170 Buddhist Ethics Similes [D] Twenty-two similes, earth, gold, moon, etc., are used to distinguish awakening mind with respect to individuals Twenty-two aspects of awakening mind are distinguished with respect to [the levels of realization of] the individual or the stages of the path These are illustrated by the similes of earth, gold, moon, etc Each simile represents an awakening mind accompanied by a particular quality [Maitreya’s] Ornament of Realizations states30: Earth, gold, moon, fire, Treasure, jewel mine, ocean, Diamond, mountain, medicine, spiritual friend, Wish-fulfilling gem, sun, song,31 King, storehouse, highway, Conveyance, spring, Echo, river, and cloud: These are the twenty-two similes [for awakening mind] The qualities that accompany the twenty-two aspects of awakening mind32 are the following: earnest desire, intention, determination, application, generosity, ethics, patience, effort, meditation, wisdom, skillful means, strength, aspiration, pristine awareness,33 clairvoyance, merit and pristine awareness, factors conducive to awakening,34 mental quiescence and insight, memory and eloquence, feast of the teachings, sole path, and the awakened dimension of reality.35 [As for their correlation with] the stages of the path, the first three aspects of awakening mind, earnest desire, etc., are found on the three levels of the path of accumulation.36 The awakening mind accompanied by application is present on the path of preparation The ten aspects accompanied by the ten perfections, from generosity to pristine awareness,37 are found on the ten bodhisattva stages38 included in the paths of meditation and seeing The next five, from the awakening mind accompanied by clairvoyance to the one accompanied by memory and eloquence, are found on the superior path that encompasses the three pure stages.39 The last three, beginning with the one accompanied by the feast of the teachings, are present, respectively, during the initial, actual, and final parts of the tenth stage, known as complete enlightenment, the stage of a saint of the Universal Way.40 The Commitments of Awakening Mind 171 Earnest desire, which constitutes the foundation for all positive qualities, is likened to earth To use a syllogism whose pattern is applicable to the other awakening minds, the subject, awakening mind accompanied by the earnest desire to work toward awakening, is comparable to earth in that it forms a foundation for the development of all good qualities.41 Focuses [E] Relative and ultimate awakening minds differ in their focuses Two aspects of awakening mind are distinguished in terms of its focus: relative and ultimate The first [which has the relative focus of sentient beings] consists of the aspiration [to awaken] and the actual venturing [toward that goal] The second [which has the ultimate focus of emptiness] is the actual ultimate mind of awakening, i.e., the non-conceptual pristine awareness of an exalted being A facsimile of the ultimate awakening mind may also be found at the beginner’s level.42 Ceremonies [F] Awakening mind may be formed in three ceremonies The commitments of awakening mind are distinguished according to the ceremonies followed to assume them: (1) awakening mind commitments assumed during the same ceremony for receiving personal liberation vows This refers to the ceremony for taking personal liberation vows in the system of the Universal Way, as described in the previous chapter which discusses the proclaimers’ vows; (2) awakening mind commitments assumed during a ceremony exclusive [to the Universal Way], such as the commitments of aspiring and venturing minds accepted during their respective ceremonies in either the Centrists’ or the Idealists’ system; and (3) awakening mind commitments assumed in the same ceremony used to receive a tantric empowerment, such as the commitments of awakening mind made during the preparatory part of a tantric initiation and the Secret Mantra pledges made during the main part of an initiation.43 172 Buddhist Ethics THE TWO TRADITIONS FOR THE DEVELOPMENT OF AWAKENING MIND [IV] This section has two parts: (1) an overview, and (2) a detailed discussion Overview [A] The exclusive ceremonies are known as the two traditions of the pioneers; These have been preserved by their followers The two ceremonies [to form an awakening mind] exclusive [to the Universal Way] are known as the two traditions of the “pioneers” [Nagarjuna and Asanga44] The later Indian and Tibetan followers of these masters have preserved these as two distinct traditions The first ceremony was mystically transmitted by Manjughosha45 to Nagarjuna, who taught it to his spiritual heir, [Aryadeva46] Subsequently, it was received by the bodhisattva Shantideva,47 who took it as his regular practice Lord Punyashri48 introduced this ceremony [to Tibet], where it became adopted by the Sakya patriarchs.49 The procedure of this rite accords with Nagarjuna’s Ceremony for the Formation of the Awakening Mind, Jetari’s Ceremony for the Acceptance of the Sacred Commitments, and rites based on Shantideva’s Guide to the Bodhisattva’s Way of Life and Compendium of Trainings The second ceremony was mystically transmitted by the bodhisattva Maitreya50 to Asanga, who taught it to his brother, Vasubandhu.51 Subsequently, it come down to the master Chandragomin,52 who took it as his regular practice Lord Atisha53 introduced this ceremony [to Tibet], where it was adopted by the Kadampa54 and the Dakpo Kagyu55 schools Its procedure accords with the rites based on Asanga’s Stages of the Bodhisattva and Chandragomin’s Twenty Verses on the Bodhisattva’s Commitments Many Tibetan scholars believe Nagarjuna to be the founder of Centrism (m›dhyamika) and Asanga to be the founder of Idealism (cittam›tra) They therefore refer to those two ceremonies as the Centrist and Idealist traditions for the formation of awakening mind They regard them as fundamentally different, claiming the one or the other to be the best However, Lord Daö Shönnu (Gampopa)56 does not refer [to these traditions] as Centrist and Idealist, and, for that matter, the master Abhayakara57 does not consider there to be any difference The Commitments of Awakening Mind 173 between them The omniscient Pema Karpo and others hold the same opinion and refute the [former] view using scriptures and reasoning The illustrious Tsuklak Trengwa58 and other scholars also agree with Gampopa Another ceremony for the formation of awakening mind, which resembles the Centrists’ one, originated with the instructions of the greatly accomplished masters Virupa and Naropa.59 This was handed down to the Sakya masters and now constitutes the procedure for the formation of awakening mind found in the preliminaries of the empowerments of their lineage Although it stands in its own right, it is not considered to be different from the two ancient traditions of the pioneers Detailed Discussion [B] This section has two parts: (1) awakening mind in the lineage of profound view, and (2) awakening mind in the lineage of magnificent deeds Awakening Mind in the Lineage of the Profound View [1] This section has five parts: (1) assuming the commitments [of awakening mind], (2) honoring them, (3) causes of loss of the commitments, (4) restoration of the commitments, and (5) additional points on the training Assuming the Commitments of Awakening Mind [a] In the profound view’s tradition, anyone able to articulate ideas May assume the commitments of the aspiring and venturing minds at the same time In the presence of a master or a sacred representation, following preparatory cultivation of merit and purification of mind According to the tradition of the profound view lineage, a suitable candidate for accepting the commitments of awakening mind is any being who has the capacity to articulate and to understand what is said, as well as the willingness to assume the commitments One can refer to scriptures [for examples] The Flower Ornament Scripture states that three thousand ocean-dwelling nagas were inspired by Manjushri to form [awakening] minds The Fortunate Eon Scripture relates the following event60: 174 Buddhist Ethics The victor Upakantha, as a mayor [in a past life], Resolved to achieve supreme awakening When he made a promise not to kill for one day In the presence of the Transcendent Punyaprabha Furthermore, the Questions of Ratnachuda Scripture describes how twenty thousand gods and men made the resolve to attain awakening The incomparable Gampopa, however, states that in order to form the awakening mind of aspiration, one must possess an affinity for the Universal Way, have awakened that affinity, and have sought refuge in the Three Jewels Moreover, he asserts that in order to receive the commitments of a venturing mind, in addition to these [two requisites], an aspirant must have assumed one of the seven classes61 of personal liberation vows (other than the purificatory fast precepts) and possess an aspiring awakening mind The qualifications of the master [in the presence of whom] one accepts the commitments of awakening mind have been described in the first chapter of this book in accordance with Shantideva’s Compendium of Trainings and Guide to the Bodhisattva’s Way of Life A person who cannot find [a qualified master] may accept the commitments before [an image or other] sacred representation [of the Buddha] If even that is not available, one may visualize the buddhas and bodhisattvas in the sky before one and make the commitments by oneself in their presence The ceremony for assuming the commitments [is outlined in this way]: If the commitments are being made in the presence of a master, the disciple [offers] an imagined universe62 and requests [the bestowal of the commitments] The preliminary part consists in the purification of one’s mind through performance of the seven-branch service63 and, in particular, taking refuge in the Three Jewels The main body of the ceremony consists in accepting the commitments of the aspiring and venturing minds at the same time [by repeating three times Shantideva’s formula: All the enlightened ones of the past Have formed awakening minds And engaged themselves progressively In the bodhisattvas’ training In the same way, for the sake of all that lives, I now form an awakening mind ... in the lineage of profound view, and (2) awakening mind in the lineage of magnificent deeds Awakening Mind in the Lineage of the Profound View [1] This section has five parts: (1) assuming the. .. discussion Overview [A] The exclusive ceremonies are known as the two traditions of the pioneers; These have been preserved by their followers The two ceremonies [to form an awakening mind] exclusive... the enlightened ones of the past Have formed awakening minds And engaged themselves progressively In the bodhisattvas’ training In the same way, for the sake of all that lives, I now form an awakening