[11]

 

Venerable Khenpo Tsultrim Gyatso Rinpoche

 

 

Accumulating Merit - bSöd-nams-bsag-pa 

Translated by Ari Goldfield

 

 

“I prostrate to the one

Who teaches that whatever is dependently arisen

Is not permanent, is not extinct,

Does not come, does not go,

And is neither one thing nor different things.

I prostrate to the perfect Buddha, the supreme of all who speak,

Who completely dissolves all fabrications and teaches peace.”

In: The Sun of Wisdom. Teachings on the Noble Nagarjuna’s “Fundamental Wisdom of the Middle Way,” translated & edited by Ari Goldfield, Shambhala, Boston & London, 2003, page 1.

 

Before receiving Lord Buddha’s teachings, I want to ask you to give rise to supreme bodhicitta. Supreme bodhicitta is developed and increased by first thinking of one’s father and mother in this life and then extending the gratitude and love one feels for them to all sentient beings, even to one’s enemies. We want to attain the state of complete, perfect, and precious enlightenment for their sake. We know that in order to be able to benefit all sentient beings, we need to listen to, reflect, and meditate upon the genuine Dharma teachings with all the enthusiasm we can muster in our hearts. Please give rise to supreme bodhicitta while you listen attentively.

 

Realizing the true nature of reality, Mahamudra, depends upon accumulating a vast amount of merit. In order to realize the true nature of reality, Mahamudra, it is necessary to accumulate merit that accords with the teachings that Lord Buddha presented a long time ago. Arya Maitreya taught how to accumulate merit in the text entitled, Madhyantavibhanga – Distinguishing the Middle from the Extremes. He taught that the ten ways to accumulate limitless merit are: 1) to write down the words of the Buddhadharma, 2) to make offerings to the objects of refuge, 3) to practice generosity, 4) to listen to the precious teachings, 5) to read the invaluable instructions, 6) to memorize the sacred texts, 7) to explain them to others, 8) to recite them, 9) to reflect their meaning, and 10) to meditate them.

 

We will start accumulating merit by writing down the verses I will read to you and in that way you will purify negative actions that you have done with your hands. We have written down a lot of letters and words out of attachment and aversion, and all of that has been very negative. Now it is time to do something positive. The way to go about this is to write down the verses of the Dharma with the good motivation of faith and devotion and with a pure objective. When you write down the truth of the precious Buddhadharma, then the merit you accumulate is limitless. So do write down the verses that I will read to you.

 

The first verse reads: It is explained that by abandoning the belief in a self, mental afflictions, difficulties, and suffering, one can attain peace. However, since these are all primordially empty of essence, where are the fabrications of abandoning and of not abandoning?

 

Now that you have written down the words of the first verse, we will recite it, which is the accumulation of merit that purifies all negative words that you have spoken out of attachment and aversion, and all of that has been very negative.

 

Please recite the following verse: Thoughts of abandoning, non-abandoning, and so forth have never been seen to come or go. Therefore, they are said to be non-existent. Thoughts have never been seen to come or go.

 

Translator: I made a mistake.

 

Khenpo Rinpoche: Mistakes don’t really exist. In the chapter entitled, An Examination of Mistakes , the Protector Nagarjuna proved that mistakes do not really exist. So: The variety of doubts neither arises nor ceases.

 

Please continue by reciting the next verse too: Neither bondage nor liberation have ever been perceived with regard to it. However, like bondage and liberation in dreams, bondage and liberation are merely mind 's imputations.

 

The next verse we want to recite is: The essence of the self held prisoner has never been seen, and the doubts that bind are free of arising and ceasing. Therefore, bondage and liberation are dependently arisen, mere appearances. Let clinging to them as being real dissolve into the unborn expanse.

 

We should recite the next verse three times, which is: This life is appearance-emptiness, like a water-moon. So, past and future lives are also appearance-emptiness, like water-moons. Therefore, feelings of joy and pain are dream-like. Know this well, and your view will be profound .

 

If you reflect the meaning of the words in these verses while reciting them, then you are practicing profound analytical meditation. We are not going to practice meditation separated from recitation, because reciting and analysing is meditation - yes. Some times one needs to take a break and rest. So when you get tired of writing down the precious Dharma, then recite the verses, and when you get tired of reciting them, then just let go and relax.

 

We continue reciting, reflecting, and meditating: These are the ways that the relative is empty of a very essence and the genuine clear light, the enlightened nature of mind, is empty of the stains of relative fabrications and of all concepts of conventional terms. Therefore, this is known as “the empty of other, the great middle-way.

 

Let us recite this verse together three times: In essence, it is originally and perfectly pure and free of the fleeting stains of conceptual fabrications as well, and therefore the enlightened essence of the stainless result is called “the transcendent perfection of genuine purity."

 

Let us recite this verse together three times, too: Since it is beyond the self that ego-clinging mind believes to exist and beyond the selflessness ascertained through analysis of inference, therefore it is called “the transcendently perfect, genuine self.” Where are the thoughts of self’s filthy clothes?

 

We continue by reciting the following verses three times: Samsara and nirvana are imagined to exist in dependence upon each other and therefore neither the one or the other has an essence. Realizing reality of samsara and nirvana’s equality is explained to be transcendent ly perfect, genuine permanence. Joy and pain are just dependently existing concepts. Their lack of an essence is the way relative things are empty. When the reality of joy and pain being equal is realized, this is called “transcendently perfect, genuine bliss." The way the relative is empty of its own essence, the way the genuine is empty of other, and the reality that is pure self, bliss, and constant - may precise knowledge realizing these three increase.

 

Now let us recite them all and practice recitation-meditation. If you do recitation-meditation, you won’t get tired of meditation - your meditation won’t fall into dullness or stupor. Getting tired of meditating can be very dangerous. If you get tired of working, you can rest. If you get tired of studying, you can meditate. But if you get tired of meditating, that’s dangerous. That’s why analytical meditation is excellent. Please recite three times:

 

It is explained that by abandoning the belief in a self, in all afflictions, difficulties, and suffering, one can attain peace. However, since these are all primordially empty of essence, where are the fabrications of abandoning and not abandoning? Thoughts of abandoning, not abandoning, and so forth have never been seen to come or go and therefore they are said to be of the nature of primordially empty space. The variety of doubts neither arises nor ceases. Neither bondage nor liberation has ever been perceived with regard to it. However, like bondage and liberation in dreams, this bondage and liberation is merely mind 's imputation. The essence of the self held prisoner has never been seen, and doubts that bind are free of arising and ceasing. Therefore, bondage and liberation are dependently arisen, mere appearances. Let clinging to them as being real dissolve into the unborn expanse.

 

This life is appearance-emptiness, like a water-moon. So past and future lives are also appearance-emptiness, like water-moons. Therefore, feelings of joy and pain are dream-like. Know this well and your view will be profound.

 

These are the ways that the relative is empty of its very essence and the genuine clear light, the enlightened nature of mind, is empty of the stains of relative fabrications and of all concepts of conventional terms. Therefore, this is renowned as “the empty-of-other,” the great middle-way.

 

In essence, it is originally and perfectly pure and free of fleeting stains of conceptual fabrications as well. And therefore, the enlightened essence of the stainless result is called “the transcendent perfection of genuine purity.” Since it is beyond the self that ego-clinging mind believes to exist and since it is beyond selflessness ascertained by means of analysis and inference, therefore it is called “the transcendently perfect, genuine self.” Where are the thoughts of self 's filthy clothes?

 

Samsara and nirvana are imagined to exist in dependence upon each other and therefore neither the one or the other has an essence. Realizing the reality of samsara and nirvana 's equality is said to be transcendently perfect, genuine permanence.

 

Joy and pain are just dependently existing concepts. Their lack of any essence is the way relative things are empty. When the reality of joy and pain being equal is realized, this is called “transcendently perfect, genuine bliss.”

 

The way the relative is empty of its own essence, the way the genuine is empty of other, and the reality that is pure self, bliss, and permanence - may precise knowledge realizing these three increase.

 

The Great Jonang Kumbum at Richo Chenmo in Tibet

 

 

In the next teaching I will explain some important verses from the text called The Ocean of Definitive Meaning of Mountain Dharma by Dolpopa Sherab Gyaltsen, who is renowned for having spread the Jonang Tradition and for having completed building the Great Jonang Stupa. There will be time for questions and answers after further teachings. It is important to leave time for questions at the same time that doubts arise. If we take time for questions before doubts arise, then that doesn’t help very much.

 

Let us continue now by singing the song called The Ultimate View, Meditation, Conduct, and Fruition by Jetsün Milarepa. In this song, Jetsün Milarepa teaches the view of Shentong, the empty-of-other school, so it is very good for us to sing. Everyone needs to analyse and judge for himself and herself, so we should reflect and ask ourselves, "Is this song really in harmony with the view of Shentong or not?" The Buddha himself said, "Just like a merchant examines gold by rubbing, burning, and melting it, so you should examine my speech. Accept nothing on blind faith." These are Lord Buddha’s own teachings, and we must examine the words for ourselves.

Translator: I will sing one verse and then we can sing it together.

 

The Ultimate View, Meditation, Conduct, and Fruition by Jetsün Milarepa

 

The view is original wisdom which is empty,

Meditation clear light, free of fixation,

Conduct continual flow without attachment,

Fruition is nakedness stripped of every stain.

 

This view, the original wisdom that is empty,

Risks getting lost in just being talk and no more.

If certainty which is in touch with what’s meant does not follow,

The words will not manage to free you of clinging to self,

And that’s why definitive certainty means so much.

 

The meditation clear light, free of fixation,

Risks getting lost in just being settling.

If original wisdom does not emerge from within you,

You might settle steadily, but this will not set you free.

But wisdom does not come of dullness and agitation,

And that’s why non-wandering mindfulness means so much.

 

This conduct, continual flow without attachment,

Risks getting lost in only being a pretence.

If the view and meditation are not included,

The eight worldly dharmas may mix with your yogic pursuits,

And that’s why freedom from clinging and veils means so much.

 

Fruition as nakedness stripped of every defect

Risks getting clothed in the garments of attributes.

If delusion is not overcome from its source on the inside,

Your practice may aim very far but fall very short,

And that’s why correcting delusion means so much.

 

Translated by Jim Scott, in: Selected Songs of Realization, Marpa Translation Committee. Printed by AKTUELL-Copyshop, Hamburg, 1995, pages 66-68.

 

May all of you realize the true nature of mind that is steadfast, peace, unchanging, and constant and through that be of great benefit to the limitless number of sentient beings. Thank you very much.

 

 

  

May the life of the Glorious Lama remain steadfast and firm.

May peace and happiness fully arise for beings as limitless (in number) as space (is vast in its extent).

Having accumulated merit and purified negativities, may I and all living beings without exception

swiftly establish the levels and grounds of Buddhahood.

 

 

 

 

May virtue increase!

Instructions presented at the Vajra Vidya Thrangu House in Oxford, 2000, transcribed and edited by Gaby Hollmann, responsible for any mistakes. Photo of the Great Jonang Stupa courtesy of Don Croner.

 

©Karma Lekshey Ling Institute