The Separation From The Four Attachments
The Root Text by Jetsun Dragpa Gyaltsen
At the time when the great Lama Sakyapa [1092-1158], twelve years of age,
was performing the six month meditation and recitation of Arya Manjughosha;
at one time actually saw, in the middle of a mass of light, above a jewelled
throne, the Lord Manjushri, orange, with the 'Dharma Teaching' mudra, seated
in a pleasant manner; with a retinue of bodhisattvas standing on the right
and left. The Lord said;
"With attachment to this life - there is no Dharma practitioner;
Attachment to samsara - no renunciation;
Attachment to self-purpose - no Enlightenment Thought;
If grasping arises - there is no view."
Having been said; he thought - obtaining a special discernment of all dharmas, analyzing the meaning, the united 'Mind Training' of the four attachments and the separation are the entire practice of the 'Path of Perfection.' Samapatamiti.
[Jetsun Dragpa Gyaltsen (1147-1216). Gyu De Kun Tus, Vol. 23, fol.482. Sakya Collection, Toyo Bunko Edition, Dragpa Gyaltsen, #138, pp.344-2-1. © Jeff Watt, Vancouver, B.C., February 1997 :Rev. June 16, 2000]
THE SEPARATION FROM THE FOUR ATTACHMENTS
By Sakya Pandita Kunga Gyaltsen
To the feet of the Holy Guru, I bow! Generally, having obtained a body of leisure and fortune and met with the precious teaching of the Buddha; giving rise to an unfabricated mind with the aim of practicing the unmistaken Holy Dharma, should practice the 'Separation from the Four Attachments.' If asked what that is; non-attachment to this life; non-attachment to the Three Realms of Existence; non-attachment to self-purpose; non-attachment to phenomena and characteristics.
To explain that; this life is like a water bubble and the time of death is indefinite, it is not worth having attachment.
The Three Realms of Existence are like poisonous fruit, superficially delicious, eventually inflicting harm; having attachment to them is deluded.
Attachment to self-purpose is like cherishing the son of an enemy; though superficial joy may appear to be like joy, eventually it will certainly inflict harm. Even the superficial happiness from attachment to self-purpose certainly will eventually lead to a bad rebirth.
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 resting the consciousness in the present; know all dharmas to be free of elaboration.
Practicing like that, with non-attachment to just this life there will be no bad rebirths; non-attachment to the Three Realms - not born in Existence; non-attachment to self-purpose - not born as a shravaka/pratyekabuddha; non-attachment to phenomena and characteristics - to quickly manifest Complete Perfection.
(The instructions on the 'Separation from the Four Attachments,' the unmistaken heart intention of Pal Sakyapa Chenpo, written by Sakya Pandita).
[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]
The Mind Training Cycle - the Separation of the Four Attachments,
Contained in the Gyu De Kun Tus, Volume 23, folios 481-536.
- History and Basic Text, Jetsun Dragpa Gyaltsen, folio 482. (Translated into English)
- Text of Dragpa Gyaltsen [1147-1216], folio 484-486. (Translated)
- Text of Sakya Pandita [1181-1251], folio 486-487. (Translated)
- Text of Nub Rigdzin Drag, folio 487-489.
- Lineage Prayer by Ngorchen Kunga Zangpo [1382-1456] & Khyentse
Wangpo, folio 489-492. (Translated)
- Text of Ngorchen Kunga Zangpo [1382-1456], folio 492-521. (Translated)
- Text of Ngor Ponlop Ngawang Legdrup folio 521-535.
- Text of Jamyang Khyentse Wangpo [1820-1892], folio 535-536. (Translated)
- [Text of Gorampa Sonam Sengge [1429-1501]. The Collected Works of Gorampa
Sonam Sengge, Volume 8, page 115-1 to 118-2. (Translated)]
- [Text of Jonang Jetsun Kunga Drolchog. Dam Ngag Dzo, vol.12. (Translated)]
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