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Contents
S.No. Title
Introduction
Biography of Lord Gampopa
A Precious Garland of the Supreme Path
Page No.
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Glossary (Tibetan-English)
Bibliography
46
48
65
6
1-16
1-7
Introduction
In order to practice the Buddha Dharma, ta agglomerated all
the essence of Tathgatas teachings in one way of practice which leads
the fortunate persons to Liberation and Ultimate Enlightenment. However
it needs to receive the unbroken lineage of practice from the qualified
gurus. In this context, it is said:
The lineages of two great pioneers are
the profound view and the extensive deeds of path.
It is important for the practitioners, who desire for the perfect
ultimate Enlightenment in order to be able to work for the benefit of
uncountable sentient beings, whose limit is limitless like the infinite sky
to ceaselessly practice these two teachings. The two great pioneers,
i.e., chrya Ngrjuna and rya Asanga, without the help of other
Masters (gurus) established and finalized the entire profound and extensive
teachings of the Buddha in two lineages: the lineage of profound view, and
the lineage of extensive deeds. ta Dpankara Srijna (the only Lord
of Snow Land) studied, considered and practiced these two great lineages
of Mahyna teachings and combined these two lineages into one path of
meditation, so that the two streams united to remove all the declines of
happiness of both Samsra and Nirva, and it became a source of all
benefits, peace and happiness.
ii
Introduction
iii
etymologillys means to have power or ability. Since within the body which
presents a unique occasion and effects the right juncture, there is the power
or ability to secure rebirth in higher forms of life and also to realize the
ultimate good, we speak of man. Further, since this power is of three
kinds-strong, mediocre and weak-man also is of three types: excellent,
mediocre and inferior. This is declared in the Bodhipathapradpam.
Man is to be known in three ways:
Inferior, mediocre and excellent.
First, the person of small scope (Adhama Purua). The inferior
person, without falling into the three lower forms of existence, has the
capacity of attaining the state of either God or man. In this way, ta says
in the Bodhipathapradpam:
The person of small scope (Adhama Purua) is
One who, in ones own interest,
Acts for the worldly pleasures only.
One who oneself becomes very afraid by looking at the sufferings of
the unfortunate beings (in the lower realm), endeavours to free oneself
from these sufferings and wishes to take birth in the higher lives like gods
and humans has the aspiration just for the welfare of ones own self. It
always offers an escape from the miserable world. Such a person who
practices the path is called the person of small scope.
About the person of mediocre scope (Madhyama Purua) ta
says in the Bodhipathapradpam:
One who is indifferent to the pleasure
Of birth and nature and is opposed to sinful acts,
And works for oneself alone,
iv
Introduction
Here, Lord Jigten Sumgon has compared that the sky symbolizes the
basic mind: the planets (the sun and the moon) and stars symbolize the two
kinds of knowledge as well as the fruits-like Buddha qualities of separations
and ripening. Clouds and fog symbolize afflictions and conceptions. Just as
the clouds and fog prevent the sun, the moon and the star from shining, so
the three obscurations prevent the exalted wisdom from manifesting.
Thus, until one removes the three obscurations (delusive obscuration,
obscuration of omniscience and obscuration of meditation) from the
contaminated mind, there is no chance to view the two kinds of knowledge,
i.e., knowledge of all conventional phenomena and knowledge of all ultimate
phenomena. Therefore, purify the obstructions from the way of practice and
possess the perfect doctrine, the clear meditation and the superior deeds.
Lord Jigten Sumgon says:
If the human beings,
they accept many conceptual doctrines,
But lack the knowledge how to practice,
They make all the doctrines meaningless.
It is, therefore, said that no major or small doctrine is merely words,
but its real signif icance should be established and be affirmed in the mind
through the power of practice. Thus, the doctrines become more perfect
and very beneficial for others.
Nropa first, established the conventional appearances, which
depend upon the mind and said:
All appearances and occurrences in the Samsric phenomena
Do not exist apart from the mind of self -awareness,
For the view and appearance of the mind knowing itself.
vi
Introduction
vii
Tilopa says:
For example: the name of the sky is merely the word of the
conceptual cognition on the empty sky;
But an analysis of this idea does not show the true sky.
Similarly, ones ownself expresses that
the mind is itself luminous clarity,
But does not exist as the base of the mind.
Thus, the nature of the mind is emptiness
from the primordial time like the sky,
So, all the phenomena consist in the mind.
Lord Jigten Sumgon says:
Mahmudr or The Great Seal
Is the self-awareness of the mind;
So, preserving it without laziness
Is the natural practice of the Dharmakya (Truth Body)
Understanding the essence of Mahmudr,
Is the faith in the supreme guru.
Realizing all appearances of samsra as Dharmakya (Truth Body),
Is the real significance of the Mahmudr.
Understanding all the cognitions as Dharmakya (Truth Body)
Is the realization of Mahmudr.
To get all happinesses and prosperities in both samsra and Nirva
Is the perfect quality of the Mahmudr.
To do good through the four Kyas
For the sake of all sentient beings
Is the grace Karma of the Mahmudr.
viii
Introduction
ix
from Tilopa to Nropa and was brought to Tibet by the great translator
Marpa. He, in turn, gave it to Milarepa who was famous for having
achieved Enlightenment during his lifetime through his guru, his devotion
and his intensive practice. From Milarepa, the lineage was passed to
Gampopa and from him to several of his disciples including Phagmo
Dubpa and his close disciple Jigten Sumgon or Ratna Sri.
Lord Gampopa received completely this unstained lineage traditions
of Mahmudr and Kadampas teachings like a vase full with nectar to
the brim. He combined all the essence of these two traditions of practice
and compiled all the methods of practice of Tantrayna and Srtrayna
in A Precious Garland of the Supreme Path for the benefits of the
highly, average, and less intelligent people who can easily understand the
real significance of the Mahmudr.
With the strong determination, I have translated this valuable way of
practice of Lord Gampopas A Precious Garland of the Supreme Path
for the preliminary practitioners who can easily understand the practice of
the Buddha Dharma (Stra and Tantra) and can really benefit themselves.
On the auspicious Day of Buddhas Descent from Heaven, His
Holiness the Fourteenth Dalai Lama Stanzin Gyatso inaugurated the
Drigung Kagyud Institute on 17th November 1992 at Dehradun in
the northern part of India and delivered special teachings on The
Instructions of Gampopa: A Precious Garland of the Supreme
Path for thousands of devotees, including monks and laymen. I also
got the great opportunity to receive the precious teachings of Gampopa
from His Holiness the Dalai Lama.
xi
Introduction
Leh-Ladakh
May 19, 2008 (Buddha Purima)
Dr Konchok Rigzen
Lord Gampopa
Prior to endless aeons when Lord Gampopa was a Bodhisattva,
he accumulated the immeasurable merits (accumulation of virtues and
accumulation of insight) in the presence of many Buddhas. He got the
infinite benevolence of his kind teachers and received all the definitive
teachings from Tathgata kya Mun Buddha.
Later then, in the name of the Jvaka (Bhiku Physician) he was
known to the people of Tibet which was located to the northern side of
Bodh Gaya along the bank of Mahlokti River amidst mountain ranges.
He lived with 500 perfect and imperfect disciples, receiving the knowledge
of all Buddhas (father and mother Buddhas).
Lord Buddha has predicted in Sadharmapudrka Stra and
Samdhirj Stra that the Bodhisattva Youthful Moonlight would be
reborn as Lord Gampopa.
Lord Gampopa was born in 1079 A.D. in Nyal area (Tibet) as the
son to father Nyewa Gompa and mother Shotromza Tsechem. Gyangsere
and Syningchungwa were respectively his elder and younger brothers.
Gampopa was himself known as the physician Jvaka Tarmadak. From
the age of 16 to 26, he completely studied the Tibetan medicines and
received all the Tantric teachings. Thus, he became a master of all subjects.
ii
At the age of 27, the most renowned Master Shewa Lingpa ordained
him. In accordance with the Vinayas rules, he completely observed all
the vows of a Bhiku and got his name as Bhiku Sonam Rinchen.
He fully understood all the teachings of Srta and received many
Tantric oral transmission teachings, initiations, traditional methods of
practice and blessing etc., from the two disciplined Bodhisattvas and
from Master Maryul Lodan.
He definitely understood the importance of the practice of Dharma
in all teachings of Sutras and Tantras as emphasized by Buddha. So he
came to a conclusion to move to Kadampa Monastery in northern side of
Middle Tibet and subsequently, received all the Kadampas doctrine,
which originated with Ata Dpankara rijna and the traditional
instructions from Geshe Nyukrumpa and other two teachers. As instructed
by his teachers he started the practices and abandoned all his luxurious
things, given to him by his ancestors. He lived in a simple separate meditation
cell near his ancestral house and colleted the food and other necessary
requirements for his practice from his fathers properties.
He indulged in the right meditation (Samdh) for thirteen days
continuously with the stability and concentration of mind. He ceased the
major negative attitudes like desire, anger and ignorance from his mind
and spent a short time for his sleep. One night he saw a dream to obtain
the ground of ten knowledges of Bodhisattvas level, which is described in
the Swaraprabh Stra. But he was uncertain about his dream. So did
arise the curiosity to know whether it was the true vision of the real
understanding of the mind or some miracle of the Maras (evil)?
Lord Gampopa
iii
The lice on his body were finished and after taking meal, he did not
feel hungry for every five days, except feeling hungry for the happiness of
the mind.
One day in the spring season he left his meditation and came out of
his Aram for a round about and went to the south side. He saw some
beggars sitting on a floor and was engaged in conversation while killing the
lice. When he looked at the unwholesome deeds of the beggars, he
performed his contemplation to give the Pndadn to the hungry ghosts
or Preta. That time one of the beggars said that that would be very nice,
if they could get sufficient food and a bowl of vegetables without hard
working.
The second beggar said that that would be better if they had the
same luxuries like the King Chede.
The third beggar said that the death of the King Chede would definitely
come to him. So it would be better if they could be like the great Yogi
Milarepa, because he neither required clothes nor the food. All the Dakns
were offering nectar to him. He could also travel in the sky by riding on a
lion.
When Gampopa heard the name of Milarepa the Great, he felt
sorry at heart; tears welled up in his eyes, and deep faith for Milarepa
arose in him.
A new thought arose in his mind. He stood silently for a long time. At
last he came back to his meditation cell and thought that the Seven
Branches Practice was the main way of accumulating the merits. He
then started the Puja of the Seven Branches Practice. He was surprised
to realize his meditative concentration during the Puja.
iv
He sat once more for his meditation, and understood the perfect
emptiness of all appearing phenomena, including his meditation cell. The
outer world seems to be bewilderment of mind; the Samsara as the only
object of mind. He was able to know the nature of mind of all beings.
After the completion of his evening meditation, Lord Gampopa went
out searching those three beggars he had met before. He found them
sleeping in a rest shed.
He asked one of them where the Great Yog Milarepa would be at
that time they were talking about. The beggar replied that Milarepa was
then living in Maryul Gungthang. The Great Translator Lama Marpa
was the Teacher of Milarepa and the Great Siddha Lama Naropa was
the master of Lama Marpa. The Six Kinds of Dharma are the special
teachings of Naropa, which are the essence of Hevajra Tantra.
The beggar further said that he could not get the opportunity to visit
Milarepa. Although many devotees were going to visit him, they used to
see the different forms of Milarepa. Some of them saw him as a white
Stupa and some as kya Mun Buddha. So every devotee saw these
different forms of Milarepa.
The beggar also informed that Milarepa was then living in the area
between the Thin and Nynam mountains. Lord Gampopa again requested
the beggar to show him the way to reach the place where Milarepa was
living.
But the beggar dismissed his request saying that he would not be
able to walk with him, as Gampopa was a young man. So he advised
Gampopa to go to the top of the pass of Maryul Gungthang from where
he could find out the path to the famous meditator. At last the beggar
prepared the food of vegetable curry for Gampopa.
Lord Gampopa
vi
The latter replied that, his name was Sonam Rinchen. After hearing
the name, Milarepa repeated three times this name and said that through
the accumulations of great virtues he was the rare one, like the precious
jewels for all sentient beings. Then he accepted Gampopa as his disciple
with the recitation of some verses of Dharma.
After receiving the complete oral teachings, instructions, initiations
and blessing etc., from Milarepa Gampopa was advised by his guru to
proceed to Middle Tibet for his practice of Dharma.
Also Milarepa advised him not to live with the bad tempered persons
who possessed the three poisons (hatred, desire and ignorance) in their
mind, because it might affect the practitioner very badly. It is because the
evil-minded persons are the volcanoes of anger and who always criticize
the philosophy of selflessness of phenomena and selflessness of persons.
For example, the snake is a simple animal without wings and legs,
but people escape from it, because it has retained lots of anger that can
harm others. Similarly, if some one retains the anger in his mind, indeed all
other beings become enemies of him.
Some people say that they need wealth (things) for their survival at
their old age as well as for the cremation during their death; they collect
the precious stones and wood etc., but with the growth of strong attachment
to wealth, they always commit negative deeds, which is against the doctrine
of Dharma.
But they think that they need the properties in order to accumulate
virtues. For this purpose they endeavour to earn from the interest of the
money lending. Thus, their attachment to the amassing of wealth increases
day by day.
Lord Gampopa
vii
Some people say that it is not the proper time to practice the real
Dharma from now because it is impossible to get the Enlightenment in
one lifetime. So they neither accumulate the merits, nor confess the demerits,
nor cultivate the compassion; finally they fall down into the Hnayna.
They always blame the skillful method of Mahyna and consider that it
is the concept of nihilism. Due to their ignorance, all these negative activities
take place, and consequently, they become the followers of Hnayna
(Lower Vehicle) Buddhism.
We should avoid talking with those persons who have such wrong
views. If we talk with them, many questions about the teachers and religions
arise and they get upset against us. If we talk about the true meanings of
Dharma, the less intelligent mind doubts the possibilities of the
Enlightenment and absolutely avoids the concept of Mahyna. So due
to the negative actions, they fall into the world of hell (non-respite or
boundless Naraka). Thus, we become the main cause of his leaving the
Dharma, the result we will get bad action in next life. So, it is very important
to keep oneself away from persons having the three poisons such as desire,
anger and attachment. It is said in the Mlapatt (The Root Transgression
of the Tantric Vows) that the practitioner spends a week in the Hnayna
and is influenced by the person who has possessed the three poisons
(desire, anger and attachment) as well as acts like him.
We should always be alert of the wrong doer like a deer being alert
to the danger. Thus, we should cultivate peace and calmness; keep the
ideal behaviour among the society; possess good character and be pure
both in mind and body of the negative actions (defilements). We should
obey the social disciplines and attempt to live in isolate places (near
mountain side) and be engaged forever in the perfect meditation without
any conference.
viii
Lord Gampopa
ix
The great Translator Lama Marpa introduced the Dagpo Kagyud Tradition
of Tibetan Buddhism. He accepted the Prsangika (consequentiality)
doctrine of Mdhyamika School of Buddhism. The great saints (sidhas)
Lama Nropa and the Mtrypa were the two principal teachers of Marpa.
These two great teachers were the root crown of all Kagyudpas philosophical
stand, contemplations, perpetrated actions and the Tantric teachings.
Especially Lama Marpa has luminously specified in his spiritual songs that
Mtrypa was the principal philosopher to the finalization of all uncertain
doctrines of Kagyudpa tradition. Mtrypa was only admitting the
Mdhyamika School, but mainly he adopted all the doctrines of chrya
Chandrakrti. The great saint Lama Nropa also applied the doctrines of
chrya Chandrakrti. It is mentioned in the Hundred Thousand Songs of
Milarepa that he generally accepted the concept of the Prsangika School
of Mdhyamika.
-VG-m-Vm-yP-z
I supplicate you to over-flow me with your gracious blessing.
Having churned the oral tradition2 of Kagyudpa for a long time and
keeping it in my mind and heart, I write down this Precious Garland of
the Supreme Path with instructions which will be extremely valuable to
those fortunate ones3 who directly or indirectly venerate me and those
persons who desire to attain the liberation and omniscient Buddhahood.
2.
3.
5.
6.
7.
-VG-m-Vm-yP-z
5.
6.
There is no mention in any Stra, Tantra and stra of any being ever
attaining the perfect Buddhahood without having followed any spiritual
teacher. Also there is no chance to get knowledge without the proper
instructions and teachings of the teacher. So, the spiritual teachers are like
the most experienced navigators to lead us towards the ultimate
Enlightenment. So, we should always follow the true guidance that brings us
liberation and omniscience.
In Stra it is said:
In the beginning there was no name of Buddha,
Without the instructions of spiritual teachers.
Therefore, prior to thousand aeons, Buddhas
Attained the Buddhahood receiving the
Proper guidance from spiritual teachers.
Ratna ri says in his spiritual songs:
If on the guru who is the Snow Mountains of the four Kyas,
The sun of devotion fails to shine,
The stream of blessing will not blow.
Cultivate, therefore, the devotion to guru for this mind.
In Prajparamitasamucayagtha it is said:
Virtuous disciples having respect for the guru
Should always be in touch with wise gurus,
Because from them the virtues of a wise
Man do spring.
About the individual liberation vows Ata says in Bodhipathpradpam:
One can always have the seven kinds of Pratimoka Samvara
(individual liberation vows).
However, without being (specially) the fortunate one,
One cannot have the vows of a Bodhisattva.
-VG-m-Vm-yP-z
In Abhisamaylankra it is expressed:
The formation of an enlightened attitude
Is the desire for perfect Enlightenment
For the benefit of others.
Therefore, many classifications are there of Bodhisattvas vows, but all vows
are included in these two formations of enlightened attitudes viz:
An Enlightened attitude, in brief,
Is known to be of two types:
One where there is aspiration
And another where one actually
Strives to win Enlightenment.
Tantric Vows:
The trainee should strive to observe the vows and commitments with strong
determinations. The trainee should recognize the vows and commitments,
which are divided into two, i.e., root and course.
The fourteen root downfalls are as follow:
1. Abusing the spiritual guide.
2. Disregarding any precept.
3. Criticizing ones Vajra brother and sister.
4. Abandoning love for any being.
5. Giving up aspiration or the mind of Enlightenment.
6. Despising the Dharma of Stra and Tantra.
7. Exposing the secret of tantra to an unsuitable person.
8. Mistreating ones body.
9. Abandoning Emptiness.
10. Associations with bad friends.
11. Not being mindful of meditating on emptiness.
12. Destroying others faith.
13. Not observing the pledges and commitments.
14. Scorning women.
Eight major Tantric vows:
1. Relying on an unqualified consort.
2. Being in union without the three recognitions.
3. Revealing Tantric secrets to those who are not proper vessels.
4. Arguing in the assembly.
5. Giving wrong answers to sincere questions.
6. Spending more than seven days in the home of a Hearer.
7. To have pride of a false yogi.
8. Giving teachings to those who do not have faith in them.
7.
8.
9.
All the sentient beings must have been our kind parents in any
one of our previous births. So, we ought to acknowledge our
gratitude to them. We not only forget them, but also react against
them with different attitudes (desire, anger, pride, greed,
attachment and envy). It is also an incompensateable loss to
this rare human life.
10. To close the three gates (body, speech and mind) in the practice
of Dharma by indulging oneself in luxurious material life during
his full youthful is also an incompensateable loss to this rare
human life.
The ten necessary things:
1.
8.
9.
10.
11.
-VG-m-Vm-yP-z
2.
3.
4.
5.
The faulty and good qualities (merits and demerits) of instruction: The
instruction should remove all negative thoughts from self and others mind
and should develop the good qualities in the mind. Initially, the instruction
should not be mixed with the fault and should be the skilful instruction.
During the period of practicing this pure and positive instruction, if the
disciple has not abandoned the negative mind and does not generate the
Bodhicittas mind, he has no chance to increase the good qualities in his
mind. Therefore, we must skillfully examine it and understand the right and
wrong sense of the instruction and do not make mistake to define between
these two qualities to practice the instruction in our mind.
Wisdom is one of the five determining factors among the 51 mental factors or
different objects. The five determining factors are: aspirations, belief,
mindfulness, nature, differences and the definitions of it to define between
the concentration and wisdom. To take the analytical objects and to
understand the cultivation of wholesome actions, to abandon the
unwholesome and to make clear the reality of the Dharma from the suspicious
mind is called wisdom. It is the exact analysis of the whole reality.
In Dharma Samghra it is said:
The knowledge that the whole reality is without origination is the perfection
of discriminating awareness. It is an awareness in which the whole reality is
experienced as being nothing by nature; without origination, basis or
foundation.
12.
13.
Devotion is one of the eleven mental factors of virtues, which generates the
pleasure with full of trust on the perfect objects. The faith, conviction about
Karma and its results, the truth and the Jewels are the longing faith, and a
pure faith of mind.
In Dsadharmakastra it is said:
Positive qualities do not grow
In men without confidence as
Just as a green sprout
Does not shoot from a burnt need.
It is of three kinds : testing, longing and lucid.
Mindfulness is one of the five determining mental factors that prevent
forgetfulness.
Mental alertness, which is the faculty of mind, maintains a conscious watch
for inclination of the mind towards mental dullness or agitation especially
during meditation.
Guarding Alertness in Bodhicaryvatra it is said:
It is better to be without wealth,
Honour, body and livelihood,
And it is better to let other virtues deteriorate,
Rather than ever to let (the virtues) the mind decline.
O you who wish to guard your minds,
I request you with folded hands;
Always put forth yourself to guard
Mindfulness and alertness!
10
-VG-m-Vm-yP-z
6.
7.
8.
9.
14.
15.
1.
2.
Effort moral fortitude and courage protect the mind like the armour protecting
the body from the weapons. But here it means to make the serious effort to
practice Dharma. The real meaning of armour like effort and moral fortitude is
to tolerate all the difficulties during the time of study and practice of Dharma
and keep continuously the practices of Dharma.
The right preparation (to generate the bodhicitta mind), the right basis of
the thing (to realize the emptiness), and the right dedication are what the socalled practitioners used to practice for their Enlightenment.
16.
11
3.
4.
5.
6.
7.
One should take food that benefits his health and should follow
the path of method for sound health.
8.
9.
In Bodhicaryvatra it is said:
Due to torment involved in collecting it,
Protecting and finally losing it,
I should realize wealth to be fraught with infinite problems.
Those who are distracted by their attachment to it have
no opportunity to gain freedom
From the misery of conditioned existence.
Thus, the person having many possessions is tormented first while trying to
accumulate wealth, then in having to guard it, and lastly through losing it.
Persons of few desires, however, are not troubled in this way.
12
-VG-m-Vm-yP-z
10. One should always have mindfulness and alertness upon the
four kinds of conducts17 and should use them in life.
Give up the master whose actions are always mixed with the
eight worldly Dharma.
2.
3.
4.
5.
Give up those actions and activities that affect your mind and
experience.
6.
Give up that food and conduct which are harmful both mentally
and physically.
17.
The four bodily activities are: going, walking, sleeping and waking.
18.
Abandon the close association with objects prone to generate the violence
as a part of religious activities and developing the laziness.
In Thirty-seven Bodhisattvas Actions it is said:
Whenever we associate ourselves with a person having wrong views,
There always increase the negative activities in our mind.
So, it is necessary to avoid living together with such persons.
And tame our own mind to cultivate the Bodhicitta.
In the Bodhicaryvatra it is said:
Monks desiring to practice
Should find quiet and solitary places,
And having abandoned all wandering thoughts,
May they meditate with flexible mind.
13
7.
8.
9.
10. Give up the habit of hiding your own faults and exposing others.
The ten things not to be abandoned:
19.
1.
2.
3.
4.
5.
The desirable objects that appear to the five senses are like the
water and fertilizer for experience and realization; so they both
must not be abandoned.
We should always maintain a good charter in the society. It is, therefore, said
whenever we understand all knowledge as it has the Buddha, we should
always maintain our charters among the world of men.
In Bodhicaryvatra it is said:
Having observed or inquired about what is proper,
I should not do anything that would be disliked by the people of the
world.
14
-VG-m-Vm-yP-z
6.
7.
8.
9.
20.
21.
1.
2.
22.
15
3.
4.
5.
The result of the happiness and miseries arises from the positive and negative
actions.
As Buddha says in the Stra of a Hundred Actions:
The joys and sorrows of beings,
All come from their actions.
The diversity of action
Creates the diversity of beings
And leads to their diverse wandering.
Vast indeed is this net of actions!
The world is made and produced by Karma; beings are the result of and
originated from it as motive; they are divided into groups and status based
on it.
It is said in Abhdharmako:
The variety of the world is born from Karma;
Karma is motivation and motivatedness.
The motivation is minds activity.
What are set up by the motivation are bodily and verbal activities.
In Stra of Hundred Actions it is said:
Even after hundred Kalpas,
The actions of beings are never lost.
When the conditions come together
Their fruit will fully ripen.
So the Karmic effects are very deep and it is said in the Stra that the view
is higher than the sky, but action and their effects are finer than flour. So, we
must pay minute attention to our actions and their effects.
Even the Arhats (exceptional individuals) also have experienced the effects
of their own past actions. How can we whose collective negative actions
from the beginningless time in our wandering through the realms of Samsra
are already innumerable ever hope to get free from Samsra, while we still go
on accumulating them? Even to escape from the lower realms would be
different. So let us avoid the slightest misdeed.
16
-VG-m-Vm-yP-z
6.
7.
The pleasure and comfort of this life are the causes of rebirth;
so they should be treated as craving and attachment to Mara.
8.
9.
10. The absolute truth23 is that all phenomena are without a nature;
one should know everything to be the same.
The ten things to be practiced:
23.
1.
2.
3.
4.
Two Truths:
chrya Ngrjuna says in his Fundamental Text called Wisdom:
Doctrines taught by the Buddha
Rely wholly on two truths:
Worldly conventional truths
And truths that are the ultimate.
17
18
-VG-m-Vm-yP-z
5.
6.
7.
8.
9.
24.
19
2.
3.
4.
5.
6.
7.
8.
9.
26.
The deconcentrated mind which always moves on the outer objects is called
deconcentration. The deconcentrated or laughing mind is one of the twenty
close defilements and it is the mind which is affected by desire and hatred.
An ethical man is impatient; he is roused to anger and loses in a moment whatever
merit he has acquired from previous liberal behaviour.
Therefore, it is said in Bodhisattvapitaka:
Anger, indeed, destroys the basis of the
20
-VG-m-Vm-yP-z
Good and wholesome that has been
Accumulated through hundred thousand aeons.
In Bodhicaryvatra it is said:
All the liberality and Buddha worship
That has been practiced and accumulated
As merit through thousands of ages
Is destroyed in a single burst of rage.
The essence of patience is to be prepared for every event.
In the Bodhisattvabhmi it is said:
To be ready for everything without bothering about material considerations and
filled with pure compassion is the essence of Bodhisattvas patience.
I. Patience means to be ready to cope with a harmful person. At
the present it is a harmful person because in former lives such a
man may have been our father or mother, brother or sister, or
teachers. Since the benefit is derived from them it cannot be
assessed. It is not fit that I now retaliate for the harm they have
done earlier.
II. The second type of patience puts up with misery.
III. The third is ready to investigate the nature of the whole of reality.
The first two mean to show patience by having investigated the real nature of a
harmful person, misery, and they are relative. The third, which must be taken in
an ultimate sense, is showing patience by having understood the harmony that
runs through the whole of reality.
27.
21
28.
1.
Considering the difficulty to obtain the very rare human life and
sources, exhort yourself to practice the genuine Dharma.
2.
3.
4.
5.
6.
7.
8.
9.
22
-VG-m-Vm-yP-z
Without first eliminating doubts through study, we will never be able to practice
meditation. It is said:
To meditate without having studied
Is like climbing a rock when we have no equipment.
Eliminating doubts through study doesnt mean that we have to know all the
vast and innumerable subjects that there are to be known. In this short life time
and degenerated era, it would never be possible to know all the subjects.
Whatever the teachings we are going to put into practice, we should know
exactly how to do so from beginning to end without a single mistake. Any
hesitation we might have, we should clear away by reflecting on those teachings.
Milarepa says:
You can tell whether some one has eaten by how red his face is. Similarly, you can
tell whether people know and practice the Dharma and whether it works as a
remedy for their negative emotions and ego-changing.
Geshe Tonpa says:
If it counteracts with negative emotions it is Dharma. If it doesnt, it is nonDharma. If it doesnt fit with worldly ways, it is Dharma. If it fits, it is nonDharma.
If it fits with the scriptures and your instructions it is Dharma.
If it doesnt it is non-Dharma.
If it leaves a positive imprint, it is Dharma. If it leaves a negative imprint, it is nonDharma.
Therefore, we should study first before practicing Dharma to be the properly
practiced of the Dharma.
23
with the darkness of ignorance and false faith for which the
meditator does not achieve the goal. This is a deviation.
30.
5.
6.
7.
The compassion is that which is the desire to liberate beings from misery and
its causes.The method of its practice is our capacity for feeling deep
compassion for our mother. If she feels otherwise about or is boiled alive, or
if in very cold weather blisters appear on her body, break and begin to ooze.
So also, since all sentient beings who are now in hell have in fact been our
mother, how should we not feel compassion for them when they are struck to
the core by such misery? Compassion should be practiced in the desire to
free them both from it and its cause.
Our mother is pained by thirst or hunger, suffers from disease and fever and
is disheartened by fear and anxiety. The compassion should be practiced in
desire to liberate them from it.
When someone in whom benevolence and compassion are born, praises as
greater than himself, he becomes filled with excellence.
If the practitioners do not practice the great method of compassion he may
make mistake to fall down into the lower path of practice. So it is important to
practice and generate the great compassion in mind before going to practice
the Dharma.
24
-VG-m-Vm-yP-z
8.
If the eight worldly Dharmas are not overcome, the last deed
follows the path of worldly Dharma. It is a deviation of
whatever you do becoming a worldly decoration.
9.
10. When one has knowledge and spiritual power, but an unstable
in mind and always follows the path shown by ordinary priests
for their rituals. So, is a deviation.
The ten confusions to be identified:
31.
32.
1.
2.
25
3.
4.
5.
6.
7.
8.
9.
33.
34.
Pureness from all negative actions and to shun evil of the body, speech and
mind is called the noble or pure moral conduct.
The worldly one is modestly of the indiscipline and good character in the
society.
26
-VG-m-Vm-yP-z
10. Confusion occurs between skillful methods and pretentious skill.
So, identify them.
2.
3.
4.
5.
6.
7.
8.
9.
27
2.
3.
35.
Having got the rare human life, not to observe the Dharma is
like returning empty handed from the Island of jewels. So the
life is useless.
Having entered the ordination of Bhiku to remain indulged in
worldly life is like a moth dying in the flame of fire. So the life is
useless.
Having no faith35 in Dharma while living with a great teacher
of Dharma is like dying of thirst while living on the shore of an
ocean. So the life is useless.
Faith: To generate the faith in mind is the foundation stone of all the practices
of Dharma.
Confident faith is the faith in the Three Jewels that arises from the depth of
our hearts, once we understand their extraordinary qualities, and the power
of their blessing. Faith is like a seed from which everything positive can
grow. If faith is absent, it is as though that the seed has been burnt. The
Stras say:
In those who lack faith
Nothing positive will grow,
Just as from a burnt seed
No green shoot does ever sprout.
Among the seven noble riches, it is said that the faith is the most important.
It is said:
The precious wheel of faith
Rolls day and night along the road of virtue.
Faith is the most precious of all our resources. It brings an inexhaustible
supply of virtues, like a treasure house. It carries us along the path to liberation
like a pair of legs, and gathers up everything positive for us like a pair of
arms.
Buddha says:
For all who think of Him with faith
The Buddha is there in front of them
And will give empowerments and blessing.
Thus, we need to generate the faith in our mind before going to the front of
gurus and Dharma. No benefit to be in front of gurus and practitioners
without having the faith towards guru and Dharma.
28
-VG-m-Vm-yP-z
4.
Dharma that does not cure the four basic faults36 and ego is
like an axe that does not cut down the poisonous tree. So, life
is useless.
5.
6.
7.
8.
9.
10. To perform the great acts of virtue for accumulating fame, name
and wealth in this life is like exchanging a wish-fulfilling jewel
for a wood apple or for a little fried flour. So, life is useless.
11. After having sufficiently studied and hearing about Dharma, if
the mind does not change, the person concerned remains
36.
The four root instructions of the vows of Bhiku and ordinary Buddhist for
self-emancipation is not to take life, not to steal, not to do sexual misconduct
and not to tell lies. These four are the root vows of the Bhiku. If they fail
these root vows, they have no more chance to get the vows. Thus, these
four instructions are called the root vows of the Buddhist Bhiku and an
ordinary Buddhist.
29
30
-VG-m-Vm-yP-z
3.
The mind, which moves from one object to another without a moments rest,
should always be guarded from that object that favors the rise of the mental
afflictions. In Ngrjunas Letter to a Friend it is said:
Keep watch over the fleeting mind as though it were great
Learning, a son, a treasure, or your life force.
Recoil from sensory pleasures, for they are like
A snake, poison, a weapon, and enemy and fire.
In Bodhisattacaryvtra it is said:
First of all one should examine well what is to be done
To see whether he can pursue it or cannot undertake it.
If he is unable, it is best to leave it,
But once he has started he must not withdraw.
The superior persons do not make more commitment for the practice,
If so, they do practice Dharma, what they have committed.
Then, they never leave their commitment of practice until their death
Like carving the letter of the rocks.
31
11. Having done all the acts in accordance with the Dharma, not
to improve the moral character is a prohibition of the Dharma.
12.
32
39.
-VG-m-Vm-yP-z
2.
3.
4.
5.
Not being complacent with the three trainings and the two
accumulations, cultivating more virtues is essential.
33
6.
7.
8.
It is essential that all the conduct and all actions should lead to
right path.
9.
40.
1.
2.
Contentment:
The teacher of gods and men, the Buddha declared that of all the riches in the
world, the gold and the like, the very best was an attitude of satisfaction,
whose nature consists of not savoring past experiences of wealth, not longing
for such wealth in the future, and not being attached to it in the present.
chraya Ngrjuna says in his Letter to a Friend:
The teacher of gods and men declared that the attitude of being satisfied is
the greatest of all riches. One should remain satisfied always. One knows
satisfaction is truly wealthy, even without material possessions.
Therefore, always maintain an attitude of satisfaction: for if you do, you will
be truly wealthy, though lacking any material riches such as gold and the
like. The reason one is wealthy is that a person is able to remain satisfied.
-VG-m-Vm-yP-z
34
41.
3.
4.
5.
6.
7.
8.
9.
Not to anger with others for their sinful deeds, but to have
patience is the mark of a holy person.
One should practice the meditation upon the Four Immeasurable as further
preparation for the attainment of the composed states of the mind. chrya
Ngrjuna has illustrated it in the Letter to a Friend in the following verse:
Practice constant meditation upon loving-kindness,
Compassion, joyfulness, equanimity,
Even though you may not attain the highest goal.
You will acquire the bliss of the Brahma Realm.
Loving-kindness is the desire that all sentient beings should come to get
happiness. Compassion is the desire that they should come to be freed from
suffering. Joyfulness is the gladness felt at the happiness they have acquired,
and equanimity an even-mindedness consisting of absence of either desire
or hatred, also directed towards all beings.
35
The Great Drigungpa Lord Jigten Sumgon in his Song of Realization of the
Fivefold Profound Path has said:
If we race the mare of love and compassion
For the benefit of ourselves and not for others
Neither will we earn the eulogy of human beings
Nor will we obtain the blessing of gods.
Attend, therefore, to the preliminary steps.
Before generating love and compassion, we should develop the equanimity
towards all sentient beings as our mother. If we do not generate the equal
equanimity for all beings, our love and compassion will become partial. It is
because we make discrimination among human beings by having attachment
for someone and hatred for the other. It is, therefore, essential for us to
develop the equanimity without any discrimination to any human being. The
real meditation on equanimity is to give up our hatred for enemies and affection
for friends, and having an even minded attitude towards all beings, we should
be free of attachment to those who are close to us and of hatred for those
who are far-away from us.
Thus the four immeasurable Buddhist principles are the infinite love,
compassion, affectionate joy and equanimity. Usually we practice the love
first, but here we should practice the equanimity first to develop the attitude
of freedom from attachment and hatred towards all sentient beings without
failing to have our love and compassion.
The result of practicing the four immeasurable will acquire the attainment of
Nirvaa. Yet even if one does not acquire this highest goal he will acquire a
happiness which lies beyond the sensory realm, i.e., the happiness of the
Brahma Realm set in the first of the Form of Realm. The reason for this is that
the above meditations will bring one an experience of the peace of perfect
meditation and will free from the torment of anger. The loving-kindness,
equanimity, compassion and joy are the preparatory exercises leading to the
attainment of the state.
36
-VG-m-Vm-yP-z
10. To give other people all the credit of a victory to and to accept
all defeat oneself 42 is the mark of a holy person.
11. To possess thought and conduct unlike common worldly people
is the mark of a holy person.
The opposite deeds of a holy person are the marks of an unholy
person.
42.
43.
37
38
44.
-VG-m-Vm-yP-z
2.
Too much greed44 and avarice in giving up trivial things is nonbeneficial as men take nothing along with them when they will
die.
3.
4.
5.
6.
7.
The effort put into the acquisition of land, property and authority
for the maintenance of luxurious life is non-beneficial, as one
has to leave fully everything behind at the time of death.
Covetousness:
The object of the mental action of covetousness is anything that belongs to
someone else, Covetousness includes all the desirous or exquisite thought,
even the lightest; we might have thought about other peoples property.
Contemplating how agreeable it would be if those wonderful belongings of
theirs were ours, we imagine possessing them over and over again, invent
schemes to get hold of them, and so on.
The most outstanding action means that the desire to rob those who have
renounced everything of the little they have is the most heinous crime of all
types of covetousness.
39
8.
9.
45.
40
46.
-VG-m-Vm-yP-z
2.
3.
4.
5.
6.
7.
8.
An unwise leader:
chraya Sa-skya Pandta says in Treasure of Good sayings:
Under a corrupt leader, under the roof of a ruined house, and under a
mountain prone to landslide people dwell always in fear.
The people who live under the bad nature of unwise leader one who are
always doing the negative deeds may get fear and big trouble to them. For
example, the people who are living under the unsafe house and beneath the
landslides prone mountain are never safe in their lives.
9.
41
10. Carelessly consuming the property47 of the guru and the Three
Jewels is like a small child taking fire into its mouth, which is a
self- accomplished suffering.
The ten self-accomplished great kindnesses to oneself:
47.
1.
2.
3.
4.
In the noble land of India, as a rule, only those who had the highest attainments
and were free from all harmful defects had the right to use funds donated to
the Sangha, and the Buddha permitted no-one else to do so. But now-a-days
people learn one or two tantric rituals and, as soon as they can recite them,
they start to use whatever dangerous offerings they can get. Without having
received the empowerments, without having maintained all the Sanghas,
without having mastered the generation and perfection phases and without
having completed the requirements of the mantras recitation, to obtain
offerings by performing tantric rituals-just chanting the secret mantras
perfunctorily like Bonpo sorcerers are a serious transgression. To use these
dangerous donations is comparable to eating pills of burning iron. If ordinary
people share them without having the union of the generation and perfection
phases, they will burn themselves up and be destroyed. As it is said:
Dangerous offerings are like lethally sharp razors;
Consume them and they will cut the life pathway of liberation.
42
-VG-m-Vm-yP-z
5.
43
The diligence of the six perfections is the effort cause for both accumulations.
It is said in Madhyamakvatra:
All that is of virtue follows effort and is
The cause of both the merit and knowledge.
Accumulations:
Thus the six perfections include the two accumulations; and these two
produce all the well-being of Bodhisattvas both during their presence in
Samsra and in their attainment of Nirvaa.
Efforts of practices for accumulating merits:
As the Tantra says:
Without any merit there can be no accomplishment;
One cannot make oil by pressing sand.
To hope for any accomplishment without accumulating merit is like trying to
get natural oil by pressing sand from a river bank. But to seek accomplishments
by accumulating merit is like trying to get oil by pressing sesame seed.
Hoping for accomplishments without accumulating merits is like trying to
make butter by churning water. Seeking accomplishments after accumulating
merit is like making butter by churning milk.
There is no doubt that attaining the ultimate good, supreme accomplishment,
is also the fruit of completing the two accumulations.
chrya Ngrjuna says:
By these positive actions may all beings
Complete the accumulations of merit and wisdom
And attain the two supreme kyas
Which come from merit and wisdom.
By completing the accumulation of merit, which involves concepts, we attain
the supreme Form Bodies. By completing the accumulation of wisdom, which
is beyond concepts, we attain the supreme Wisdom Truth Body.
Truth Body:
All the Bodhisattvas try to accumulate merit and wisdom, or to dissolve
obscurations for the welfare of all sentient beings throughout space. If you
wish to attain the perfect Buddhahood just for ones own sake, practice for
the accomplishment of oneself. It has nothing to do with the Mahyna
practice. Whatever accumulation merit and wisdom or purifying obscuration
one has, do it for the benefit of the whole infinite of beings. And do not mix
it with any self-desire. Even without your own wishing of comfort and
happiness in this life, one will automatically get the happiness, just like
smoke is coming by itself when you blow on a fire and barely shoots sprout
up as a matter of course when you sow grain. So accumulate the merit and
wisdom for the sake of all sentient beings.
44
-VG-m-Vm-yP-z
49.
1.
To trust in the result of action is the right view for one having
little intelligence.
2.
3.
4.
5.
6.
7.
45
8.
9.
51.
Having first eliminated all doubts through hearing and reflections, one must
come to the practical experience of meditation, and see everything as empty
forms without any substantiality, as in the external objects perceived with
the five senses are not there, but appear through delusion. As in a magic
show, things are made to appear by a temporary conjunction of causes,
circumstances and connections.
As in a visual aberration, things appear to be there, yet there is nothing.
As in a mirage, things appear but are not real.
As in an echo, things can be perceived but there is nothing there, either
outside or inside.
As in a city of gandharvas, there is neither any dwelling nor anyone to dwell.
As in reflections, things appear but have no reality of their own.
As in a city created by magic, there are all sorts of appearances but they are
not really there.
Seeing all the objects of perception in this way, one should understand that
all these appearances are false by their very nature.
To understand this you must realize that existence and all beliefs therein
involve two types of self-grasping at self. Both of which are by nature nothing
(Sunyat). Being mind they are of two types: subjective and objective. There
are many theories about this mind or subjective self-grasping. It is the
continuity of the psychosomatic constituents as organized by consciousness,
it means doing-nothing and doing-everything: perception, sensation and
changeability.
As is stated in the Do-Sil-bu:
Subjective self-grasping is continuity,
The continuation of the changeable.
To take this subjective grasping as something lasting, unique and belonging
to you is the meaning of a mind. It brings about conflicting emotion leading
to activity (karma), and therefore, to misery. Thus, the root of all
dissatisfactory evils is the subjective self-grasping or mind.
-VG-m-Vm-yP-z
46
3.
Not being happy and content with whatever got at the moment,
but to try more and more to get the things required for ones
material happiness is a mistake for a practitioner.
4.
5.
6.
7.
Not oneself realizing the true nature of things and practicing it,
to use up this life only for material benefit is a mistake for a
practitioner.
8.
9.
47
2.
3.
4.
5.
6.
-VG-m-Vm-yP-z
48
7.
8.
9.
2.
3.
52.
The result of the perfect examination of the Buddhist teachings and treatises
we generate the strong belief in Karma and action, rebirth, liberation and the
Enlightenment without imitation which is the authenticated generation of all
phenomena.
53.
The Real Path is to be devoid of the wrong through the fundamental state of
paths of the three vehicles (paths); the path of accumulation, path of
preparation, path of seeing, path of meditation and path of no more learning.
The non-Buddhist holds improper morality and asceticism to be superior, the
bird morality, and the cow morality, keep fasting and apply the five kinds of
fires as not basic paths to get the Enlightenment.
49
4.
5.
6.
7.
8.
9.
2.
3.
50
54.
-VG-m-Vm-yP-z
4.
5.
6.
51
7.
8.
9.
10. Giving up the material of the world is superior to all the material
generosity.
The ten supreme acts:
1.
55.
-VG-m-Vm-yP-z
52
56.
2.
3.
4.
5.
6.
7.
8.
9.
53
Ten virtues:
chraya Ngrjuna says:
Practice constantly the ten paths of virtuous
Karma in body, speech, and mind.
The paths of karma are called virtuous because they give many desirable
results, and because their essence consists of action and paths, they lead to
the favorable states of the higher realms.
The non-virtuous actions are paths that lead to the lower realms. We first
need to identify them and understand how they lead to misery and confusion.
With this understanding we will naturally struggle to cease them. Although
non-virtuous actions are countless but most of them are included within the
ten. The three physical negative acts are: taking lives, taking what is not
given, and sexual misconduct. The four verbale are: lying, divisive speech,
hurtful speech, and idle gossip. The last three are mental acts: covetousness,
wishing harm to others, and wrong view. These non-virtuous actions can
completely be bases for the acts, the intention, the execution of the act and
the completion.
(i) Taking Life:
First of all, the slaughterer sees and identifies the living creatures without
any doubt; his knowledge that it is a living creature is the basis of the acts.
Next, the wish to kill it arises; the idea of killing it is the intention to carry out
the act. Then he shoots the animal in a vital point with a gun, bow and arrow
or any other weapon. The physical action of killing is the execution of the
54
-VG-m-Vm-yP-z
act. Thereupon, the living vital functions of creation cease and the conjunction
of its body and mind is sundered: that is the final completion of the act of
taking a life.
(ii) Stealing:
Taking secretly anything or to take the thing or property without giving
information to the owner by other people is stealth.
In object for the act of taking what is not given is property retained by
another person. The conception is to recognize the object as being such.
The intention is the desire to misappropriate it, and the finalization is the
removal of that property to another location.
(iii) Sexual Misconduct:
The lay people, like householders should follow the appropriate ethics of
life. Monks and nuns, for their part, are expected to avoid the sexual act
altogether . The sexual misconduct is improper. To engage in sexual activity
with a woman is permissible if she is ones wife, but is not proper to be
involved in sexual activities with her at wrong place and time.
(iv) Lying:
There are all untrue claims to possess such qualities and abilities as such
telling lies to attain the Bodhisattva levels, or have power to understand all
the meaning of Dharma etc. The objects of lying are what is not seen, what
is not heard, what is not experienced, and what is not known.
(v) Divisive Speech:
The objects of divisive speech are two or more people having a relationship
with one another. If there relationship is good, our divisive speech causes
deterioration or destroys it completely; and if their relationship is bad, our
divisive speech makes it worse.
The worst instance of sowing discord is to cause conflict among members of
the Sangha, and between the Master of Dharma and his disciples, or among
the circle of spiritual brothers and sisters.
Hurtful Speech:
(vi) Hurtful Speech is to make rude remarks about other people, such as
calling the unsightly person as one-eyed, deaf, blind, and so on. It includes
revealing others, hidden shortcomings, and offensive talk of all kinds and, in
fact, any word-that makes other people unhappy or uncomfortable.
58.
55
56
-VG-m-Vm-yP-z
Training in moral discipline consists of the accord of gift, ethics and
manners, and patience.
Training in meditation involves the concentration.
Training in wisdom is concluded by the proper application of
knowledge.
In Mahyna Strlankra it is said:
With respect to the three trainings
The Victorious Ones have spoken
Of six perfections; the first type
Comprises the first three perfections;
The last two partake of the remaining two trainings;
One perfection applies to all three types of training.
Bodhisattva Mahsattva must always and continuously and completely
practice these six perfections. The six perfections are as follows: generosity,
discipline, patience, attentiveness, meditative concentration and wisdom.
The fixed number of six perfections is given with the respect to higher forms
of life and the ultimate good. The three perfections which refer to higher
forms of life are generosity leading to the great enjoyment, ethics and manners
prettifying the physical patience and pleasing those who are associated to
us.
Those which lead to the ultimate good are: diligence which increases virtues,
meditative concentration which produces tranquility and wisdom which gives
penetrative insight. Division means that each perfection is subdivided into
six.
In Abhsamaylankra it is said:
The six perfections such as generosity and so on
Are divided into six other varieties
Each being taken in their own way
Forming a complete instrument.
So that, there are thirty six varieties of the six perfections.
(a) The perfection of generosity:
If we are not pertaining with the generosity, we are unable to work for the
benefit of others. So that we do not attain Enlightenment.
chrya Ngrjuna says in his Letter to a Friend:
Recognizing wealth to be momentary and insubstantial,
Use it properly in liberal acts donating
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chraya antideva says in Bodhisattvacaryvatr:
All the good works gathered in thousand ages,
Such as deed as generosity
Of offerings to those gone to bliss:
A single flash of anger destroys all the merits.
When we have patience, we possess the very best of the good and wholesome.
Therefore, antideva says:
There is no evil similar to hatred,
Nor austerity to be compared with patience.
Therefore, one should in various ways
Earnestly pay attention to patience.
In Thirty Seven Practice of Bodhisattva it is said:
To Bodhisattvas, who desire the wealth of virtue,
all causes of harm
Are like precious treasure. Therefore, cultivate
Patience that is free from hatred and ill feeling towards all.
The classification is threefold: patience when wronged, patience to bear
hardships for the Dharma, and patience to face the profound truth without
fear.
The first two mean to show patience by having investigated the real nature
of a harmful person and misery, ultimate sense. It shows patience by having
understood the harmony that runs through the whole of reality.
(d) The perfection of diligence:
The diligence is the constructive mind which is opposed to the laziness for
accumulation of merits.
A lazy person is neither liberal nor knowledgeable. He does not work for
others and is far from Enlightenment.
When we have diligence all positive qualities increase in magnificence.
In Sagrmatiparipricastra it is said:
Incomparable perfect Enlightenment is not difficult for those who make efforts,
where there is diligence there is Enlightenment.
Enlightenment is easy
For the hard-working people.
In the Thirty Seven Practice of Bodhisattva it is said:
If ravakas and Pratyekbuddhas work for their self gain and
Are seen to make efforts to save themselves
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working for the benefit of sentient beings.
(f) The perfection of wisdom:
The essence of wisdom is referred to in Abhdharmasamcaya:
What is wisdom? It is the exact analysis of the whole reality.
In Bodhicaryvatra antideva says:
All the above five perfections are,
The Buddha has declared, for the sake of arising wisdom.
As it is said in the Prajparamtasamcayagtha:
How will a thousand million blind men, or even more, ever enter a city, not
knowing the road to it? So in the absence of wisdom the other five perfections
are blind. Without this wisdom, the blind mens guide, Enlightenment cannot
be attained.
In Madhyamakvatra it is said:
Just as a man with eyes that see
Leads the whole crowd of blind men easily
To the desired country, so wisdom
Gathering the eyeless virtues leads
The sentient beings to Buddhahood.
In Prajparamitasamcayagtha it is said:
If one knows the nature of reality by means of wisdom,
One becomes fully liberated from the chain of world spheres.
In Thirty Seven Bodhisattvas Practice it is said:
It is the practice of Bodhisattvas to train in the
Wisdom supported by method that does not
Conceptualize the three spheres; without wisdom one will be unable
To achieve the complete Buddhahood by means of the five perfections.
The perfection of wisdom has three aspects:
Wisdom that comes through hearing, wisdom that comes through reflection
and wisdom that comes through meditation.
The result of practicing the wisdom is all happiness and all good in the
present life, and to get the ultimate Enlightenment.
It is said in the Prajparamitasamcayagtha:
All the good that is found among the
Sons of the Buddha,
ravakas, Pratyekbuddhas, gods and men,
Stems from the perfection of wisdom.
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62
60.
61.
62.
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The perfect suppleness of Bodhisattva
The perfect concentration of Bodhisattva; and
The perfect equanimity of Bodhisattva.
Eight Noble Paths:
Right View;
Right Thought;
Right Speech;
Right Effort
Right Livelihood;
Right Mindfulness;
Right Concentration; and
Right Action.
Four stages of concentration: The first stage of concentration born of joy
and pleasure without the conceptual and analytical investigation.
The great inner joy and bliss is the second concentration.
The pleasure of equanimity, recollection and introspection is the third
concentration.
The equanimity of feeling neither from pleasure nor displeasure through a
pure recollection is the fourth concentration.
The Four formless meditative permutations:
Permutation of infinite space;
Permutation of infinite concentration;
Permutation of nothingness; and
Permutation of that which is neither with discrimination nor with nondiscrimination.
Attainment: The attainment of Buddhahood, the yoga with signs (practice of
deity yoga without having direct realization of emptiness) and yoga without
signs (a practice of deity yoga conjoined with the wisdom cognizing
emptiness) through the practice of one of the any four tantras-Action tantra,
Performance tantra, Cohesive tantra and Highest Cohesive tantra which bases
on one of the any two practices of the tantras, the generation stage and the
completion stage.
The yoga deity with signs and without signs is the realization and without
realization of the emptiness is the respectively meaning of it.
The meaning of the generation stage and the completion stage is different
that through the power of practice of generation stage, the inner wind enters
into the central channel, keeps on and gets absorbed completely and matures
the own mind and realization of the birth, and death. The purgatory is the
result of the yoga and through the power of the practice, the inner wind
enters into the central channel, keeps on and is absorbed which produces
the trainees mind of yoga.
2.
63.
63
The four Great Kings: Long ago, during the time of Buddha Odsung
(Kaayapa) Yulkhorsung and Phagskespo were born as the Naga Kings,
Ougs and Ougschen respectively. They dwelled on the lower flank of MountMeru. Chanmigzang and Namthosras were the Garuda Kings, Dranyen and
Drachung respectively. The Nagas were treated with unfriendliness by the
Garudas that they moved to the depths of the ocean to escape from them.
There they developed faith in the Buddha Odsng and took refuge in him.
They practiced restraint from the ten non-virtues, which are the bases for
higher trainings. Then they emerged from the ocean, freed from all fears and
moved close to Mount-Meru. When the Garudas saw them returned, they
resumed their hostilities, but were unable to harm them. When the Buddha
akyamn came to the world, the great king Yulkhorsung dwelled on the
eastern face of Mount-Meru with his retinue of Smell Eaters. The great king
Phagkespo lived on the southern side of Mount Meru surrounded by
Drulbums. The great king Namthosras resided on the northern flank of the
mountain with an entourage of Notchens, and the great king Chanmigzang,
on the western face of Mount-Meru, reigned over the Nagas. When the
great kings learned about the Buddha akyamns presence in his mother
womb, they went to see her and cast out all obstacles and harmful creatures
from her dwelling. When he left his palace mounting on his horse, Nagdan,
the four kings lifted him up to the sky. When the Buddha reached
Enlightenment, they offered him great stone bowl filled with nectar. They
always paid their respects to the Buddha and made offering to him.
Yulkhorsung and the many thousand Smell Eaters, who his followers were,
showered him with flowers; prostrated themselves before him, and sat facing
the west. The great king Phagskespo and his retinue of Drulbums sprinkled
jewels over the Buddha. After prostrating themselves before him, they sat
facing the north. The great king Chanmigzang and his many thousands of
Naga followers scattered pearls over the Buddha, and when they had
prostrated themselves before him, sat facing the east. The great king
Namthosras and his Notchen followers showered gold and silver on the
Buddha. They prostrated themselves before him and sat facing the south.
Two of the Great King, Yulkhorsung and Phagskespo were Central Dwellers,
whereas Chanmigzang and Namthosras were Remote Area Dwellers.
Yulkhorsung was as white as a pure snow mountain, dignified, beautiful and
64
64.
65.
-VG-m-Vm-yP-z
adorned with many jewels. He played an instrument and his ears were stopped
up with jewels to shut out the sound of human voice, for whoever was heard by
him died. Phagskespo was blue-black. He had great physical dignity and wore
many jewels. He held a large sword. Touching him was deadly, for he was
poisonous. The sword warned beings to stay away. The great king Chanmigzang
was red, dignified and richly ornamented with precious gems. In his right hand,
he held jewels at which he stared unfalteringly. In his left hand was a snake. His
glare was deadly for he possessed poisonous eyes, and he kept his eyes fixed on
the jewels avoiding killing beings. The great king Namthosras was yellow, as
bright as a thousand suns. In his right hand he held a canopy, in his left hand a
mongoose spitting jewels. It provided inexhaustible wealth to sentient beings.
His breath was deadly, and therefore, always sat with his mouth tightly shut.
These four Great Kings vowed before the Buddha to protect all followers of the
doctrine. They would clear away harm to those who practiced the ethics of
Vinaya, six times during night and day. They accomplished any wish the sixteen
Sthavra might have. Painting of them can be found out side of most monasteries
in Tibet and Ladakh, their handsome forms are the fruit of ethics practiced in
past lives. A long time ago, they developed Bodhisattvas mind and taught
accordingly. But at the time of Buddha akyamn, they protected the doctrine.
Seventeen segments of the god form realm:
The Mansion of the first Brahma Heaven
In front of Brahma
Great Brahma
Small Light
Infinite Light
Luminous Light
Small Merits
Vast Merits
Cloudless
Generate from Merit
Great Fruit
Not Great
Without Pain
Excellent Appearance
Great Perception
Heaven (Not Lower Place)
Four gods dwelling in formless realm:
Source of infinite space,
Source of limitless consciousness,
Source of nothingness, and
Source of with or without discernment.
66.
65
3.
4.
66
67.
-VG-m-Vm-yP-z
the Enlightenment. In Bodhicarayvatra it is said:
An enlightened attitude, in brief,
Is known to be two types:
One where there is aspiration
And another where one actually strives
To win Enlightenment.
Dedication:
Dedication to all beings whatever we accumulate through merits is like that
of dedicating by Manjuri. Seal the dedication with the seal of non-conceptual
wisdom. All sources of merit accumulated throughout past, present and future,
I dedicate as a cause of great Enlightenment.
Never forget to perform the dedication at the ending of my meritorious act,
either the great or small merit.
When we are dedicated to the ultimate Enlightenment it will never have an
end to the root of the merit, and it will increase until the attainment of
Buddhahood.
In the Sagrmati Stra it is said:
Just as a drop of water that falls into the ocean
Will never disappear until the ocean gets dry,
Merit totally dedicated to Enlightenment
Will never disappear until the Enlightenment is achieved.
Lord Jigten Sumgon (Ratna ri) says:
Unless, by making wishing prayers,
You polish the wish-granting gem of the two accumulations,
The result you wish will never appear:
So do the concluding dedication wholeheartedly.
Just as all Buddhas of the past perfectly dedicated their merits; just as all the
Buddhas yet to come will perfectly dedicate their merits, so likewise I, too,
perfectly dedicate all my merits.
In Badrcrya Prdhana Stra it is said:
Emulating the hero Manjuri,
Samantabhadra and all those with knowledge,
I too make a perfect dedication
Of all actions that are positive.
68.
67
5.
6.
7.
8.
9.
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-VG-m-Vm-yP-z
10. After abandoning all the possessions leaving home and being
ordained as a Bhiku as well as being fully furnished with the
provisions of sustenance, one should hide away in solitary
hermitage.Yet facing no problems for sustenance of life is the
quality of perfect Dharma.
2.
3.
4.
5.
6.
7.
8.
9.
69
69.
70.
70
-VG-m-Vm-yP-z
Tathgata as the two Kyas. Therefore, the Tathgata is only the
Dharmakya. These two Kyas are obtained by the sustaining power of
Dharmakya and are formed for the purpose of leading people to maturity;
they stem from former resolution. They derive from this trinity.
There are three kyas because each is necessary: Dharmakya for its own
purpose, and the other two for the benefit of others. The two Kyas serve
the needs of other. Sambhogakya is for those who require teaching but
already purified of the grossest ignorance. Nirmaakya is for those who
need to be taught but are not yet purified. Hence there are types of
Buddhakyas.
(1) The definition of the Dharmakya: When Dharmadhatu has been
recognized as being Snyata, Dharamakya is the end of all error or the
disappearance of bewilderment. But Dharmakya is a mere name, since neither
its primary distinctiveness nor its basis can be found.
Dharmakya has eight qualities: sameness, depth, everlastingness, oneness,
harmony, purity, radiance and enjoyment.
In Mahynastrlankra it is said;
The Natural Truth Body is the same throughout, subtle, and endowed with
all enjoyments.
(2). Sambhogakya also has eight characteristics: surroundings, field, body,
marks, doctrine, activity, spontaneity and without a nature of its own.
In Abhsamaylankra it is said:
Because of possessing thirty two major and eighty minor marks and enjoying
the teaching of Mhyana, one speaks of the Sambhogakya of the sage.
(3). Nirmaakya also has eight characteristics: basis, cause, field, time, nature,
inducement, maturation, and liberation.
In Mahyna Uttaratantra it is said:
As long as the world exists
It manifests in various ways:
Seeking birth;
In the impure realms;
Entering a womb and being born;
Being versed in art;
Amused by the company of women;
Leaving the austere practices;
Sitting under the Bodhi-tree;
Conquering the enemies of Mara;
Turning the Dharmacakara of Enlightenment and
Passing into Nirvaa.
71
2.
3.
4.
5.
6.
7.
In the Sambhogakya (Enjoyment Body) these is the selfarisen great compassion. So to be free from the influences of
birth and death of the above body is a spontaneously great
bliss.
8.
9.
72
-VG-m-Vm-yP-z
turning of the Wheel of Dharma71 is a spontaneously great
bliss.
10. Devoid of partiality and seasons or scheduled time, the activity
of boundless compassion of Buddha is a spontaneously great
bliss.
Conclusion:
In this text the essence of the teachings of the Kadampa72 tradition
has been compiled. In order to spread and preach the doctrine of the
Buddha in the Tibetan region of the Himalayas, At Dpankar rjna73
instructed these teachings to his dear disciples like Geshe Dromtonpa
and Geshe Channgawa. The writer of this text Gampopa admits that he
has been able to compile these teachings of Ata with the blessing of the
holy gurus of Kadampa tradition and his tutelary deity ry Tr.74
71.
72.
73.
While turning the wheel of Dharma, Buddha gave his doctrine in three main
phases at three different places, like Varanasi, Ghridhakuta (Vultrue Peak),
and Vaiali. During the first Wheel of Dharma he taught the Four Noble
Truths: during the second, he taught the Perfection of Wisdom Stras, and
during the third, he taught the Stra of Clear Discrimination: the teaching
laying on the basis of only Mind School.
The origination of the Kadampa tradition of Tibetan Buddhism is attached
to the great scholar At Dpankara rijna, who passed it on his close
disciples Domtonpa etc. There are two types of Kadampa traditions as Old
Kadampa and New Kadampa. The teachings on training the mind are the
main teachings of the Kadampa tradition. It stressed compassion, study and
pure discipline. Its teachings were continued by all the other schools.
Kadampa masters lay more emphasis on practical aspects of spiritual
teachings. They continually reminded their disciples to put the teachings
into practice rather than merely reciting scriptural verses.
At:
At was born as the prince of Zahor Kingdom of the Pala Dynasty of
74.
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74
-VG-m-Vm-yP-z
75.
Milarepa:
The great yogi Milarepa was a spiritual teacher of all time. He attained the
Enlightenment in one life time. He was the originator of the magnificent
75
Mah Sddha Nropa was born in the Fire-Male Dragon year in 1016
A.D. in Kashmir. His fathers name was King Zi-be-go-cha (anti-Varman)
and queen mother was Pal-gyi-blo-gros (rimati). When he reached the
age of eleven (A.D.1026), he completely study the Mahyna and
Tantrayn teachings. At that time Kashmir was the learning center of
Buddhism. He acquired a solid knowledge of the essential branches of
76
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learning. But then in 1032 A.D. he was forced to marry. His wife comes form
a cultured Brahmin family. The marriage lasted for eight years, and then it
was dissolved by matured consent.
Although a novice, he was not yet a Bhiku. Thinking that his training
would be incomplete without this ordination, like a man who was thirsty
and determined to get water. When he was twenty-eight he was surrounded
by many Bhiku, headed by the abbot Dharmaguru. He was ordained as a
Bhiku. His name became Chos-kyi-rgyal-mtshan (Dharmadhvja). Under
the guidance of the abbot and his other teachers, he studied the commentary
on the Klacakratantra.
He then proceeded to Pullahari/Pupahari. This place became famous in
the history of Tibetan Buddhism because it was there that Marpa later
received the last instruction from Nropa.
In A.D. 1049 Nropa went to Nlanda where he took part in a religious
philosophical debate. He was successful in this and was elected abbot, a
post he held for eight years. The year of A.D. 1057 was decisive for his
spiritual development. He resigned from his post and set out in search of
Tilopa who had been revealed as his guru in a vision. After an ardent
search which almost ended in suicide he met Tilopa and served him for
twelve years until the latters death in A.D. 1069. Nropa himself died in
the Iron-Male-Dragon Year (A.D. 1100). His mortal remains were preserved
in the Kanika Kanima.
It is characteristic of Nropas unemotional and intellectualist attitude that
he makes each sign of ugliness a topic of analysis. But the vision has
effected a subtle change in him. He becomes aware of the futility and fleeting
character of what we are wont to call the world from within, and in this
awareness dimly emerged into the focus of attention has meaning beyond
the set of facts in which it figures. He is all of a sudden confronted with his
own possibilities.
77
Thus, the great Indian Scholar Nropa obtained the highest tantric
teachings from his root guru Tilopa.
The six Doctrines of Nropa are:
1. Yoga of Psychic Heat
2. Yoga of Illusory Body
3. Yoga of Clear Light
4. Yoga of Consciousness Transference
5. Yoga of Dreams and
6. Yoga of Intermediate Rebirth
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P-P-P-Vz---G--P.
h-q--z-GTh-q--m-q
h-x-dm--dG-q-fz--zh
T-GP
G-fP--h-m-GZ W-h-q--hG-q-G-fP-hP. W-e-z--hG-q-GfP-GZ G-fP--zXh-q-M-m-h-h G-q-e-Eh-q-H-hm-fP-z-mG-fP--zXh-q-x
-VG-m-Vm-yP-z
69
68.
zh-z-Vm-q
SG--h--G- P-B-D-iG-km--z-JP-G--n----Gm-q-hP-G-z-P-z;h-q-fG--Gm-G hP-q-M-q-x-m--zhm-F-Z-eP. h-G-z--zM-hP-Z- h-hG-m-u-z-zh-Vm-D---hz--GZ Im-q-Puh-D---hz-zT-iG P-G-V--D---hz-zMh e-z-v-q-D--hz--z-zT-m -h-hG-;m--P--h;-h-hP-P-n-zz Ehq-hP-n--q-K-ez---hz--P-G-Gm-f-G--q--zh-zVm-q---B zh-z-h-Zh--eP-q-Zh-V--V-zG-G--h-Pm--h-Z-qzG-q-zh-eP-GZ--h-q--- zh-z-h-Zh--m-eP---f-fGeP-q-Zh-m-q-zh-eP--WG
70
-VG-m-Vm-yP-z
69
71
70
hq-m--q h-P-zh-VG-l-X-yP-z-Mh-
Gm-S-D-P-hP-Iz-VG-z-q
m--q--IG-q-n--q
-fz-q-zem-q-hG--m
-Pm--h-v-+-I-hm-h T-hP-
zh-VG-k-q-M--Mh-
zh-Vm-zh-z-P-Gm-m
P-Vz-P-zem-I-z-Gm
h-G-v--dG-h-fG
Pm-H-V--um-km-H
zT-km--h-x--kG T-P-G-m-q-P-d-Vm-q-hq-m--q-m-Gm-VGh-q-;-e-D-V-m--b-q--VG-T-q-G--z-M-q--z-G-V-hP--hq-H-I--GZ-----G--u-- 1016 -+-FP x-mP-G-G-q-Gm--D-qH- Dm-q-P-M-zBP-hP-z-hqm---h--z-b-P- -hz--m-b-k-ohG-hP-Mh-k-f-hG-Gm-q-qa^-b-Vm-q-H --b--q--m-
-zXh-GP-fz-m--q-
zT-GZ-z-h-P-Z-
P--dG-q-D--h
x-z--Tm-hm-GZ-n
dG-q-hh-m-D--fh T-G-GP
hq-m--q-m-m-k-P-K-zP-z-h-q-Im--hP--z-D-q-Vm-q-H -eGq-L-z-Pm-q-f-Th--zTh-q-WG-h-IG-q--m-q-OG
72
70.
-VG-m-Vm-yP-z
73
Glossary
and
Bibliography
Glossary
Tibetan
English
GP-z
Scripture
z--e-Mh
M-Vm-uh-Mh
-Tm-f-Th
V--wP-q
P-d-
f-q
z-q
K-q
K-G
Gbm--z z-q
-H--q
m-PG
-
Z-m
GP-G
Pm-P.
Pm-f
zz-q-G
M-w--b-xm-q-fG-q
-z-SG--fG-q
xG-M-Vm-q
Zm-P
n-dG
M-+
Oz-q-G
;m-z--oP-z
hm-h-zhm-q
m-b-z-q
Ghh--m
+-z
Supreme instructions
Object of knowledge
Practice
Person
The unfortunate rebirths
Superior rebirths
The three moral trainings
The casual perfection vehicle (Stra)
The fruitful vehicle (Tantrayna)
The Great Seal (Mahmdra)
Affliction
Cognition, Thought
Stars
Three obscurations
The conventional appearance
The ultimate Truth
Extremely Profound
Primordial, Begining, Primitive
The four bodies of Buddha
Glossary
O-zN-q
n--q
-VG
uh-q
m-z
i--h-q-G
+-km
h-q-h;-z
kG-q-
G--h
V-+-P-zm
--h-q
f-z-I-GP
h-G
Iz-fz
hh-q
zm-I
im-q
-zm
zG-h
VG-h
G-GZ
-q
P-X
z-z
m-VG-q
dm-
WG-dm-V-zMh
z-hqm
IG-Pm
-z
@-yG
G-N
D--Gmh-q
-o
zG-h-q
hm-h--
P-Bm
Conscientiousness
Detachment
Twofold accumulations
Love
Compassoin
Love, Kindness
Fascinating
Interdependent Origination
The eight worldly things
Abbot, chrya
Awful friend
Violence
Stealing & Robbery
Cheating
Harms for health
Miserliness
Lack of conscientiousness
Meaningless deeds
Self fault
Glossary
Gm-hm-H--z
--P-h
z-GZm
hI-zGG
hP-Iz
fz-
Gm-hm-H-
-dG-q
-
P-P.
h-
z-Vh
V-f-Th-P-zm-h-q
w--tP-z
P-M
P-Vz-VG-b--zBh-q
-hP-q-q
Z-P.
y-Lh
P-G
--zdm-q
Z-GG
zh-q-G
zm-fz
V-z--dG-q
-z-z
D-z-Z-hG
-xm-T-G-q
P-
Gh-PG
O-hG
-fG-q-hm-q
eP-q-Zh
V--hP
-V
G-q
z-b-P-z
-
Glossary
F-z
m-q-V-JP.
x--z
+-I--z
zhG-b-m-q
m--D-bm
-m-q-P-q
z-z--z
P-Mh
GTP-mh--m-q
hm-h
hm-q
G-hqm
hh-q-V-z
uh-q---fz-q
zhG-zeh
Gm-h
Bh--fG-q
kG--fz-q
Attachment
The Land of Jewels
Butterfly
Die with thirst
Self Grasping
Repetition of a parrot
Stealing
Wood-apple
Self mind
Catch by Tuberculosis
Useless deeds
Isolated place
Leader of the people
Strong attachment, Desire
Failing to improve the moral character
Praise oneself
Abuse to others
Unable to support happiness
No tolerance of suffering
V-q-P.
hh-q-zdm-q
+-G
m-H-Iz-q
B-z-h-q-dG
yG-hG
VG-
P-+G-h-q
zdG-P-hrh-q
k-q
h-G
-Tm--Z-P-h-q
M-D---e
w-D-P--m
N--
Om--G-eP.
z-hP--z
m-q-hP-q
wm-q-h-q-V
Evils to a practitioner
Constant faith
Three bodies of Buddha
Spontaneously established
Signs of eminent person
Jealousy
Contenment
Without hidden words
Examination and Analysis
Vows
Tantric Vows (Samaya)
Without discrimination towards beings
Give all victories to others
Accept lose
Illusory body
Empty hand of a destitute
Sons and nephews
Objects of charity
Disadvantage Dharma
Glossary
GP--VP-z
>h-VP.
-G
G-z
-Iz-q--z
Eh-h-Gh-q
-hG
GZG---
h;
Gbm-H-zh-z
hP-q-Pm-m
P-hG-q-V
x-mP-G-V
ze--e-h-dG-q-Gh-h-q
zK--K-h-Z-mZ-h-h-q
V-f-Th---hP-i-z
Permanent Happiness
Little mind
Falsehood
Superior Intention
Impossible work
To contradict, look down
Deer & Antelope
The Primordial Consciousness
Congregations property of monastery
or Lama
Grasping of Phenomena
Perfect Dharma
Inner & outer phenomena
Known, Knowing and Knower
are indifferent
Realizing the practice, practitioner and
the meditation are indifferent
All phenomena are like the dream
10
zhG-m
h-q-V
Gbm-b-kh-
P-uh
F-z
Gm-G-dG-q
-z-zm-hP-m--q
-Hh-q
h-wG-q
m-z-h-q
h-D-m-Zh
n--
n-dG-V-Zh-h--q
Self-Grasping
oP-IG
P-
G-iG
h---hG-z
G---hG-z
Noble Dharma
Live permanently
Material wealth
Illusion
The knowledge of reality
As a deer escapes out of the cistern
Not regretted
Arrow which is shot
Obtain the jewels
Thatness
Fundamental state of Tantric path
Realization of the conceptual cognition
is emptiness
Self-mind
Six realms
Compound Virtues
Contaminaated Virtues
Glossary
O-hG---Vh-q
P-Vz--
hP-Iz-P-z
fm-P-G-Iz-dG
hG-z-zT
w--b-xm-q-iG
wG-q -zhm-q-z
z-Gbm-z
GG-h-z
M-G
--G
M-Vm-z
hI-zT-q
P-P-M
m-
W-h-D--eP-z-h
Pm-P-G
-D-q-Gm
-;m-H-GG-b-D-z
11
12
h-z-zh-P.
zm-z;-H-Gm
v-q-h-q
GP-m
GZ-oP-h-h--v-q
zhG-e-m--v-q
h-h-fG-X
G-q-
P-xG-D-z-Tm
GP-i--h-q
t-z---zm-q
hz--f-H-q
e-z-K-q-uh-q
GP-G
GP-h
zh-z-GG-q-P-q
h--n-I
Elaboration of self-grasping
Infinite grace
Tutelary Deity
The Himalayas, The Snow Land
Stainless Teachings
Endeavouring to Dissemination
Prasangika Madhyamika (Madhyamika
Philosophy which asserts that phenomena
do not exist by their own nature
ultimately)
Sacred songs
Guhyasamaj (particular deity)
Buddha Nature (Tathagatagarbha)
Pramanavartika (Commentary on
Glossary
13
Valid Cognition)
z--zP-q
-f
-h-S.
m-q--zBh
WG-q--zBh
fz-D-q
-hP--z
-zm---G-q
-hP-X-G
Noble disciple
WG-dm-o-G
zhm-GZ
Gb-G
m-VG
G--h
V--hP
B-z-S-x
-F
Different worlds
Individual Liberation
Five Heinous actions
Inspirational Bodhichitta
The engaged Bodhichitta
Skillful person
Action and effect / result
Burn the seed on the fire
Preparation (the generation of
Boddhichittas mind), basis (Emptiness)
and the perfect end (Aspiration)
Two Truths
Ignorance
Attachment
Degenerate Age
Dharmadatu (The sphere)
Rebirth
Morality, Ethics
14
h-q-D-m
P-z-G
zhG-Gm-zX-z
zhG-GG-Z-q
-dG-q
h--f-Th--dG-q
G-zT-f-Th-kG-zS-z
kG-uh-X-z-z+-q
GP-SG
hzP.
zBh-G
i--IP-E
GP-G-G-zhG-h
V--zhG-h
G-z-G-q
Gbm-G-G-q
O-G-q
z-G-q
-z
Glossary
Z--m-q-h
G
z-q
-z
-P-uh-q
m-q
-z-z-h-q
-kP.
G-e
dG-Vh
zz-q-G
P-P-G-m-q
m-bm-;m-H-G-dm
-Gm
z-Gbm
f-P-G--z
z-P-G--z
K-P-G--z
P-xG--zhm
15
Period of practice
Base
Thought, Reflection
Implement
Sexual activities
Hard of hearing
Deceptive mind
Angry, Hatred
Wrong view
View of Externalism and Nihilism
Three Trainings
Ordinarily generosity
Base of all knowledge
Calm abiding meditation
Concentrative meditation
Wisdom acquired through hearing
Wisdom acquired through contemplation
Wisdom acquired through meditation
Thirty seven limbs of enlightenment
16
hzP-q-S.
Five senses of power
ez-S.
Five powers
P-Vz--m-G-zhm
Seven constituents of enlightenment
wG--m-G-zMh
Eight Fold Noble Path
D-kP.
Eagle
-z-m-q
Mount Meru
m-z-Mm-H-P--zMm-q Decorated by the jewel ornaments
Gm-zdm-zT-iG
Sixteen Mahasthaviras
zS-z
Dedication
M-
Great ocean
-
Laziness
z--eP-q-Zh
Profound emptiness
b - ~ - G
Bibliography
(English)
1.
2.
3.
4.
5.
Meaningful to Behold
A commentary to Shantidevas Guide to the Bodhisattvas way of Life
By Geshe Kelsang Gyatso
Tharpa Publication
15 Bendemeer Road
London SW15 1 JX
6.
7.
Bibliography
8.
9.
Prayer Flags
The Life and Spiritual Songs of Jig ten Sumgon
Translated by Khanpo Konchok Gyaltesn
Published by Tibetan Meditation Center
5603 16th Street, N.W
Washington, D.C. 20011
Dictionaries
1.
Tibetan-English Dictionary
By Sarat Chandra Das,
Gaurav Publishing House, 695,
Model Town,
Jalandhar 144003 and Printed at Ram Printograph
(India) New Delhi 110020
2.
3.
Tibetan-Sanskrit Dictionary
By Lokesh Chandra
Printed by the Academys own printing works
The Arya Bharati Mudranalaya
J22 Hauz Khas Enclave
New Delhi 16
4.
Bibliography
Tibetan Books
1.
2.
3.
4.
;m-zP- - -- P-
-hq-v-H-z
-Fm--G-hq-Cm-DP-G-q-zCm-
h-V - h-z m-m -z - f-q- m-q -V - Mm
V-X-K-q-q-zh-m-m-Vm-H-z
-OG-q Dm-q-zh-m-M-
hq-Cm-q -a-hz-zh--V-f-GG-G-z-GZ-DP.
hz- -WG-q -n-zh-h -Dm-m-Zh-G-z -Om-
h-h-z-Gm-m--I
hq-Cm-q -B-z-G
-a-hz-zh--V-f-GG-G-z-GZ-DP.
P-V z- -hq -u h-q--W G-q - -z-hP-I -q G-q-zh-q - M-
M---z- I-q-hP-V-fG-h-zP-q
hq-Cm-q -B-z-G
-a-hz-zh--V-f-GG-G-z-GZ-DP.
5.
6.
7.
8.
9.
10.
--; m-Ez- h
;P-v-m-bm-M-
-G-hq-Cm-DP.
hP -h;- G- h-Vm-
hP-h;--zP-ym----OG-h
=P-G-zh-G-q-hq-Cm-DP.
zh-M-G- h-Vm-
-G-hq-Cm-DP-
hG- G -G-zO G
-Sm--G-hq-Cm-DP.
z -q - v P - G-G - I -q-h m-G-
X-zm-h-h-z-h
hq-Cm-q -B-z-G
-a-hz-zh--V-f-GG-G-z-GZ-DP.
f G-q-Vm-q -M h- - - zem-zT -
-q-q W-Gm--I-f-
hq-Cm-q -a-z;-zMh-Z-BP-G-q
-a-hz-zh--V-f-GG-G-z-GZ-DP.
Bibliography
11.
12.
13.
z h- - hz- - e- z - Vh-Zm-h- - - G- G- h
D-G-G-z
=P-G-zh-G-q-hq-Cm-DP.
-I -M-V -zh-q- P -G- -
h-q-q z-em-m-Vm-Iz
hq-Cm-q -a-z;-zMh-Z-BP-G-q
-a-hz-zh--V-f-GG-G-z-GZ-DP.
i -m-h m-GT G-
h-V-hGP-GTG-G--Mm
hG-q-um-S-z-h;m-VG-M--z
wG--j--jm-P-zm-hq-h-DP-m-I-t-