enlightenment,compiled in brie so that they may not be orgotten. It has been written atGanden Namgyel Monastery on the Great Drog Mountain (Tibet) by the Bud-dhist monk, (Tsongkhapa) Lozang-dragpa, a meditator who has heard manyteachings.


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The Ever-Vigilant Lama has practiced like that.I you too would seek liberation,Please cultivate yoursel in the same way.

(23) Having meditated both on space- like voidnessduring total absorption

And on illusion-like voidness as the subsequent realization,Combining the two as awareness and method

Is acclaimed as going to the ar shore o bodhisattva conduct.From this realization, being discontent with (achieving)

a one-sided pathway o mindIs the tradition o those w ith good ortune (to attain enlightenment).


(24) The causal and resultant Mahayana vehicles travel in commonThese pathways o mind as requirements or (reaching)

the supreme pathway (enlightenment).

The more that you increasingly enhance these (stages o the path),The more your attainment o (rebirth with) respites and endowmentsBecomes meaningul and eective (or reaching enlightenment)By depending on navigational guidance rom tantric masters,Embarking on the vast ocean o tantra,And healthily relying on their ull guideline instructions.


(25) In order to accustom my mind (to these stages o the path)And also to benet others o good ortune,I have explained here in easily understandable wordsThe complete path that is pleasing to the Buddhas.I pray that, by this constructive act, may al l limited beingsNever be parted rom this pure and excellent path.

The Ever-Vigilant Lama has oered prayers like that.I you would also seek liberation,Please cultivate yoursel in the same way.

The Three Principle Aspects of the Path(Lam-gtso rnam-gsum)

by Je Tsongkhapa

translated by Alexander Berzin, 1983, revised 2003

I prostrate to my ennobling, impeccable lamas.

I shall t ry to explain, to the best o my ability,The essential meaning o all the scriptural pronouncements

o the Triumphant Ones,The path praised by the Triumphants holy ospring,The ording passage or the ortunate desiring liberation.

Listen with a clear (mind), O ortunate ones,Whose minds would rely on the path pleasing to the TriumphantThrough being unattached to the pleasures o compulsive existenceAnd eager to make meaningul your lie o respites and enriching actors.

Since taking keen interest in the pleasurable ruitso the ocean o compulsive existence, without pure renunciation,Is no method or (achieving) the peace (o liberation) In act, by craving what is ound in compulsive situations,limited beings are completely bound First, strive or renunciation.

By accustoming your minds that there is no time to wasteWhen a lie o respites and enrichments is so dicult to nd,Turn rom your obsession with the appearances o this lie.By thinking over and again about the problems o recurring rebirth

And that (the laws o) behavioral cause and eect are never a raud,Turn rom your obsession with the appearances o uture (lives).

When, by accustoming yoursel in this way, you never generate,or even an instant,

A mind that aspires or the splendors o recurring samsara,And you develop the attitude that day and night always is interested

keenly in liberation,At that time, you have generated renunciation.

But since even this renunciation, i not held with the developmentO a pure bodhichitta aim, will not become a cause

For the splendors and bliss o a peerless puried state (o enlightenment),Those with sense generate a supreme bodhichitta aim.


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Carried by the currents o the our violent rivers,Tied by the tight etters o karma, hard to reverse,Thrown into an iron-mesh pit o g rasping or true identities,Completely enshrouded in the heavy gloom o the darkness

o unawareness,

Unrelentingly tormented by the three t ypes o suering,

Lie ater lie in limitless compulsive existence Having thought about the condition o your mothersWho have ound themselves in situations like these,Develop a supreme bodhichitta aim.

Even i you have built up as habits renunciation and a bodhichitta aim,Still, i you lack the discriminating awareness o realizing the abiding

nature o reality,You will be unable to sever the root o your compulsive existence.Thereore, make eort in the methods or realizing dependent arising.

Anyone who has seen that (the laws o) behavioral cause and eect

Regarding all phenomena o samsara and nir vana are never a raud,And who has had all apart the sustaining supports o

his or her (cognitions)Aimed (at inherent existence), whatever they might have been,Has entered the path pleasing to the Buddhas.

Appearances are non-raudulent dependent arisingsAnd voidness is parted rom any assertions

(o impossible ways o existing).So long as you have these two understandings appearing to you separately,You still have not realized the Able Ones intention.

But when, not in alternation, but all together at once,Your certitude rom the mere sight o non-raudulent dependent arisingCauses all your ways o taking objects (as inherently existent) to all apart,You have completed discerning the correct view.

Further, when you know how appearance eliminatesthe extreme o existence

And voidness eliminates the extreme o nonexistence,And how voidness dawns as cause and eect,You will never be stolen away by views that grasp or extremes.

(20) Discriminating awareness is the eye or beholdingproound (voidness),

the actual way (in which everything exists).It is the pathway o mind or extracting the root o compulsive existence.It is the treasure o genius praised in all the scriptural pronouncementsAnd is renowned as the most brilliant lamp or dispelling

the darkness o naivety.Realizing this, those who are wise and who wish liberation

Make every eort to enhance this pathway- mind.


(21) Single-pointed constancy o mind, on its own, lacks the perceptionThat is able to sever the root o samsara.Discriminating awareness, parted rom a stilled

and settled pathway o mind,Cannot reverse disturbing emotions and attitudes,No matter how much it analyt ically discerns.

But, when the discriminating awareness that can be totally decisiveabout how things exist

Mounts the horse o an unwaveringly stilled and settled mind,And, with the lance o Madhyamaka logic, devoid o extremes,Analytically discerns (voidness) correctly, destroying all underlying as-

sumptions that would support any grasping or extremist views,That wide-ranging discriminating awareness expands the intelligenceSo that it realizes the actual way (in which everything exists).

The Ever-Vigilant Lama has practiced like that.I you too would seek liberation,

Please cultivate yoursel in the same way.

(22) Mentally abiding on how everything exists, unwaveringly,with total stability,

While also (applying) the individualizing inspection that analyticallydiscerns (voidness) correctly --

What need to mention that it actualizes absorbed concentration throughhabituation with single-pointedness o mind,

It increasingly enhances that absorbed concentration.Those who, seeing this, enthusiastically work to actualize a state o mindThat is jointly sti lled and settled and exceptionally perceptive are truly

remarkable.


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(17) Patience (not to become angry or upset) is the best adornment orthose holding power,

And the perect ascetic practice or those tormentedby disturbing emotions.

It is the high-soaring eagle as the enemy o the snake o hostility,And the thickest armor against the sharp weapons o abusive words.Realizing this, (the wise) accustom themselves, in various ways and orms,To (wearing) the padding o supreme patience.


(18) Once you suit up with the armor o resolute,unswayable positive enthusiasm,

Your prociency in scriptural understanding and in realization grow ull

like the waxing moon.Your entire mode o behavior takes on meaningul purpose,And you bring whatever you start to its intended conclusion.Realizing this, bodhisattvas exert great waves o positive enthusiasm,Washing away all laziness.


(19) Mental constancy is the king wielding power over the mind.

When you x it, it remains immovable like a mighty Mount Meru.When you project it, it ully engages in any constructive aim.It induces the exhilarating bliss o eeling physically and mentally t.Realizing this, yogis with (mental) control continuously rely on absorbed

concentration, in a healthy manner,Overcoming their enemy, mental distraction.


When you have understood the points o these threePrinciple aspects o the path, as they are,Rely on solitude and, by generating the power o joyul perseverance,Quickly realize, my child, your immemorial goal.

Je Tsongkhapa


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Eight-Verse Attitude-Training(Blo-sbyong tshig-brgyad-ma)

by Langri-tangpa (dGe-bshes gLang-ri thang-pa)

translated by Alexander BerzinJune 2001, revised February 2004

1

May I always cherish all limited beingsBy considering how ar superior they areTo wish-granting gemsFor actualizing the supreme aim.

2

Whenever I come into anyones company,May I regard mysel less than everyone elseAnd, rom the depths o my heart, value othersMore highly than I do mysel.

3

Whatever I am doing, may I check the fow o my mind,And the moment that disturbing emotions arise,

Since they debilitate mysel and others,May I conront and avert them with orceul means.

4

Whenever I see beings instinctively cruel,Overpowered by negativities and serious problems,May I cherish them as dicult to ndAs discovering a treasure o gems.

5

When others, out o envy, treat me unairlyWith scolding, insults, and more,May I accept the loss upon mysel

And oer the victory to others.6

Even i someone whom I have helpedAnd rom whom I harbor great expectationsWere to harm me completely unairly,May I view him or her as a hallowed teacher.

7

In short, may I oer to al l my mothers,both actually and indirectly,Whatever will benet and bring them joy;And may I hiddenly accept on mysel

All my mothers troubles and woes.

I you too draw you into samsara,You will not see the means or cutting the root o this vicious circle.Thereore, relish knowing the actors that bind you to this wheel,Exuding disgust, and becoming determined to leave such existence.


(14) Developing and enhancing bodhichitta is the bedrock or the SupremeVehicles paths.

It is the basis and oundation or great waves o enlightening conduct.Like an elixir or tr ansmuting into gold, (it transgures into enlightening

eatures) all aspects o the two networks (o potentials and awareness).It (builds up, day and night) a treasure o positive potential,Amassed rom an endless array o constructive acts.Realizing this, bodhisattvas take this supreme precious mind

as their innermost bond.

The Ever-Vigilant Lama has practiced like that.

I you too would seek liberation,Please cultivate yoursel in the same way.

(15) Total willingness to give is the wish-granting gem or ullling thehopes o wandering beings.

It is the sharpest weapon to sever the knot o st inginess.It leads to bodhisattva conduct that enhances sel-condence and courage,And is the basis or universal proclamation o your ame and repute.Realizing this, the wise rely, in a healthy manner, on the outstanding pathO (being ever-willing) to oer completely their bodies, possessions, and

positive potentials.


(16) Ethical discipline is the water to wash away the stains o misdeeds.It is the ray o moonlight to cool the scorching heat o disturbing emotions.(With it, you stand out) amidst the nine kinds o beings, radiant like a

Mount Meru.By its power, you bend all beings (to your positive infuence) without (need

or) mesmerizing stares.Realizing this, the holy ones saeguard, as they would their eyes,

The vowed discipline that they have accepted purely.


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Is like trying to winnow (something meaningul rom) cha,You must try to take the essence o lie at al l times, day and night.


(11) Ater death, there is no assurance o avoiding one o the

worse rebirth orms.Yet, it is certain that the Three Supreme Gems provide sae direction awayrom any dread (o this ate).

For these reasons, be extremely steadast in taking theirsae direction in lie

And unrelenting in ollowing their points or training.(Success in not alling) urther depends on considering wellWhich types o impulsive behavior are noble or dark, and what are their

results,Then living by adopting (the ormer) and avoiding (the latter).

The Ever-Vigilant Lama has practiced like that.

I you too would seek liberation,Please cultivate yoursel in the same way.

(12) The ullest strides in actualizing the supreme pathswill not come about

Until attaining as a working basis (a precious human lie) with a ull set o(eight) denitional actors.

Thereore, train in their causal (constructive acts),So that you will not be lacking in any o these (actors).As it is utterly essential to cleanse your three channelsO tarnishes rom stains o negative potentials and rom downalls

(rom vows),And especially (to purge them o) obstacles rom karma,Cherish healthy and continual reliance on a ull set o our opponent orces.


(13) Without working hard at pondering tr ue problems and their draw-backs,

You will not properly gain keen interest in liberation (rom them).Without considering the stages whereby (true) origins

o suering like that.

8

Through a mind untarnished by stains o conceptionsConcerning eight passing things, throughout all o this,And that knows all phenomena as an illusion,May I break ree rom my bondage, without any clinging.


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Seven-Point Mind-Training(Blo-sbyong don-bdun-ma)

by Geshe Chaykawa (dGe-bshes Chad-kha-ba)

Togmey-zangpo (Thogs-med bzang-po) editiontranslated by Alexander Berzin, June 2004

Prostration to great compassion.

1

Train rst in the preliminaries.

2

Ponder that phenomena are like a dream.Discern the basic nature o awareness that has no arising.The opponent itsel liberates itsel in its own place.The essential nature o the path is to settle w ithin a state

o the al l-encompassing basis.Between sessions, act like an illusory person.

Train in both giving and taking in alternation,Mounting those two on the breath.(In regard to) the three objects, (take) the three poisonous attitudesAnd (give) the three roots o whats constructive,(While) training with words in all paths o behavior.As or the order o taking, start rom mysel.

3

When the environment and its dwellers are ull o negative orces,Transorm adverse conditions into a path to enlightenment,By banishing one thing as (bearing) all blameAnd meditating with great kindness toward everyone.

Voidness, rom meditating on deceptive appearancesAs the our Buddha-bodies, is the peerless protector.

The supreme method entails our actions to use,(So) instantly apply to meditation whatever I might happen to meet.

4

In brie, the essence o the guideline instructionsIs applying the ve orces.

The guideline instruction or the Mahayana transerence o mindIs the ve orces themselves,While giving importance to my path o deportment.

Because they gather within them the streams o myriad excellent classics,They comprise a veritable ocean o a ll-around perect, correct explanation.

(7) You understand all Buddhas teachings with no contradictions.The scriptural pronouncements, without an exception,

dawn on your mind as personal guidelines.You easily discover the Triumphant Ones intended meanings.They protect you rom the abyss o the great misdeed

(o orsaking the Dharma).Because o these (benets), what scrutinizing persons among the eruditemasters o India and Tibet

Will not have their minds enraptured by the stages o the path o threespiritual scopes,

The supreme instructions to which many ortunate ones haverelied upon ully.

(8) Although (positive potential accrues) rom reciting orhearing even once

(Atishas) manner (o text) that ully encompassesThe essential points o a ll scriptural pronouncements,

Even greater waves o massive benet, or certain, build upFrom actually teaching or studying the sacred Dharma (contained within).Thereore, consider the points (or doing this properly).

(9) A healthy relation, (worked on) with eort in thought and act ion,With a holy spiritual mentor who indicates the pathIs the root most appropriate or the dependent arisingO the hugest networks (o potential and awareness) or this

and uture lives.Seeing this, then (having taken the sae direction o reuge),Please (your mentors) by oering practiceThat accords with their enlightening words,Which you would not orsake even at the cost o your lie.

The Ever-Vigilant Lama (Tsongkhapa) has practiced like that.I you too would seek liberation,Please cultivate yoursel in the same way.

(10) This working basis (o a human lie) with (eight) respitesIs ar more precious than a wish- granting gem.(A rebirth) like this is gained perhaps only once.Hard to acquire and easily lost, (it passes in a fash) like lightning in the sky.Considering (your precious human lie) in these ways

And realizing that (engaging in) any worldly activities


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The Abbreviated Points of the Graded Path(Lam-rim bsdus-don)

by Je Tsongkhapa

translated by Alexander Berzin,Berlin, Germany, January 2001

(1) I prostrate beore you, Foremost o the Shakya Clan.Your body is born rom a host o positive actions and splendid attainments,Your speech grants the wishes o limitless beings.Your mind sees all knowables just as they are.

(2) I prostrate beore you, Maitreya and Manjushri,Supreme spiritual sons o this peerless Teacher.Accepting the mantle (to enact) the ull set o Triumphant Ones deeds,You display emanations in countless worlds.

(3) Beore your eet, I prostrate, Nagarjuna and Asanga,(Gems) adorning the Southern Continent.

Celebrated throughout the Three Realms,You have commented on the most dicult to athomMother o the Triumphant (The Prajnaparamita Sutra),In perect accord with its intended meaning.

(4) I bow beore you, Dipamkara (Atisha),Holder o a ortune o instructions,Which encapsulate in ull and without a mistake,The essential points o the paths o proound view and extensive behavior,In excellent lineage rom these two outstanding pioneers.

(5) Respectully, I prostrate beore you, my spiritual mentors,Eyes or beholding all the innite scriptures,Superlative ord or the ortunate to cross to liberation.You clariy everything through ski llul means,prompted by your loving-concern.

(6) The stages o the path to enlightenment have passed down intactThrough successive generations rom Nagarjuna and Asanga,The crown jewels o al l erudite masters o the Southern Continent,And the banner o whose ame fies gloriously

above the wandering masses.As (ollowing the stages) can ulll, without an exception,

The desired spiritual aims o the nine ty pes o rebirth,They constitute a power- granting king o precious instruction.

5

I all my Dharma practice gathers into one intentionI, rom the two witnesses, I take the main;I I can continually rely on my mind being only happy;And i even distracted Im still able;Then Ive become trained.

6

Train always in the three general points.Transorm my intentions, but remain normal.Dont speak o (others) decient or deteriorated sides.Dont think anything about others (aults).Cleanse mysel rst o whichever disturbing emotion is my g reatest.Rid mysel o hopes or r uits.Give up poisoned ood.Dont rely (on my disturbing thoughts) as my excellent mainstay.Dont fy o into bad play.Dont lie in ambush.Dont put (someone) down about a sensitive point.Dont shit the load o a dzo to an ox.

Dont make a race.Dont reverse the amulet.Dont make a god all to a demon.Dont seek suering (or others) as an adjunct or (my) happiness.

7

Do all yogas with one.Do all the quashing o whats distorted with one.At the beginning and the end, have the two actions.Whichever o the two occurs, act patiently.Saeguard the two at the cost o my lie.Train in the three dicult things.

Take the three major causes.Meditate on the three undeclining things.Possess the three inseparables.Act purely, without partiality to objects.Cherish (applying) wide and deep training toward everything.Always meditate toward those set aside (as close).Dont be dependent on other conditions.Practice primarily now.Dont have reversed understandings.Dont be intermittent.Train resolutely.


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Free mysel through both investigation and scrutiny.Dont meditate with a sense o a loss.Dont restrict mysel with hypersensitivity.Dont act or merely a short while.Dont wish or (any) thanks.

(Like this,) transorm into a path to enlightenmentThis (time when) the ve deteriorations are rampant.This essence o nectar o guideline instructions

Is in lineage rom Serlingpa.

From the awakening o karmic remaindersFrom having previously trained,My admiration (or this practice) abounded.And due to that cause,Ignoring suering and insult,I requested the guideline teachingsTo tame my sel-grasping.Now even i I die, I have no regrets.

This concludes A Lamp or the Path to Enlightenment composed by the GreatMaster Dipamkara Shrijnana. It was translated, edited, and fnalized by theIndian Abbot himsel Dipamkara Shrijnana and the Tibetan translator monkGeway-lodro. This Dharma text was composed at the Toling Temple in Zhang-zhung.


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61And through a blissul awareness, you wish to ully completeThe enlightenment-building networks,And i you wish also to practice the actions o the secret mantrasDiscussed in the kriya, charya, and so orth classes o tantra,

62Then, in order to be conerred the vajra master empowerment,Please your hallowed guru by all such things

As respectul service, giving him precious substances, and so on,And doing what he says.

63By being conerred the complete vajra master empowermentFrom having pleased your guru,You will puriy yoursel completely o all negative orcesAnd, in nature, become endowed with the proper share to achieve the

actual attainments.64Because it has been strictly prohibitedFrom The Great Tantra o the Primordial Buddha,

The secret and discriminating awareness empowermentsAre not to be conerred or received in a literal ashion by those who are

abstinent.

65I you were to take these empowerments so conerredWhile living according to the ascetic practice o abstinence,You would be committing prohibited actionsAnd because o that, your vows o asceticism would degenerate.

66In other words, as a practitioner o tamed behaviorYou would contract the downalls o total deeats

And since you would denitely all to one o the worse rebirth states,You would never have any attainments.

67However, i you have received in a nonliteral ashionThe conerral o the vajra master empowerment and are aware o actuality,There is no ault in your actions o listening to all the tantras,

explaining them,Perorming re pujas, making oering pujas, and so orth.

I, the Elder Shri Dipamkara, having seen everything to be as is explainedrom the Dharma teachings o the sutras and so on, and having been request-

ed by Jangchub-wo, have composed this abbreviation o the explanation othe path to enlightenment.

The Foundation for Good Qualities(Yon-tan gzhi-gyur-ma)

by Tsongkhapa (Tsong-kha-pa Blo-bzang grags-pa)

translated by Alexander Berzin, 1982, revised 2003

(Healthy) reliance on a kind spiritual master,

The oundation or all good qualities, is the root o the path.Seeing this well, I request inspiration to relyWith great appreciation, through many endeavors.

This excellent working basis w ith its respites, ound but once,Is dicult to obtain. Having realized its great importance,I request inspiration to develop without disruptionAn attitude to take its essence in all ways, day and night.

At death, my body and lie-orce will perish quicklyLike bubbles on a moving stream. Remembering thisAnd having ound stable certainty that ater death,

The ruits o my noble and dark act ions will ollow behind,

Like a shadow to a body, I request inspiration always to take careTo rid mysel o even the slightest, most minor actionThat would build up a network o aults and to accomplishEvery possible deed that will build up a network o constructive orce.

The splendors o compulsive existence, even when indulged in,never suce;

The gateway o all problems, they are unt to make my mind secure.Aware o these pitalls, I request inspirationTo develop a great avid interest in liberations bliss.

I request inspiration to take to heart, with mindulness, alertness,And great care, induced by this pure motivating thought,The practices or individual liberation,The root o the teachings,

Just as I have allen into the ocean o compulsive existence,So, too, have all wandering beings they have been my mothers.Seeing this, I request inspiration to grow to a supreme bodhichitta aimTo take responsibility to ree these wandering beings.


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Even i I have developed merely this resolve, i I lack the habitO the three ty pes o ethical discipline, I will be unable to attainA (supreme) puried state. Seeing this well, I request inspirationTo train with strong eorts in the bodhisattva vows.

I request inspiration quickly to develop on my mind-stream a pathThat combines the pair: a stilled, settled mind and an exceptionally percep-

tive mind,

By stilling mental wandering toward objects o distortionAnd properly discerning the correct meaning (o voidness).

When I have trained mysel through the common pathsAnd become a vessel, I request inspiration easily to boardThe Diamond-strong Vehicle, the supreme o all vehicles,The sacred ording passage or those o good ortune.

Then, when I have ound uncontrived certainty in what has been said,That the oundation or realizing the two ty pes o actual attainmentsIs the closely bonding practices and vow restraints kept totally pure,I request inspiration to uphold them even at the cost o my lie.

Then, understanding correctly the essential points o the two stagesThat are the essence o the tantra classes, I request inspirationTo actualize them in accord with the Holy Ones enlightening speech,Never straying rom the conduct o our (daily) sessions o yoga.

I request inspiration or the eet o the spiritual mentorsWho indicate the excellent path like thisAnd o riends or proper practice to remain rm,And or the masses o outer and inner intererence to be stilled.

May I never be parted or all my lives rom perect gurus;May I put to good use the all-around perect Dharma;And by achieving in ull all good qualities o the stages and paths,May I quickly attain a Vajradhara supreme state.

55This compulsive existence which comes rom conceptual thoughts o

inherent existenceHas a tr ue nature merely abricated by these conceptual thoughts.Thereore, the state o being r id o all these conceptual thoughts,

without an exception,Is the supreme Nirvana State Beyond Sorrow.

56

Like this as well, the Vanquishing Master Surpassing All has said,Conceptual thought o inherent existence is great unawareness,That which makes you all into the ocean o uncontrollably

recurring existence.By abiding in single-minded concentration devoid o conceptual thought

o inherent existence,You will make clear the mind that is without these conceptions

just as is space.

57Also, rom The Dharani Formula or Engaging in the Nonconceptual, he

has said,

I the Ospring o the Triumphant involved in this pure Dharma practiceWere to contemplate this state o no conceptual thoughts

o inherent existence,They would transcend these conceptual thoughts which

are dicult to pass throughAnd would gradually attain the state o no such conceptions.

58When you have become certain, by these quotations and lines o reasoning,That all things are devoid o inherent existenceAnd without an inherently existent arising,Meditate in a state o no conceptual thoughts o inherent existence.

Manifesting the Result

59When you have meditated on actuality like thisAnd have gradually attained the heat stage and so orth,You will then attain the stage o extremely joyous one and so on,And the enlightenment o Buddhahood will not be ar.

60I, however, through actions such as paciying,Stimulating, and so orth, attained rom the orce o mantrasAnd through the power as well o the eight great actual attainments

and so on,Such as actualization o an excellent vase and so orth,


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48I things inherently existed at the time o their causes,it would be illogical or them to have to arise.Further, i they inherently did not exist at all they could not

be made to arise, like a fower out o space.Moreover, because there would be the absurd conclusions o

both these aults,Things do not come about rom being both inherently

existent and nonexistent at the time o their causes either.49Phenomenal things do not arise rom themselves,Nor rom something inherently dierent, nor rom both.Neither do they arise rom no causes at all.Because o this, everything by nature lacks inherent existence.

50Furthermore, when you analyze a ll thingsI they are inherently one or many,Then since you cannot be aimed at anything that has existence

rom its own nature,

You can become certain o the nonexistence o inherent existence.51Furthermore, the lines o reasoning in The Seventy Stanzas on VoidnessAnd rom The Root Text on the Middle Way and so orthExplain as well how the nature o phenomenal thingsIs established as voidness.

52However, because this text would have become too long,I have thereore not elaborated here.What I have explained has been or the purpose o meditationOn merely a proven system o philosophical tenets.

53Thus, since you cannot be aimed at the inherent existenceO any thing, without exception,Meditation on the lack o inherent identityIs meditation on discriminating awareness.

54With discriminating awareness, an inherent natureO any phenomenon is never seen;And it is explained that the same is t rue regarding the actuality

o discriminating awareness itsel.In this way meditate on voidness nonconceptually.

Je Tsongkhapa


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Atisha

41When a yogi actualizes a st illed settled mind,He or she attains as well advanced awareness.

Training in Higher Discriminating Awareness

However, i you have ailed to apply yourselto ar-reaching discriminating awareness,You will be unable to deplete the obscurations.

42Thereore, in order to rid yoursel o all obscurations, without exception,Regarding the disturbing emotions and knowable phenomena,Always meditate on the yoga o ar-reaching discriminating awarenessTogether with methods.

43This is because discriminating awareness lacking methodsAs well as methods lacking discriminating awarenessHave been said still to be .Thereore, never abandon having both.

44To get rid o doubts concerningWhat is discriminating awareness and what are methods,I shall clariy the actual divisionBetween methods and discriminating awareness.

45The Triumphant One has explained thatLeaving aside ar-reaching discriminating awareness,All networks o constructive actors,Such as ar-reaching generosity and so orth, are the methods.

46It is by the power o having meditated on the methods that,Through meditating thoroughly on something

with discriminating awareness,Someone with a bodhichitta nature can quickly attain enlightenment.It does not come about by having meditated on the lack

o inherent identity alone.

47Awareness o the voidness o inherent existenceThat has come to realize that the aggregates, cognitive spheres,And cognitive stimulators lack inherently existent arisingHas been ully explained as discriminating awareness.


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33Through this will come the completely puried, ull state o enlightenment;For, by exerting yoursel in the vows o the bodhisattva vows,You will ully complete the networks neededFor total enlightenment.

Training in Higher Concentration

34

As or the cause that will ully complete these networksHaving the nature o positive orce and deep awareness,All the Buddhas have asserted that it isThe development o advanced awareness.

35Just as a bird w ithout ully developed wingsCannot fy in the sky,Likewise lacking the orce o advanced awareness,You will be unable to ulll the aims o limited beings.

36Whatever positive orce is had in a day and a night

By someone possessing advanced awarenessIs not had even in a hundred lietimesBy someone lacking advanced awareness.

37Thereore, i you would wish to ully complete,Quickly, the networks or total enlightenment,Make eort and thereby come to attainAdvanced awareness. It is not to be had by the lazy.

38Someone who has not achieved a stilled settled mindWill not attain advanced awareness.Thereore, repeatedly exert eortTo actualize a stilled settled mind.

39However, should the actors or a stilled settled mind be weak,Then even i you have meditated with great eortAnd even i or thousands o years,You will not attain single-minded concentration.

40Thereore, maintain well the actors mentionedIn the chapter on A Network or Single-Minded Concentration.

Then place your mind on something constructive:One appropriate object o ocus.

A Bodhisattvas Garland of Gems(Byang-chub sems-dpai nor-bui phreng-ba, Skt. Bodhisattva-mani-avali)

by Atisha (Dipamkara Shrijnana)

translated by Alexander Berzin, 2004

I make prostration to great compassion.

I make prostration to the sublime teachers.I make prostration to the Buddha-gures,Those in whom to have belie.

1

Let me rid mysel o all indecisive waveringAnd cherish being wholeheartedly earnest in my practice.So, let me rid mysel ully o being sleepy, oggyminded, and lazy,And always make eort with joyul perseverance.

2

Let me always saeguard the gateway o my sensesWith mindulness, alertness, and care.

So, let me check repeatedly the fow o my mind,Three times each day and each night.

3

Let me make my own ailings be knownAnd seek not mistakes in others.So, let me keep my own good qualities hiddenAnd make the good qualities o others be known.

4

Let me rid mysel o (desire or) material gain and honorAnd always rid mysel o (desire or) prot and ame.So, let me have ew desires, be content,

And show appreciation or the kind acts thatve been done.5

Let me meditate on love and compassionAnd stabilize my bodhichitta aim.So, let me rid mysel o the ten destructive actionsAnd make mysel stable, always, with belie in act.

6

Let me overcome rage and prideAnd come to have an attitude o humility.So, let me rid mysel o dishonest ways o livingAnd make my living with a livelihood that accords with the Dharma.


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7

Let me rid mysel o all material burdensAnd adorn mysel with an aryas gems.So, let me rid mysel o all bustling activitiesAnd live in seclusion.

8

Let me rid mysel o idle wordsAnd always restrain my speech.

So, when I see a sublime teacher or learned master,Let me extend my service with respect.

9

As or persons with the eye o the DharmaAnd limited beings who are beginners,Let me expand my discernmentO them as my teachers.

10

Whenever I see any limited beings,Let me expand my discernment o them as my ather,

my mother, my child or grandchild.So, let me rid mysel o misleading riendsAnd entrust mysel to spiritual riends.

11

Let me rid mysel o hostility and uneasy mental states,And go happily everywhere.So, let me rid mysel o whatever Im attached toAnd live without attachments.

12

With attachment, I wont attain even a happy rebirthAnd Ill cut o the lie o my liberation, in act.So, wherever I see a Dharma measure (or bringing) happiness,Let me exert eort always in that.

13

Whatever Ive undertaken to start with,Let me accomplish that very thing rst.Everything, this way, will get accomplished well;Otherwise, neither will come about.

14

While still acting always negatively and parted rom joy,When a eeling o superiority arises about anything,Let me cut o my pride and rememberMy sublime teachers guideline instructions.

26Beore the eyes o my Guardians,I generate bodhichittaAnd, inviting all wandering beings as my guests,I shall liberate them rom uncontrollable rebirth.

27From now until my attainmentO a supreme puried state,

I shall never act with harmul intentions,An angered mind, miserliness, or jealousy.

28I shall live according to abstinent behavior;I shall r id mysel o negativities and attachment/greed.Taking joy in the vows o ethical discipline,I shall continually train mysel as the Buddhas have done.

29I shall take no delight in attaining enlightenmentBy a speedy means or my own sel,But shall remain until the end o the uture,

I it be a cause or helping one limited being.

30I shall cleanse everything intoImmeasurable, inconceivable realmsAnd remain everywhere in the ten directionsFor those who have called my name.

31I shall puriy all the actionsO my body and speech,And puriy as well the act ions o my mind:I shall never commit any destructive acts.

Practicing Bodhisattva Conduct

Training in Higher Ethical Discipline

32I you train yoursel well in the three trainings o ethical disciplineBy living in accord with the vows that are the very nature

o engaged bodhichittaAnd which are a cause or puriying completely your

body, speech, and mind,Your respect or the three trainings in ethical discipline w ill increase.


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Taking the Vows for Engaged Bodhichitta

19Except through the vows that are the very nature o engaged bodhichitta,Your pure aspiration will never come to increase.Thereore, with the wish to progress toward aspired ull enlightenment,Take them denitely on, energetically or that sake.

20Those who maintain at all times other vowsFrom any o the seven classes or individual liberationHave the proper share or the bodhisattva vows;Others do not.

21As or the seven classes or individual liberation,The Accordingly Progressed has asserted in his explanationsThat those o glorious abstinence are supreme;And those are the vows or ully ordained monks.

22Through the ritual well expounded in

The Ethical Discipline Chapter o The Bodhisattva StagesTake the bodhisattva vowsFrom an excellent, ully qualied guru.

23Know that an excellent guru is someone whoIs skilled in the vow ceremony,By nature lives by the vows,Has the condence to coner the vows,And possesses compassion.

24However, i you have made eort in this

And have been unable to nd such a guru,There is a ritual other than that or receiving the vows,Which I shall explain in ull.

25Concerning this, I shall write here very clearlyHow Manjushri generated bodhichitta in previous timesWhen he was King Ambaraja,Just as is explained in The Sutra oAn Adornament or Manjushris Buddha-Field.

15

And when a eeling o discouragement arises,Let me praise the glories o the mindAnd meditate on the voidness o both (states).

16

Whenever an object o attachment or hostility arises in any situation,Let me regard it like an illusion or a projection;Whenever I hear unpleasant words,

Let me regard them like an echo;And whenever harm happens to my body,Let me regard it as (coming rom) my previous karma.

17

Let me step up to living in a sequestered place,Outside the limits (o any town),And, like a corpse o a dead game animal,Hide mysel in solitude and live without attachments.

18

(There,) let me always be stable w ith my Buddha-gureAnd whenever a eeling o laziness or exhaustion arises,Let me enumerate my own shortcomingsAnd remind mysel o the essential points o taming behavior.

19

But i I happen to see others,Let me speak calmly, gently, and sincerely,Rid mysel o any rowns or closed-o expressions,And always keep a smile.

20

And when Im continually seeing others,Let me not be miserly, but take joy in giving,And rid mysel o all envy.

21

In order to saeguard the minds o others,Let me rid mysel o all contentionAnd always have patient tolerance.

22

Let me not be awning, nor ckle in riendship,But rather always stay aithul.Let me rid mysel o insulting others,And keep a respectul manner.Then, when imparting guideline instructions to others,Let me have compassion and a mind to help.


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23

Let me never deny the Dharma and,Setting my intention on whichever ones I ervently admire,Let me make eort to split my days and nights(Passing) through the gateways o the ten Dharma acts.

24

Let me dedicate to great peerless enlightenmentAs many constructive acts as Ive amassed throughout the three times,

And extend out to limited beings my positive orce.So, let me always oer the great prayerO the seven-part practice.

25

Doing like that, let me complete my two networkso positive orce and deep awareness,

And deplete my two obscurations as well.Thus, making my attainment o a human body meaningul,Let me attain a peerless enlightenment.

26

The gem o belie in act, the gem o ethical sel-discipline,The gem o generosity, the gem o listening,The gems o care or how my actions refect on others

and o moral sel-dignity,And the gem o discriminating awareness make seven.

27

These sacred gemsAre the seven gems that will never deplete.They must not be mentioned to quasi-humans.

28

When in the midst o many,Let me keep a check on my speech;When remaining alone,

Let me keep a check on my mind.

Notes:

Verse 23:

The ten Dharma acts (chos-spyod rnam-bcu) are (1) copying scriptures,(2) making oerings to the Three Gems, (3) giving to the poor and sick, (4)listening to teachings, (5) reading scriptures, (6) taking to heart the essenceo the teachings through meditating, (7) explaining the teachings, (8) recit-ing sutras, (9) thinking about the meaning o the texts, and (10) meditatingsingle-pointedly on the meaning o the teachings.

12The benets o generating aspiring minds like thisHave been thoroughly explainedBy Maitreya inThe Sutra Spread Out Like a Tree Trunk.

13When you have read this sutraor heard rom your guru concerning this,

And have become aware o the boundless benetso ull bodhichitta,Then as a cause or making it stableGenerate this mind over and again.

14The positive orce o this is shown extensivelyIn The Sutra Requested by Viradatta.As it is summarized there in merely three stanzas,Let me quote them here.

15I the positive orce

O bodhichitta had orm,It would ll completely the sphere o spaceAnd go beyond even that.

16Although someone may totally ll with gemsBuddha-elds equal in numberTo the grains o sand on the GangesAnd oer them to the Guardians o the World,

17Yet should anyone press his or her palms togetherAnd direct his or her mind toward bodhichitta,

His or her oering would be more specially noble;It would have no end.

18Having generated the aspiring states o bodhichitta,Ever enhance them with many eorts;And, to be mindul o it in this and other lives too,Thoroughly saeguard as well the trainings explained in the texts.


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Bodhichitta as the Entranceway for the Advanced Scope

5Anyone who ully wishes to eliminate completelyAll the suerings o othersAs the suerings included in his or her own mental continuumIs someone o supreme motivation.

6For these hallowed beingsWho have come to wish or supreme enlightenment,I shall explain the perect methodsThat the gurus have shown.

The Ritual for Aspiring Bodhichitta, Together with Advice

7Beore paintings, statues, and so on o ully enlightened Buddhas,As well as stupas and hallowed Dharma texts,Oer fowers, incense,And whatever material things you may have.

8Also with the seven-limb oering mentioned inThe Prayer o Excellent Conduct,With the mind never to turn back untilThe ultimate realization o your Buddha-essence,

9With supreme belie in the Three Supreme Gems,With bent knee touching the groundAnd palms pressed together,Firstly, take sae direction three times.

10

Next, with a mind o love toward all limited beings as a start,Look to all wandering beings, baring none,Suering rom birth and so orth in the three worse realms,And rom death, transerence, and so on.

11Then, with the wish that all wandering beingsBe liberated rom the suering o pain,From suering, and rom the causes o suering,Generate pledged bodhichitta with which you will never turn back.

Seven-Limb Prayer of Shantidevatranslated by Alexander Berzin, 2004.

I we wish, we may then recite the verses rom Shantideva that cover these sevenpoints, together with the verses beorehand or setting the motivation and theverses aterwards o the mandala oering:

I take sae direction, till my puried state,

From the Buddhas, the Dharma, and the Highest Assembly.By the positive orce o my giving and so on,May I actualize Buddhahood to help those who wander.

May the surace o the land in every directionBe pure, without even a pebble,As smooth as the palm o a childs hand,Naturally polished, as is a beryl gem.

May divine and human objects o oering,Actually arrayed and those envisionedAs peerless clouds o Samantabhadra oerings,

Completely ll the sphere o space.

1

I prostrate to all the Buddhas who have graced the three times,To the Dharma and to the Highest Assembly,Bowing down with bodies as numerousAs all the atoms o the world.

2

Just as Manjushri and othersHave made oerings to the Triumphant,So do I make oerings to the Accordingly ProgressedAnd to our Guardians, their Spiritual Ospring.

3

From beginningless samsara, in this and other lives,I have unwittingly committed destructive acts,Or caused others to do likewise,Bewildered by the conusion o naivety.I have even rejoiced in all this.Seeing these mistakes, I openly declare themTo you, our Guardians, rom the depth o my heart.


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4

With happiness I rejoice at the ocean o virtueso developing bodhichitta,Wishing to bring joy to all limited beingsAnd working or everyones sake.

5

With hands pressed together,I request the Buddhas o all directions

To light the lamp o Dharma or those who are gropingIn the darkness o suering.

6

Triumphant Ones, wishing to pass beyond sorrow,I beseech you with hands pressed together:These beings wander blindly with no one to guide them;Please live or eons beyond all count.

7

By the positive orce built upFrom all I have done in this way,May all sueringsO every limited being disappear.

By directing and oering to the Buddha-eldsThis base, anointed with ragrant waters, strewn with fowers,And decked with Mount Meru, our islands, a sun, and a moon,May all those who wander be led to pure lands.Om idam guru ratna mandala-kam nir-yatayami.I send orth this mandala to you precious gurus.

A Lamp for the Path to Enlightenment(Byang-chub lam-gyi sgron-ma, Skt. Bodhipathapradipam)

by Dipamkara Shrijnana Atisha

translated by Alexander Berzin, 1980in accordance with an explanation by Tsenzhab Serkong Rinpoche

ollowing the commentary by the First Panchen Lama;revised January 2003

I prostrate to the Bodhisattva Youthul Manjushri.

Promise to Compose

1Having prostrated most respectully to all the Triumphant

o the three times,To their Dharma and to the Sangha community,I shall light a lamp or the path to enlightenment,Having been urged by my excellent disciple, Jangchub-wo

2Since practitioners come to have small, intermediate, and supreme scopes,They are known as the three ty pes o spiritual persons.I shall thereore write about these specic divisions,Clariying their dening eatures.

Initial Scope

3Anyone who takes keen interest in himsel or herselAchieving, by some means, merely the happinessO uncontrollably recurring samsara

Is known as a person o minimum spiritual scope.

Intermediate Scope

4Anyone with the nature to turn his or her back

on the pleasures o compulsive existenceAnd to turn back negative impulses o karma,And who takes keen interest in merely his or her own state o peace,Is known as a person o intermediate spiritual scope.

Meditation Booklett

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