Clear Light of Bliss Mahamudra Tantra

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Ocean of Nectar Suggested study or reading order of books by Venerable Geshe Kelsang Gyatso Rinpoche

How to Transform Your Life How to Understand the Mind Joyful Path of Good Fortune The New Heart of Wisdom Modern Buddhism Tantric Grounds and Paths The New Guide to Dakini Land Essence of Vajrayana The Oral Instructions of Mahamudra Great Treasury of Merit The New Eight Steps to Happiness Introduction to Buddhism How to Solve Our Human Problems Meaningful to Behold The Bodhisattva Vow Universal Compassion The New Meditation Handbook Living Meaningfully, Dying Joyfully Ocean of Nectar Heart Jewel Clear Light of Bliss Mahamudra Tantra

This book is published under the auspices of the NKT-IKBU International Temples Project and the profit from its sale is designated for public benefit through this fund. [Reg. Charity number 1015054 (England)] Find out more: tharpa.com/benefit-all-world-peace Venerable Geshe Kelsang Gyatso Rinpoche

Ocean of Nectar

THE TRUE NATURE OF ALL THINGS

THARPA PUBLICATIONS UK • US • CANADA AUSTRALIA • ASIA First published in 1995 Reprinted 2003 Second edition 2017 The right of Geshe Kelsang Gyatso to be identified as author of this work has been asserted by him in accordance with the Copyright, Designs, and Patents Act 1988. All rights reserved. No part of this book may be reproduced in any form or by any means except for the quotation of brief passages for the purpose of private study, research, or review.

Tharpa Publications UK Tharpa Publications US Conishead Priory 47 Sweeney Road Ulverston, Cumbria Glen Spey, NY 12737 LA12 9QQ, UK USA There are Tharpa Publications offices around the world, and Tharpa books are published in most major languages. See page 729 for contact details. © New Kadampa Tradition – International Kadampa Buddhist Union 1995, 2017 Cover image: Chandrakirti Library of Congress Control Number: 2017945619 British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library. ISBN 978-1-910368-71-8 – paperback ISBN 978-1-910368-72-5– ePub ISBN 978-1-910368-73-2 – kindle

Set in Palatino by Tharpa Publications Printed and bound in the United Kingdom by Bell and Bain Ltd. Paper supplied from well-managed forests and other controlled sources, and certified in accordance with the rules of the Forest Stewardship Council. Contents

Illustrations vii Acknowledgements viii

Introduction 1 A Praise of Compassion 13 Grounds and Paths 37 Very Joyful 42 Emptiness and Liberation 57 The Perfection of Giving 75 Stainless 90 Luminous 109 Radiant 143 Difficult to Overcome 156 Approaching 169 Identifying the Object of Negation 189 Refuting Production from Self 213 Refuting Production from Other 229 The Two Truths 241 The Good Qualities of this Refutation 265 Refuting the Chittamatra System 277 The Meaning of this Refutation 337 Selflessness of Persons 357 The Divisions of Emptiness 431 Gone Afar 475 The Three Pure Grounds 480

v The Good Qualities of the Ten Grounds 493 Resultant Grounds 500 Conclusion 543 Dedication 549

Appendix I: The Root Text: Guide to the Middle Way 551 Appendix II: The Condensed Meaning of the Commentary 621 Appendix III: A Brief Summary of Buddhist Tenets 657 Appendix IV: Liberating Prayer 687 Appendix V: Prayers for Meditation 691

Glossary 699 Bibliography 717 Study Programmes of Kadampa Buddhism 723 Tharpa Offices Worldwide 729 Index 731 Further Reading 757 Finding Your Nearest Kadampa Meditation Centre 760

vi Illustrations

Buddha Shakyamuni 2 Maitreya 36 Asanga 76 Vasubandhu 110 Manjushri 144 Nagarjuna 170 Chandrakirti 214 Vajradhara 228 Tilopa 240 Naropa 264 Atisha 296 Dromtonpa 338 Geshe Potowa 358 Je Tsongkhapa 408 Jampel Gyatso 432 Khedrubje 494 Je Phabongkhapa 520 Vajradhara Trijang Rinpoche 542 Venerable Geshe Kelsang Gyatso Rinpoche (included at the request of faithful disciples) 548

vii Acknowledgements Introduction

This book, Ocean of Nectar, is the first authoritative commentary in the West to Chandrakirti’s Guide to the Middle THE ORIGIN OF THESE INSTRUCTIONS Way, a classic Mahayana scripture that to this day is regarded as the principal text on emptiness, the ultimate Buddha presented his teachings in three main stages called nature of reality. the ‘three turnings of the Wheel of Dharma’. He taught From the depths of our hearts we thank Venerable Geshe the first Wheel in the Deer Park at Benares, the second on Kelsang Gyatso Rinpoche for his inexhaustible determin- Massed Vultures Mountain at Rajagriha and the third at ation, compassion and wisdom in writing such a clear and Vaishali. During the second turning Buddha taught the complete commentary, and in preparing a completely new Perfection of Wisdom Sutras in which he revealed all the and authoritative translation of Chandrakirti’s root text. stages of the path to enlightenment. These are all included We also thank all the dedicated senior Dharma students in the stages of the profound path and the stages of the vast who worked tirelessly throughout the years of prepar- path. The stages of the profound path include all the wis- ation to assist the author in rendering this profound text dom practices that lead to a direct realization of emptiness into clear and precise English, and who prepared the final and ultimately to the Truth Body of a Buddha. The stages manuscript for publication. of the vast path include all the method practices, from the initial cultivation of compassion through to the final attain- Roy Tyson, ment of the Form Body of a Buddha. Administrative Director The Perfection of Wisdom Sutras are difficult to under- Manjushri Kadampa Meditation Centre, stand and Buddha himself predicted that after his death July 1995. great scholars would appear to explain their meaning. As Buddha predicted, four hundred years after he passed Buddha Shakyamuni away Protector Nagarjuna appeared in this world. Guided by Manjushri, he composed a number of works in which he clearly explained all the stages of the profound path that Buddha had taught in the Perfection of Wisdom Sutras. These works include Fundamental Wisdom of the Middle Way (often

viii Introduction

THE ORIGIN OF THESE INSTRUCTIONS

Buddha presented his teachings in three main stages called the ‘three turnings of the Wheel of Dharma’. He taught the first Wheel in the Deer Park at Benares, the second on Massed Vultures Mountain at Rajagriha and the third at Vaishali. During the second turning Buddha taught the Perfection of Wisdom Sutras in which he revealed all the stages of the path to enlightenment. These are all included in the stages of the profound path and the stages of the vast path. The stages of the profound path include all the wisdom practices that lead to a direct realization of emptiness and ultimately to the Truth Body of a Buddha. The stages of the vast path include all the method practices, from the initial cultivation of compassion through to the final attain- ment of the Form Body of a Buddha. The Perfection of Wisdom Sutras are difficult to understand and Buddha himself predicted that after his death great scholars would appear to explain their meaning. As Buddha predicted, four hundred years after he passed Buddha Shakyamuni away Protector Nagarjuna appeared in this world. Guided by Manjushri, he composed a number of works in which he clearly explained all the stages of the profound path that Buddha had taught in the Perfection of Wisdom Sutras. These works include Fundamental Wisdom of the Middle Way (often

1 Buddha Shakyamuni INTRODUCTION referred to simply as Fundamental Wisdom) and its four limbs – Sixty Reasonings, Seventy Emptinesses, Finely Woven and Refutation of Objections. Approximately six hundred years later Superior Asanga, guided by Maitreya, provided a clear explanation of all the stages of the vast path. Of the two, the stages of the profound path are the more difficult to understand, which is why the works of Nagarjuna are so important. They are like a treasury in which the precious wisdom of emptiness is stored, but to gain access to this treasury great wisdom is needed. Unfortunately, the wisdom of the beings in this world had declined and so it was as if this precious treasury was locked. To unlock it, Nagarjuna’s principal disciple Chandrakirti composed a commentary entitled Guide to the Middle Way. This is an outstanding book that explains perfectly the stages of the profound and vast paths as taught by Nagarjuna. However, because the wisdom of the beings in this world has continued to decline, these days we find it difficult to understand even this text. For this reason I have prepared this book, Ocean of Nectar. I hope that with the help of this commentary many people will be able to study and practise Guide to the Middle Way. In writing this book I have relied on the works of Je Tsongkhapa, especially his commentary to Guide to the Middle Way entitled Clear Illumination of the Intention, an Extensive Explanation of the Great Treatise, Guide to the Middle Way.

THE PRE-EMINENT QUALITIES OF THE AUTHOR

Before looking at the Guide itself it will be helpful to consider the biography of its author. Chandrakirti was born

3 OCEAN OF NECTAR to Brahmin parents in the Salona region of Southern India about a thousand years after Buddha had passed away. His parents soon realized that he was an unusual child and consulted an oracle about his future. The oracle predicted that he would become a great Buddhist scholar and Yogi. Inspired by this prophecy, Chandrakirti’s parents sent their son to the monastic university of Nalanda where the Abbot Chandranatha ordained him as a monk, giving him the name Chandrakirti. While at Nalanda, Chandrakirti stud- ied under Nagarjuna who gave him many teachings on the Sutras and Tantras. He was Nagarjuna’s last and principal disciple and Nagarjuna said of him:

I gave my final teachings on non-production to my last disciple Chandrakirti.

Chandrakirti became proficient in all areas of the teachings and soon developed a great reputation as both a scholar and a Teacher. He was a conscientious disciple training day and night according to his Teacher’s instructions. As a result he developed a special meditative concentration and many extraordinary powers. One day his Abbot decided that it would be beneficial if Chandrakirti were to demonstrate his meditative powers and mental freedom to the other monks. To this end he appointed Chandrakirti as storekeeper to the monastery, a post that involved the great responsibility of looking after the cows and buffaloes kept by the monastery to supply its dairy produce. Chandrakirti, however, refused to take milk from the animals because he felt it should be saved for their young and left them to wander freely on the neigh- bouring hills. Nevertheless, he still managed to provide the monks with an abundant supply of dairy produce!

4 INTRODUCTION

One day Chandrakirti and his assistant Suryakirti were summoned before the Abbot and the assembled monks and asked to explain how they managed to provide such an abundant supply of food while the animals were roam- ing unattended on the hills. To the great delight of the entire assembly Suryakirti explained that Chandrakirti had painted a picture of a cow on a wall and was drawing from this picture all the milk that was required:

Glorious Chandrakirti perfectly sustains and nourishes the monks By drawing milk from pictures of cows.

While he was studying at Nalanda, Chandrakirti would often debate with a fellow student called Chandragomin who was a lay practitioner. Though they were both great scholars and highly respected Teachers, conventionally they held different philosophical views. Chandragomin held the Chittamatra view and Chandrakirti held the Madhyamika- Prasangika view. Sometimes Chandragomin found it difficult to give answers to Chandrakirti’s penetrating questions and would ask if he could reply the following day. Then he would retire to his room and speak directly to Avalokiteshvara, who would give him the correct answers. Chandrakirti assumed that Chandragomin was consult- ing other Chittamatrin Teachers. He had no idea that he was receiving help directly from Avalokiteshvara. Then one day Chandrakirti asked an especially difficult question that Chandragomin could not answer. Chandragomin said, ‘I will give you the answer tomorrow.’ Chandrakirti asked, ‘How will you be able to answer tomorrow what you cannot answer today?’ and Chandragomin replied, ‘I will ask Avalokiteshvara tonight and tomorrow I will

5 OCEAN OF NECTAR give you the answer. If I cannot answer tomorrow, you will win the debate.’ That night Chandrakirti stole up to Chandragomin’s room and peeped through the window. To his amazement he saw Chandragomin talking directly to a manifestation of Avalokiteshvara! Chandragomin was asking questions and Avalokiteshvara was patiently giving answers. Chandrakirti was filled with awe and immediately developed a wish to meet Avalokiteshvara directly. He rushed into Chandragomin’s room, but as soon as he entered the Deity vanished. Longing to meet Avalokiteshvara directly as Chandragomin had done, he returned to his room and practised the yoga of Buddha Avalokiteshvara repeatedly for many days. After a while he started to have visions of Avalokiteshvara in his dreams. Encouraged by this he practised even more earnestly, making heartfelt requests to Avalokiteshvara to appear directly to him. Then one day Avalokiteshvara manifested in front of him. Chandrakirti was delighted. ‘Now I can really benefit others’, he said to Avalokiteshvara, ‘please sit on my shoulders so I can show you to everyone else in the town.’ Avalokiteshvara replied that even though Chandrakirti could see him others would not be able to. Chandrakirti, however, continued to request strongly and so eventually Avalokiteshvara agreed. Chandrakirti took Avalokiteshvara on his shoulders and ran through the town, shouting to everyone to come to see his Spiritual Guide and make prostrations to him. As Avalokiteshvara had predicted, no one saw a thing, except one person with heavy karmic obscurations who saw Chandrakirti with a dead dog on his shoulders and a woman wine seller who saw Avalokiteshvara’s right foot. Even so, as a result of this slight vision the woman

6 INTRODUCTION immediately gained a realization of higher concentration and a very peaceful mind. Another incident that illustrates Chandrakirti’s extraordinary attainments occurred while a war known as the ‘Dhuruka’ war was being waged in the region of Nalanda monastery. As the fighting drew close to the monastery the local people and the ordinary monks became frightened and begged the scholars and Yogis to end it, but the situ- ation was so dangerous that none of them felt able to help. The people were on the point of despair when suddenly a bird emerged from the heart of the statue of the monastery’s Protector and flew towards Chandrakirti’s house. Taking this as a sign, they requested Chandrakirti to help them. Chandrakirti agreed to their request and told them to make a lion out of stone, which they were to position fif- teen miles to the north of the monastery in the direction of the fighting. He encouraged the Buddhists among them to pray to Buddha and the non-Buddhists to pray to Ishvara. When the battle came in sight they were to shout to the lion to save them. Very soon, soldiers appeared on the horizon and the people started shouting to the lion, but the lion did not move. Their confidence shaken, they began to doubt Chandrakirti’s abilities and some even accused him of deceiving them. Chandrakirti reassured them and set off towards the lion carrying a large stick of sandalwood. He beat the lion three times on the head and to everyone’s amazement it sprang to life! The lion ran off into the midst of the battle causing all the soldiers to flee in panic. Not one soldier was killed or harmed but the war ended and peace was brought to the region. Out of gratitude the king later composed the following verse of praise to Chandrakirti:

7 OCEAN OF NECTAR

Through the power of Glorious Chandrakirti The mighty stone lion came to life And without a single person being harmed Brought the Dhuruka war to an end.

There are many other stories that illustrate the remark- able powers that Chandrakirti acquired through his meditative concentration. Right now we may find it difficult even to imagine such powers but if we consider this sincerely we will understand that Yogis such as Chandrakirti have many special powers that they display when the time is right. Manjushri told Je Tsongkhapa that Chandrakirti had manifested from the Eastern Buddha Land to help the beings of this world. Chandrakirti has helped us in many ways, but his greatest contribution has been to explain the works of Nagarjuna, especially his teachings on the profound view of the middle way and the path of Secret Mantra. Through these explanations we are able to realize the final meaning of Buddha’s teachings. Chandrakirti composed many books, most of which are commentaries to Buddha’s Sutras and Tantras and to the works of Nagarjuna. His most famous work is Guide to the Middle Way. In this work, together with its Autocommentary, Chandrakirti clearly illuminates all the stages of the profound and the vast paths revealed in the Perfection of Wisdom Sutras. He also wrote another commentary to Nagarjuna’s Fundamental Wisdom called Clear Words and a commentary to the Root Tantra of Guhyasamaja called Clear Lamp. These two incomparable works are well known amongst Buddhist scholars and Teachers. An old proverb says:

8 INTRODUCTION

In the sky there are the sun and the moon and on earth there are the two Clears.

Besides these, Chandrakirti wrote commentaries to Nagarjuna’s Sixty Reasonings and Seventy Emptinesses and a commentary to Aryadeva’s Four Hundred. His other works include Seventy Verses on Refuge, Discriminating the Five Aggregates, a sadhana entitled Clear Realization of Guhyasamaja, a sadhana of Vajrasattva and praises to Tara.

The actual commentary to Guide to the Middle Way is presented under four main headings:

1 The meaning of the title 2 The translators’ homage 3 The meaning of the text 4 The meaning of the conclusion

THE MEANING OF THE TITLE

Guide to the Middle Way was composed in Sanskrit with the title Madhyamakavatara. It was later translated into Tibetan as Uma la jugpa. Now it is translated into English as Guide to the Middle Way. What is the ‘Middle Way’ referred to in the title? Generally, the term ‘middle way’ refers to anything that is free from the two extremes of existence and non-existence and more specifically to ultimate truth, emptiness. In this context, however, it refers specifically to Nagarjuna’s text Fundamental Wisdom of the Middle Way, which is so called because its main subject matter is profound emptiness. Often when Chandrakirti cites this work he refers to it simply as the ‘Middle Way’ and so when

9 OCEAN OF NECTAR he composed the Guide as a commentary to Fundamental Wisdom he gave it the title Guide to the Middle Way. Thus, whereas in the title of Nagarjuna’s book the phrase ‘Middle Way’ refers to emptiness, in the title of Chandrakirti’s book it refers to Fundamental Wisdom itself. Guide to the Middle Way, therefore, acts as a guide to those who wish to practise the meaning of Fundamental Wisdom of the Middle Way. The term Guide in the title also has great meaning, for the work acts as a guide to both the stages of the profound path and the stages of the vast path. In the first sense, Guide to the Middle Way guides us to an understand- ing of the meaning of profound emptiness as explained in Fundamental Wisdom. Previously some of Nagarjuna’s other disciples such as Bhavaviveka had written commentaries to Fundamental Wisdom from the viewpoint of the Madhyamika-Svatantrika tenets. In Guide to the Middle Way Chandrakirti conclusively refutes this interpretation and establishes the uncommon Madhyamika-Prasangika view as the most profound view. He also provides an extensive refutation of the tenets of the Chittamatra school and shows that it is also inappropriate to interpret Fundamental Wisdom from the point of view of these tenets. Thus, if we rely on Guide to the Middle Way we will realize the uncommon view of the Madhyamika-Prasangika school and as a result our practice of emptiness will be superior to that of practitioners of other tenets. This is the way in which Guide to the Middle Way acts as a guide to the stages of the profound path. How does Guide to the Middle Way act as a guide to the stages of the vast path? Nagarjuna explained the stages of the vast path in works such as Precious Garland and Compendium of Sutras. Chandrakirti took these explanations

10 INTRODUCTION and added them to the Guide. In the Guide, therefore, we find not only a faultless presentation of the most profound view of emptiness but also a clear explanation of the stages of the vast path. These include the three Dharmas of ordinary Mahayanists, the ten grounds of Superior Bodhisattvas and the resultant grounds of Buddhahood. This is the way in which Guide to the Middle Way acts as a guide to the stages of the vast path. Nagarjuna did not explicitly teach the stages of the vast path in Fundamental Wisdom, but this does not mean that it is not a Mahayana text. Fundamental Wisdom gives an extensive presentation of selflessness of phenomena using many different forms of reasoning and such presenta- tions are intended only for Mahayana disciples. Therefore Fundamental Wisdom is a Mahayana text. However, if we were to rely on Fundamental Wisdom alone we would be able to practise only the stages of the profound path, whereas if we rely on Guide to the Middle Way we can practise the union of the vast and profound paths. If we understand clearly how the Guide acts as a guide to Fundamental Wisdom we will understand the meaning of its title, Guide to the Middle Way.

THE TRANSLATORS’ HOMAGE

Homage to youthful Manjushri

The Tibetan translators of Guide to the Middle Way such as Patsab Nyimadrak included a homage to youthful Manjushri at the beginning of the text. The principal purpose of a translator’s homage is to remove obstacles and ensure that the translation is completed, but it also

11 OCEAN OF NECTAR performs a secondary function of indicating to which class of scripture the text belongs. Traditionally Buddhist scriptures are classified according to which of the three higher trainings they emphasize – training in higher moral discipline, training in higher concentration or training in higher wisdom. A text that mainly emphasizes training in higher moral discipline belongs to the set of Vinaya, or Discipline, one that mainly emphasizes training in higher concentration belongs to the set of Sutra, or Discourses, and one that mainly emphasizes training in higher wisdom belongs to the set of Abhidharma, or Phenomenology. Texts belonging to the set of Vinaya would be preceded by a homage to the Omniscient One, those belonging to the set of Sutra by a homage to the Buddhas and Bodhisattvas and those belonging to the set of Abhidharma by a homage to youthful Manjushri. Since this text is preceded by a homage to youthful Manjushri, we know that it is included within the set of Abhidharma, that it mainly emphasizes training in higher wisdom and that its principal subject matter is profound emptiness.

12 A Praise of Compassion

THE MEANING OF THE TEXT

The meaning of the text is explained under four headings:

1 The expression of worship, the means for engaging in the composition of the treatise 2 The actual body of the treatise 3 How the treatise was composed 4 Dedicating the merit from composing the treatise

THE EXPRESSION OF WORSHIP, THE MEANS FOR ENGAGING IN THE COMPOSITION OF THE TREATISE

It is customary to begin a text with an expression of worship, paying homage to the Buddhas, Bodhisattvas, Solitary Realizers and Hearers. Chandrakirti, however, does not praise these holy beings directly but begins by praising the mind of great compassion. His purpose is to show that great compassion is the cause of all these holy beings. The expression of worship is in two parts, which are explained under the following two headings:

1 Praising great compassion without distinguishing its types 2 A homage to great compassion distinguishing its types

13 OCEAN OF NECTAR

PRAISING GREAT COMPASSION WITHOUT DISTINGUISHING ITS TYPES

This has two parts:

1 Showing great compassion to be the principal cause of a Bodhisattva 2 Showing great compassion to be the root of the other two causes of a Bodhisattva

SHOWING GREAT COMPASSION TO BE THE PRINCIPAL CAUSE OF A BODHISATTVA

The root text begins:

[I.1] Hearers and Middling Buddhas (Solitary Realizers) are born from Buddhas, the Powerful Able Ones, Buddhas are born from Bodhisattvas, And the mind of compassion, the wisdom of non-duality And bodhichitta are the causes of Conquerors’ Sons.

We can distinguish four types of holy being – Hearers, Solitary Realizers, Bodhisattvas and Buddhas. The first two are Hinayanists and the last two are Mahayanists. Hinayanists are motivated by the wish to attain liberation from samsara for themselves alone whereas Mahayanists are motivated by the wish to attain full enlightenment for the sake of all living beings. In this verse, Chandrakirti explains how Hearer and Solitary Realizer Foe Destroyers arise from Buddhas, who in turn arise from Bodhisattvas. He then explains the three principal causes of a Bodhisattva

14 A PRAISE OF COMPASSION and shows how within these the mind of great compassion is the root cause. These explanations will now be presented extensively under three headings:

1 How Hearers and Solitary Realizers are born from Buddhas 2 How Buddhas are born from Bodhisattvas 3 The three principal causes of a Bodhisattva

HOW HEARERS AND SOLITARY REALIZERS ARE BORN FROM BUDDHAS

A Hearer is a practitioner who has entered the Hinayana path, listens to correct teachings and by meditating on their meaning attains a small enlightenment, or mere liberation. Having attained a small enlightenment he or she then causes others to hear of this fact by announcing, ‘I have practised just as I have heard; from now on I will not know another rebirth in samsara.’ The Sanskrit word for Hearer, Sravaka, also means ‘Hearer-proclaimer’. In this sense a Hearer is one who listens to Buddha’s Mahayana teachings and, without practising them himself, proclaims them to others who are seeking enlightenment. This shows that merely listening to Mahayana teachings and passing them on to others does not make us a Mahayanist, for even Hearers do this. Moreover, without the motivation of renunciation we cannot even call ourself a Hearer! To attain liberation from samsara a Hearer must pro- gress through five spiritual paths – the Hearers’paths of accumulation, preparation, seeing, meditation and No More Learning. When a Hearer enters the Hearers’ path of seeing he or she becomes a Hearer Superior. There are eight

15 OCEAN OF NECTAR levels of Hearer Superior – approachers to the accomplishment of a Stream Enterer, abiders in the accomplishment of a Stream Enterer, approachers to the accomplishment of a Once Returner, abiders in the accomplishment of a Once Returner, approachers to the accomplishment of a Never Returner, abiders in the accomplishment of a Never Returner, approachers to the accomplishment of a Foe Destroyer and abiders in the accomplishment of a Foe Destroyer. When a Hearer realizes emptiness directly he or she attains the Hearers’ path of seeing and becomes an approacher to the accomplishment of a Stream Enterer. In the same meditation session he or she will become an abider in the accomplishment of a Stream Enterer who has abandoned all intellectually-formed delusions. When he attains the direct antidote to big-big innate delusions he becomes an approacher to the accomplishment of a Once Returner and when he has abandoned the first six levels of desire realm delusion, from big-big to small-middling, he becomes an abider in the accomplishment of a Once Returner. This name indicates that if he died at this stage he would have to return one more time to the desire realm. When he begins principally abandoning the last three levels of desire realm delusion, big-small to small-small, he becomes an approacher to the accomplishment of a Never Returner and when he has abandoned these delusions he becomes an abider in the accomplishment of a Never Returner. This name indicates that he or she will never again be reborn in the desire realm. When he begins principally abandoning the delusions of the form and formless realms he becomes an approacher to the accomplishment of a Foe Destroyer. When he has abandoned these

16 A PRAISE OF COMPASSION delusions together with their seeds he becomes an abider in the accomplishment of a Foe Destroyer and attains the Hearers’ Path of No More Learning and a small enlightenment. According to the Madhyamika-Svatantrika school, an approacher to the accomplishment of a Stream Enterer can be on either the path of preparation or the path of seeing, but according to the Madhyamika-Prasangika school he or she must be a Superior being. Solitary Realizers, or Solitary Conquerors, are superior to Hearers from many points of view, but they are inferior to Mahayanists. Whereas Hearers seek only to escape from the sufferings of samsara, Solitary Realizers seek to realize their full potential by attaining Buddhahood. However, unlike Mahayanists, they wish to attain Buddhahood only for their own sake, not for the sake of all living beings. This motivation enables them to attain a higher enlightenment than that attained by Hearers, but it does not enable them to attain the great enlightenment of the Mahayana. Generally, through the force of their practice in previous lives, Solitary Realizers have greater wisdom than Hearers, but they have less wisdom than Mahayanists. For example, Hearers generate renunciation for samsara by contemplating the four noble truths, but Solitary Realizers generate renunciation by contemplating the twelve dependent-related links. There is a story about a Solitary Realizer who went to a cemetery where he saw some human bones. He asked himself, ‘Where did these bones come from?’ and realized that they came from death. Then he asked, ‘Where does death come from?’ and realized that the cause of death is birth. Contemplating further, he realized that birth is caused by existence, the tenth dependent-related link, existence by grasping, grasping by craving

17 OCEAN OF NECTAR and so on back to the root cause, ignorance. In this way he realized that to escape from samsara, the cycle of twelve dependent-related links, he must abandon ignorance. Moreover, he understood that since the bones depended on death, death on birth and so on, all these things lack inherent existence. In this way he realized emptiness. This story shows how through the power of their wisdom Solitary Realizers use everyday experiences to deepen their aware- ness of dependent relationship and emptiness. As a result of their study and practice in previous lives Solitary Realizers naturally have a profound understand- ing of the five aggregates, the eighteen elements, the twelve sources, the twelve dependent-related links, the four noble truths and the two truths, and actions and their effects. They lead very pure and disciplined lives, living alone and not going out any more than is necessary. They practise restraining the sense doors very conscientiously and try to avoid all distracting activities. They do not like to speak much because it can be distracting. Therefore when they teach they often resort to hand gestures, signs and so forth. Rather than living in large Dharma communities, they tend to live in isolated places and teach only selected disciples. When through meditating on the twelve dependent-related links Solitary Realizers develop spontaneous renunciation they enter the Solitary Realizers’ path of accumulation. In the scriptures it says that on this path they accumulate merit for a hundred aeons, but the meaning is that they accumulate as much merit as an ordinary being would accumulate in a hundred aeons. After completing the path of accumulation they try to complete the remaining paths – the Solitary Realizers’ paths of preparation, seeing, meditation and No More Learning – in one life.

18 A PRAISE OF COMPASSION

Through the force of their superior wisdom Solitary Realizers abandon desire realm delusions, form realm delusions and formless realm delusions simultaneously. Thus, as they abandon the big-big delusions of the desire realm they simultaneously abandon the big-big delusions of the form and formless realms and so on. Some Solitary Realizers pray that in their final rebirth they will be born in a place where there are no Buddhas or Hearers. Because they have great merit and wisdom and have completed their studies they do not need to rely directly on a Spiritual Guide in their final rebirth. In gen- eral, to attain enlightenment it is necessary to rely on a Spiritual Guide and this applies even to Solitary Realizers, but it is not necessary always to be in the physical pres- ence of a Spiritual Guide. When we have thoroughly understood our Spiritual Guide’s teachings we can retire into solitude to gain deep experience of them through meditation. Thus, a Solitary Realizer’s final rebirth is like a life-long solitary retreat. The scriptures refer to such practitioners as ‘rhinoceros-like Solitary Realizers’ because just as a rhinoceros lives in solitude, so these practitioners dwell in spiritual solitude in their final rebirth. When a Solitary Realizer attains the Solitary Realizers’ Path of No More Learning, he or she becomes a Solitary Realizer Foe Destroyer and attains a middling enlightenment. Because Solitary Realizers are superior to Hearers but inferior to Mahayanists, Chandrakirti calls them ‘Middling Buddhas’. Here, the term ‘Buddha’ does not refer to a fully enlightened being because fully enlightened beings cannot be classified as small, middling and great. The Sanskrit term ‘Buddha’ has many meanings and although it usually refers to enlightened beings, in this context it

19 OCEAN OF NECTAR means ‘realizer’ and in particular a realizer of emptiness. Generally there are three levels on which emptiness can be realized – small, middling and great. Those who attain a small realization of emptiness are small realizers, or Hearers, those who attain a middling realization are middling realizers, or Solitary Realizers, and those who attain a great realization are great realizers, or Mahayanists. When Buddhas appear in this world they give perfect teachings on profound dependent relationship. Hearers and Solitary Realizers listen to these teachings, contemplate the meaning of what they have heard and meditate on the meaning they have contemplated. Through this meditation they attain liberation from samsara and become Foe Destroyers. Even Solitary Realizers who dwell in solitude in their final lives become Foe Destroyers in dependence on the speech of Buddhas that they have heard in their previous lives. Thus the meaning of the first line of the root text is that Hearers and Solitary Realizers become Foe Destroyers in dependence on the speech of Buddhas. The root text says ‘Powerful Able Ones’, which is an epithet for Buddhas.

HOW BUDDHAS ARE BORN FROM BODHISATTVAS

If Hearer and Solitary Realizer Foe Destroyers are born from Buddhas, from what causes do Buddhas arise? Chandrakirti gives the answer in the second line, where he explains that Buddhas are born from Bodhisattvas. Bodhisattvas are both substantial causes and circumstantial causes of Buddhas. To attain enlightenment a Mahayana practitioner must first become a Bodhisattva by attaining a spontaneous realization of bodhichitta. Then, by completing all the stages of the Bodhisattva

20 A PRAISE OF COMPASSION training he or she will eventually become a Buddha. In this sense, a Buddha is born from the Bodhisattva of his own previous continuum, who is his substantial cause. While training on the Mahayana paths the Bodhisattva relies on teachings from other Bodhisattvas. By putting these teachings into practice he or she progresses through the Mahayana paths of accumulation, preparation, seeing and meditation and finally attains the Mahayana Path of No More Learning, or Buddhahood. In this sense, a Buddha is born from the speech of Bodhisattvas of other continuums who are his or her circumstantial causes.

THE THREE PRINCIPAL CAUSES OF A BODHISATTVA

If Hearers and Solitary Realizer Foe Destroyers are born from Buddhas and Buddhas are born from Bodhisattvas, from what causes do Bodhisattvas arise? In the last two lines of the first verse Chandrakirti explains that there are three principal causes of Bodhisattvas – the mind of great compassion, the wisdom of non-duality associated with bodhichitta and bodhichitta. Sometimes, these three minds are called the ‘three Dharmas of the expression of worship’. In this context, the term ‘worship’ implies that ordinary Bodhisattvas become Superior Bodhisattvas by taking these three Dharmas as their main practice. From this we can understand that as well as explaining the causes of a Bodhisattva this instruction on the three Dharmas in the expression of worship also reveals the grounds and paths of ordinary Bodhisattvas – the Mahayana paths of accumulation and preparation. Chandrakirti says that within the three Dharmas compassion is the root of the other two; therefore it will be helpful if we examine them in reverse order.

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Bodhichitta is a spontaneous wish to attain full enlightenment for the sake of all living beings. This special mind does not arise naturally but has to be cultivated with effort for a long time. Eventually, through the force of strong familiarity, it arises naturally without effort and remains constant. This constant, spontaneous mind is actual bodhichitta. As soon as we generate it we enter the Mahayana path and become a Bodhisattva. Therefore, bodhichitta is called ‘the gateway to the Mahayana’.

Objection If we become a Bodhisattva as soon as we generate bodhichitta, how can bodhichitta be a cause of a Bodhisattva? Surely a cause must precede its effect not occur simultaneously with it?

Reply There is no contradiction here because Chandrakirti is referring to artificial, or cultivated,bodhichitta, not to the actual mind of bodhichitta. Before generating actual, spontaneous bodhichitta and becoming a Bodhisattva a Mahayana practitioner will spend a long time cultivating a strong wish to become a Buddha for the benefit of all living beings. This cultivated mind is called ‘bodhichitta’ but it is not actual bodhichitta. Actual bodhichitta is necessarily a spontaneous mind that arises without effort. In Sutra Requested by Those with Superior Intention Buddha says that the cultivated mind is like the bark of sugar cane whereas the spontaneous mind is like its core. The bark of sugar cane tastes sweet but it is not as sweet as the core. In the same way, cultivated bodhichitta is effective in directing us towards enlightenment but it is not as effective as the spontaneous mind.

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The second cause, the wisdom of non-duality, is wisdom realizing emptiness. It is so called because it is free from the two extremes – the extreme of existence and the extreme of non-existence. Both Hinayana and Mahayana practitioners generate the wisdom of non-duality but it is a cause of a Bodhisattva only when it is in the continuum of a practitioner in the Mahayana lineage, in which case it is known as ‘the wisdom of non-duality associated with bodhichitta’.

Question If the wisdom of non-duality is a cause of a Bodhisattva, does this mean that we must realize emptiness before we can generate bodhichitta?

Answer No. There are some practitioners who do not realize emptiness until after they have generated bodhichitta and become Bodhisattvas. However, those with sharp faculties realize emptiness first, and it was to such Bodhisattvas that Buddha taught the Perfection of Wisdom Sutras. By saying that the wisdom of non-duality is a cause of a Bodhisattva, Chandrakirti is indicating that the Guide too is addressed mainly to practitioners with sharp faculties.

The two preceding causes arise from the mind of great compassion, for without great compassion it is impossible to develop either bodhichitta or the wisdom of non-duality associated with bodhichitta. Therefore Chandrakirti says that great compassion is the root of the other two causes. To summarize, we can identify four types of Superior being – Hearer Superiors, Solitary Realizer Superiors, Bodhisattva Superiors and Buddha Superiors. Hearer Superiors and Solitary Realizer Superiors arise from Buddha Superiors, Buddha Superiors arise from

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Bodhisattva Superiors, Bodhisattva Superiors arise from bodhichitta and the wisdom of non-duality associated with bodhichitta, and these two minds in turn arise from the mind of great compassion. Therefore great compassion is the root of all spiritual paths and of all Superior beings. To emphasize this and to show that meditation on compassion is the essential practice, Chandrakirti directly praises the mind of great compassion rather than Hearers, Solitary Realizers, Bodhisattvas and Buddhas. Because great compassion is so important we need to understand what it is and how it is generated. Compassion is a virtuous mind that wishes others to be free from suffering. We all have some compassion but the compassion we have for our friends and relatives is often mixed with attachment and so is not pure. The scriptures warn us not to mistake attachment for compassion. Pure compassion is unmixed with attachment. Pure compassion is also free from partiality. Although at first we naturally discriminate, feeling compassion for some and not for others, we must train in meditation to extend the scope of our compassion until it embraces all living beings without exception. Even then, if our compassion remains a simple wish for others to be free from suffering it will not be the great compassion of the Mahayana. Great compassion is a wish to protect all living beings from their suffering. This is the most precious mind of all and it arises only in those who are in the Mahayana lineage. Hinayanists can wish for all living beings to be free from suffering but they never develop the wish actually to protect them from suffering. We can understand the difference between Hinayana compassion and Mahayana compassion by considering the

24 A PRAISE OF COMPASSION following analogy. Suppose a young child falls into a river and is in danger of drowning. Everyone who witnesses this naturally wishes for the child to be saved, but they do not necessarily wish to save the child themselves. The child’s mother on the other hand does not simply wish for the child to be saved, she immediately generates a deter- mination to save the child herself. Hinayanists are like the onlookers in this analogy, for they want all living beings to be free from suffering but do not want to take on the responsibility of protecting them themselves. Mahayanists, on the other hand, are like the mother, for not only do they want all living beings to be free from suffering, they also take personal responsibility for protecting them. Great compassion is a noble mind and those who pos- sess it are noble beings. Usually we associate nobility with external status and wealth, but the true nobility are those who have overcome their non-virtuous minds and cultivated virtuous minds such as great compassion. Very often those whom we regard as distinguished such as monarchs, political leaders, business people and celebrities still have the same attitudes and intentions as ordinary people; therefore they too are ordinary. Indeed it is often the case that as people become rich or famous they become more distracted by objects of delusion and so their non-virtuous minds increase and their virtuous minds diminish. Under the influence of these non-virtuous minds they engage in non-virtuous actions and as a result experience more problems and more suffering. Any mind that causes problems or suffering is a non- virtuous mind and is to be abandoned, and any mind that causes peace and happiness is a virtuous mind and is to be cultivated. It is utterly impossible for great compassion to

25 OCEAN OF NECTAR cause problems or suffering. On the contrary, it is a cause of peace and happiness both for ourself and for others. Compassion causes us to experience happiness because once we generate it our disturbing minds such as pride, jealousy, anger and attachment are pacified and our mind becomes very peaceful. It causes others to experience happiness because when we have great compassion we naturally care for others and try to help them whenever we can. To generate pure compassion for someone we must first develop affectionate love for them and then with this mind repeatedly reflect on their suffering. If we feel affection for someone we naturally feel compassion for them when we become aware of their suffering. Thus we naturally generate compassion for our friends and relatives but find it difficult to generate the same feelings for strangers and enemies. From this we can see that if we want to generate great compassion for all living beings we must first train in affectionate love for all living beings. This is why all the great Mahayana meditators regard the realization of affectionate love as fundamental. Traditionally, there are two methods for developing affectionate love – one taught by Shantideva and one taught by Chandrakirti and Chandragomin. These are explained extensively in the books Joyful Path of Good Fortune, Meaningful to Behold and Universal Compassion.

SHOWING GREAT COMPASSION TO BE THE ROOT OF THE OTHER TWO CAUSES OF A BODHISATTVA

[I.2] Because for this bountiful harvest of the Conquerors

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Compassion itself is like the seed, like water for growth And like ripening remaining for long enjoyment, At the beginning I praise compassion.

If we want to reap a bountiful harvest we must first sow the seeds, then tend to their growth with water and so forth and finally allow the crops to ripen fully. In this way the fruits of the harvest will remain for a long time to be enjoyed by many people. Similarly, if we want to attain the harvest of Buddhahood to benefit countless living beings we need to rely on great compassion at the beginning of our training, throughout our training and at the end of our training. At the beginning of our training great compassion is like the seed from which bodhichitta grows, and bodhichitta is like the shoot from which all the realizations of the Mahayana path grow. However, we will not gain these realizations if we do not first develop great compassion, just as we cannot grow crops if we do not first sow the seeds. Once bodhichitta has grown from the seed of great compassion we enter the Mahayana path and begin to practise the stages of the Bodhisattva’s training. Bodhisattvas need to apply great effort to complete the training in the six per- fections and accomplish the ten grounds, and to generate this effort they meditate on great compassion throughout their training. If we do not regularly water plants they will dry up and produce no fruit. In the same way, once we have entered the Mahayana path, if we did not continuously generate great compassion there would be a danger of our bodhichitta deteriorating and not producing perfect

27 OCEAN OF NECTAR results. Therefore, during our training great compassion is like water that sustains growth. Even after we have attained Buddhahood we still need to rely on great compassion. Without great compassion we would not work continuously for the sake of others and so would not fulfil the purpose of attaining Buddhahood. Therefore, at the end of our training great compassion is like the ripening of the harvest that enables the fruits of Buddhahood to be enjoyed for a long time by countless beings. Whereas when we cultivate external crops the seed, the water for growth and the ripening are all different, in the case of this internal spiritual growth all three functions are performed by great compassion. Therefore, Chandrakirti says that great compassion itself is like the seed, like water for growth and like ripening for long enjoyment. Because great compassion is so important Chandrakirti begins the Guide not by praising Hearers, Solitary Realizers, Bodhisattvas and Buddhas, nor by praising the other two causes – bodhichitta and the wisdom of non-duality – but by directly praising the mind of great compassion from which they all arise. What can we learn from this verse? In his commentary, Je Tsongkhapa says that it clearly demonstrates that the principal practice of Mahayanists is to cultivate the mind of great compassion. If we wish to be sincere Mahayana practitioners we should take this advice to heart and strive to generate this precious mind. Then, on the basis of great compassion we should generate spontaneous bodhichitta and go on to complete all the trainings of a Bodhisattva, especially the perfection of wisdom. In this way we will eventually attain the perfect state of Buddhahood.

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A HOMAGE TO GREAT COMPASSION DISTINGUISHING ITS TYPES

In the next six lines Chandrakirti continues his praise of great compassion by distinguishing three different types – compassion observing mere living beings, compassion observing phenomena and compassion observing the unobservable. All three types of compassion observe living beings and wish to protect them from suffering. The difference is that the first observes mere living beings without considering their impermanence or emptiness, the second observes living beings who are realized as impermanent and the third observes living beings who are realized as empty of inherent existence. Compassion observing phenomena is a compassion that is induced and accompanied by a realization that all living beings are impermanent. It is so called because it observes living beings who are imputed on the impermanent phenomena of the fiveaggregates – the aggregates of form, feeling, discrimination, compositional factors and consciousness. The compassion itself does not realize that living beings are impermanent, it simply observes living beings who are realized as impermanent and wishes to protect them from suffering. Compassion observing the unobservable is a compassion that is induced and accompanied by a realization that all living beings lack inherent existence. Lack of inherent existence, or emptiness, is called ‘unobservable’ because it cannot be observed by ordinary minds. Again, the compassion itself does not realize that living beings lack inherent existence, it simply observes living beings who are realized as empty of inherent existence and wishes to protect them from suffering.

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These different types of compassion will now be explained under the following two headings:

1 A homage to compassion observing mere living beings 2 A homage to compassion observing phenomena and the unobservable

A HOMAGE TO COMPASSION OBSERVING MERE LIVING BEINGS

[I.3] I bow down to that compassion for living beings Who from first conceiving ‘I’ with respect to the self, Then thinking, ‘This is mine’ and generating attachment for things, Are without self-control like the spinning of a well.

In this verse Chandrakirti shows how to cultivate compassion in meditation. Since these instructions are very important and must be understood clearly they will be presented extensively under the following four headings:

1 What causes living beings to wander in samsara 2 How living beings wander in samsara 3 How living beings experience suffering in samsara 4 Generating compassion by contemplating these points

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