Source Text
Matter-of-fact about his training and work, he concealed his personal attainments beneath a veil of playful humor.
Finally, for those whose mental horizons and reserves of merit are even greater, and who are ready to receive them, the Buddha set forth the teachings of the resultant vehicle of the Secret Mantra of the Mahayana, which go far beyond the doctrines of the causal vehicles.
When we have taken refuge in the Three Jewels, what should our fundamental attitude be? We should understand that the whole of space is pervaded by living beings; there is not one of them that has not been, at one time or another, our father or our mother. We should recognize that they have been our parents and feel gratitude toward them for the love and kindness they have shown us. We should also realize that all these beings, once our mothers, are sinking in the ocean of the sufferings of samsara. We should cultivate the attitude of bodhichitta, taking the decision to practice the supreme Dharma for their sake. Bodhichitta is thus the fundamental preparation and basis of our practice of the path.
People who have the attitude of the Mahayana think that it is somehow shameful to want liberation only for themselves, when other beings who were once their loving parents are sunk in the ocean of suffering. They are unable to imagine anything worse, and resolve to practice the Dharma in order to be able to lead beings, their parents, to liberation. They are determined to do this regardless of the consequences, and are ready to remain in samsara for as long as it takes to accomplish the task. This is the vast, great-hearted attitude that we too must have.
Why, you may ask, are the Mantra teachings to be kept secret? It is not because of their profundity, but rather to preserve them from people of limited and narrow
attitudes. The path of Secret Mantra has unusual features such as ease, rapidity, great subtlety, and skillful techniques.
Now suppose an ingenious, stout-hearted person comes along and asks the people what they are up to. They will say that if the poisonous plant is allowed to grow, it will be very dangerous. Not only must they cut it down, they must uproot it so that no trace of it is left in the soil. Now, what will be the approach of the clever person? He will agree that the plant must be properly disposed of, but he will know that it is not necessary to go to such lengths to make sure that the plant stops growing. He will point out that the plant can be killed easily by pouring boiling water over its roots. His approach is similar to the way defilements are dealt with according to the Bodhisattvayana. To remove defilements, it is not necessary to go through the same difficulties as the shravakas at the level of adoption and abandonment of actions.
Practitioners of the Great Perfection are aware that there is no such thing as a real, solid defilement to be abandoned. Just as the peacock consumes the poison, with the result that its feathers become more and more beautiful, the practitioner of Secret Mantra does not reject defilements but brings to perfection the enlightened qualities of the kayas and wisdoms. This gives us an idea of the differences between the greater and lesser paths.
In order to be able to practice the Great Perfection, it is essential to be completely convinced, to be absolutely certain, of the view. For this reason, I am going to say a few words about it: the view of the Great Perfection of the Secret Mantra of the Mahayana.
He said that while our view should be that of the Great Perfection, our actions should not get lost in the view. What did he mean? The view is normally understood as the certainty that all phenomena, both of samsara and of nirvana, are empty.
AI Summary
Counsels From My Heart by Dudjom and Padmakara Translation Group presents key insights from the Taoism tradition. The 10 passages above capture the essential teachings.
Core Themes:
- [To be expanded]
Key Passages: Highlights 1, 3, and 10 are particularly representative.
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