No More Learning

He stressed the value in all branches of the Buddha's teaching.
This book, which was written by Atisa with special needs of his Tibetan disciples in mind, is the prototype of the stages of the
? V111 A LAMP FOR THE PATH AND COMMENTARY
(Lam rim) literature which reached its full bloom amongst later Tibetan teachers and scholars. It presents the important practices in a concise and easily understandable manner and orders them in terms of the development and ability of the mind.
Such practices as these are timeless and of benefit to all. Just as we Tibetans have benefited greatly from them through the centuries, I hope those in other countries will find here a method to attain the lasting peace they desire. The translation of the text into English here by the noted Christian scholar, Richard Sherburne, S. J. , illustrates cooperation between religions that enhances mutual understanding and draws the world together in recognition of the common goal of bettering humankind.
July 14, 1982
? Foreword Introduction Abbreviations
A Lamp for the Enlightenment Path [Poem] Commentary on the Lamp for the Path
DEDICATION AND THEME
Vehicle ofthe Perfections
Part One: Higher Conduct
CHAPTER 1 THE TRIPLE REFUGE
CHAPTER2 THEENLIGHTENMENTTHOUGHT CHAPTER3 THEMONASTICLIFE
CHAPTER4 THE BODHISATTVA VOW
Part Two: Higher Meditation CHAPTER 5 THE SUPERKNOWLEDGES
Part Three: Higher Insight
Page
vii x xiv
1 1-6 15
7-9 23 10-19 41 20-21 65 22-33 87
34-40 113
41-59 129
60-67 165 68 181
190 191 192 204 221
CHAPTER 6
CHAPTER 7 COLOPHONS
Appendices
INSIGHT AND MEANS
Vehicle ofMysticism
T ANTRA
Chart I: The Five Paths Chart II: Tantric Initiations Glossary
Bibliography
Index
Contents
Stanzas
? Introduction
The Lamp for the Enlightenment Path and its Commentary are eleventh-century Buddhist texts which were written at Tho-ling ("High-flying") Monastery in the central Himalayas near Mount Kailas. Although little known to "outsiders", these texts have been used and cherished by the Buddhist communities within Tibet and inner Asia for
well over nine centuries. The monk who composed them wrote originally in Sanskrit (now lost) while simultaneously translating them into Tibetan, and they were included as authentic commentary in the earliest canon of Mahayana scripture.
The Lamp proved to be a unique model for a religious literary style that received much attention and development in Tibet: the concise but comprehensive manuals that show the "steps of the path" (lam-rim, as the genre is called) and are kept as lifelong guides for the spiritual endeavour. Both beginner and adept find a map for the Path in the poem, which was to be memorised, while the Commentary
p:r:ovides the eminently practical explanation for further reflection and study. The Lamp and its companion were a new direction and emphasis for Tibetan Buddhist life because they presented for the first time the harmonious relationship between Buddhism's essential monastic basis and the compassionate Bodhisattva's high ideal, flowering in the true and necessary mystical experience of Tantra.
Compassion, Calm and Insight, Emptiness and Bliss become key concepts because of the emphasis in these texts, well supported not only by the authority of Siitra but by the brilliance of Buddhist minds for centuries. The fascination of so integrated a goal in the Lamp and
Comfnentary made them into the curriculum for training and study in Tibet's first distinctive religious order, the Bka'-gdams-pa ("Word-Instructed"). While the author was not the Order's founder in actual fact, it was his charisma and insight (and dying wish) that led his immediate disciples to found the group of monks who now
? are popularly known in the West as "Yellow Hats"- the order to which the Dalai Lamas. have belonged. The spirituality of these texts has consequently exerted a very strong influence on the religious and cultural development of the Buddhist peoples of the Roof of the World.
The so far unmentioned author of these works is Atisa ( A D 9 8 2 - 1 0 5 4 ) , a n I n d i a n m o n k k n o w n t o T i b e t as J o - b o - r j e ("The Noble Lord"). All Tibetan historians mark his arrival at Tho-ling in 1042 as the rebirth of Buddhism in their country - the "Second Spread" (phyi-dar) of the religion that had first crossed their mountains in the seventh century.
Born in western Bengal of noble family in the final century of Buddhist glory in India- just prior to the Muslim destruction- AtiSa was a gifted student in both secular and religious learning. As a young man, it is said, he travelled to north-west India and the valley of Swat where he was initiated in the prevalent mystical experience of his day, studying and practising Tantra for some years. At the age of
twenty-nine he took the vows and ordination of the Buddhist monk, continuing his Mahayana studies for ten years in far-off Sumatra, then a great monastic centre with close ties to Pala Bengal. When he returned to India it was to the great monastery at Vikramasila, a Pala foundation, where, then in his prime, he held the post of respected Elder (sthavira) and became a popular teacher (acarya)-
popular especially with Tibetan student monks, by whose eagerness he was attracted and whose language he quickly mastered. He was of course already an accomplished master of Sanskrit, a pa1J. qita.
While Atlsa does not reach the stature of a Nagarjuna or Asanga, the great Buddhist ornaments of earlier centuries, he is nevertheless a man of deep personal holiness and charisma coupled with considerable literary ability and productivity. His insight is balanced with the practical, as is evidenced in the many short incisive texts he wrote for
his students both at Vikramasila and at neighbouring Odantapurl. All his biographers record his charm and wit, and Pis adventuresome spirit needs little testimony: he was sixty years old when he arrived at Tho-ling, after a
INTRODUCTION XI
? Xii A LAMP FOR THE PATH AND COMMENTARY
year's journey that would tax even the modern traveller. His missionary labours in Tibet extended over thirteen years, beginning at Tho-ling, where he composed the Lamp a,nd Commentary in 1042-3; he then moved east to Bsam- yas and to Lha-sa, teaching ? t many monasteries, writing,
and counselling renewal of spirit. He died at Snye-thang just south of Lha-sa where his relics are enshrined in a temple overlooking the Skyid-chu near its confluence with the mighty Brahmaputra.
If Tibetan monastic life in Atisa's time was somewhat in disarray, it was due to both political and religious influences. After Buddhism's original royal patronage in the seventh century, temples and monasteries had fanned out as far as the reaches of the Tibetan empire itself- from within the borders of T ang China to what is now Russian Turkestan, sweeping the entire arc of the Himalayas from
Kashmir to Burma. But two centuries of growth was summarily stopped in a merciless persecution that began in 836 under Glang-dar-ma, upon whose assassination the Tibetan empire itself fragmented. After a century and a half of suppression and decline, refugee monks began slowly to return to ancient ruins and find patronage under local princes and families. Direct descendants of the old royal family in western Tibet were particularly eager to
restore Buddhist life, building impressive monasteries like Tho-ling and financing the education of promising Tibetan youths in Kashmir and northern India.
It was a prince of this line, Byang-chub-'od, grand- nephew of the builder of Tho-ling and an ordained monk, who heard about Atisa through the Tibetans who had studied at Vikramasila, and pressed the urgent invitation for him to come and assist in the work of restoring true observance of monastic life.
The urgency of the invitation was not so much that corruption existed because of the years of suppression and isolation, but rather that serious misinterpretations of Buddhist ideals and practice had arisen through the pitfalls of Tantra. This movement of a devotional and mystical system had been growing among Brahmanists and Buddhists in India for some centuries and held great appeal
? for the Tibetans. But it is well known that the subtle and profound elements of much of the "swift path" are clothed in sexual imagery that lends itself to misuse by the uninitiated and unguided. Atisa was the first to integrate and balance the Buddhist paths and win an audience that would carry on his teaching. The Lamp and Commentary show his views and are his major work.
INTRODUCTION xiii
? Abbreviations
AK(LVP) L'Abhidharmakosa de Vasubandhu by La Vallee Poussin (1971) ,
BCA FBT
Ot.
ss TBT
Bodhi-caryii-avatiira by Santideva Fundamentals of the Buddhist Tantras by Lessing and Wayman (1968)
Tibetan Tripitaka - Peking Edition kept in the 1;-ibrary of Otani Univ,ersity
Sikshii-samuccaya of Santideva, translation by Bendall and Rouse (1922)
The Buddhist Tantras by Wayman (1973)
MANUSCRIPT P AGE NUMBERING OF THE TIBET AN TEXTS
Byang-chub lam-gyi sgron-ma
(Ot. 5344: Dbu rna: Khi: 274b-277b]
Byang-chub lam-gyi sgron-ma'i dka' 'grel
[Ot. 5345: Dbu rna: Khi: 277b-339b]
? A Lamp for the Enlightenment Path
[Root Text: Poem]
Stanzas Page
DEDICA TION AND THEME (Three Persons) 1-5 5
VEHICLE OF THE PERFECTIONS HIGHER CONDUCT
The Triple Refuges
The Enlightenment Thought The Monastic Life
The Bodhisattva Vow
HIGHER MEDITATION
The Superknowledges Calmness
HIGHER INSIGHT
The Means and Insight Higher Vision
VEHICLE OF MYSTICISM Path of Mantra
COLOPHON
6-9 5 10-19 6-7 20-21 7 22-33 7-8
34-37 8-9 38-41 9
42-46 9-10 47-59 10-11
60-67 11-12
68 12
? A Lamp for the Enlightenment Path
COMPOSED BY A TISA IS CONT AINED HEREIN.
In the Sanskrit language:
Bodhi-patha-pradipa.
In the Tibetan language:
Byang-chub lam-gyi sgron-ma.
Homage to the Bodhisattva Maftjusri, the ever-youthful!
[274bJ
? 1
2
3
4
5
6
7
8
9
I bow in great reverence to all past, present, and Future Victors, to their Doctrine and Communities. I shall light a Lamp for the Path to Enlightenment, At the request of my good disciple Byang-chub-'od.
In that they are Inferior or Mediocre or Superior, Persons should be understood as three:
The characteristics of each are very clear, and
I shall note how they differ from one another.
One who by every means he finds,
Seeks but the pleasure of sarpsara,
And cares but for himself alone, that one Is known as the Inferior Person.
One who puts life's pleasures behind And turns himself from deeds of sin,
Y et cares only about his own peace, That person should be called Mediocre.
One who wholly seeks a complete end
T o the entire suffering of others because
Their suffering belongs to his own [conscious] stream, That person is a Superior.
For those pure beings whose desire Is the highest of Enlightenments,
I shall explain the right means Which were taught me by my Gurus.
Facing a painted image of the Perfect Buddha, Or in front of holy reliquaries and the like, Give worship with flowers and incense
And whatever objects may be at hand.
Then with the Sevenfold Worship expressed In the Deeds o f Samantabhadra,
And a mind that does not tum back until The Heart of Enlightenment is reached,
With great faith in the Three Jewels, Bending knee to the ground,
And folding the hands, [275a]
First take the Three Refuges thrice.
A LAMP FOR THE ENLIGHTENMENT P A TH 5
? 6 A LAMP FOR THE PATH AND COMMENTARY
10
11
12
13
14
15
16
17
18
Then, because the Thought of Love for All creatures is the prerequisite,
One looks out on all the world, Suffering in death, transmigration, And r~birth in the three bad destinies:
At sight of that suffering, one suffers;
And he who wants to free the world
From the very cause of such suffering, Must beget this Thought of Enlightenment That is pledged never to turn back.
Every quality that belongs to Begetting thoughts of such Resolution Has been well explained by Maitreya In his siitra, the Stalks in Array.
Read that siitra or hear it from a Guru, and when
The infinite benefits of Pedect Enlightenment Thought Are seen, then for that very reason you
Will? beget the Thought again and again.
The merit of this is shown extremely well
In the siitra called the Questions ofViradatta; And to give the essence of it,
I quote three of its verses here:
"If a form could be had for the full Merit of the Enlightenment Thought, It would surpass even one
That filled the whole realm of space. "
"Or take a man who owns jewels, and with them Fills every one of the Buddha-fields-
Reckoned as more than the grains of Ganga's sands- Then offers all this to the Lord of the World;"
"Y et another who merely folds his hands, And inclines his thought to Enlightenment. The latter's worship is higher by far, Because in it there is found no limit. " 1
When you get the thoughts of aspiring to Enlightenment, Then with great effort strive to expand them fully;
? 19
20
21
22
23
24
25
26
A LAMP FOR THE ENLIGHTENMENT P A TH 7 And to recall your resolve in your other births,
Observe fully the Training I explained to you.
A right resolve will not be furthered
Without vows that have progress in mind; [275b] Therefore he who seeks growth in the resolve for Perfect Enlightenment, earnestly takes them.
Only he who has lasting vows in One of Pratimoksa's seven ranks
Is fit for the Vow'of the Bodhisattva; There is no other way for it to be.
The Tathagata has said that of
The seven ranks of Pratimoksa,
The glorious Pure Life is highest;
By which he meant the vows of a Monk.
According to the ritual given in the Conduct Chapter of the Bodhisattva Levels, One takes the Vow from any good Guru Who has the proper characteristics.
One who is learned in the ritual of the Vow, And himself lives the Vow he has taken,
And has the compassionate forbearance
To impart it- know him to be the good Guru.
But if, after trying, one cannot Find just such a Guru as this,
I will explain another ritual
For taking the vow in a correct way.
In this latter way, Mafijusri in a former life
As Ambaraja begat the Enlightenment Thought; And as told in the sutra called
The Ornament ofManjwri's Buddha-field,
I write it down clearly here now:
"In the presence of the Lords, I beget
The Thought of Perfect Enlightenment,
And issuing invitation to all creatures,
I will save them all from the cycle of rebirth. "
? 8 A LAMP FOR THE PATH AND COMMENTARY
27
28
29
30
31
32
33
34
35
"Beginning from this moment and henceforth, Until I obtain the Highest Enlightenment,
I shall not permit ill-will or anger,
Avarice or envy, to occupy my mind. "
"I shall practise the Pure Life,
And renounce sin and base desire;
I shall imitate the Buddha
By rejoicing in the vow of Conduct. "
"Myself, I am not keen to reach Enlightenment in some swift way;
I shall remain until the final end
For the sake of but a single creature. "
"I shall purify the innumerable [276a]
Inconceivable fields of the universe,
And from the taking of this [new] name, [henceforth] I shall live in the ten directions. "
"Purifying the actions of
My body and speech entirely,
I shall cleanse my mind's activity as well; No unvirtuous deed will ever be mine. " 2
In essence, one's purity of body, speech and mind Means keeping vows with a mind for progress;
For by practising well the Three Conduct Trainings, Appreciation of those same Three becomes greater.
Hence, when one has striven in the vows which make up The pure and perfect Bodhisattva Vow,
He will bring to complete perfection
The very Equipment for Perfect Enlightenment.
All the Buddhas have held that
Perfecting this Equipment,
The nature of which is Merit and Knowledge, Lies essentially in the superknowledges.
Just as a bird with unfledged wings Cannot fly up into the sky,
So without the superknowledges' power, One cannot work for the good of others.
? 36
37
38
39
40
41
42
43
44
The merits which a man with the Superknowledges gains in a single day Could not be had in a hundred lives By one who lacked those knowledges.
He who seeks to bring to perfection swiftly The Equipment for Perfect Enlightenment Strives hard for the superknowledges,
For they are not accomplished by sloth.
As long as Calmness is not attained,
The superknowledges will not occur; Therefore, in order to achieve Calmness, One must keep striving over and over.
One who neglects the Limbs of Calmness, Even though he strive to meditate
For thousands of years, never
Will achieve Concentration.
Therefore, when well established in the Limbs
That are stated in the Chapter on Concentration Equipment, One can then set the mind in virtue,
Fixed on any Topic he chooses.
When yogic Calmness is achieved,
So too are the superknowledges; [276b] But obscuration is not destroyed Without the Perfection of Insight.
Hence, to remove all obscuration
Of his affliction and his knowledge,
The yogin must continually cultivate the Perfection of Insight together with Means.
Scripture says that bondage is from Insight being divorced from Means, And the Means from Insight as well. Therefore, neglect not this union.
T o remove any doubts about
What Insight is, and what are Means, I make clear the difference
Between the Means and Insight.
A LAMP FOR THE ENLIGHTENMENT PATH 9
? 10 A LAMP FOR THE PATH AND COMMENTARY
45
46
47
48
49
50
51
52
53
The Victors have explained that the Means. Are all the Equipments of virtue,
Starting with the Perfection of Giving,
Up to, but excluding, that of Insight.
One who combines mastery of the Means With a true cultivation of Insight
Will swiftly attain Enlightenment, but Not by cultivating merely Non-self.
"Insight" is fully explained as knowing The Emptiness of intrinsic nature,
In comprehending that Aggregates and Sense-bases and Elements do not arise.
An existent's aJjsing is impossible;
A non-existent's is like flowers in the sky; For a thing to be both is absurd fallacy; So neither do they originate together.
Since an entity does not arise from itself, And is not from another, or even from both, Nor is it yet without cause; therefore it has No intrinsic nature by way of own-existence.
Furthermore, if one analyses all things
As identities or multiplicities, Own-existence is not perceived; hence one is Certain that intrinsic natures do not exist.
The reasoning of the Seventy Stanzas on Emptiness, And of texts like the Basic Stanzas on the Middle Way, Explains the proof that all entities
Are empty of intrinsic nature.
Wherefore, lest my text become too long, I do not elaborat<:< it here,
But will explain only proven tenets
In order to further contemplation.
Thus, not to perceive intrinsic nature [277a] In any phenomenon whatever
Is to contemplate it~ Non-Self; which
Is the same as contemplating with Insight.
? A LAMP FOR THE ENLIGHTENMENT P A TH 11
54 And this Insight which does not see Intrinsic nature in any phenomena
Is that same Insight explained as Wisdom. Cultivate it without conceptual thought.
55 The world of change springs from conceptual Thought, which is its very nature;
The complete removal of such
Thought is the Highest NirvaQa.
56 Moreover, the Blessed One declared: "Conceptual thinking is the great ignorance, And casts one into sal! lsara's ocean; but Clear as the sky is his contemplation who Remains in Concentration without concepts. "
57 And he also says in the Non-Conceptual Progress Formula: "When a son of the Victor meditates on
This holy Doctrine without conceptual thought,
He gradually attains the non-conceptual. "3
58 When through scripture and reason one has Penetrated the non-intrinsic
Nature of all non-arising phenomena,
Then contemplate without conceptual thought.
59 And when he has thus contemplated Thatness, And by stages has attained "Warmth" and the rest, Then he will gain the "Joyous" [Level] and on up: Buddha-Enlightenment is not far off.
60 Through the rites of "Appeasement" and "Prosperity" And the rest, effected by the force of Mantra,
And also by the strength of the Eight Great Powers, Starting with that of "Good Flask", and others,
61 It is maintained that the Equipment for Enlightenment is perfected with ease;
And if one wants to practise Mantra as prescribed In the Tantras: Action, Practice, and on,
? 12 A LAMP FOR THE PATH AND COMMENTARY
62
63
64
65
66
67
68
Then, to gain the Preceptor-Initiation,
One must first win a holy Guru
By giving him attendance and precious things And by obedience to his word.
And when the Preceptor-Initiation has been Conferred by the Guru who was won over, Then one is purified of all sin, and [277b] Becomes fit to exercise the Powers.
The Secret and Insight Initiations
Should not be taken by religious celibates, Because it is emphatically forbidden
In the Great Tantra ofPrimal Buddha.
If those Initiations were taken by one who stays In the austerity of a religious celibate,
It would violate his vow of austerity
Since he would be practising what is forbidden.
Transgressions would occur which defeat
The man of religious observance;
And by his certain fall to bad destinies,
He could not even succeed [in Mantra practice].
Having acquired the Preceptor-Initiation,
He may listen to all Tantras and explain them; Perform Fire-offering, Gift-worship, and the like: There is no wrong in wisdom about reality.
I, the Elder, Dipamkarasri,
Have seen this explanati<? n in texts
Such as the siitras; and at Byang-chub-'od's request Have explained concisely the Path to Enlightenment.
[Colophon]
This completes the Lamp for the Enlightenment Path composed by the great Acarya, glorious Di:pamkarajniina. Translated and edited by the great Upiidhyiiya of India himself, and by the revisor-translator Dge-ba'i blo-gros. This text was composed at the Tho-ling temple of
Zhang-zhung.
? A LAMP FOR THE ENLIGHTENMENT PATH 13 Notes to the Root Text
Notes on the contents of the basic poem are given in the text of the Commentary where the stanzas are repeated, except for the following source identifications:
1 Ot. 760 (28), Vol. 25:86. 2.
2 Ot. 760 (15), Vol. 23:129. 2.
3 Ot. 810, Vol. 32:232. 5.
? I
II
III
IV
Dedication and Theme
DEDICATORY VERSE
THE TEXT
Reasons for Writing
THEME: THREE PERSONS
Stanza Page
1a 16
1b 17
2 18
The Commentary on a Lamp for the Enlightenment Path
Inferior 3 Mediocre 4 Superior 5
THE RIGHT MEANS FOR THE SUPERIOR PERSON
6 20
A
B
c D E
Triple Refuge
Twofold Enlightenment Thought Superknowledges
Means and Insight Tantra
? Commentary on the Difficult Points of the Lamp for Enlightenment Path
In the Sanskrit language:
Bodhi-miirga-pradfparrz-paiijikii-niima.
In the Tibetan language:
Byang-chub lam-gyi sgron-ma'i dka' 'grel.
Dedicatory Verse
I pay homage to the noble and blessed Tara. I pay homage to Mafijusri, prince of old.
T o Cakrasa111vara the Triple-pledge King, To Lokesvara and Tara in respect I bow.
Bowing down in sincerity to the Gurus: Maitreya; Asanga ang Guru SuvaTQadvipa,
And to Mafijugho~a: Santideva and Bodhibhadra, I will write this Commentary to give sunlight.
Since the Lamp for the Path is only a moonbeam [278a] On the good path to Enlightenment's heart;
Whatever details may be unclear in it,
This sun-like Commentary will light the way.
Though I have no talent for treatise composing, I am writing this clearer explanation,
At my devout and ardent disciple's request,
So that the Buddha's teaching may increase, and Disputes over scripture may be put to rest.
For wise men to produce wonders, and
A verage men to understand with ease,
And so lesser men will put aside their passions, I write this Commentary on Difficult Points.
With so much meaning in so short a text, This treatise may be hard to comprehend; And without holy men [for guidance]
One will altogether go astray.
? COMMENTARY ON THE DIFFICULT POINTS 17
Therefore, an intelligent person
Wins the favour of a Guru, and
Asks for the right personal guidance which Is in accord with the Guru-tradition.
The Text
The instruction I give here came like drops of honey and nectar to me from the holy Gurus SuvaTQ. advlpa and the glorious and venerable Bodhibhadra. And faced with the repeated requests of Byang-chub-'od, my disciple of princely rank, and of the Monk Tshul-khrims rgyal-ba, my disciple of long-standing, I am going to gather up those drops of personal guidance I received, and follow both what my Gurus gave me, and what the siitras and treatises have to say.
Because Byang-chub-'od is ever asking me For the sevenfold explanation, saying:
"The meaning is not clear in your root text", I will write for the sake of his request.
He was referring to what the great scholar Acarya V asubandhu said:
"Those who preach a siitra's meaning
Should give short instructions which include:
[1] its usefulness, [2] a summary, [3] the word definitions, [4] its relevance, [5] objections, [6] responses, and
[7] explanation. " 1
Ifmen ofinsight rely on a Guru and are taught according to this method, they quickly comprehend the good Path of Mahayana- the Path of the great Wagons and the way of the Superior Person. [278b]
And thus I will explain the Path of the Bodhisattvas, According to the siitras,
Texts, and my Gurus' teaching.
? 18 A LAMP FOR THE PATH AND COMMENTARY
Where does my explanation begin? It begins right there in the basic text, starting with the first stanza:
I BOW IN GREAT REVERENCE TO ALL PAST, PRESENT, AND
FUTURE VICTORS, TO THEIR DOCTRINE AND COMMUNmES.
I SHALL LIGHT ALAMP FOR THE PATH TO ENLIGHTENMENT,
AT THE REQUEST OF MY GOOD DISCIPLE, BYANG-CHUB-'OD. (Stanza 1]
The first half of the stanza is easy to understand. In the second half, by "GOOD DISCIPLE" I mean a fit vessel for the doctrine of Mahayana. And who is this good disciple? He is the man we call Byang-chub-'od. "AT THE REQUEST oF" refers to his saying to me:
"In this area of Tibet there are persons who misinterpret the Mahayana Path of the Buddha's teaching. Gurus and Spiritual Friends are arguing back and forth about things they themselves do not comprehend. They all have their own logic to analyse their suppositions about the Profou. nd View and Broad Practice. With so much disagreement on all sides, I beg you to clear up these
doubts for us. "
And so, because of his repeated entreaty and for his sake, I do light this lamp for the Path to Enlightenment, following the teaching of the siitras and tradition.
If you ask where that Lamp for the Path to Enlighten- ment is to be found, it is the main part of my basic text from the stanza on the Superior Person [6] through to the last stanza [67] on Tantra.
Theme: Three Persons
In the opening stanzas about the Three Persons I show who is and who is not a fit vessel for Mahayana. The definitions of the Inferior and Mediocre Persons are easy to under- stand. It is this stanza which shows who is the fit vessel for Mahayana: [279a1
ONE WHO WHOLLY SEEKS ACOMPLETE END
TO THE ENTIRE SUFFERING OF OTHERS BECAUSE
THEIR SUFFERING BELONGS TO HIS OWN (CONSCIOUS] STREAM, THAT PERSON IS ASUPERIOR. (5]
? COMMENTARY ON THE DIFFICULT POINTS 19 This is what the commentaries have to say about the subject:
Or again:
"The Bodhisattva loves all creatures From the bottom of his heart;
As one loves an only child,
Ever desiring to seek its good. " 2
"As the dove loves her own chicks best, Sitting to brood them beneath her breast; So like her, with aversion overcome, Treat every creature with affection. "3
And the great scholar, Acarya Vasubandhu:
"A lesser man uses his resources to provide for the happiness of his own [conscious] stream. The mediocre man is not happy and so turns aside only [his own] suffering, but thereby remains in suffering. The holy man, because sufferings exist in his own stream, has the sole care to tum aside the very basis for others' suffering and give them happiness; for he suffers on account of their suffering. " 4
And he adds:
"Those who suffer because others are suffering, and who rejoice and are happy at the happiness of others belong to that class of men for whom there is no 'My'. They do not look to their own happiness, but rather make great effort, thinking 'I am able to save others from the great river of suffering.
' By its very nature their compassion rejoices both in their own suffering and at the happiness of others because of the strength they have cultivated in
compassion. "5 [279b]
Consequently, the person who by nature cannot bear to see his neighbour afflicted with calamity, who proposes to barter his own [happiness] for others' [suffering], who looks
? 20 A LAMP FOR THE PATH AND COMMENTARY
upon every creature as his only child - as a father cannot bear to see an only son trapped in a blazing fire, or falling into an abyss or being swept away by a flood- I praise that kind of man here as being the fit vessel for Mahayana.
The Right Means for the Superior Person
It was with that kinq of Great Being in mind, that I wrote: I SHALL EXPLAIN THE RIGHT MEANS
WHICH WERE TAUGHT ME BY MY GURUS. (6)
By "GuRus" I mean the venerable and glorious Bodhibhadra and the venerable Suvafl). advlpa. As to "THE RIGHT MEANS", I will explain them fully in the following order: [A] Taking Refuge in the Three [Jewels], [B] the two aspects of Enlightenment Thought, [C] begetting the Superknowledges in order to work for the special good of others, [D] accumulating the Two Equipments through the union of Means and Insight, and [E] accumulating the Two Equipments through the extra-ordinary method of Mantra, that great [system] of Mahayana which swiftly perfects the good of self and others.
Notes to Dedication
1 Science ofPreaching, Ot. 5562, Vol. 113:245. 4.
2 OrnamentofSutras, Ot. 5521. Vol. 108:10. 3.
3 ibid.
4 Explanation of"Treasure ofPhenomenology", Ot. 5591, Vol. 115:189. 1. The
quotation is of paramount importance because it is evidently Atlsa's doctrinal and literary source for the "Three Persons" distinction ofspiritual qualities he introduces to all the later Tibetan lam-rim ("Steps on the Path") writings. The teaching device of triads in presenting qualitative degrees - low- medium-high - is common enough in all literature (aller guten Ding sind drei), and eminently so in Buddhism. But the three types of person presented here by Vasubandhu (and Atisa following him) are not to be taken as the same triple division of Paths (Hearer, Solitary Buddha, Bodhisattva) that the Perfection of Wisdom literature uses, since the inferior person is not even concerned about liberation- as the Hearer would be. Rather, the distinction is between the utter worldling (inferior), the Hearer or Solitary Buddha
(mediocre), and the Bodhisattva (superior) who seeks Enlightenment out of
compassion, and not justfor his own liberation. 5 ibid.
? Vehicle of the Perfections PART ONE
Higher Conduct
? I
II
THE TRIPLE REFUGE
SEVENFOLD WORSHIP: THE GOOD PRACTICE
Stanza Page
7 24
Sa 25
27 27 27
28
28 28 28 29 29 29 31 32
8b 34 8b 34 9 35
35 36 37 38
III
KINDS OF WORSHIP
A With Pleasing Objects
1 Actually present
2 Created by mind
B Meditative Worship
1 Sevenfold Worship
2 Supreme Worship
a With objective-basis
b Without objective-basis
THE HEART OF ENLIGHTENMENT
NOT TURNING BACK
IV
v
A B c
First Interpretation Second Interpretation Third Interpretation
VI REFUGE-TAKING
A Mahayana Candidate
B Preparation of Place
c Ceremony of Petition D The Training Involved
CHAPTER 1
The Triple Refuge
? 1
The Triple Refuge
The Triple Refuge
Going for refuge to the Three Jewels is the entrance portal, so to speak, to the great city of Liberation, and the foundation of the Thought of Enlightenment. I teach about this in the three stanzas [7, 8, 9] that begin:
FACING A PAINTED IMAGE OF THE PERFECT BUDDHA, OR IN FRONT OF HOLY RELIQUARIES AND THE LIKE.
By "FACING" I mean the kind of thing one sees in such Mahayana siitras as the Admonitions for the King, taken from the old Glorious Acts:
"The Enlightenment Thought is produced [just] by facing and seeing the body of a Tathagata. " 1
And all the Spiritual Friends say that this is true. [280a]
A fuller ritual for taki:r:tg the Refuges can be shown later [but here let me state it briefly]. First of all, beg that each likeness of the Three Jewels painted in the Twenty-seven Ma~qalas2 be present before you, and then invite also the [actually] purified Three Jewels from their respective abodes, wherever they may be in all the regions of the ten-directional world. Or again, you may prefer to place yourself in those very paradises, taking a worshipful posture, and reflecting that you are seated in the presence of each and every Buddha and Bodhisattva. Then, with
your palms flat together or cupped, join the hands at the crown of the head, completing the acts of worship, and perform the Three Heaps [of Confession, Rejoicing, and Entreaty]. Then afterwards, when you have presented the Guru with a gift, the Refuges can be taken. Of course, this
? should be prefaced with an understanding of [the difference between] the Three Jewels as Ultimate Reality and the Three Jewels as present before us.
Sevenfold Worship: The Good Practice
"GIVE WORSHIP WITH FLOWERS AND INCENSE" (Stanza 7b] illustrates Worship with Pleasing Objects. "AND wrrH THE SEVENFOLD WORSHIP" (Stanza 8] illustrates Meditative Worship. A bodhisattva on the Equipment Path, who is going to be an instructor himself, should be skilled in these matters of Worship because they afford great growth in the Equipment of Merit.
AND WITH THE SEVENFOLD WORSHIP EXPRESSED INTHEDEEDSOFSAMANTABHADRA (Stanza8a]
refers to that scripture known as the Deeds of Samantabhadra, [280b] the Royal Resolves, which is a part of the Stalks in Array Sutra. The great scholars and holy Gurus have described this siitra as a lamp for the scriptures of the Bodhisattvas' vehicle of the Perfections. It is the completely good [samanta-bhadra] practice ofa Bodhisattva who had attained the Great Level. It is the completely good
[samanta-bhadra] practice of those who have discovered the treasure found in endless oceans of Resolve. And it is the Resolve of "One Who Is Completely Good" [Samantabhadra].
(1
2
[The Royal ResolvesP
To all those Lions of Men who
In every corner of this world have Passed beyond the dimensions of time, I pay homage with body, speech, mind.
With the power of Resolve in good practice, I use bodies more numerous than atoms
To pay reverence to all
Victors my mind can perceive.
THE TRIPLE REFUGE 25
? 26 A LAMP FOR THE PATH AND COMMENTARY
3
4
5
6
7
8
9
10
11
I place full faith in these Victors,
And their virtues of Excellence-
In these countless Buddhas, seated 'midst Their Sons, more than atoms upon atoms.
I praise all those gone to Bliss,
With oceans of endless laud;
I sing the virtues of all Victors
With the whole range of ocean's voice.
With fine flowers and fine garlands, Cymbals' sound, unguents and parasols, With finest lamps and pure incense,
I do worship all those Victors.
With finest cloth and excellent fragrances, With vessels of powder piled high as Meru, With special arrays of anything rare, Again to those Victors I do give worship.
I also devote to all Victors
All magnificent and supreme worship;
In the strength of my faith in good practice, I pay worship in homage to all Victors.
Whatever sins I may have committed
Out of lust or hatred or illusion,
Whether in body, speech, or mind as well, I confess them, each and every one.
I rejoice in all the merits of the Buddha's Sons, of Solitary Victors,
Of those still learning and those beyond, In the entire world's merit I rejoice.
I entreat the Supreme Wheel's Turning
From those who are Lamps throughout this world, Who through their steps to Enlightenment
Have reached unencumbered Buddhahood.
With folded hands, I petition all those Who long to teach NirvaQa, to remain For all creatures' welfare and happiness, Throughout ages that cannot be counted.
? 12 Whatever least Merit I have gained
In Homage, Worship, or Confession,
In Rejoicing or Entreaty or my Petition,
I bestow it on all for Enlightenment's sake.
13 I shall worship the Buddhas of the past
Wherever they dwelt throughout the worlds;
And may those yet to come, find their goal swiftly Through the steps to the Buddha's Enlightenment. )
First Interpretation
Now some Gurus interpret the Good Practice Resolves as sevenfold Worship in the following manner: [1] The first verse teaches Worship of Homage with body, speech and mind; [2] the second verse teaches the Worship of Body- Offerings; [3] the third verse teaches the Worship of Faith, with the Buddhas as its object; [4] the fourth verse shows the Worship of Praise; [5] the fifth and sixth verses teach
the Worship with Ordinary Things; [6] the seventh verse teaches Supreme Worship; [7] the eighth, ninth and tenth verses teach the Worship of the Three Heaps [Confession, Rejoicing, Entreaty]. Then they say the rest of the verses show the bestowal of the merit of this Worship.
Second Interpretation
Again, some Gurus find sevenfold Worship in the Royal Resolves [just from the fifth verse]: [1] finest flowers, [2] finest garlands, [3] finest music, [4] finest unguents, [5] finest lamps, [6] finest incense, and [7] finest cloth. They say that the "fr~grances" and "vessels of powder" [in the sixth verse] are included under unguents and incense; and that the "special arrays" [ofthe sixth verse] are to be made out of each of the above items as well as things not
[explicitly] stated there.
Third Interpretation
And other learned Gurus interpret the Worship as seven- fold by summarising them as Seven Limbs which comprise Meditative [281a] Worship. They say it clearly means this
THE TRIPLE REFUGE 27
? 28 A LAMP FOR THE PATH AND COMMENTARY
kind of Worship because of the words following the seven- fold summation [in the twelfth verse] itself:
"I shall worship the Buddhas of the past and present Wherever they dwell throughout the worlds. "
These [three interpretations] are in no way contradictory, and one can take whichever one prefers.
Kinds of Worship
Now then, the kinds of Worship are twofold: [A] Worship with Pleasing Objects, and [B] Meditative Worship.
With Pleasing Objects
Worship of Pleasing Objects can be [1] either of things actually at hand, or [2] of things created by the mind. Things ac~ually at hand can be kinds of flowers, incense, music, a kingdom or one's precious gems. Or they can be one's own mind and its basis, or a son, daughter, wife, or servants and the like. Things created by the mind are all those most excellent things of the universe which have no earthly owners and cannot be appropriated by anyone- the
kinds of things mentioned in the Cloud ofJewels Siitra, the Garland o f Thought Tantra, the Seal, Worship, and Centre of Concentration Siitra, the Flaming Jewel; and the Progress in Practice. Other things created by the mind are the arrays of offerings found, for instance, in the Heavenly Treasure: the Seven Precious Things of a Universal Monarch's Kingdom, and jewels, gold, silver, conch, crystal, moonstone and sapphire, emerald, pearl and red-
pearl, ruby and diamond, cat's-eye, topaz, lapis [281b] lazuli, veined turquoise, beryl and shell-crystal, coral and quartz- whole showers of such gems, and countless palaces bedecked with jewelled banners, pennants and parasols. Moreover, one can take indescribable quantities of these things and offer them in the way the Flaming Jewel Formula
mentions:
? "Emitting a brilliance streaming with flowers,
With canopies of flowers and great mounds of flowers, Scattering flowery profusion everywhere,
The Great Beings gave worship to the Victor. "4
Using this verse, one can also offer arrays [as the Formula itself does] of incense, perfume, garlands and powders, cloth and gems, lotuses, victory garlands and royal banners - all in their panoplies of colour.
In the same sort of way, [imagine] a well-made parasol with its handle, colourfully fashioned of precious things, and providing an indescribable shelter for all the para- dises of the Buddhas. Then do the same with a royal banner, treating it as you did the parasol. Or use a pennant or victory flag, [seeing] their size and material and number.
Or again, [imagine] showers of colourful flowers, perfect in shape and fragrance; then showers of garlands and of parasols, of victory banners, pennants and flags, and all the ineffable accoutrements of fabulous castles. The same method of worship can be applied to lamps and showers of incense, as well as to the eating and drinking of refresh-
ments whose colour, aroma, and taste is excellent, or the wearing of soft and fragrant cloth.
Other mind-created things for offering are the pleasant and captivating sounds and melodies of music: of the lute and flute, of drums-snare-, kettle-, and bass-oftabor and conch, of cymbal and tinkling bell, the riot-drum- and the rapturous song of gods and men. [282a] Or just the hearing of melodious praise of the Three Jewels and contemplation of only one of its benefits - benefits more numerous than particles in a hundred ten-million Mount Sumerus of sandalwood powder! Even that description of worship is found in the Cloud o fJewels Sutra!
Meditative Worship
The second kind of Worship, Meditative, is twofold: [1] the Meditative Worship itself, and [2] the Supreme Worship. The former has the Seven Limbs of Worship of:
THE TRIPLE REFUGE 29
? 30 A LAMP FOR THE PATH AND COMMENTARY
[a] Homage,
[b] Pleasing Objects,
[c] Confession of Sins,
[d] Rejoicing [at Virtue],
[e] Entreaty [for the Doctrine],
[f] Petition [for the Buddha's blessing], and
[g] Bestowal [of one's Merit on others].
[a] The Worship of Homage includes worship with the body as well as in speech. Bodily Worship is described in the first three verses of the Good Practice Resolves, where it tells what the object of one's attention is, what bodily offering means, and how homage is paid. The same topic is treated in the Three Heaps Sutra in the words:
"In touching right knee to the ground . . . in touching left knee to the ground . . . in touching right hand to the ground . . . beget the Thought: 'May all creatures in this direction remain on the Path'. "5
The same is to be understood for touching the left hand and head to the ground. [282b] It also speaks about the bestowal of the merit of that Homage:
"By this Homage of my five limbs, may the Five Obscurations of all creatures be cleansed away! May their Five Eyes be purified, and their Five Senses be perfect! May they remain in the Five Paths, and attain the Five Superknowledges unimpaired! May creatures born in the Five Destinies rise superior from those destinies, and attain to pre-eminent Conduct, Con- centration, Insight, Liberation, and to superior vision
and wisdom of Liberation! May they get to see the Buddha, hear the Doctrine, and join the Community! "6
Worship with speech is performed at the same time as the bodily Homage, making the obeisance and reciting hymns like the Three Jewels Praise or with whatever one is inspired. [b] Worship with Pleasing Objects has already been described.
? [c] For the Worship of the Confession of Sins, one may consult texts like the Golden Splendour, or [my] Confession of Failings, the Three Heaps Sutra, or the Removal ofAction's Obscuration. The Siltra Set Forth by Ak~ayamati shows that the very Confession of Sin does constitute Worship, in the words: "Even the confession of my own and others' sin turns into merit. "
[d] That Rejoicing [at Virtue] is also Worship is verified in passages of the Moon-Lamp Sutra, where one can see also that [e] Entreaty, [f] Petition, and [g) Bestowal, are all considered as Worship.
The Supreme Worship has two divisions: [a]withobjective- basis, and [b] without objective-basis. [283a] In regard to Worship with objective-basis, the [Questions of] Siigaramati Sutra says:
"0 Sagaramati, there are three things that are supreme for attendance upon, and worshipping of the Tathagatas. What are the three? They are producing the Thought of
Enlightenment, and comprehending the holy Doctrine, and begetting the Great Compassion for creatures. " 7
And the Gradual Rising Sutra:
"Good Sir, the bodhisattva who worships the Tathagata is one who looks for four certain qualities. What are the four? Faith in that excellent object of his veneration; and that other creatures, noticing him, will perform Worship also; and that from worshipping the Tathagata, his Enlightenment Thought will become steady; and that by seeing the Thirty-two marks of the Great Person, he will acquire the roots of virtue. These are the four qualities. "8
AndintheRiverofBrineSutra, theBlessedOnedeclares:
"Giving delight to creatures is also a form of supreme Worship. "9
THE TRIPLE REFUGE 31
? 32 A LAMP FOR THE PATH AND COMMENTARY A. dirya Santideva has this:
"If others are happy, the great Sages rejoice; If others are sad, the Sages are sad;
When others are content, all the Sages rejoice; Harm done others is harm done to the Sage. " 10
Then he adds:
"Henceforth I go as a slave to the world
In order to please the Tathagatas;
It is right that the mass of men put feet on my head,
Or even slay me-:- if only it please the Lord of the World. "
The Compassionate Ones are making the entire W orld their o w n - there is no doubt about that!
Is it not the Lords who appear in all [283b]
These creature-forms? How then not respect them? It is the same as pleasing the Tathagatas. " 11
And in the Compendium ofTraining he says:
"Worshipping with loving intent Constitutes a creature's greatness; Merit from faith in the Buddha Constitutes the Buddha's greatness. " 12
Or again from the Progress in Practice:
"There is no other means of pleasing the Victors
Except by showing deference to creatures. " 13
This whole subject is explained at length in that text, and it should be consulted.
As for [b] the Worship without objective-basis:
It is contemplation with the Perfection of Insight. In this case, there is no object of Worship, or Worshipper, or substances for Worship. Hence the Perfection of Insight Sutrasays:
? Whoever sees me as a Body, or knows me as a voice, that person sees me falsely. He does not see me. The Buddhas are the Body of Truth, and those who are guided have studied that Truth; yet its true nature is not to be seen, and no one can be conscious of it as an object. 14
The Chapter ofEver-Weeping should be studied, where this theme is clearly preached. And in the Lion's Roar Sutra there is this passage:
"If one does not see the Buddha when one has the concept of 'Buddha', then what need to say how impossible it would be when one worships the 'Buddha'. What then does worshipping the Buddha mean? It
means worshipping without producing the marks of a concept. The worship of the Tathagata is that which is without mind, without products of the mind, without concepts of 'Buddha', without concepts of 'Community', and without concepts of 'Person' or 'Self or
'Other'. "15[284a]
One should consult the sutra itself for the full meaning.
One could also appropriately quote the noble Asanga here:
"The Blessed Buddha is not as pleased by the Worship of Pleasing Objects as he is by Meditative Worship. " 16
And as to the Buddha being the Body ofTruth, a chapter of the Garlands ofthe Buddha says:
"The Buddhas are the Body of Truth; The Tathagata does not originate;
He is ! Jurified, just like Space. " 17
And the Heavenly Treasure Sutra:
"Ifthereisnoobjective-basis [tobefound]forthe Blessed Buddha in his essential reality, where will be the objective-basis for viewing him as a form with charac- teristics? "18
THE TRIPLE REFUGE 33
? 34 A LAMP FOR THE PATH AND COMMENTARY As the superior Acarya Nagarjuna has said:
"All things being empty of inherent existence, What is there to praise and who to praise it? Rejecting origination and destruction,
For which there is no middle or extremes, And subject and object have no place-
In this lies your whole power to praise! " 19
Such then are the different kinds of Worship, and the bodhisattva of dull or keen faculties should learn those which are suitable for him.
The Heart of Enlightenment
'Now let us return to the root text itself, and my words:
AND A MIND THAT DOES NOT TURN BACK . UNTIL THE? HEART OF ENLIGHTENMENT IS REACHED. [Stanza 8)
ln the ordinary sense, this Heart of Enlightenment refers to the site of the Great Enlightenment, the glorious Diamond Seat; or to the place called Akani~tha, the paradise of the glorious Heavily Adorned Sutra. Both these places are called the "Heart" because there [the Blessed One] attained the Diamond-like Concentration. But in the truest sense, the place where he acquired that Concentration should not be called the "Heart", because ultimately the Heart of Enlightenment is the very essence of Truth itself. As the Heavenly Treasure Sutra says: [284b]
"The Heart of Enlightenment is Space; Enlightenment has the characteristic ofSpace. "20
Not Turning Back
The WOrds"AND AMIND THAT DOES NOT TURN BACK" refer to a bodhisattva's [perseverance in] not turning back from the goal. There are three interpretations of this: [1] he does not
? tum back after the Path of Practice; [2] he does not turn back after seeing the [Four] Truths; [3] he does not turn back after the Eighth [Bodhisattva] Level. One can study the full significance of these in the Ornament for the Realisations: Treatise on the Perfection ofInsight.
Or again, it can mean he does not turn back after the Mundane Paths; or after seeing the Truths; or after the Seventh_ [Bodhisattva] Level. For this interpretation, consult Acarya Jftanakirti's Cause o f Splendour: A Major
Treatise on Progress in Thatness.
Thereisstillanotherfourfolddivisionofnotturningback: [1] not turning back after begetting the Thought of Enlightenment; [2] not turning back in secret;21 [3] not turning back after acquiring Patience [in seeing that phenomena do not arise]; [4] [lacking in text]. 22
Refuge-Taking
The words "FIRST TAKE THE THREE REFUGES THRICE" [Stanza 9] mean that one should take them three times for each of the Three Jewels. Here let me give a summary of topics for treating the Refuge-taking: [1] Content, [2] Candidate, [3] Intention, [4] Time, [5] Training, [6] Disposition, [7] Criteria, [8] Method, [9] Acts, [10] Classification, [11] Interpretation, [12] Examples, [13] Penalties, [14] Necessities, [15] and Benefits. 23 Now let me talk about the subject of taking the Refuges.
Mahayana Candidate
Some persons live faultlessly in the Conduct proper to one of the seven Pratimok~a ranks. They are persons whose conversion comes out of the suffering of sa~sara. They are ever mindful of death. And they are by nature of greater Compassion and Insight. If they are Householders, then they have the Training of the Lay Devotee [upasaka] with its Five Precepts and forty-five practices pertinent to them.
[285a] If they are Religious, they have their own method of Training; for instance, the items explained in the Hearers
THE TRIPLE REFUGE 35
? 36 A LAMP FOR THE PATH AND COMMENTARY
Level: the Ornaments of Virtuous Practice, and Qualities of Purification, the Four Resources and Four Modes of Life, and so on. They also have the best of rituals, paths of practice, livelihoods, conduct, and views. Furthermore, their [way oflife includes] zeal in the yoga of wakefulness in the early and latter parts of the night, propriety in food and restraint of the senses, and a fearful attitude toward even
the slightest infraction [of their rules].
Now suppose such a person, after much reflection, says
to himself: "If by all this Pratimok~a discipline, I am still not finding my own and others' good, how then shall I really do it? This so-called 'Great Vehicle' [Mahayana] is famed for its achieving one's own and others' good- I will seek it out from a holy Spiritual Friend. " And then he strives for a long time to please a holy man who will be suitable as his Guru. And when the Guru is won, with guileless heart he touches his feet with his head and says:
"Holy Man, have a kindly heart toward me. I beseech you to speak to me about the Path of Mahayana - that Means to fully achieve my own and others' good. "
Preparation ofPlace
Then the Spiritual Friend examines the disciple's disposition in three ways: according to his habits, his dreams, and his inspirations from both the mundane and supra-mundane gods. [285b] If he discerns that the disciple is a fit vessel, the Guru smiles and rejoices. And with no thought for esteem or gain or fine gifts, but with affectionate regard for that disciple, he goes about preparing a place [for the ceremony]. It should be pleasant and sturdy, and some
isolated area apart from [the eyes of] sinful men. For cleanliness he paves and polishes it with the five bovine articles. Then he should anoint it with sandalwood [paste] or the like, and scatter fragrant flower petals around lightly. He should have images of the Three Jewels in the place, and his small books and things on a shelf or Bodhisattva-
throne, arranging a canopy over it, and using whatever articles of worship he has- flowers, foods, decorations, and different kinds of music.
? Ceremony ofPetition
When this is done, the disciple, bathed and dressed in clean clothes, begs the Spiritual Friend to be seated on the high throne decorated with flowers. Then he visualises his Guru as [Buddha] the Teacher, thinking to himself, "This man is the Defender and Refuge of all creatures. " With good intention he then says:
" 0 Son of Noble Family, please heed me! In this state of sa:q1sara from beginningless time, I have been wounded by much suffering and have become very exhausted. I have no Master. I have no Defender. I have no Refuge.