11. PRACTICE OF THE GENERAL MAHAYANA

THE THIRD DALAI LAMA

These are the trainings to generate the aspirational bodhimind. But it may be asked, is this discipline sufficient? The answer is no. One should also take up the commitment of the actual bodhimind and train in the vast activities of a bodhisattva: the six perfections, which one practices in order to ripen one’s own continuum; and the four ways of benefiting trainees, which one practices in order to ripen the minds of others.

The Six Perfections

(1) How to train in the perfection of generosity

Basing oneself on the motivation born from the thought that one must oneself attain buddhahood in order to be of benefit to all sentient beings, one should abide in the practice of giving correct teachings to those destitute of Dharma instruction; giving protection to those oppressed by the wrath of kings, soldiers, etc., and to those frightened by sentient forces such as ghosts, demons, wild animals, snakes, and so forth, and to those frightened by inanimate forces like burning, crushing, drowning, suffocation, etc.; and giving food, drink, healing medicines, and so forth to those in need. In brief, with a free heart dedicate your body, all possessions, and the meritorious energy of the past, present, and future for your attainment of enlightenment for the good of the world.

To quote Jey Rinpoche,

The perfection of generosity is the magic gem to

fulfill the hopes of the world,

The best tool with which to cut the knot of

miserliness constricting the heart,

The bodhisattva practice giving birth to the

unfailing powers of the spirit,

The foundation of beneficial reputation.

Knowing this, the wise rely upon the practice

Of dedicating their body, possessions, and merits.

We should practice giving the three types of gifts: spiritual inspiration, material objects, and protection from fear. The perspective of the application is given by Shantideva,¹⁹ “If the perfection of generosity is the alleviation of the world’s material poverty, then how have the past Buddhas accomplished it? Do not living beings continue to starve? Therefore the perfection of generosity is said to be the attitude of generosity, the thought of being generous to living beings, together with the actions that spring from this thought. It is basically a state of mind.”

Generosity is a magic gem fulfilling one’s own and others’ hopes, for by being open and generous with others one fulfills their needs and in the process collects karmic causes for future well-being for oneself. It is a sharp weapon destroying the binding ropes of miserliness, which causes a beggar to fear losing his bowl and renders a millionaire unable to spend her own wealth even to benefit herself or her relatives. Miserliness is like a tight knot binding the heart, giving birth to a tremendous amount of unnecessary pain to both oneself and others.

In the beginning of practice one cultivates an awareness of other people’s needs and performs simple acts of generosity, such as mindfully giving leftover food to animals or birds, giving small gifts to good causes, showing kindness to someone in need, and so forth. It is interesting to observe how this affects the heart and spirit. Eventually one’s every breath, movement, and word becomes an act of giving, an expression of generosity toward the world.

THE THIRD DALAI LAMA

(2) How to train in the perfection of ethical discipline

One must attain enlightenment for the sake of all sentient beings. In order to do so, one should maintain an attitude having the qualities of mindfulness, mental alertness, conscientiousness, humility, modesty, and so forth and should practice the three types of ethical discipline: the discipline of virtuous conduct, with which, even under the fear of death, one would not indulge in evil; the discipline of tethering oneself away from mistaken modes of being, which is the basis of furthering one’s practice of the six perfections; and, founded upon the above two, the discipline of working ethically to improve the world.

To quote Jey Rinpoche,

Ethical discipline is water to clean away the stains

of evil,

Moonlight to cool the heat of delusion,

Radiance towering like a mountain in the midst

of sentient beings,

The force peacefully to unite humanity.

Knowing this, spiritual practitioners guard it

As they would their very eyes.

Three types of ethical discipline are to be practiced: the generation of goodness, the avoidance of mistaken activities, and the accomplishment of the needs of sentient beings. As for the nature of the application, Shantideva says, “Those who wish to maintain a practice should guard their mind carefully. An unguarded mind is an unguarded practice. Wild elephants cannot harm me as much as could an undisciplined mind, and when the elephant of the undisciplined mind is bound firmly by the rope of mindful awareness, all causes of fear subside and all virtues arise. By binding the mind with discipline, all wild animals and harmful agents become bound. The world is subdued by the subduing of one’s own mind.”

Bodhisattvas practice ethical discipline in order to gain full enlightenment for others’ benefit. Their activity is without the stains of self-interest and thus is like water to wash away the potency of negative karmic instincts.

From the very beginning of practice, discipline is like moonlight to cool the wild mind that is burning with anger, attachment, ignorance, jealousy, and so forth. One becomes calm, concentrated, and magnificent, towering over ordinary beings like Mount Meru rising above the world. Others will be drawn to one’s strength and will find great inspiration and confidence in it. It pacifies our own being, and it brings peace into the way other people and sentient beings relate to us. Thus wise practitioners protect their discipline as they would their eyes.

THE THIRD DALAI LAMA

(3) How to train in the perfection of patience

When people harm you, anger is not a worthy response, for the harm that they do to you is just the karmic product of a harm that you previously inflicted upon them. Also, as they have no mental control and are helplessly overpowered by anger, it would be inappropriate to become angry with and hurt them. As well, because one moment of anger destroys the three roots of the three bases of merit accumulated over many eons, on no account permit thoughts of anger to arise. This is the practice of patience unmoved by harm.

When one experiences pain and suffering because of harms done to oneself by another, negative attitudes like pride, arrogance, and so forth are dispelled and the mind which renounces samsara is strengthened. Remember that the experience of this unwanted harm has arisen from previous negative actions done by you yourself, and that if you respond with negative, unskillful actions based upon anger, you are creating the conditions for further violent karmic patterns. Remember also that no effect arises if it has no cause, and that if you meet this harm with patience, not only will the previous negative deed that has given birth to this difficulty be depleted, but also you will create a positive karmic pattern by the skillful practice of patience. By avoiding the further non-virtue of anger, you avoid future suffering for yourself. Furthermore, by meditating upon patience when others harm you, your practice of the other perfections develops and matures. For these and many other valid reasons, the gurus have advised us to face harm with meditation upon patience. Remember their teachings and practice the patience which views suffering delivered by others as great kindness.

Finally, recognizing that the power of the Three Jewels and of the Buddhas and bodhisattvas is inconceivable, appreciate the value of the activities of a Buddha Child, and also appreciate meditation upon egolessness. Practice the patience which is certain of Dharma and wishes to train as do the bodhisattvas.

To quote Jey Rinpoche,

Patience is the best ornament of real heroes,

A supreme self-mortification to overcome

delusions,

The garuda bird to destroy the snake of anger,

Armor to protect one from arrows of criticism.

Knowing this, in every way familiarize yourself

With the armor of supreme patience.

The practice of patience is a great asset to all spiritual paths, and particularly to those related to the generation of qualities such as love and compassion. Its application is taught in great detail in Shantideva’s Guide to the Bodhisattva’s Way of Life with many engaging lines of reasoning that are to be pursued in meditation, as well as contemplations on how and why to apply these to life situations.

Three types of patience are to be practiced: patience toward harmful beings, patience in facing the sufferings and hardships that arise throughout life, and patience in cultivating an awareness of emptiness.

As for the value of the perfection of patience, Shantideva says, “The number of unkind and uncontrolled beings equals the measure of all space. Who could possibly defeat them in battle? But by overcoming anger from within ourselves we overcome all external enemies. Where is there enough leather to cover the face of the earth? Yet by wearing leather shoes we experience the same effect. Likewise, although it is not possible to tame the world with external forces, simply to tame one’s own mind will tame one’s entire world.”

THE THIRD DALAI LAMA

(4) How to train in the perfection of joyous perseverance

If one has not meditated upon disillusionment with samsara as well as with desire for low-quality happiness such as that gained by lassitude, indulgence, sleep, and so forth, one will continue to live in apathy.

Abandon all causes of apathy and devote yourself solely to noble works of body, speech, and mind. In order to alleviate the suffering of even one living being, practice the three types of joyous perseverance: armor-like perseverance, which does not abandon difficult practices for any reason whatsoever; based on that, perseverance which rests in wholesome Dharma and furthers one’s practice of the six perfections; and by means of the above two, the perseverance which works for the good of others by striving for the goal of enlightenment of all sentient beings.

To quote Jey Rinpoche,

If one wears the armor of unrelenting

perseverance,

Qualities of learning and insight will increase

like the waxing moon,

All activities will become meaningful,

And all works begun will reach completion.

Knowing this, bodhisattvas apply themselves

To vast perseverance, dispeller of apathy.

Shantideva asks, “What is joyous perseverance? It is the [secondary] mind that delights in wholesome activities. Its opposites are laziness, attraction to negativity, and lacking confidence in oneself.”

Joyous perseverance, or energetic application, is an indispensable ingredient to successful spiritual training. Intelligence without perseverance leads to no great progress, whereas perseverance without clear intelligence can study and practice until the limitations of a dull mind are transcended. It causes one’s qualities of learning and realization of the holy teachings to increase like the waxing moon. Perseverance lends strength and purpose to every task, giving one the ability to complete every work undertaken.

Of the three forces mentioned above that counteract perseverance, lacking confidence in one’s personal abilities to generate spiritual qualities and to progress along the path is particularly dangerous. In this context Shantideva wrote, “Even flies, mosquitoes, and other insects will win peerless enlightenment when they make spiritual effort in some future life. Why should I—who am born as a human and have the human capacity of a differentiating awareness able to discern skillful from unskillful ways—not be able to attain it?”

THE THIRD DALAI LAMA

(5) How to train in the perfection of meditative concentration

With the bodhimind as motivation, divorce consciousness from agitation and torpor and train in both worldly and transcendental concentrations. Or, from the viewpoint of direction, train in the various mental quiescence concentrations, penetrative insight concentrations, and the concentrations combining meditative quiescence and insight. Or, from the point of view of function, train in the concentrations which abide in physical and mental joy realized and experienced in this very life, the concentrations which actualize higher qualities such as clairvoyance, magical powers, etc., and the concentrations which accomplish the needs of the world.

To quote Jey Rinpoche,

Meditative concentration is the king to rule the

mind.

When stabilized, it sits like a mountain,

When directed, it can enter all virtuous

meditations.

It leads to every physical and mental joy.

Knowing this, great yogis always rely upon it,

The destroyer of the inner enemy mental

wandering.

There are a number of ways to divide the types of meditative concentration. Some people will be content to hear their names, but those who want an immediate inner experience of the efficacy of Dharma will attempt to develop such concentration within themselves.

When we are engaged in activities and so forth that require a flowing, rather than a concentrated awareness, our mind seems very supple and pliant. But try and apply it to an object of meditation and see how wild and unruly it becomes. The untrained mind is very coarse, uncontrolled, and difficult to correct. We barely catch a glimpse of our object of concentration due to the intensity of our inner conversations and mental wanderings. Then, if we do manage to calm the mind for a few seconds, we just fall asleep. At this point it no longer seems so supple and malleable. Conversely, a mind possessing meditative concentration can focus on any object of contemplation for as long as is desired and will maintain clarity, joy, and control as the sphere of absorption.

Meditation based upon this type of a mind will naturally be far more effective than that based on a chaotic mind. The undisciplined mind just wastes itself on distractions and rarely enters into meditative clarity. With meditative concentration one can enter deeply into absorption for days and weeks on end without any mental wandering. This causes our resources of energy and wisdom to blossom at a greatly accelerated rate. Once we have gained concentration, we can then easily develop minor psychic powers such as the ability to recollect previous lives and so forth. These are not particularly valuable in themselves, but they provide the trainee with a solid basis of confidence in the laws of karma and both stabilize and strengthen one’s practice. The master Atisha taught in A Lamp for the Path, “A day of meditation practiced with special perception born from concentration is like a hundred years of conventional meditation. We should cultivate it within ourselves.”

THE THIRD DALAI LAMA

(6) How to train in the perfection of wisdom

Taking the bodhimind as motivation, one should train in the following three types of wisdom: wisdom which sees the ultimate mode of existence—the point of suchness, emptiness, shunyata—and thus pulls out the root of samsara; wisdom which understands conventional realities (such as the Four Noble Truths); and, by means of the previous two wisdoms, the wisdom which accomplishes the needs of sentient beings.

To quote Jey Rinpoche,

Wisdom is the eye to see thatness,

The practice which pulls out samsara’s root,

The treasure of excellences praised in all

scriptures,

The supreme lamp to dispel dark ignorance.

Knowing this, the wise, seeking freedom,

Dedicate every effort to generating it.

Wisdom is praised in all the scriptures as being the most profound method of freeing oneself and others from the sufferings of samsaric experience. Therefore, we should train in the three types of wisdom: the wisdom understanding the ultimate level of reality, the wisdom understanding conventional reality, and the wisdom that expresses the above two wisdoms in order to fulfill the needs of the world.

The deepest cause of samsaric suffering is ignorance that grasps at the inherent existence of the concepts we impute upon things, the way we perceive things. We conceive ourselves and the objects around us as being very solid and real. We superimpose a quality of inherence upon everything and, as a result, our perception is distorted. We attribute to our perception of things qualities that do not exist and then make discriminations of good and bad, and so on. Based on these falsely applied labels we then experience attachment, anger, and so forth. The qualities inspiring these emotions, however, have no real existence. They are like the child who dies in our dream and like a magician’s creations.

Sometimes when we look back upon something that caused us attachment or anger, we can almost laugh at ourselves for how confused we became because of our method of grasping at, and our misapprehension of, the nature of the event. Something becomes mixed into our perception, emotional balance, and karmic action. This is how the twelve-linked chain of dependent origination evolves and how samsaric frustration is sustained. We can cut the chain at its first link by cultivating the wisdom able to abide in an understanding of the ultimate level of reality, the wisdom of emptiness. This eliminates the primordial distortion of grasping at true existence.

The four great schools of Indian Buddhism—Vaibhashika, Sautrantika, Chittamatra, and Madhyamaka—differ largely in their interpretation of the theory of emptiness and the two truths. The study of these topics is difficult and requires intense effort, but its effects are profound.

First we must gain an intellectual comprehension of what the scriptures mean by emptiness, and then meditate and cultivate a direct understanding within our own mindstream. This method is the approach to the perfection of wisdom.

THE THIRD DALAI LAMA

The Four Ways of Benefiting Trainees

Taking as motivation the thought that one must attain enlightenment for the sake of all sentient beings, (i) one practices supportive generosity toward one’s entourage of trainees. Then, (ii) in order to inspire them, one shows them a smiling face and speaks to them gently. Thirdly, (iii) one teaches them the Dharma—the six perfections and so forth—and encourages them to actually practice it. Finally, (iv) one lives and practices in accordance with the teachings one has given.

You should in every possible way develop these four profound methods of benefiting others.

The six perfections essentially function as causes to ripen one’s own stream of being. The four ways of benefiting trainees ripen the mindstreams of others. Therefore, to enhance the bodhimind one should practice the four: helping trainees materially, showing kindness to and care for them, encouraging them in the practice of the Dharma, and then living in accordance with the teachings oneself. These four cause the mindstreams of others to mature and evolve.

THE THIRD DALAI LAMA

Combining Samadhi and Wisdom

Moreover, because ego-grasping is the root of samsara, a single-pointed concentration which does not travel a path contradicting that grasping does not have the ability to sever samsara’s root. Alternatively, wisdom able to cognize non-true existence but divorced from mental quiescence able to dwell unwaveringly and single-pointedly on objects of meditation will never turn back mental distortion, no matter how much it searches. In order to attain liberation forever free of psychic distortion, one must mount the horse of mental quiescence meditation that does not waver when placed in the view able to fathom the depths of emptiness, the ultimate and unmistaken meaning of existence. Riding this horse and brandishing the sharp weapon of the four great methods of Madhyamaka reasoning free of the extremes of eternalism and nihilism, one should generate wisdom which understands the actual mode of existence, the force which destroys all grasping at extremes, and forever expand the clear mind able to perceive the ultimate.

Although cultivation of the wisdom understanding emptiness is a most profound method, if not conjoined with meditative concentration it will not develop into the strength of penetration that cuts at the deeper roots of grasping at true existence. Similarly, although with meditative concentration one can attain the ability to focus the mind on any object of contemplation for prolonged periods of time and can gain mental and physical bliss, clairvoyant powers, miraculous abilities, and so forth, which will give one great freedom and power in this life as well as result in rebirth as a god in one of the realms of form or formless absorption after death, if this concentration is not well-trained in the methods of wisdom it will not eliminate the subtle grasping that causes even the highest gods one day to fall back into the lower realms of being. The practice of emptiness conjoined with meditative concentration can transport one across the four stages of the path of application—which are distinguished by their level of penetration into emptiness—and bring one to the path of vision, which is a direct, non-conceptual experience of the ultimate nature itself.

One generates an awareness of emptiness in meditation by applying methods such as the four keys of Madhyamaka reasoning, and when a sense of emptiness has been aroused one enters into fixed meditation upon it. If we do not have meditative concentration, then the awareness that we have so painstakingly generated is quickly lost. The method will lack real strength, and we will never get beyond the preliminary exercises. Neither clarity nor sustaining abilities will be present, and a deeper understanding can never be generated because mind will not dwell upon the subject with sufficient intensity.

As is said in the scriptures, “Whether the Buddhas manifest or not, the ultimate level of truth is always present.” Emptiness of inherent existence is not merely a philosophy or doctrine invented by the Buddhas, it is the ultimate nature of ourselves, our body, our mind, and the world we experience. Whether the Buddhas are here or not, and whether we are aware of it or not, the ultimate nature of existence surrounds and permeates our world at all times. All we have to do is to cultivate an awareness of it. But, unless this awareness is based upon a reliable method such as the Madhyamaka techniques and is practiced on the basis of meditative concentration, one will not be able to attain deeper levels of understanding.

Ultimate reality was not created by the Enlightened Ones, nor was it produced from the contaminated karmic activities of samsaric beings. The very basis of the conventional world is the ultimate truth of emptiness. It is a secret phenomenon in that it is something not known to the ordinary mind, but it is an object of valid perception, for it is seen by the Enlightened Ones as well as the transcended ones who have evolved along the paths. To generate the wisdom able to dwell in knowledge of emptiness is to gain liberation from mental distortion and the negative karma and misery that arise from erroneous states of mind.

The problem with our perception is that we always exaggerate the nature of the phenomena we perceive. Either phenomena seem overly solid and static or they seem overly ethereal and non-existent. We either see something in the objects of our perception that simply is not there or else we miss seeing something that is. We put the object too high or too low. This fundamental error gives rise to every other problem afflicting living beings. Therefore, a Madhyamaka trainee begins the practice of emptiness by applying reasoning to the objects of perception. We try to get a clear idea of how the object—such as the “I” or any other phenomenon—appears to the mind, and then we investigate the basis of this appearance. For example, when we analyze the nature of the self that appears to the mind as “I,” we ascertain the nature of this “I” and then search the body, mind, and beyond to find a possible basis for it, applying lines of reasoning that each time render obvious the impossibility of the subject under analysis being a basis for this false “I.” Eventually, our meditation generates a very profound suspicion that both we and the world appearing to us in fact in no way exist as the ordinary mind conceives. This doubt shakes our entire being, causing the objects that normally grip our mind to lose their overpowering effect upon us. Therefore, Aryadeva wrote, “Merely suspecting emptiness causes samsara to be torn asunder.”

We should seize the sharp sword of wisdom, mount the stallion of meditative concentration, and attack the very source of the distorted mind.

THE THIRD DALAI LAMA

To quote Jey Rinpoche,

But the power to cut samsara’s root

Lies not in single-pointed concentration alone,

And wisdom divorced of the path of meditative

calm

Reverses not delusion, though it may try.

Wisdom searching for ultimate truth should ride

The horse of unwavering Samadhi

And with the sharp weapon of Madhyamaka

reason

Should destroy grasping at extremes.

With vast wisdom that searches thus,

Expand the mind understanding suchness.

Concentration that is devoid of awareness of the ultimate will always have some degree of distortion; conversely, awareness of the techniques instilling knowledge of ultimate reality will never have sufficient strength when devoid of meditative concentration. Taking emptiness of inherent existence as the object, concentration becomes sublimated and pacified of its distorting elements, and the methods of generating awareness of emptiness become very powerful. Thus to combine them is to enhance the excellence of both. One’s samadhi takes on a new dimension and one’s knowledge of emptiness steadily increases. Eventually one’s concentration on emptiness develops into an overwhelming space-like experience in which all ordinary concepts disappear and only the radiance of ultimate truth is perceived. This radiance then gradually nullifies the very roots of karmic instincts and delusion.

This space-like awareness should not be confused with a conventional thoughtless state such as is generated by suppressing mental processes through concentration. It arises not from suppression but from the gradual absence of the binding negative thought patterns that teach us to cling. When we discover how these have been completely deluding us, causing us to see a reality that does not exist and at the same time blinding us to the very truth, mind no longer goes to them and they subside, leaving one’s processes of thought open to experience the sphere of deeper knowledge. This is space-like emptiness, devoid of the clouds of conventional thinking, and has very little to do with the nihilistic concept of nothingness.

THE THIRD DALAI LAMA

As stated, merely accomplishing the concentration that abides calmly when placed unwaveringly upon its object is not a sufficient attainment. A mind placed in the posture which rests in one-pointed concentration and made to analyze with wisdom able to distinguish the various levels of reality—able to discern the mode of suchness—gives birth to a concentration which rests firmly and unwaveringly in the significance of emptiness, the way things are. Seeing this, appreciate how wonderful is the effort made to accomplish concentration combined with wisdom. Make a sublime wish toward this end yourself, and thus plant its seed forever.

To quote Jey Rinpoche,

One-pointed meditation brings a samadhi

fantastic beyond description;

Yet do not stop there; for that, combined with

distinguishing awareness

Able to discern the modes of being,

Gives birth to a samadhi which rests firmly and

unwaveringly upon the ultimate.

Understanding that, see as wondrous

Efforts made in samadhi joined to wisdom.

Thus during meditation periods one concentrates one-pointedly upon the subject of emptiness. The effects of our meditation, however, do not end with termination of the sitting. Due to having dwelt meditatively upon emptiness and having thus pacified the gross levels of distortions, in the periods between meditation sessions we will continue to doubt the way phenomena appear. One should cultivate this awareness by constantly applying the Madhyamaka reasonings to the various objects that appear to us, such as houses, people, and mountains. Normally these things appear to the mind with a strong impression of truly existing, of being ultimately real. But, the Madhyamika practitioner continues the process of analysis even after meditation sessions while going about the activities of daily life. One investigates the nature of the things that appear to one’s mind, searching for a basis for their appearance. Not being able to find one, the practitioner is sustained in the vision that sees the world as a rainbow, a magician’s creation, and the events of a dream.

The external objects that we perceive appear to our mind as though palpably truly existent and self-powered, as though they possessed a substantial basis of their own. They appear as though they were free of causes, conditions, and so forth. But nothing has this self-existence. All phenomena exist only by way of causes and conditions. For example, when we search for the basis of a cart, in its individual parts, in the collection of parts, or anywhere outside these two possibilities, a basis for our image of a truly existent cart cannot be found. Even the smallest atom is without the least tinge of substantiality. The way an object depends upon its parts, its materials, and the arrangement of these parts and so forth demonstrates that the cart has no self-existence. It appears to truly exist, but is an illusion created by the accumulation of various conditions, much in the same way that a rainbow appears to be substantial, but in fact has no solid basis. What we have to do is take the conventional appearance of things and mix it with an awareness of their non-inherent nature. This is the essence of the training for cultivating an awareness of emptiness in the post-meditational periods.

It is very important, however, that this practice of wisdom is kept within the sphere of the bodhimind, which is the basis of the Mahayana method. For, as Chandrakirti wrote, “Just as the king of geese stretches his two strong wings and leads his flock to their destination, so should we stretch the wings of method and wisdom and fly to omniscient enlightenment for the benefit of others.”

Also, the master Atisha wrote, “Wisdom is the cultivation of an awareness of emptiness. Method includes all other practices.” Therefore, the basis of the bodhisattva’s method is the bodhimind, supplemented by the practices of the first five perfections and so forth. Meditating upon emptiness from within the sphere of the wish to attain enlightenment for the sake of all, the bodhisattva conjoins this with the other aspects of method, such as perseverance and meditative concentration. Such a one does not detour into a partial path, such as that aiming at higher rebirth or liberation; for by wisdom the bodhisattva gains liberation from all samsaric experience, and by the force of the bodhimind’s great compassion, the bodhisattva shuns the complacence of mere liberation. Thus the bodhisattva’s goal is said to abide in neither samsara nor nirvana. This is the non-abiding nirvana attained by a practitioner who takes as his or her fundamental approach the practice of the bodhimind as method conjoined with the wisdom understanding emptiness. Supporting this conjunction with the other range of methods, such as the thirty-seven wings to enlightenment, he or she steadily progresses through the ten stages of a superior being and attains the exalted state of full omniscience.

THE THIRD DALAI LAMA

During meditation sessions, place the mind evenly in concentration and penetrative vision, and focus single-pointedly upon emptiness, which is as free of extremes as the sky is of tangible hindrances. Between sessions, watch how things, though not inherently existent, manifest, like a magician’s creations. In this way one takes up the practices of wisdom and method combined—true meditation upon emptiness, grasped by great compassion and the bodhimind—and goes to the other side of a bodhisattva’s practices. Understanding this path well-worthy of praise, train in ways not satisfied by method or wisdom alone, but which combine the two on a balanced basis. Such training is the spiritual legacy of beings of good fortune. Apply yourself to it.

To quote Jey Rinpoche,

Meditate single-pointedly upon space-like

emptiness.

After meditation, see life as a magician’s creation.

Through familiarity with these two practices,

method and wisdom are perfectly united,

And one goes to the end of the bodhisattva’s ways.

Understanding this, be not satisfied by a path

exaggerating either method or wisdom,

But stay on the road of the fortunate.