IBA - 2009 - Parting From The Four Attachments Text PDF
IBA - 2009 - Parting From The Four Attachments Text PDF
IBA - 2009 - Parting From The Four Attachments Text PDF
A Collection of Instructions on
Parting from the Four Attachments
The Basic Mind Training Teaching
of the Sakya Tradition
Published by
International Buddhist Academy
Kathmandu, Nepal
First published in Kathmandu, 2001
Second revised edition in 2009
Copyright held by different authors.
Printed by
Lusha Press
Kathmandu, Nepal
T. +977-1-478-2824
Contents
Dedication Prayer 37
1
Literally,definiteemergence,amindstatewhichaspirestoattainliberationafter
havingdevelopedaversiontoworldlyexistenceduetounderstandingitsfaults.It
includesboththeideasofrenouncingandofturningtoliberation.
If you have attachment to this life, you are not a religious person;
If you have attachment to the world of existence, you do not have renunciation;
If you have attachment to your own purpose, you do not have bodhicitta;
3
First, (to gain) non-attachment to this life you must put aside the
non-religious persons (manner of) practicing moral conduct,
hearing, contemplation and meditation which are performed for the
sake of this life.
2
Theeightworldlydharmasare:gain,loss,happiness,unhappiness,pleasantspeech
(i.e.fame),unpleasantspeech(i.e.slander,notoriety),praise,andblame.
4
All persons who practice meditation are endowed with the antidote
which abandons the afflictions, the root which accomplishes the
path to liberation, and the seed which attains Buddhahood.
5
Though belief in this depends upon the word (of the Buddha) as
ordinary people do not have the ability to realize it, look by your
own sight at the changes of men: wealthy men become poor, the
mighty become weak, many people are replaced by one, and so on
exceeding the imagination.
Let the sufferings of the three realms of existence ripen upon me,
and let my merits be taken by sentient beings. By the blessing of this
merit, may all sentient beings gain Buddhahood.
6
Up to this point, meditation upon loving kindness and
compassion which are the cause (for the production of the
enlightenment thought) has been indirectly indicated, while the
exchanging of self and other, the result (of the enlightenment
thought) has been directly shown.
7
outer appearances are mind-made, that (the mind) is illusory, that
(the illusion) is without an inherent nature of its own, and that
(the nature-less illusion) is interdependent in origin and
inexpressible, one meditates the merging (of the mind and its true
nature of emptiness), the Ultimate devoid of all conceptual
extremes.
By the merit of this virtue of explaining the Parting from the Four
Attachments, may all the seven races of living beings be established
upon the stage of Buddhahood.
[The author concludes with the dedication of merit and indicates the result]
[This instruction on Parting from the Four Attachments was written by the yogi
Drakpa Gyaltsen at the auspicious Sakya Monastery.]
8
The Separation from the Four Attachments
By Sakya Pandita Kunga Gyaltsen
To explain that; this life is like a water bubble and the time of death
is indefinite, it is not worth having attachment.
9
Manifestly attached to phenomena and characteristics is like
grasping for water in a mirage; though a superficial appearance of
water, there is no substance to be drunk. This Existence, appearing
to a deluded mind, when examined with wisdom no entities are
found to exist. Knowing not to rest the mind in the past, not to rest
the mind in the future, not to rest the consciousness in the present;
know all dharmas to be free of elaboration.
[Sakya Pandita Kunga Gyaltsen (1182-1251). The Sakya Collection, Toyo Bunko
Edition, 1968, #86, pp.406-1-1. Gyu De Kun Tus, Vol. 23, fol.486-487. Jeff
Watt, Vancouver, B.C., February 1997.]
10
A Manual of Instructions on
Parting from the Four Attachments
Which is known as the Key to the Profound Meaning
By Gorampa Sonam Senge
(Originally translated by Geshe Sherab Gyaltsen Amipa)
11
In reply to the pure-hearted one, who by the force of previously
accumulated merit has obtained the vessel of a human body with
which to accomplish the holy Dharma, and who spontaneously has
gained prosperity, who has performed activities for the Dharma and
for the upholders of the Dharma, I have here given this uncommon
instruction on important aspects of the Mahayana.
With respect to this, the fully complete Buddha, who is endowed
with a heart-mind which acts for the benefit of all living beings
without being asked, taught the collection of Dharma just in
accordance with the conditions, thoughts, and mental propensities
of those to be tamed. All are collected together in the Paramitayana
and the Vajrayana. In the former there are two: practicing the
teachings which come from the principal scriptural explanations,
and practicing the essential oral instructions.
If you practice by the authority of the main scriptural explanations
then it is said in the protector Maitreyas Abhisamayalamkara,
The meaning of the Prajnaparamita Sutra is that the eight
perceptions are the stages of the path.
First of all, both higher states and a certain level of happiness are
to be accomplished; then the stages of the path are accomplished
through the practices of faith and wisdom.
12
Acharya Aryadeva said,
3
Perceivingoneselfaspure,happy,permanent,andpossessedofaself.
4
LordAtisha
13
The glorious Chandarkirti said,
5
BodhisattvaBhumis
6
Nirmanakaya,Sambhogakaya,andDharmakaya
7
LordAtisha
8
SachenKungaNyingpo
14
unfavourable circumstances into the path to enlightenment,
summing up and demonstrating the practice of a single lifetime, the
mark of mind training, the vows of mind training and the precepts
of mind training. On the basis of practicing these, there is a small
evident indication of the completion of the distant great path. In
Tibet, the Venerable Atisha gave this to the spiritual friend
Dromtonpa and to no one else. This spiritual teacher also taught it
to the three precious brothers and to no one else. From them it
spread widely. In the hermitages of Tibet, the Land of Snows, this
path is as famous as the sun and moon. For this practice, you should
look at other works, such as those of Gyaltse Chodzong and his
disciple, and those of the great being Shonnu Gyalchok.
15
Dharma; having parted from clinging to your own purpose, the path
is cleared of confusion; having parted from clinging to the four
extremes, illusory appearances arise as primordial wisdom.
From the viewpoint of the nature of this body endowed with the
prerequisites, it is difficult to obtain completely the eight
favourable conditions and the ten obtainments.
16
Also from the viewpoint of example, precious human life is as
difficult to obtain as it is for a bean to adhere to a wall upon
which it has been thrown, or as difficult as a tortoise to put its
neck into a wooden yoke which is being blown around a great
ocean by the wind. Therefore, though I have somehow obtained
this human body endowed with the prerequisites once, still I
must meditate upon the idea that it should not be wasted, but
rather used to achieve benefit for the next life.
Since this is the chief method for making the mind proceed
toward the Dharma, even now when you are eating good food,
wearing good clothes and are surrounded by many attendants,
you should meditate on the thought, Now it is like this, but
some day I shall be separating from this and I will have to go
alone, so they are without essence and worthless. Then you part
from clinging to the activities of this life.
17
Third is the meditation on the cause and effect of actions.
Having taken refuge and produced the enlightenment mind as
before, then think:
The reason for this is that the fully ripened effect of committing the
ten non-virtuous deeds is rebirth in the three lower realms.
Regarding the effect which is consistent with the cause, it is
explained that through killing a short life; through taking what is
not givenbeing without wealth, and so on.
18
The second: Having parted from clinging to the world of
existence, you traverse the path of Dharma.
For this you should think about the faults of the three realms of
existence. Having taken refuge and produced the mind of
enlightenment as before, then think:
19
the nature of suffering. So I must abandon all the world of
existence and must attain the stage of liberation.
All living beings of the three realms have acted as my very kind
parents on many occasions. Reflect in particular that My mother
of this life, firstly she bore me in her womb. After birth I was like
an emaciated worm, but she kept me alive. Then she kindly
protected me with food, clothes, and so on. Recalling the
measure of my mothers kindness and seeing that this mother of
mine has been so kind, I must place her in a state of happiness.
Then you should be mindful that your other relatives, the enemies
who do you harm and even the suffering beings in the three realms,
and the like, have also shown you kindness in being your mother
again and again throughout beginningless samsara. Meditate to
produce in your mind loving-kindness, which is the desire to place
them in a state of happiness.
20
As to the second, meditate on compassion, recall whatever kindness
your present mother has shown, and the need for this kind mother
to be parted from suffering also. As now she is endowed with the
nature of suffering, you have compassion for her. Then think,
Would it not be proper if she were parted from suffering! In the
same way, recalling that all living beings have previously given you
similar kindness, you meditate on the compassion which desires that
they be separated from suffering.
21
root of virtue of whatever practice you perform becomes a cause for
attaining full enlightenment. Therefore, this has been praised many
times in the Mahayana sutras.
22
Since this is the heart of the Mahayana practice and the secret
teaching of all the Buddhas of the three times, the reason for the
need to meditate in this manner, the precepts of the instructions,
and the meditational method for cutting through doubts are not
mentioned as there are indeed very many already.
If one does not rely on the Gurus pith instructions and mediates
separately by oneself, then the ground of confusion will become
23
greater, and from the textual meaning alone, one is not able to
understand. Thus, this is not elaborated here.
That being so, straight away at the time of accomplishing the root of
virtue and performing worldly tasks, remember to think, It is an
illusion. It is a dream. It is very important to take hold of
remembering this, as it will become a cause of understanding the
view.
In regard to this, there are four stages of the path, of which the first
is known as, By accomplishing the purpose of future lives, the
mind comes to the Dharma. The second is known as,
Accomplishing the path of emancipation due to abandoning cyclic
existence, you travel the Dharma path. The third is known as,
Applying oneself to the Greater Vehicle due to abandoning the
wish for the Lesser Vehicle, the confusions on the path are
dispelled. The fourth and final one is known as, Applying oneself
to the actual ultimate reality due to abandoning grasping mental
elaborations in their entirety, confusion arises as primordial
wisdom.
24
meaningful use of your mind, meditate on loving-kindness,
compassion, and enlightenment mind; in order to make meaningful
use of your resources, make offerings to the Jewels, and offer
respect, homage, and so on to the Sangha.
If you join this with pure aspirational prayers then it is certain that
you will obtain complete Buddhahood, which is without defects and
is with all the qualities.
25
This is the third stage.
[He who is unwaveringly faithful to the Precious Doctrine, the Bodhisattva in the
form of a holy layman, Ralo Dorje, the patron of Dharma practitioners, has
requested religious advice concerning the holy Dharma, saying that beneficial
advice in a precise form was needed. In composing this at a sacred hermitage in
Do Kham on the third day of the rising of the constellation Pleiades (October-
November), I, the Sakya monk, Sonam Sengge, followed the important point of
karma which has its source in the precepts of the Sutras. May auspicious omens
and blessing arise!]
26
27
Heart Nectar
A Song of Experience on Parting from the Four Attachments
By Jamyang Khyentse Wangpo
These essential words were taught by Manjushri to the greatly kind Lama Sakyapa.
By the merit of this song, may all mother sentient beings swiftly reach enlightenment.
Translated by Venerable Lama Kalsang Gyaltsen.
28
Zhen Pa Zhi Dral Gyu Lama Gyu Pa La Sol Wa Deb Pa Zhug Zo
29
Supplication to the Lineage Gurus of
Parting from the Four Attachments
Namo Shri Guruve
Teacher of transient beingsthe Complete Buddha,
Conquerors Chief Sonthe Protector Majugosha
And Jetsun Sakyapa, held by Him
To these three supreme, peerless refuges, I supplicate.
Dro wa'i lama tnpa dzo sangye
Gyalse thu wo gonpo jam pai' yang
De yi je zung jetsun sakyapa
Kyab chob tshung me sum la solwa deb
Attainer of the five knowledge fieldsSonam Tse
Knowing all sutra and tantraJetsun Rinpoche
Second Lord of SagesSakya Pandita
To these three regents of the Conqueror, I supplicate.
Rig pa'i ne gna thar chin Snam Tse
Do gyud kun khyen Jetsun Rinpoche
Thub wang nyi pa Sakya Pandita
Gyal wa'i gyal tshab sum la solwa deb
Master of the teachingsPhagpa Rinpoche
Mind stream rich with Study, reflect and meditateKonchog Pal
Receiver of supreme siddhiChje Dragphugpa
To these three holy, learned, accomplished ones, I supplicate.
Ten pa'i nga'a dag Phagpa Rinpoche
Th sam gom pe gyud chug Konchog Pal
Ngo drub chog nye Chje Dragpugpa
Khe drub dampa sum la solwa deb
Crown jewel of many beingsSonam Gyaltsen
Powerful Lord of the TeachingsPalden Tsultrim
The omniscient oneYeshe Gyaltsen
To these three excellent guides I supplicate.
Kye gu'i tsig gyen Sonam Gyalsthen pa
Dam pa'i wangchuk Palden Tsultrim zhab
Tham ched khyen pa Yeshe Gyaltshen te
Dren chog lama sum la solwa deb
30
31
The all-knowing Ngorchen Kunga Zangpo
composed additional prayers for the lineage of
Parting from the Four Attachments.
32
33
Attainer of knowledge and siddhiNgawang Lhundrub
The sun of dharma seeing allMorchen Je
The source of oceans of instructionsNesarwa
To these three Gurus without peers, I supplicate.
Khe shing drub nyer Ngawang Lhundrub dang
Kun zig ch kyi nyi ma Ngorchen Je
Dampa gya tshoi jung ne Ne Sarwa
Tsung me lama sum la solwa deb
34
35
Without even a small amount of happiness,
And with suffering extremely intense and difficult to bear,
Towards these continuously perturbing three realms of samsara,
Bless me to arouse forceful renunciation.
Chung zed tsam yang de wa'i kab med ching
Zod ka'i dug ngal shin tu mi zed pe
Gyun du dung jed kham sum khor wa le
Nge jung drag po kye war jin gyi lob
Through the only path traversed by the conquerors heirs:
The Bodhicitta of equalizing and exchanging self and others
Is the correct meditation for the benefit of mother sentient beings,
Bless me to be free from mental attention to my own purpose.
Se che gyal wa'i drod pa chig pa'i lam
Dag zhen nyam dang je wa'i jangchub sem
Ma gyur dro wa'i dn du leg gom ne
Rang dn yid jed dral wa jin gyi lob
All phenomena from the beginning are dream and illusion
Appearing, yet not true. From conviction of emptiness,
Freeing all grasping views, uniting with the madhyamika path
Bless me that it emerges purely in my mind continuum.
Ch kun dd ne mi lam gyu ma tar
Nang yang den me tong par thag chd ne
Chog dzin kun dral zung jug u ma'i lam
Yang dag gyud la kye war jin gyis lob
[In addition of the result]
Meditating thus, the mind enters into Dharma,
All dharmas are taken on the path, all confusions of the path
Are individually dispelled and confused appearances dawn
As Buddhas great wisdom; so bless me please.
De tar gom pe lo sem ch dro zhing
Ch kun lam dro lam gyi thrul pa kun
So sor sel ne thrul nang sangye kyi
Yeshe chen por char war jin gyi lob
[These praises for the lineage lamas of the advice of Parting from the Four Attachments are the
words of Gelong Kunga Zangpo of Shakya composed at Glorious Sakya]
36
37
Dedication Prayers
38
39
Through rebirth in all states of existence,
May I gather endless stores of merit and wisdom.
Method, wisdom, holding the teaching, strength and purity,
May become an inexhaustible treasure of all good qualities.
Sid pa tham che du yang khor wa na
Sd nam ye she dag ni mi zed nye
Thab dang shes rab ting dzin tod dag dang
Yon ten kun gyi mi zed dzod gyur chig
40
41
The supreme protector guarding the northern land,
A place completely filled by an ocean of learning and
accomplishment,
Illuminating the doctrine in the Land of Snows,
May the Sakya teachings increase.
Jan chog kyon wa'i kyob pa chog gyur pa
Khe drub gya ts yong su gang wa'i ne
Gang ri'i throd dir ten pa sal dzed pa
Sa kya pa yi ten pa gye gyur chig
42