• Author / Uploaded
• catalina

• Categories
• Padmasambhava
• Misticismo
• Creencia religiosa y doctrina
• No dualismo
• Nāstika

Citation preview

DafriniTbachtngs PADMASAMI]HAVA'S ORAL INSTRUCTIONS TO LADY TSOGYAL Recorded and concealed by YESHE TSOGYAL Reuealed by NyAIvGRAL lvytMA ost':R and IAIvGYE LIIvGPA Ti"anslated by EnlK PEMA KUI/S.4l/c

& K,#,1_

L-

,UUF

SHAMBHALA Boston tr Shaftesbury I 990

ShambhalaPublications,Inc. Horticultural Hall -100Massachusetts Avenue B o s t o n ,M a s s a c h u s e t 0 t s2 1l 5 ShambhalaPublications,Inc. Random Century House 20 Vauxhall tsridge Road London SWIV 2SA

O 1990by Erik Hein Schmidt All rights reserved. No part of this book may be reproduced in any form or by any means,electronicor mechanical,including photocopying,recording,or by any information storageand retrievalsystem,without permissionin writing from the publisher. 98765432 Printed in the United Statesof America on acid-freepaper Distributed in the United Statesby Random House, Inc., in Canada by Random House of Canada Ltd, and in the United Kingdom by the Random Century Group

Libraryof C)ongress Cataloging-in-Publication I)ata liian-ral Ni-ma-'ocl-zer, | 124-1 182. Ifo mo la gclamspa'i chosskor.Englishl I)akini teachings: Padmasambhava's oral insrrucrions ro LaclyTsogyal /revealedby Nyang l{al NyimeyOseranclSangyeLinpa; recorcled and concealeci by YesheT'sogyal; translarecl by Erik PemaKunsang.-lst ecl. p. cm. Tianslation of: ]o mo la gclamspa'i chosskor. (alk.paper) ISTJN0-u7773-546-8 l. Spirituallif'e(ltudclhism)-Rnin-ma-pa authors-Early worksto llJ(X). 2. I{öin-ma-pa(Sect)-F.arlyworksto 1U00. I. Paclma Sambhava, ca.7l7-ca.762. ()ter-sron,1340-1396. II. Sans-rgyas-glin-pa, III. Yc,6es-mtsho-rgval. lJthcent.IV. Kunsang,F.rikPema.V. Title. uQ7662.6.N36 1990 l+ol 8e,+ (llP 294.3'44411-dc20

I I

"Descendwith the uiew uhile ascendingwith the conduct. It is most essentialto practice thesetwo qs a unity." -PAI)MASAMBHAVA

Contents

Ti'anslator"'sPreface A Short Biography of Padmasambhaua b y l x M ( ; ( ) N K ( ) N c I T R U LT H E F I R S T IntroductoryTbachingäy veN. TULKU URGYEN R I N P O C H E

First of All

IX

XV XXV

I

Gking Refuge

lL)

Bodhicitta

29

The Tön Foundations of Secret Mantra

59

The Vajra Master and the Yidam Deity

l0l

Vajrayana Mind Tiaining

l13

The Crystal Garland of FaultlessPractice

135

The Refined Essenceof Oral Instructions

t53

Glossarv

159

'Ii"anslator' s Preface

Daftini Tbachingsis a collection of advice selectedfrom several revealed "treasure teachings," ., terma. It contains Guru Rinpoche's (Padmasambhava's)oral instructions on Dharma practice given during his stay in Tibet in the ninth century. This advice was recorded by his chief disciple, the dakini Yeshe Tsogyal, the princess of Kharchen. According to famgon Kongtrul the First's Liues of One Hundred Tbrtons,rYeshe Tsogyal was a dakini and an emanation of the female buddha Lochana, the consort of Buddha Ratnasambhava,as well as of Vajra Yogini appearing in the form of a woman. She served Guru Rinpoche during his stay in Tibet and afterward practiced with tremendous perseveranceso that she finally became equal to Guru Rinpoche himself. Her compassion is matchlessand her blessingsare unceasing. YesheTsogyal wrote these oral instructions down in a secret code l a n g uagec alled " da k i n i s c ri p t" a n d c o n c e a l e dth em as preci ousterma treasures to be revealed by tertons many centuries later. (iuru R i n p o c he him s elf p re d i c te d th e a rri v a l , n a me s, and peri ods of the revealers.The teachings they would receive,in actuality or in visions, would be appropriate for the people in their own and in following g e n er at ions .A lm ost e v e ry c h a p te r i n th i s b o o k menti ons that these teachings were given for the benefit of practitioners of future genera ti o n s and inc ludes th e w o rd s : " M" y th i s m e e t w i th al l w orthy and d e sti ned people in th e fu tu re !" Daftini Tbachingsis based on the revealed termas of the twelfth-

L Also calletl

'fhe

Precious Garland of Lapis Lazuli.

x Ti'anslator'sPreface * century terton Nyang Ral Nyima Oser. The manuscripts that I have used were kept in the Royal Danish Library, having been brought back from a Mongolian monastery by an explorer of central Asia m any dec ade sa g o . W h e n H i s H o l i n e s s Di l go K hyentse vi si ted the libr ar y in 197 6 , h e a s k e d to b e s h o w n a l l the ori gi nal handw ri tten manuscripts and decided to have photocopiesmade of six volumes of book s t hat we re u n a v a i l a b l ea t th a t ti me i n Indi a. A mong these si x was a collection of some of Nyang Ral's termas called Jomo Shulen, "The Questions and Answers of the Lady" (Tsogyal). This volume was later reprinted in its original form by Sherab Drimey, His Holiness Dilgo Khyentse's printer in New Delhi. When later I presented Ven. Tulku Urgyen Rinpoche with the book, he expressed great delight in reading it and gave me much encouraflement in pr epar ing t his tra n s l a ti o n .H e a l s o p o i n te d out another si mi l ar col l ection of Nyang Ral's termas called l,lyang-gyi Martri, "The Direct Instructions of Nyang." famgon Kongtrul had found this text important enough to include in the sixtieth volume of the Rinchen Tbrdzo. In comparing these two manuscripts, I found that both contained invaluable advice by Padmasambhavathat was sometimes identical and sometimes totally different. They were obviously from two entirely different sources,the first of which had not been availableto famgon Kongtrul when preparing the Rinchen Tbrdzo. It is now about eight hundred years since Nyang Ral Nyima Oser lived, and over these many years quite a few omissions and spelling m is t ak es c r ep t i n e a c h ti me th e ma n u s c ri p tsw ere hand copi ed. E ven the mistakes were not the same in the two versions.Therefore I relied on a t hir d c o l l e c ti o n o f te rma s b y th e fourteenth-century master Sangye Lingpa. Parts of this collection were almost identical in wording with the terma of Nyang Ral Nyima Oser. The reason for t he duplic at io n i s th a t b o th m a s te rs , i n thei r former l i ves, w ere present when (]uru Rinpoche gave the teaching. Nyang Ral Nyima O s er was t he re i n c a rn a ti o n o f K i n g T i i song D eutsen, and S angye Lingpa was t h e re i n c a rn a ti o no f T i i s o n g D e utsen' ssecondson, Murub Tseypo. There was enough material in these three collections to fill f our addit ion a l b o o k s o f En g l i s h tra n s l ati on, so I sel ected w ,hat seemed to be most appropriate for the present day and age.

* Ti'anslator'sPreface xi The following short biographical notes about the life of Nyang Ral Nyima Oser (1124-1192) are extracted from The Liues of One Hundred Tbrtons. Nyang Ral is considered the flrst of the five terton kings prophesied by (]uru Rinpoche. He was a reincarnation of Tiisong Deutsen, the king who initially invited ()uru Rinpoche to Tibet and who was also known as Tsangpa Lhai Metok (Divine Flower of Brahma). He was born in the area of Lhodrak, the son of the Nyingma lama Nyangton Chokyi Khorlo, in the year of the Male Wood I)ragon.r At the age of eight he had visions of Buddha Shakyamuni, Avalokiteshvara, and (]uru Rinpoche. His experience blazed forth for a whole month. One evening he saw Guru Rinpoche riding a white horse carried by the four classesof dakinis and received the four empowerments by drinking nectar from Cluru Rinpoche's vase. Upon receiving the empowerments he had the experience of the sky breaking open and the earth and mountains trembling, and he started to act in various strange ways to such an extent that everyone thought he had gone insane. His father then gave him the empowerment of Hayagriva, and after practicing in retreat he had a vision of the deity and his phurba dagger emitted the neigh of a horse and he left imprints of his hands and feet in soiicl rock. In accordance with a prediction from the dakinis,,he went to Mawo Choqi I)raktsa, 'uvherehe was given the name Nyima ()ser (Beam of Sunlight) by the wisdom dakinis. After this he was renowned under that name. (]uru Rinpoche appeared to Nyang Ral Nyima Oser in person and gave him the lists of termas he was to reveal. Accordingly, he revealedmany volumes of terma teachings,among which the best known

is the Kagye Desheg Dupa, a cycle of teachings

focusing on the eight heruka sadhanas,and his revealedbiography of (]uru Itinpoche, known as Sanglingma.

2 . T h e s a m e y c a r t h a t P h a c l a m p a S a n g y e p a s s e da w a y .

xii Tianslatorrs Preface * He later married fobum, an emanation oF YesheTsogyal, and had two sons, Drogon Namkha O and Namkha Pal' who both became lineage holders. During his life he maintained a balance between pracricing in retreat and teaching others. His activity stretched to the corners of the world and had a tremendous impact on the continuarion of the f)harma. In the year of the Male Wood Mouse he passed away ar rhe age of sixty-nine, accompanied by many wonderful signs. I, |amgon Kongtrul, personally gathered all the rransmissions for Nyang Ral's terma teachings, had the wood blocks carved for the nine volumes of Kagye Desheg Dupa, and performed its group sadhana many times. In that way I was able to offer my humble service to these teachings. Here is some information actual terma from

from

his biography

which

describing how Nyima Oser received the the Daftini

Tbachings is raken, exrracred

called The Clear Mirror,

which

is found

in the

second volume of Kagye Desheg Dupa. Later, when I stayed in retreat practicing guru sadhana at the Pear Crystal Cave of Pama Gong, one evening a white girl appeared and said she was YesheTsogyal. She wore a blue dress with an apron and a shirt of white silk and said, "Yogi, what dcr you wantl " "l want nothing but the Dharma!" I replied. "Then I will give you [hat," she said, and she handed me a casket with the scriptures of propheciesof the dakinis as well as the 108 cycles of questions and answers. Then she said, "Son, come with me to the Sitavana charnel ground! Acharya Padma and the eight grear vidyadharas as well as numerous other worthy yogis are holding a grear l)harma assembly. We, the dakinis, are holding a grear feasr garhering, so come!" We went there and I saw the great charnel ground; it was intimidating and frightening and impossible for unworthy people to approach. In the cenrer sat a yogi with light brown skin on a huge throne made out of precious stones. He said, "lsn'[ that my son, Tsangpa Lhai Metokl Has wandering in samsar;.r

A ShortBiographyof Padmasambhaua by IAMGON KONGTRUL THE FIRST

also ftnoun as Guru This short ltfe story of Padmasambhaua, Rinpocheor Padmaftara,is extracted.fro* The Precious (]arland of Lapis Lazuh, a collectionof ltfe storiesof the 108main tertons uritten by JamgonKongtrul the First andfound in uolume I of his Rinc henG r dz o . Padmakara has influenced countless beings through the Vajrayana teachings and in particular through the activity of the profound terma treasures.This lJreat master was not an ordinary person on the path or just a noble being on one of the bodhisattva bhumis but an emanation of both tsuddha Amitabha and Shakyamuni who appeared in order to tame the human beings and spirits who are difficult to convert. Even the great bodhisattvasare incapable of fully explaining his life example, but in brief I will narrate it as follows. In the dharmakaya realm of the Luminous Vajra Essence,Guru Rinpoche has by nature attained perfcct enlightenment since the very beginning as the liberated ground of primordial purity. He is renowned as the original protector, Unchanging Light. In the self-manifest sambhogakaya realm of the Thunder of the Drum of Perfection, he spontaneouslymanifested as the boundless wisdom array of the five families of Buddha Immense Ocean possessing the five certainties. As the external manifestation of this self-appearingdisplay, in the

xvi Biography of Padmasambhaua* countlessdisplaysof bodily forms in buddha-fields of the five families c om pr is ed of t h e s e mi m a n i fe s t n a tu ra l n i r manakaya real ms of Mah abr ahm a,he a p p e a rsto a l l th e b o d h i s a ttv a son the ten bhumi s. S i nce t hes eall ar e t he c l o u d b a n k s o f ()u ru R i n p oche' sw i sdom cl i spl ay,the " inex haus t iblew h e e l o f a d o rn me n t," h e i s k no' .vnas the A l l -H ol di ng L ot us . tsy the power of these wisdom displays he appears in countless w or lds of t he t e n d i re c ti o n sa s th e ma g i c a l a ppari ti on of ni rmanakayas w ho t am e bei n g s . In p a rti c u l a r, i t i s ta u g ht that onl y i n thi s saha world system he illuminates fifty worlds wirh the lamp of the teac hingsof s u tra a n d ta n tra a p p e a ri n g a s the ei ght mani festati onstcr tame beings in the different parts of the world. The dakini Yeshe Tsogyal had a vision in which she sawr a manifestation of ()uru Rinpoche called Immense Vajra Ocean in the d ir ec t ion t o t he e a s t. E a c h o f th e p o re s i n hi s body hel d one bi l l i on realm s and in e a c h re a l m th e re w e re o n e bi l l i on w orl d systems.In e ac h of t hes e w o rl d s y s te m sth e re w e re o n e bi l l i on (]uru R i npoches. w ho eac h c r ea te d o n e b i l l i o n e ma n a ti o n s .Each of these emanati ons carried out the activity of taming one billion disciples.She then sa'uv t he s am e dis pla y i n e a c h o f th e o th e r d i re c t i onsand i n the center. I n t his wor ld o f fa m b u d v i p a , (]u ru R i n p oche i s know n as j ust one nirmanakaya who tames beings' but according to the diff-erent capacities ancl giftedness of people he is perceived in various ways. The history of The Oral Ti'ansmissionof Kilaya and most lndian sour c esex plain th a t h e w a s b o rn a s th e s o n of a ki ng or a mi ni ster i n U ddiy ana, whe re a sth e te rm a tre a s u re sfo r t he most part narrate th:rt he was miraculously born. In some texts he is said to have appearecl fr om a bolt of l i g h tn i n g a t th e s u m m i t o f Mount Mal aya. E ach of these wondrous stories differs in many ways. This is indeecl a topic t hat lies f ar bey o n d th e re a c h o f a n o rd i n a ry person' si ntel l ecr. I s hall now l i mi t th e e x p l a n a ti o n d o w n t o a mere seed,the l i fe of

l . A " n i r m a n a k a y a w h c r t a m e s b e i n g s " a p p e a r s i n t h e s i x r e a l m s c , f s a r n s a r a .a s c r p p o s e dt o a n e m a n a t i o n i n a n a t u r a l n i r m a n a k a v r r e a l m s u c h a s F l u c l c l h aA r - r - r i t e bha's pure land Sukhavati.

* Iliography of Padmasambhauaxvii (l u ru I linpoc he ac c o rd i n g to mi ra c u l o u s b i rth as i t appears i n the te rma t eac hings . In the lancl of Ucldiyana situatecl to the west of tsodhgaya there w a s an is land in Lak e l )a n a k o s h a ,o n w h i c h a p p eareda mul ti col ored l o tu s f lower t hr ough th e b l e s s i n g so f th e b u d c l h a s.B uddha A mi tabha se n t f r om his hear t ce n te r a g o l d e n v a j ra m a rk e d w i th the l etter H l Ll H i n to t he bud of t his l o tu s fl o w e r,,w h i c h m i ra c u l ousl y turned i nto a sma l l c hild eight y e a rso f a g e h o l d i n g a v a i ra a n d a l otus and adorned w i th t he m ajor and m i n o r m :rrk s . T h e c h i l d re m ai ned there teachi ng th e p r of bund I ) har ma to th e d e v a sa n d tl a k i n i s on the i sl and. , h o w a s th e k i n g o f the country, hacl no At t hat t im e I nc l ra b o c l h i w so n s. He hac l alr ea c l ye m p ti e d o u t h i s tre a s u ry by maki ng offeri ngs to th e T hr ee f ewel sa n c l g i v i n g a l ms to th e p o or. A s a l ast resort, i n o rd e r t o f inc l a wis h -fu l h l l i n g j e w e l , h e e mb a rked on a i ourney on th e g r eat lak e wit h h i s rn i n i s te r K ri s h n a c l h a ra .On thei r return, fi rst Kri sh nac lhar aanc l l a te r Ki n g In d ra b o c l h i m e t the mi racul ous chi l d. Th e k ing r egar c le chl i m a s a n a n s w e r to h i s p rayers for a son and b ro u g ht him t o t he p a l a c e ,w h e re h e w a s g i v e n the name P admakara, th e L ot us - lJ or n. P a c l rn a k a raw a s th e n a s k e d to si t on a throne made o f p rec iousgem s an d g i v e n l a v i s h o fl e ri n g s b y a l l the peopl e. Th e pr inc e gr ew u p ,, b ri n g i n g c o u n tl e s s b ei ngs to maturati on th ro ugh his y < - r ut h fusl p o rtsa n d g a me s .H e m a rr i ed P rabhadhari and ru l e c l t he k ingdom o f U d c l i y a n ai n a c c o rc l a n c ewi th the D harma. A t that time he perceiveclthat he woulcl be unable to accomplish the i mmens e welf : r r eof o th e r b e i n g s b y g o v e rn i n g a country, so he asked In d ra boc lhi per m iss i o n to l e a v e ,w h i c h w a s n o t granted. In an act of l a t h i s tri c l e n t h a d s l i pped out of hi s hand; p l a y, he t hen pr et en c l e cth i t fb ll anc l k illed th e s o n o f o n e o f th e mi n i sters. H e w as then se n te nc edt o be ex p e l l e d to a c h a rn e l g ro u n d . H e remai ned i n C ool ()ro v e, f oy f ul . F or e s t,a n d So s a l i n g ,e n g a g i n g i n the conduct of yogi c d i sciplines .Dur ing th i s ti me h e re c e i v e cel mp o w erment and bl essi ngs fro m t he t wo c lak i n i s T rm e r o f M a ra a n d S u s tai nerof B l i ss. W hen b ri n ging all t he dak i n i s o f th c c h a rn e l g ro u n c l sunder hi s command, h e was k nown as S h a n ta ra k s h i ta . Pa c lm : r k ar ar et urn e c lto U d d i y a n a , to th e i s l a nd i n the l ake, w here h e ;rrac t ic ecSl ec r etMa n tra a n c l th e s y m b o l i c l :rn guageof the daki ni s,

xviii Biography of Padmasambhaua* t hr ough whic h h e b ro u g h t th e d a k i n i s on the i sl and under hi s command. He then practiced in the Rugged Forest and was blessed w it h a v is ion o f Va j ra Yo g i n i . H e b o u n d u nder oath al l the nagas of t he lak es as w e l l a s th e p l a n e ta ry s p i ri ts and w as i nvested w i th s uper nat ur al p o w e rs b y a l l th e d a k a s a n d daki ni s. Thus he became renownecl as Dorje Drakpo Tsal (Wrathful Vajra Pcrwer). He then journeyed to the vajra throne in l3odhgaya, where he showed many miracles. People asked who he was, and when he replied that he was a self-appearedbuddha, they did not believe him but instead defamed him. Seeing the many reasonsto have a teacher, h e went t o S a h o r, w h e re h e to o k o rd i n a ti on from P rabhahastiand was given the name Shakya Senge. He receivedthe teaching on Yoga G nt r a eight ee nti me s a n d h a d v i s i o n so f th e dei ti es.Then he w ent to t he f - em alem a s te r K u n g a m o , w h o w a s th e w i sdom daki ni ()uhya f nana appearing in the form of a nun. He asked for empowerment, a nd s he c hang e d h i m i n to th e l e tte r H U N (;, w hi ch she then sw al l ow ed and emitted through her lotus. Inside her body he was bestowedwith the entire outer, inner, and secretempowerments and purified of the t hr ee obs c ur ati o n s . Lat er he m e t th e e i g h t g re a t v i d y a d h a rasand recei vedthe E i ght Sadh:rna Sections. He received Maya fala from the great master lJuddha ()uhya and Dzogchen from Shri Singha. In this way he s t udied and r ec e i v e da l l th e s u tra s ,ta n tra s ,a nd sci encesfrom numero us lear ned an d a c c o m p l i s h e dm a s te rso f In di a. H e becameadept by l ear ning a t op i c j u s t o n c e a n d h a d v i s i o ns of al l the dei ti es even wit hout pr ac t i c i n g . At th i s ti me h e w a s k n ow n as Loden C hoksey, a nd he dis pla y e d th e m a n n e r o f p e rfe c ti n g the vi dyadhara l evel of mat ur at ion. He then went to the country of Sahor, where he magnetized Mandar av a,a q u a l i fi e d d a k i n i w h o w a s th e daughter of K i ng V i hard har a. He t oo k h e r a s h i s s a d h a n a s u p p ort, and they practi ceclfor thr ee m ont hs i n th e Ma ra ti k a C a v e , a fte r w hi ch tsuddha A mi tayus appeared in person, conf-erredempowerment upon them, and blessed them to be inseparable from himself. They were given one billion tant r as on lon g e v i ty a n d a c c o mp l i s h e dth e vi cl yadhara l evel of l i f-e mastery. Having attained the vajra body beyond birth and death, they

* Biography of Padmasambhauaxix went back to teach the kingdom of Sahor. When begging for alms, th e y wer e ar r es t ed b y th e k i n g a n d h i s m i n i s ters and burned al i ve. Th e m as t er and hi s c o n s o rt i n s p i re d fa i th b y di spl ayi ng the mi racl e o f trans f or m ing t he p y re i n to a c o o l l a k e , i n th e center of w hi ch they sat on a lotus florver. They caused all the people to embrace Dharma practice and established them in the state beyond falling back into sa msar a. Padmakara then returned to convert the people of Uddiyana. While begging for alms, he was recognized and burned in a huge pyre of sandalwood. The master and his consort again appeared unharmed on a lotus flower in the center of a lake, wearing a garland of skulls to symbolize the liberation of all sentient beings from samsara. Because of showing this miracle he was then renowned as Padma Thotreng Tsal (Powerful Lotus of the (]arland of Skulls). He remained in Uddiyana for thirteen years as the king's teacher and e sta blis hedt he who l e k i n g d o m i n D h a rm a p ra cti ce.D uri ng thi s ti me he gave the empowerment and teachingsfor Kadue Chokyi ()yamtso, the Dharma Ocean Embodying All Töachings, through which the king and queen as well as all the destined ones accomplished the supreme vidyadhara level. He was then known as Padma Raja (Lotus Ki n g ) . In accordance with a prophecy in the Sutra on Magical Perception, Padmakara transformed himself into the monk Wangpo Dey in order to co nv er t K ing A s h o k a . H a v i n g e s ta b l i s h e dA shoka i n unshakabl e fa i th , dur ing a s in g l e n i g h t h e e re c te d i n th i s w orl d one mi l l i on stupas containing the relics of the Gthagata. He also subdued several non-Buddhist teachersand was poisoned by one king but remained unharmed. When he then was thrown into the river, he made the river flow upstream and danced about in midair. Through that he became known as Powerful (]aruda Youth. Moreover, Padmakara manifested himself in the form of Acharya Padmavajra, the master who revealed the Heuajra Thntra, as well as th e B r ahm in S ar ah a ,D o mb i H e ru k a , Vi ru p a , Kal acharya,and many o th e r s iddhas .He p ra c ti c e d i n th e g re a t c h a rn el grounds, w here he taught the Secret Mantra to the dakinis. He subdued the outer and

xx Biography of Padmasambhaua* i nner m undan e s p i ri ts a n d n a me d th e m p rotectors of the I)harma. At that time he became known as Nyima Oser. When five hundred non-Bucldhist teachers were :rbout to defeat the Dharma in debate at tsodhgaya,Padmakara challenged them ancl w as v ic t or ious . So me o f th e te a c h e rs re sorted to evi l spel l s, but Padmakara scattered them by means of a wrathful mantra given by the dakini Tämer of Mara. The rest converted to Buddhism. :rnd the b anner of t he D h a rm a w a s ra i s e d to th e s k i es.A t that ti me he became known as Senge l)radrok. At this point he had exhausted the three def ilem ent s an d re s i d e d o n th e v i d y a d h a ra l evel of l i fe mastery, the stage of having fully perfected the supreme path. Proceeding to the cave of Yanglesho,situated between Inclia and Nepal, he met Shakya Devi, the daughter of a Nepaleseking, r,vhom h e ac c ept ed a s h i s s a d h a n a s u p p o rt a n d consort. W hi l e he w as practicing Vishuddha Heruka, three powerful spirits created obstac les , pr ev ent in g ra i n fa l l fo r th re e y e a rs c a usi ng di seaseand fami nc. Padm ak ar as en t m e s s e n g e rsto In d i a a s k i n g hi s mastersfor a teachi ng that could counteract these obstacles.Two men returned loaded with Kilaya scriptures, and the obstacleswere spontaneouslypacified the very moment the men arrived in Nepal. Padmakara and his consort then at t ained t h e s u p re me s i d d h i a n d a b i d ed on the vi dyadhara l evel of m aham udr a . G ur u Rinpo c h e p e rc e i v e dth a t th e p ra c t i ce of V i shuddha H eruka b r ings gr eat a c c o m p l i s h me n t. Bu t th a t p r acti ce i s l i ke a travel i ng tr ader who m e e ts w i th ma n y h i n d ra n c e s ,w hereas K i l aya i s l i ke an indis pens ablee s c o rt. Be c a u s e o f th i s c o i nci dence (l uru R i npoche com pos ed m an y s a d h a n a sc o mb i n i n g th e tw o herukas. A t thi s pl ace h e als o bound u n d e r o a th th e s i x te e n m u n dane protectors of \hj ra Kilaya. P adm ak ar a v i s i te d o th e r a n c i e n t k i n g d o ms w here he taught the Dhar m a: Hur m u d z u i n th e v i c i n i ty o f U cl di yana,S i koj hara, l )harm ak os ha, Rug ma , T i ra h u ti , K a m a ru p a ,,a n c l K ancha, as w el l as manv o t her s . I t is no t s u re w h e n h e w e n t to th e l ancl of l )rodi ng, but the tantric teachings he gave there on Hevajra,, ()uhyachanclra lJindu, Vis huddha, Ha y a g ri v a , K i l a y a , a n d M a m o are sti l l conti nued i n the present day.

* Biography of Padmasambhauaxxi Padm ak ar a is gen e ra l l y c o n s i c l e re dto h a v el i v e d i n Indi a for thi rtysi x h u ndr ed y ear s b e n e fi ti n g th e te a c h i n g sa n d s enti entbei ngs.B ut i t se e mst hat lear ned p e o p l e a c c e p t th a t to b e h a l f-yearsand si mpl y a g e n e r aliz at ion. In or der t o c onv e rt p e o p l e i n M o n g o l i a a n d C hi na, P acl makara e ma nat ed in t he f o rm o f th e K i n g N g o n s h e C hen and the yogi Tobden. Moreover, he appeared in the country of Shangshung as the mi ra c ulous ly bor n c h i l d T ä v i H ri c h a , w h o g a ve the i nstructi ons on th e hear ing lineage o f f)z o g c h e n a n d l e c l m a n y w orthy di sci pl esto th e a t t ainm ent of t h e ra i n b o w b o d y . In t his way P adma k a ra ' sa c ti v i ty fo r b ri n g i n g peopl e to the path of l i b era t ion by m eans o f a p p e a ri n g i n v a ri o u s p l a ces,i n vari ous forms, sp e a k ing v ar ious lan g u a g e s ,i s i n c l e e cbl e y o n d measure. Now I will describe how Padamakara c:lme here to the land of Ti b e t . W hen K ing T i i s o n g f)e u ts e n , h i ms e l f a n emanati on of Manjushri, w:ls twenty years of age, he formed a strong aspiration to sp re ad t he s ac r ed te a c h i n g s o f th e D h a rma . H e i nvi ted K henpo Bo d his at t v arf r om In d i a , w h o ta u g h t a b o u t d ependent ori gi nati on and the ten virtuous actions. A year later the foundation was laid for a h u g e t em ple, but th e s p i ri ts o f T i b e t c re a te do bstacl esand prevented th e building. I n acc o rd a n c ew i th th e Kh e n p o ' s predi cti on, the ki ng sent five runners to invite the great master Padmakara to come. Having foreknowledge of this, Padmakara had already gone to Mangyul between Nepal and Tibet. On the way to central Tibet he went vi a Ngar i, T s ang, a n d D o k h a m a n d mi ra c u l o u sl y vi si ted al l of the d i stric t s , wher e he b o u n d u n d e r o a th th e tw e l ve Tänma goddesses, th e th ir t een ( ] ur lha a n d tw e n ty -o n e ()e n y e n , a s w el l as many other powerful spirits. At the Tämarisk Forest at Red Rock he met the king of Tibet and proceeded to the top of Hepori to bring the gods and demons under his command. He laid the foundation for Samye and saw it through to co m plet ion, em p l o y i n g a l s o th e g o d s a n d d e m ons w ho had earl i er hindered the building. In five years the work was completed for the

2 . K h e n p o f J o d h i s a t t v ai s u s u a l l y k n o u , n b y t h e n a m e S h a n t a r a k s h i t a , t h e I n d i a n -l'ibet.

master who orrlainccl the hrst monks in

xxä Biography of Padmasambhaua* temple complex of (]lorious Samye, the Unchanging and Spontaneo us ly A c c om p l i s h e d V i h a ra , i n c l u d i n g th e three templ es of the queens, which was built to resemble Mount Sumeru surroundecl by the f our c ont in e n ts ,e i g h t s u b c o n ti n e n ts s, u n and moon' and the w al l o f ir on m ount a i n s . D u ri n g th e c o n s e c ra ti o nceremony fi ve w ondrous s igns oc c ur r ed . T he k ing t h e n w i s h e d to tra n s l a teth e s cri pturesand establ i shthe Dharma, so he had many intelligent Tibetan boys stucly to become tr ans lat or s .I nv i ti n g o th e r ma s te rs o f th e Ti i pi taka from Indi a, he had t he K henp o o rd a i n th e fi rs t s e v e nmo n ks and gradual l y establ i sh an or dained s a n g h a . T h e K h e n p o l J o d h i sattvaand P admakara and the other panditas, together with Vairochana, Kawa Paltseg, and C hog- r o Lui G y a l ts e n a n d th e o th e r tra n sl ators,then rendered i nto Tibet an all t he e x i s te n t l l u d d h i s t s c ri p tu reson sutra and tantra as well as m os t of th e tre a ti s e se x p l a i n i n g th e m. Vairochana and Namkhai Nyingpo were sent to India, where Vairochana studied Dzogchen with Shri Singha while Namkhai Nyingpo receivedthe teachingson Vishuddha Heruka from the great m as t er Hungk a ra . T h e y b o th a tta i n e d a c compl i shment and spread the teachings in Tibet. K ing T iis on g D e u ts e n th e n re q u e s te de mpow erment and i nstruction from Padmakara. At Chimphu, the hermitage above Samye, the J e ma n d a l a o f e i ght heruka sadhanas,i nto g r eat m as t er d i s c l o s e cth w hic h he init ia te d n i n e c h i e f d i s c i p l e s ,i n cl udi ng the ki ng. E ach of them was ent r u s te d w i th a s p e c i fi ctra n s m i ssi on,and al l ni ne attai ned siddhi t hr ough p ra c ti c i n g th e te a c h i n g s . Padmakara lJave numberless other profouncl and extraordinary teac hings c onn e c te d w i th th e th re e i n n e r tantras to many desti ned st udent sheade db y th e k i n g a n d h i s s o n sa n d the tw enty-fi vedi sci pl es in Lhodr ak , T i d ro , a n d m a n y o th e r p l a c e s. (iuru Rinpoche remained in Tibet for fifty-five years and six months, forty-eight years while the king was alive and seven years and six months afterward. He arrivecl when the king was twenty-one ( 810 c ; . 4. ) .T he k i n g p a s s e da w a y a t th e a g e of si xty-ni ne. P admakara stayed for a fcw years after that before leaving for the land of the rak s has .

* Biography of Padmasambhauaxxiii Padmakara visited in person the twenty snow mountains of Ngari, the twenty-one places of practice in central Tibet and Tsang, the twenty-five placesof Dokham, the three hidden valleys,and numerous other places, each of which he blessed to be a sacred place of practice. Knowing that a descendant of the king would later try to destroy tsuddhism in Tibet, he gave many predictions for the future. Conferring with the king and the close disciples, Padmakara concealed countless terma teachings headed by the eight personal treasures of the king, the five great mind treasures,and the twenty-five profound treasures. The reasons for hiding these termas were to prevent the destruction of the teachingsof SecretMantra, to avoid the corruption of the Vajrayana or its modification by intellectuals, to preserve the blessings,and to benefit future disciples. For each of these hidden treasures Padmakara predicted the time of the disclosure, the person who would reveal it, and the destined recipients whcr would hold the teachings. He manifested in the terrifying wrathful form of crazy wisdom in the thirteen places named Tiger's Nest, binding all the mundane spirits under oath to servethe Dharma, and entrusted them to guard the terma treasures.At that time he was n a me d Dor je Dr oll o . To inspire faith in future generations, he left an imprint of his body at Bumthang, handprints at Namtso Chugmo, and footprints at Paro Drakar as well as in innumerable other placesof practice. After the death of King Tiisong Deutsen, Padmakara placed Mutig Tsenpo on the throne . He performed a drubchen at Tiamdruk, where he entrusted the profound teachings to Gyalsey Lhaje, the second prince, and gave him the prophecy that he would benefit beings by becoming a revealerof the hidden treasuresin thirteen future lives.r It is impossible to count exactly how many students in Tibet received empowerment from Padmakara in person, but the most renowned are the original twenty-five disciples, the intermediate twenty-five disciples,and the later seventeenand twenty-one disciples. There were eighty of his students who attended the rainbow body at

3. The thirteenth of these incarnations was the great treasure revealerChokgyur Lingpa.

xxiv Biography of Padmasambhaua* Yer pa and als o th e o n e h u n d re d a n d e i g h t medi tatorsat (l huw ori , the thirty tantrikas at Yangdzong, and the fifty-five realizecl ones at Sheldrag. Of female disciples there were the twenty-five clakini s t udent s and s e v e ny o g i n i s . Ma n y o f th e s e cl ose cl i sci pl eshacl bl ood lines t hat hav ec o n ti n u e d u n ti l th e p re s e n tday. W hen he w a s a b o u t to l e a v e fo r th e l and of rakshas to the s out hwes t , t he k i n g , th e mi n i s te rs , a n c l al l the cl i sci pl estri ecl tcr dissuade Padmakara from parting, but to no avail. He gave each of them ex t ens ivea d v i c e a n d te a c h i n g s ,a n d d eparteclfrom thc passof () ungt hang, r i d i n g o n a h o rs e o r a l i o n , a ccompani edby numerous d iv ine beings ma k i n g o ffe ri n g s . At th e summi t of the (]l ori ous C opper - Color e d Mo u n ta i n o n th e (l h a m a ra conti nent he l i beratecl R ak s ha T hot r e n g , th e k i n g o f th e ra k s h as,and assumed hi s fbrm. A f t er t hat , he mi ra c u l o u s l y c re a te c lth e p al ace of Lotus Li ght endowed with inconceivabledecorationsand also eman:rte(la replica oi h im s elf on eac h o f th e s u rro u n d i n g e i g h t isl ands,u' here they resi cl e as k ings t eac h i n g th e e i g h t h e ru k a s :rd h a nas. At present he dwells on the viclyaclhara level of spontaneous pr es enc ein t he fo rm o f th e re g e n t o f \ä j radhara, unshakabl e for as long as s am s a rarema i n s . F u l l o f c o mp a s s i o nhe sencl sout emanati ons to benefit beings. Even after the teachingsof the vinaya have perished, h e will appea r a mo n g th e ta n tri c p ra c ti ti oners.There w i l l be m:l ny des t ined dis c ip l e sw h o a tta i n th e ra i n b o w body. In the future, w hen Buddha M ait r e y a a p p e a rsi n th i s w o rl d , Padmakara w i l l em.rn:l teas the one known as l)rowa Kundul and spreaclthe teachings of Secret Mantra to all worthy people. T his s hor t b i o g ra p h y i s j u s t a p a rti a l n arr:i ti on that conforms to w hat was per ce i v e db y s o me o rd i n a ry s tu d ents.{

4. famgon Kontrul was h i m s e l f a r e i n c a r n l t i o n o f t h c t r a n s l a t o r V r t i r o c a n a . Hc h a d m a n y v i s i o n s o f ( ) u r u R i n p o c h e a n c l w , a sa l s o n r c v c a l c r o f - t c r m a t c a c h i n g s .

Introductory Tbaching

In the world period that we are now in, one thousand buddhas will appear. In the same way, for each of these budclhasthere will be one th o u sand ( iur u Rinp o c h e sto c a rry o u t th e i r a c t i vi ti es.In the present age of tsuddha Shakyamuni one such emanation appeared in the person of Padmasambhava,the Lotus-Born One. It is said in Padmasambhava'slife story that he was spontaneouslyborn without a father or mother from a lotus flower in a lake. As a miraculously born human being, he was endowed with great powers capableof subduing not only human beings but also spirits and other different types of nonhumans. He lived for quite a long time. He stayed in India for roughly a thousand years and then spent fifty-five years in Tibet. When about to leave Tibet, he was accompenied by his twenty-five chief disciples and the king. At the border of Nepal he was escorted b y d ak inis of t he fo u r c l a s s e so n a h o rs e c a l l ed Mahabal a. Thi s fäbulous horse llew into the skies,leaving the disciplesto watch (]uru Ri n p o c he' sim age s l o w l y d i s a p p e a r,b e c o m i n g s m al l er and srnal l er. According to the storl, Padmasambhavadescended to tsodhgaya and stayed there for some time. He then went on to his pure land, which is known as Sangdok Palri, the (]lorious Copper-Colored Mo u nt ain. l' ] hy s ic a l l yi t i s a l a rg e i s l a n d , a k ind of subconti nent, situated in the ocean to the southwest of Bodhgaya. The island has severallevels.The lower levelsare inhabited by rakshas.According to th e p redic t ions of t s u d d h a Sh a k y a mu n i , th e s e c anni bal spi ri ts w oul d invade the known world in a later historical period when the average life span of human beings would approach twenty years. Posing a great danger, the rakshas would subdue and destroy all human

xxvi Introductory Teaching * beings. The Buddha also predicted that (]uru Rinpoche should go to t heir c ont inen t a n d c o n q u e r th e s e ra k s h as.(]uru R i npoche ful fi l l ed t hat pr edic t io n . T he m ain m o u n ta i n o n th i s c o p p e r-c o l oredi sl and descendsdeep below the ocean into the naga realm. At the peak the summit pierces the skies even to the level of the Brahma world in the realm of form. O n t he v er y t i p o f th i s mo u n ta i n th e re i s a mi racul ousl y mani fested buddha r ealm w i th th re e l e v e l s .U p p e rm o st i s the dharmakaya emanat ion of ( ) ur u R i n p o c h e ,a s Il u d d h a A m i tayus; i n the mi ddl e l evel i s ()uru Rinpoche's sambhogakaya form, Avalokiteshvara,and on the ground level is the nirmanakaya form, ()uru Rinpoche himself, s ur r ounded by th e e i g h t m a n i fe s ta ti o n s (] . uru R i npoche i s the mi nd em anat ion of A m i ta b h a , th e s p e e c h e m a nati on of A val oki teshvara, and t he body e m a n a ti o n o f th e Bu d d h a Shakyamuni . B efore mani festing in this world, he appeared first in the sambhogakayarealm as the five families of Thotreng Tsal, then as the eight and twelve m anif es t at ion s a , n d fi n a l l y i n c o u n tl e s se m anati ons. Before leaving Tibet, ()uru Rinpoche made many predictions and hid many teachingsthat were to be revealedin the future. He blessed his close disciples so that they would be inseparablefrom himself. In future reincarnations they would reveal the hidden teachings. Endowed with great miraculous powers like Guru Rinpoche himself, they were able to fly through the sky, traversefreely through solicl m at t er , and a l s o b e u n i mp e d e d i n e x p o undi ng the sutras and the t r eat is es ,as w e l l a s th e m e a n i n g o f th e ta ntras. In parti cul ar (]uru Rinpoc he pr o p h e s i e d th e c o m i n g o f 1 0 8 great tertons, reveal ersof hidden t r eas u re s . B e c a u s e o f c h a n g e s a nd fl uctuati ons i n w orl d histor!, each terton would appear in designated times to benefit beings facing difficulties. Being aware of future problems, ()uru Rinpoc he c on c e a l e ds p e c i fi cp ra c ti c e se s p e ci al l ysui ted to the ti me i n which they were to be revealed.The tertons discovering them would then have a teaching that was totally fresh, up to date, and meant for that specifictime and situation. For example, just as we prefer to have fresh food prepared in a way that will not make us sick, in the same way the terma teachingsare endowed with very specialqualities. C)ne quality is that termas have a short lineage that has not been inter-

* Introductory Tbaching xxvii rupted by any breaking or damage of samaya; also, the termas have not been interpolated by others. Hidden teachingscome directly from (]uru Rinpoche and are revealed by his disciples in future incarnations; then they are spread among people for immediate practice. To reiterate and expand in short,,the special quality of the terma teachings concealedby Guru Rinpoche is that they provide a method for accomplishment appropriate for each generation, period of time, and individual person who meets them. Every terton reveals fresh teachings that are to be practiced by destined people. Older termas may have been flawed by broken samayas, delaying the signs of attainment. Therefore, for quick accomplishment, the new termas havegreater blessings.Furthermore, most people, including Tibetans, have some fondness for novelty. New termas seem more interesting! Tibetans have slightly less faith in older termas, and the result of practice is somehow delayed. The greater faith and trust in fresh, flawlesstermas causesgreater industry in practice and, consequently, swifter results. These are the factors for the coincidence of new termas appearing. Otherwise, one terma for each of the Three Roots of guru, yidam, and dakini would be sufficient. But people are so fond of novelties; a new terton with a new revelation of terma teachings causestremendous joy and amazement. That is one of the skillful means of Guru Rinpoche, which itself is truly amazing. YesheTsogyal was one of five dakini emanations of Vajra Yogini and, in essence,also a manifestation of (]uru Rinpoche himself. She appeared to assist(]uru Rinpoche in spreading the Vairayana, especially the terma teachings,in the snowy land of Tibet. Exter nally , t he wo rd d a fti n i l i te ra l l y m e a n s " s ky-dw el l er," a cel estial being who does not need to walk on the ground. There are d i ffe rent t y pes of d a k i n i s : w i s d o m d a k i n i s , a cti vi ty daki ni s, and mu n d ane dak inis . T h e re a l w i s d o m d a k i n i i s the empty qual i ty of luminous wakefulness.Perception is the male aspect,while emptiness within our perception is the female quality. Thus the great mother o f d h a r m ak ay a is t he b a s i sfo r a l l th e d a k i n i s . Actually, the basis for all male deities is the dharmakaya buddha Samantabhadra and the basis for all female deities is Samantabhadri. Samantabhadra is the foundation of all perception and Samanta-

xxviii Introductory Teaching * bhadri is the empty quality within all these perceptions. Moreover, while Samantabhadri is called the ground of emanation, her emanation is the great mother of dharmakaya, the female buddha Prajnaparamita. Vajra Varahi is a sambhogakaya emanation of Prajnaparamita, as are the five female buddhas l)hatvishvari, Mamaki, Buddhalochana, Pandaravasini,and Samayatara,who are consorts of the five male buddhas. On the nirmanakaya level Prajnaparamita's emanation is Arya Tära. These were the wisdom dakinis of the three kayas. I n addit ion to w i s d o m d a k i n i s , th e re are al so the daki ni s w ho carry out the activities of enlightened deeds for the welfare of beings, the samaya dakinis who oversee the observation of our tantric commitments, samayas.There are also the dakinis who live in the major and minor sacred places in this world: the thirty-two major sacred areas and the twenty-four minor sacred valleys.When including t he eight c h i e f c h a rn e l g ro u n d s , th e s eare renow ned as the si xtyfour sacred places where the sixty-four dakas and dakinis clwell. Corresponding to these sixty-four external places,on a more subtle level, the same number of dakas and dakinis also dwell in sixty-four centers of our physical body as the pure essenceof the channels, energies,and essences. YesheTsogyal was also an emanation of Arya Tära. Arya Tära is an emanation of Vajra Varahi. Vajra Varahi's ground of emanation is Prajnaparamita and Samantabhadri.The equivalent male three kayas ar e S am ant ab h a d ra ,V a j ra d h a ra ,a n d ts u d dha S hakyamuni . It i s qui te foolish to say that only men and not women become buddhas since bot h P r ajnap a ra mi ta a n d Sa ma n ta b h a dri are buddhas. The fi ve aspectsof Vajra Varahi are also fully enlightened buddhas. Arya Tära appears in the form of a bodhisattva on the tenth bhumi but in actuality she is also a completely awakened buddha. Moreover, the eight fcmale bodhisattvasamong the forty-two peaceful deities are also buddhas. The attribute of being male or female is definitely not ultimate. The eight male and female bodhisattvasamong the peaceful deities in the bardo state are identical in essencewith the eight mamo goddessesand eight yoginis, all female, among the wrathful deities. Male buddhas appear as female and female as male. Dakinis can

* Introductory Tbaching xxix appear in all different ways and forms, some of them outrageous or re p u l s iv e in or der t o a rre s t c o n c e p tu a l th i n k i n g and w rong percepti o n . Fi n ally , when pr a c ti c i n g rh e D h a rm a i t i s g o o cl [o remember that th e sp ec ial qualit y o f th e Va j ra y a n as y s te m o f th e earl y rransl ati ons and, especially,of the teachings of Dzogchen is "to ascend with the co n d u c t while des c e n d i n gw i th th e v i e w ." T h i s starement of (]uru R i n p o c he is of c r uc i a l i mp o rta n c e .If w e s ra rr o u t by acti ng accordi ng to a h igh v iew, we w i l l s i m p l y l o o k c ra z y o r i n sane.If w e onl y keep the view of the lower vehicles we will never find the chance for l i b e rat ion. T he v iew o f a s h ra v a k ao r p r:rry e k a b uddhadoes nor bri ng e n l i g h t enm ent in on e l i fe ti mc b u t o n l y a fte r th ree i ncal cul abl eaeons. o n e m us t ac t in ac c o rd a n c ew i th th e l o w e r v e h i cl esw hi l e keepi ng th e vi e w of t he inner ra n rra s . 1-ULKU UR(;YEN RINPO(]HI1

Asura Caue. 1989

l.2Ttl'

IJAKtru rcAcntngs

First of All The Tbachingsof '*cending with the Conduct

The Master Padmakara appeared in different forms with various kinds of attire. In the manner that is beyond observancehe observed all the precepts, ranging from the disciplines of the shravakasto the ta n tri c v ows of t he v i d y a d h a ra s .H e o ra l l y ta u g ht the ni ne gradual vehiclesand thus showed the view and conduct as a unity, descending wi th t he v iew whil e a s c e n d i n g w i th th e c o n d uct. S i nce hi s mi nd p o sse s s edt he r eali z a ti o n o f to ta l o mn i s c i e n c e ,he cheri shed w i th bodhicitta all sentient beings higher than himself. All the advice on how to behavespoken by this master, who was a nirmanakaya in person, an enlightened one, was written down by Lady Tsogyal. The great master said: Whichever teaching of the outer or inner vehiclesyou practice, you must first take refuge in the Three |ewels. While possessingthe precepts that are the foundation of your training,' whenever you go in a certain direction, take refuge in the b u d d has and bodhis a ttv a so f th a t d i re c ti o n . Always have unwavering faith in the Three fewels. By so doing, you create a karmic connection right now, and in the future you will become the disciple of the buddhas. It is therefore essentialto make offerings and supplicationsto the Three Jewels. Mas t er P adm a s a i d : P ra c ti c eth e D h a rma o f th e ten vi rtuous acti ons and have confidence in what should be avoided and what should be

1. The particular set of vows one has taken of any of the three vehicles.

2 Daftini Teachings* undertaken concerning the "black and white" types of the effects of these actions. By doing so your actions will hold fJreatstrength. Since the power of truth is great, give up all nonvirtue and misdeeds, apply the remedy that works against your disturbing emotions, and put great effort into meritorious actions. One who has not gathered merit will not engender a noble attitude. One who accumulates merit will have a noble frame of mind. Once you hold the noble attitude in your being, you will put effort into virtue and refrain from misdeeds. It is therefore essentialto arouse diligence in the different types of means for gathering merit through your body , s pe e c h ,a n d m i n d .

Master Padma said: %

arouse bodhicitta, the mind set upon

supreme enlightenment, before undertaking any Dharma practice, is most important. The person who has aroused bodhicitta will cultivate the feeling of equality that all beings are his mothers, fiee from partiality and prejudice, in order to serveall sentient beings. Of all sentient beings there is not a single one who has not been your own father or mother. So as a way of repaying the kindness of all sentient beings, set out to work for their well-being. Cultivate loving-kindness and compassion for all sentient beings. Constantly train yourself in bodhicitta. Tiain yourself to benefit sentient beings through all your actions. Tiain yourself in cherishing others as more important than yourself. I n s hor t , t h e m o s t e s s e n ti a l p o i n t i s t hat the determi nati on of a r ous ing bodh i c i tta m u s t p re c e d e a l l th e outer and i nner practi ces and the stagesof development and completion. (ie neration of bodhicitta is the very root of all Dharma practice.

Master Padma said: If you desire to attain the buddhahood of o m nis c ienc et h e n tra i n y o u rs e l f i n u n d e rs ta ndi ngthat al l ego cl i ngi ng and fixation on phenomena have no self-nature. No matter what meritorious action you may be involved in, u nder s t and t ha t a l l p h e n o m e n aa re l i k e d re ams and magi c. I n ac c or da n c e w i th m y o ra l i n s tru c ti on, trai n yoursel f i n the

* First of All 3 e mp t ines s of all p h e n o me n a w i th o u t c l i n g i ng ei ther to the si x p a ram it asor t o gr e a t c o mp a s s i o n . tsy the power of meclitating on emptiness you should come to realize that the six paramitas and the engendered great compassion a re als o lik e a m ag i c a l i l l u s i o n . Alt hough y ou m e d i ta te o n e m p ti n e s s ,ma k e sure that i t becomes a n aid t o v ir t uous p ra c ti c e a n d a re m e d y a g ai nst your di sturbi ng e mo t ions . wharever root of virtue you engage in, fuel it with bodhicitta anc'l never be separatefrom the six paramitas. Whatever you then do, always have the intention to increasevirtue a n d d ec r eas em is de e d s . Wh at ev er phy s ic a l a c ti o n s y o u e n g a l l e i n , m ake them vi rtuous. Wh at ev er wor ds y o u u tte r, ma k e th e m v i rtu o u s. W hatever thoughts yo u ent er t ain, m ak e th e m v i rtu o u s . In s hor t , ex er t yo u rs e l f i n n o th i n g b u t w h o l esome and vi rtuous a cti onsof body , s pe e c h ,a n d mi n d . S h u n e v e n th e ti ni est nonvi rtue or mi sd eed. If you do not keep the protection of the armor of minclfulness and co n s c ient ious nes st h, e w e a p o n s o f d i s tu rb i n g emoti ons w i l l cut the a o rta f or at t aining th e h i g h e r re a l ms a n d l i b e rati on. D uri ng the four ki n d s of daily ac t ivi ti e s ,i t i s th e re fo ree s s e n ti ato l guarclyoursel f w i th th e ar m or of m indfu l n e s s a n d c o n s c i en ti o u s n es s. Mas t er P adm a s a i d : F i rs t o f a l l . h a v e c o n fi d encei n the causeand e ffe c t of y our ac t io n s . Keep in m ind t h a t b e fo re l o n g y o u w i l l d e fi ni tel y di e. Thi s l i f-e l a stsonly f or a s ho rt w h i l e s o d o n o t s tri v e fo r t he thi ngs of thi s l i fe. Keep in mind the future is lasting and strive for the benefit of the future. Mak e r eady and c e rta i n n o w ' fo r th e b e n e f i t of future l i ves, that you do not slip onto a downward track. D o not be c onc e i te d a b o u t a n y th i n g . If y o u retai n the pri de of th i n k ing t hat v ou a re l e a rn e d , g re a t, o r n o b l e , you w i l l not acqui re a n y g ood qualit ies .S o c a s ta w a yc o n c e i ta n c l tra in yoursel f i n l )harma practice without wavering for even a single moment.

4 Daftini Teachings* A pply t he re me d i e sa g a i n s t m i s d e e d s .If even the sl i ghtestdi sturbing em ot ion o r u n v i rtu o u s d e e d a ri s e si n y our bei ng, thi nk of i t as an unbearable suffering, the size of Mount Sumeru. A c t ions eng a g e d i n w i th d o u b t w i l l n o t accompl i sh anythi ng, so do not har bor th e s l i g h te s td o u b t. As long as you have not abandoned ego-clinging, then misdeeds, no m at t er how s m a l l , w i l l s ti l l y i e l d re s u l ts.S o i t i s essenti alto shun m is deeds .

M as t er P ad ma s a i d : H a v i n g ta k e n th e v ow s of the greater or l esser vehicles,rdo not abandon them even at rhe cost of your life. If you dcr dam age t hem , i t i s mo s t i m p o rta n t to i mmedi atel y make confessi on and retake your vows. Some people, when their vows are damaged, become disheartened and c om m it n o th i n g b u t a c ts o f fu rth e r rransgressi on.B ut l i ke cleansing oneself by washing and sprinkling fragrant warer after s lipping in t he d i rt, p u ri fy y o u r o b s c u ra ri onsand acts of dow nfal l and v iolat ion s o th a t b ro k e n v o w s n e v e r a ccumul ate. Do not keep company with or befriend a person who has degener at ed his dis c i p l i n e o r s a m a y a sfo r e v e n a si ngl e momenr. If w hen wearing white robes you go ro an oily swamp, rhe black stuff will s ur ely dis c olo r th e w h i te . Si m i l a rl y , e v e n though your ow n samayas are pure you will surely still be defiled by the broken samayas of ot her s . I f y our o w n s a m a y a sa re n o t p u re , i t i s l i ke bl ack not bei ng tainted by black. So be very careful. I t is t her e e s s e n ti a ln o t to a s s o c i a tew i th evi l peopl e or w i th bad company who have lost their vows. I n any c as e .o n e s h o u l d ta k e c a re n o t to be ashamedof onesel f. Master Padma said: Whatever actions you engage in, do not dcr any t hing nond h a rm i c th a t fa i l s to b e c o me the accumul ati on of meri t a nd wis dom .

2 . T h e b o d h i s a t t v a v o w a n c l t h e r e f u g e p r e c e p t s .J ' h e l a t t e r a l s o i n c l u r l e s t h e v o r . v s of individual liberation. Seethe glossarv.

* First of All 5 Do not desire anything other than omniscient buddhahood and benefiting sentient beings. Do not be attached to anything. Attachment itself is the root of bondage. Do not criticize other teachings and do not disparage people. All the teachings are ultimately indivisible, like the rasreof salt. Do not criticize any of the higher or lower vehicles. They are i d e n ti c al in being t h e p a th to b e j o u rn e y e d , j u st l i ke the srepson a sta i rc as e. You cannot know another person unless you can perceive with superknowledge. So do nor criticize others. In general, all sentient beings are by their very narure sponraneously perfect buddhas. They possessthe essenceof enlightenment. Do n ot ex am ine ot h e r p e o p l e ' sfa u l ts o r d e l u s i o n s. Do not examine the limitations of others. Examine how you can change your own. Do not examine the shortcomings of others but examine your own shortcomings. The greatest of evils is to hold religious prejudice and to criticize other people without knowing their mind. So give up prejudice as if it were poison. Master Padma said: Even though you have taken so many rebirths since beginningless time, you have not accomplished the welfare of yourself and others. Now, in this body, you should accomplish the benefit of self and others. Even though you have incarnated so many times in the past, you had no opportunity to train in the l)harma but only plunged further into the dungeon of samsaricexistence. Now exert yourself in training in the Mahayana teachingsduring this brief time while you have met th e D har m a. Keep company with those who increase virrue. Give up friends wh o inc r eas em is dee d s . Do not restlesslyhanker after things like a dog or a hungry ghost, but rest loosely by means of applying the remedies. If you tire yourself with restless hankering, you will agitate your own mind

6 Daftini Tbachings* with evil cleeds,and through that the minds of others. Thus you will ac c um ulat em i s d e e d s . If you consider even slight discomfort to be suffering, it will grow to be more painful. You will find no happiness unless you let your m ind r es t loos e l y . Do not pursue former suffering. Everything, whether good or bad, is past and gone. Do not anticipate future sufTering. No matter what suffering may befall you now, do not give in to it, but develop courage again and again. I n any c ase , i f y o u d o n o t a p p l y th e remedi es to your mi nd, suffering will never cease. Relax y our m i n d i n i ts n a tu ra l s ta tew i th out modi fyi ng or spoi l i ng it and t ur n it g e n tl y to w h a t i s v i rtu o u s . M as t er P ad ma s a i d : Wh e n y o u p e rs e v e rei n D harma practi ce,i t i s es s ent ial t o a l w a y s tra i n i n tu rn i n g a n y vi rtuous root of acti on, through body, speech,or mind, to be for the benefit of others. F ir s t , t r ain g ra d u a l l y i n th i s w i th th e s m al l estdeeds.From ti me to time, check to see whether or not you are tainted by the defilement of self-interest.You will not be successfulif you retain even the tiniest taint of selfishness.Make sure not to be tainted by the defilement of self-interest. The difference between the greater and lesser vehicles is the arousing of bodhicitta. The difference is created not by the view but by c om pas s io n .T h e re fo re k e e p i n g th e v i e w of the natural state,trai n y o u r s e l fi n g r e a t c o m p a s s i o n . For the benefit of self and others, abandon the suffering of samsara forever. Tiain repeatedly in feeling renunciation for samsara. Tiain in taking upon yourself the burden of the suff-eringof others. F ir s t t r ain i n re g a rd i n g a l l s e n ti e n t b e i ngs as bei ng l i ke yoursel f. Tiain in feeling that the suffering of others is your own suffering. T hen t r ain in c h e ri s h i n g s e n ti e n t b e i n g s as bei ng more i mportant than yourself. Tiain in the great compassionthat involuntarily acts for the welfare of ot her s .

* First of All 7 The word Mahayana implies simply to cherish others as being superior to oneself. Mahayana never implies the pursuit of happiness solely for oneself with no thought for the suffering of others,, regarding oneself as more important. Mas t er P adm a s a i d : If y o u tra i n y o u r m i n d i n l ove, compassi on, a n d bodhic it t a, y ou w i l l n o t ta k e re b i rth i n th e three l ow er real ms. Moreover, from this very moment you will never fall back. This alone is my oral instruction. Wh er ev er y ou go , k e e p b o d h i c i tta i n mi n d , never departi ng from i ts co m pany . .What ev er ac t ion y o u e n g a g ei n , tra i n i n d o i n g i t for the benefi t of se n ti e nt beings . T ia i n i n re g a rd i n g o th e rs a s more i mportant than yo u rs elf .Y ou will atta i n n u me ro u s q u a l i ti e sa s a r esul t of thi s trai ni ng, such as having unimpaired samayasand vows. Unless you cultivate bodhicitta,,you will not attain enlightenment, even though you may gain mastery of mantra and be very powerful. Al l t he s upr em e a n d c o mmo n a c c o mp l i s h m entsw i l l resul t from b o d h ic it t a ar is ing in y o u r b e i n g . T h a t a l o n e i s my oral i nstructi on. Mas t er P adm a s a i d : W h e th e r y o u me d i ta te o n empti nessor anyth i n g els e, it is m ista k e n m e d i ta ti o n p ra c ti c e unl ess i t becomes an effective remedy against disturbing emotions and ordinariness.Someth i n g t hat does not c o u n te ra c tth e d i s tu rb i n g e m oti ons and ordi nari nessis a cause for falling into samsaricexistence. If any teaching you stud!, reflect upon, or expound becomes an effective remedy against your disturbing emotions as well as an aid for allowing the pure Dharma to take birth in your being, then that i s ca l led a M ahay an a te a c h i n g a n d i s u n m i s ta k e n. No matter how much you may be acclaimed as learned in study, e xp o s it ion,and m ed i ta ti o n , i f y o u r i n te n ti o n i s o nl y the ei ght w orl dl y co n cer ns ,y our ac t iv i ty i s c a l l e d a b l a c k D h a rm a practi ce. In any c as e,it is e s s e n ti a to l m e d i ta te o n a p p earanceand exi stencet

3. "Appearance and existence" refers to the universe with all sentient beings.

8 Da\ini Tbachings* as being magical illusion, so as not to allow your attachment and clinging to grow stronger and stronger. "A great yogi" simply means being free from attachment and clinging. Master Padma said: The welfare and happiness of all sentient beings result from the teachingsof the Buddha. So study the tantras, s c r ipt ur es ,and s u tra sa n d l i s te n to th e w o rd s of the masters. Actions and their resulting happinessand suffering grow forth like s eeds ,s o dis c ri m i n a te b e tw e e nv i rtu e a n d e vi l deeds. If you do not observeyour vows, the root of your l)harma practice is rotten. Protect your vows and samayasas carefully as you would your own eyes. I n any c as e ,i f y o u h a v en o tru s t w h e n p racti ci ng the D harma your effort is wasted, and anything you do will be futile. In whatever you do it is essentialto be free from doubt and mistrust. Master Padma said: Some people call themselvestantric practitioners and engage in crude behavior,,but that is not the action of a t ant r ik a. Mahayana means to cherish all sentient beings with

impartial

c om pas s ion. It will not suffice to claim oneself a tantric practitioner and then refrain from adopting what is virtuous and not avoiding or shunning l r a l l ta n tri c p ra cti ti onersto cul ti vate great ev il deeds .I t is e s s e n ti a fo compassionin their being. W it hout giv i n g ri s e to c o m p a s s i o ni n y o ur bei ng you w i l l turn i nto a non-Buddhist with wrong views,,even though you may claim to be a pr ac t it ioner o f S e c re tM a n tra . Master Padma said: Secret Mantra is Mahayana. Mahayana means to benefit others. In order to benefit others you must attain the three kayas of fruition. In order to attain the three kayas you must gather the two ac c um ulat ion s .In o rd e r to g a th e r th e tw o accumul ati onsyou must

* First of All 9 tra i n in bodhic it t a. Y o u mu s t practice the paths of development and co mp l et ion as a unit y . In any c as e,a t ant ri k a w h o l a c k s b o d h i c i tta i s total l y unsui ted and does not practice Mahayana. Master Padma said: Secret Mantra and the philosophical vehicleo are spoken of as two, but ultimately they are one. If you lack the view or the conduct you will stray into being a shravaka.So descend w i th the v iew while a s c e n d i n gw i th th e c o n d u c t . It i s most essenti al to p rac t ic et hes et wo a s a u n i ty . T h a t i s my o ra l i nstructi on. SAMA Y A . Th i s c om plet est h e te a c h i n go n a s c e n d i n gw i th the conduct. This was committed to writing at the upper hermitage of Chimphu on the eighth day of the last summer month in the Year of the Hare. Se a lo f tre a s u re . S e a l o f c o n c e a l me n t. S e a l o f e n tru s tme n t.

4. Another word for the Mahayana teachingsor the paramita vehicle.

TaftingRtfr7t The Master Padmakara of Uddiyana, who appearedas a nirmanakaya in per s on, wa s a s k e d b y L a d y T s o g y a l , the pri ncess of K harchen: ( ) r eat M as t er, p l e a s e b e k i n d a n d te a c h the basi s for al l D harma pr ac t ic e, t he m e a n s b y w h i c h to e n d b i rth and death, a l i ttl e cause that has immense benefit, a method that is easyto apply and has little har ds hip. The nirmanakaya master replied: Tsogyal, taking refuge is the basis for all Dharma practice. The Three |ewels are the support for all Dharma practice. The means that brings an end to birth and death is to take refuge along with its subsidiary aspects.

Lady Tsogyal asked:What i s th e e ssenti almeani ng of taki ng refugeI What is its definitionl W h e n d i vi ded, how many types are thereI The master replied: The essentialmeaning of taking refuge is to ac c ept t he B u d d h a , D h a rm a , a n d S a n g h a as your teacher,path, and companions for practicing the path, and then to pledge that they are the fruition you will attain. Thus taking refuge means a pledge or . Why is such an acceptancecalled taking refugei It is acceptance called taking refuge becauseof accepting the tsuddha, Dharma, and Sangha as the support, refuge, and protector or rescuer for being freed from the great fear of the sufferings and obscurations.That is the essentialmeaning of taking refuge. The definition of taking refuge is to seek protection from the terrors of the three lower realms and from the inferior view of believ ing in a s e l f w i th i n th e tra n s i to ry c ol l ecti onras i s hel d by nonBuddhist philosophers.

l. "The transitory collection" refers to the continuity of the five aggregates.

* TaftingRrf"gt

ll

Wh en c liv ided, t h e re a re th e th re e ty p e s : th e outer \ /ay of taki ng re fuge, the inner way of taking refuge, and the secret way of taking refuge. T r r r , O u l r . n W r \ y ( ) F -T e x . r x r ; R L , - r r u ( ; E L a dy T s ogy al as k e d : (l o n c e rn i n g th e o u te r way of taki ng refuge, wh a t is t he c aus eof w a n ti n g to ta k e re fu g e f In w hat obj ect does one ta ke r ef ugef W hat k i n d o f p e rs o n ta k e s re fu gei W hat are rhe ma n n er s or m et hod s th o u g h w h i c h o n e ta k e s refugei W i th w hat p a rti c ular at t it ude c l o e so n e ta k e re i u g e i Ma s t er P adm a r ep l i e d : T h e c a u s eo f w a n ti n g t o take refuge i s fear o f th e m is er ies of s a ms a ra ,tru s ti n g i n th e T h re e | ew el s as the pl ace of refuge, and, moreover, accepting the Three fewels to be the objects of refuge and the protectors of refuge. Through these three you give ri se to t he int ent ion o f ta k i n g re fu g e . In g e n e ral , one w ants to take refuge due to fear of cleath. Th er e ar e m any p e o p l e r.v h od o n o f e v e n n o ti ce that hal f of thei r life has passedand who clo not think c,,ftheir future lives for even an instant. They have no refuge. If y ou wer e not g o i n g to d i e o r i f y o u w e re certai n of a human rebirth, you would not need to take refuge. However, after dying and tra n sm igr at ing, t here a re th e o v e rw h e l m i n g mi seri es of the l ol ver re a l m s . In what object does one take refugef You should take refuge in th e Thr ee f ewels .W h o c a n b ri n g a n e n d to b i rth and deathi It i s e xcl u siv elyt he om ni s c i e n t Bu d d h a w h o i s fre e from al l defbcts and who has perf-ecteclall virtues. Therefure, only the Dharma he has ta u g h t and t he s ang h a w h o u p h o l d h i s d o c tri n e are abl e to bri ng an e n d to t he c y c le of b i rth a n d c l e a tho f s e l f a n d o t hers. S i nce these :rre th e so le objec t sof r e fu g e , y o u s h o u l d ta k e re fu g e i n them. In g ener al, t her e a re ma n y p e o p l e w h o c o n s i der the teachi ngsof th e tru ly and per f ec tl y e n l i g h te n e c o l n e a s n o mo re than the w ords of a fo rtu net eller ,and w h o , u ,h e n p re s s e d ,g o to s p i ri ts for refuge. It i s difficult for such people to have refuge. Wh at k ind of pers o n ta k e s re fu g e l T h e o n e w ho possesses i nterest,

12 Daftini Tbachings* d ev ot ion,and fa i th , a n d w h o th i n k s o f th e vi rtues of the Three few el s. O ne s hould po s s e s sth e s eth re e p a rti c u l a r a tti tudes: Sincesamsarais without beginningand end, I must turn away from it this very moment! The godsof the non-Iluddhistsanclso forth are not my obiects of refuge! The omniscientstateof buddhahoodaloneis mv true obiectof refuge! This is how the specialtaking refuge takes place. W hen t ak in g re fu g e , m e re l i p s e rv i c ei s u sel ess.Thi s i s l i ke empty m ut t er ing. I t is u n c e rta i n w h e re i t w i l l l e a d you. W hat is t he m a n n e r i n w h i c h o n e ta k e s refugei Y ou shoul d take refuge with respectful body,, speech, and mind. You should take refuge with three thoughts: fear of the lower realms and samsara, trust in the blessings of the Three fewels,,and steadfäst faith and c om pas s ion. The person who believesthat this life is perfect and that the next o ne will als o b e p e rfe c t w i l l s i m p l y d i e w hi l e sti l l about to practi ce t he Dhar m a. T h a t i s n o t e n o u g h . I n t his c onte x t,y o u s h o u l d k n o w th e ri tual s of taki ng refuge. With what particular attitude does one take refugel You should take refuge with a senseof responsibility for the welfare of others. You shoulcl take refuge with this attitude, as you will not attain the t r ue and c om p l e te e n l i g h te n m e n t s i mp l y b y renounci ng samsaraand des ir ing t he r e s u l t o f n i rv a n a . In order to fiee all sentientbeingsfrom the miseriesof samsara, I will take refugeuntil I anclall the sentientbeingsof the three realmshaveachievedsupremeenlightenment! I n gener al,a l l w i s h i n g i s d u a l i s ti c w i s h i ng. Täki ng refuge w i thout being free from dualistic fixation is not sufficient. Lady T s ogy a l th e n a s k e d th e m a s te r: H o w many ki nds of trai ni ng does the outer way of taking refuge entailf The master replied: As soon as you have taken refuge you must

* TaftingRrf"S,

13

skillfully practice the eight trainings, in order to prevent your commitment from degenerating. Sh e as k ed: W hat a re th e s ee i g h t tra i n i n g s l H e r eplied: F ir s t, th e re a re th e th re e s p e c ial trai ni ngs: H avi ng taken refuge in the tsuddha, you should not bow down to other gods; having taken refuge in the Dharma, you should give up causing harm to sentient beings; having taken refuge in the Sangha,,you should not a sso c iat ewit h her et i c a lp e o p l e .T h e s e a re th e th ree speci altrai ni ngs. To explain that further: First, having taken refuge in the tsuddha, "not to bow down to other gods" means that if you bow down to mu n dane gods s uc h a s Ma h a d e v a , V i s h n u , Maheshvara,or others, your refuge vow is damaged. If you go to such gods for refuge, your refuge vow is destroyed. Secondly, having taken refuge in the Dharma, "to give up causing harm to sentient beings" means that your refuge vow is definitely destroyed if you engage in killing. It is damaged even if you just beat o th e r beings out of a n g e r, e n s l a v eth e m , ma k e hol es i n thei r noses, i mp ri s on t hem in a c a ttl e s h a c k ,p l u c k o u t th e i r h ai r, take thei r w ool , and so forth. having taken refuge in the Sangha, "to refrain from associatingwith heretical people" means that your vow is damaged if Thirdly,

you keep company with people who hold the view and conduct of e te rn alis m or nihilis m. If y o u r v i e w a n d c o n d u ct are i n conformi ty with theirs, your refuge vow is destroyed. l n a ny c as e,all Dh a rm a p ra c ti c e i s i n c l u d e d wi thi n taki ng refuge. People with wrong views do not have this understanding. These are the five general trainings. 1 . W hen beginnin g y o u r p ra c ti c e ,ma k e a n e x tensi veofferi ng w i th a vast amount of the best kinds of food and drink. Present the offerings before the Precious C)neson the fourteenth day and beseech them to arrive for the offering. Following that, make offerings on the fifteenth d"y. These offerings are of four kinds: the offering of prostrations, the offering of material objects, the offering of praise, and the offe ring of practice. Fi rs t , t he of f er ing o f p ro s tra ti o n : S ta n d u p s t rai ght and j oi n your

14 Daftini Teachings* palm s . T hink i n g o f th e v i rtu e s o f th e buddhas and bodhi sattvas, imagine that you are touching their feet adorned with the design of t he wheel as yo u m a k e p ro s tra ti o n s . Next is the offering of material objects: Present offbrings such as flowers that are entirely unowned by anyone and visualized offerings, as well as your own body. M ak e pr aise sw i th me l o d i o u s tu n e s . The offering of practice is to make the aspiration that the roots or your virtue resulting from having cultivated the boclhicitta of undiv ided em pt in e s s a n d c o m p a s s i o n m a y b e for the attai nment of enlight enm en t fo r th e s a k e o f a l l s e n ti e n tbei ngs. IMaster Padma saicl: The Three Precious Ones have not even an atom of need for a bowl of water or respect.The purpose of making the offering is to enable you to receivethe light rays of the buddhas. Concerning the offering of the best kinds of food and drink, make t hr ee heaps o f th e b e s t ty p e o f fo o d , a n d utter ()M A H H U N (; three times. Imagine that your offerings thereby become an ocean of nectar. F ollowing t ha t, e n v i s i o n y o u r y i d a m d e i ty surrounded by an i nfi ni te gat her ing of th e T h re e P re c i o u s On e s a n d i magi ne that you present this nectar offering, requesting them all to accept it. If you are unable to offer in that way, simply make an offering while saying, "Preci r s ( ) NASl T t t t r R R ( ) ( ) r ' M as t er P ac l m as a i d : W h e n p ra c ti c i n g the D harma, you must cut the five poisons at their root. T he lac lyask e d : Wh a t d o e s th a t m e a n i T he m as t er s a i d : T h e p e rs o n w i th s tr ong anger has the most suffering. T he per s on w i th g re a t s tu p i d i ty i s l i k e a beastand cannot unders t and t he Dhar m a . T he per s on w i th v a s tp ri d e c a n n o t a s s i mi l atevi rtues and has many e nem ies . The person with stronll desire cannot keep the vows and will be s lander eda lot. T he per s on w i th g re a t e n v y h a s s tro n g a mbi ti ons and cl el i ghtsi n i nt r igue. l)o not chase afier these five poisons; you kill them fiom within by f r eeing t hem th e mo me n t th e y a ri s e . P eoplewho u n re s tra i n e d l ye n g a g e i n th e fi ve poi sonsare creati ng t heir own m is e ry . T,llttxc;

()NIl's MrNt>

M as t er P adm a s a i d : Wh e n p ra c ti c i n g th e D harma, you must fi rst t am e y our own m i n d . T he lady as k e c l :Wh a t d o e s th a t m e a n l T he m as t er s a i d : Y o u m u s t e x ti n g u i s h the scorchi ng l l ames of a nger wit h t he w a te r o f l o v i n g -k i n d n e s s .

* The Tbn Foundationsof SecretMantra 8l You must cross the river of desire on the bridge of powerful re me dies . You must light the torch of discriminating knowledge in the d a r k n e s so f s t u p i d i t y . Yo u m us t c r um bl e th e mo u n ta i n o f p ri d e to the ground w i th the p e stl eof diligenc e. You must overcome the storm of envy by wearing the warm g a rment of pat ienc e . [n any c as e,t hes e fi v e p o i s o n s ,y o u r o l d a rchenemi es,w i l l rui n yo u r b eing in t he t h re e re a l ms o f s a ms a rai f y o u u ni nhi bi tedl y i ndul ge i n th e m . Do not let th e m ru n w i l d . T h e re i s a d anger i n that. Tut- FtvE Str;xs()t'Strt'txc; Ma s t er P adm a sa i d : Wh e n p ra c ti c i n g th e D harma, you must possessthe five signs of seeing. The lady as k ed: W h a t a re th e y f f'he m as t er s aid : Y o u mu s t s e e th e i mma teri al nature of mi nd beyond the worcls of the sacred Dharma. You must seethat thesepresent appearancesare self-liberatedwhen free from fixation. Yo u m us t s ee t ha t w h i c h e v e r e x p e ri e n c ema y ari se i s i mmateri al ,{re a t blis s . Wit h r es pec tand d e v o ti o n ,y o u m u s t s e ey o u r master as a buddha in person. In any c as e,when p ra c ti c i n g th e D h a rma y o u must seeeverythi ng free from attachment. T I t t F r v p ,A r - r - A r N M E N T S Ma s t er P adm a sa i d : Wh e n p ra c ti c i n g th e D harma, you must p o sse s tshe f iv e t y pe s o f a tta i n m e n t. T h e l a d y a s k e d :W h a t a r e t h e y l The m as t er s aid: Wi th o u t a b a n d o n i n g y o u r m aster' soral i nstructi o n s by being laz y , y o u m u s t p o s s e s th s e a c tu a l a ppl i cati onof practi ce. You must possessthe benefit of self by having engaged in practice yourself.

82 Daftini Tbachings* You must possessthe ability of guiding disciples for the benefit of th e tra n s mi s s i o no f b l e s si ngs. o t her s by pos s e s s i n g You must possessthe attainment of unfabricated naturalness by liberating appearancesinto the dharmata. You must possessthe attainment of your mind being the buddha by recognrzing your natural face. The Tibetan practitioners of the present day who do not possess ev en one of t he s ew i l l n o t a c c o mp l i s he v e n o ne of thei r w i shes. THe FtvE Tvt,Esctn(]RL,Al'Nh,ss M as t er P adm a s a i d : W h e n p ra c ti c i n g the D harma, you must possessthe five types of greatness. T he lady as k e d : Wh a t a re th e y i The master said: You must have a master with the greatnessof the or al ins t r uc t ion s . These oral instructions must also be endowed with the greatness of the profound path of skillful means. You yourself must have the greatnessof fortitude in undertaking h ar ds hip. You must possessthe greatness of aspiration toward Dharma p r ac t ic e. You must have greatnessof determination in practicing. Unless you possessthese five when trying to be liberated from samsarayou will not be successful. F t l , r , K r N o s < t r -M A S T l . l { Y M as t er P ad m a s a i d : Wh e n p ra c ti c i n g the D harma, you must possessfive types of mastery. T he lady as k e d : W h a t a re th e y l The master said: By gaining natural mastery over the Dharma, y ou m us t pos s e s sth e " k n o w i n g o n e th a t fre esal l ." tsy gainin g realization of dharmatar 1lou must let the nonarising dawn within your being. By gaining natural mastery over samaya,you must possessflawlessnes sof m ind.

* The Tbn Foundationsof Seoet Mantra 83 By gaining m as t e ry o v e r th e p ra n a s th ro u g h exerti on, you must be a b l e t o under t ak e h a rd s h i p . By gaining mastery over the oral instructions, you must be able t