Patrul KLZ PT 1
Patrul KLZ PT 1
Patrul KLZ PT 1
PART ONE
Kiin-zang La-may Zhal-lung
PART ONE
As transcribed by
Pal-trill O-gyen Jig-me Ch'o-kyi Wang-po Rin-po-ch'e
Diamond-Lotus Publishing
1989
NGA-GYUR NYING-MAY SUNG-RAE
ENGLISH TRANSLATION SERIES
VOLUME IV
Diamond-Lotus PUblishing
P.O. Box 43242
Upper Montclair, N.J. 07043, U.S.A.
ISBN 0-923468-03-X
Introduction xxiii
v
List of Color Plates
vii
viii List of Color Plates
ACKNOWLEDGMENTS
Plates 1-2 and 5-8 have been reproduced from Bod Kyi Tangka, a book
on Buddhist paintings from Tibet. These well-preserved, excellent paint-
ings, done by the best artists in Tibet, are from the archives of the Potala
Palace of His Holiness the Fourteenth Dalai Lama. Judging from their
quality, it would not be overestimating to assume that they were done
during the time of His Holiness the Great Fifth Dalai Lama of Tibet
(1617-1682).
Plate 3 is newly painted by students of the Dzogchen Perna Choling
Meditation Center, Inc., New York, New York.
Plate 4 has been reproduced from an original painting of Kun-k'yen
Jig-me Ling-pa from the private collection of Mrs. Tsede Kazi, President
and spiritual director, the Longchen Nyingthig Buddhist Society, New
York, New York.
Translation and Pronunciation Notes
i u e 0
k kh g it
c ch j n
t th d n
p ph b m
ts tsh dz wrb)
i z y
r I S s
h a
The phonetic transcription system and its pronunciation are as follows:
a as in far p as in pat
i as in fccl p' as on haphazard
l/ as in food b as in bet
ii as in nuisance m as in man
e as in fed ts as in fits
0 as is go ts' as in its him
6 as in French bleu dz as in words
k as in king w as in wake
ix
x Translation and Pronunciation Notes
xi
xii Preface
17 drub-t'ab / sgrub.thabs
18 men-ngag / man.nag
19 lag-len / lag.len
20 man-lam / smon.lam
21 wang-kur / dban.bskur
22 te-gya / gtad.rgya
23 lung-ten / lun.bstan
xviii Preface
ji,34 and they accepted him as their follower. This filled him
with inspiration, and hence he received the class of doctrines
of the treasure store of space-gong-ter-known as Dzog-pa
Ch 'en-po Long-ch 'en Nying-t'ig, This doctrine has the secret
techniques of the zung-juf?5 of Ka-ma and Ter-ma, the redis-
tilled essence of the ocean-like Gyu-de and Drub-de of the
Nga-gyur Nying-ma tradition, having four rivers of transmis-
sion lineage. Even with a single one of these techniques one
can realize Buddhahood, without depending on any other
dharmas. This profound, direct path, difficult to find in this
world, like the udcmbara" flower, is embodied in Jig-me
Ling-pa's work in nine volumes."
Its lineal tradition, which is backed by the initiations for
maturity and liberation, has been held by Jig-me Ling-pa's
direct disciples-e-Ch'o-dag Do-drub Jig-me Tr'in-lay O-zer;
Jig-me Gyal-way Nyu-gu; Chag-sarn-pa Ye-shey L'un-drub;
Pra-ti Ngag-ch'ang Tr'in-lay Do-je; Jig-me Kiin-drol; Jig-me
Lo-sal O-zer; Jig-me Ngo-ts'ar; and so forth - and by their
disciples-Gyal-say Zhen-p'en T'a-yay; K'en-ch'en Padma
Vajra; Jam-yang K'yen-tsey Wang-po; Jig-me Kal-zang; Pe-
rna Tra-shi; Tra-shi Gya-ts'o; Lo-dro Dri-me; A-lag Ten-dar;
Mi-gyur Nam-k'ay Do-je; Ch'o-ying Tob-den Do-je; Re-pa
Dam-tsig Do-je; Do K'yen-tse Ye-shey Do-je; and so forth.
Out of this outburst of a huge nest of scholarly saints, the
chief disciple of Dza Tr'a-ma La-ma-" was Dza Pal-triil 39
(1808-1887), whose spiritual attainment equaled that of his
teacher. It was he who wrote down his Guru's oral instruc-
tions on the preliminary practices, in the work called Kun-
zang La-may Zhal-lung,
and belief that he has not made major errors with respect to
the meaning of the words or their connotations. I feel that if
the Buddhist doctrine is translated into all the prevalent lan-
guages of the world, it will be like opening the door for Bud-
dhism to offer its benefit and help to those, both now and in
the future, who have interest or faith in Buddhism and would
like to put it into practice. As English is known throughout
the world, I am sure that maximum benefit can be derived
through an English translation.
For many years, undermining all difficulties, Sonam Kazi
has taken ardent interest in the Dharma. This has resulted in
the present wholesome work as its fruit, for which I am
expressing my full appreciation and thanks.
This is written on the fifteenth day of the first month of the
Fire Rabbit Tibetan year at Mr. Sonam T. Kazi's request,
made in person and through correspondence received in the
past. May this bring peace and happiness to all.
xxiii
xxiv Introduction
1
2 Kiin-zang La-may Zhal-lung
Part One
The Common Outer Preliminary Practices"
Part Two
The Unique Inner Preliminary Practices?
Part Three
The Instruction on the Ejection of Consciousness,"
a direct method that complements
the main practice of meditation.
4 ngon-dro / snon/gro
5 rdzogs.pa chen.po klon.chen snin.tig
6 t'un-mong ch'i ngon-dro / thun.mon phyi'i snon/gro
7 t'un-min nang-gi ngon-dro / thun.min nan.gi snon/dro
8 p'o-way Tr'i / 'pho.ba'i khrid
PART ONE
5
CHAPTER ONE
1.1 MOTIVATION 2
There are two types [of motivation]:
1. The Broad-minded Bodhicitta Motivation;
2. The Secret Tantric Motivation with a Wide Range of
Techniques.
7
8 Kun-zang La-may Zhal-lung
6 dam-pa-sum / dam.pa.gsum
7 i.e., the Buddha's
10 Kun-zang La-may Zhal-lung
Thus, you should not regard [such things as] the place
where the Dharma is preached, the teacher who preaches it,
and so on, as common, ordinary things that are [usually] seen
by obscured eyes. Rather, assume them to be like five perfect
things,'! and listen with this changed attitude.
Assume the nature of the place to be the perfect Dharma-
dhatu Palace in the Og-min 1 Paradise; the teacher to be the
perfect Dharrnakaya Samantabhadra; and the followers to be
perfect {holders] of the Buddha's mind tradition, Wisdom-
Holders 3 of the gesture tradition, male and female Bodhisat-
tvas, and gods and goddesses. Or, assume the nature of the
place where the Dharma is taught in fact to be the Pe-ma 6
Palace on Zang-dog Pal-gyi Ri-wO;14 the Guru who is preach-
ing the Dharma actually to be O-gyen Pe-ma Jung-nay." and
we followers who are hearing the Dharma to be the eight
Wisdom-Holders, the twenty-five disciples, and dakas and
dakinls, Or, assume the nature of the place to be the perfect
<8> Ngon-par ga-wa" Paradise in the east; the teacher to be
the perfect Sambhogakaya Vajrasattva; and the followers to
be the host of deities of the Vajra race and male and female
Bodhisattvas. Or, assume the nature of the place to be the
perfect De-we-chen'? Paradise in the west; the teacher to be
the perfect Buddha Amitabha; and the followers to be the
perfect host of deities of the Padma race, male and female
Bodhisattvas, and gods and goddesses.
Whichever assumption [you make], have firm faith in the
wheel of the Mahayana Dharma, which has been turning con-
tinuously since time immemorial. Regarding these [visualiza-
tions], know that you are visualizing what actually exists as it
is; you are not visualizing non-existent things as existing.
The Guru embodies in himself all the Buddhas of the
three times.!" As, in essence, his body is the Sangha, his
speech is the Dharma, and his mind is the Buddha, he
embodies the Three Jewels.'? As his body is the Guru,2O his
speech is the Deva." and his mind is the l?akini,22 he
embodies all the Three Basic Divinities.P As his body is the
Nirmanakaya, his speech is the Sarnbhogakaya, and his mind
1.2 CONDUCT26
[The instruction on conduct] is twofold:
1. Conduct That Should Be Abandoned;
2. Conduct That Should Be Adopted.
put in, the vessel will retain nothing. You will not be able to
put the teachings into practice, whatever amount of Dharma
you hear.
[1] Arrogance,
[2] Lack of faith,
[3] Lack of interest,
[4] External distraction,
[5] Inward withdrawal, and
[6] Listening with regret
Are the defilements.
1.2.1.2.1 [ARROGANCE]
Of all the delusive hindrances, arrogance and jealousy are
the two most difficult to recognize; hence, you should observe
your mind minutely. If you are proud of the small spiritual or
temporal knowledge you have obtained and become attached
to it, you will not be able to see either your own inner defects
or others' merits. Therefore, abandon arrogance and always
hold fast to an attitude of humility.
28 rnam.bsad rig.pa
29 ch'ir mi-dog-pay de-pa / phyir mi.ldog.pa'i dad.pa / The four types of
faith are explained in Part Two, Chapter One.
TheDifficulty ofObtaining Leisure and Endowment 17
31 kun.dga'ibo, / S. Ananda
32 gro.biin.skyes / S. Srona
20 Kiin-zang La-may Zhal-lung
kill! Hit, hit!" <20> You will fail to find a place to run to, a
place to hide, a protector, or one in whom you can place your
hope or trust. How can a time when you do not know what to
do be a crossroads of journeying up or journeying down?
The great O-gyen Rin-po-ch'e said:
An insincere disciple
[1] Deceives with a humble tongue,
[2] Treats the Guru like a musk deer,
35 nam-shey I rnam.ses
The Difficulty of Obtaining Leisureand Endowment 25
36 lit. to cross to the other side; i.e., from the conceptual to the non-
conceptual
37 jin-pa / sbyin.pa
26 Kun-zang La-may Zhal-lung
38 ts'id-t'rim /tshul.khrims
39 zo-pa / bzod.pa
40 tson-dru / brtson.'grus
41 sam-ten / bsam.gtan
42 shey-rab / ses.rab
The Difficulty of Obtaining Leisureand Endowment 27
[1] Hell-beings,
[2] Pretas,"
[3] Animals,
43 dal-jor / daI.'byor
44 dal-wa / dal.ba
45 jor-pa / 'byor.pa
46 mi-k'om-pa / mi.khom.pa
47 yi-dag / yi.dvags / hungry ghosts
28 Kiin-zang La-may Zhal-lung
[4] Barbarians,
[5] Long-lived gods,
[6] Heretics,
[7] Those born in periods devoid of Buddhas, and
[8] Mutes48 -
These eight have no leisure.
50 la-lo / k1a.klo
51 sam-ten / bsam.gtan / steadiness of mind
30 Kun-zang La-may Zhal-lung
59 t'a-k'ob I mtha'.'khob
60 Bodhgaya has since been restored and placed under Buddhist
supervision.
61 approximately 350 C.E.
62 a small, cone-shaped image of a stupa cast in clay from a mould
34 Kiin-zang La-may Zhal-lung
67 lung-tog / lun.rtogs
36 Kiin-zang La-may Zhal-lung
71 S. kalpa
72 S. mahakalpa
73 tong-sum / ston.gsum
74 bskal.pa bzan.po
38 Kun-zang La-may Zhal-lung
79 nyig-ma-nga / snig.ma.lna
The Difficulty of Obtaining Leisure and Endowment 41
one may arrive at its shore, if one does not drink from it,
one's thirst will not be quenched.
Although you may enter [the Dharma], if you embrace the
teaching in order to assuage disease, evil spirits, or other
[dangers] in this life, or simply through fear of the sufferings
of the lower regions in the next life, this is called "Dharma as
a refuge from fear."so [Such a motivation] is not suitable for
truly entering the path. Or, if you embrace the teaching in
order to obtain worldly goods in this life, or divine and
human pleasures in the next life, this is called "Dharma in
expectation of benefit"! Having known the entire samsara
to be essenceless, however, if you enter the door of Dharma
in order to attain the path of freedom, this true entering into
the path is called "entering the door of the teaching." <37>
Because the Buddha's teachings are vast and the oral tra-
ditions innumerable, in fact there is no end to the knowledge
that one may acquire. Without the secret instructions of the
Guru, you cannot know the technique of putting the essence
of all the Buddhist teachings into practice.
When Atisa came to Tibet, three followers-namely K'u,
Ngog, and Drom-inquired, "For a person to attain Buddha-
hood, which is more important: following the main teachings
of the Ka-gyur and Ten-gyur or the instructions of the Guru?"
And also:
91 sem-kyey / sems.bskyed
92 dom-pa / sdom.pa
93 ngo-drub / dnos.grub / S. siddhi
94 The number "twenty-four" refers to having the eight dal-wa, as well as
to being free from the sixteen other inopportune states.
The Difficulty of Obtaining Leisure and Endowment 47
such an inspection and [thus] lack even a single one, you will
not have the fortune to practice the Dharma in its true form.
When fulfilling even the small, immediate requirements of
worldly people requires so many causal factors, is there any
reason why you would not need as many interdependent
factors to follow the Dharma, which leads to the ultimate
goal? For example, a traveler may wish to make salted tea.
Many factors, such as a pot, water, fuel, and fire are required
to boil the tea. <43> Out of these factors, single out the fire.
It cannot be produced without many additional contributing
factors: a piece of iron, a flint, tinder, a pair of hands, and so
on. If out of these, say, tinder is not available, the presence
of the rest will not bring about the smallest result, and the
idea of boiling tea must be completely abandoned. Similarly,
the absence of a single quality of leisure and endowment
fundamentally eliminates the opportunity to practice the
Dharma. Therefore, if you examine yourself thoroughly,
surely it is difficult to find all aspects of the eighteen leisures
and endowments within yourself.
The full complement of ten endowments is even rarer than
leisure. Although you may be born as a human being, in a
spiritual center, and with perfect sense organs, if you have
taken a wrong vocation and have no faith in the Buddhist
doctrine, you have only three [of the five endowments found
within oneself). Even if you acquire one of the other two fac-
tors, you will have only four factors in all. Of these [five en-
dowments], to have a proper vocation is the most difficult. If
your three doors of activity are engaged in vice and whatever
you do is done for mundane life only, although you may earn
the fame of being honorable, learned, and so on, in fact you
will have taken a wrong vocation.
Of the five endowments resting with others, you may have
the endowments of the appearance of the Buddha, His
teaching, and the continued availability of the doctrine. But
if you do not undertake [to follow] the Dharma, only those
three factors are present. <44> Even if you do undertake [to
follow] it, merely learning the Dharma or receiving it does
not count as having entered the Dharma. To find the
entrance to the path of liberation, you must have the genuine
48 Kun-zang La-may Zhal-lung
mas of this life. One who discovers this mistake at the time
of death beats his chest with his fists in remorse. This should
not be the behavior of one born as a human being. This is
not at all a good outcome.
It is said in the Bodhicaryavatara:
endowment.
55
56 Kun-zang La-may Zhal-lung
1 CONTEMPlATION ON IMPERMANENCE BY
CONSIDERING THE UNIVERSE, THE OUTER
CONTAINER
The outer universe, which is formed by the common good
merit of all sentient beings, contains worlds [that consist of]
four continents, a cosmic mountain, and divine realms, as
well as a very strong [encircling] fence that lasts for aeons.
[All] these are impermanent, however, and ultimately seven
conflagrations and one deluge- will certainly destroy them.
When this great [cycle of] aeons nears its destruction, all
the living beings, the inner contents of the lower regions;' will
gradually migrate [to the higher regions], until not a single
being remains [in any region] up to [and including] the first
divine region of dhyana." Then, in succession, seven suns will
appear in the sky. The first sun will burn down all the fruit
trees and forests. When the second sun shines, all the brooks
and ponds will dry up. The third sun will dry up all the big
rivers. The fourth will dry up even such large lakes as Mana-
sarowar. The fifth will evaporate the oceans <52> to a depth
of one hundred, two hundred, seven hundred, one thousand,
ten thousand, and eighty thousand fathoms-and also the
remaining depths-until ultimately [the last remaining bit of]
water, a quantity which could be contained in a hoofprint, will
evaporate. As the sixth sun rises, the land masses along with
the snow-mountains will be burned away. The seventh sun
will burn away [in every world-system]: the cosmic mountain,
2 CONTEMPlATION ON IMPERMANENCE BY
CONSIDERING THE LMNG BEINGS, THE INNER
CONTENTS
Of the sentient beings that exist between the summit of the
world and the bottom of hell, not a single one can escape
death.
From the Nya-ngen Sel-way Tring-yig:
Nagarjuna said:
3 CONTEMPLATION ON IMPERMANENCE BY
CONSIDERING NOBLE BEINGS
During this present enlightened aeon, seven Buddhas have
already appeared-namely, Nam-par-zig, Tsug-tor-chen, and
so forth-accompanied by an unimaginable number of Sra-
vakas and Arhats" as their followers. Although they helped
innumerable suitable beings by preaching three types of doc-
trines, only the last phase of Sakyamuni Buddha's teaching
now remains. All those Buddhas have entered nirvana, and
their Dharmas, except for [Sakyamuni Buddha's teaching],
have gradually disappeared as well. Also, during the time of
the present Buddhist teaching, there have been many great
Sravakas, each of whom has been followed by a group of five
hundred Arhats. Yet all of them gradually attained nirvana,
leaving behind no mortal remains.
Besides these, there were the five hundred Arhats in India
who held council and compiled the teachings of Buddha, <57>
the Six Ornaments? and Two Excellent Ones," the Eighty
Mahasiddhas, and so on. Although they all attained the wis-
doms of the spiritual path, had foreknowing powers, and per-
formed miracles with great ease, the fact that such [great]
beings once visited the earth is now known to us only as his-
tory. Not a single one of them actually exists anymore.
In Tibet, the land of snow-mountains, at the time when the
Second Buddha of O-gyen preached the Dharma that effects
spiritual maturity and liberation, the [Second Buddha's]
9 lit. the ruler, subject, and great siddhas [who make up] the twenty-five
[disciples of Guru Padmasambhava]
10 lit. ancient; the original school of Buddhism in Tibet
lllit. new; the later schools of Buddhism in Tibet
12 t'o-yor / tho.yor / a cairn used as a boundary marker
13 lung/ rlun / flux
62 Kun-zang La-may Zhal-lung
4 CONTEMPLATION ON IMPERMANENCE BY
CONSIDERING TEMPORAL LEADERS
Even well-accomplished gods and sages, who can live for
aeons, cannot escape death. Powerful lords such as Brahma,
Indra, Visnu, and Siva can live for aeons, have bodies 5,000
leagues tall, and possess glamour that outshines the sun and
moon, but even they cannot escape death. <59>
From the Yon-ten Dzo:
Others, such as gods and the sages among men who have
the five foreknowing powers and the miraculous power to
travel through space, ultimately cannot escape death either.
From the Nya-ngen Sel-wa Surra:
5 CONTEMPLATION ON IMPERMANENCE BY
CONSIDERING VARIOUS ANALOGIES
When you consider the evolution and devolution of this
aeon, it too is impermanent. <61> In the days when the aeon
began, all men radiated their own light, for there were no sun
and moon in the sky. They could travel in space by their
miraculous power, their bodies were many leagues in height,
and for food they had ambrosia. As regards pleasure, happi-
ness, and prosperity, they challenged the gods. The effects of
delusion and evil deeds, however, have gradually reduced us
to what we are now.
As the delusion in men becomes more and more coarse,
our longevity and fortune will continue to deteriorate, until
our life span reaches a maximum of ten years. [One after an-
other], three ages of virulent disease, [the invention of new]
weapons, and famine will flourish, causing most of the beings
of this world to disappear. Then the Dharma prohibiting the
15 Tadzhikistan, or Persia
64 Kun-zang La-may Zhal-lung
poverty. Those who formerly were poor and weak now have
fame, power, and wealth. All these changes are within the
realm of impermanence.
In our individual families as well, all of our ancestors who
were ever born are dead, reduced now to mere names. OUf
own sisters, brothers, and many other [relatives] have passed
away. They have fallen prey to [the passing of] time, and it is
now difficult to know anything of their whereabouts. There
are many powerful and wealthy men who were seen last year
waving their fame like a banner and being regarded as the
ornament of the country, who this year have completely dis-
appeared, leaving only the traces of their names behind. No
one can tell if those of might and wealth who just now are
enjoying public appreciation will be found in the same posi-
tion at this time next year, or even next month! <64>
How many of your domestic animals-goats, sheep, dogs,
and so on - have died in the past, and how many have you
now? If you consider what ultimately will happen to the
remainder, you will find that they too have an impermanent
nature. Of those people who were alive one hundred years
ago, none can now be found who have escaped death. All the
living beings of the present world will also die within one
9.
hundred years, without a single one remainin Therefore, it
is obvious that neither the outer container! nor the inner
contents'f has a permanent nature or any dependable quality
as such.
19 1u / klu
The Impermanence ofLife 67
Think from the core of your heart that you will accomplish
these four resorts of the Ka-dam-pa teachers. <69>
The privileges enjoyed by a great person and the might of
a heroic force are impermanent. Even so powerful a king as
Nga-Iay-nu.P who ruled the four continents as a universal
monarch of the golden [age], who held supremacy even over
the Trayastrimsa heavens, who sat on the same throne with
Indra, and who had the power to turn away the attacks of the
demi-gods, ultimately fell to earth and died with his desires
still unsated. No king, official of a spiritual or temporal
leader, provincial administrator, or the like has ever con-
stantly enjoyed the same high fame and position. There are
many cases when a powerful official who interpreted the law
for others the year before, this year finds himself sleeping
behind bars! What will you do with impermanent power and
prestige? It is better to determine to attain Buddhahood, a
state that is never affected by deterioration or degeneration,
a state worthy of worship by all sentient beings, including the
gods.
Similarly, friend and foe are also impermanent. When
Arya Katyayana once went out for alms, he saw a house-
holder holding a baby on her lap, <70> relishing a fish, and
throwing stones at a bitch that was snapping at the
[discarded] bones. Through his intuition, the Arya saw that
the fish had been her father in this life, her mother had been
reborn as the bitch, and that the baby was an enemy she had
killed in her previous life,22 who was now reborn as her child
for reasons of karmic retribution. So he said:
21 S. Mandhata
22 The text literally refers to the baby as being an enemy who had killed
the mother in her previous life, rather than an enemy who had been killed
by the mother. The logic of the story indicates the latter reading; hence,
the text is assumed to contain a calligraphic error here.
70 Kiin-zang La-may Zhal-lung
2J nyi.'og / S. Aparanta
24 The sequence of showers is different in other references to this event.
The Impermanence ofLife 71
25 rules governing the ethics and conduct of Buddhist monks, nuns, and
novices
72 Kiin-zang La-may Zhal-lung
26 kyo-shay/ skyo.sas / the feeling of regret for the sufferings you have
experienced hitherto and for the sufferings you will continue to experience
until you attain realization
27 dag-dzin / bdag.'dzin
28 dag-me-kyi ye-shey / bdag.med.kyi ye.ses
29 p'ag-pay sa / 'phags.pa'i sa
The Impermanence ofLife 73
6 CONTEMPlATION ON IMPERMANENCE BY
CONSIDERING THE UNCERTAIN CAUSES OF DEATH
Although death is certain for the human beings of this
earth from the moment of birth onward, the manner, cause,
and time of death are uncertain. When, where, how, and
from what one will die are indefinite for everyone. There are
more causes of death than there are causes to live in this
world.
30 gtor.zan / small balls made of roasted barley flour that are offered to
the pretas, usually accompanied by milk and water
74 Kiin-zang La-may Zhal-lung
7 CONTEMPLATION ON IMPERMANENCE BY
INTENSELY REMEMBERING IT ALWAYS
Under all circumstances, contemplate on death alone.
While walking, sitting, and lying down, always think, "This ac-
tivity may be my last worldly activity." Express this vocally, as
well. Mentally also, meditate deeply on it. When you are
traveling to another place, think, "It is possible that I may die
there and hence never return to my starting place." While
you travel, or when you are tired and sit on a roadside bench,
think, "I may die at this very place." Wherever you sit, pre-
sume that you may die at that very spot. When going to
sleep, think, "It is uncertain whether I will wake up tomorrow
morning or not, since I may die in this bed this very night."
When you wake, think, "It is doubtful whether or not I will
sleep again this evening, for I may die during the day." Thus,
from the core of your heart, intensely contemplate on death
alone.
In the past, when the Ka-dam-pa Ge-sheys went to bed at
night, they were never sure if they would need fire the fol-
lowing morning; therefore, they never preserved their fire
under ashes. <78> They even kept their cups upside-down.
They anticipated death from moment to moment. Do as they
did.
However, contemplation on death alone is not enough. It
is only the noble Dharma that can benefit you at the time of
death. Always [act] in conjunction with remembrance'" and
38 nyam-pa-nyi / mnam.pa.nid
39 conceptual ideas with regard to anything in this world
80 Kiln-zang La-may Zhal-lung
40 jam-pa / byam.pa
41 nying-je / snin.rje
The Impermanence of Life 81
83
84 Kiin-zang La-may Zhal-lung
If this entire earth were made into mud pellets the size
of an Indian juniper seed, and they were then used to
count the number of mothers in a single being's mater-
nal lineage, by saying, "This is her mother, this is her
grandmother, this is her great-grandmother... ," and so
on, the earth would be exhausted, but not the members
of that being's chain of ancestral mothers.
4 nyal-wa / dmyal.ba
TheMisery ofSamsara 87
smith's shop, and when one sets foot there, one finds no
pleasure. They are a mass of tongues of fire, always burning
furiously.
S yang-so / yan.sos
6 yangso-pargyur-chig / yait sos.par gyur.cig
7 as used here, "day" means 24 hours
8 rgyal.chen rigs.bzi / S. caturmaharajika
9 1,620,000,000,000 human years
10 t'ig-nag / thig.nag
88 Kiin-zang La-may Zhal-lung
11 sum.cu.rtsa.gsum / S. trayastrimsa
12 12,960,000,000,000 human years
13 dii-jom / bsdus.joms
14 'thab.bral / S. yama
15 103,680,000,000,000 human years
The Misery ofSamsara 89
35 the-dang / ze.sdan
36 N.B. Although the quotation in this paragraph begins and ends in the
first person singular ('1'), in this sentence it shifts to the first person plural
('we'). For uniformity, this translation has used 'I' throughout the
quotation.
3? nying-je / snin.rje
38 drang-nyal-gye I gran.drnyal.brgyad
The Misery ofSamsara 95
39 ch'u-bur-chen I chu.bur.can
40 ch'u-burdol-wa I chu.bur rdol.ba
41 so t'am-t'am-pa I so tham.tha~.pa
42 a-en'u-cn'u I a.chu.chu
43 kyi-hu don-pa I kyi.hud 'don.pa
96 Kiin-zang La-may Zhal-lung
48 nyi-ts'e-waI ni.tshe.ba
49 1I1Oth of a sang, a unit of currency; lessthan one ounce
98 Kun-zang La-may Zhal-lung
52 yi-dag / yi.dvags
53 chi-yi drib-pa-chen / phyi'i sgrib.pa.can
102 Kim-zang La-may Zhal-lung
These pretas [are the victims of] other pretas who use their
bodies as an abode, and who [ultimately] eat them. Besides
this, the various indeterminable sufferings [they undergo] are
unimaginable.
'I would rather eat my own flesh than eat your food.' Simi-
larly, the food I sent to my relatives was eaten by my maid-
servant. When I questioned her, she said, 'Why shouldn't I
take my own pus and blood rather than steal your food?'
"I thought, 'May I be reborn in the same place [as they] to
watch these beings reaping the fruit of their individual kar-
ma.' So I was born as a powerful female preta. Otherwise,
since I had offered alms to the Arya, I would have been
reborn as a god in the Trayastrimsa Heaven.
"If you happen to visit the village where I lived, please
speak to my daughter, who leads an indecent life. Tell her
that you saw her parents, who asked you to inform her that
the fruits of her karma will be ugly, and that she should give
up her unwholesome and sinful vocation. If she does not
believe that you [really spoke with me], tell her that in the
house of her former father are [hidden] four iron pots filled
with gold, a gold walking stick, <109> and a water-purification
vessel." From time to time, she should offer [portions of]
that [wealth] as alms to the great Arya Katyayana [and
request him] to dedicate the merit by calling our names. That
will make this karma lessen and exhaust it entirely."
This was what she said.
In the same way, when Guru Dze-ta-ri went to the country-
side, an ugly female preta, the mother of five hundred chil-
dren, said to the Guru, "My husband left for Bodhgaya twelve
years ago in search of food but has not yet returned. If you
go that way, please tell him that if he does not return at once,
all the children will die of hunger."
"What does your husband look like? Since all pretas look
alike, how will I recognize him?"
"You will never mistake him," she replied. "He has a big
mouth, a dented nose, [half-]blind eyes, and he is branded
with the nine marks that make a body ugly."
58 dis-dro / dud.'gro
TheMisery ofSamsara 107
on; tigers, leopards, otters, and foxes are killed for fur; musk
deer are killed for musk; wild asses, wild yaks, and so on are
killed for flesh and blood. It is exceedingly miserable for
them to be born in bodies that simply provide the cause of
their death.
Those animals that are dependent on human beings are so
foolish and stupid that even when butchers approach them
with knives in order to kill them, the [animals] simply look at
them with innocent eyes, and do not even have the sense to
run away. Similarly, they are milked, loaded with burdens,
castrated, pierced through the nose, used for ploughing, and
subjected to many other kinds of servitude and exploitation.
In fact, not a single animal escapes experiencing all of
these tortures. Although the backs of pack horses may be
entirely covered with sores, they are still used for carrying
loads and for riding. <114> When they are unable to walk
[any further], they are beaten with whips and stones. That
they might have difficulty or pain is not even considered.
Cattle and sheep are exploited until they are on the verge of
death due to old age. When they grow old, they are either
killed by their owners or sold to butchers. Thus, almost all of
them are slaughtered, and hardly any of them die a natural
death.
[The extent to which animals] experience these kinds of
suffering is inconceivable. Therefore, when you see these
suffering beings, imagine that you are they, and consider care-
fully the magnitude of their suffering. In general, contem-
plate on having strong compassion for those born in the
animal region, and, in particular, if you have dependent
domestic animals, treat them with love and affection. There
are no [animals], including tiny beings like insects and flies,
that fail to feel pleasure and pain, and all have played the
role of your parent. Hence, practice the development of
loving kindness and compassion towards all of them, in the
full knowledge of the three perfect principles.
Thus, wherever [beings] are born in the three lower
regions, they suffer many different kinds of severe torture for
long periods of time. Since such beings are foolish and igno-
TheMisery ofSamsara 109
60 N.B. The last two subsection headings have been interchanged so that
they correspond to the order in which the subsections appear in the text.
61 gyur-way dug-ngal / 'gyur.ba'i sdug.bsnal
62 dug-ngal-gyi dug-ngal / sdug.bsrial.gyi sdug.bsnal
The Misery of Samsara 111
68 a female yak
69 a thin stick wrapped with cloth at one end, used as a stirrer for
roasting barley
114 Kiin-zang La-may Zhal-/ung
70 the four types of birth are birth from a womb, birth from an egg, birth
from warmth and moisture, and miraculous birth
71 S. gandharva I a non-corporeal being that feeds on odors I An analogy
is being made between a dri-za and the consciousness skandha, both of
which are devoid of a physical body.
72 mer-mer I mer.mer IInur-nur I nur.nur II tar-tar Iltar.ltar II t'rang-gyur I
mkhran.gyur /I gor-mo I gor.mo
73 si-pa lay-kyi lungI srid.pa las.kyi rlun
74 such an iron slab is used for making leather thongs
TheMisery ofSamsara 115
die together. Even if both of you do not die, you will experi-
ence suffering equivalent to death.
The great O-gyen Rin-po-ch'e said:
Both mother and child take half a step towards the land
of the dead.
Except for the mother's jaw, all the other joints of her
body will open.
Even after the delivery, when you fall onto the mattress,
[you suffer as though you were] being dropped into a thorny
ditch. When the membranes are removed from your back,
[you suffer as though you were] being skinned alive. < 122>
When your excrement is cleansed, [you suffer as though you
were] being lashed with a thorny whip. When your mother
takes you in her lap, [you suffer as though you were] a bird
being carried away by a hawk. When your head is anointed
with butter, [you suffer as though you were] being tied up and
thrown in a ditch. Thus, you experience all these kinds of
misery. Later, when you are kept upright, you are enveloped
in a slush of filth. Whether you are hungry, thirsty, or sick,
whatever sufferings you may have, you can do nothing but cry.
Once you have been born and have entered the prime of
youth, you feel as if you are physically growing. But, in fact,
your life is growing shorter day by day, as you come nearer
and nearer to death. You then engage yourself in worldly
business that has no completion or end, like ripples of water
that follow one after the other. Since all such activities are
connected with sin, they offer the cause for visiting the lower
regions, and hence they bring nothing but extreme misery.
It is said:
As he has said, the more wealth you have, the greater the
worry you suffer. For example, suppose you have a horse.
You must concern yourself [with the possibility] that it may
be taken away by an enemy, stolen by a thief, or that grass
and fodder may be in short supply. Misgivings like these cre-
ate worries as large as the horse itself. Similarly, if you have
a sheep, you will have misery as large as the sheep. Even if
you have only a piece of brick tea, you will certainly have
122 Kiin-zang La-may Zhal-Iung
them to get free from the depths of the three lower regions.
Nothing can be more harmful than this.
As for the children themselves, first they take the physical
essence [of their mothers' milk], then they take the food from
[their parents'] mouths, and finally they take the wealth from
their parents' hands. You may show them affection, but you
will be rebuffed. Even if you give them, without attachment,
all the wealth you have earned throughout your life by under-
going suffering, misery, and enduring hostile words, they will
not be grateful. If you give your son the gift of a silver ingot
as large as a teapot, he will not feel the amount of happiness
a common person feels over the gift of a handful of tea
leaves. He will only think, "Sure it's mine, it's my father's
wealth." Also, sons and daughters vie for their own family's
wealth. You receive no gratitude for giving them wealth. If
you give them wealth, they will demand more. They will even
take a beautiful glass bead counter from your rosary by beg-
ging for it. If things turn out well, a daughter brings glory to
others and no benefit to her own family. If things go wrong,
she flops at the door of her parents or cousins and creates
misery. <132>
All your other relatives look on you as a god when you are
wealthy, happy, and have everything. They help you as much
as they can. Even if you do not want anything, they offer you
food and wealth. But if your fortune diminishes, even though
you have not done them wrong in the least, they will look on
you as an enemy. They will harm you [in return] for the help
you gave them. Thus, in sons, daughters, and other relatives
there is not the slightest essential value.
Je-tsun Mi-la said:
And also:
And also:
how much they may dislike them, must suffer nothing but
these. Because of their past karma, royal subjects, serfs, and
the retinue of the wealthy have not a moment of indepen-
dence. <135> Against their wishes, they are dominated by
their masters. If they are tortured enormously for a trifling
mistake, they have no recourse. Even if they are led to the
gallows, they cannot help going along, as they are powerless
to run away. One always meets with things one does not
want.
The great Kun-k'yen [Long-ch'en-pa] said:
77 lha-min / Iha.min
78 pag-sam-shing / dpag.bsam.sin
79 nye-wang / ne.dban
130 Kun-zang La-may Zhal-lung
Nagarjuna said:
83 byams.pa / S. Maitreya
84 The gods and demi-gods are treated as one here.
TheMisery ofSamsara 133
85 gcun.dga'ibo / S. Nanda
134 Kiin-zang La-may Zha/-/ung
86 kun.dga'.bo / S. Ananda
TheMisery ofSamsara 135
1 laygyu-dray I las rgyu.'bras II The cause and effect of action (S. karma).
2 pang-ja mi-ge-way lay I span.bya mi.dge.ba'i las
141
142 Kiin-zang La-may Zhal-lung
1.1.1 ](J~~IN(;4
castrated rams and the like are also destined solely for
slaughter. When sheep are infested with lice, about one bil-
lion insects on the back of each sheep are killed. Thus, one
who owns a flock of one hundred sheep will surely take re-
birth in hell at least once.
Countless sheep are killed for a girl when she celebrates
her wedding, when the dowry is offered, and when she is
taken to the bridegroom's home. <154> Thereafter, when-
ever she visits her parents' home, [a lamb or other] sentient
being is invariably killed. Accordingly, if she is served any
vegetarian food when her friends and relatives entertain her,
the hypocritical girl shows displeasure, eating it as though she
does not know how to move her jaws. But when a fat sheep is
killed, and a considerable quantity of its breast, entrails, and
so forth is placed before her, with great pleasure she picks up
a knife and begins to eat, making loud munching noises, like
a red-faced ogress. On the following day, she returns to her
home, carrying the bloody carcass like a hunter. She is even
worse than a hunter, though, for when she goes out, she never
returns empty-handed.
Also, intentionally or otherwise, children kill countless
living beings while playing. During the summer, innumerable
beings are killed during the various steps of cultivation.
Hence, like demons, we human beings spend our time killing.
Think about the dri,6 who are exploited throughout their
lives, to whom you owe gratitude for having been fed with
their milk, as though from your own mother. Even they are
eventually killed so that humans can enjoy their flesh and
blood. Thus, we are even worse than demons.
The act of killing is accomplished by the four conditions of
sin. <155> For example, take a hunter killing an animal.
When he actually sees a wild animal, such as a stag or a musk
deer, he makes no mistake in discerning that it is this or that
animal. Thus, [1] he knows that the object [to be killed] is a
sentient being. Developing the desire to kill it, he generates
[2] the intention to kill. The bullet, arrow, or the like that
strikes the vital point fulfills [3] the means adopted for killing.
6 female yaks
The Cause and Effect ofKarma 145
Not only are people who ask someone else to kill equally
responsible [for the sin], but so also are all those who express
satisfaction over the accomplishment of the action. Under-
stand that the sin of killing one animal is not divided among
many people: rather, each individual involved bears the total
sin of killing that animal. <157>
12/og-yem / log.g-yem
150 Kun-zang La-may Zhal-lung
13 dzun I rdzun
14 dzun p'al-pa I rdzun phal.pa
15 dzun ch'en-po I rdzun chen.po
16 mi-en'o la-may dzun I mi.chos bla.ma'i rdzun
The Cause and EffectofKarma 151
[various] deceptive means. Some say that they have seen the
gods, and therefore the gods should be worshiped. Some say
that they have seen the evil spirits, and therefore these
[spirits] should be punished. Almost all these [statements]
are lies, entirely intended to deceive others.
Do not heedlessly place your confidence in impostors.
Rather, with regard to the problems of this life and the next,
it is vital that you depend on a knowledgeable and simple
Dharma practitioner who manifests externally what he is
internally. While a slight foreknowing power of the worldly
type can be attained at the mundane level, its [manifestation]
will be of an intermittent nature and its accuracy will vary.
Transcendental foreknowing power is only possessed by those
who have attained the higher spiritual levels. Such persons
are extremely rare.
17 t'ra-ma / phra-ma
18 ngon-t'ra / mnon.phra
152 Kiin-zang La-may Zhal-lung
Ilkog.phra
19 kog-t'ra
20 ts'ig-tsub
I tshig-rtsub
21 ngag-kyall nag.kyal
The Causeand Effect ofKarma 153
22 kor / dkor
23 i.e., wrongfully acquired
24 wang / dban
25 kye-rim / bskyed.rim / to create systematically from emptiness and to
withdraw again into that very emptiness towards the end; the process of
Mahayoga meditation
26 dzog-rim / rdzogs.rim / to deal with the already existing psychic air
(lung) as the basis of practice, dissolving finally into emptiness; the process
of Anuyoga
27 the pre-Buddhist, indigenous religion of Tibet
154 Kiin-zang La-may Zhal-lung
1.1.8 COVETOUSNESS 29
To covet is to think repeatedly of possessing attractive
things that belong to others, and also, to contemplate on ways
to acquire those objects. <166> It includes even the smallest
mental hungering for another's property.
anyone; that thorns that have sharp points are not sharpened
by anyone; and that the colored spots of peacock plumes are
not painted by anyone-these [things] exist this way on their
own. Similarly, whatever one perceives in this world-good
or evil, happiness or unhappiness-[must also] exist this way
on its own.
According to this faith, previous karma, previous life, life
hereafter, and so forth, do not exist. To hold such scriptures
as authentic and to follow them, or even if one does not, to
harbor the doubt that any of the teachings of the Buddha, the
oral traditions of the Guru, or [their transcriptions] in the
literature of the learned might not be true, and to' disparage
them, are all contrary views.
36 S. Saddharmasmrtyupasthanasutra
The Causeand Effect ofKarma 157
ings. Both monks and benefactors alike will bear the penalty
for killing. The food offered by the benefactor should be re-
garded as impure charity; [subsequently] it becomes improper
food for those who accept it. It brings more demerit than
merit. Unless one has achieved the power of instantaneously
restoring life to the dead, there is no way to escape being
contaminated by the sin of taking life. [Accepting such of-
ferings] will certainly bring harm to the lives and prosperity of
the Lamas. <169> Unless they can guide the consciousness
[of the slaughtered animal] to the Heaven of Great Bliss, they
should try their best to shun the karma of killing.
If you hold contrary views even for a moment, all your
vows will be destroyed. You will not be admitted into the
Buddhist fold. Your body [that enjoys] leisure will change
into one without [leisure]. Once your mind has been affected
by contrary views, even meritorious deeds will not take you
on the path to liberation, and there will be no one from
whom you can ask pardon" for the sins you have committed.
and regret, their past sins, and vow not to repeat them in the
future. As an antidote for bad karma, you should endeavor
to earn merit, avoid committing sin, and so forth.
Because you took what was not given, you suffer from
poverty. Even if you have a little wealth, it will be snatched
away or stolen, or you will have to share it in common with
your enemies. Hence, it is better that those who have no
property and wealth earn a spark of good merit, rather than
make mountain-like efforts to [obtain] wealth. If, in the past,
you did not give in charity-which would have provided the
enjoyment of wealth in this life-at present, even great efforts
[to obtain wealth] will not help.
Consider the amount of wealth that most robbers and
thieves obtain on a single occasion. If they were always suc-
cessful, they could not possibly find a place on earth to store
it [all]; <172> but professional robbers and thieves ultimately
die of hunger. Similarly, we see that those who engage in
business or who live on gifts for spiritual services, no matter
how great an amount [they may collect], do not find [their
wealth] to be of much help. [On the other hand], since they
have the fruits of previous charity to enjoy, many people
make no effort at all, yet throughout their lives their wealth
never leaves them. If you seek wealth, you should make
offerings [to those who have transcended samsara], and give
charity [to the needy].
In this world of karma, whatever you do in the early part
of your life will largely bear fruit in the later part of your life.
If your action is connected with something extraordinary, you
can experience an instantaneous effect as well. Therefore, if
you engage in unfair business practices, stealing, and so forth
with the hope of gaining wealth, this is called "action contrary
to your wishes." You will not escape the region of the pretas
for many aeons. Eventually, in this very life as well, you will
experience in advance the [future] effects of your bad actions.
You will become poorer and more unfortunate. Even if you
have some wealth, you will be powerless to enjoy it. Because
of greed, the more you get, the more you will feel your
poverty and need. Your wealth will become the cause for
The Cause and Effect ofKarma 161
44 ser.skya / S. Pandu
i
45 ch'u-sinnyay-rtg chu.srin na'i.rigs / a creature having the upper body
of an alligator and the tail of a fish
The Cause and EffectofKarma 163
freedom for aeons, and even after leaving that life, he is said
to have been reborn in hell. Again, one nun called another
[nun] a bitch. As an effect, she was reborn as a bitch five
hundred times. There are many such instances.
Learn how to speak gently at all times. In particular, [re-
member that] it is difficult to say where extraordinary beings
and Bodhisattvas are to be found. Therefore, it is advisable
that you learn to treat everyone as a pure being, to speak of
their virtues, and to praise their good qualities. <176> If you
criticize or speak badly of a Bodhisattva, the penalty incurred
is said to be even heavier than that [incurred] for killing the
beings of the three realms.
It is said:
Because of taking that which was not given, you will be re-
born in a land where crops are exposed to constant blight and
hailstorms, where trees do not bear fruit, and where famine
prevails.
Because of sexual misconduct, you will live in a place
where things are unsanitary, and where there are swamps and
unwholesome conditions. <177>
Because of telling lies, your wealth will be unstable, your
mind will always be nervous, and you will meet with threat-
ening conditions.
Because of slanderous speech, you will live in a place that
has precipitous gorges, making it difficult to travel.
Because of harsh words, you will be reborn in an unpleas-
ant place where there are rocks, rubble, and things such as
thorns.
Because of idle talk, you will be reborn in a place that
yields no harvest, despite cultivation, and where the seasons
are irregular and undependable.
Because of covetousness, you will be reborn in a place
where harvests fail, and where many sufferings arise because
of bad circumstances.
Because of ill will, you will be reborn in a country that
always suffers from many dangers and afflictions.
Because of contrary views, you will have a life with little
wealth and few protectors and friends.
For example, when a bird flies very high in the sky, its
shadow seems to be invisible; however, it is not that the
shadow does not exist. Eventually, wherever [the bird]
alights, there the dark shadow will appear. Similarly, the
effects of good and bad actions may not be evident at the
moment; but, eventually, inevitably, they will descend upon
you. When even Buddhas and Arhats, who have dissolved all
the obscurations of karma and delusion, must suffer for their
170 Kun-zang La-may Zhal-lung
54 'phags.skyes.po / S. Virudhaka
55 S. parivrajika / a sect of wandering mendicants
56 'od.srun rdzogs.byed / S. Purana Kasyapa
The Cause and Effect ofKarma 171
The householder lifted the lid of the pot, looked in, and
said, "It's meat!"
The monk also saw it as meat. Taking the monk and
handing him over to the king, the householder said, "He has
stolen my calf. Punish him."
The king put the monk into a pit. Some days later [the
householder's] cow found her calf. The householder re-
quested the king to release the monk, for apparently he had
not stolen the calf. But the king forgot to pass the orders,
and Rawati was not released for six months. Many of his dis-
ciples, who had obtained miraculous powers, then flew in the
sky, came to the king, and said, "This monk is free from
blame. Please release him."
The king then went to release him. When he saw the
monk suffering terribly, he became very regretful.
"My delay has made me earn a great sin," he said.
"It's all right. The mistake was my own," replied the
monk.
"What sort of bad action did you perform?" inquired the
king.
"When I was born as a thief in the past," said the monk, "I
stole a calf. As its owner chased me, I ran away and left the
calf in front of a Pratyekabuddha meditating in the forest.
The Pratyekabuddha was arrested and put into a ditch for six
days. The fully-matured [effect of my bad action] caused me
to experience the miseries of the lower regions for many re-
births. In this life, too, I have experienced misery. <187>
This is the last of the fully-matured [effect]."
Likewise, in India, the son of King De-cho was given a
seamless brocade cloth by his mother. At this he said, "I
won't wear it yet. I'll wear it when I obtain the kingdom."
"You will have no occasion to acquire the kingdom," his
mother replied. "Normally, when a king dies, his son gets the
kingdom; but your father has the same life span as Guru
Nagarjuna, As long as Nagarjuna does not die, neither will
[your father]. Since Nagarjuna has control over his life, his
life is unlimited. Hence, many of your grandchildren will die
without acquiring the kingdom."
"Is there any remedy for this?" asked the son.
The Cause and EffectofKarma 173
57 na.las.nu / S. Mandhata
The Causeand Effect ofKarma 175
58 e-la'i-dab / S. Elapattra
59 kiln-long / kun.slon
176 KUn-zang La-may Zhal-lung
61 sem / sems
The Cause and EffectofKarma 179
64 ni.'og I S. Aparantaka
65 ta-wa Ilta.ba
66 cho-pa I spYod.pa
182 Kun-zang La-may Zhal-lung
He further said:
As he said, the more you realize the real nature of the ul-
timate truth,67 the more cautious you should be in dealing
with the law of cause and effect.
P'a-dam-pa Rin-po-ch'e was asked, "Will sinful actions
bring any harmful result if they are committed after the real-
ization of sunyata?"
"If sunyata has been realized, there is no reason to sin.
Realization of sunyata and the birth of compassion should be
simultaneous," he replied.
Therefore, if you want to follow the completely pure Dhar-
ma, you should pay attention principally to adopting [good
actions] and renouncing [bad] actions, <200> and to observing
the doctrinal view and [proper] conduct harmoniously.
You should measure the growth of your understanding of
the explanation of the cause and effect of karma by Je-tsun
Mi-la's attainment. His followers said to Je-tsun Mi-la,
"From what we see of your activities, they seem beyond the
understanding of an ordinary person. Je-tsun Rin-po-ch'e,
from the very beginning, you must have been a reincarnation
of either Vajradhara, or the Buddha, or a Bodhisattva.
Please be kind enough to tell us."
"Your remark that I must be a reincarnation of either Vaj-
radhara, the Buddha, or a Bodhisattva is an expression of
faith in me," Je-tsun Mi-la replied, "but there can be no
greater derogatory remark against the Dharma than this. To
begin with, I committed such heavy sins by means of black
magic and hailstorms that I thought I would certainly be re-
born in hell. Therefore, I practiced the Dharma with one-
pointed effort. Because [I employed] the most powerful
tantric methods, extraordinary virtue grew in my mind. You
fail because you lack diligence and belief in the cause and ef-
As stated, you can turn anyone with whom you have con-
tact toward the sublime Dharma through the pure power of
your virtuous mind. Great merits for yourself and others will
increase continuously. During all your future births you will
never be born in the lower regions into which heretics fall.
You will acquire the unique physical bodies possessed by the
gods and men in the upper regions. At the least, wherever a
person who has Dharma resides, merit, goodness, and the
protection of the gods will always prevail.
185
CHAPTER FIVE
187
188 Kiin-zang La-may Zhal-lung
189
190 Kiin-zang La-may Zhal-Iung
open your eyes to what you should adopt and what you
should renounce.
It is said:
Your faith should be great, <216> so that you can see the
Guru as a real Buddha. Your intelligence and [ability to]
learn should be great, so that you can understand how the
mental behavior of [such a] resourceful expert functions and
can grasp whatever sublime Dharma he teaches. You should
have great, affectionate compassion for those who suffer
from miseries and have no protector. You should respect the
vows and [tantric] bond with which the Guru has entrusted
you. Your body, speech, and mind should be peaceful and
subdued. You should be able to accommodate any behavior
that the Guru and your spiritual teachers [may manifest].
You should be a great offerer, for you should spend whatever
you have for the sake of the Guru. Since your mind should
not have the defect of bad thoughts, you should always have a
transcendent outlook." You should know that if you do any-
thing demeritorious, you will incur the displeasure of the no-
ble Guru, and hence you should behave discreetly. In these
aforesaid ways, you should follow the Guru.
It is said:
Gurus behave, do not view them with any antipathy; you must
practice [maintaining] a solely transcendent outlook.
It is said:
So saying, he left.
Kun-ga-wo, a disciple of Lord Buddha, asked where Leg-
pay Kar-ma would be reborn. [The Buddha] said that Leg-
pay Kar-ma would die in a week's time and be reborn as a
preta in a flower garden. Kun -ga-wo paid a visit to Leg-pay
Kar-ma and told him what the Buddha had said. Leg-pay
Be as adaptable as a belt,
As responsive as salt,
And as enduring as a pillar.
Be friendly with the Guru's followers and your Vajra
friends.
It is said:
the Guru may pass on to you; and offer him devotional and
respectful prayers. While following your present schedule,
consult with the Guru and follow his suggestions. Follow the
Guru by having full faith in him.
Thirdly, "learning [the Guru's] thoughts and actions"
<232> means that you should observe all the acts of the noble
Guru closely, and learn how you can act in exactly the same
way yourself.
As the worldly saying goes:
11 rtag .tu.nu
/ S. Sadaprarudita
12 chos.'phags / S. Dharmodgata
Following a Spiritual Teacher 213
"Well, you will not have to take any trouble for the mere
sake of fully restoring my health," replied Tag-tu-ngu, "I will
exercise the blessings of the truth."
So saying, he pronounced, "May the truth by which the
Buddhas predict the power of avoiding re-entry [into sam-
sara], the truth of my having an extraordinary, unwavering in-
tention, and the truth of my words restore me to my original
state of health."
He instantly regained his previous health, and Indra disap-
peared as well. The merchant's daughter then took Tag-tu-
ngu to her parents' home and related the story to them.
Taking many articles for worship, she and her five hundred
maidservants mounted their chariots. Having proceeded to
the east in the company of her parents and many other fol-
lowers, they saw the Bodhisattva Cho-p'ag revealing the
Dharma to thousands of his followers in the City of Incense.
<239> When the Bodhisattva Tag-tu-ngu saw this, he gained
the blissful experience of a monk absorbed in contemplation.
The entire entourage, including the five hundred girls, dis-
mounted from their chariots and went towards the Bodhisat-
tva Cho-p'ag.
At that time, the Bodhisattva Cho-p'ag had on that spot a
palace, built of seven kinds of jewels, which was used to
[house] the Prajnaparamita, [The palace] was ornamented
with red sandalwood, covered with a lattice of pearls, illumi-
nated by four wish-fulfilling gems that were set at its four
corners as lamps, and infused throughout with the aroma of
black aloewood.P which wafted from silver censors. In the
center, in quadruple boxes made of precious jewels, was the
Prajnapararnita, written in liquid lapis lazuli on leaves of
gold, before which the gods and men made offerings.
After inquiring about the reasons [for all that they were
seeing], Tag-tu-ngu, the girl, and her five hundred maidser-
vants worshiped everything fully. They then went to the
Bodhisattva Cho-p'ag, who was expounding the Dharma to
his followers. Having arrived, Tag-tu-ngu and the retinue of
five hundred followers worshiped Cho-p'ag by presenting the
13 a-ga-ru / a.ga.ru
216 Kiin-zang La-may Zhal-lung
17 lung / lui!
18 Mahayoga and Anuyoga
Following a Spiritual Teacher 225
+
I'latc 5. 1'he G rear
, I' andit Ansa
Plate 6. Guru Mar-pa
Plate 7. Je-rsun Mi-Ia Re-pa
Plare x. Je-t sun Mi-la Re-pa