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primordial field of nirvana. This naturally established nirvana is unreservedly true. Within it, all dharmas
are equal to that, and so there are no dharmas except for dharmadhatu. Within this supreme emptiness
possessing all the supreme aspects, knowable dharmas never fall away from that. They too are the ultimate.
This is the appearance of the kayas and wisdoms, in which knower and known are inseparable, naturally
without center and limit.431
SECOND, the action of the kayas and wisdoms, the four reliances
Within this there are the general teaching, and the explanation of the particulars. As for the
FIRST, the general teaching:
Those in whom this vast profound good eye of prajña
Has opened are the children of the Sugata.
From these beings who are of great intelligence432
The path on which they go ought to be well discerned.
This is the way of the sutra and the mantra vehicles,
Which is so hard to attain within the diversions of time,
Therefore let us not make it into something fruitless.
Those of brilliant intelligence who have the four reasonings,
Never abandon433 others. By this discrimination,
The four reliances will certainly be produced.
If we do not have an attitude like this,
It is like a blind man leaning on his staff.
Due to opinion and words, and easy understanding,
We will misunderstand the four reliances.
As explained above, after the good eye of spotless prajña has opened, with the correct reasoning
of the profound absolute and vast relative, we are sugatas, buddha bhagavats. The path of a sugata's heart
sons of supremely great intelligence, the bodhisattvas, is the good path that dwells neither in samsara or
peace, but has gone into nirvana. Let us work hard with the means of seeing this. Now within this
world realm of forbearance, among the thousand and two guides of the good kalpa, like a mind-produced
white lotus, the praiseworthy supreme leader, the son of king Zetsang, the Buddha, has taught in the
extensive style the precious vehicles of the teachings of the sutras and tantras. this is very hard to obtain.
However, from the power of collecting hundreds of our former merits, when the time for the auspicious
connection of aspiration and karma has come, it is obtained. The taste of this is not now experienced within
our continuum. Do not enter into the free and well favored situation without the fruition of listening. So
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those who wish for liberation are instructed by the kindly ones.
It may be asked, "Is such a good path to be seen?" The four correct reasonings are the correct
reasoning of productive action, the correct reasoning of dependency, the correct reasoning of nature, and
the correct reasoning of suitable establishing. The intellect having the spotless appearance of the four
correct reasonings not following the speech of others, not making itself dependent on others, having the
power of undefiled examination of its own correct reasoning from the power of things themselves, depends
on these four correct reasonings. By so doing, the four reliances that are being explained, must certainly be
produced within our continuum.
By our own power, as explained above, if we do not also have analyzing intellect, it is like being
without eyes and having to rely on a staff. If we do not examine the world, we will therefore only follow
opinion, and grasp things only verbally. If we produce only the easy reasons of the external provisional
meaning and the sphere of consciousness, the four reliances will gradually be abandoned.
The four reliances are as follows:
1. Not relying on the individual, but relying on the dharma;
2. Not relying on the words of the dharma, but on their meaning;
3. Not relying on the provisional meaning, but the true meaning;
4. Not relying on the true meaning within consciousness, but within wisdom.
The great commentary on Kalachakra dri med 'od says:
The four reliances are like this:
1) Rely on the Dharma, not on the individual
2) Rely on the meaning, not on the words
3) Rely on the true meaning, not the provisional meaning
4) Rely on wisdom, not on consciousness.
SECOND, the four reliances,
The FIRST is RELYING ON THE DHARMA, NOT THE INDIVIDUAL:
Therefore, do not rely on individuals.
It is the holy Dharma that we should rely upon.
One is liberated by the speaking, not the speaker,
Of the true path established by proper reasoning.
If it has been properly taught by anyone,
It will do its job whoever the speaker may be.
The Sugata himself by his power of taming
Emanated as butchers and similar kinds of people.
If the teachings contradict the meaning of mahayana,
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The seeming teacher, however good, will not succeed.
If we do not have the kind of intellect described above that examines by its own power, it is
taught that the four reliances will be reversed.434 For this reason, not relying on individuals as individuals,
the mind should rely on the dharma they teach. The true means of liberation is the path established by the
power of correct reasoning from the things themselves. We are liberated by this being spoken without
confusion, but not by the speaker alone. Therefore do not rely on the individual but on the Dharma.
For this reason, when any being speaks about the true path established by correct reasoning, it is
appropriate; this is so whether that particular speaker is good, bad, or whatever. Even the Sugata, the
Buddha himself, by his power that necessarily tames beings, emanated as explained above and in other
ways.
If the expressible essential meaning of the mahayana is just emptiness free from the complexities
of the four extremes, which is what is known as the view of the Chinese Hwa Shang; and if it accords just
with the absolute as examined by correct reasoning; and if this is said to be the ultimate, absolute truth and
so forth; and if this is what is taught, That contradicts the tradition of mahayana. the teacher is behaving in
a style of mere imitation and so forth. However "good" such person may be, it will be of no help. Even
evil-doer maras may emanate as seeming to be buddhas with the major and minor marks, perfect in action,
but teaching a dharma that reverses the mahayana and so forth.
SECOND:
Even when we have heard and contemplated the Dharma,
Do not rely on the words, rely instead on the meaning.
If we realize the meaning, whatever words we say,
There will be no contradiction in what is said.
Desiring verbal expressions to realize their meaning.
Understand them in terms of the meaning of their message.
Busying oneself with verbal complexities [ Pobierz całość w formacie PDF ]