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
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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
I
any information storageand retrievalsystem,without permissionin writing I
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 insrrucrionsro LaclyTsogyal
/revealedby Nyang l{al NyimeyOseranclSangyeLinpa; recorcled and concealeci
by YesheT'sogyal; translareclby Erik PemaKunsang.-lst ecl.
p. cm.
Tianslation of: ]o mo la gclamspa'i chosskor.
ISTJN0-u7773-546-8 (alk.paper)
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.
II. Sans-rgyas-glin-pa, ()ter-sron,1340-1396. III. Yc,6es-mtsho-rgval.
lJthcent.IV. Kunsang,F.rikPema.V. Title.
uQ7662.6.N36 1990 l+ol
8e,+
294.3'44411-dc20 (llP
 "Descendwith the uiew uhile ascendingwith the conduct.
It is most essentialto practice thesetwo qs a unity."
-PAI)MASAMBHAVA
Contents

Ti'anslator"'sPreface IX

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 XV

IntroductoryTbachingäy veN. TULKU URGYEN R I N P O C H E XXV

First of All 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 (Padma-
sambhava'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 gener-
a 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-

'fhe
L Also calletl 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 ec-
tion of Nyang Ral's termas called l,lyang-gyi Martri, "The Direct
Instructions of Nyang." famgon Kongtrul had found this text impor-
tant 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 revealedbiogra-
phy 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 describing how Nyima Oser received the

actual terma from which the Daftini Tbachings is raken, exrracred
from his biography 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 peo-
ple 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

This short ltfe story of Padmasambhaua, also ftnoun as Guru

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 re-
nowned 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 possess-
ing 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 Ma-
h 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
p l a y, he t hen pr et en c l e cth l a t h i s tri c l e n t h a d s l i pped out of hi s hand;
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 numer-
o 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 har-
d 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 re-
mained 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 obsta-
c 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 )har-
m 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 rty-

si 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 Man-
jushri, 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 Mang-
yul 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 Spontane-

o 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 nstruc-
tion 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 numer-
ous 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 con-
cealed countless terma teachings headed by the eight personal trea-
sures 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 disclo-
sure, 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 en-
dowed 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 Padma-
sambhava'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 ema-
nat 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. En-
dowed 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 incarna-
tions; 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, espe-
cially 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 es-
tial 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 emana-
tion is the great mother of dharmakaya, the female buddha Prajna-
paramita. Vajra Varahi is a sambhogakaya emanation of Prajnapa-
ramita, 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 includ-
ing 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 xty-
four 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 percep-
ti 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 train-
ing,' 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
l guarclyoursel f w i th
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
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 sturb-

ing 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 degen-
er 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 sponrane-
ously 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 any-

th 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.Some-
th 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 practition-

ers 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
acceptance . Why is such an acceptancecalled taking refugei It is
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 non-
Buddhist 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.
Thirdly, having taken refuge in the Sangha, "to refrain from
associatingwith heretical people" means that your vow is damaged if
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 undi-
v 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<.rus
O nes , ac c eptt h i s !"
If you do not have anything to offer, you should at least present
bowls of water every day. If you do not do that, your refuge vow will
degenerate.
T he P r ec io u sO n e s d o n o t n e e d th e s eo fferi ng of materi al nouri sh-
ment in the same way as sentient beings. The foocl torma is for you
t o gat her t he a c c u m u l a ti o n sw i th o u t n o ti ci ng.
2. T he s ec o n d tra i n i n g i s to n o t a b a ndon the subl i me P reci ous
Ones even for the sake of your body, your lif'e, or a valuable gift.
Regarding not abandoning the refuge even for the sake of your
body: Even if someone threatens to cut your eyes out, cut off your
legs , y our ears , y o u r n o s e , o r y o u r a rm s , you shoul d l et hi m do so
r at her t han ab a n d o n th e Pre c i o u sO n e s .
Regarding not abandoning the refuge even at the cost of your life:
 * TaftingRtfugt 15

e ve n if s om eonet hr e a te n sto k i l l y o u , y o u s h o u ld l et hi m do so rather

th a n abandon t he P re c i o u sO n e s .
Regarding not abandoning the refuge for the sake of a valuable
gift: even if you are promised the whole world filled with precious
stones in return for giving up the refuge, you should not renounce
the refuge.
3 . T he t hir d t r a i n i n g i s th a t n o m a tte r w hat happens ro you,
w h e t her y ou ar e s i c k , u n d e r h a rd s h i p , a t e a se,h" ppy, or sad, you
should lay out a mandala and the five kinds of offerings and offer
them to the Three fewels. Then take refuge and make this suppli-
ca ti on:

Sacred master, great vajra holder, all buddhas and bodhisarrvas,

pleaselisten to me! May all my sicknessand whatever is caused
by spirits ancl negative forces not occur. Please create peace,
auspiciousness,and goodness.

Aside from this it is also appropriate to gather merit by reading

the scriptures aloud, chanting, and offering tormas, since such prac-
tices belong to the basicsfor taking refuge. If nothing helps, do not
give rise to wrong views, thinking, The Precious Ones have no
b l e ss ings !T he Dha rma i s u n tru e ! T h i n k i n s tead, I shal l feel better
wh e n m y ev il k ar m a h a s b e c o m ee x h a u s te d! Wi thout pursui ng other
ways such as soothsaying and shamanistic rituals, engage only in
taking refuge.
4. In whichever direction you travel, remember the buddhas and
bodhisattvas,make offerings, and take refuge. For instance,if tomor-
row you are going toward the east, lay out a mandala and make
offerings today, taking refuge in the buddhas and bodhisattvasof that
d i re c t ion.
Wh ic h s upplic a ti o n s h o u l d y o u ma k e i Yo u shoul d suppl i cate as
follows before taking leave:

Master, vajra holder, all buddhas and bodhisattvas,please listen

to me ! Please prevent obstaclescaused by humans and nonhu-
mans and make everything auspicious from the time of leaving
this place until I arrive at my destination.
16 Daftini Tbachings*

lf y ou do no t d o th a t th e d a y b e fo re d e parture you shoul d do i t at

t he t im e of de p a rtu re .
At the time of leaving, if you do not remember to take refuge
within ten or sevenstepsof crossing your thresholdr 1'our refuge vow
is dam aged.
Once you entrust your mind to the refuge,,it is impossible that you
will be cleceived.
5. T hink o f th e g o o d q u a l i ti e s o f ta k i ng refuge and trai n i n i t
again and aga i n . H a v i n g ta k e n re fu g e i n the Three P reci ous Ones,
regard them as your place of hope ancl look up to them as your place
of t r us t . K eep th e P re c i o u s O n e s a s y o u r o nl y source of refuge and
m ak e s upplic a ti o n sto th e m . P ra y to th e Preci ousOnes for bl essi ngs.
T hink t hat y o u r p re s e n t re p re s e n ta ti on of the Three few el s,
whether a cast image,,carved relief, a painting, a stup:r,a volume of a
book , or s o f or th , i s th e d h a rma k a y a .It i s possi bl ethat the essenceof
dhar m ak ay a w i l l b e s u d d e n l y re a l i z e d w hen maki ng prostrati ons,
of f er ings , or su p p l i c a ti o n s E
. v e n i f th a t d o e s not happen, by prostrat-
ing and making offering to the Three ]ewels and creating a karmic
c onnec t ion,on e w i l l b e c o m ea d i s c i p l eo f a buddha i n the future.
M as t er P ad m a s a i d : N o ma tte r w h a t a ri ses i n you such as the
v ir t ues and ha p p i n e s so f th e e n l i g h te n e do nes, regard theseto be the
bles s ingsof y o u r ma s te r a n d th e P re c i o u sOnes. tsy thi nki ng i n that
way, you will receive the blessings.No matter what problems and
m is er y y ou m a y m e e t, re g a rd th e m a s y our ow n evi l karma. That
will br ing an e n d to a l l y o u r n e g a ti v ek a rm as. In general , i f you do
not ent r us t y ou r mi n d to th e P re c i o u sOn e s, but hol d the w rong vi ew
of t hink ing, Th e P re c i o u sO n e s h a v e n o b l essi ngs!,i t i s possi bl ethat
you will not escapefrom the lowest hells.

Lady T s ogy a l a s k e d th e m a s te r: W h a t g ood qual i ti es resul t from

taking refugei
T he m as t er re p l i e d : Gk i n g re fu g e h a s e i ght good qual i ti es.
1. Y ou ent e r th e g ro u p o f ts u d d h i s ts .H avi ng taken refuge i n the
Three Jewels,you are called a tsuddhist.Without having taken refuge,
you are not included among the tsuddhist group, even though you
 Rtfugt 17
* Tafting
ma y c laim t o be a h o l y p e rs o n , a g re a t me d i ta tor, or the B uddha i n
p e rson.
2. You become a suitable vessel for all the vows such as the
l n d i vidual Liber at i o n . C o rre s p o n d i n g l y ,i f y o u l ose your refuge vow ,
i t i s s aid t hat all t he v o w s b a s e dth e re o n a re a l s o destroyed.
In order to restore them, restoring the refuge vow will be sufficient.
That is to sa!, it is sufficient that you make an offering to the Three
fewelsancl take the vow in their presence.
You also need to have taken refuge prior to any vow; from the one-
day precepts and so forth up to the vows of Secret Mantra. Gking
refuge is therefore known as that which causes you to become a
su i ta blebas isf br al l ty p e s o f v o w s .
3. The vow of taking refuge in the Three fewels diminishes and
b ri n gs t o an end al l k a rmi c o b s c u ra ti o n sa c c u m ul atedthroughout al l
your past lives. That is to sa|, your obscurations will be totally
exhausted through the special taking refuge, while through the
g e n er al t ak ing r ef u g e th e k a rm i c o b s c u ra ti o n sw i l l di mi ni sh.
Again, when a genuine f-eelingof taking refuge has arisen in your
b e i n g, k ar m ic obs cu ra ti o n sa re u tte rl y b ro u g h t to an end, w hi l e by
th e m er e wor ds of ta k i n g re fu g e th e y w i l l d i m i ni sh.
Fur t her m or e, if y o u ta k e re fu g e a t a l l ti mes, w hi l e w al ki ng,
mo vi ng about , ly in g c l o w n , a n d s i tti n g ,,th e k a rmi c obscurati onsw i l l
be completely exhausted, while by just taking refuge from time to
time they will diminish.
4 . Y ou will pos s e s sv a s t me ri t. T h e mu n d a ne meri ts of l ong l i fe,
good health,,splendor, and majestic dignity, great wealth and so forth,
result from taking refuge. The supramundane unexcelled enlighten-
ment also results from taking refuge.
5 . Y ou will be im m u n e to a tta c k b y h u m a n s and nonhumans, and
i mmune t o t he ob s ta c l e so f th i s l i fe . It i s s a i d that as soon as the
g e n uine t ak ing r ef u g e h a s a ri s e ni n y o u r b e i n g , you cannot be harmed
b y hum an obs t ac l e si n th i s l i f-e . Al s o y o u c annot be harmed by
n o n hum ans s uc h as n a g a sa n d ma l i c i o u s s p i ri ts.
6. You will achieve the fulfillment of whatever you may wish for.
Wh en t he genuin e ta k i n g re fu g e h a s a ri s e n i n your bei ng, i t i s
i mp os s iblenot t o a c c o m p l i s hw h a te v e r y o u i n tend. In short, i t i s sai d
18 Daftini Tbachings*

that placing your trust in the objects of refuge, 1,ou will receive
whatever you desire, just as when supplicating a wish-fulfilling gem.
7. You will not fall into the lower realms, evil destinies, or
perverted paths. The "three lower realms" refers to the hells, hungry
ghost, and animal realms. "Evil destinies" refers to being reborn in
places devoid of the Dharma such as amonfl primitive border tribes.
"Perverted paths" refers to non-Iluddhist philosophies.So in order to
avoid falling into these,it is said that one should simply take refuge.
8. The final benefit is that of swiftly attaining the true and
c om plet e enlig h te n m e n t. W h a t n e e d i s there to menti on other
benefits!
I t is s aid in th e Ma h a y a n a te a c h i n g so f SecretMantra that one can
at t ain enlight en m e n t w i th i n th i s s i n g l eb o d y and l i fbti me. Thi s means
that wit hout a d o u b t y o u w i l l s w i ftl y a tta i n enl i ghtenment. S o i t i s
nec es s ar yt o c u t th e m i s c o n c e p ti o no f th i n ki ng that i t i s enough to
take refuge just once in a while. You should take refuge again and
again both day and night. Then you will definitely swiftly attain true
and complete enlightenment.

Master Padma said: If you exert yourself in taking refuge, you do

not need to practice many other teachings. There is no doubt that
you will attain the fruition of enlightenment.
Lady T s ogya l a g a i n a s k e d th e ma s te r: What i s the actual practi ce
of taking refugel
The master replied: The actual application of taking refuge is as
follows . F ir s t , f o rm th e a s p i ra ti o no f th i n k i n g:

I will es t a b l i s a In
h l l s e n ti e nbt e i n g si n c o mpl eteenl i ghtenment.
order to do that I will gather the accumulations,purify the
obscurations, and clear awaythe hindrances.For this purposeI
will take refuge from this very moment until reachingenlight-
enm ent !

T hen, wit ho u t b e i n g d i s tra c te d ,s a y th re e ti mes:

In the supreme of all humans, all the buddhas of the ten

directions, I and all the infinite sentient beings take refuge from
this very moment until reaching supreme enlightenment.
 * TaftingRrf"St 19

In the supreme of all peace,devoid of attachment, the I)harma

teachings of the ten directions, I and all the infinite sentient
beings take refuge fiom this very moment until reaching su-
preme enlightenment.
In the supreme of all assemblies,the members of the noble
sangha who are beyond falling back and who dweli in the ten
directions, I and all infinite sentient beings take refuge fiom this
very moment until reaching supreme enlightenment.

Following that, repeat many times without being distracted:

I take refuge in the Ftuddha.

I take refuge in the l)harma.
I take refuge in the Sangha.

Then make this supplication three times:

Three Precious Ones, please protect me from the fears of this

life. Pleaseprotect me fiom the fears of the lower realms. Please
protect me fiom entering perverted paths!

When you are about to finish, say:

Through this, my roots of virtue, may I attain buddhahood in

order to benefit beings!

You should make the dedication in this way.

Lady Tsogyal asked the nirmanakaya master Padmakara: What is

the method of taking the refuge vowl
The rnaster replied: One should prostrate to and circumambulate
a master who possessesthe refuge vow, present him with flowers, and
say as follows.

Master, pleaselisten to me. Iluddhas and bodhisattvasin the ten

directiclns, please listen to me. From this very moment until
attaining supreme enlightenment, I, -,2 take refuge in the
supreme of all humans, the billion truly perfected dharmakaya
buddhas.

2. Say your orclinary name at this point.

20 Daftini Tbachings
*
I take refuge in the supremeof all peace,clevoidof attach-
ment, the teachingsof Mahayana.
I take refugein the supremeof all assemblies,
the sanghaof
noble bodhisattvaswho are beyondfalling back.

At the third repetition of this you will have obtained the vow.
Make prostrations and scatter llowers. Then practice the trainings
e x plained abov ea n d e x e rt y o u rs e l f i n ta k i n g refuge.
T his was t he e x p l a n a ti o n o f th e o u te r w a y of taki ng refuge al ong
with its application.

Lady T s ogya l a s k e d th e m a s te r: H o w i s one protected by havi ng

taken refugel
T he m as t er re p l i e d : Wh o e v e r p ra c ti c es the trai ni ngs correctl y,
having taken refuge as explained above, will definitely be protectecl
b y t he T hr ee J e w e l sS
. i n c eth i s i s s o , i f y o u fear strayi ngi nto an errant
p at h and pr ay to m e e t a g e n u i n e p a th , y o u w i l l surel y meet i t. Y ou
will definitely also be protected from the fears of this life.
When all the qualities of taking refuge have arisen in your being,
y ou s hould no t b e c o n te n t to s to p . In c rease more and more the
q ualit ies t hat h a v e a ri s e n w i th i n y o u . Yo u s houl d use al l the qu:rl i ti es
that ar is e in y o u r m i n d to g a th e r th e a c c umul ati onsancl puri fy the
o bs c ur at ions .W h e n s u c h e x e rti o n i s g e n e ratecl the
, ful l measure of
a bilit y has been p ro d u c e d .
A ll people w h o d o n o t fe e l i n c l i n e d to gi ve ri se to pro{ ound
q ualit ies s uc h a s l i n s i g h t i n to l e mp ti n e s so r the mandal a of dei ti es
w it hin t heir be i n g c a n s ti l l p u ri fy th e i r o b scurati onsand garher the
accumulations simply by taking refuge.
You may then argue, If one is protected by taking refuge in such a
w ay , does t hat me a n th a t th e b u d d h a s a p pear and l ead al l senti ent
b eings l T he r e p l y i s th a t th e b u d d h a s c a n n ot take al l senti entbei ngs
out of s am s ara w i th th e i r h a n d s . If th e y w ere abl e to do that, the
b uddhas wit h t h e i r g re a t c o m p a s s i o na n d ski l l ful means w oul d have
already freed all beings without a single exceprion.
Well then, you may ask, by what is one protectedI The answer is
th at one is pr ot e c te db y th e l p ra c ti c eo f th e l D harma.
 * kfting Refuge 2l

When taking refuge has arisen within your being, you do not need
to practice other teachings. It is impossible that you will not be
protected by the compassion of the Three |ewels. It is similar to the
fact that you will definitely be fearless when you have an excellent
escort.

Thus Master Padma explained the outer way of taking refuge to

Lady Tsogyal.

T n E I N N E n W e y o r - -T n K r N ( ; R E p u c ; E

The nirmanakaya master Padmakara was asked by Lady Tsogyal,

th e pr inc es s of K ha rc h e n : T o w h i c h i n n e r o b j ects does one take
refugel What kind of person takes refugel Through which manner
o r met hod does one ta k e re fu g e l Wh i c h p a rti c u l ar atti tude and w hat
d u ra tion of t im e d o e s i t e n ta i l i W h a t p a rti c ul ar ci rcumstance i s
re q u ir edf W hat is th e p u rp o s e a n d w h a t a re th e qual i ti esl
The master replied: Regarding the objects of refuge, you should
take refuge in the guru,, yidam, and dakini.
The person who takes refuge should be someone who has entered
th e g at e of S ec r etM a n tra .
The manner or method is to take refuge with devoted and
re sp ec t f ulbody , s pe e c h ,a n d mi n d .
Regarding the particular attitude of taking refuge, you should take
refuge by perceiving the lluru as a buddha, not abandoning the yidam
even at the cost of your life, and continuously making offerings to the
dakini.
Regarding the duration of time, you should take refuge from the
time of having generated bodhicitta in the empowerment ceremony
u n ti l a t t aining t he s ta teo f a v a j ra h o l d e r.
Regarding the circumstance, you should take refuge by feeling
devotion to the Secret Mantra.
As for the purpose or virtues of taking refuge, it has the purpose
of making you a suitable vessel for the Secret Mantra and for
re ce iv ing ex t r aor din a ry b l e s s i n g s .

Lady Tsogyal asked the master: Concerning the inner way of

taking refuge, which trainings does one need to practicel
22 DaQini Tbachings*

The master replied: There are eight trainings. First there are the
t h r e e s p e c i a lt r a i n i n g s .
l. Having taken refuge in the guru, you should not feel ill will
toward him or even the intention to deride him.
2. Having taken refuge in the yidam, you should not interrupt the
m edit at ion of t h e y i d a m' s fo rm o r i ts re c i tati on.
3. Hav ing t a k e n re fu g e i n th e d a k i n i , you shoul d not break the
periodical offering days.
The five general trainings are the following.
1. Cons ec r a tea s n e c ta r,th e fi rs t p a rt o f whateveryou eat or dri nk.
Offer it visualizing the guru above your head. Offer it, visualizing
th e y idam in yo u r h e a rt c e n te r a n d th e d a ki ni i n your navel center.
You should train in partaking of food in this way.
2. I n whic he v e r d i re c ti o n y o u g o , s u p p l i c atethe guru, yi dam, and
d ak ini. V is uali z e th e g u ru a b o v e th e c ro w n of your head. V i sual i ze
y our s elf as t he y i d a m a n d v i s u a l i z e th e d aki ni and the D harma
protectors as your escorts.This is the training in walking.
3. E v en at t h e c o s t o f y o u r l i fe o r l i m b, you shoul d trai n i n
regarding the guru to be as dear as your heart, the yidam as dear as
y our ey es ,and th e d a k i n i a s d e a r a s y o u r b ody.
4. No matter what happens,such as sickness,difficulty or ease,joy
or sorrow, )ou should train in supplicating the guru, making offer-
ings to the yidam, and giving feastsand torma to the dakini. Other
than t hat , y ou s h o u l d n o t p u rs u e o th e r m eans such as soothsayi ng
a nd s ham anis ti cri tu a l s .
5. Rec ollec t i n gth e v i rtu e s o f th e g u ru , vi dam, and daki ni , you
should take refuge again and again. By taking refuge in the lluru,
obstaclesare cleared away. By taking refuge in the yidam, the body
o f m aham udr a 3 w i l l b e a tta i n e d . B y ta k i n g refuge i n the daki ni , you
w ill r ec eiv et he s i d d h i s .

Lady Tsogyal asked Master Padma: With which virtues is the

inner way of taking refuge endowedI

3. The "body of mahamudra" ref-ersto the r a i n b o w l i k e f o r m o f o n e ' s p e r s o n a l

yidam. Seethe chapteron the four vidyadharal e v e l s ," V a i r a y a n a M i n d T i a i n i n g . "
 * TaftingRefuge 23

Master Padma replied: tsy taking refuge in the guru, you are
protected from the fetters of conceptual mind. The hindrances of
i g n o r anc eand s t up i d i ty a re c l e a re da w a y .T h e a c cumul ati onof i nsi ght
ancl awarenessis perfected, and you will receivethe accomplishment
o F sp ont aneousr ea l i z a ti o n .
I3y taking refuge in the yidam, you are protected from ordinary
p e rcept ion, t he ac c u m u a l ti o n o f s e l f-e x i s ti n gwi sdom w i l l be gath-
e re d , and t he ac c o mp l i s h m e n to f m a h a m u d ra wi l l be attai ned.
By taking refuge in the dakini,, you will be protected from obstacles
and evil spirits. The impediment of the poverty of hungry ghosts is
cleared away, the accumulation of detachment and freedom from
clinging will be perfected, and the accomplishment of the sambho-
gakaya of great bliss will be attained.

L ady T s ogy al as k e d M a s te r Pa d ma : W h a t i s the actual practi ceof

the inner way of taking refugef
The master replied: You should first arouse the aspiration toward
u n e xc elled enlighte n me n t. T h e n v i s u a l i z e th e guru, yi dam, and
dakini upon seatsof sun, moon, and lotus in the sky before you ancl
sav three times:

Root of the lineage,lord guru,

Originatorof the siddhis,yidam deity.
Bestowerof excellentblessings, dakini,
I pry homageto the three roots.

Following that, focus your mind undistractedly upon the guru,

yi d a m , and dak ini a n d re p e a te d l ys a y :

I take refuSlein the guru, yidam, and dakini.

Then supplicate as follows:

All gurus, yidams, and dakinis, please bestow upon me the

blessingsof your body, speech,and mind !
Please confer the empowerments upon me! Please grant me
t h e s u p r e m e a n d c o m m o n s i d d h i s ! P l e a s ee x t e n d y o u r k i n d n e s s
[o me, your devoted child I
24 Daftini Tbachings*

F ollowing t h a t, d i s s o l v eth e g u ru i n to the top of your head, the

y idam int o y ou r h e a rt c e n te r,a n d th e c l a k i ni i nto your n:.rvel
center.

Lady T s ogy a l a s k e d th e m a s te r: W h a t i s the method of taki ng the

inner refuge vowl
The master replied: The cerernony of first taking the refuge vow
is as follows. It is important to have receiveclempowennent. Obtaining
the empowerment itself is the receiving of refuge. If vou do take
r ef uge wit hou t re c e i v i n g e mp o w e rm e n t, th en make prostrati ons t< t
and c ir c um am b u l a te th e g u ru , p re s e n th i m w i th fl ow ers,:rnclsay:

Master,pleaselistento me. Assemblyof yiclarncleities, gathering

of m anda l ad e i ti e s ,d a k i n i s ,a n d re ti n ue,pl easel i sten to me.
From this very rnomentuntil artainingthe supremeviclyadhara
levelof mahamuclra,I, take refuge in the root of the
lineage,al l th e s u b l i mea n d h o l y g u ru s .
I take refugein the sourceof accomplishrnent, all the assem-
bliesof y id a m c l e i ti e s .
I take refuge in the bestowersof excellentblessings, all the
dak inis .

The refuge vow is obtained after repe:iting this three times.

That was the ceremony of taking the vow. I have ex;rlainecl the
inner way of taking refuge.

T H s S r - c : t r . F - r ' W (A)yF T , \ K t x < ; I { t . r r u ( ; h ,

Lady T s ogy a l ,,th e P ri n c e s so f Kh a rc h e n , askeclthe master: C )on-

cer ning t he s e c re tw a y o f ta k i n g re fu g e , i n w hat obj ect cl oesone take
ref ugel W hat ty p e o f p e rs o n ta k e s re fu g e i Through w hi ch manner
o r m et hod doe s o n e ta k e re fu g e l W i th w h at parti cul ar atti tude cl oes
one take refugeI For what duration of time does one take re fugel tty
whic h c ir c um s ta n c ed o e s o n e ta k e re fu g e i W hat purpose or vi rtue i s
entailedI
T he m as t er re p l i e d : A s to th e o b j e c tso f the secret w ay of taki ng
refuge, you should take refuge in the view, meditation, ancl action.
 * TaftingRefuge 25

The type of person who takes this refuge should be someone of

the highest faculties who desiresto attain enlightenment.
As to the manner or method, you should take refuge by means of
the view, meditation, action, and fruition. That is to say, you take
refuge with the view possessingconfidence,the meditation possessing
experience,and the action possessingequal taste.
As to the particular attitude, the view free from craving means not
to desire either to attain buddhahood or to cast away samsara.The
meditation free from fixation on concretenessand without falling
into partiality cannot be described by any ordinary words. The
conduct free from accepting and rejecting is devoid of falling into
any category whatsoever.
The duration of time is to take refuge until attaining enlighten-
me n t.
The circumstance is to take refuge without desiring further
re b i rth .
The purpose or virtue is to attain complete enlightenment within
this very lifetime.

Lacly Tsogyal asked: Concerning the secret way of taking refuge,

i n w h i c h t r ainings do e s o n e n e e d to p ra c ti c e i
Master Padma replied: First there are the three specialtrainings:
l. Concerning the view possessingrealizarion: You should train in
gaining the confidence that there is no buddhahood elsewhere to
achieve, since all sentient beings and buddhas have the same basis.
You should train in gaining the confidence that appearance and
emptiness are inseparable, through realizing that appearancesand
mind are without difference.
2. Concerning training in the meditation possessingexperience:
Do not place your mind facing outward, do not concentrateit inward,
but train in letting it rest naturally, freely, and free from reference
point.
3. As to the action: Tiain in uninterrupted experience. Although
at all times of walking, moving around, lying down, and sitting there
is nothing to be meditated upon, train in not being distracted for
even an instant.
26 Daftini Tbachings*

The following are the sevengeneral trainings.

l. Do not abandon your master even though you reahze your
mind to be the buddha.
2. Do not interrupt conditioned roots of virtue even though you
realize appearancesto be mind.
3. Shun even the most subtle evil deed, even though you have no
fear for the hells.
4. Do not denigrate any of the teachings,even though you do not
entertain any hope for enlightenment.
5. Do not be conceitedor boastful even though you realize superior
s am adhis .
6. Do not ceasefeeling compassionfor sentient beings,even though
you understand self and other to be nondual.
7. Tiain by practicing in retreat places, even though you realize
samsaraand nirvana to be nondual.

Lady Tsogyal asked the nirmanakaya master: Concerning the

secret way of taking refuge, in what manner does it protect and with
what v ir t ues is i t e n d o w e d l
Master Padma replied: Having taken refuge in the view, you are
protected from both eternalism and nihilism. The hindrances of
wrong views and fixation are cleared away,,the accumulation of the
luminous dharmata is perfected, and the unceasing siddhis of body,
s peec h,and mi n d w i l l b e a tta i n e d .
Having taken refuge in the meditation, the view will also protect
the meditation. The obstaclesof deep clinging and habitual tenden-
cies are cleared away, the accumulation of nondual unity gathered,
and the siddhis of confidence and primordial liberation will be
attained.
Having taken refuge in the action, you are protected from per-
verted conduct and the view of nihilism. The obstaclesof hypocrisy
and foolishnessare cleared away, the accumulation of nonattachment
during bustle is perfected, and the siddhi of turning whatever is
experienced into realization will be attained.

Lady Tsogyal asked Master Padma: What is the actual practice of

the secret way of taking refugei
 * TaftingRefuge 27

The master replied: The view, in natural ease,should be free from

craving and devoid of partiality and extremes.
The meditation should be free from fixating on concretenessand
reference points. It cannot be expressed by any ordinary words
whatsoever.
That is to say, do not place your mind facing outward, do not
concentrate it inward, rest in naturalnessfree from reference point.
Re s t undis t r ac t ed l yi n th e s ta teo f u n c e a s i n ge x peri enceat the ti me
o f w a l k ing, m ov ing a ro u n d ,,l y i n g , o r s i tti n g .
The feelings of fulfillment or exhilaration, feeling void, blissful, or
cl e a r, ar e all t em por a ry e x p e ri e n c e sT. h e y s h o u l d never be regarded
a s ma rv elous .
Wh en s t at esof m i n d th a t a re a g i ta te d ,o b s c u r ed,or drow sy occur,
u se thes e ex per ienc e sa s tra i n i n g . W h a te v e r o c c urs,such as these,do
not regard them as defects.

Lady Tsogyal asked: What is the method of taking the vow of the
secretway of taking refugef
Th e m as t er r epli e d : Pro s tra ti n g to a n d c i rcumambul ati ng the
master, present him with flowers. The disciple should assume the
cross-leggedposture and with compassiontake the vow of cultivating
bodhicitta for the benefit of self and others.
Then, placing the gaze firmly in the sky and without moving the
eyeballs,rest your awareness-vivid, awake, bright, and all-pervasive
-free from fixation on perceiver or the perceived.That itself is the
view possessingconfidence,the meditation possessingexperience,and
th e a c t ion pos s es s in g
c o mp a n i o n s h i p ! T h u s i t s h oul d be poi nted out.
Meditate then as mentioned above.
This was the explanation of the secret way of taking refuge.

Th e nir m anak ay a m a s te r P a d m a s a i d : T h i s w a s my oral i nstructi on

in which the outer, inner, and secret teachings,the higher and lower
vi e ws, and t he v ehicl e so f ma n tra a n d p h i l o s o p h yaare condensedi nto
a single root within the outer, inner, and secret way of taking refuge.

4. "Mantra" means Vajrayana, and the "vehicle of philosophy" includes both

Hinavana and Mahavana.
28 Daftini Tbachings*

When you apply it accordingly,,you will turn toward Dharma

practice, your Dharma practice will become the path, and your path
will r ipen int o fru i ti o n . P ri n c e s so f K h a rc henr l ou shoul d understand
t his t o be s o.

This completes the teachings on practicing the taking of refuge as

one' s pat h.

S A M A Y A . S E A L . S E , A L .S L , A t - .
Bodhicitta
The Tbachings
on TafringtheArousing
of Bodhicitta as the Path

The great master Padmakara is an emanarion of tsuddha Amitabha.

Ha vi n g t r ained his m i n d i n th e n u m e ro u s Ma h a yana sutras,he l oves
all sentient beings as a mother loves her only child. Acting always for
the welfare of others, he is the steersman who delivers all samsaric
b e i n g s t o nir v ana. W i th o u t b e i n g a s k e d h e g i v e s i nstructi on to al l
those to be tamed. Endowed with grear compassionhe is the king of
a l l b o d his at t v as .
When he was staying in the Lion ForrressCave at Monkha, I, Lady
Tso g y al of K har c hen , a ro u s e d b o d h i c i tta , th e mi nd ser on supreme
enlightenment. Having offered a mandala of precious substancesto
th e g re at m as t er , I m a d e th i s p e ti ti o n : Ema h o ! (]reat master, you
have taught that having cultivated love and compassionfor all beings,
the sole importance in the Mahayana teaching is to rrain in bodhicitta.
This being so, how should we engalJein the training of bodhicittal
The master replied: Tsogyal, if, having enrered the Mahayana, you
do not train in bodhicitta, you will fall into the lower vehicles.
Th e re for e it is es s e n ti a lto a l w a y s a ro u s e th e mi nd that i s set on
supreme enlightenment and to exert yourself in the trainings of
benefiting others.
Countless detailed explanations of that have been given in the
su tra s and t ant r as of th e Ma h a y a n a . Wh e n b o dhi ci tta i s expl ai ned
concisely in accordancewith these teachings,,it is divided into three
se cti o n s t: he out er t r a i n i n g , th e i n n e r tra i n i n g , a n d the secrettrai ni ng.
30 Daftini Tbachings*

T r - r EO u r E n T n n r N r N ( ; r N t J o r > u r c r r r r A

Lady T s og y a l a s k e d : W h a t a re th e me thods of the outer trai ni ngl

The master replied: There are twelve points to the outer training.

1. T he e s s e n c eo f tra i n i n g i n b o d h i ci tta
2. lt s d i v i s i o n s
3. I t s d e fi n i ti o n
4. The characteristicsof the person
5. The object from whom you take the vow
6. The ceremony for taking it
7. The benefits of the training
8. The reason for training
9. The shortcomings of not training
10. T he p re c e p ts
it
11. T he d i v i d i n g l i n e b e tw e e nl o s i ng and possessi ng
12. The method for repairing it if damaged

She asked: How are these points you have describedl

I. THE ESSENCE

The master replied: The essenceof arousing bodhicitta is the

desire to attain unexcelled enlightenment together with the vow to
do so in order to liberate all sentient beings from samsara.

2. THE DIVISIONS

of di vi si ons,but i n short,
T he s ut r a s d e s c ri b ema n y c l a s s i fi c a ti ons
there are two kinds: aspiration and application. The aspiration is the
wish to accomplish the welfare of beings, but that alone is not
sufficient. It is important to actually engage in benefiting all sentient
beings.
It seems to be quite difficult for prejudiced people who are not
free from egotism to give rise to bodhicitta.

3. THE I)EFINITION

The definition of bodhicitta is the arising in oneself of an altruistic

at t it ude t hat h a s n o t p re v i o u s l ya ri s e n .
 * Ilodhicitta 3l

This attitude will not arise in beings who have nor garhered the
a ccu mulat ions .

4. THE CHARACTERISl'ICS
OF THE PERSON

The person who engages in the training of bodhicitta should

possesscertain characteristics.He should aspire toward the teaching
of the Mahayana, unlike the shravakasand pratyekabuddhas. Due to
great intelligence, he should be totally free from doubt. He should
have taken refuge in a master and in the Three fewels and should
feel weary of incorrect or inferior teachings.He should be naturally
peaceful and gentle.
The people of Tibet are hostile roward the Dharma, rhe ministers
a re e vil m inded, t he k i n g i s g u l l i b l e ; th e re a re o nl y a few w ho are
suitable recipients for the Mahayana teachings.Tsogyal, be free from
partiality toward friend and enemy.

5. THE OBIECT

The object from whom you take the bodhicitta vow should be a
master who has the Mahayana aspiration and whose mind is filled
with love and compassion.He should be a teacher who does nor acr
for the benefit of himself for even an instanr. and who observeshis
preceptswithout transgressions.
In this dark age, one will fall into the hands of Mara unless one
Followsa qualified master.

6. THE CEREMONY

The ceremony for taking rhe bodhicitta vow is as follows. Having

arranged an extensivedisplay of offerings before the Three Jewelson
the fifteenth or the eighth of the waxing moon in an auspiciousyear
and month, pay respect to the sangha. Offer a ganachakra to the
yidam. Make extensive torma offerings ro the dakinis, Dharma
protectors, and elemental spirits. Give away all your possessionsand
gather a vast amount of me rit.
That same evening, offer the initiation fee to rhe master. With
32 Daftini Tbachings*

r es pec tf or t he m a s te r, th e c l i s c i p l es h o u l d gather the accumul ati ons

by means of the sevenpure aspects.r
I n par t ic ula r,y o u s h o u l d c o n fe s sm i s d e e dsas fol l ow s. V i sual i ze the
s y llableA at t h e c ro w n o f y o u r h e a d . B y m e ans of the l i ght streami ng
f br t h f r om it , e s ta b l i s ha l l s e n ti e n tb e i n g s i n the enl i ghtenmenf of the
buddhas and make offerings to all noble beings. By means of the
light being ab s o rb e db a c k i n to th e ,t, a b s o rb the nectar of the si ddhi s
of all t he nob l e o n e s , w h i c h th e n d i s s o l vesi nto your body, speech,
and m ind, an d b u rn s :l w a y a l l o f y o u r m i sdeeds ancl obscurati ons.
I m agining t ha t, re c i te A 1 0 8 ti me s .
I m agine t ha t th e l i g h t ra d i a ti n g fro m th e H U N (; i n the heart of the
wis dom being i n th e ma s te r' s h e a rt c e n ter di ssol vesi nto your bocl y,
s peec h,and m i n d a n d th e re b y b u rn s a w ay al l mi sdeeds.Thi nki ng
t his , r ec it e HU N (I 1 0 8 ti m e s .
Then follows the verbal confession. Remembering all misdeecls
ac c um ulat ec si , te thi s confessi onthree
l n c e b e g i n n i n g l e s ss a ms a ra .reci
t im es wit h r emo rs e .

V ajr am as te ra n d a l l v i d y a d h a ra sp,a yh eedto me!

Assembly of yidam deities together with your retinue oi
peacefuland wrathful buddhas,pay heedto me!
Victoriousonesof the ten directionstogetherwith your sons,
pay heed to me !
Mother dakinis guarding the teachingstogether with the
Dharma protectors,pay heedto me !
In the presenceof those who are worthy of veneration,I,
, remorsefullyconfessall the evil karmic actionsI have
accumulatedby the power of erroneousthinking by meansof
body ,s pe e c ha, n d m i n d , th ro u g hc o mmi tti ngunvi rtuousacti ons
and m is d e e d sc, a u s i n go th e rsto c o m m i t them or rej oi ci ngi n
their doing so,from beginningless lifetimesto this very day.

Then resolvenot to further proliferate misdeeds.Repeat the above

s upplic at iona n d th e n s a y th re e ti me s :

L The seven-branch practice of prostrating to the f'hree |ewels, cr-,nfesstng

negative actions, making offerings, rejoicing in the virtue of others, requesting to
t u r n t h e w h e e l o f D h a r m a , b e s e e c h i n g t o n o t p r a s si n t c . rn i r v a n a , a n d c l e d i c a t i n g t h c
f l l s e n t i e n t b ei n g s .
m e r i t t o t h e e n l i g h t en m e n t c - , a
 * Bodhicitta 33

fust as the tathagatasand their sons of the past, by means of the

perfect life-examples of the paths and bhumis, turned away from
unvirtuous actions and miscleecls,so will I, -, fiom this
v e r y m o m e n t u n t i l r e a c h i n g t h e e s s e n c eo f e n l i g h t e n m e n t , l u r n
a w a y f r o m c o m m i t t i n g m i s d e e d st h r o u g h e r r o n e o u s t h i n k i n g . I
vow to henceforth refiain fiom them.

The Actual Arousing of llodhicitta

This has two parts. The first is fbr the beginner to arouse the
b o d h i c it t a of as pir ati o n .
Fro m t he c or e of h i s h e a rt th e d i s c i p l e s h o u l clarouse the genui ne
a tti tu d e of t hink ing: l n o rd e r to s a v ea l l th e s e n ti e ntbei ngsof samsara
fi o m t he oc eanof s u ffe ri n g , I w i l l a tta i n u n e x c e ll edenl i ghtenment!
At the end of repeating the above supplication he should say three
times:

t e i ngsas bei ng my
W it h t he at t it uc l eo f re g a rd i n ga l l s e n ti e n b
latl-rersancl mothers, my brothers ancl sisters,my sons ancl
claughters, or my teachersand I)harma friencls,I, -, fiom
this v er y day un ti l re a c h i n gth e e s s e n coef e n l i ghtenment, will
generatethe firrn intentionof liberatingall beingswho havenot
been liberated.I will crossover the oneswho havenot crossed
over, I will relievethe ones who are not relievecl,and I will
es t ablis hin t he n o n d w e l l i n gs ta te o f e n l i g htenrnentof the
buddhasall beingswho havenot passedbeyondsuffering.'

Se c ondly , f or ar o u s i n g th e b o d h i c i tta o f a ppl i cati on, form the

th o u g h t : F r om t his v e ry m o m e n t a n d fo r a s l o ng as samsarai s not
e mp ti e d, wit hout be i n g d i s tra c te d fo r e v e n a s i n gl e moment, I w i l l
accomplish the welfare of beings in manifold ways. Repeat the above
su p p l ic at ion,af t er wh i c h y o u s h o u l c ls a y th re e ti mes:

Fr om t his v er ym o me n tu n ti l s a m s a ra
i s e m p ti e d,I, -, will
persistentlygeneratethe firm intentionto graduallytrain, carry
out, and perfect the six paramitas and the firur means of

2. Liberating the beings in the three lower rcalms to :r st:rte in which they can
practice the I)harma; helping the beings of the three higher realtns to cross the
o c e a n o f s a m s a r a a n r l a t t a i n e m a n c i p a t i o n ; r e l i e v i n g t h c a s p i r a n t b o c l h i s a t t v a sw i t h
the :rttainment of the bhumis.
34 Daftini Teachings*

magnetizing.Justas the buddhasof the pastand all the bodhi-

sattvasby meansof the perfectlife-examplesof the paths and
bhumis were endowedwith the root and branch vows,in that
way I also will train, carryout, and perfectthem. Pleaseregard
me as a bodhisattva.

T he m as t e r th e n s a y s ,So b e i t! a n d the di sci pl e, It i s good! It i s

meaningful! After having repeated the above three times, one has
obtained the vow.
In order to keep the vow unimpaired from that moment on, the
m as t er s houl d i n s tru c t th e d i s c i p l e i n the precepts. The di sci pl e
should then offer a gift and perform an extensiveoffering of thanks-
giv ing.
From that moment on it is of the greatest importance to continu-
ously exert oneself in arousing bodhicitta and in the trainings of
bodhicitta, like the steady flow of a river.

7. THE tsENF,FITS

The benefits of training in the bodhicitta you have thus developed

are as follows. Elevated above the shravakasand pratyekabuddhas,
y ou ar e inc lu d e d i n th e a s s e mb l y o f M a hayana practi ti oners. V rur
dis t ur bing em o ti o n s , mi s d e e d s ,a n d o b s c urati onsare al l anni hi l ated
from their very root. All the virtuous actions of your body, speech,
and mind become causesfor what is meaningful and a vast gathering
of merit will be perfected in your being. You will always be watched
over by the buddhas and bodhisattvasand the great protectors of the
Dharma. All sentient beings will love you as their own child and find
you beautiful to behold. You will never be separated from the
M ahay ana t ea c h i n g s .
In short, you will quickly accomplish the superior qualities of
buddhahood and awaken to true and complete enlightenment. Thus
the qualities are inconceivable.Therefore be persistentin iust this.

8. THE REASONS FOR TRAININ(}

It may be sufficient to attain liberation by yourself alone, so why

should you liberate all sentient beings from samsaraf Since all beings
 * llodhicittu .15

a re y our own par e n ts ,y o u r d e b t o f g ra ti tu c l e i s i nconcei vabl yl l reat,

a n d s o y ou need t o tra i n i n o rd e r to re p a y th e i r ki ncl ness.
Th eir k inc lnes sc o n s i s tsi n fo rmi n g th e b a s i sfbr your l i f-eand bocl y;
ra i si ng y ou f r om c h i l c l h o o dw i th th e b e s t fc ro da ncl cl ri nk; uncl ertak-
i n g a ll k inds of pai n a n d d i ffi c u l ti e s fo r y o u r b e nefi t; cheri shi nHyt.ru
a s h i gher t han t he ms e l v e s ,m o re i m p o rta n t even than thei r o\vn
hearts.
Moreover, thev have encloweclyou r,r,ith r,lrealthancl possessions,
e d u c at ed y ou, c onn e c te d y o u to th e s a c re c lD harma ancl so forth.
Be caus eof t he inc o n c e i v a b l yg re a t k i n tl n e s s of these parents. you
mu st liber at e t hem a l l fro m s a m s a ra .Si n c e a l l senti ent bei ngs have
th e bas ic c aus e,t he e s s e n c eo f e n l i g h re n m e n Ly. ou are :rl soccl nncctecl
w i th t hem and s o y o u mu s t l i b e ra te th e rn a l l l tr om san)sara.
Ts ogy al, if y ou d e s i re h a p p i n e s sfo r y o u rs el f akrne, vou have n< r
co n n ec t iont o per f e c t b u d d h a h o o d .

e . T H I r I ) F . F ' E ( ] 1O
' SF N o T 1 ' R , \ I N I N ( ;

The defectsof not traininll are :rsfollows. Having f:rllen to thc level
o f being a s hr av a k a a n d p ra ty e k a b u d d h a , you :rre hi ncl erecl i n
a tta i n ing t he gr eat e n l i g h te n me n t;a l l th e a c ti o n syou perform become
fu ti l e; all t he m eri t y o u h a v e a c c u mu l i i te d i n the p:rst w i l l be
e xh a us t edi lou wil l a l w a y s b e h a mp e re d b v s pi ri ts; others w i l l f-eel
h o sti le and dis lik e y o u . In s h o rt, y o u r w i s h e s w i l l never be ful fi l l ecl
a n d s o f or t h. T hus th e re a re c o u n tl e s ss h o rtc o m i ngs.
Tsogyal, how silly it is to expect to be a Mahay:.rn:r
follower rvithout
p o sses sng
i bodh ic it ta .

I 0 . 1 - F I Lt r R t , C F . l ) l ' S

Ther e ar e t wo t y p e s o f p re c e p tsto o b s e rv e .For the preceptsof the

b o d h ic it t a of as pir a ti o ny o u m u s t tra i n a g a i n a n d agai n i n bocl hi ci tta
wi th t he int ent ion to n e v e r fo rs a k e s e n ti e n tb e i ngs.The bodhi ci tta of
aspiration is impaired if-:

' pr ec eded by th e i n te n ti o n to re j e c t another senti ent

being, y ou g e t a n g ry o r p h y s i c a l l y h i t another person
and allow on e d a y to p a s sw i th o u t a p p l vi ng an anti cl ote;
36 Daftini Tbachings*
' preceded by the intention to deceive your master,
t eac her,v a j ra fri e n c l , o r ä rn y o n ee l s e w orthy of respect,
y ou dece i v eth e m a n d l e t o n e d a y p assw i thout appl yi ng
an ant id o te ;
o y ou c au s es o m e o n eto re l l re t a v a s f root of meri t he has
c r eat ed , w h i c h i s a n o b j e c t fo r rej oi ci ng and not for
f c eling re g re t. T h i s o c c u rs w h e n , p r ecedeclby the i nten-
t ion t o m a k e h i m fe e l re m o rs e , you say, " There i s
s o m e t h i n gs u p e r i o rt o t h i s l T h i s i s n o t e x c e l l e n t ! " ;
" m ot iv at e d b y a n g e r, y o u u tte r a s e n tenceof cri ti ci sm to a
bodhis a ttv aw h o h a s d e v e l o p e db o c l hi ci ttal
" wit hout c o mp a s s i o n y, o u c l e c e i v ea n o ther senti entbei ng.

T hes e deed s a re c a l l e d th e fi v e p e rv e rte (lacti ons i f you al l ow one

day t o pas swit h o u t c o u n te ra c ti n gth e m w i th an anti cl ote.()i ve thern
u p as t hey will c a u s ey o u to l o s e y o u r v o w of aspi r:l ti on.
T s ogy al, y ou c a n b e ru i n e d b y ta k i n g m a ny preceptsw hi ch vou cl o
not k eep.
T her e ar e, m o re o v e r,fi v e a c ti o n sto w h i ch you shoul cladhere.
1. A s an anti d o te to s h o w i n [Ja n g e r o r b e ati ng senti entbei ngs,you
should always be peaceful and gentle, ancl try to help them.
2. A s an an ti d o te to d e c e i v i n g s o me o ne w orthy of respect,vou
should be c ons c i e n ti o u sa n d n e v e r l i e e v e n at the cost of your l i fe.
3. A s an an ti d o te to c a u s i n g o th e rs to feel regret, establ i sh al l
sent ient beings i n th e v i rtu e th a t l e a d s to th e great enl i ghtenment of
the buddhas .
4. A s : r n an ti d o te to c ri ti c i z i n g o th e rs o ut of anger, you shoul ci
pr ais e all f ollo w e rs o f th e Ma h a y a n a w h i l e regarcl i ngthem as your
teac her s .
5. A s an an ti d o te to d e c e i v i n g s e n ti e nt bei ngs, you shoul cl t:.rke
your own m ind a s w i tn e s s ,a n d w i th p u re i ntenti on, fcrl l owthose w ho
a r e s t able.
A dher e t o t h e s ed e e d sa n d y o u w i l l b e a hol cl erof the teachi ngsof
S hak y am uni eve n th o u g h y o u a re b o rn a s a w oman.

S ec ondly , t h e p re c e p ts o f th e b o c l h i c i tta of appl i cati on w i l l be

e x plained unc l e r th re e p o i n ts : (l ) th e te n nonvi rtues to be aban-
 * Bodhicitta 37

d o n e c l,( 2) t he t en vi rtu o u s a c ti o n s th a t a re th e anti dotes,and (3) the

ten paramitas that are to be engaged in.

The Tbn lt'lonuirtues

Among t he t en n o n v i rtu e s ,th e re a re fi rs t th e three physi caldeeds:

ki l l i n g, t ak ing wha t i s n o t g i v e n , a n d e n g a g i n g in sexualmi sconduct.

Killing

Th e es s enc eof k i l l i n g i s to i n te rru p t th e c o n ti nuati on of l i fe. There

a re th r ee t y pes ena c te db y th e th re e p o i s o n s .
1 . K illing out of d e s i re me a n s to s l a u g h te r ani mal s due to desi re
fo r their m eat , s k in , a n d s o fo rth .
2 . K illing out o f a n g e r me a n s , fo r e x a m p l e, to murder another
wi th a v ic ious int en ti o n .
3 . K illing out o f d e l u s i o n me a n s to k i l l wi thout i ntenti on, for
e xa mple, when a c h i l d k i l l s a b i rd o r a n a n t d i es by bei ng trodden
on.
Sentient beings who are not free from the three poisons have no
h a p p ines s .
The act of killing is completed when committed by means of the
following four aspects.

l. T he pr ec e d i n g th o u g h t o f i n te n d i n g " l w i l l do such a
m i s d e e d! "
2. T he delibe ra tee n g a g e m e n t i n th e a c t and pursui ng i t
with eflt-rrt
3. T he ac t ual d e e d o f k i l l i n g , e x p e ri e n c i ngthe act
4. T he c onc lu s i o n o f re j o i c i n g i n th e a c t w i thout feel i ng
regret

The r es ult sof k il l i n g a p p e a r i n th re e w a y s .

L T he r es ult of ri p e n i n g i s th a t b y k i l l i n g o ut of desi re you w i l l
mainly be reborn as a hungry ghost,,by killing out of anger you will
mo stly be r ebor n in th e h e l l s ,a n d b y k i l l i n g o u t of del usi on you w i l l
ma i nly be r ebor n a s a n a n i m a l .
2 . T he r es ult of th e d o mi n a n t a c ti o n i s th at, domi nated by the
fo rmer unv ir t uous a c ti o n , y o u w i l l h a v e a s h o rt l i fe span and much
si cknes sev en if y ou ta k e re b i rth a s a h u ma n b e i ng.
38 Daftini Tbachings*
' f he
3. r esu l t c o rre s p o n d i n g to th e c ause i s that you w i l l take
pleas ur ein t he a c t o f k i l l i n g , d u e to y o u r former habi tual tendenci es.
T s ogy al, t he re fo re w e s h o u l c ln o t c o m m it theseacti ons.The sutras
t eac h t hat if y o u p u t e ffo rt i n to a b a n c l o n i ngthese acti ons you w i l l
t ur n away f r om th e p re v i o u sre s u l t o f ri p e n i ng, the resul t correspond-
a n d th e d o m i n a n t re s u l t. Then you w i l l attai n the
ing t o t he c : r u s e ,,
abunc lanthapp i n e s so f g o d s a n d me n .

Tafting What Is l{ot (}iuen

'fhe
essencec-,fthe second physical nonvirtue, taking what is not
your ow n.
giv en, is t he ac t o f ma k i n g a n o th e r p e rs o n ' spossessi on
T his nonv irtu e i n c l u c l e sta k i n g b y fo rc e,,for exampl e robbi ng i n
open day light , ta k i n g b y s n e a k s u c h a s s te a l i ngunnoti ced,and taki ng
by c lec eit ,f br e x a m p l e c l i s h o n e s tyw i th w e i ghts and scal es.
Tsogyal, people who have not turned away fiom desire possessno
happiness.
f us t as bef o re , th i s a c ti o n i s c o n s u m m a ted w hen four aspectsare
c om plet e,anc l th e re s u l tsa re a g a i n o f th re e types.
l. f'he result of ripening is that you fall into the three lower
r ealm s ac c or d i n g to w h e th e r th e a c t i s d o n e to a greater,medi um, or
les s erdegr ee.I n p a rti c u l a r, y o u w i l l b e re b orn as a hungry ghost.
2. T he dom i n a n t re s u l t w i l l b e th a t, e ven i f you are reborn as a
and encounter a l ot of
hum an being, y o u w i l l h a v e fe w p o s s e s si ons
thievery ancl robbery.
3. T he r esu l t c o rre s p o n d i n g to th e c ause i s that, due to thi s
unwholes om eh a b i tu a l te n c l e n c yb e i n g a c c umul atedi n the al l -ground,
y ou will deligh t i n ta k i n g w h a t i s n o t g i v e n i n future l i ves.
Tsogyal, if v<-rugive up committing such actions you will have
t hr ee r es ult s . Vru w i l l o b ta i n th e o p p o s i te of the previ ous three
r es ult s ,s uc h a s b e i n g re b o rn i n th e fo rm s of gods and men, havi ng
much wealth ancl sc.rforth.

Sexual Misconducr

T he es s enc eo f th e th i rc l p h y s i c a l n o n v i rtue, sexual mi sconduct, i s

t he ac t of enga g i n g i n i n te rc o u rs ew i th a n o bj ectof desi rew i th w hom
clne has no authority to clo so.
 * Bodhicitta 39

When div ided, t he re a re th e fo l l o w i n g k i n d s .

l . I t is uns uit ab l e fo r a c o m m o n e r to h a ve i ntercourse w i th
so me oneunder t he g u a rd i a n s h i p o f a k i n g , s u c h as hi s queen.
2. It is unsuitable to have intercourse with someone prohibited bv
the law.
3 . In I ndia, it is un s u i ta b l eto h a v ec a s u a li n te rcoursew i th someone
u n d e r t he guar dians h i p o f p a re n ts ,s i n c em e n a n d w omen not i n thei r
o w n hous eholdar e p ro te c te db y th e i r p a re n ts .
4. It is unsuitable to have intercourse with someone protected by
"ci vi l i z ed pr inc iples," w h i c h me a n s s o me o n ew i th w hom i t i s shame-
fu l , su c h as a m ot her o r a s i s te r.
5. It is unsuitable to have intercourse with someone under the
g u a rdians hip of t he s a c re d D h a rm a , s u c h a s th e guru' s consort, an
o rd a i n ed per s on,and s o fo rth .
Lustful people do not enter the path of liberation. Tsogyal, apply
the antidote.
Th er e ar e als o oc c a s i o n so n w h i c h i t i s u n s ui tabl e to have i nter-
course even with your rightful companion.
1 . It is uns uit ableto h a v ei n te rc o u rs ea t a n i n a ppropri ateti me such
as on the full moon, new moon, and the eighth day.
2 . I t is uns uit able to h a v ei n te rc o u rs ei n a n i n appropri ate l ocati on,
such as in the presenceof a shrine for the Three fewels.
3 . [t is uns uit abl e to h a v e i n te rc o u rs ei n a n i nappropri ate ori fi ce,
su ch as engaging in th e ma n n e r o f a n i m a l s .
Tsogyal, in general people who have not abandoned the life of
h o u seholder sar e t r ap p e d i n th e p ri s o n o f Ma ra .
As before, the act of sexual misconduct is consummated by means
of the four completing aspects,and again there are three types of
re su l ts .
1 . T hr ough t he r e s u l t o f ri p e n i n g y o u w i l l b e reborn i n the three
lower realms. Even if you do take rebirth in the higher realms, y<,ru
will have fights with your spouseand so forth.
2 . T he dom inant re s u l t i s th a t e v e n i n fu tu re l i ves your hel pers,
spouse, and so forth will be unresponsiveand show various acts of
i n g ra tit ude.
3 . T he r es ult c or re s p o n d i n gto th e c a u s ei s th a t your unw hol esome
40 Daftini Tbachings*

habit ual t ende n c i e sw i l l c a u s ey o u to ta k e pl e:rsurei n sexual mi scon-

duc t .
T s ogy al, if y o u g i v e u p th e s e a c ts a n cl refrai n fi om engagi ng i n
t hem , y ou wil l o b ta i n th e o p p o s i te so f thei r resul ts, so abandoni ng
them is of great importance.

S ec ondly ,t h e re a re fo u r ty p e s o f v e rb a l nonvi rtues.

Tblling Lies

T he es s en c eo f th e fi rs t, te l l i n g l i e s , i s to verbal l v state that

s om et hing un tru e i s tru e .
W hen div id e c l ,th e re a re th e fo l l o w i n g k i nds.
l. T her e a re l i e s th a t n e i th e r b e n e fi t n o r hartn. such as the l i es of
an old, s enilema n .
2. T her e a re l i e s th a t d o b e n e fi t o r h a rm, such as benefi ti ng one
per s on while h a rm i n g a n o th e r.
- f he " lie
3. o f h a v i n g s u p re m e h u m a n cl ual i ti es"means that you
c laim t o poss e s sq u a l i ti e s i n y o u r s tre a m of bei ng such as hi gher
per c ept ions ,w h e n y o u d o n o t.
Tsogyal, do not utter a lot of thoughtlessworcls.
A s bef or e,,th e a c t o f te l l i n g l i e s i s c o n summated by means of the
f bur c om plet i n g a s p e c tsa, n c l a g a i n th e re are three types of resul ts.
l. T he r esu l t o f ri p e n i n g i s th a t y o u fa l l i nt< -rthe l ow er real ms.
2. T he dom i n a n t re s u l t i s th a t e v e n i f vou are reborn as a human,
your voice will hold no power.
3. T he r es u l t c o rre s p o n d i n gto th e c a u sei s that i n future l i ves you
will again del i g h t i n te l l i n g l i e s .
T s ogy al, if y o u g i v e u p th e s e a c ts y o u wi l l obtai n the opposi tesof
t heir r es ult s ,s o a [-l a n d o n i n gth em i s o f g reat i mportance.

Diuisiue Thlft

T he es s en c eo f th e s e c o n dv e rb a l n o n v i rtue, cl i vi si vetal k, i s the act

of s epar at ingp e o p l e w h o a re g o o d fri e n d s .
W hen div id e d , th e re a re th e fo l l o w i n g types.

1. P ubli c d i v i s i v eta l k b y ta l k i n g d i rectl y to someone' sface

2. I nc lir e c td i v i s i v eta l k b y ta l k i n g i n a roundabout w ay
 * Bodhicitta 4l

J . P r iv at e div i s i v e ta l k b y ta l k i n g to o th e rs i ndi vi dual l y

Tsogyal, people who cannot keep their lips tight will have no
h a p p ines s .
The four completing aspectsare just as before, and there are again
th re e t y pes of r es ul ts .
1 . T he r es ult of ri p e n i n g i s th a t y o u w i l l fa l l i nto the three l ow er
re a l m s .
2 . T he dom inant re s u l t i s th a t, e v e n i f y o u ta k e rebi rth as a human
being, you will havefew friends and many arguments. You will always
have many relarets,be disliked by everyone,and whatever you utter
wi l l b e inef f ' ec t iv e .
3 . T he r es ult c or re s p o n d i n gto th e c a u s ei s th at i n future l i vesyou
wi l l a gain t ak e plea s u rei n d i v i s i v e ta l k .
Tsogyal, if we abandon such acts we will attain the opposites of
th e i r r es ult s ,s o it is i mp o rta n t to a b a n d o n th e m .

Idle Gossip

The essenceof the third verbal nonvirtue, idle gossip, is to waste

free time.
Wh en div ided, t h e re a re th e fo l l o w i n g ty p e s :

1. S ham anis t i ci n c a n ta ti o n s
2. S t or y t elling a n d w o rd g a me s
3. B ant er ing c o n v e rs a ti o n

fust as before, it is consummated by the four aspects,and will have

th e set hr ee t y pes of re s u l ts .
1. The result of ripening is that you will fall into the three lower
re a l m s .
2. The dominant result is that, even if you are reborn as a human
being, your words will be undignified, babbling, and unconnected.
3. The result corresponding to the causeis that in future lives you
wi l l a gain t ak e plea s u rei n u tte ri n g i d l e g o s s i p .
Tsogyal, if you give up these acts you will attain the opposite of
th e i r r es ult s ,s o do n o t b e fo n d o f p o i n tl e s sc h a t ter.
42 Daftini TbachingsE

Harsh Words

The essenceof the fourth verbal nonvirtue, harsh words, is talk

that hurts another person.
W hen div id e d , th e re a re th e fo l l o w i n g ki nds.

l. E x pos i n g s o m e o n e ' sfa u l ts i n p u b l i c

2. Hurting someone indirectly
3. Uttering in private something that will hurt another
Person
Tsogyal, the fire of harsh words burns the heart of both yourself
and others. The weapon of harsh words kills the life force of
liber at ion.
T his ac t is co n s u m m a te d b y th e fo u r c o mpl eti ng aspects,and has
the following three types of results.
1. The result of ripening is to be reborn in the three lower realms.
2. T he domi n a n t re s u l t i s th a t, e v e ni f y o u take rebi rth as a human
being, whatever you say will be offensive to others and you will
always appear to irritate them.
3. The result corresponding to the cause is that you will be fond
of s peak ing ha rs h w o rd s .
Tsogyal, if you abandon these actions you will attain the results of
their opposites.The sentient beings of the dark age haveno happiness.

T hir dly , t he re a re th re e me n ta l n o n v i rtues.

Couetousness

The essenceof the first, covetousness,is attachment to something

excellent.
When divided, there are the following types:

1. Refraining from giving away your own possessions

2. Desiring to make others' possessionsbelong to yourself
3. Attachment to something excellent that belongs neither
to oneself nor to others

Tsogyal, do not hold on to ownership of material things. Dharma

practitioners with no understanding of impermanence have no h"p-
pines s .
 * I*tdhicitta 13

Th i s ac t ion is c o n s u mma te c l b y th e fb u r a s pects,and has the

fo l l o w ing t hr ee r es u l ts .
l . T he r es ult of r i p en i n g i s re b i rth i n th e th re e l ow er re:.rl ms.
2 . T h e c l o m i n a n tr e s u l t i s t h a t , e v e ni f v o u t a k e r e b i r t h : l s a h u m a n
b e i n g , y ou will alw a y s l i v e i n a n u n p l e a s a n f area w here there i s
h u n g e r and t hir s t .
3 . T he r es ult c or r e s p o n d i n gto th e c a u s ei s th at i n future l i ves you
w i l l tak e pleas ur ein c o v e to u s n e s s .
Tso gy al, ir is t her e fo re e s s e n ti a to
l a b a n c l o nth eseacti ons.

Iil Will

Th e es s enc e c lf t he s e c c l n cm
l e n ta l n o n ' r' i rtu e ,i ll w i l l , i s an atti tu(l e
o f h o st ilit y .
Wh e n c liv idec l,t he re a re th e fo l l o w i n g ty p e s :

l . I ll will r es u l ti n g fro m a n g e r
2. I ll will r es u l ti n g fro m re s e n tme n t
3. I ll will r es u l ti n g fi o m j e a l o u s y

Tso gy al, c lo not c o mmi t me n ta l a c ti o n s th a t hurt yoursel f and

h a rm o t her s .
Th i s ac t is c ons um ma te db y th e fi ru r a s p e c tsa. n cl has the fol l ow i ng
th re e t y pes of r es ult s.
L The r es ult of r i p e n i n g i s to ta k e re b i rth i n the l ow er real ms.
2 . The dom inant re s u l t i s th a t, e v e n i f y o u a re reborn as a human,
o th e rs ar e unjus t if ia b l y h o s ti l e to w a rd y o u :rn c l constantl y you meet
w i th enm it y and law s u i ts .
l . The r es ult c or re s p o n d i n gto th e c a u s ei s th a t you w i l l devel opa
ma l i cious f r am e of m i n d .
Tsogy al, if y ou cl o n o t g i v e u p i l l w i l l y o u can practi ce nei ther
Hinayana nor Mah:iy:rna.

Wong Vieus

Th e es s enc eof t h e th i rc l m e n ta l n o n v i rtu e , w rong vi ew s, i s to

cxa g g er at c( ) r r lenigra te .
Wh en c liv ic lec l,
t he re a re th e fo l l o w i n g k i n c l s .
44 Daftini Tbachings*

l. T he w ro n g v i e w o f h o l d i n g th e n o n-B uddhi st bel i efsof

et er n a l i s mo r n i h i l i s m
2. T he w ro n g v i e w o f h o l d i n g a rul e or ri tual to be
par am o u n t, s u c h a s " a s c e ti c i s mo f dogs and chi ckens" s
3. T he w ro n g v i e w o f h o l d i n g th e b e l i ef of the " transi tory
c ollec ti o n " *

Tsogyal, there are few who understand the difference between

Dhar m a and n o n -D h a rma .
T hes e ac t io n s a re c o n s u m m a te c lb y th e fbur aspects,and produce
t he f ollowing th re e re s u l ts .
l. T he r es u l t o [ ri p e n i n g i s to ta k e r ebi rth i n the three l ow er
r ealm s .
2. T he dom i n a n t re s u l t i s th a t, e v e n i f you are reborn as a human
being, y ou wi l l ta k e b i rth i n a p l a c e s u c h as i n an unci vi l i zed border
tribe, where you will not even hear the name of the Three Jewels.
3. T he r es u l t c o rre s p o n d i n g to th e c ause i s that the habi tual
t endenc iesof h o l d i n g w ro n g v i e w s w i l l sol i di fy i n your al l -ground,
after which you will be fond of holding wrong views.
Tsogyal, all noble beings denounce these ten nonvirtues. They are
renounced by all learned people. They are not to be committed even
by t hos e who s e e k to a tta i n th e s p e c i a ls p l endor and w eal th of gods
and hum ans , s o g i v e th e m u p .
There are many people who do not recognize good from evil, but
those who do have entered the Buddha's teachings. To commit
nonv ir t ue whi l e k n o w i n g w e l l th e c a u s ea nd effect of vi rtuous acti ons
and m is deed si s to b e n o d i ffe re n t fro m a n ani mal .

Lady T s og y a l a s k e d : W h e n a b a n d o n i ng these acti ons, w hat are

t he r es ult son e w i l l a tta i n i
T he m as t e r re p l i e d : As th e re s u l t o f ripeni ng you w i l l be reborn
am ong gods a n d h u ma n s . L i k e llrahma your voice will be melodious,,

l. A Hinclu system claiming that liberation can bc attainerl by imitating the

conduct of animals.
'fhe
4. mistaken view that an ego or self-entity is inhcrently existent within the
continuity of thc fivc aggregates.
 * Bodhicitta 45

l i ke In dr a y our body w i l l b e m o re b e a u ti fu l th a n that of others, and

like a universal monarch you will havegreat wealth.
As t he dom inant re s u l t y o u w i l l h o l d g re a t l e arni ng. you w i l l be
ve ry i n t elligent , and y o u w i l l me e t w i th th e D h a r ma of the B uddha' s
te a ch ings Ult
. im at ely y o u w i l l a tta i n th e th re e l e vel sof enl i ghtenment.
As the result corresponding to the cause you will, in all future
l i fe ti m es ,ex er t y our s e l f i n a b a n d o n i n g th e te n n o nvi rtues.

L a d y T s ogy al as k e d : C o n c e rn i n g th e s ete n n o nvi rtues,i s there any

d i ffe renc e in t he s ev e ri tyo f e v i l i
Th e m as t er r eplie d : Y e s ,th e re a re d i ffe re n c e s .In general , there i s
th e d i v is ion in t er m s o f th e d i s tu rb i n g e m o ti o n .
l . T hr ough c om m i tti n g th e te n n o n v i rtu e s o ut of anfJer,you w i l l
be reborn as a hell-being.
2 . W hen t he non v i rtu e s a re c o m m i tte d o u t o f desi re,you w i l l be
reborn as a hungry ghost.
3 . W hen t he non v i rtu e s a re c o m m i tte d o u t of del usi on, you w i l l
b e re bor n as an anim a l .
There is also a difference in severityin terms of the object.
1. By committing the ten nonvirtues toward a special object, you
will be reborn as a hell-being.
2 . By c om m it t ing th e m to w a rd a n o rd i n a ry obj ect, you w i l l be
reborn as a hungry ghost.
3. By committing them toward an inferior object, you will be
re b o rn as an anim al.
In particular, among the different types of killing, the most severe
evil ripening stems from taking the life of a bodhisattva who has
developedbodhicitta.
Among the different types of taking what is not given, the greatest
misdeed is to steal that which belongs to the Three fewels.
Among the different types of sexual misconduct, the lJreatest
misdeed is to have forced intercourse with an arhant.
Among the different types of telling lies, the greatestmisdeed is to
deceivea master or a venerablemember of the sangha.
Among the different types of divisive talk, the greatest misdeed is
to ca us ea s c his m in th e s a n g h a .
46 Daftini Tbachings*

Among the different types of harsh words, the greatest miscleeclis

to s peak unple a s a n tl yto a me mb e r o f th e s angha.
the greatestmi sdeed i s to
A m ong t he d i ffc re n t ty p e s o f i d l e g o s s i p ,,
d is t ur b t he mi n d o f a mo n k o r s o m e o n e practi ci ng the nature of
nontlualmeditaion.
the greatest misdeed is
Among the clifferent types of covetousness,
to crave the funds donated to the T'hree fewels.
A m ong t he c l i ffe re n t ty p e s o f i l l w i l l , t he greatest mi sdeecli s to
plan c om m it t in g th e " fi v e d e e d sw i th i m m e di ate resul ts."
A m ong t he d i ffe re n t ty p e s o f w ro n g v i e w s, the greatestmi sdeecli s
t o dis par aget h e tru e m e a n i n g .
T s ogy al, y o u s h o u l d n o t c o m m i t a n v o f these äcti ons even at the
c os t of y our life .
( ) ener ally s p e a k i n g , th e re a re a l s o d i ff-erencesamong the ten
nonv ir t ues .
1. T hr ough k i l l i n g , d i v i s i v e ta l k , h a rs h w c,rcl s,ancl i l l w i l l , you
will be r ebor n a s a h e l l -b e i n g .
2. T hr ough s e x u a l m i s c o n d u c t,,ta k i n g w hat i s not gi ven, ancl
covetousness,you will be reborn as a hungry gh<-rst.
3. T hr ough te l l i n g l i e s , i d l e g o s s i p ,a n d hol di ng w rong vi ew s, you
will be r ebor n a s a n a n i ma l .

The Tbn Virtues

Lacly Tsogyal asked the master: How shoulcl one practice the ten
v ir t ues , t he an ti d o te sth a t a re to b e a d o p te df
T he m as t er re p l i e d : T h e te n v i rtu e s h a vefbur to1-ri cs.
l. T he es s e n c ei s a p u re a c ti o n o f b o cl y, speech,or mi nd that
pr oduc est he t ru l y h i g h .'
2. The definition of uirtuous dctiotT is rhat action which, when
c or r ec t ly c om m i tte d b y a p e rs o n w h o h a s obtai neclthe freedoms ancl
r ic hes ,y ields th e re s u l t o f a d e s i re d h a p p i ness.
3. T he div i s i o n s a re th e v i rtu e s th a t a re the oppci si tesof the ten
nonv ir t ues : t o s a v el i v e s , to b e tre m e n d o u sl v generous, to abi de i n

5. f'he term "trulv high" simply refers to a rebirth in the threc higher realms
w i t h i n s a m s a r a : h u m a n , c l e m i g o c l s ,a n c l g o c l s .
 * Bodhicitta 47

pure living, to speak truthfully, to reconcile strife, to speak gently

and with discipline, to speak meaningfully, to be loving toward all
beings, to be unattached, and to be free from doubt about the results
of actions and the definitive meaning.
4. The following are the ten supports that cause the virtues to
remain in your stream of being: to have faith in the true teachings',to
keep self-respectand pure conscience,to refrain from gambling and
quarreling, to refrain from watching market gatherings, to always act
co n s c ient ious lyt,o c a s t a w a y l a z i n e s s ,to n o t a ssoci atew i th i mmoral
friencls,to train in the pliancy of body, speech,,
and mind, to cultivate
the four-fold spheres of perception, ancl in particular to fbcus vour
mind on the path of noble beings.
Tsogyal, by acting in these ways, there is no doubt that you will
a tta i n t he r es ult sof th e tru l v h i s h .

fn, nn Paramitas

Thir dly , f or eng a g i n g i n th e a c ti o n so f th e te n parami tas,there are

five topics.
1. The general essenceis that which has the nature of the path fbr
accomplishing unexcelled enlightenment.
2. The definition of paramita is that which causesyou to reach
(ita) to the great nirvana, the other shore (param) of the ocean of
sa ms ar a.
3. The function is to perfect the two accumulations and accom-
plish the welfare of sentient beings.
4 . T her e ar e t w o k i n d s o f d i v i s i o n s ; g e n e ral and speci fi c. The
g e n er al div is ion is th e s i x p a ra mi ta so f g e n e ro s i ty,di sci pl i ne,pati ence,
d i l i g enc e,c onc ent r a ti o n ,a n d d i s c ri m i n a ti n g k n o w l edge.
Specifically, generosity has three types: the giving of Dharma
teachings,the giving of material things, and the giving of protection
against fear.
Discipline also has three types: the discipline of refraining from
mi sdeeds , t he dis c i p l i n e o f g a th e ri n g v i rtu o us qual i ti es, and the
discipline of benefiting sentient beings. In other words, these disci-
plines are observedby refraining from the ten nonvirtues, by the six
paramitas, and by the four means of magnetizing.
48 Daftini Tbachings*

P at ienc eals o h a s th re e ty p e s : th e p a ti e nce of bei ng unconcerned

about under goi n g s u ffe ri n g w h e n re n o u n c i ng samsara,the pati ence
of under t ak ing h a rd s h i p i n o rd e r to b en e fi t bei ngs,and the pati ence
of keeping conficlencein the Dharma, which means to refrain from
fearing the profcrund nature.
I ) iligenc e als o h a s th re e ty p e s : th e d i li gence of appl yi ng the
M ahay ana t eac h i n g s ,th e a rm o rl i k e c l i l i g e nceof repel l i ng adversi ty.
a nd t he r elentl e s sd i l i g e n c e o f a c c o m p l i s hi ng the bucl cl hahoodof
p er f ec t om nis c i e n c e .
M edit at ion al s o h a s th re e ty p e s : th e m e d i tati on that focuseson the
co r r ec t m undan e p a th , th e m e d i t:rti o n th a t f bcuseson the supramun-
dane pat h, and th e g e n e ra l me c l i ta ti o nth a t takes both as focus.
K nowledge a g a i n h a s th re e ty p e s : th e know l edge that real i zes
conclitioneclthings to be beyond focus, the knowledge that realizes
the innat e nat ur e to b e b e y o n c lfo c u s ,a n d th e know l edge that real i zes
that all phenome n aa re b e y o n d c l u a l i tya n d transcendw ords, thought,
a nd c les c r ipt ion .
Y ou s hould k n o w th a t i n o rd e r to a s s i mi l ateeach method w i thi n
your s t r eam of b e i n g , y o u mu s t h a v efo u r p a rami tascompl ete.
Tb vanquish stinginessand poverty through the generosity of not
e x pec t inga r ew a rd i s th e p a ra m i ta o f s tre n gth.
To give while being free from the intentions of ordinary people
and t he Hinay a n a i s th e p a ra m i ta o f m e th o d .
To give with the thought, May I interrupt the poverty of myself
and all s ent ien tb e i n g s! i s th e p a ra m i ta o f a spi rati on.
T o giv e wit h th e to ta l p u ri ty o f th e th re e s pheresi s the parami ta of
w is dom . t '
S im ilar ly , t o v a n q u i s h n o n v i rtu e w i th th e di sci pl i neof not desi ri ng
sam s ar icr es ultsi s th e p a ra m i ta o f s tre n g th .
To observe your vows while being free from the eight worldly
conc er nsis t he p a ra m i ta o f m e th o d .
% wis h, M ry th e i mmo ra l b e h a v i o r o f al l senti ent bei ngs be
i nt er r upt ed! wh i l e n o t d e s i ri n g th e s ta tes of gods and men for
your s elf alone, i s th e p a ra mi ta o f a s p i ra ti o n.

'I'he
6. t h r e e s p h e r e s a r e t h e c o n c e p t so f s u b j e c t ,o b j e c t , a n t l a c t i o n .
 * Bodhicitta 49

To embrace that with the nonconceptualizationof the three spheres

i s th e par am it a of wi s d o m .
To vanquish anger by behaving equally to everyoneis the paramita
o f strengt h.
No t t o hold a wo rl d l y p u rp o s e s u c h a s d e c e i t and hypocri sy i s the
p a ra m it a of m et hod .
Not to desire rebirth in a beautiful body of gods or humans for
yo u rs elf alone, but to w i s h , M a y th e u g l i n e s so f a l l senti entbei ngs be
p a ci fi ed! is t he par a mi ta o f a s p i ra ti o n .
To embrace that with the nonconceptualizationof the three spheres
i s th e par am it a of wi s d o m .
To v anquis h laz in e s sw i th th e d i l i g e n c e o f k eepi ng the faul ts and
q u a l i ties in m ind is th e p a ra m i ta o f s tre n g th .
Not to hold a worldly purpose, such as expecting to be held in
fa i th by ot her s ,is t h e p a ra m i ta o f me th o d .
To wis h, M . y a l l b e i n g s b ri n g a n e n d to l azi ness and exert
th e ms elv eson t he t r u e p a th ! i s th e p a ra m i ta o f a spi rati on.
To embrace that with the nonconceptualizatron of the three spheres
i s th e par am it a of w i s d o m .
To v anquis h c lis t ra c ti o nth ro u g h th e c o n c e n trati on that has tran-
sce n d edt he f or m les s re a l ms i s th e p a ra m i ta o f s t rength.
To pr ac t ic ef or t he s a k eo f a c c o m p l i s h i n gth e q ual i ti esof unexcel l ed
e n l i g h t enm ent , wit h n o d e s i re fo r th e s ta te so f gods or men, i s the
p a ra m it a of m et hod .
To wis h, M ay t he d i s tra c ti o n o f a l l s e n ti e n t b e i ngs be i nterrupted!
i s th e par am it a of as p i ra ti o n .
To refrain fiom conceptualizing the three spheres is the paramita
of wisdom.
To v anquis h t he c o n s tru c ts o f d i s ti n g u i s h i n g attri butes w i th the
knowledge of emptiness endowed with the nature of compassion is
th e p ar am it a of s t r e n g th .
To be inseparable from that throughout the three times is the
p a ra m it a of m et hod .
To wish, May I and all others realize the true meaning! is the
p a r a m i t ao f a s p i r aito n .
50 Daftini Tbachings*

To recognize the fact that since the beginning, your mind essence
has had the nature of this knowledge is the paramita of wisdom.
Tsogyal, practice in this way undistractedly.
5. The result of practicing the ten paramitas is that you will be
liberated from the lower realms and, attaining the special level of
gods or men, you will perfect the paths and swiftly attain buddha-
hood, after which you will become a great guide liberating sentient
beings from samsara.

II r' uj',1 ni L()sING

" X'?l,T:L!l lu"u,'I y ??,T,
The moment of obtaining the bodhicitta vow is as follows. Having
gathered a vast accumulation of merit, when you give rise to the
thought that you must accomplish the genuine welfare of beings
through fully purifying your mind, you obtain the bodhicitta vow at
the end of t he t h i rd u tte ra n c eo f th e c o m p l ete ri tual .
The moment of losing the bodhicitta vow is when you gir,e rise to
wrong views or denounce the Three |ewels, thus violating the
trainings. It is therefore essential to exert yourself while keeping
on guard.
mindfulness and conscientiousness
-I'HE
12. M E T H O I ) F O R R E P A I R I N GW H E N I ) A M A ( ; E I )

lf you damage the root precepts, you must retake the vow as
instructed before. If you havedamaged the branch precepts,you must
confessthat in the presenceof the master or the Three fewels.

TnE INNl,n lJot>rrcrrrA

Lady Tsogyal asked the master: How should one train when
arousing bodhicitta in the inner wayl
The master replied: For this there are also twelve points of training.

I. THE ESSENCE

The essenceis to arouse the intention to help those beings who do

not realize that the innate nature, the true meaning, is devoid of
cons t r uc t s .
 * Bodhicitta 5l
2. T}lE I)EFINITION

Wit hout being d e p e n d e n t u p o n " o u ter" a c ti o nsof body or speech,

i t i s c alled " inner " b e c a u s ei t i s d e v e l o p e de x c l u si vel yby your mi nd.

.].THL, I)IVISIONS

Th er e ar e t wo di v i s i o n s :a s p i ra ti o na n d a p p l i cati on.
The aspiration is to wish that sentient beings who havenot realized
th i s n at ur e m ay r ea l i z e i t. J u s t to s i t a n d m u tte r thi s i s not enough;
yo u mus t ex er t y ou rs e l f i n th e m e a n s fo r ma k i ng al l senti ent bei ngs
re a l i z e it .
Tsogyal, as long as you are not free from dualistic fixation the
a p p l ic at ion is r at he r d i ffi c u l t.

4 . 1 ' H E C ] H A R A C T E R I S T I ( ]O
SF 1 ' H E P I { A ( ] T I T ' I O N E I {

In addit ion t o ea rl i e r e x p l a n a ti o n s ,th e c h a racteri si cof the person

who engalles in this training is to have only a minor degree of
co n cept ualc ons t r uc ts .
Tsogy al, let y our mi n d ta k e s o m e re s t!

5 . T H E O I ] I E C T FR O M W H O M I f ' I S T A K E N

You should receiveit from a master who has realized the nature of
the twofold selflessness
through training in the three types of knowl-
edge, and is thus free from the eight worldly concerns.
Tsogyal, a master is essentialfor entering the gate of the Mahayana
teachings.

( t . 1 ' H E C I I R E M O N YF O I { R I r ( I E I V I N ( ;

Free yourself from the three spheresof concepts,give up concerns

fo r a ll wor ldly ac t iv i ti e s ,a n d th u s re q u e s tth e tru e oral i nstructi ons.

7 . - T - H E} t E , N E , F I l ' S
OF ]'HE TRAININ(}

Yo ur will r is e f ar a b o v eth e H i n a y a n a a n d e rro neouspaths.Thus i t

has the effect of abandoning all thoughts of selfishnessand dualistic
fixation',and of realizing the nature of selflessness.
52 Daftini Tbachings
t
I J .T H F , I { L , A S O N F - O I {T H E , T R A I N I N ( }

T he r eas onf o r tra i n i n g i n th i s i n n e r w a y of arousi ng bodhi ci tta i s

to es t ablis hall s e n ti e n t b e i n g s o n th e tru e path, the nature of the
twofbld selflessness.

9 . T H L , S H O R - I ' C O M I N ( ;OSF ' N O l ' 1 ' I { A I N I N G

The defect of not training is that you will stray from the nature of
selflessness.
For ordinary people whose minds have not been changed by
"
philosophical school, and for non-lJuclclhistswho have enterecl an
inc or r ec t philo s o p h i c a ls c h o o l , th e s e l f o f t he i ndi vi dual i s regarcl ed
as being t hat w h i c h c o n tro l s a n c l e x p e ri e ncesthe concl i ti oned fi ve
aggregates,twelve sensebases,,ancl eighteen constituents. Moreover,
r egar ding t his s e l f a s b e i n g p e rm a n e n t a n d concrete,they fi xate on i t
a s being f r iend a n d e n e my , s e l f a n d o th e r.
T s ogy al, y ou m u s t p u l l u p th i s s ta k e o f fi xati on.
T he danger o f c o n c e p tu a l i z i n gs u c h a n i ndi vi dual sel f i s that by
a ppr ehending a n e g o a n c l a s e l f-e n ti ty ,o b j e ctsw i l l appear as " some-
thing ot her . " I3 y a p p re h e n d i n g th i s d u a l ity, you w i l l regard that
w hic h benef it s th e " s e l f" a s fri e n d a n d th a t w hi ch harms the " sel f"
a s enem y . T hus th e e x p e ri e n c e so f a tta c h m entand aversi onr.r' i l lcause
you t o c om m it v a ri o u s k i n d s o f u n v i rtu o us :rcti ons.Through these
a c t ionsy ou will w a n c l e ri n th e l o w e r re a l m s anclthe w hol e of samsara.
T s ogy al, unl e s sy o u e x p e l th i s e v i l s p i ri t you w i l l fi nd no happi ness.
W hat t y pe o f p e rs o n c l e n o u n c e sth i s s e l fi In general i t i s denouned
b y all lluddhists . In p a rti c u l a r, th e s h ra v a kasspeci fi cal l ydenounce i t.
Needlessto say, we who have entered the gate o[ the Mahayana also
d enounc ef ix at i o n o n th e i n c l i v i c l u a ls e l f.
I t is c laim ed th a t th e s h ra v a k a sp a rti a l l y real i ze the sel f of phenom-
e na, and t hat a l s o th e p ra ty e k a b u c l d h :rs c l o not real i ze i t ful l y. That
i s t o s ay , t he s h ra v a k a smi s ta k e n l y :rs s e rtthe exi stenceoF matter
i ns t ead of und e rs ta n c l i n gth e s e l f o f p h e n o mena, ancl the pr:rtyeka-
b uddhas dwel l i n th e s ta te o f fi x a ti n g o n the empty mi ncl -essence
ins t eadof unde rs ta n c i i n gth e c o rre c t m e a n ing.
Tsogyal, as long as you are not free from the beliefs of the lower
philos ophic als c h o o l sy o u w i l l n o t p e rc e i v ethe true meani ng.
 * Ilodhicitta 53

The danger of conceptuahzing the self of phenomena is that by

such assertion and fixation you will give rise to disturbing emotions.
These will cause you to wander in samsara.That is pointless effort
even if you were to exert yourself for aeons.
What t y pe of pe rs o n d e n o u n c e sth e s e l f o f p henomenal In general
all Mahayana followers denounce it. In particular, it would be a bad
sign if we who have entered the gate of Secret Mantra fixate on
partiality, as the followers of the Middle Way also denounce it.

I0. f.HE POINTS TO BE OtsSERVET)

of w hi ch
Yo u s hould t r ain y o u rs e l f i n th e me a n i n g o f sel fl essness,
th e re ar e t wo k inds , a s p i ra ti o na n d a p p l i c a ti o n .
The three important points of aspiration to be observed are as
follows.

l. T o c ont inu a l l y fo rm th e a s p i ra ti o no f thi nki ng, May al l

sentient beings always realize the meaning of selfless-
ness!
2. To train yourself three times a day and three times a
night in r e j o i c i n g i n o th e rs w h o m e d i tate on the mean-
ing of selflessness
3. T, always train yourself assiduouslyin not straying from
the meaning of selllessness

Secondly,the two points of application to be observedare the outer

a n d t he inner .
T h e f b u r o u t e r t r a i n i n g sa r e :

l. Not t o s ep a ra tey o u rs e l f fro m th e m a ster or spi ri tual

friend who teachesthe meaning of selflessness until you
hav e r ealize c li t
2. T o giv e up p a rti a l i ty c o n c e rn i n gd w e l l i n g pl ace,country
and area, caste,enemy, and fiiend
3. To study, reflect, and meditate upon the teachings that
dem ons t r a tes e l l l e s s n e sasn d e m p ti n e s s
4. Not to fixate on yourself as being a name, family, or
body
54 Daftini Tbachings*

T he f our inn e r tra i n i n g s a re :

l. Not t o a p p re h e n d n a me s a s b e i n g th i ngs si nce al l l abel s
and names of outer things have no existence in your
m ind
2. To acknowledge that everything which comprises the
world and the beings within it has no self-nature,
alt houg h i t a p p e a rs ,j u s t l i k e d re a m s and magi c
3. To seek out three times a day and three times a night
this mind that fixates on various obiects.,although
nothing whatsoeverexists
4. Not to stray from the meaning that is nameless and
devoid of extremes.Even though you searchyour mind,
it is not found to be anything whatsoever

It is of utmost importance to train yourself diligently in this way.

Through exerting yourself in this way, you will annihilate the evil
spirit and turn away from samsara.
I I rHE DIt' LOSINGANI)
?l,T3ttrÄft^,u.toiil'?äT,
The moment of obtaining the inner bodhicitta vow is when you
receivethe oral instructions from your master.
T he m om en t o f l o s i n g i t i s w h e n y o u p ursue ordi nary dual i sti c
fixation without understanding the nonexistence of a self-nature.
Since it is lost at that moment, by sure to apply the antidote !
} HEN I)AMA(;EI)
1 2 .T H E M E ] ' H O D F O R R E P A I I T I N (W

Tiain in remaining undistracted from the meaning just explained

a nd y ou will au to ma ti c a l l yu n ti e th e k n o t o f dual i sti c fi xati on.

THn SEc;nrl Tn.ltNIN(;

Lady Tsogyal asked the master: How should one train in the secret
ar ous ing of bod h i c i tta i
T he m as t er re p l i e d : T h i s h a s e l e v e np o i nts.
I. THE ESSE,NCE

The essenceof the secretarousing of bodhicitta is to recognize that

which is beyond effort since the beginning, the primordial purity o1
nonarising free from the limitations of thought and description.
 * Bodhicitta 55
2. THE I)E,FINITION

It i s nat ur ally s ec re tfro m a l l th e l o w e r v e h i c l e ssi nce i t l i es beyond

th a t whic h c an be in d i c a te d b y w o rd s o r th o u g h t of by the mi nd.

3. THh, I)IVISIONS

When div ided, th e re a re tw o p o s i ti o n s : a s s erti ng the uni versal

purity to be nonmeditation and asserting the spontaneously present
nature to be primordially perfected as nonmeditation. You should be
free from any partiality concerning this.7

4 . f . H E C H A R A C l ' E R I S T I CO F T ' H E I ' R A C T I T I O N L , R

The characteristic of the person who engages in this is that he

should be of the highest capacity, with a mind weary of concrete
p h e n om ena.
Tsogy al, t his c an o n l y b e a p e rs o n w h o p o s s e sses
former trai ni ng.

5 . T H E O B I E C T TF R O M W H O M O N E R E C E I V E S

The object from whom you receive it should be one who has
realized the single circle of dharmakaya and therefore remains in the
state of the effortlessgreat expanse.
Tsogyal, this can only be a master who has realized the meaning
of the ()reat Perfection.

6 . T H F , C ] E , R E N , { OF
NOYR I T E C E I V I N G

The ritual for receiving is the empowerment of awarenessdisplay.

Ab andon y our im p u re mu n d a n e p h y s i c a la c ti vi ti esas w el l as your
p u re v ir t uous ac t ion s . R e m a i n l i k e a p e rs o n w h o has compl eted hi s
deeds.
Abandon your impure unwholesome verbal utterances as well as
yo u r chant ing and r e c i ta ti o n sa n d re ma i n l i k e a mute tasti ng sugar.
Ab a ndon y our imp u re s a m s a ri c th o u g h t a c tivi ty as w el l as your

7. This refers to the two main aspects of Dzogchen practice: the primorclial
purity of treftcho and the spontaneous presence of thogal. These two practices must
be learned through the oral instructions of a Dzogchen master.
56 Daftini Tbachings*

pur e nir v anic th o u g h t a c ti v i ty a n c l re m a i n l i ke a person rvhoseheart

has been torn out.
t s y y our m a s te r' s m e re i n c l i c :rti o n y o u w i l l thus percei ve the
pr im or dial c lh a rm a k a y ao f y o u r m i n d b e yond the reach o[ w orcl sand
des c r ipt ion.
T s ogy al, t h i s o ra l i n s tru c ti o n o f m i n e i s a teachi ng of l i berati on
s im ult aneousw i th u n d e rs ta n d i n g .

7 . 1 ' H t . t . F , ' F t , CO
1 'F l ' l t , \ I N I N ( ;

T he pur pos eo f tra i n i n g i n th i s i s th a t w i thout abandoni n!{samsara

it is liberated in itself, after rn,hich the clisturl-ringemotions are
s pont aneousl y p e rfe c te c la s w i s d o ms . T h us i t has the qual i ty of
br inging enlig h te n m e n t i n th e p re s e n tm o ment.

I J .T H E I t F , A S O NF O I { 1 ' I t A I N I N ( ;

T he r eas o n fo r tra i n i n g i n th i s w a y i s that you must possessthe

nature free fiom bias and partiality.

e . T H I l S H o R I ' O O M I N ( ;o F N o T 1 ' R A I N I N ( ;

T he dange r o F n o t tra i n i n g y o u rs e l f i s that you w i l l fal l i nto the

par t ialit y of p h i l o s o p h i c a l s c h o o l s a n d have the defect of bei ng
intrinsically fetterecl.
T s ogy al, if y o u r p ra c ti c e fä l l s i n to p a rti al i ty i t i s not the ()reat
Perfcction.

I 0 . 1 ' H L , P O IN T ' S 1 ' O T t E O } ] S F , I { V E I )

1. V iew as a m e re c o n v e n ti o n th a t th e root of al l phenomena i s

contained within your own boclhicitta awareness,the primorclial
pur it y of non a ri s i n g .
2. S ee t hat th i s b o d h i c i tta a w a re n e s si s pri mordi al l y enl i ghtened
s n y c o n s tru c tss u ch as a w atcher or an obi ect
s inc e it does n o t p o s s e s a
to be watched.
3. Rec ogn i z e th a t w h a te v e r ty p e o f t hought or fi xati on ari ses
wit hin t he s t a teo f th i s a w a re n e s si s p ri m o r di al l y empty and l umi nous
awarenessitself.
4. Recognize that whatever outer appearancesmay arise do not
 * Bodhicitta 57

possessany identity whatsoever fiom the very moment they are

e xp e rienc ec l,and t h e re fb re d o n o t tra n s c e n c lb ei ng the di spl ay of
cl h a rm at a.
5 . E x per ienc e t h e n o n d u a l i ty o f o b j e c ts a n d mi nd as the i nnate
g re a t blis s ,f iee f r om a c c e p ti n ga n d re j e c ti n g ,a ffi rmi ng or denyi ng.
6 . [ n par t ic ular , ,e x p e ri e n c ea l l d i s tu rb i n g e moti ons ancl sufferi ng
a s th e s ac r ec pat
l h o f e n l i g h te n me n t.
7 . Realiz e t hat s e n ti e n t b ei n g s ,,fro m th e m o m ent thev are experi -
e n ce c l,do not pos s e s a
s n y tru e e x i s te n c ea n d th e refore that samsarai s
th e p r im or dial pur i ty o f n o n a ri s i n g a n c l d o e s not have to be aban-
d o n ecl.
8 . Realiz e t hat e v e ry th i n g e x p e ri e n c e c a
l s k ayas and w i scl oms i s
co n tainec l wit hin yo u r m i n d a n d th e re fo re that bucl dhahoocl i s
b e yo n d being ac c omp l i s h e d .
D o t his anc i y ou w i l l b e c o m e th e s u c c e s s o of
r gl ori ous S amanta-
bhaclra.

-f
I l. HF, [)l\/lI)lN(] t-lN11ttLTWEF.N t-OSIN(; ANI)
P O S S F , S S I N (A ; NI) THF, MI',1'HOI)OF
R L , I ' A II { I N ( ; W H F - , N I ) A N , , I A ( ; E I )

Here, there are no such efforts since you are primordially never
separated from this throughout the three times.

Et'rt.o<;Lit.

Tsogy al, I hav e c o n d e n s e dth e me a n i n g o f a l l the sutras, tantras,

scri p tur es ,anc l or a l i n s tru c ti o n s i n to th e s e o u t er, i nner, and secret
ways of arousing bodhicitta.
Put t hem int o pr a c ti c e!
Bri ng t hem int o th e p a th !
Tä k e t hem t o hea rt!
Be in har m ony w i th th e i r me a n i n g !
Th ey ar e t he r oot o f th e Ma h a v a n ate a c h i n g s.

Th us he s pok e.
58 Daftini Tbachings*

This was the Mahayana training of bodhicitta entitled "The

Gachings on Täking the Arousing of tsodhicitta as the Path." It was
written down in Monkha Senge Dzong.8

Completed.
Tieasure seal.
Concealment seal.
Entrustment seal.

':u:,Ä!t#4'ffi#Fx%1ä"'#
;#ä,gilv{:iiffr::#
ffi"r$;ffiu;Si,,v#,

U. The last lines for the Lama Gongdue version, which had combined the

teachings on refuge and bodhicitta into one reacls:

These counsels on refuge and bodhicitta known as the foundation of precious golcl
are the basis of all l)harma practice. They are in harmony with all practitioners
and are special instructions to be treasured by everyone.
According to the oral instructions given by Padmakara, the master of Uddiyana,
for the sake of the beings of future generations, I, the princess of Kharchen,
committed them to writing and concealed them as a precious treasure. Mav thev
meet with all worthy people in the fluture. S,lNleve.
 {!iF,t:rturöi
{q;:;? t. ,+j

The TbnFoundationsof SecretMantra

and Other SelectedTbachings
The Qcle of ProfoundAduice throwghQwestions
and Answers

Navo (;uRU.

The great master Padmakara was born fiom a lotus flower,

untainted by a physical womb. He underwent various types of asceric
practicesand finally attained the vidyadhara level of lif-emastery and
th e re rem ains , hav ing i n te rru p te d th e ri v e r o f b i rth and death.
He taught the 84,000 doors to the Dharma. He understands the
to n g u es of t he s ix c l a s s e so f b e i n g s a n d o f th e e i ght cl assesof gods
and demons. With his Brahma-like voice he brings benefit to all
beings.
His mind possessesthe reahzation of total omniscience. He has
understood the nature that transcends arising and ceasing and he
d o e s n ot div ide t he n a tu re o f th i g n s w i th p a rti a l i ty.
As a ll r equir ed qu a l i ti e s a ri s e fro m h i ms e l f, he i s the foundati on
a n d so ur c e of ev er y th i n g e mi n e n t. H e i s s k i l l ed i n the means of
taming all beings.
H i s ac t iv it y inv ok e s th e mi n d s o f th e s u g a ta sa nd he control s the
life force and heart of the eight classesof gods and demons.
Pa d m ak ar a t ook b i rth o n a n i s l a n d i n th e o cean and rul ed the
ki n g d o m of Uddiy an a . H e p ra c ti c e d i n th e e i g h t charnel grounds.
Ha vi n g under gone asc e ti cp ra c ti c e si n In d i a , th ro ugh hi s compassi on
he came to Tibet. He fulfilled the wishes of the king of Tibet and
e sta b l is hedt he k ingd o ms o f In d i a a n d T i b e t i n p eace.
60 Dafrini Tbachings*
- f his
k inc l m:i s te r a c c e p te c la s h i s spi ri tual consort me, Lady
- l' s ogy al,
t he p ri n c e s so f Kh a rc h e n ,,fi o m the ti me I w as thi rteen years
of age. I w, asa m e re g i rl w h o h a c lfa i th , g r eat compassi on.an al trui sti c
f iam e of m in c l , c o n s ta n c y ,a n c l s h a rp i n te l l i gence.
[ ) ur ing t he o n e h u n c l re c la n c l e l e v e ny e arsrthe master remai necli n
T ibet , I s er ve dh i m :rn d p l e a s e chl i m . Wi th out excepti on,he bestow ecl
upon m e t he en ti re e x tra c t o f h i s o ra l i n s tructi ons,the essence cl f hi s
m inc l. Dur ing th i s ti me , I c o l l c c te <al n c l cornmi tterl to w ,ri ti ng al l the
as prcci ottstreasures.r
t eac hingst ha t h e g a v ca n < lk e p t th e m c o n ceal ecl

l - t . x I r r ) u N I ) . \ r ' r ( ) N( S
) t , T t t , . \ r NNI ( i

J ' h e m a s t e r s a i c l :W h e n p r a c t i c i n g t h e I ) h a r m a , y o u m u s t t r a i n
pc r f - ec t lvin th e te n fc ru n c l a ti o nosf tra i n i ng.
T he lady :rs k e c l W
: h a t a re th e s ete n fo u ndati onsof trai ni ngi
l' he m as te r s a i c l : l b u mu s t re s o l v e t hrough the vi ew , gai ni ng
unc ler s t andi n go f a l l th e te a c h i n g s ,l i k e the garucl a bi rd soari ng i n
the skies.
Y ou m us t fi n c l c e rta i n ty th ro u g h th e conduct, w i thout bei ng
int im idat ed b y a n y th i n g w h a ts o e v e r,l i k e an el ephant enteri ng the
wat er .
through the samaclhi,clearing ar,vaythe darkness
You must prr:.rctice
of ignor anc e ,l i k e l i g h ti n g :.rl a mp i n a c l ark roonl .
Y r u m us t a c c o ml )l i s hth e a i m th ro u g h the i nstructi ons,l i berari ng
all phenom e n a i n y o u r n a tu re , l i k e 6 n d i ng a w i sh-ful fi l l i ng j ew el .
Vru must pror{ressgr:rclu:rllv through the empowerments, being
l i ke a pri nce ascendi ngthe
f iee f r om t he fc a r o f f:rl l i n g i n to s :.rm s a ra,
r oy al t hr one.
Y ou r nus t k e e p th e b a s i s th ro u g h th e samayas,not l etti ng any of
your actions be r,vastecl,
like fertile grouncl.

'i'his
l. w a y o f c o u n t i n g m u s t b e i n h a l f y c a r s s i n c e n r o s t o t h c r s o u r c e st e l l t h a t
P a r l n r a k a r l s t a y e c lf b r e x a c t l v 5 5 v e a r s , n a m i n g a l l t h c p l a c e s a n r l t h e n u m b c r o f
months each.
'l-he
2. numbe r of tcachings in each scction in this chapter shoukl not be takcn
t o o l i t e r a l l y . I ) u r i n g t h c c c n t u r i c s o f c o p y i n g t h e s c s c r i l ' l t u r e s s, o m c l i n c s s c e t n t o
havc bccn lost.
 * The Ten Foundationsof SecretMantra 6l

Yo u m us t liber at e y o u r b e i n g th ro u g h l e a rn i n g , becomi ng acl epti n

a l l a spec t sc - rtfhe l) ha rm a , l i k e a n o b l e s te e dfi e e cl fi om i ts chai ns.
Yo u m us t c om pr ar ea l l s o u rc e s ,u n d e rs ta n d i n gal l the phi l osophi cal
sch o o lsof t he Dhar m a , l i k e a b e e s e e k i n ga h i v e .
Yo u m us t c ondens eth e m i n to a s i n g l e p o i n t, uncl erstancl i ngthat
a l l th e num er ous t e a c h i n g s a re o f o n e ta s te , l i k e a trader acl cl i ng
together his profits.
Yru m us t r eac h emi n e n c ei n k n o w l e d g e ,u n c l e r stancl i ng cl earl y ancl
c l i s t i n c t l yt h e m e a n i n go f a l l t h e t e a c h i n g sl,i k e a r r i v i n g a t t h e s u m m i t
o f Mo unt S um er u.
Th e people of T ib e t w h o d e s i re to b e l e a rn e cl w i rhout trai ni ng
th e mse lv esin t hes e p o i n ts a rc n o [ l e a rn e c li n th e essenti almeani ng,
-i hi s
b u t b e c om e pr ac t it io n e rsw i th m u c h s e c ta ri a n i s m. i s cl ue to the
fa u l t o f not hav ing be c o mea c l e p ti n th c s e te n fo u n dati onsof trai ni ng.

T r , - x F . \ L . ' t -st

Master Paclma s:ricl: You will possessthe ten faults of being

u n su cc es s f ulin Dhar ma p rra c ti c ew h e n y o u h a r,enot beccl meadept i n
th e te n f oundat ions o f tra i n i n g .
T h e l a d y a s k e d :W h a t u r e t h o s ef a u l t s l
Th e m as t er s aic l:I f y o u c l o n o t re s o l v eth ro u g h the vi ew , you w i l l
h a veth e f ault t hat wh e re y o u ma y fa re l i e s u n c e rt ai n.
If yo u do not f inc l c e rta i n ty th ro u g h th e c o n d u c t, you w i l l havethe
fä u l t o f being unable to u n i te v i e w a n c l c o n c l u c t.
If yo u c lo not k now h o w to p ra c ti c eb v m e a n s of samacl hi ,you w i l l
n o t p e rc eiv et he nat ure o f c l h a rm :rta .
If yo u do not : r c c o mp l i s hth e a i m th ro u g h th e oral i nstructi ons,
yo u wi l l not k now ho w to p ra c ti c e .
If you c lo not pr og re s sg ra c l u a l l yth ro u g h th e e mpow erments,you
w i l l n ot be s uit ablet o p ra c ti c eth e I)h a rma .
If you do not k eep th e b a s i sth ro u g h th e s a m ayas,you w i l l pl ant
th e se edsf or t he hell re :rl ms .
l f vou c lo not libe ra te y o u r b e i n g th ro u g h l e arni ng, you w i l l not
taste the flavor of the Dharma.
If yo u do not c om p :l re a l l s o u rc e s ,y o u r,r' i l ln ot cut through the
se cta ri anis mof philoso p h i c a ls c h o o l s .
62 Daftini Tbachings*

If you do not condense them into a single point, you will not
comprehend the root of the Dharma.
I f y ou do n o t re a c h e mi n e n c e i n k n o w l edge, you w i l l not percei ve
the nature of the Dharma.
The so-calledspiritual teacherswho have not trained themselvesin
Dharma practice do not comprehend that the Dharma is free fiom
sectarianconfines.They attack each other with great preiudice. Since
all the vehicles are valid in themselves, do not get involved in
bickering. Rest at ease.

Tr,x KEv PotNTS

Master Padma said: When practicing the Dharma you must possess
ten key points.
T he lady a s k e d : W h a t a re th e te n k e y poi ntsl
The master said: You must possessthe key point of faith free from
f luc t uat ion, li k e a ri v e r.
You must possessthe key point of compassion free from enmity,
lik e t he s un.
You must possessthe key point of generosity free from preiudice,
like a spring of drinking water.
You must possessthe key point of samaya free from flaws, like a
c r y s t al ball.
You must possessthe key point of the view free from partiality,
like space.
You must possessthe k.y point of meditation free from being
clarified or obscured,like the sky at dawn.
You must possessthe key point of conduct free from adopting or
avoiding, like dogs and pigs.
You must possessthe key point of fruition free from abandonment
or at t ainm en t, l i k e a rri v i n g a t a n i s l a n d o f preci ousgol d.
Y ou m us t y e a rn fo r th e D h a rma l i k e a starvi ng P erson yearni ng
for food or a thirsty man seeking water.
In any case,it seemsthat people only avoid practicing the Dharma
as the main point, taking instead wealth as their focus. You cannot
bring your wealth along at the time of death, so make sure not to go
to the lower realms.
 * The Ten Foundationsof SecretMantra 63
TEN TypEs ()F SUPEnF-rcrAt,rly

Ma st er P adm a s ai d : T h e re a re m a n y p e o p l e w ho l et thei r D harma

practice become superficial.
Th e lady as k ed: H o w i s th a tl
Th e m as t er s aid: It i s s u p e rfi c i a l to c h a n t th e scri ptures w i thout
having faith.
It i s s uper f ic ialt o b e a l tru i s ti c w i th o u t fe e l i n g c ompassi on.
It is superficial to act generouslywithout being free from stinginess.
It is superficial to be a tantrika who does not keep the samayas.
It is superficial to be a monk who does not keep the vows.
It is superficial to be noble without meditating.
It is superficial to have knowledge without practicing the I)harma.
It is superficial to engage oneself in a l)harma that does not possess
th e e s s enc eof pr ac t ic e .
It is superficial to teach others when one does not act in accordance
w i th th e Dhar m a on e s e l f.
It is superficial to give advice that one does not follow oneself.
In a ny c as e, m y e a rs a re ti re d o f l i s te n i n g to " l earned" peopl e
w h o se Dhar m a pr ac ti c e d o e s n o t ta m e th e i r o w n mi nds but w ho
simply let it add disturbing emotions; whatever they say is nothing
but superficial talk.

TnN TypEs or ExA(;(;L,RATr()N

Master Padma said: When practicing the l)harma, there are ten
types of exaggeration.
Th e lady as k ed: W h a t a re th e y l
The master said: It is exaggerationto professto know the Dharma
without having listened to teachings.
It is exaggeration if you profess to have powers without having
p ra cti ceds adhana.
It is exaggeration if you profess to receive the blessings without
having devotion.
It is exaggeration if you profess to having attained buddhahood
without having meditated.
It is exaggeration if you profess to have found a master without
se rvi ng him .
64 Daftini Tbachings*

I t is c x agge ra ti o ni f y o u p ro fb s sto b e l i b erateclthrough a teachi ng

t hat has no lin e a g e .
s s to h :,i v ereal i zati onw i thout the oral
I t is ex agge ra ti o ni f y o u p ro f-e
instructions.
s a t y o u r bei ng i s l i beratedw i thout
I t is ex agge ra ti o ni f y o u p ro f-e s th
h r n ' i n gc l o n ee n y p r l c t i c t ' .
.
I t is ex agge ra ti o ni f y o u p ro fes s to p r:rti cer.r,i thouthavi ng cl i l i gence
I t is ex agge ra ti o ni f y o u p ro fe s s to h a ve ausl ti ci ousci rcumsti l nces
wit hout k eepi n g th e s a m:ry a s .
I n any c as e ,p e o p l e w h o w i s h to p ra c ti c eeasi l v w i thout uncl ertak-
ing har c ls hipa re n o th i n g b u t b ra g g a rtsa n cl w i l l haveno success.

Ä\'otI)lN(; t'Itt, Ti.x I-'r\ul,l'S

M as t er P ac l mas a i d : W h e n Pra c ti c i n !{th e l )harl na, you must make

s ur e not t o f al l i n to th e te n fa u l ts .
T he lady as k e c l :W h a t a re th e s ete n fa u l tsl
T he m as t er s a i c l :A l th o u g h y o u m e y l )ra cti cemecl i tati on,i f i t does
not bec om ea re m e (l v a g a i n s ty o u r c l i s tu rbi ngemoti ons ancl thoughts,
v ou hav et he ftru l t o f th e o ra l i n s tru c ti o n snot bei ng macl eeffecti ve.
A lt hough y o u m a y h a v e re c o g n i z e c ly our mi ncl , i f i t ckres not
s e fro m Pa rti al i ty,you have rhe f:rul t of
libc r at e y our c o n s c i o u s n e sfre
n o t h a v i n g m e t w i t h t h e s p e c i a li n s t r u c t i o n .
Although you n-räry havc strc.rngclevotion,if you clo not recei'u'e the
bles s ings r1lo u h a v e th e fa u l t o f n o t h avi ng connecte(l u' i th an
ac c om plis hecma
l s te r.
A lt hough y o u m a y e x ert y o u rs e l f w i th great effbrt, i f your pr:i ctrce
c loesnot pr og re s s ,y o u h a v e th e fa u l t o f y our mi ncl not bei ng ful l y
pur if ied.
I f y ou f eel ti re c l w h e n e n g :rg i n gi n s p i r i tual practi ce,you have the
l e n a tu ra l stateof aw areness.
f ault of not ha v i n g re c o g n i z e cth
A lt hough y o u p ra c ti c e ,i f v o u r m i n c l i s sti l l scattered,you have the
f ault of not ha v i n g g a i n e d c o n fi c l e n c ei n mecl i tati or-r.
I f ex per ien c ec l o e sn o t a ri s e c l i re c tl yi n v our stateof mi ncl , yott hal ' e
t he f ault of ha v i n g o n l y s tra y e di n to s h a m atha.
I f t he s t r en g th o f a w a re n e s sc l o e sn o t a ri se i n your bei ng, you have
t he f : r ult c , f no t k n o w i n g h o w tc t ta k e a p p earancesas ai tl s to the path.
 * The Tbn Foundationsof SecretMantra 65

If yo u f ind it dif f ic u l t to c u t th ro u g h y o u r a tta chment to di sturbi ng

emotionsr |ou have the fault of not knowing how to take the five
p o i so nsas t he pat h.
lf you cannot cope with suffering and difficulties, you have the
fault of not knowing how to turn your mind away from samsara.
In any c as e,when y o u c l a i m to p ra c ti c e th e I) harma w hi l e bei ng
full of faults within, is there any chance to ever have good circum-
sta n ce is

T r - . NV r n l u o u s Q u A r - r l r r . s

Master Padma said: You neecl ten virtues as the sign of having
p ra ctic edt he Dhar m a .
Th e lady as k ed: W h a t a re th e s ev i rtu e s f
Th e m as t er s aid: [f y o u c a n o v e rc o med i s c u rsi vethi nki ng, that i s
the sign of having recognized the natural state of awareness.
If the wis c lom of m i n d e s s e n c em a n i fe s tsw i th o ut parti al i ty, that i s
the sign of the oral instructions having become effective.
If y ou per c eiv ey o u r ma s te r a s a tru e b u d d h a , that i s the si gn of
having generated devotion to the master.
l f y ou r ec eiv et he b l e s s i n g su n i mp e d e d l y , th a t i s the si gn that the
l i n e a g eof s iddhasis u n b ro k e n .
When applying awarenesswith ef-fort,if you can change your state
o f mi nd unim peded l y , th a t i s th e v i rtu e o f h a vi ng trai ned the ful l
power of awareness.
If you do not feel tired although you practice day and night, that
i s th e v ir t ue of hav in g re a c h e dth e k e y p o i n t o f th e prana-mi nd.
If ther e is no dif f e ren c e i n c l a ri ty w h e th e r y o u prari ce or not, that
is the sign of having attained confidence in meditation.
I[ y ou c an r em ind y o u rs e l f o f d h a rm a ta n o m atter w hat thought
o r a ppear anc e oc c u rs to y o u , th a t i s th e s i g n of havi ng taken
a p p e ar anc esas an ai d o n th e p a th .
If the z om bie of d i s tu rb i n g e m o ti o n s d o e s n ot ari se, or even i f i t
d o e s, if it is pac if ie d i mme d i a te l y , th a t i s th e s ign of spontaneousl y
d e fca t ing t he f iv e po i s o n s .
If y ou ar e inv inc ib l e to s u ffe ri n g a n d d i ffi c u l ti es,that i s the vi rtue
66 Daftini Tbachings*

of hav ing un d e rs to o d th a t i m p e rm a n e n ce i s the characteri sti c of

s am s ar a.
I n any c as e ,v i rtu e s a p p e a r fro m w i th i n yoursel f w hen the D harma
dawns in your being. The Tibetan people who do not have faith,
diligence, or intelligence will hardly have any virtues arising from
within them.

T r , . NS r c ; N s

Master Padma said: When you take the Dharma to heart, there
will be t en s ig n s .
T he lady as k e d : W h a t a re th e s ete n s i g nsf
that i s the si gn of
T he m as t e r s a i d : W h e n y o u r g ra s p i n g d ecreases,
having expelled the evil spirit of fixation on concrete reality.
W hen y our a tta c h me n t g ro w s l e s s ,th at i s the si gn of bei ng free
f r om am bit iou s c ra v i n 5 l .
W hen y our d i s tu rb i n g e mo ti o n s d e c re ase,that i s the si gn of the
five poisons being pacified from within.
When your selfishnessdecreases,that is the sign of having expelled
the evil spirit of ego-clinging.
When you are free from embarrassment and hold no reference
point whatsoever, that is the sign that your deluded perception has
c ollaps ed.
When you are free from the conceptsof meditator and meditation
object and never lose sight of your innate nature, that is the sign that
you have met the mother of dharmata.'
W hen any p e rc e p ti o na ri s e sa s u n b i a s e di ndi vi dual experi ence,that
is the sign of having reached the core of view and meditation.
When you have resolved samsaraand nirvana as being indivisible,,
that is the sign that full realization has arisen within.
In short, when you have no clinging to even your own body, that is
the sign of being totally free from attachment.
When you remain unharmed by suffering and difficulties, that is
the sign of understanding appearancesto be illusion.

-I'his 'od
3. refersto the "mother luminosity" (ma'i gsal),the ground luminosity
of the naturalstateinherentas the enlightenedessence of all sentientbeings.
 * The Ten Foundation-rof SecretMantra (t7

When you haveonly a minor clegreeof the eight worldly concerns,

that is the sign of having recognizedthe nature of mincl.
In a ny c as e,when y o u r i n n e r s i g n s s h o w o u trvarcl l yi t i s l i ke a tree
th a t h as s pr out ed le a v e s Wh
. e n th e o u te r s i g n s are noti ceclby other
p e o p l e it is lik e f iuit o f th e tre e th a t h a s ri p e n e c lancl can be eaten.
Th e r e ar e m any l )h a rm a p ra c ti ti o n e rs w i t hout even a si ngl e
vi rtu o us qualit y . P e o p l e w i th re a l i z a ti o n a re e x tremel y rare, so i t i s
e sse nt ialt o ex er t v ou rs e l f i n m e d i ta ti o n p ra c ti c e .

Tl-N F,\(tl's

Ma s t er P adm a s a i d : F o r a l l w h o c a n p ra c ti c eth e D harma there are

ten facts.
Th e lady as k ed: W h a t a re th e y i
Th e m as t er s aid : Wh e n th e p re s e n c eo f th e B ucl dh:r' steachi ngs
co i n c ideswit h a pers o n ' sa tta i n m e n t o f a h u m :rn bocl y,i t i s a fact that
h e h a s gat her ed t he a c c u m u l a ti o n si n fb rm e r l i v e s.
When a per s on w h o h a s i n te re s ti n th e l )h a rm a and a master w ho
t he or al ins ru c ti o n sm e e t, i t i s a fa c t th at thi s i s l i ke a bl i nd
p o sses s es
man finding a wish-fulfilling jewel.
When t he at t ainme n t o f th e c o mp l e te h u m a n body coi nci desw i th
h a vi n g f ait h and int e l l i g e n c e ,i t i s a fa c t th a t y o ur karmi c conti nui ty
of former training has awakened.
When y ou ar e r ic h a n c l a t th e s a me ti me me t w i th beggars,i t i s r
fact that the tirne has come to perfect generosity.
When the lake of misery overflows while you try to engage in
sp i ri tu al pr ac t ic e, it i s a fa c t th a t y o u r e v i l k a rma and obscurati ons
a re b e ing pur if ied.
If y ou m eet wit h u n c a u s e de n m i ty w h i l e try i n g to turn your mi nci
to th e I ) har m a, it is a fa c t th a t th i s i s a g u i c l e to l e:rd you on the path
o f p a t ienc e.
Wh en v our unde rs ta n d i n g o f th e i mp e rma nence of concl i ti onecl
th i n g s and y our po s s e s s i o no f p e rfe c t fa i th c o i n ci de w i th recei vi ng
th e p r of ound ins t r u c ti o n s ,i t i s a fa c t th a t th e ti me has come to turn
your mind away from the life of a worlclly person.
When y our f ear o f d y i n g c o i n c i d e s w i th th e death of another
68 Daftini Tbachings*

person, it is a fact that the time has come for exceptional faith t<r
arise.
I n any c as e ,i f y o u fi rs t try to a c c o mp l i s hw orl dl y pursui ts and pl an
t o engage in D h a rma p ra c ti c el a te r o n , i t i s amazi ng i f you w i l l fi nd
the chance to do so! Thus only few are liberatetl from sams:lril.

Sr , t ,l . N C < ) rt{{u p r ' r( )N S

M as t er P adma s a i d : W h e n p ra c ti c i n g th e l )harma there are seven

ty pes c , f c or r ul l ti o n .
T he lac lyask e d : Wh a t a re th e y i
T he m as t er s a i d : If y o u r fä i th i s s m a l l w hi l e your i ntel l i gence i s
g r eat , y ou bec o me c o rru p te d b y c o n s i c l e ri ngyoursel f a teacher.
I f y ou hav e m a n y l i s te n e rs w h i l e y o u r sel f-regard i s hi gh, you
bec om ec or r up te d b y c o n s i d e ri n gy o u rs e l f a spi ri tual fi i end.
I f y ou as s u m e s u p e ri o r q u a l i ti e s w h i le not havi ng taken the
Dhar m a t o he a rt, y o u b e c o m e c o rru p te d by consi deri ng yoursel f a
leader .
I f y ou giv e o ra l i n s tru c ti o n s w h i l e n o t practi ci ng them yoursel f,
y ou bec om ec o rru p te d b y b e i n g a n i n s e n s i ti ve" D harma expert."
I f y ou ar e f o n d o f s e n s e l e sbs a b b l e w h i le l acki ng the l )harme i n
y our hear t , y ou b e c o m ec o rru p te d b y b e i n g a cravi ng charl atanyogi .
I f y ou hav e l i ttl e l e a rn i n g w h i l e l a c k i n g the oral i nstructi ons,you
become corrupted by being a commoner though your fäith may be
gr eat .
A genuine p ra c ti ti o n e r w h o a c ts i n accordance w i th the true
t eac hingss hou l d l i b e ra te h i s b e i n g w i th i ntel l i gence,tame hi s mi nd
wit h f ait h, c ut m i s c r)n c e p ti o n sw i th l i s te n i ng to teachi nl l s,cast aw ay
s oc ial c onc er n s , m i n g l e h i s m i n d w i th the D harma, perfect hi s
k nowledge wi th l e a rn i n g a n d re l l e c ti n g , resol vehi s mi nd w i th the
or al ins t r uc t io n s , a n d g a i n fi n a l c e rta i n ty through the vi ew ancl
m edit at ion. T h a t. h o w e v e r.i s d i ffi c u l t.

T I i r , D n N < ; F . . t({) F M t s r - A K L , s

M as t er P ad ma s a i d : T h e re c a n b e many types of mi stakes for

people who have entered the gate of the I)harma. Be caref ul!
 * The Tbn Foundationsof SecretMantra 69

Th e lady as k ed: Wh a t a re th e y i
Th e m as t er s aid: I t i s p o s s i b l eto mi s ta k e a te a cherw ho has studi ed
intelligently for a spiritual friend whose being is liberated through
learning and rellection.
It i s pos s iblet o m i s ta k e a n i n s e n s i ti v e" D h a rm a-expert," w ho has
not practiced himself, for someone who has gained experience
through personal practice.
It is possibleto mistake a deceitful hypocrite for a noble being who
h a s ta m ed his m ind th ro u g h D h a rm a p ra c ti c e .
It is possible to mistake empty words of hollow eloquence for the
realization of someone possessingthe oral instructions.
It is possible to mistake a braggart spouting the l)harma for the
devotion to Dharma practice of a faithful person.
In a ny c as e,y ou m u s t ma k e s u re to mi n g l e y our mi nd w i th the
I)h a rma. P eoplewho p ra c ti c eth e D h a rma o f l i p servi ce,cl ai mi ng to
be practitioners while keeping the I)harma as something apart from
themselves,will have no successin Dharma pratice.

Foun DUaRMAS

Master Padma said: You must make sure your Dharma practice
becomes the real l)harma. You must make sure your Dharma
becomes the real path. You must make sure your path can clarify
confusion. You must make sure your confusion dawns as wisdom.
Th e lady as k ed: Wh a t d o e s th a t m e a n f
The master said: When you have understanding free from accept-
ing and rejecting after knowing how to condense all the teachings
into a single vehicle, then your Dharma practice becomes the real
Dh a rma.
Wh en t he t hr ee vi p a s h y a n as ta te so f b l i s s ,c l a r i ty, and nonthought
dawn, they are dharmakaya itself.
In any case,there are many people who fix their minds on an inert
state of shamatha. Through that they will be reborn either in the
dhyana realms of the gods or, even if they do not incarnate, they will
still be unable to benefit beings.
70 Daftini Tbachings*
T u r ' ,V c l w s

Master Paclma said: Gking refuge and keeping vows are the root
of Dharma practice.
The lady askecl: At what time clo the refuge vow and the other
v ows ar is e in on e ' s b e i n g f
The master said: The refuge vow arises the moment you feel fear
of the lower realms and have faith in the Three Jewels.
The vow of a lay person arises the moment you have trust in the
c aus eand r es u l t o f k a rm i c a c ti o n s .
The vow of a novice arisesthe moment your mind has turned away
fiom samsara.
T he v ow of a fu l l y o rd a i n e d p ers o n a ri s esthe moment your mi nd
has turned away from all wrongdoing.
The bodhicitta vc-,wof :rspiration arises the moment you out c-rf
com pas s ions eey o u rs e l f a s e q u a l to o th e rs .
T he bodhic i tta o f a p p l i c a ti o na ri s es th e m oment you regard others
as m or e im por t a n t th a n y o u rs e l f.
W hen in an y p ra c ti c e y o u c l o y o u p o s sessrefuge and bodhi ci tta,
and have unified the stages of development and completion, and
m eans and k no w l e d g e ,,th e n y o u r D h a rma becomesthe real path.
W hen y ou c o m b i n e th e p a th w i th th e vi ew , medi tati on, acti on,,
a nd f r uit ion, t h e n y o u r p a th c l a ri fi e sc o n fu s i on.
When you exert yourself in practice having fully resolvedthe r,'iew
a nc l m edit at ion , th e n y o u r c o n fu s i o n c a n d aw n as w i sdom.
I n any c as e , n o m a tte r w h a t p ra c ti c e you do, fäi l i ng to uni fy
d ev elopm ent a n d c c l m p l e ti o n , v i e w a n d concl uct, ancl means and
knowledge will be like trying to walk on just one leg.

A v o r I ) r N ( ; ' r ' u t .[ ) u y , , \ N . .I\{ l . , l t - r t s

M as t er P adm a s a i d : W h e n p ra c ti c i n g th e D hartner,i t i s i mportant

to avoiclletting your practice turn into a lower vehicle.
T he lady ask e d : Wh a t c l o e sth a t m e a n i
T he m as t er s a i d : It i s c ru c i a l to a v oi d cl i ngi ng to the three
s ham at has t at e so f b l i s s ,c l a ri ty , a n d n o n th o ught. If you cl i ng to them,
y ou c annot es c a p eb e c o m i n g a s h ra v a k ao r p ratyekabuddha.
 * The Tbn Foundationsof SecretMantra 7l

The people of Tibet regard the practice of taking refuge as the

lowest teaching. The monastics have no discipline. Those who claim
to practice Mahayana have no bodhicitta. The tantrikas do not keep
their samayas.The yogis have no true meditation.
It will be difficult to have anv siddhas here in Tibet.

Tur, SalleyAS ( ) r , ' B c t t - r y ,S I , L , t r c H , A N I ) M t N o

Ma s t er P adm a s ai d : Wh e n p ra c ti c i n g th e D h a rma you must keep

the samayas,but that is difficult.
Th e lady as k ed: H o w s h o u l d o n e k e e p th e s a mayasl
Th e m as t er s aid: Wh e n p e rc e i v i n g y o u r ma ster as a buddha i n
person you possessthe samayaof enlightened body.
When perceiving his words and teachings as the wish-fulfilling
jewel you possessthe samayaof enlightened speech.
Wh en per c eiv ing h i s o ra l i n s tru c ti o n s a s n e ctar you possessthe
samayaof enlightened mind.
When you cease to accept or reject the yidam you possessthe
samayaof body.
When you have no doubt about the Secret Mantra you possessthe
samayaof speech.
Wh en y ou under s ta n d th e me a n i n g o f th e n a tural state of mi nd-
essenceyou possessthe samayaof mind.
In any c as e,t he s a ma y a sa re p u re w h e n y o u r mi nd i s pure.

F rr - - . l e E N
A o \ r I l R S EC t n c : u l u s t ' A N o E S

Ma st er P adm a s a i d : Wh e n p ra c ti c i n g th e l )h arma there can be

fifteen adversecircumstancesthat you must give up.
Th e lady as k ed: Wh a t a re th e y l
Th e m as t er s aid: Id l e g o s s i p , b a n te r, a n d fri vol i ty are the three
obstaclesto meditation, so give them up.
Relatives,friends, and disciplesare the three diversionsof l)harma
practice, so give them up.
Ma ter ial t hings , bu s i n e s sa, n d e n j o y me n tsa re th e three di stracti ons
for Dharma practice, so give them up.
72 Daftini Tbachings*

(]ain, fame, and honor are the three f-etter-polesof f)harma

practice,,so give them up.
S leep, indo l e n c e , a n d l a z i n e s s a re the three arch-enemi es of
Dhar m a pr acti c e ,s o g i v e th e m u p .
w hen practi ci ng
I n any c as e ,th e mo s t c l a n g e ro u si s to b e cl i ssuacl ed
t he Dhar m a.

F I t rt ' t . t . N C ( ) N I ) u c t v r , . ( l t t t ( t u \ { s 1 ' A N ( l t ' . s

M as t er P a d ma s a i d : Wh e n p ra c ti c i n g the D harma, you shoul d

possessfifteen conducive circumstances.
T he lady a s k e d : W h a t a re th e y l
, ncl medi tati ng are the basi c
T he m as t e r s a i d : L e a rn i n g , re fl e c ti n !{ a
frameworks of l)harma practice.
Diligenc e, fa i th , a n d tru s t a re th e th ree l i fe-pol es of D harma
pr ac t ic e.
K nowledge , d i s c i p l i n e , a n d g o o c l n e s sare the three charactersof
Dhar m a pr ac ti c e .
Nonat t ac h m e n t, n o n c l i n g i n g , a n d n o n fi xati on are the three har-
m onious f ac to rs fo r D h a rm a p ra c ti c e .
[ n any c ase ,th e re i s n o t e v e n o n e l )h a rma P racti ti oner here w ho
pos s es s esev e n th re e o f th e s e c o n d i ti o ns. [t i s di ffi cul t to be i n
ac c or danc ewi th th e ma i n p ri n c i p l e so f th e l )harma.

T w e N l y - ( ) N e T v l , L , s( ) p F ' u t ' t l - t t ' y

M as t er P a d m a s a i d : Wh e n p ra c ti c i n g the [)harma, there are

twenty-one types of futility.
T h e l a d y a s k e d :W h a t a r e t h e y l
T he m as t e r s a i c l :It i s fu ti l e to g e n e ra t ebodhi ci tta i f you have not
giv en up c aus i n g h a rm to s e n ti e n tb e i n g s .
I t is f ut ile to re c e i v ee m p o w e rme n tsi f y o u cl o not keep the samayas.
It is futile to learn many teachings if they do not benefit your own
mind.
I t is f ut ile to p e rfo rm ro o ts o f v i rtu e if they are mi xed w i th evi l
deeds .
It is futile to follow a master if you always engage in misdeeds.
 * The Tbn Foundationsof SecretMantra 73

It is futile to become a teacher who gives up I)harma practice and

co mm it s m is deeds .
It is futile to carry out a task that promotes the eight worldly
co n ce r ns .
lt is futile to follow a teacher who is always hostile to sentient
beings, who are your own parents.
It is futile to claim that you have fear of the hells if you constantly
engage in evil deeds.
It is futile to perform acts of generosity if you do not embrace
them by bodhicitta and have no faith.
It is futile to take vows if you lack the determination to keep them.
It is futile to practice patience if you do not embrace your anger by
th e ri g ht r em edy .
It is futile to practice meditation if your mind is always involved in
e i th e r dullnes sor ag i ta ti o n .
It is futile to exert yourself with a diligence that does not aim
toward the path of enlightenment.
It is futile to develop perverted knowledge that increasesenvy and
th e o ther f iv e pois on s .
It is futile to practice a Mahayana teaching that lacks the path of
co mp as s ion.
It is futile to practice a meditation state that lacks understanding
o f th e nat ur e of y ou r m i n d .
It is futile to receive oral instructions if you do not put them into
p ra ctic e.
It is futile to act for the benefit of beings without having embraced
th o se ac t s wit h bodh i c i tta .
In a ny c as e,alt ho u g h th e s e th i n g s a re fu ti l e and al though there i s
n o n eed f or m any s u c h a c ti v i ti e s ,c h i l d i s h p e o p l e w i l l not l i sten.

Foun Tvpgs op NoxRET'uRN

Ma s 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

possessthe four types of nonreturn.
l 'h e lady as k ed: W h a t a re th e y i
The master said: By remembering death you will not fall back into
concerns for this life.
74 Dafrini Tbachings*

B y c ult iv at i n g th e re s u l ts o f th e te n v i rt uous acti ons you w i l l not

fall back into the three lower realms.
By cultivating loving-kindness you will not fall back into the lower
vehicles.
t s y m edit at in g o n e m p ti n e s sy o u w i l l n o t fal l back i nto samsara.
I n any c as e ,w h e n p ra c ti c i n g th e D h a rm a you need to turn your
mind awav form the concerns of this life.

F o u n T r t t N c ; s T n A T W t l - t - N r > t -H A I ' p L , N

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, there are four

things that should not happen. They should therefore be abandoned.
T he lady as k e d : Wh a t a re th e y l
T he m as t er s a i d : If y o u d o n o t re me mber death, you w i l l fi nd no
t im e t o pr ac t iceth e D h a rm a .
If due to lackin!{ trust in the law of karma you do not give up
unvirtuous actions, you will find no chance to achieve the higher
r e a l m sa n d l i b e r a t i o n .
I f y ou do no t fe a r th e mi s e ri e so f s a m s a raand haveno renunci ati on,
you will have no successin the practicesfor attaining liberation.
I f y ou des i re to a tta i n e ma n c i p a ti o n a nd l i berati on for yoursel f
alone without arousing the intent of attaining enlightenment for the
sake of others, you will have no chance of attaining complete
buddhahood.
In general, if you do not turn away from aims limited to this
lifetime, you will have no successin Dharma practice whatsoever.
There are not even a few who havegiven up worldly concerns.

T e r r N < ;A l ) v A N T A ( ; F ,

M as t er P ad ma s a i d : Wh e n p ra c ti c i n g the D harma, you must take

advantageof four futile things.
T he lady ask e d : Wh a t a re th e y l
T he m as t e r s a i d : In o rd e r to ta k e a d v antageof the body that i s
f ut ile, obs er v ey o u r d i s c i p l i n e p u re l y .
In order to take advantage of possessionsthat are futile, be
gener ouswhile k e e p i n g b o d h i c i tta i n m i n d.
 'I'hc 'Ien
* Foundation-;of SecretMantra 75

I n o r c l e rt o t a k e : r c l v a n t a goef g o o r l c o n c l i t i o n st h a t : r r e f u t i l e , g a t h e r
t h e a c c u m u l u t i o no f r n e r i t a s t h c c a u s ea n c l t h e a c c u m u l a t i o no f
wi srl cl m: r st he r es ult.
I n o r c l e rt o t a k e a c l v a n t a g o
ef l e a r n i n gt h a t i s f u t i l e , e x c r t y o u r s e l f
i r r m c ' a n i r r g l i rplr a c t i c c .
Un l es s v ou k nor , vh o w , to ra k e a c l v a n t:rg ei n th ese w ays, w hatcver
yo u d o is not hing but u ,o rk l l v a c ti v i ry .

I . ' rv u , U x r r r s r ' , \r .r. - . x l ' r r r N ( ; s

M:rs t er P at lm a s a i rl : W h e n p ra c ti c i n g th e I)harrna, vol r l nust

p o sse s tshe f iv e unnr i s ta k e nth i n g s .
T h e l a c l ya s k e d :W h a t a r e t h e y i
'fl -re
r nas t c r s aic l:Y l u mu s t u n rn i s ta k e n l vo b s ervethe preceptsancl
vows vclu have taken.
Yo u m us t alway sb e u n rn i s ta k en a b o u t th e p ra cti ceof kr' r' e,comp:rs-
s i o n ,a n d h < , t l h i c i t t : r .
Wh e n c ont em plat i r-rg
th e l a w o f c a u s ea n c l e f-fectof karrni c acti ons,,
vo u rn us [ unm is t ak cn l y s h u n e v e n th < :ti n i e s t mi s cl eerl .
Wh e n m ec lit at ing()n v o u r n rl l s te ra s a b u c l c l h av ou l nust unrni stak-
e n l y a lway sv is ualiz eh i m a b o v eth e c ro u ,n o f y o u r heacl .
In a ny c as e,y ou m u s t b e u r-rm i s ta k e nl v h e n c o nternpl ati ngthat al l
p h e n o m c n l l; . l r ec n r [ ) t i n c s s .

P I t , \ c l ' r ( IrN ( ; l ' t I t - .St - r I ) . tt r . r vI t ' , .s\

Ma s t er lr ac lt ne s a i c l : Wh e n p ra c ti c i n g th e I )harn-ra. you must

p r a c t i c eb y m e a n so f t h c s i x p e r a m i t a s .
Th e lat ly as k ec l:H o w tl o e so n e p ra c ti c eth e rn i
T h e m a s t e r s a i c l : W h e n y o u r l o n o t h a r b o r a n y s r i r r g i n c s so r
p r e j u c l i c ew h : i t s o c v c irn v ( ) u r r n i n c l ,t h a t i s t h e p a r a m i t ao f g e n e r o s i t y .
W h e n y o u c a n s k i l l f i r l l y r e l i n q u i s hy o u r c l i s t u r b i n ge m o t i o n s ,t h a t
i s t h e p a r a m i t a o f ' d i s c i l ; l i n .e
Wh en y ou : lr e t ot a l l v fre e fro rn a n g c r a n c l re s entment,that i s the
p a ra m it a of p: r t ic nc e.
W h e n y o u ä r r en e i t h e r l a z v n o r i n r l o l e n t ,r h a t i s t h c p a r l r n i t a o f
c l i l i s c n c .e
7(t Daftini Tbachings*

When you are free from distraction and attachment to the taste of
m edit at ion, t h a t i s th e p a ra m i ta o f c o n c e n trati on.
When you are utterly free fiom constructed concepts, that is the
par am it a of di s c ri mi n a ti n g k n o w l e d g e .

T u t r r . e K I N r ) s o r . 'P u R S U r r - s

T he m as t e r s a i c l : W h e n p ra c ti c i n g th e D harma, there are three

kinds of pursuits.
T he lady ask e d : Wh a t a re th e y l
T he m as t e r s a i d : T h e i n fe ri o r p e rs o n pursues acti vi ti es onl y for
t he s ak e of f u tu re l i v e s , w i th o u t p u tti n g effort i nto other acti vi ti es.
Thus, there is no way he will avoid attaining the higher realms.
T he m edio c re p e rs o n , fe e l i n g w e a ry of the w hol e of samsara,
pur s ues only v i rtu o u s a c ti v i ti e s .T h u s , th ere i s no w ay he w i l l avoi d
a t t a i n i n gl i h e r a t i o n .
T he s uper i o r p e rs o n p u rs u e so n l y th e p racti ceof bodhi ci tta for the
s ak e of all s e n ti e n t b e i n g s . T h u s , th e re i s no w ay he w i l l avoi d
at t aining c omp l e te e n l i g h te n me n t.
I n gener al,a l l th e a i ms th a t p e o p l e p u rsue from the break of daw n
t o t he c los eof d a y a re m e re l y fo r th e s a k e of pl easurei n thi s l i feti me.
Dis t ur bed by n e g a ti v ee m o ti o n s i n th i s l i fe, there i s no w ay they can
avoid going to the lower realms in following lives.

F r v L , T t r u E W r \ Y So t - 'M ( ) u R N I N o

M as t er P ad m a s a i d : P e o p l e w h o p ra c ti ce the D harma feel great

s or r ow at t he d e a th o f th e i r o w n re l a ti ves.That i s not the correct
way. When practicing the Dharma there are five things to mourn.
T he lady a s k e d : W h a t a re th e y i
T he m as t e r s a i d : W h e n s e p a ra te (lfro m an emi nent master, you
should mourn by making funeral off-erings.
When separated from a good Dharma fiiend, you should mourn
by gat her ing t h e a c c u m u l a ti o n s .
W hen y ou g o a g a i n s ty o u r ma s te r,y o u shoul d mourn by admi tti ng
it r em or s ef ull y .
 * The Ten Foundationsof SecretMantra 77

When you dama$le or break your vows, you should mourn by

re p a i r ing and pur if y i n g th e m .
When you havebeen unable to practice fbr a long time, you should
mo u rn by lt ollowinga ma s te r.
When y our m ind s tra y si n to th e e i g h t w o rl d l y concerns,you shoul d
mourn by feeling deep renunciation.
l n any c as e,peop l e w h o d o n o t u n d e rs ta n d th at condi ti oned thi ngs
are impermanent will never exhaust or clear away their sorrow.

F o u t t w A Y S ( ) F 'F e n u r N < ;

Mas t er P adm a s a i d : W h e n p ra c ti c i n g th e D harma, you must

possessthe four ways of farming.
Th e lady as k ed: Wh a t a re th e y l
Th e m as t er s aid: Y o u m u s t ti l l th e ru g g e d s o i l of your mi nd w i th
th e so lid f ait h of t r u s t.
You must apply the soft manure of changing your attitude with
th e p rac t ic eof m edi ta ti o n .
You must sow the good seedsof virtuous roots by embracing them
wi th bodhic it t a.
You must completely destroy the 6ve poisons and all discursive
thinking by letting the plowman of great diligence fasten the plow-
share of wisdom to the plow oxen of unified means and knowledge.
If y ou do lik e th a t, i t i s i m p o s s i b l e to a voi d the sprouts of
enlightenment growing into the fruition of buddhahood.
In any c as e,t here a re to o ma n y w h o c a n n o t do the farmi ng of
liberation, while never feeling tired of worldy farming. Poor sentient
beings!

E r < ; H r K r N I ) s ( ) F S rl e x r : r ,

Th e m as t er s aid: W h e n p ra c ti c i n g th e D h a rma, you need to keep

e i g h t k inds of s ilence .
Th e lady as k ed: W h a t a re th e y l
Th e m as t er s aid: T o k e e p th e s i l e n c eo f b o d y , stay i n retreat pl aces
wi th out f alling int o a n y e x tre me . T h ro u g h th i s you w i l l turn aw ay
fi o m pas s ionand ag g re s s i o n .
78 Daftini Tbachingst

T o k eep t h e s i l e n c eo f s p e c c h ,re m a i n i n the manner of a mute.

T hr ough t his y o u w i l l n o t b e d i s tra c te clfi om spi ri tual practi ce by
gos s ipingwit h o th e rs .
T b k eep t h e s i l e n c eo f m i n c l , c i o n o r l er voursel f be governed by
-I' h i s
dis c ur s iv et ho u g h ts a n d c l i s tra c ti o n s . w i l l al l ow vou to abi cl ei n
t he innat e na tu re o f c l h a rm a k a v ab e y o n c lt houghts.
T o k eep t h e s i l e n c e o f s e n s e i rl e a s u res,abandon the ccl nceptsof
-fh i s
pur e ant l im p u re fo o c l . w i l l n ' ra k el i vi ng si mpl e ancl w i l l cause
t he c lak inist o g a th e r.
% k eep t h e s i l e n c e o f o ra l i n s tru c ti orrs,cl o not gi ve them to
uns uit ablepe o p l e .l ' h i s w i l l e n a b l e v o u to recei vethe Lrl essi ngs
of the
lineage.
% k eep t h e s i l e n c e o f c o n c l u c t, a c t spontaneousl yancl w i thout
hy poc r is y . T h i s r.r,i l le n a b l e p ro g re s s :rn c l prevenr your mi nd from
c o l l e c t i n go b s c ur r r t i o n s .
lo k eep t h e s i l e n c e o f e x p e ri e n c e ,b e fi ee from attachment or
f äs c inat ionwi th y o u r e x p e ri e n c e sa n d d o not rel ate them to others.
l' his will ena b l e y o u to a tta i n th e s i c l c l h iof mahamucl ra w i thi n thi s
lif et im e.
To keep the silence of realiztrti<tn,be fiee from arnbition ancl resf
-I' h i s
wit hout f allin g i n to a n y e x tre rn e . w i l l enabl eyou to be l i berated
ins t ant ly in t h e mo rn e n t o f re a l i z u ri o n .
I n gener al, p e o p l e w h o c :tn n o t p r:.rc ti c efor even the durati on of a
m e: r l, who ar e u n a b l e to re ma i n s i l e n t u n ti l the sessi onof reci tati on
is c om plet ed,a n d w h o c a n n o t k e e p th c i r c hatteri ng mouths shut, w i l l
not hav eev en th e s l i g h te s ts u c c e s si n k e c p i ng si l ence.

( )S
Trtg Sr,.r>uct'r()N r'N{,,rn..r

M as t er P ac l mas a i c l :I)h a rm a p ra c ti ti o n ersrl o not noti ce w hen they

have been deceivedby Mara.
T ' he lac lyas k e d : Wh a t d o e s th a t m e a n i
The m:ister saicl: Powerful ;reople are cleceivedb,v the Mara of
p r i c l ea n d c o n c e i t .
Dignit ar ies a re d e c e i v e cbl y th e M a ra o f el oquenceancl del usi on.
Com m oners a re c l e c e i v e cbly th e M a ra o f i gnoranceancl stupi cl i ty.
 * The Tbn Foundationsof SecretMantra 79

Rich people are deceived by the Mara of busy aims and the
p ro m ot ion of t heir w e a l th .
I)har m a pr ac t it io n e rsa re d e c e i v e db y th e M a ra of i ncreasi ngthei r
m a t e r i a lp o s s e s s i o n s .
They ar e dec eiv e d b y th e Ma ra o f b ri n g i n g up chi l dren, thei r
ka rm ic c r edit or s .
They are deceivedby the Mara of respectful disciples.
They are deceivedby the Mara of loving servantsand attendants.
They are deceiveclby the Mara of hated enemies.
They are deceivedby the Mara of affectionatewords from relatives.
They ar e dec eiv e db y th e Ma ra o f b e a u ti fu l p h ysi calornaments.
They are deceivedby the Mara of gentle voicesand sweet-soundinSl
words.
They are deceivedby the Mara of their own attachment.
They are deceived by the Mara of beauty and yearning for
affection.
Al l y our ef f or t in d e l u d e d a c ti o n si s th e s e d u cti onof Mara.
The five poisons inherent in yourself are the Mara of your mind.
The s ix s ens e o b j e c ts re m a i n i n g a s h a b i tu al tendenci esare the
Ma ra of out er t hing s .
Cl i nging t o t he t a s teo f s a m a d h i i s th e Ma ra of i nner phenomena.
Hoping for fruition in Dzogchen is the Mara of the view.
Al l s uper ior qual i ti e s a re a l s o Ma ra .
Al l ignor anc eanc l d e l u s i o n a re a l s o M a ra .
The greatest Mara is therefore ego-clinging.
It does not ex is t a n y w h e re e l s e b u t w i th i n y o ursel f. Y ou must ki l l
this demon from within. If you do that, he will not come from
o u tside.
There are only too many people who do not recognize this Mara.

F o u t r . B a s r r ; Q u A r - r r rr l s

Mas 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

p o sse s sf our bas icqu a l i ti e s .
Th e lady as k ed: Wh a t a re th e y f
The master said: The person who has great compassion will
p o sse s st he m ind of e n l i g h te n m e n t.
80 Daftini Tbachings*

The person who is free from hypocrisy will be able to keep the
p r ec ept s .
T he per s on w h o i s w i th o u t d e c e i t h a s p ure sam:l yas.
The person who is flree from aff-ectationwill have nci shame and
no fäir-weather frienclship.
I n any c as e ,i f y o u h a v e g re a t fa i th y o u w i l l al so have successi n
D har m a pr ac t i c ea n d i f y o u a re c l e c i s i v ey o u w i l l be abl e to keep your
vows . I n or der to p ra c ti c e th e L )h a rm a y o u must be careful ; be as
fir m as a bone i n th e c o re o f y o u r h e a rt.

( l u r r ' r N ( ; T - t t gF t v e P r > 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 under-
s 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 nstruc-
ti 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 possessflawless-
nes 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<r
te a ch people ac c or d i n g to th e i r o w n d i s p o s i ti o ns.

F r l , E S u t , t t t F I - u ( ) u ts- n t N ( ; s

Mas t er P adm a s a i d : Wh e n p ra c ti c i n g th e D h arma, there are fi ve

th i n gs t hat ar e s upe rfl u o u s .
Th e lady as k ed: Wh a t a re th e y i
Th e m as t er s aid : It i s s u p e rfl u o u sto g e n e ra tedevoti on w hi l e you
have no renunciation for samsara.
It is superfluous to contemplate emptiness while you have not
turned away from clinging to materiality.
It is s uper f luousto p ra c ti c e m e d i ta ti o n w h i l e you have not turned
away from craving.
It is superfluous to expound an oral instruction while you have not
turned away from attachment and aggression.
It is s uper f luousto g i v e w e l l -s o u n d i n g a d v i c e that does not accord
w i th t he ex pedient m e a n i n g .a

F r v r , N E r : t r s s e n yT u t N ( ; s

Ma s t er P adm a sa i d : W h e n p ra c ti c i n g th e D h arma, there are fi ve

n e ce s s ar yt hings .
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 : It i s n e c e s s a ryto b e a c c e p tedby nobl e bei ngs so
th a t y ou c an obt ain th e e s s e n c eo f th e o ra l i n s tructi ons.
It is necessaryto have deep and unceasing devotion to your master
so that you can naturally receivethe blessings.
It is nec es s ar yt o g a th e r a p a rti c u l a r d e g re e of the accumul ati ons
so th at y our m ind c a n b e p l i a n t.
It i s nec es s ar yt h a t y o u r m i n d b e p l i a n t s o th at samadhi can daw n
i n yo ur being.

4. "Expedient meaning" refbrs to the relative truth.

84 Daftini Tbachings*

I t is nec es s a ryth a t s a m a c l h id a w n i n y o u r bei ng so that you qui ckl y

at t ain t he om ni s c i e n t s ta teo f b u d c l h a h o o c l .

FIvg Ltr,s

M as t er P adm a s a i d : Wh e n c l a i mi n g to b e a practi ti oner, there :rre

five things that become a lie.
T he lady as k e d : W h a t a re th e y l
T he m as t er s a i c l : It i s a l i e to s a y th a t you f-ear for the future
r ebir t h while b e i n g to ta l l y e n a m o re d o f th i s l i fe.
I t is a lie t o s a y th a t y o u a re ta k i n g refuge w hi l e commi tti ng
ac t ions wit h no d re a c lo f th e th re e l o w e r re al ms.
I t is a lie t o s a y th a t y o u a re a me d i ta to r w hi l e your rni nd has not
turned away from craving.
It is a lie to say that you have unclerstooclthe view while not
knowing about causeancl effect.
I t is a lie t o sa y th a t y o u a re a b u c l c l h aw h i l e not havi ng crosseclthe
a b y s so f s a m s a r i ce x i s t e n c c .
T her e ar e m :rn y p e o p l e w h o c l a i m to b e l )harma practi ti onersancl
. th e ti me of passi ngaw al r al l the
lie t o bot h ot he rs a n d th e m s e l v e sAt
l ies will be on t h e m s e l v e s .

F t v s W o n r ) s ( ) r .( l r , . r { r ' A r N - r ' y

T he m as t er s a i d : W h e n p ra c ti c i n g th e I)harma, one needs to

pos s es st he ins tru c ti o n w i th fi v e w o rc l so f c ertai nty.
T he lady as k e d : W h a t a re th e y l
T he m as t er s a i d : W i th o u t me d i ta ti n g , i t i s cert:ri nthat experi ence
and realization will not occur.
lf m eans an d k n o w l e d g e b e c o me s e p a ra tecli n Mahayana practi ce,
it is c er t ain t ha t y o u w i l l fa l l d o w n to th e s hravakal evel .
I f y ou do no t k n o w h o w to u n i te v i e w and conduct, i t i s certai n
t hat y ou will t a k e a n e rra n t p a th .
W it hout t r u e re a l rz a ti o n o f m i n d e s s e nce,i t i s certai n that there
e x is t bot h v ir t u o u s a n d e v i l a c ti o n s .
W it hout r ea l i z i n g y o u r o w n mi n d , i t i s certai n that you w i l l not
a t t ain buddhah o o d .
 * The Tbn Fctundationsof SecretMantra 85
Frvl, Furu-E THrN(;s

The master said: When practicing the f)harma, there are five
th i n gs t hat ar e f ut ile . Av o i d th e m!
The lady as k ed: W h a t a re th e y l
The master said: It is futile to follow a master who does not possess
the essence
oi the instructions.
It is f ut ile t o giv e te a c h i n g sto a d i s c i p l e w h o does not uphol d hi s
co mmit m ent s .
It is futile to know teachings that you do not utilize and put into
p ra ct ic e.
It i s f ut ile t o appl y me d i ta ti o n s th a t d o n o t i m prove your mi nd.
It is futile to engage in shallow teachings of mere talk that do not
help yourself.
In general, there are many people who practice what is futile.
Becauseof ignorance they do not know the difference.

Srx Nour-LQuAl-rrrL,s

Ma s t er P ac lm a sa i d : W h e n p ra c ti c i n g th e D harma, you must

p o sses s ix noble qu a l i ti e s .
The lady as k ed: W h a t a re th e y i
The m as t er s aid: In o rd e r to m a s te r th e v i e w you must understand
th a t ev er y t hing is m i n d .
In or der t o be f i e e fro m h y p o c ri s y i n y o u r di sci pl i ne you must
cl e a r y our m ind of d e fi l e me n ts .
In order to practice generosity without prejudice you must be free
from expecting gratitude or reward.
In order to be able to face difficulties with patience you must be
free from anger toward enemies.
In order to train your mind through learning and reflection you
must be able to take the five poisons and painful experiencesas the
p a rh .
In order to meditate you must be able to avoid being carried away
b v th e " M ar a of m e ri to ri o u s a c ti o n ." t

'I'he
5. secluction to aim one's spiritual practicc towarcl selfish ends; virtuous
c l e e c l st h a t a r e n o t e m b r a c e c l b y r e n u n c i a t i o n o r b o d h i c i t t a .
86 Daftini Tbachings
*
However, these practitionersdo not act in harmony with the
Dharma.

Foutr l)rpEct-s

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 gi ve

up four kinds of defects.
T h e l a d y a s k e d :W h a t : r r e t h e y i
T he m as t er s a i d : It i s n o t s u ffi c i e n t to practi ce at l esi ure; your
practice must be unceasing like the flow of a river.
It is not sufficient to reach the experience of seeing spirits; you
m us t liber at e y o u r m i n d th ro u g h l )h a rm a p racti ce.
It is not sufficient to be hypocritical in your conduct; it must be
nat ur al and s po n ta n e o u s .
I t is not s uf f i c i e n t to s h o w re s p e c ta n d make promi ses; you must
actually serveat the feet of a master.
In any case, the practitioners here are not free from these four
def ec t s ;at t he t i m e o f d e a th th e y w i l l d i e a s o rdi nary peopl e and reap
the consequences.

P nE I E N T -or u s N t s s

M as t er P adm a s a i d : T h e s e D h a rma p racti ti oners are braggarts

with too high self-esteem;they are even worse than ordinary people.
T he lady as ke d : W h a t d o e s th a t me a n l
The master said: They claim to practice the Dharma and to follow
a master. They pretend to be teachersor to have many monks. They
claim to manage a monastery and to make exquisite offerings. They
pretend to exert themselvesin spiritual practice and to have higher
perceptions.They claim to stay in strict retreat and possessthe highest
teachings.To try to fool others by hypocritical deeds while failing to
divest oneself from worldly conceit will only be cause for regret at
th e t im e of dea th!

T u l N c ; s r ( ) L E , q l ' L ,B L t l l N I )
Foutt,t'h,EN

Master Padma said: If you want to practice the Dharma from the
core of your heart, there are fburteen things that you must leave
behind.
 * The Tbn Foundationsof SecretMantra 87

The lady as k ed: W h a t a re th e y l

The m as t er s aid : Be a c h i l d o f th e w i l d d e e r and l i ve i n secl udecl
m o u n t a i nd w e l l i n g s .
Ea t t he f bod of fa s ti n g , p ra c ti c e th e a s c e ti ci sm of " extracti ng
essences."t'
Do not r oam am o n g th e u p p e r c l a s s i n th e capi tal , keep a l ow
profile in your conduct.
Act in a wav t ha t p l e a s e sy o u r e n e mi e s a n d cut al l ti es to your
h o meland.
I)ress in castawayclothing and be humble.
Ab andon at t ac hm e n t to re l a ti v e sa n d fri e n d s h i psand several l your
ti e s.
Tiy to emulate the buddhas and engage in practice.
Ent r us t y our he a rt to th e o ra l i n s tru c ti o n s and appl y them i n
p ra ct ic e.
Tä k e y our y idam a s th e i n n e rm o s t e s s e n c ea n d reci te i ts mantra.
Regard misdeeds as being the most vile and give them up.
Be generous toward your master and offer him whatever you can.
Leave samsarabehind and give rise to weariness.
Offer your victory to others and do not compete with the powerful.
Täke defeat yourself and exposeyour own faults.
By ac t ing in t his w a y y o u r D h a rma p ra c ti c e w i l l progress as the
true Dharma and you will turn awav from samsara.

T u t r . E eD r s L , A S Lr, (s) A H a N r ) ( ) N

Mas t er P adm a s a i d : W h e n p ra c ti c i n l ; th e D h a rma, there are three

d i se as esy ou m us t a b a n d o n .
Th e lady as k ed: W h a t a re th e y l
Th e m as t er s aid: U n l e s s y o u a b a n d o n y o u r h omel and, the di sease
o f th e land, y ou wil l b e c a u g h t i n th e p ri s o n o f the fi ve poi sonsancl
fall into the lower realms.
Unless you abandon the clinging to owning house and propert!,

6 . S k t . r a s a y a n a .a y < . r g i cp r a c t i c e o f l i v i n g o f f t h e e s s e n c e so f m e c l i c i n a l p l a n t s ,
m i n e r a l s , a n c l t h e e n e r g y o f t h e { i v e e l em e n t s .
88 Daftini Tbac'hings*

t he dis eas eof d w e l l i n g p l a c e , y o u w i l l b e caught i n the dungeon of

gr as ping and e g o -c l i n g i n g a n d n o t b e a b l e to cut through the Mara
of at t ac hm ent.
Unless you abandon offspring ancl fämily, the diseaseof relatives,
y ou will be c a u g h t i n th e m u d d y s w a mp of samsara and fi nd no
c h a n c ef o r l i b e r a t i o n .
I t r equir es i n d e e d g re a t to l e ra n c eto l i v e i n the house of samsara
w it hout hav ing a b a n d o n e dth e s eth re e c l i s eases and yet sti l l not noti ce
b eing t or m ent e d b y th e s i c k n e s so f th e th re e poi sons.

TUE Wi\Y't'o llu LIBh,ltATL,l) F'troll S,\N{SAI{A

M as t er P adma s a i c l :W h e n p ra c ti c i n g th e l )harma, there are w ays

to be liberateclfrom samsara.
T he lady ask e d : Wh a t s h o u l d w e d o l
T he m as t er s a i d : If v o u w i s h to g i v e ri s e to extraordi nary devoti on,
o bs er v et he guru ' s o u te r a n d i n n e r v i rtu e s .
I f y ou wis h to a c t i n h a rm o n y w i th e v eryone, do not fal ter i n your
efforts to benefit others.
I f y ou wis h t o re a l i z eth e mi n d o f th e g u ru, put hi s oral i nstructi ons
i nt o pr ac t ic e.
I f y ou wis h to a tta i n th e s i d d h i s s w i ftl y , never fai l to keep your
s am ay as .
I f y ou wis h to b e fre e d fro m th e fo u r fl oods of bi rth, ol d age,
s ic k nes s ,and d e a th , b e i n c e s s a n t i n re s o l vi ng the nonari si ng al l -
g r ound. i
I f y ou wis h to b e w i th o u t o b s ta c l e si n practi ce, cest w orl dl y
dis t r ac t ionsbe h i n d v o u .
I f y ou wis h to e ffo rtl e s s l ya c c o m p l i s h th e benefi t of others, trai n
y our m ind in t h e b o d h i c i tta o f i m m e a s u rabl el ove and compassi on.
I f y ou dr ead g o i n g to th e th re e l o w e r re al ms i n your next l i fe, gi ve
up t he t en unv i rtu o u s a c ti o n si n th i s l i fe ti me.
I f y ou wis h to h a v e h a p p i n e s si n b o th thi s and future l i feti mes,
ex er t y our s elf i n th e te n v i rtu o u s a c ti o n s .

7. ln this case, the "all-groun<1" (ftun gzhi, ulaya) is synonymous r'vith

dharmakaya.
 * The Tbn Foundationsof SecretMantra 89

If you wis h t o eng a g ey o u r m i n d i n th e D h a rma, perseverei n your

p ra ctic edur ing har d s h i p a n d m i s e ry .
If you wish to turn away from samsara, search for unexcelled
e n l i g h t enm ent wit hi n y o u r o w n mi n c l .
If you wish to achievethe fruition of the three kayas,,exert yourself
i n g a ther ing t he t wo a c c u m u l a ti o n s .
If y ou pr ac t ic e in th i s w a y , y o u w i l l fi n d h a ppi ness.P eopl e w ho
have not turned their minds away from samsar:lhave no happiness.

P H n c ; - l r c t N (t ;' l t L , I ) r r e t { N { Aw l l u SrNcEIut-y

Mas t er P adm a s a i d : If y o u w a n t to p ra c ti c e th e D harrna from the

core of your heart, there is a way.
Th e lady as k ec l:W h a t i s th a tl
Whe n engaging yourself in sadhana,be free from attachment and
a n g e r.
Wh en y ou s t udy i n th e c o rre c t w a y , w e a r th e armor of pati ence.
When dwelling in seclucledplaces,do not be attached to food or
wealth.
If y ou y ear n f or th e D h a rm a p ra c ti c e th a t l eads to attai nment,
fo l l o w a m as t er who h a s g a i n e d a c c o m p l i s h me nt.
If y ou hav e m et w i th a s u b l i me te a c h e r,d o n ot turn agai nst hi m
b u t try y our bes t t o p l e a s eh i m.
When you feel cloubt about the l)harma, ask your master for
a d r,i c e.
Wh en y our r elat i v e stu rn a g a i n s t y o u , c u t o ff your ti es of attach-
me n t.
Cast away being distracted by obstaclesor ghosts.
Pra c t ic eim m edia te l y w i th o u t p ro c ra s ti n a ti o n.
I)o not yearn for company but remain in solitude.
Fri ends and poss e s s i o n sre
' , l a ti v e s a n d ma teri al thi ngs, are al l
i l l u sor y , s o giv e t hem u p .
Attachment and aggressionwill well up if you keep the company
o f o ther people.
L i v e alone and en g a g ei n s p i ri tu a l p ra c ti c e .
Ma ny div er s ionsw i l l o n l y i n te rru p t y o u r p ra cti ce,so gi ve them up.
90 Daftini Tbachings
*

In any case,peoplewho are unableto engagein spiritual practice

will find no true happiness.

Kp,EprN() THE SAMAYAS

M as t er P adm a s a i d : W h e n p ra c ti c i n g th e I)harma, you must keep

the samayas.It seemsthat people do nothing but violate their samayas
becausethey are unable to undertake hardship.
T he lady as k e d : W h a t d o e s th a t me a n f
T he m as t er s a i d : T h e re a re v i o l a to rs w ho keep thei r master a
secret,,claim to be learned, and only promote their own greatness.
There are violators who intend to make an offering to their master
and then change their minds, keeping the offering deceitfully as a
part of their own wealth.
T her e ar e v i o l a to rs w h o c h e a t a n d d e c e i veboth thei r master and
Dhar m a f r iend s .
There are violators who disparagetheir kind master and then brag
about their own fame.
There are violators who project their own faults onto their master
and still pretend to have pure samayas.
There are violators who think they can judge the uniudgable lif-e-
ex am ple of t he i r m a s te r.
T her e ar e vi o l a to rs w h o p ro c l a i m th e i r master' s vi rtues to others
b ut in t he end a i m a t ri v a l i n g h i m .
There are many stubborn people who claim to have knowledge
without having listened to teachings,who claim to be ripened without
having received empowerment and who claim to possessthe oral
instructions when they have not receivedthem. Thus there are only a
few who receiveblessingsand powers.

CoNSr-AN'l Fat'I-H

M as t er P adm a s a i d : W h e n p ra c ti c i n g th e D harma, constant fai th

is alone of great importance. There are ten causesfor giving rise to
faith.
T he lady as k e d : W h a t a re th e y f
 * The Tbn Foundationsof SecretMantra 9l

Th e m as t er s aid: R e c o g n i z eth a t y o u r p re s e n t acti vi ti es,gai n, and

fame contain no happiness.
Ti u s t in t he k ar m ic re s u l tso f b o th v i rtu o u s a c t i onsand mi sdeeds.
Fe e l wear ines swhi l e re me mb e ri n g th a t y o u w i l l di e.
Un d er s t and t hat w e a l th a n d p o s s e s s i o n sc, h il dren, spouse, and
re l a ti v esar e unim porta n t s i n c e th e y w i l l n o t a c company you at the
time c"rfdeath.
Understand that you have no power to chooseyour environment in
th e n e x t lif e, s inc e it i s u n c e rta i n w h e re o n e w i l l t ake rebi rth.
Recognize that without practicing the I)harma after having ob-
ta i n e d a c om plet e hu ma n b o d y y o u w i l l l e a v eth i s l i f-eempty-handed.
Recognize that no matter where you may be reborn among the six
realms of samsarayou are never beyond suffering.
He a r about t he s u p e ri o r q u a l i ti e s o f th e T h re e Jew el s.
Perceive the special actions of a sacred master as being good
q u a l i ti es .
Keep company with good l)harma friends who abide by what is
vi rtu o us .
The person who remembers or give rise to these things will turn
away from samsara. But isn't it difficult to give rise to even one of
th e m I

T n r n r E r , N I { e N u N c rA l r ( ) N S

Ma s t er P adm a s ai d : If y o u w a n t to p ra c ti c e th e D harma from the

co re o f y our hear t , y o u m u s t p o s s e s sth e th i rte e n types of renunci a-
ti o n .
Th e lady as k ed: W h a t a re th e y i
Th e m as t er s aid: If y o u d o n o t re n o u n c e y our homel and you
ca n n o t def c at t he M a ra o f p ri d e .
If you do not giv e u p th e a c ti v i ti e so f :r h o u s ehol deryou w i l l not
find the time to practice the Dharma.
If yo u do not em b ra c e th e D h a rma w h e n y o u feel fai th, you w i l l
n o t b ring an end t o k a rma .
While you have no faith yourself, give up disparaging others.
If yo u c annot aba n d o n y o u r o w n b e l o n g i n g s ,you w i l l not be abl e
to cut through worldly affairs.
92 Dafrini Teachings*

I f y ou c lo no t k e e p y o u r d i s ta n c efro m re l ati ves,yc-ruw i l l not break

t he llow of at ta c h m e n t a n c l a n g e r.
I f y ou c lo n o t p ra c ti c eth e I)h a rm a ri g h t now , i t i s not sure w here
you will be reborn in the fbllowing lif-e.
I f y ou as pir e to c l o s o m e th i n g i n th e fu ture i nsteaclof doi ng i t ri ght
now while v o u h a v e th e o p p o rtu n i ty . i t i s not sure that rt w i l l ever
happen.
f ) o nc . r tf oo l y o u rs e l f; c u t y o u r a mb i ti ons and practi ce the sacretl
I ) har m a.
( ) iv e up r el a ti v e sa n d fi i e n d s , l o v ers a n cl bel ongi ngs.If you do srr
r ight now, it w i l l b e mo s t s i g n i fi c a n r.
I ) o not pr o m o te s o me u n v i rtu o u s s o c i a lposi ti on that you defi ni tel y
c an' [ r ak e alo n g ; p ro mo te v i rtu o u s a c ti o n s that are cl efi ni tel yneces-
sary.
I)o not make preparaticlnsfclr tomorrow that may or may not be
nec es s ar y ;eng a g e i n s te a d i n p re p a ri n g fo r death through spi ri tual
pr ac t ic e.T hat i s d e fi n i te l y n e c e s s a ry .
I f y ou ex er t y o u rs e l f i n l )h a rma p ra c ti ce,you do not haveto w orry
about food and clothing; they will be obtainecl automatically. I have
nev er hear d a b o u t o r s e e n a n y o n e w h o starved to death w hi l e
pr ac t ic ing t he D h a rm a .

T r r t n l l . t ' x I i l . { t , ( ) R t - A NTTr t t N c ; s

T he m as t e r s a i c l : 1 ö p ra c a ti c e th e I)h arma si ncerel y,you must

pr ac t ic et hes eth i rte e n i mp ro ra n ta c ti o n s .
J ' he lac lva s k e c l :W h a t a re th e y i
T he m as t e r s a i c l :It i s i m p o rta n t to a tten(l a master w ho possesses
gooc l qualit ies .
the
I t is ir npor t :l n t to fo l l o w fb r a l o n g ti me a master w ho possesses
oral instructions.
t e v o ti on to the subl i me Three
I t is im porta n t to h a v e s te a c l fa s d
fewels.
I t is im por ta n t to s h u n e v e n fh e m o s t subtl e nonvi rtue and evi l
deed.
I t is im por t a n t to re fl e c t o n i mp e rma n encethree ti mes duri ng the
day anc l t hr ee ti m e s a t n i g h t.
 * The Tbn Foundationsof Seuet Mantra 93

It i s im por t ant t o b e d i l i g e n t i n p ra c ti c i n g tl " revi rtuous D harma.

It i s im por t ant t o c u l ti v a tel o v e a n c l c o mp a s s i o nfbr senti entbei ngs
a t a l l t im es .
It i s im por t ant t o s k i l l fu l l y c a s t a w a y a tta c h ment to appearances
a n d m at er ial t hings .
It i s im por t ant t o g a i n c e rta i n ty i n th e u n e rri n g oral i nstructi ons.
It is important to keep the samayasancl vows in the proper manner.
l t i s im por t ant t o b e c o m ec l e a r a b o u t y o u r o w n mi nd.
[t i s im por t ant no t to d i v u l g e th e s e c re ti n s tructi onsto unsui tabl e
p erso ns .
Wh e n pr ac t ic ing , i t i s i m p o rta n t to e x e rt y oursel f and stay i n
seclucleclplaces.
Wh e n y ou pr ac t iceth e s e ,v o u r l )h a rm a p ra c ti cew i l l be successful .

T r r u W e y ( ) F -t ' t i r , I ) r t A I t N { A

Ma s t er P adm a s a i d : If y o u w a n t to p ra c ti c e t he D harma, here i s

the way.
Th e lady as k ed: Wh a t s h o u l d o n e d o l
Th e m as t er s aid: I f y o u w i s h to p e rc e i v eth e m e ani ng of dharmata,
you must follow a master.
If y ou des ir e t o be l i b e ra te d fro m s a ms a ra ,y o u must abandon the
lif-eof a householder.
If you realize that you have to die, you must practice the Dharma.
If yo u wis h t o pr a c ti c en o n d u a l i ty , v o u mu s t g ive up acti vi ti es.
If y ou wis h t o pe rfe c t g o o d q u a l i ti e s , y o u must accompl i sh the
p ra cti ces .
[f yo u des ir e t o c a s t a \^ /a ymi s e ry , y o u mu s t a b andon fol l ow ers and
a tte n dant s .
If y < - r udes ir e t o g a i n e x p e ri e n c e ,y o u mu s t frequent mountai n
re tre a t s .
If y ou want t o be fi e e fro m a tta c h me n t, y o u must gi ve up your
homeland.
l f yo u wis h t o wa tc h a s p e c ta c l ey, o u mu s t l o ok i nto the l umi nous
mirror of your mind.
If yo u wis h t o bec o m e a c c o m p l i s h e c ly, o u mu st veneratethe guru,
rh e yi dam , and t he d a k i n i a rb o v ey o u r h e a d .
94 Daftini Teachings*

There seems to be no one who practicesthe teachings of attaining

liberation.

P L n s L , vh , R A
NoL.

Master Padma said: When practicing the Dharma fiom your heart,
you most possessperseverance.
T he lady a s k e d : W h a t d o e s th a t me a nl
Friends and offspring, food and wealth, are all delusions, so give
them up.
Diversions, honor, and positive conditions are all severeobstacles,
so give them up.
Com panio n s h i p , re l a ti v e s ,a n d a tte n d a ntsare al l roots of samsara
and causesfbr attachment and anger, so give them up.
The years and months, the days and moments:,are all what shorten
the time left before the moment of death, so practice quickly.
People without perseveranceand a true purpose regard their
relatives, food, wealth, and offspring as being exceptional. They
regard distractionsas positiveconditions. They regard companionship
as pleasant.Without noticing the passing of years, months, and days,
they count the length of their life. At the time of death, they will
have to be their own guides.

T U E D r r - - p r c u L T -oyp P R A C T ' r o r N (r ;r r r , D H A I T M A

Master Padma said: It is indeed difficult to practice the l)harma.

T he lady a s k e d : W h a t d o e s th a t me a nl
T he m as te r s a i d : T h e re i s th e d a n g e r of hol di ng w rong vi ew s.
The meditation is mistaken by mental fabrication.
The worst enemy is broken samayas.
T he c ond u c t i s d e l u d e d b y u n v i rtu o u s acti onsof body, speech,and
m ind.
The teachings are destroyed by too much ambition.
The Dharma wanes by aiming to obtain wealth.
The vows are spoiled by criticizing others.
The path is mistaken by clinging to suffering as being real.
Modesty is lost by craving desirable things.
 * The Tbn Foundationsof Seoet Mantra 95

The goal is mistaken by all the gain and fame of this life.
Jä a c her s wit hout D h a rm a p ra c ti c e a re e m b arrassi ng and such
me d i tat or s ar e depr e s s i n g .

W n y s r ( ) F r - . r - .Ar -t ' E A S L ,

The master said: There are ways to feel at easeif you know how.
Th e lady s aid: P le a s ee x p l a i n th a tl
The master said: When free from dualistic fixation, the view is
e a sy.
When f r ee f r om d ro w s i n e s s a
, g i ta ti o n ,a n d d i s tracti on,medi tati on
is easv.
Wh en at t ac hm en t i s p u ri fi e d l i k e s p a c e ,th e c o nduct i s easy.
When t he s t ainso f y o u r m i n d a re p u ri fi e d , e xperi ence i s easy.
When your mind is free from distress,your own dwelling place
feels easy.
When partiality is purified, compassionis easy.
When fixation is purified from within, generosity is easy.
When knowing food and wealth to be illusory, enjoyment is easy.
When you do not have an arrouant profile, your daily activities are
e a sy.
When you do not lead the life of a householder putting up with
mi se ry, liv elihood is e a s y .
When you do not compete for noble qualities, companionship is
e a sy.
When free from childish behavior and ego-clinging, one is at ease.
When attending a noble master who possesses
compassionand the
o ra l i n s t r uc t ions ,one i s a t e a s e .
When understanding that the sugata essenceis present in all the
six kinds of beings, it is easy to feel that they are your close relatives.
When you cut through attachment, you are at ease in whatever
yo u d o.
When appearanceand existenceare spontaneouslyfreed, it is easy
to discoverlJreat bliss.
When knowing sights and sounds to be illusory, it is easy to cut
th ro u g h m is er y .
96 Daftini Tbachings*

W hen y ou re c o g n i z ey o u r n a tu ra l fa c e , i t i s easy to be fi ee fi om
effort and struggle.
W hen t hou g h ts a re re c o g n i z e c la s c l h armata' i t i s easy to use
what ev erv ou s e ea s me c l i ta ti o n .
Unclerstanding these,you r,r'illlle at easein whatever you clo.
S ent ient be i n g s o f th e d a rk a g e w h o never cl epart from ego-
. h e y a re a l l to be pi ti ed.
c linging hav en o h a p p i n e s s T

W e y s ( ) t - 'I { . \ l ' l ' lN f ' - s s

T he m as t e r s a i d : If y o u a re a b l e to fo l l o w these i nstructi ons,there

are ways to be happy.
T he lady as k e c l :Wh a t s h o u l d w e c l o f
The master saicl: Since there is no bottom to the rnucl hole of
at t ac hm ent an d c l i n g i n g , y o u w i l l b e h "ppy i f you gi ve up vour
hom eland.
S inc e t her e i s n o e n d to s tu d y a n c l refl ecti on uP on fi el cl s of
k nowledge, y o u w i l l b e h .p p y i f y o u re a l i ze your mi nd.
S inc e or c lin a rv e mp ty ta l k i s n e v e r e x h a usted'you w i l l be happv i f
y ou c an k eep s i l e n t.
S inc e t he a c ti v i ti e so f w o rl d l y c l i s tra c ti onsare never brought to an
end, y ou will b e h a p p y i f y o u c a n s ta y i n sol i tude.
S inc e t her e i s n e v e r a n e n c l to a c ti v i ti es,you w i l l be h.pP y i f vou
c an giv e up ac ti o n s .
S inc e t her e i s n e v e r c o n te n tme n t r.r,i t h:i ccumul ateclr,veal th,vou
will be h" ppy i f y o u c a n c a s t a w a ya tta c h ment'
Since your hated enemies c:ln never be subcluecl,Vcluu'ill be h.Pp)'
if y ou c an ov e rc o mey o u r o w n c l i s tu rb i n ge moti ons.
S inc e r elati v e sto w h o m y o u a re a tta checlcan never be sati si fecl .
y ou will be ha p p y i f y o tr c a n c u t th ro u g h vour l ongi ng.
S inc e t he r o o t o f s a ms a rai s n e v e rc u t, you w i l l be h" P py i f vou can
c ut t hr ough e g o -c l i n g i n g .
S inc e t hou g h ts a n c l c o n c e P tsa re n e v er exhausted, tou u' i l l be
happy if y ou c :rn c u t th ro u g h th o u g h t a c ti vi tv.
I n gener al ,s e n ti e n tb e i n g s w h o a re n o t fi ee fi om ego-cl i ngi nghave
. h e v s u ffe r fo r a l o n g ti m e i n the real ms of samsar:r.
no happines s T
 * The Tbn Foundationsof SecretMantra 97
()otNc; Ast'tr,ry

Ma s t er P adm a s a i d : T h e re a re m a n y y o g i s w h o stray and become

co mm oner s af t er ha v i n g ta k e n th e i r p l e d g e .
Th e lady as k ed: W h a t d o e s th a t m e a n i
'fhe 'fhe
master said: yogi has gone astray who talks about the
vi e w wit hout hav in g re c o g n i z e dth e n a tu re o f m i nd and ai ms at the
view in all other directions.
Th e y ogi has gone a s tra yw h e n h e i m p ri s o n s h i s mi nd and, w i thout
u n d e rs t anding,enga g e si n " s tu p i d i ty -m e d i ta ti o n ."
Th e y ogi has gon e a s tra y w h e n h e c l a i m s th a t everythi ng i s mi nd
and then enlaagesin fiivolous conduct.
Th e lady as k ed: H o w d o e s o n e a v o i d g o i n g a strayl
Th e m as t er s aid: T h e y o g i h a s n o t g o n e a s tra yw hen he recogni zes
:rp p ear anc es
t o be mi n d a n d ta k e s d h a rm a k a y a a s the path.
Th e y ogi has no t g o n e a s tra y w h e n h e c u ts through al l mental
co n str uc t sand pos s e s s eth
s e c o n fi d e n c eo f th e v i ew .
Th e y ogi has not g o n e a s tra y w h e n h e a p p l i es thi s i n practi ce and
ta ke s awar enes sas t h e p a th .
The yogi has not gone astray when he understands that appear-
a n ce sar e helper san d i s fre e fro m a tta c h m e n t a n d cl i ngi ng.
In any case,in the age of degeneration most yogis lJo astray.There
are few who do not.

S o t l , tE t ' t t t N < ; U N A \ / ( ) t I ) A I l I - E

Ma s t er P ac lm as a i d : W h e n p ra c ti c i n g th e D h a r ma, some i mportant

th i n g s ar e unav oida b l e .
Th e lady as k ed: W h a t d o e s th a t me a n l
The master saicl: When you recognrze the coemergent wisclom
that is present within yourself-,there is no way to avoid attaining
e n l i g h t enm ent .
When y ou r ec ogn i z eth e c h a ra c te ri s ti co f s a m sarato be a conti nu-
ous misery and turn your mind away form it, there is no way to avoid
b e i n g liber at ed f r om s a m s a ra .
Wh en y ou hold n o p re j u d i c e to w a rd p h i l o s o phi calschool s,there i s
no way you can avoid gaining boundlesslearning.
98 Daftini Tbachings*

W hen y ou r e c o g n i z eth a t th e c h a ra c te ri sti cof samsarsai s conti nu-

ous suffering and turn away from it, there is no way you can avoid
being freed from samsara.
When you have not separatedyourself from grasping and fixation,
there is no way to avoid falling back into samsara.
Since wisdom does not possessany concrete form, when you know
how to clear the five poisons spontaneously,there is no way you can
end up in t he h e l l s .
s e se methods, so al l w i l l be
T her e is no o n e h e re w h o p o s s e s s eth
wandering in samsarafor a long time.

I-nc;r op ArrerNML,NT

Master Padma said: The way people are practicing the Dharma
will bring no attainment.
T he lady as k e d : Wh a t d o e s th a t m e a n l
The master said: When giving teachings,they stray into exafJgera-
tion and denigration.
When studying, they stray into hope and fear.
When presiding over a feast offerinpJ,they stray into clinging to
food and drink.
When meditating, they stray into dullness and agitation.
When creating merit, they stray into seeking respect and material
gain.
When gaining skills of knowledge, they stray into greater craving.
When linked to many disciples,they stray into being tense about
t heir Dhar m a p ra c ti c e .
There are too many practitioners who go against the Dharma in
whatever they do.

SEt-p-c()Nc EI t'

Master Padma said: These so-called Dharma practitioners have

great ambition in their arrogance and self-conceit.
T he lady as k e d : W h a t d o e s th a t m e a n l
The master said: Some have self-conceit regarding themselvesas
possessingknowledge in learning and teaching.
 * The Ttn Foundationsof SecretMantrtr 99

Some have self-conceit regarding themselvesas pious ancl practic-

i n g the Dhar m a.
Some have self-conceitregarcling themselvesas meclitatorswho live
i n th e s olit uc leof mo u n ta i n d w e l l i n g s .
Some have self-conceit regarding themselvesas powerful ancl as
h a vi ng gr eat abilit ie s .
Som e y ear n lik e a c a rn i v o ro u sa n i ma l s m e l l i ng bl ood w hen seei ng
we a lt h or a des ir ab l eo b j e c t.
When s eeing s om e th i n g th a t i s u n c l e s i r:rb l eor harmful , they run
away like a wild yak set fiee.
They ar e f as c ina te db y th e i r o w n v i rtu e s a s when thev behol d the
e ye o f a peac oc kf ea th e r.
Th ey env y t he v irtu e s o f o th e rs l i k e a w a tc h c l ogguardi ne property.
In any c as e,t hes e c o n c e i te c ]I)h a rma p ra c ti ti oners :.rrethei r ow n
a rch e nem y . I f eel p i ty fo r s u c h i g n o ra n t p e o p l e w ho are i n the grasp
o f Mar a.

(lur-r'tN<T
; H I { ( ) L i ( ; l t ' r ' u rC, o M p r , F . x r t ' y
o t - ' ( i o o t ) A N t >E l ' r t -

Ma s t er P adm a s a i c l :W h e n p ra c ti c i n g th e D h arma, i t i s necessary

to cut t hr ough t he c o mp l e x i ty o f v i rtu o u s a n c l e vi l cl eecl s.
The lady as k ed: Wh a t d o e s th a t m e a n l
Th e m as t er s aid : Wh e n c o n c e p tu a lth o u g h ts that hol d the noti on
o f a n el{ o är r eex ha u s te d ,th e re a re n o l )h a rma, ncl evi l deecl s,no
ka rm a, anc l no r ipe n i n g o f k a rma . T ' h e n y o u have cut through ti re
co mplex it y of v ir t uo u s a n d e v i l d e e d s .
This being s o. un
, ti l y o u b ri n g a n e n d to th e th oughts that hol d the
n o ti on of an ego, un v i rtu o u s r.rc ti o nw
s i l l a c c u m u l atekarma and yi el cl
re su lt s . V ir t uous a c ti o n s w i l l a l s o a c c u m u l a te karma ancl bri ng
re su l t s .
Wh en c onc ept ua l th o u g h ts a re e x h a u s te d ,there w i l l be no accu-
mu l at ion of good o r e v i l d e e d s a n d n o re s u l ts w hatsoeverw i l l be
b ro u g ht about . T his i s c a l l e d " th e e x h :l u s ti o n o f causesanrl condi -
ti o n s . " I t is als o c all e d " th e u l ti ma te tru th ."
In the future, during the five hunclreclyears of clegeneration,some
100 Daftini Tbachings*

people will in d u l g e i n c o a rs e n e l l a ti v e e moti ons, because of not

recognizing ego-clinging ancl failing to d i mi ni sh thei r conceptual
t hought s .
P r of es s ing to h o l d th e u l ti ma te v i e w , t hey w i l l cl ai m that bei ng
careful about the ef-fbctsof virtuous ancl evil actions is a low view.
B elit t ling t h e l a w o f k a rma , th e y w i l l cl ai m that thei r mi nds are
enlight ened.
T her e will b e s o m e p e o p l e w h o a c t i n a fri vol ous and unrestrai necl
m anner .
T heir c ond u c t i s p e rv e rte d a n d w i l l l eaci both themsel vesand
ot her s in t he w ro n g d i re c ti o n .
I)o not follow their example for even one instant!

l, T s ogy al, a n i g n o ra n t w o ma n , s e rv e dth e ni rmanakaya master for

a long time. On different occasions, he gave advice on l)harma
pr ac t ic e t hat I p e rs i s te n tl y re ta i n e d i n m y perfbct recal l , col l ected,
and wr ot e dow n fo r th e s a k e o f fu tu re g e n erati ons.
S inc e t hey w e re n o t me a n t to b e s p read at the present ti me, I
c onc ealedt hes e te a c h i n g sa s a p re c i o u stre asure.May they meet w i th
worthy and destined people.

T his " Cy c le o f G a c h i n g s T h ro u g h Q u esti ons and A nsw ers" w as

c om m it t ed t o w ri ti n g i n th e U p p e r C a v e at C hi mphu on the tw enty-
fifth day of the second month of fäll in the Year of the Sow.

S e a l o f tre a s u re .
S e :rlo f c o n c e a l m e nt.
S e a l o f e n tru s tm e nt.

:tj; r;ui'e'$;i1:,,
jt;rf;i,{'j'u?ry:'i- "; ij i,r?*
erv{ ,;'f;i s*r ' i ü't ;1"- :," i r.; .
- t i . ' + ' ?;+.' ;4.i {r i"*' tr ;
,iä
"

The VajraMasterand the YidamDeity

The Teachingsto Lady Tsogyal
Oral Instructionson the SecretMantra
Questionsand Answerson the Characteristics
of a Masterand How to Meditateon
a Yidam Deity

N.q l ao ( ; uRU.

First, Padmakara, the great master from Uddiyana, was born from
a lotus flower. Next he accomplished the vidyadhara level of life.'
Finally he reached the supreme attainment of mahamudra.i He could
perceiveas many sugatasas there are stars in the sky and was skilled
i n co m pas s ionat em e a n s .
Because of his compassion for Tibet, a Dharmaless country
shrouded in darkness as if in a dense fog, he went there. He
constructed (]lorious Samye at Red Rock in order to fulfill the wish
of Tiisong Deutsen, a bodhisattvaon the eighth bhumi.
He practiced sadhana in the Dregu Cave at Chimpu and remained
in meditation. During this time he was amended by King Tiisong
Deutsen, who servedhim well. Lady Tsogyal of Kharchen also served
him and was his personal attendant. Vairocanaof Pagor translated all
the Dharma teachings from the language of Uddiyana into Tibetan.
Learned and virtuous Tibetans requested teachings from the

The secondof the fbur vidyadharalevels.

The thircl of the four vidyadharalevels.
102 Da\ini Tbachings*

mas t er . I n pa rti c u l a r, L a d y T s o g y a l , th e pri ncess of K harchen,

p er s is t ent ly r e q u e s ted a d v i c e o n th e o ra l i nstructi r-rnsconcerni ng
pr ac t ic eand on h o w to c l e a r a w a v h e r c l o u btsabout the l )harma.

' l' s ogy a l

Lady a s k e d th e m a s te r: (]re a t Master, the master an< l
t eac her is of t h e g re a te s ti mp o rta n c e w h e n enteri ng the cl oor of the
Sec r et M : r nt r a te a c h i n g s .W h a t s h o u l d b e the characteri sti csof the
m as t er whom o n e fo l l o w s l
T he m as t er re p l i e d : T h e m a s te r :.rn dte a cheri s of sol e i mp< )rtance.
T he c har ac t eri s ti c so f a n l a s te r a re th e s e :He shoul clhave trai necl hi s
m ind, he s hou l d p o s s e s sma n y o ra l i n s tru c ti ons,he shoul d have vast
l ear ning and e x p e ri e n c ei n p ra c ti c e a n d m ecl i tati on. H e shoul ci be
l n c l s k i l l e c l i n rh e m e th o d s of changi ng the mi nds of
s t able- m indec a
. s ho u l d h a v e g re a t i n te l l i g e n c e ,and care for others w i th
c- r t her sHe
compassion. He should h:rve great faith and devotion towarcl the
D har m a. I f v o u fo l l o r,v s u c h a ma s te r, i t i s l i ke fi ndi ng a w i sh-
fulf illing jewel ; a l l y o u r n e e d sa n d w i s h e s wi l l be ful fi l l ed.

l- ady T s ogy a l a s k e d th e m a s te r: W i th o u t recei vi ng empow erment

fr om one' s m as te r, w i l l o n e a tta i n a c c o mp l ishmentor noti
T he m as t er r e p l i e d : T o e x e rt y o u rs e l f i n study and so forth w i thout
at t ending a m a s te r a n d w i th o u t h a v i n g re cei vedthe empow erments,
you will have no result and your effbrts will be wasted.
Empowerment is the entrance to the Secret Mantra. To enter the
S ec r et M ant r a w i th o u t th e e m p o w e rme n tsbei ng confbrred i s poi nt-
les s , s inc e it w i l l y i e l d n o re s u l t a n c l y o u r stream of bei ng w i l l be
ruinec l.

Lady T s ogy a l a s k e d th e ma s te r: If a master hi msel f has not been

c onf br r ed em p o w e rm e n ts a n d h e g i v e s them to others, w i l l they
r ec eiv et he em p o w e rm e n tso r n o tf
T he m as t er re p l i e d : A l th o u g h y o u ma y b e appoi nted by a charl atan
to t he r ank of a mi n i s te r th u s e n tru s te c lw i th pow er, you w i l l onl y
m eet wit h m is f o rtu n e . L i k e w i s e , a l th o u g h y ou rnay have an empow -
e r m ent c onf er r e d u p o n y o u b y a ma s te r w h o hi msel f has not recei ved
it , y our m inc l w i l l b e ru i n e c l .Mo re o v e r y o u w i l l destroy the mi nds of
 * The VajraMaster and the Yidam Deity 103

others and go to the lower realms like cattle yoked together falling
i n to a n aby s s .Car r ied a w a y w i th i n a n i ro n b o x w i th no exi ts,you w i l l
be sent to the bottom of hell.

Lady Tsogyal asked the master: Isn't the offering of a gift when
receiving empowerment just something you yourself have inventedf
Th e m as t er r eplie d : Al l th e te a c h i n g sa n d ta ntras expl ai n that at
this present time when you have obtained the fortune of a human
b o d y af t er being on e rra n t p a th s fo r i n n u m e ra b l e aeons,you shoul d,
free from the three spheres of concepts, offer your body, life, and
sp o u se t o t he m as t e r w h o s h o w s th e p a th o f u n excel l ed enl i ghten-
me n t.

Lady Tsogyal askecl the master: How severe is the misdeed o[

breaking the master's commandl
The master replied: The misdeeds of the three levels of existence
do not match even a fraction of the evil of breaking the command of
your master. Through this you will take birth in the Unceasing Vajra
Hell and find no liberation.

Lady Tsogyal asked the master: How should we regard the master
possessing the oral instructions from whom we request teachingsi
The master replied in verse:

You should know that the master is more important

Than the buddhas of a hundred thousand aeons.
Becauseall rhe buddhas of the aeons
Appeared through following masters.
There will never be any buddhas
Who have not followed a master.

The master is the Buddha, the master is the I)harma.

Likewise the master is also the Sangha.
He is the embodiment of all budclhas.
He is the nature of Vajradhara.
He is the root of the Three |ewels.

Keep the command of your vajra master

Without breaking even a fraction of his words.
104 Daftini Tbachings*

I f y ou br e a kth e c o m m a n do f y o u r v a j rat naster,

You will fall into the UnceasingVajraHell
From which there will be no chancefor liberation.
B y s er v in gy o u r m a s te ry o u w i l l re c e i v ethe bl essi ngs.

Lady T s ogy a l a s k e d th e m a s te r: W h i c h i s more i mportant, the

m as t er or t he y i d a m d e i ty l
T he m as t er re p l i e d : D o n o t re g a rd th e rnaster ancl the yi dam as
dif f er ent , bec a u s ei t i s th e m:rs te rw h o i n troducesthe yi darn dei ty to
y ou. B y alway s v e n e ra ti n gth e m a s te r a t the crow n of your head you
will be bles s e da n d y o u r o b s ta c l e sr,v i l lb e cl earedaw ay.If you regard
t he m as t er and y i d a m a s b e i n g c l i ffe re n ti n qual i ty or i mportance you
are holding miscr.rncel)tions.

Lac ly T s ogy a l a s k e d th e ma s te r: Wh y i s i t i mportant to practrce

t h e y i c l a md e i t y l '
l p ra c ti cea yi dam dei ty because
T he m as t er re p l i e d : It i s e s s e n ti a to
t hr ough t hat y o u w i l l a tta i n s i d d h i s rl o u r obstacl esw i l l be removed,
y ou will obt ai n p o w e rs ,re c e i v eb l e s s i n g sand
, gi ve ri se to real i zati on.
S inc e all t hes e q u a l i ti e s re s u l t fro m p ra c ti ci ng the yi cl am dei ty, then
wit hout t he y i d a m d e i ty y o u w i l l j u s t b e an ordi narv person. l l y
pr ac t ic ing t he y i d a m d e i ty y o u a tta i n th e si ddhi s, so the yi cl am dei ty
is es s ent ial.

Lady T s ogy a l a s k e d th e m a s te r: Wh e n practi ci ng a yi dam dei ty,,

how s hould w e m e d i ta te a n d p ra c ti c e i n o rder to attai n accompl i sh-
menti
T he m as t e r re p l i e d : Si n c e m e :l n s a n d k now l edge are to practi ce
t he s pont ane o u s l y p re s e n t b o d y , s p e e c h , and mi nd through the
m et hod of y og a s a d h a n a ,th e y w i l l b e a c c ompl i shedno matter how
you carry out the sadhana aspectsenclowed with body, speech,ancl
m ind. T hey w i l l b e a c c o m p l i s h e dw h e n the sadhana and reci tati on
ar e pr ac t ic edi n a s u ffi c i e n ta m o u n t.

3. f'he question has been reconstructed since it was missing in the original
manuscript.
 * The VajraMaster and the Yidam Deity 105

Lady Tsogyal asked the master: How should we approach the

su g a t ay idam deit y f
Th e m as t er r epli e d : R e a l i z eth a t y o u a n d th e yi dam dei ty are not
two and that there is no yidam deity apart from yourself. You
a p p roac h t he y idam d e i ty w h e n y o u re a l i z e th a t your nature i s the
sta teof nonar is ing d h a rma k a y a .

Lady Tsogyal asked the master: Which yidam deity is better to

practice, a peaceful or a wrathful onel
The master replied: Since means and knowledge are practicing the
spontaneously present body,, speech,ancl mind through the method
of yoga sadhara, all the countless sugatas, peaceful and wrathful,
chief figures and retinues, manifest in accordance with those to be
tamed in whichever way is necessary-as peaceful and wrathful, chief
figures and retinues. But as they are ali of one taste in the state of
dharmakaya, each person can practice whichever yidam he feels
inclined toward.

Lady Tsogyal asked the master: If we practice one yidam deity,

wi l l that be t he s ame a s p ra c ti c i n g a l l th e s u g a tasl
Th e m as t er r eplie d : T h e b o d y , s p e e c h ,a n d mi nd of al l dei ti esare
manifested by the three kayas in accordancewith the perception of
th o se t o be t am ed. I n fa c t, n o ma tte r h o w th e y a ppear,i f you practi ce
o n e you will be pr a c ti c i n g th e m a l l . If y o u a c c o mpl i shone you w i l l
have accomplished them all.

Lady Tsogyal asked the master: Is there any fault in practicing

o n e yidam deit y and th e n p ra c ti c i n g a n o th e rl
The master replied: Although the sugatas manifest as various
kinds of families and forms, out of skillful means to tame beings,
th e y a r e in ac t ualit y i n s e p a ra b l e th
, e s ta teo f e q u al i ty. If you w ere to
p ra cti c e all t he budd h a s w i th th i s re a l i z a ti o n o f thei r i nseparabi l i ty,
your merit would be most eminent. But if you were to do so while
re g a rding t he y idam d e i ti e sa s h a v i n g d i ffe re n t q ual i ti esw hi ch shoul d
be either acceptedor rejected,you would be immeasurably obscured.
It is inappropraite to regard the yidams as good or bad, and to accept
106Daftini Tbachings
*

or rejectthem.If you do not regardthem like that,it will be excellent

no matter how many you practice.

Lady performi ng the

T s og y a l a s k e d th e m a s te r: T h rough
approacha to one tathagata, will we accomplish the mind of all
sugatasI
T he m as t er re p l i e d : B y p ra c ti c i n g w i th a vast vi ew ancl remai ni ng
i n t he innat e n a tu re , y o u w i l l a tta i n s ta b i l ity i n a yi dam dei ty. W hen
y ou c om plet e t h e re c i ta ti o n ,,y o u w i l l a c c ornpl i shthe acti vi ti esof al l
t he v ic t or ious o n e s w i th o u t e x c e p ti o nb y s i mpl y commenci ng them.

Lady T s og y a l a s k e d th e ma s te r: If one' s vi ew i s hi gh, i s i t

per m is s iblet o d i s p e n s ew i th th e y i d a m d e i t yi
T he m as t er re p l i e d : If y o u a tta i n c o n fi dencei n the correct vi ew
t hen t hat it s elf i s th e y i d a m d e i ty . D o n o t regard the yi dam dei ty as
a form body. Once you realize the nature of dharmakaya you will
have accomplished the yidam deity.

Lady Tsogyal asked the master: How should my body appear as

the m andala of th e d e i ty a n d h o w s h o u l d I trai n i n the tw o fami l i esl
The master replied: To visualize your body as the mahamudrat of
the deity's form is to visu alize your mind-essencein the form of the
deit y .
Since your mind-essencemanifests in various ways, as chief figures
and retinues, however they may appear, they are all the magical
display of the enlightened mind of buddhahood.

Lady Tsogyal asked the master: Wrathful deities trample noble

b eings s uc h as Bra h ma , In d ra , a n d th e g u a r di ansof the w orl d corners
b eneat h t heir f e e t. Wi l l me d i ta ti n g l i k e that not resul t i n transgres-
sions?
The master reolied: That is shown as a svmbol or indication in

4 . I n g e n e r a l t h i s w o r d ( b s n y e np a ) s i m p l y m e a n s " r e c i t a t i o n " b u t i n p a r t i c u l a r
t h e f i r s t o f t h e " f o u r a s p e c t so [ a p p r o a c h a n d a c c o m p l i s h m en t . "
5. In this context. mahamudra means the "sublime boclilv form" of a deity.
 * The VujrttL[asterand the Yidam Deity 107

o rci e rt o r elinquis h t h c c l i n g i n g to s e i Ia n c lo th ers , to trarnpl c thoughts

i n tcl cl har m ac lhat u,an c l to o u ts h i n e tl -rca rro g a n c col concei tedbei ngs.
Ti r rcg: . r r <tl hem as b e i n g u s e tl a s c o n c re te s c ;rts i s i gnorarrt and
co n fu s ec l.

- l' s ogy al
L a dv as k c rl th e m a s te r: Is th e re a n y rl i ffcrcnce i n the
cl e g re eolt v ir t ue of m e c l i ta ti n g o n w ra th fu l rl e i ti cs u' i th thrce hc:rcl s
a n c ls i x a r m s a n c ls o o n , o r w , i t h j t r s to n e h c a c la n t l t w o a r r n s i
Th e m as t er r eplie c l :W h e n l v ra th fi rl tl c i ri c s h ave nranv hcarl s ancl
:l rms, t heir t hr ee he l c l s s v n " rb o l i z eth e th re c k a y;rs,thei r si x unns
'l'hc
svmb oliz e t he s ix p rrrrrn i trs . fo rrr l e g .s svmbol i ze rhc four
i m m e a s u r a b l e sa, n c l t h e i r r . , n r i o uas t t r i b u t e ss y m b o l i z c t h c a n n i h r l a -
t i o n o f v i c i o u sb e i n g sa s u , e l la s n u m e r o u so t h c r c l u a l i t i e sI.n a c t u a l r t v
th e sefo r m s c lo not ha v ea n v s u b s ta n ti a ln a tu re .
Wh e n t he c leit iesh a v e o i re h c n c l a n c l t\ü ) a rrn s, thci r si ngl e hearl
s y m b o l i z e st h e u n c h a n g i n g< l i r a r r n a k : i yaan t l t h c i r t \ \ ' ( li l n r l s s v r n b o l -
i ze a cc om plis hing t h e i .r,e l fa reo f b e i n g s th ro u g h means anrl knor.vl -
e cl g e .Their t wo lc gs s v n -rb o l i z e
s p a c ca n c l r,r,i s rl on-r,
both marri festanci
a b i cl i ng,f or t hc bene fi t o f b e i n g s . H o rv e v er y o u vi sual i ze the cl ei ti es,
cl h :rrmak av ais bc y on c la n y d i ffe re n c ei n c l u a l i tva ncl si ze.

-l'sogyai
l-ady askccl the master: Whar shoultl we clo to har,e :r
v i s i o no f t h e v i r l a m r l e i t v i
Th e m as t er r eir licd : I)o n o t re g a rc l th e y i rl am cl ei ty as a form
b o d y; it is t lhar nr a k a y a . T h e me rl i ta ti o n o n thi s form borl y as
ma n i fbs t ing f r om c lh a rma k a v aa n c l a p p e a ri n g w i th cr.,l or,attri butes,
o r n a m e n t s .a t t i r e ,a n < lm a j o r a n r l m i n o r m a r k s s h o u l c lb e p r a c t i c e cal s
b e i n g v is ible while c l e v o i col f a s e l l ' -n a tu rc It . i s j u st l i ke the refl ecti on
o f th e r noon in wat er. W h e n v o u a tta i n m c n ta l s t abi l i rv bv practi ci ng
l i ke th is , v ou will ha v ert v i s i o n o f th e rl e i ty , re c e i vctc' achi ngs,and scr
fb rth . If v ou c ling t o th a t y o r-ru ,i l l g o :l s tra v:i n c l bc caught by N 4ara.
I)o n o t bc c onr ef us r ,i n a tc rlo r o ' u ' c rj r))i sL1ry
l s r-rc hri si ons si nce thev are
o n l y t h e n - r a n i f e s t a t i o no sf ' v o u r r n i n r l .

- l' s ogy al
Ladv as k e rl th c u ra s tc r: If r,v eh a v e a vi si on of onc vi cl arn
c l e i t y ,w i l l t h a r b e t h c s a l n cl s h a v i n g a v i s i o n o f e l l t h c s u g a t a s i
108 Da\ini Tbachings*

T he m as t er re p l i e d : If y o u h a v e a v i s i o n of one yi dam dei ty, i t i s

t he s am e as h a v i n g a v i s i o n o f a l l d e i ti e s becausedharmakaya i s
bey < - r nd
quant i ty .
Y ou will hav ea v i s i o n o f w h i c h e v e rd e i ty y ou are practi ci ng because
your m ind is b e c o m i n g p l i a n t. Si n c e th e d ei ty i s a mani festati on of
our m ind it do e s n o t e x i s t a n y w h e re e l s e .

Lady T s ogya l a s k e d th e ma s te r: W h e n i t i s sai d that one attai ns

t he lev el of a v i d y a d h a ra th ro u g h p ra c ti ci ng a dei ty, w hat does
uidyadharz mean i
T he m as t er re p l i e d : T h ro u g h me d i ta ti ng on your body as bei ng
the " s ublim e b o d i l y fo rm" (m a h a m u d ra ) by means of sel f-cogni zant
i nt elligenc e,y o u w i l l a tta i n th e d e i ty o f y o ur real i zed mi nd-essence
endowed wit h ma j o r a n d m i n o r m a rk s a n d superknow l edges.It i s a
mahamudra form belonging to whichever family you have practiced.
That is c alled vi d y a d h a ra .

Lady T s ogy a l a s k e d th e m a s te r: W h e re do the vi dyadharasdw el l i

T he m as t er re p l i e d : It i s y o u r o w n m i nd that i s dw el l i ng i n the
for m of a deit y a n d i t d w e l l s i n th e ma n n er of nondw el l i ng. Y et i s i s
s aid t hat onc e y o u re a c h a v i d y a d h a ra l evel , you w i l l be beyond
falling back.

Lady Tsogyal asked the master: How should we venerate the

y idam deit y l
The master replied: You should venerate the yidam deity by not
g iv ing up t he yi d a m d ei ty e v e na t th e c o s t o f your l i fe, by not hol di ng
d oubt s about t h e y i d a m d e i ty , b y n o t s e parati ngyoursel f from the
yidam for even an instant as long as you have not attained the
u nex c elledm in d o f e n l i g h te n m e n t.l l y v i s u al rzi ngthe dei ty w hen you
walk , lie down , o r s i t, y o u w i l l a u to ma ti c al l y recei vethe si ddhi s and
b les s ings .

Lady T s ogy a l a s k e d th e ma s te r: Is i t necessaryto practi ce the

y idam deit y c o n ti n u o u s l y l O n c e y o u a c c o m pl i shone method i s i t sti l l
nec es s ar yt o pra c ti c e l
 * The Vajra Master and the Yidam Deity 109

The m as t er r ep l i e d : Wh e n fi rs t p ra c ti c i n g a yi dam dei ty and

following a sadhana text, even if you have a vision of the yidam deity
a n d rec eiv e t eac hin g s ,i t w i l l b e a ma j o r tra n sgressi oni f you then
d i scont inue t he pr a c ti c e .It i s th e re fo re e s s e n ti alto practi ce conti nu-
o u sl v .

Lady Tsogyal askeci the master: How should we continuously

p ra ct ic et he appr oa c h a n d a c c o m p l i s h me n to f the yi dam dei tyf
The m as t er r epl i e d : W h e n p ra c ti c i n g a y i d am dei ty, you shoul d
practice the development stage in each session.Perform the recitation
i n e a c h s es s ion,ma k e o ffe ri n g s , g i v e [o rm a s , make prai ses.,and
re q u es t t he f ulf illm e n t o f y o u r w i s h e s .S e a l th e practi ce i n empti ness
wi th t he c om plet io n s ta g e .
At bes t do eight s e s s i o n sa d a y , a s s e c o n db e s t do four sessi ons.
At
th e l e as t ,do one s e s s i o na d a y . An y l e s si s n o t permi ssi bl e.Through
th a t y our s am ay asa re fu l fi l l e d , a n d y o u w i l l re c ei vethe si ddhi s.
When y ou at t ain s ta b i l i ty i n d e v e l o p m e n ta n d compl eti on w i thout
d i scar ding y our bod y i t w i l l b e m a tu re d i n to a dei ty. That i s cal l ed
th e vidy adhar a lev e l o f ma tu ra ti o n . A l th o u g h your body remai ns as
a n l o r dinar y l hum a n b e i n g , 1 l o u r m i n d i s ma tu red i nto a dei ty. Thi s
i s l i ke an im age f or me d i n th e mo l d .
When leaving your body in the bardo state, you become that
p a rti c ular deit y jus t l i k e th e i ma g e c o m i n g o u t of the mol d. That i s
ca l l e d t he v idy adha ra l e v e lo f ma h a mu d ra . T h e b ody of a practi ti oner
i s ca lled an enc as e m e n t,a n d th e mo me n t th e b ody i s di scarded,the
p ra ct it ioner bec om e sth e fo rm o f th e y i d a m d e i ty.

L a d y T s ogy al as k e d th e m a s te r: Wh y a re s o me dei ti es show n as

h a vi ng t he headsof a n i ma l s o n b o d i e so f d e i ti e sI Isn' t that medi tati ng
o n th e deit y as hav i n g s u b s ta n ti a le x i s te n c e l
Th e m as t er r epli e d : T h e d e i ti e s m a n i fe s te dwi th heads of ani mal s
symboliz e t he par t icu l a r q u a l i ty w h i c h th a t a n i m al possesses. It i s not
th e cas et hat r eal an d s u b s ta n ti a l l ye x i s te n td e i ti es w i th ani mal heads
are to be accomplished from somewhere else; they are the manifesta-
ti o n s of y our own m i n d .
Emanated fiom the deities in union are the offspring alloys
ll0 Daftini Tbachings*

( t r am enm a) with a n i m a l h e a c l s ,s u c h a s the E ,:rtersancl K i l l ers of

Kilaya or the eight alloy gocldesse s (trarnenma.;) of Yangdag. fust as :-r
m ix t ur e of go l d a n c l s i l v e r i s c a l l e c l a n al l oy (tranten), these are
emanated as having the bocly of a cleity with the heacl of an :.rnirnal.
T hey ar e em a n a te c lth ro u g h th e c o rn p a s si ouoft the mal e cl ei ty ancl
the knowleclge of the female cleity,or fiom the rnale cleity who is the
n at ur e of m ean sa n c l th e fb ma l e c l e i tyw h o i s thc nature of knr-,w l edge.
Sy m boliz ing t h c p a rti c u l a r a c ti v i tv th e y fu l hl l , they :.i remani festetlas
th a t p a rti c u l a r cl ual i ty.
h av ing t he hea c lp o s s e s s i n g

Ladv T s ogy a l a s k e c lth c m a s te r: Is n ' t i t conl l i cti ng to pl ace supra-

m undane : r nd m u n c l a n ec l e i ti e sto g e th e ' rs uch as r,vhenthe chi cf dei ty
who is s upr amu n d a n ei s s u rro u r-rc i ebcyl a re ti nue ol tmuncl anecl ei ti esi
J ' he m as t er re p l i e c l :T h e c h i e f-fi g u re who i s supramundane i s e
wis dom c leit y.L i k e a p o w c rfu l k i n g h e b ri ngs concei teclbei ngs under
his c om m and. T h e v i s u a l i z e c lre ti n u e s o f muncl ane cl ei ti esare the
deit ies who ca rry o u t h i s c o rn ma n c l s a ntl consequentl y l i berate
enem ies ,obs t r u c ti n g fo rc e s ,a n d s o fi trth . S upr:-rrnundane :rncl mun-
dane ar e lik e a k i n g a n d h i s :-rtte n d a n tss,o thcre i s no confl i ct.

Lady T s ogy a l a s k e c lth e m a s te r: Is c o n c entrati onor reci tati onmore

im por t ant f or c l a i l y p ra c ti c e i
nt of the supreme si cl tl hi
T he m as t er re p l i ec l : F -rrrth e a c c o mp l i s h rne
of m aham uc lr a ,w ,h en y o u r m i n c l i s p l i a b l e your concentrati onw i l l be
pliable, and then in actuality you u,ill meet the firrm of the cleity. l3y
r ec ogniz ing t h :rt th e d e i ty i s y o u r o r,v nm i ncl , thc three kayas w i l l
dawn r.'u'ithinyou rself-.
F r r r t he ac c o m p l i s h me n to f c o mmo n s i c l cl hi s,the countl essacti vi ti es
of pac if y ing, i n c re a s i n g ,m a g n c ti z i n g , s u b i ugati ng,ancl so l orth, the
m ant r as ar e m o s t i tn p o rta n t. O o n s e q u e n tly,compl ete the set number
o[ r ec it at ions .U n ti l y o u fi n i s h rc [rc a t i t i s esscnti alnot to i nterrupt
y our pr ac t ic e w i th o rc l i n a ry ta l k . N o tnattcr w hat task you may
ac c om plis h,y c tus h o u l c lp e rs e v c rei n th e mantras; be very perseveri ng.

Lady T ' s og y a l :rs k e c lth e ma s te r: If o n e accompl i shesthe yi cl am

deit v t hat is na tu r:rl l y p re s e n t,,i s th e re a n y :rccompl i shn" renti
 * The Vajra Master and the Yidam Deity I I I

The master replied: The yidam deity manifestsas the unobstructed

a cti v it y of t he c om p a s s i o n a teme a n s o f a l l th e s ugatas.The refore, i n
the percepti<-rnof the sentient beings to be tamecl, they appear as
peacefuland wrathful, mandalas and buddha-fields, male and female,
chief figures with retinues and single figures. The palaceof the deity,
th e c hief f igur e, t he re ti n u e , a n d s o fo rth , i n th e abode of A kani shtha,
are therefore unlike other abodes of gods. The form kayas manif-est
from the state of nonarising dharmakaya for the benefit of beings
a n d a r e per c eiv edin a c c o rd a n c ew i th th e i r p a rti cul ar i ncl i nati ons.

Lady Tsogyal asked the master: In regard to making offerings of

tormas and so forth to the deity, if the deity acceptsthe offerings and
i s p l e as ed by t he p ra i s e s ,i t i s th e s a m e a s a substanti al l yexi stent
mu n dane god. I f no t, w h a t i s th e u s e o f p e rfo rm i ng those deedsf
The m as t er r epl i e d : T h e w i s d o m d e i ty i s n o t del i ghted by prai ses
o r p leas edby of f eri n g s . [n o rd e r to p u ri fy y o u r mi nd, you vi sual i ze
and invite the deity, make praises, offerings, and so forth. By so
doing, your devotion purifies your mind. Due to the unceasing
compassionatemeans of the sugatasyou will receivethe blessingsand
siddhis. This is like the following example: by making offerings to a
wish-fulfilling jewel, it will fulfill the needs and wishes of sentient
beings even though it has no intention to benefit them.

Tsogy al, T ibet an p ra c ti ti o n e rss e t a s i d e th e dei ty present i n them-

se l ve sand s eek t he b u d d h a i n A k a n i s h th a . Wi th out even an atom of
concentration,,their activities stray into shamanistic incantations. Not
knowing how to naturally purify their three poisons, they offer
tormas of flesh and blood. Without practicing for accomplishment of
the supreme siddhi, they desire magical powers',offspring, and wealth.
Mi sapply ing t he S e c re tM a n tra th e y d i v u l g e i ts secrets.B arteri ng the
o ra l i ns t r uc t ions lik e m e rc h a n d i s e ,th e y b u s y th emsel vesw i th magi c
and evil spells. Many of them will be reborn as people with wron€l
vi e ws , r udr as , y ak s h a s ,a n d ra k s h a s .So p e rfe c t the pow er of the vi ew ,
p ra ctic e wit h c onc e n tra ti o n , e n g a l 1 ei n th e four acti vi ti es as your
co n d uc t , and ac c o mp l i s h th e fru i ti o n , th e s u p reme si ddhi of maha-
mudra.
ll2 Daftini Tbachings*

T his ends t he o ra l i n s tru c ti o n so n th e Se cretMantra taught by the

M as t er P adm ak a ra to L a d y T s o g y a l , th e p ri ncessof K harchen, i n the
for m of ques t io n sa n c l a n s w e rs .

S e a l o f tre a s u re .
S e a l o f c o n c e a l m en t.
S e a l o f e n tru s tm en t.
VajrryanaMind Tiainxng
The LlnexcelledMind Ti"ainingof SecretMantra
Instructionson Practicinga Deity
with Attributes

Nnvo ( ; u R U I ) H F . \ / AI ) A K I N I t I U N ( ) .

Th e gr eat m as te r Pa d ma k a ra h a d g a i n e d accompl i shment i n

development and completion, and had obtained the empowerment of
n a tu r al awar enes sd i s p l a y . H e h a d re a c h e d th e si ddhi of abi di ng i n
th e b odily f or m of m a h a m u d ra . Wi th i n th e s paceof mani festati on,
he played with the whole of appearanceand existence.For the benefit
of the present king and the princes as well as for the beings of future
generations, he gave Lady Tsogyal,,the princess of Kharchen, these
re a l i n s t r uc t ions ,t he U n e x c e l l e dM i n d T i a i n i n g o f S ecretMantra.

L a d y T s ogy al s a i d : E m a h o , g re a t M a s te rl I request from you the

o ra l i ns t r uc t ions on th e p ra c ti c e o f th e d e i ty wi th attri butes. S i nce
o n e does not at t ain th e s i d d h i s w i th o u t re l y i n g on the yi dam dei ty,
h o w s hould we pr ac ti c ea y i c l a m d e i ty l
Th e m as t er s aid : T h e m e d i ta ti o n o n th e y i d am dei ty w i th attri -
b u te s is of t wo t y p e s : th e g ra d u a l m e d i ta ti o n by a person of l esser
mental capacity and the meditation on the nondual body by a person
o f g r e a t e rc a p a c i t y .

T u r , - P e n s o N ( ) F ' L n , s s n nN { h , N T A rC- n p A c r r y

Th e per s on of le s s e rme n ta l c a p a c i ty s h o u l d trai n i n the preci ous

mi n d of enlight enme n t, b o d h i c i tta . T o b e g i n wi th, you the practi -
114 Daftini Tbachings*

tioner , no m atte r w h e re y o u d w e l l , s h o u l d ri nse your hands, mouth,

face, and so forth with secret nectar or the water of the vaseand sit
down in the fully or half-crossedleg position on a comfortable seat.
Then you should direct your mind toward sentient beings of the
three realms of samsara who are enmeshed in suffering and the
causesof suffering. First form the bodhicitta of thinking: In order to
tak e t hem all o u t o f s a m s a ra ,I s h a l l p ra c ti ce the form of the yi dam
diety ! Next cultivate the compassion of feeling pity for all sentient
beings, the love of wanting them to be free from suffering, the joy of
want ing t hem t o me e t w i th h a p p i n e s sa, n d t he i mparti al i ty of w anti ng
them not to be apart from happiness.
Following this, utter the three syllables ()M AH HUN(] and then
a s s um e t he pri d e th a t y o u a re th e y i d a m dei ty and vi sual i ze the
p ar t ic ular s eeds y l l a b l eu p o n a l o tu s , a s u n , and a moon i n the yi dam' s
hear t c ent er .
Next imagine that through the rays of light issuing forth from the
seed syllable, all the buddhas and bodhisattvas abiding in the ten
dir ec t ions as w e l l a s a l l th e g u ru s , y i d a m s , a nd daki ni s are present i n
the sky before you. Make prostrations and offerings to them, confess
misdeeds, rejoice in their merit, take refuge in the Three Jewels,
request them to turn the wheel of Dharma, beseechthem not to pass
into nirvana, arouse the mind set on enlightenment, and dedicate the
roots of virtue. Request the masters and the others to depart and let
your v is ualiz a ti o n s u b s i d e o r d i s s o l v e i n to yoursel f, w hi chever i s
s uit able.T hes e s te p sa re a l l a s p e c tso f g a theri ng the accumul ati on of
m er it .
F ollowing t h i s , i n o rd e r to g a th e r th e a c cumul ati on of w i sdom, l et
your entire body become the nature of light by means of rays of light
s hining f r om th e s e e ds y l l a b l ei n y o u r h e a r t center.A l so radi ate l i ght
i n t he t en dir e c ti o n s th ro u g h w h i c h a l l w o rl dl y thi ngs as w el l as al l
beings become the nature of light. This light is then blessedby all
t he buddhas an d b o d h i s a ttv a so f th e te n d i r ecti ons.
As to absorbing the light back into yourself, the world becomes
light that is absorbed into the beings, they dissolveinto yourself, and
the light of your own body dissolveslike the vapor of breath on a
mir r or . T hat d i s s o l v e sg ra d u a l l y i n to th e l o tus seat,then i nto the sun
 * VajrayanaMind Ti'aining ll5

a n d m oon, and t he n d i s s o l v e si n to th e s e e ds y l l a bl e.The seedsyl l abl e

th e n gr adually dis so l v e si n to th e c re s c e n ta n d the bi ndu. T' he l i ght of
th e bindu is of t he n a tu re o f m i n d , th e s tz eo f one part of a hai r ti p
sp l i t one hundr ed w a y s .Im a g i n e th i s a g a i n a n c l agai n.
Wh en y our v is ua l i z a ti o ni s u n c l e a r,u tte r th e shunvatamantra and
so fo r t h, af t er which y o u l e t th e v i s u a l i z a ti o nv a ni sh.
The fruition of the two kayas results fiom perfecting these twcr
typ e s of ac c um ulat i o n .
Fro m wit hin t h e s ta te o f e mp ti n e s s , i ma g i ne that your mi nd-
e sse nc eis pr es ent a s th e s e e d s y l l a b l eo f th e y i d am cl ei ty or i magi ne
th a t t he s eeds y llab l ei s tra n s fo rme d i n to a s y mbol i c attri bute marked
wi th t he s eed s y lla b l e . F ro m th e tra n s fo rma ti on of thi s, creare rhe
co mp let e head, at t ri b u te s ,a n d s o fo rth o f y o u r p arti cul ar yi dam dei ty
a n cl then t he s eeds y l l a b l eu p o n a s u n o r mo o n di sc on the l otus i n i ts
h e a rt c ent er .
The rays of light shining forth therefrom invite all the sugaras,
g u ru s , y idam deit i e s , a n d d a k i n i s o f th e te n di recti ons i n the sky
before you. Present them then with the five kinds of offerings.
Su mm on t he wis do m d e i ti e sa n d re q u e s tth e m t o be seated.
Imagine that the sugatasconfer the empowerments upon you and
crown you with the lord of the family. Request them then to take
leave.
Following t his , vi s u a l i z e th e th re e s e e d s y l l a bl esupon sun di scs i n
th e thr ee c ent er sof y o u r c ro w n , th ro a t, a n d h e art. C onsecratethem
a s b eing body , s pee c h ,a n d mi n d . F o c u s y o u r m i nd one-poi ntedl yon
th e yidam deit y .
When you then f-eelweary of meditating, do the recitations.
1 . T he whis per i n g v a i ra re c i ta ti o n i s to re c i te so rhar onl y your
co l l a r c an hear it .
2 . T he m elodiou s v a j ra re c i ta ti o n i s to re c i te w i th a tune as at the
ti me of a gr eat ac c o m p l i s h me n tp ra c ti c e .
3 . T he s ec r etv aj ra re c i ta ti o n i s to re c i te m e n r al l y.
4 . T he wheellik e re c i ta ti o n i s to i m a g i n e th a t i t emerges through
yo u r m out h, ent er s th e n a v e l ,a n d d i s s o l v e sb a c k i nto the heart center.
5 . T he gar landli k e re c i ta ti o n i s to s p i n th e m a ntra garl and around
116 Daftini Tbachings*

the s eed s y llab l e i n th e h e a rt c e n te r a n d reci te one-poi ntecl l yw hi l e

foc us ing y our m i n d o n th e s v l l a b l e s .
6. The recitation focused on sound is to recite w hi l e focusi ng your
m ind only on th e s o u n d o f th e m a n tra .

P t t r t < ; r ' r o EIS) u t r rN c ; B I { L , , \ K S

l e ma s te r: W h a t s h oul d w e cl o i n the breaks

Lady T s ogya l :rs k e c th
bet ween m edit a ti n g o n th e y i d a m c l e i ty l
T he m as t er a d v i s e d : W h e n y o u c :l n n o t do reci tati ons,then of-fer
t or m as and m a k e p ra i s e sa fte r s o u n d i n g th e bel l . H avi ng requestecl
t he wis dom de i ty to ta k e l e a v e ,re m :ri n :rsy o ursel f w i th your orcl i n;.rry
c o n c e p t u a tl h i n k i n g .
W hen y ou, th e p ra c ti ti o n e r, th e n w i s h to make offeri ngs for
ac c om plis hm e n t,p l a c e a p a i n ti n g , s ta [u e ,o r scri pture i n front of you
and make a manclala r,r,ithscented water strewn with flclwers.In one
instant, assume the pricle of being the yiclam deity and sencl {torth
r ay s of light f r o m th e s e e c sl y l l a b l ei n v o u r h eart center. Invi te al l the
dhar m ak ay a an d fo rm k a y a s d w e l l i n g i n th e ten di recti ons.R equest
the dhar m ak ay a to re m a i n i n th e s h ri n e o b j ect and scri pture.R equest
the f or m k ay asto re m a i n i n th e p a i n ti n g a nd statue.
I m agine t ha t u n fa th o ma b l e a s s e mb l i e so f the buddhas and bodhi -
sat t v as m
, as t er s ,y i d a ms , a n d d a k i n i s w h o dw el l i n the ten di recti ons
ar e r em aining b e fo re y o u . Pre s e n ti n g th e m w i th any offeri ngs you
have,perform the sevenpurities in front of them.
A t t his poin t y o u c a n o ffe r to rma s to the yi cl am dei ty. % the
Dhar m a pr ot e c to rsg i v e w a te r to rm a s , m a ke tsa-ts:i ,cl ay i mages, or
other suchpractices.
T hen if y ou w i s h to re a d th e w o rd s o f a l l the sugatas,i magi ne that
i n an ins t ant yo u r to n g u e b e c o m e se m p ti n ess,from w hi ch appearsa
H UNc and f iom th a t a o n e -p ro n g e d v a j ra . Imagi ne that the reacl i ng
i s s uesf or t h f r o m y o u r s e e d s y l l a b l e th ro ugh the tube of the vai ra.
Innum er able r e p l i c a s o f y o u r b o d y fi l l th e bi l l i onfol d uni verse,each
one hav ing a v a j ra i n i ts mo u th . Im a g i n e that the readi ng i s heard by
all s ent ient be i n g s a n d th a t th e y a re l i b e r ated from samsara.That
was the ritual for reciting the sutras.
 * VajrayanaMind Ti"aining ll7

All these stepsare Dharma practicesto perform during the breaks

o r when doing y our d a i l y a c ti v i ti e s .

Sr,,Rt-tN(;t-Hi. Dt\/h,t-()t,Mt.NT SrA(;ts

Lady Tsogyal asked the master: How should we seal the develop-
ment stage with the completion stagel
Th e m as t er adv is e d : T h e p ra c ti ti o n e r w h o wi shes to practi ce the
co mplet ion s t ages h o u d , h a v i n g v i s u a l i z e dh i ms e l f i n the form of the
deity, request the wisdom deity to take leave. Melting the samaya
b e i n g int o light , it b e c o m e sth e s e e d s y l l a b l eo f t he dei ty or a H U N (;.
Th e H ux ( i gr adua l l y d i s s o l v e sa n d b e c o m e sthe bi ndu. The bi ndu
grows smaller and smaller and then becomes clear emptiness. From
w i th i n t his s t at e,r e m a i n i n th e " th a tn e s so f a l l phenomena," empty,
nonconceptual self-cognizancebeyond the extremes of existenceand
n o n e x is t enc e.A lt er n a te l y , re m i n d y o u rs e l f a g a i n and agai n i n accord-
ance with the oral instructions on the completion stage you have
receivedfrom your master.
If y ou, t he pr acti ti o n e r, d o l i k e th a t, p ra c ti ci ng three or four
se ssionsdaily , y ou w i l l , w i th i n th i s l i fe o r w i th o ut bei ng i nterrupted
b y o ther r ebir t hs , r e s t i n th e g re a t y o g a d u ri n g t he i ntermedi ate state
a n d a t t ain t he m ah a m u d ra fo rm o f th e y i d a m dei ty. E ven i f the
power of your development stage is not fully perfected, lou will in
th e nex t r ebir t h ab i d e i n th e g re a t y o g a s ta te and w i thout a doubt
a tta i n t he v idy adha ra l e v e lo f m a h a m u d ra .
All these stepswere advices in progressivestagesof meditation for
p e o p l e wit h s im ple m e n ta l c a p a c i ti e s .

T H e P E n s o N( ) F ' r - r r tH
r t ( i H L , s rM
- T . N T A LC A p A c r r y

Lady Tsogyal asked the master: How should a person with the
h i g h es t m ent al c apa c i ryp ra c ti c e l
Th e m as t er r epli e d : W h e n a p e rs o n o f th e h i g hest mental capaci ty
meditates on a deity, he does not visualize rt step by step. Simply by
u tte ring t he es s enc ema n tra , a s e n te n c e o, r s i m p l y by w anti ng to and
th i n ki ng of t he dei ty , h e v i s u a l i z e si t v i v i d l y , i nstantaneousl y,and
ll8 Dafrini Tbachings*

self-existing, like a bubble emerging from water. This is itself the

invitation of the deity from clharmadhatu.
To visualize yourself as the deity is space, and that the deity is
vi s ible while de v o i d o f s e l f-n a tu re i s w i s d o m. Thus i t i s i ndi vi si bl e
spaceand wisdom.
The relative is to appear unceasingly as the deity,, while the
u lt im at e is t o r e a l i z e th a t th e e s s e n c eo f t he dei ty, devoi d of sel f-
nat ur e, is em pt y . T h u s i t i s th e i n d i v i s i b l e rel ati veand ul ti mate.
T he deit y m a n i fe s ti n g a s m a l e i s me a ns, w hen mani festi ng as
fe m ale it is k now l e d g e . T h u s i t i s i n d i v i s i b l e means and know l edge.
T he deit y m a n i fe s ti n g i n th e fo rm o f th e dei ty i s bl i ss, i ts l ack of
self - nat ur eis em p ti n e s s .T h u s i t i s i n d i v i s i b le bl i ss and empti ness.
The deity manifesting in the form of the deity is awareness,its
a ppear anc edevo i d o f s e l f-n a tu re i s e mp ti n e ss.Thus i t i s i ndi vi si bl e
awarenessand emptiness.
T he deit y m a n i fe s ti n g i n th e fo rm o f th e dei ty i s l umi nosi ty, i ts
l a c k of s elf - natu rei s e mp ti n e s s .T h u s i t i s i ndi vi si bl e l umi nosi ty and
e m pt ines s .
Visualizing yourself in that way as the deity, the body aspect is
visible yet devoid of self-nature and is therefbre beyond age and
decline. The speechaspect is unceasing and thus the essencemantra
. h e mi n d a s p e c ttra n s cendsbi rth and death and
i s bey ond c es s a ti o nT
i s t hus t he c onti n u i ty o f d h a rma ta .
Not being apart from the deity during the four aspectsof daily
ac t iv it ies - walk i n g ' mo v i n g a b o u t, l y i n g d o w n, or si tti ng-that i s the
p at h of t he pers o n o f th e h i g h e s t m e n ta l capaci ty. It i s extremel y
difficult and is the domain of someone who possessesthe residual
karma of former training.

T H E S r , l < ; F , (s) F V r s u A I - r z r N ( ;

Lady Tsogyal asked the master: Pleasegive advice on how to keep

the deit y in m in d w h e n me d i ta ti n g o n th e y i dam dei ty.
T he m as t er r e p l i e d : F i rs t, th e o ra l i n s tru cti onson vi sual i zi ng the
deit y : W he t her y o u me d i ta te o n th e d e i ty i n front of you or w he ther
you meditate on yourself as the deity, after having received the
 * VajrayanaMind Ti'aining l l9

ma ster ' s or al ins t r u c ti o n s ,,th e m a s te r s h o u l d h ave gi ven you, the

d i sci ple,his bles s ing sa n d p ro te c te dy o u a g a i n s tobstructi ng forces.
Next, sit on a comfortable seat and be physically at ease. Thke :r
w e l l -m ade paint ing o f th e y i d a m d e i ty a n d p l a ce i t i n front of you.
Si t fo r a s hor t t im e w i th o u t th i n k i n g o f a n y th i ng w hatsoeverancl
then look at the image from heaclto foot. Look again gradually at all
the details from the feet to the head. Look at the image as a whole.
So met im es r es t wit h o u t th i n k i n g a b o u t th e i ma ge ancl refresh your-
self. Then in this way, look again and again for a whole day.
Th a t ev ening t ake a fu l l n i g h t' s s l e e p .W h e n you w ake up l ook
again as before. In the evening do not meditate on the deity but just
re st yo ur m ind in t h e s ta teo f n o n th o u g h t.
Fo l lowing t his , t h e d e i ty w i l l a p p e a r v i v i d l y i n your mi nd even
w i th o u t m edit at ing. If i t d o e s n o t, l o o k a t i ts i mage, cl oseyour eyes,
and visualize the image in front of yourself. Sit for as long as the
vi su a liz at ionnat ur al l y re ma i n s .W h e n i t b e c o mesbl urry and uncl ear,
l o o k again at t he im a g e a n d th e n re p e a t th e v i s ual i zati on,l etti ng i t
b e vi v idly pr es ent .C u t c o n c e p tu a lth i n k i n g a n d si t.
When meditating like this you will have five kinds of experiences:
th e e xper ienc eof m o v e me n t, th e e x p e ri e n c eo f attai nment, the expe-
rience of habituation, the experience of stability and the experience
of perfection.
1 . W hen y our m i n d d o e s n o t re m a i n s e ttl e d at thi s ti me and you
h a ve n um er ous t hou g h ts , i d e a s ,a n d re c o l l e c ti o ns,that i s the experi -
ence of movement. Through that you approach taking control of the
mind. This experienceis like a waterfall cascadingover a steep cliff.
2 . Then when y o u c a n v i s u a l i z e th e d e i ty for a short ti me w i th
b o th the s hapeand c o l o r o f th e d e i ty re ma i n i n g vi vi d and cl ear at the
sa me t im e, t hat is th e e x p e ri e n c eo f a tta i n m e n t. Thi s experi encei s
l i ke a s m all pond.
3 . Following t his , w h e n th e d e i ty i s c l e a r w hether you medi tate
upon it from a long or a short distance, and when it remains for a
si xth o f y our s es s io nw i th o u t a n y o c c u rre n c eo f gross thoughts, that
is the experienceof habituation that is like the llow of a river.
4. Next, no thoughts move and you are able to maintain the session
120 Daftini Tbachings*

while c lear ly v i s u a l i z i n g th e d e i ty . T h a t i s the experi enceof stabi l i ty

t hat is lik e M o u n t Su me ru .
5. Following this, when you can remain for a full day or more
wit hout los ing th e v i v i d p re s e n c eo f th e dei ty' s arms and l egs even
down t o t he h a i rs o n i ts b o d y a n d w i th o u t gi vi ng ri se to conceptual
t hink ing, t hat i s th e e x p e ri e n c eo f p e rfe c ti o n.
P r ac t it ione r,a p p l y th i s to y o u r o w n e x p e ri ence!
I f y ou s it t o o l o n g w i th a n u n c l e a r v i s u al i zati onof the dei ty, your
phy s ic al c ons ti tu ti o n w i l l b e u p s e t. Yo u w i l l become w eary and
c ons equent lyu n a b l e to p ro g re s si n y o u r c oncentrati on.Y ou w i l l have
ev en m or e t h o u g h ts , s o fi rs t re fre s h y o u rsel f and then conti nue
m edit at ing.
Unt il y ou atta i n a c l e a r v i s u a l i z a ti o n ,d o not mecl i tateat ni ght. In
gener al it is im p o rta n t ro v i s u a l i z e rn s h o rt sessi ons.Mecl i tatew hi l e
t her e is s unlig h t, w h e n th e s k y i s c l e a r, o r w i th a butter l amp. l )o
not meditate when you just have woken up or when you feel sluggish
or hazy.
A t night , ,ge t a fu l l n i g h t' s s l e e pa n c l me di tate the next day i n ei ght
s hor t s es s ions.
W hen m edi ta ti n g , i f y o u l e a v eth e s e s si onabruptl y you w i l l l ose
c onc ent r at ion ,s o d o i t g e n tl y .
W hen y our v i s u a l i z a ti o nb e c o me sv i v i d t he moment you medi tate,
y ou c an als o p ra c ti c ea t n i g h tti m e , c l u ri n g dusk and earl y daw n.
I n gener al d o n o t w e a ry y o u rs e l f.F o c u s your mi nd on the vi sual i -
zation, grow accustomed to it with stability,,and visualize the com-
plet e f or m of th e d e i ty .

P H o t , o N ( ; r N (T; H r , V r s u A r , t z A T r ( ) N

Lady T s og y a l a s k e d th e m a s te r: F o r w hat durati on shoul d w e

r e m a i n v i s u a l i z i n gt h e d e i t y i
T he m as t e r re p l i e d : Afte r y o u h a v e a t tai ned some cl ari ty and a
s light degr eeo f s ta b i l i tya s e x p l a i n e da b o v e,the durati on of remai ni ng
c an be pr olong e d . U s u a l l y th e re c i ta ti o n d e termi nesthe l ength of the
s es s ions I. J ut s i n c e th e ti me fo r re c i ta ti o n has not yet arri ved, the
dur at ion of y o u r s e s s i o n ss h o u l d b e a c cordi ng to your abi l i ty to
r em ain v is uali z i n g .
 * VajrayanaMind Ti"aining l2l

Fo r t he inner m ea s u reo f s e s s i o n sth

, e i n te rv a l sof breathi ng are the
most important. However, for the outer measure, time and number
o f s e s s i < l ni s m o s t i m p o r t a n t .
The measures for sessionscan be determined by keeping four
sessionseach day and night, for as long as possible.The purpose of
me a sur ed s es s ionsis to n o t u p s e t y o u r p h y s i c a l c onsti tuti on, [o keep
a b a l anc edpr ac t ic e,to e n h a n c ey o u r c o n c e n tra t i on,and to be abl e t< r
vi su aliz ef or a long t i m e .
As for counting, clo not count verbally but use a mental rosary.
Fo l l o w ing t his , gr ad u a l l y i n c re a s e th e n u m b e r ; take rest for one
p e ri o d and m edit at e o n e p e ri o d .
Fo r t he s hadow me a s u re , d i v i d e th e d ry i nto si xteen or ei ght
se ssi ons: r nd m edit ate fo r e v e rys e c o n dp a rt o f th e l i nes of the shadow .
I{e st for eac h par t i n b e tw e e n . In s h o rt, m e d i tate i n ei ght short
se ssi onsand alt er na teb y re s ti n g i n e i g h t.
When y ou hav ebe c o mes ta b l ei n th i s , me d i ta te i n tw o short sessi ons
a n d gr adually pr olo n g th e m. T h e n y o u w i l l b e abl e to remai n for a
clay,a day and a night, half a month, a full month, and so forth.
In shor t , no m at t e r h o w s ta b l ey o u r s e s s i o ni s , the mai n poi nt i s to
n o t w ear y y our s elf. S o k e e p p ro p o rti o n a l s e ssi ons,and natural l y
p ro l o ng t he c lur at io n o [ u n m o v i n g c l a ri ty fre e from thought acti vi ty.
Th e s e wer e t he ora l i n s tru c ti o n so n p ro l o n g i n g the vi sual i zati onof
th e d e it v .

C o t i . n t - c rNt r ; F A u I - T S

L a dy T s ogy al as k e d th e m a s te r: W h e n m e d i tati ng on the dei ty

h o w s hould we c or r e c t th e fa u l ts o f tra n s fi g u ra ti oni
Th e m as t er s aid: In o rd e r to c o rre c t th e fä u l ts of transfi gurati ons
there are two aspects:identifying the faults and correcting the faults.
Il e gar ding ident if y i n g th e fa u l ts , th e re a re tw o ki nds: general and
p a rti c ular .
Th e gener al f aults a re fo rg e tti n g th e v i s u a l i z a ti on,l azi ness,appre-
h e n si on,dullnes s ,ag i ta ri o n .to o mu c h e ffo rt, a n d l ack of effort.
l . For get t ing t he v i s u a l i z a ti o ni s d i s tra c ti o n fr om the medi tati on.
2 . L az ines sis ind o l e n tl y th i n k i n g , " l w i l l d o i t l ater."
122 Daftini Tbachings*

3. A ppr ehen s i o n i s fe a ri n g th a t y o u w i l l fai l to accompl i shand be

s idet r ac k ed.
4. Dullnes s i s fe e l i n g d u l l b e c a u s eo f c ircumstances,i nci dental l y
or nat ur ally .
5. Agitation is feeling naturally agitated, becauseof either circum-
st anc esor a del i b e ra tea c ti v i ty .
6. Too much effort is being discontent while the visualization of
the deit y is c le a r a n d g i v i n g ri s e to fu rth e r thi nki ng by vi sual i zi ng i t
a gain.
7. Lack of effort is remaining indifferent while the visualization
of t he deit y is u n c l e a r.
When meditating on the deity there are the following twelve
particular faults: hazinessand cloudiness,up and down reversed,the
proportions of the body changing, the attire changing, the shape
changing, the number changing, the posture changing, the body
c olor s c hangin g , a p p e a ri n g a s j u s t c o l o r, appeari ng as i ust shape,
sitting sideways,and gradually vanishing.
Now to explain the methods for correcting these faults. For the
sevengeneral faults you should adhere to the eight applications that
remove them.
Apply mindfulness when forgetting the visualization. Apply faith,
determination, and diligence as the antidote to laziness.Apply right
thought as the remedy against apprehension. As the antidote for
dullness, develop enthusiasm, take a bath, and walk about. When
a git at ed,dev el o ps a d n e s sfo r s a m s a ra ,ti e y our mi nd w i th the rope of
mindfulness, and bind it to the tree of the visualization. In short, fbr
dullness and agitation use the watchman of alertness.Apply equanim-
ity when you desire to use too much effort. Visualize diligently when
you lack effort.
As for correcting the particular faults of the deity, look at the
image in detail when hazy, murky, or cloudy, and practice having
meditated on nonconceptual emptiness. Alternate among non-
thought, looking at the deity, and meditating.
When the proportion of the body or the attire, posture' or shape
change, imagine that the body is of material substanceand extremely
huge and steady. Imagine that pigeons fly in and out of the nostrils,
 * VajrayanaMind Ti'aining 123

a n d th a t bir ds , s heep ,a n d d e e r fro l i c o n th e a rms ancl l egs. Imagi ne

th a t i t r em ains of s ol i d ma tte r l i k e a s ta tu e .
If the number changes, confine the visualization to one or t\,vo
d e i ti e s .W hen it appe a rsa s j u s t c o l o r, v i s u a l i z ei ts shape.If i t changes
co l o r to r ed or y el l o w a c c o rd i n g to th e h e a t of your physi cal
co n sti t ut ionsof blood o r b i l e a n d s o fo rth , ta k e rest. If i t gradual l y
vanishes,focus your mincl clearly on the face and arms. For the fäult
o f i n co m plet enes sm, e d i ta te v i v i d l y o n th e b o d y i n i ts enti rety w i th
a l l th e or nam ent s and a ttri b u te s .
In s hor t , pr ac t ic e w i th o u t b e c o m i n g w e a ry fi o m anv of the fäul ts
th a t ma y ar is e. F ollo w i n g th i s , me d i ta te u p o n n o nconceptualempti -
n e ss.Then pr ac t ic ew h i l e l o o k i n g a t a n d fb c u s i n g on the form of the
d e i ty.
Th e se wer e t he o ra l i n s tru c ti o n s o n c o rre c ti ng the faul ts w hen
me d i tat ing on t he dei ty .

TnnrNrN() wrt-H -l'se I)L,rt-y

L a d y T s ogy al as k e d th e m a s te r: W h e n tra i n ing w i th the dei ty,

h o w sh ould we t r ainl
Th e m as t er adv ise d : T h e o ra l i n s tru c ti o n o n trai ni ng w i th the
d e i ty i s t o v is ualiz et h e d e i ty th ro u g h m e d i ta ti n g o n nonthought unti l
you are free from these faults. Meditate while alternating the cleity
a n d n ont hought . W h e n y o u c a n v i s u a l i z e th e d e i ty w i thout faul ts,
depart from nonthought and meditate exclusivelyon the deity.
N o w f or t r aining w i th th e d e i ty . W h e n y o u c a n vi sual i ze the dei ty
wi th o u t f ault s , v is ual i z e i t a s s ta n d i n g u p ri g h t o r si tti ng or l yi ng on
its back or face down, on a plain or a mountain peak, close by or far
ärway,in the center of a rock or at the bottom of water. Tiain in
vi su a l iz ing t he deit y i n a n y o f th e s e w a y s w h e never you w i sh to
p ra cti c e.

M t x < ; r - r N (w
; r - r ' nl H l , D g l l y

L a d y T s ogy al as k e d th e ma s te r: W h e n mi n g l i ng w i th the dei ty,,

how should we minglel
Th e m as t er adv is e d :O n c e y o u h a v etra i n e d i n t he dei ty and grow n
124 Daftini Tbachings*

ac c us t om edt o i t, d i s s o l v ei t i n to v o u rs e l f. V i sual i ze i t w hether you

ar e a s ingle d e i ty o r a ma n d a l a w i th a b u ddha-fi el d. Then i n order
t o c onnec t t he d e i ty to th e u l ti ma te , th e d ei ty i s vi sual i zed l :y your
. u r mi n d and the ei ght col l ecti ons
own t hought s a n d th e n s ta b i l i z e c lYo
s w h a t ma n i fes t a s b o d i l y form ancl the w i sdom of
of c ons c i< ) usn eas re
t he c leit y . Ulti m a te l y , i t i s th e a w a re n e s sof enl i ghtened mi nd, the
gr eat s elf - ex i s ti n gw i s d o m, th e e s s e n c eo f frui ti on. The dei ty does not
appear from elsewhere. No matter how it appears, it is devoid of a
s elf - nat ur ean d i s th e re fb rea n o n d u a l fo rm. To appear i n the form of
t he c leit y is be y o n d a tta c h me n t s i n c e i ts v a j ra-l i ke body, speech,:rnd
mincl :rre manifest while devoiclof self-n:rture.
A lt hough y o u r mi n d m a n i f-e s ts:rs th e d ei ty, i t has no sel f-nature.
S inc e it c anno t b e e x a mi n e c lo r c l e mo n s tra tedas bei ng such and such,
it is c lhar m aka y a .
Y ou t he pr a c ti ti o n e r,w h o h a v eth u s tra i ned i n thi s meani ng, shoul d
obs er v eand a b i d e b y th e s i x s a ma y a so f th e practi ce.Y ou shoul d not
br eak of f y ou r c l e v o ti o nfo r th e ma s te r who has gi ven you the oral
ins t r uc t ions .A p p l y w h a t i s c o n d u c i v eto samadhi and avoi d w hat i s
not c onc luc iv e .f)o n o t l e t y o u r c o n c e n tra ti ondi ssi pateduri ng dai l y
ac t iv it ies .Car ry o n to p e rfe c ti o nw i th o u t a bandoni ng the yi dam, keep
t he par t ic ular d e i ty y o u p ra c ti c e s e c re ta n d do not medi tate w i th the
f iam e of m inc l th a t re j e c tso n e d e i ty i n o r der to acceptanother. A ny
deit y y ou pr ac ti c e i s th e s a m e a s m e c l i ta ti ngon al l the buddhas. The
buddhas ar e n o th i n g to b e me d i ta te d u p on besi des real i zi ng your
own m inc l. E v e n th e v i s u a l i z a ti o n o f th e yi dam dei ty i s a mental
m anif bs t at ion . A p a rt fi o m th a t th e re i s nothi ng to accompl i sh or
m ec lit at eupo n . T h e b u d d h a s a n d b o d h i sattvasare embodi ed w i thi n
y our y ic lam d e i ty . A l th o u g h y o u ma y m edi tate on many yi dam
c leit ies t, hey a re s ti l l ma n i f-e s ta ti o nosf y o u r mi ncl . If you medi tate on
jus t one, t hat a l s o i s a m a n i fe s ta ti o no f y o ur mi nd.
T hes e wer e th e o ra l i n s tru c ti o n s o n m ingl i ng w i th the dei ty and
c onnec t ingit to th e u l ti m a te .

H o w t - o A r : r ; c ) N ' r r ) t - rl u
sur, I)r,t't-v

Lady T s og y a l a s k e d th e n i rma n a k a y a master: H ow cl oesone take

a c leit y as t he p a th a n c l a c c o mp l i s hi tl
 * VajrayanaMind Ti'aining 125

Th e m as t er r eplie d : T o a c c o m p l i s ha d e i ty , fi rst vi sual i ze the dei ty

b e i n g in f r ont of y ou . T h e n s ta b i l i z e th e v i s u a l i zati on of yoursel f as
th e d eit y . Up t o t his p o i n t, a v o i d d o i n g th e re c i tati ons.
Now, when about to practice the cleity, arrange a mandala for
a cco m plis hm ent and s e t o u t o ff-e ri n g s .Pl a c e th e shri ne obj ects i n
front of you and, having refreshedyourself, sit down on :l comfortable
se a t.
In vit e y our m as te r a n d th e a s s e mb l y o f y idam dei ti es, make
p ro strat ions ,of f er ing s , a n c l p ra i s e s ,,
a n d p e rfo rm the ei ght branches.
Th e cleit iest hen m el t i n to l i g h t a n d d i s s o l v ei n to yoursel f, by w hi ch
me th o c ly ou v is ualizey o u rs e l f a s th e y i d a m d e i ty . D raw the boundary
lines for retreat and sanctify the off-erings.
By m eans of t he t h re e s a ma d h i sa n d s o fb rth , v isual i zethe mandal a
together with the deities. Perform the consecration and empower-
me n t. lnv it e and a b s o rb th e w i s d o m d e i ty a nd make homage,
o ffe ri n gs ,and pr ais e s .
Again, visualize the wisdom deity in flront of you, separarefrom
yourself, and do the recitation. When you have finished reciting,,
ma ke p r ais es .
Absorb the deity separatefrom yourself back into yourself and go
to sl e e pwhile r et ain i n g th e p ri d e th a t y o u a re th e dei ty.
Vi sualiz e t he deit y i n s ta n tl y th e n e x t m o rn i n g a nd make reci tati ons
following your sadhana text as above.
Sanctify your food and drink and offer it as a feast.
In t his way wheth e r y o u tra i n w i th th e y i d am dei ty to be an
a sse m blyof m andala d e i ti e so r a s i n g l e fb rm , y o u w i l l sti l l accompl i sh
it.
Th i s was t he or al i n s tru c ti o n fo r a c c o m p l i s h i n gthe dei ty.

T u e S r c ; N S( ) t - A
, r;c;<tMpl-rsHMENt-

L a d y T s ogy al as k e d th e ma s te r: Wh e n a c c o mpl i shi nga dei ty, w hat

si g n s a nd indic at ionso f a c c o mp l i s h m e n tw i l l a p pearl
Th e m as t er adv is e d : T h e re a re fo u r k i n d s o f si gns: marks,,dream
o me n s , indic
, at ions ,a n d a c tu a l s i g n s .
The four types of marks are like smoke, mirage, fireflies, ancl a
126 Daftini Tbachings*

cloudless sky. These are explained as being examples for progressive

stagesof experience.
The five types of dream omens are as follows: seeing buddhas and
bodhisattvasas different from oneself,seeing the buddhas and oneself
as equal, seeing oneself in the form of the deity without front and
back, seeing that all the buddhas and bodhisattvaspay homage and
make offerings to oneself,and dreaming that all the buddhas impart
and explain profound teachings.
Moreover, to dream repeatedly that one is naked is a sign of having
purified habitual tendencies.To dream of ascending a staircaseinto
the sky is a sign of having entered the path. To dream of riding on
lions and elephantsis a sign of having achievedthe bhumis. Dreaming
of a smiling apparition and so forth is a sign of receiving a prophecy.
Even if you do have such excellent dreams, do not be exhilarated.
T her e ar e o u te r,,i n n e r, a n d s e c re ti n d i cati onsof practi ce.
1. T he oute r i n d i c a ti o n s d u ri n g me d i tati on are: to see materi al
objec t ss uc h a s s u b tl e p a rti c l e s ,s e e d s y l l a bl es,mi nd attri butes,subtl e
bodily forms, and so forth, or to see gross perception spheresof five
colors such as of fire and water and so forth.
2. T he inn e r i n d i c a ti o n s a re th a t w h e n medi tati ng on the dei ty
you do not notice the outward and inward movement of your breath,
that your body is buoyant like cotton wool, and that you are free
from old age and decay.
3. T he s ecre ti n d i c a ti o n sa re th a t w h e n you practi ce the dei ty as a
mere illusory apparition, wisdom is naturally present. You feel equal
compassion for everyone and your field of experience dawns as
wis dom .
Actual signs are the outer and the inner signs. The outer signs are
that lights appear, the image of the deity smiles, a great sound or a
sweet fragrance appears,a butter lamp lights by itself, your skull cup
lev it at es ,or t h a t y o u a re w i th o u t a n y p h ysi caldi scomfort. The i nner
signs are that your compassion grows greater than before, your
attachment diminishes, you are free from preiudice, lou have pure
samaya and love for your master and l)harma friends, you have no
fear of samsaraand are not intimidated by Mara.
 * VajrayanaMind Ti'aining 127

When many such signs occur, do not become exhilarated but be

d i l i g e nt .
These are the way i n w h i c h th e i n d i c a ti o n sa n d si gns of practi ci ng
the deity appear.

Tlrr Iltsur-t-s ()F PnR<;t-rc;s

L a dy T s ogy al as k e c lth e m a s te r: W h i c h q u a l iti es w i l l resul t from

p ra ctic ing a deit y l
Th e m as t er s aid: T h e q u a l i ti e s re s u l ti n g fro m dei ty pracri ce are
th a t you pur if y y our o b s c u ra ti o n sa n d g a th e r th e accumul ati ons.
Si nc e y our c onc e p tu a l i z a ti o ni s b ro u g h t ro a n end by medi tati ng
o n a d eit y , y ou will p u ri fy th e o b s c u ra ti o n so f karma, di sturbi ng
emotions, and placesof rebirth.
As for the gathering of the accumulations, there are five types of
re su l ts :t he pat h r es u l ts ,w h i c h a re th e fo u r v i d y adhara l evel s,and the
u l ti mat e r es ult .
The vidyadhara levelshave two aspects:qualities and essence.The
qualities are the six superknowledges and the four magical powers.
The essenceis the four vidyadhara levels,which are the vidyadhara
level of maturation, the vidyadhara level of life masrery, the vidya-
dhara level of mahamudra, and the vidyadhara level of sponraneous
presence.
Th e ult im at e r es u l t i s th a t w h e n y o u r m e d i tati on of the dei ty
becomespliable, even if you have few qualities and little intelligence,
yo u w ill wit hout a d o u b t a tta i n th e s ta teo f p e rfe ct buddhahood.

Tuu Frvp Pnr-us

Lady Tsogyal asked the master: It is taught in the sysrem of

prajnaparamita that one must proceed through the paths. How should
we combine the five paths with practicing the mandala of the deity to
p e rfe c t ionl
Th e m as t er r eplie d : T h e p a th o f p ra c ti c i n g the mandal a of the
deity as four aspects:the path of joining, the path of seeing,the path
of cultivation, and the path of consummarion.
These gradual paths can be connected to the four aspects of
128 Daftini Teachings*

appr oac hanc l :-i c c o n -rp l i s h n

met i n th a t a p p roach i s the path of i oi ni ng,
f ull appr oac h i s th e p a th o f s e e i n g ,a c c o mpl i shment i s the path of
c ult iv at ion,an c l g re a t a c c o m p l i s h me n ti s th e path of consummati on.

I'HL, I)A]'H OF' JOININ(;

T he pat h o f j o i n i n g h a s fo u r a s p e c ts Practi
. ci ng the suchnessancl
t he m agic al sa rn a c l h i si s h e a t. P ra c ti c i n g th e subtl e concentrati onand
t he s ingle f or m i s s u mmi t. Pra c ti c i n g th e ful l mani festati onancl the
. ra c ti c i n g the ussembl yon the uni nter-
elabor at ef or m i s a c c e p ta n c eP
r upt ec l pat h is s u p re m e mu n c l a n ea ttri b u te .
l. T hr ough th e s a ma c l h io f s u c h n e s scl eci cl ethat al l phenomena
ar e y our own rn i n c l a n c l p ra c ti c e n o n th ought i n the unfabri cated
nat ur e of m in c l . Pra c ti c eu n ti l y o u re a l i z e i t.
T he m agica l s a ma d h i i s rh e s e l f-c l i s p l ayof nonari si ng space.That
is t o pr ac t ic e th e c o g n i z a n t a n d v e t n o n conceptuali nseparabi l i tyof
m anif es t at ion a n c l e m p ti n e s s . It i s l i k e space permeatecll ry l i ght,
being c ogniz a n t w h i l e ma n i fe s ti n g a n c l n onconceptualw hi l e bei ng
c ogniz ant .
W hen y ou h a v e re a l i z e d th i s a fte r a tta i ni ng pl i ancy, you w i l l cross
t he boundar y b e tw e en th e a ffi n i ti e s o f th e greater ancl l esservehi cl es,
af t er whic h t h e e l e v e ns i g n so f a tta i n i n g th e heat w i l l appear:
' I ns ec ts< l o n o t l i v e o n y o u r b o d y .
" Y our o u te r a n d i n n e r d e fi l e me n tsare puri fi ecl .
o Y ou ar e fi e e fro m th e i l l n e s s e so f the four composi ti ons.
o Y ou atta i n p h y s i c a lp a ti e n c e .
o Y r u ove rc o m ey o u r o w n c o n c e p tu althi nki ng.
o Free fiom material foocl, your r:rcli:rnceancl majestic
br illian c e a re b e y o n c lw a n i n g .
" Y ou do n o t g i v e ri s e to o rd i n a ry d esi re.
' You are fiee fiom the fir'e disturbing emotions.
" Y our h a b i tu a l te n d e n c i e so f fe e l i ng i ncl i ned tow ard the
v iew a n c l c o n c l u c to f th e l e s s e rv e h i cl esare exhausted.
" You are free from the eight worldly concerns.
o Vru attain the accept:.rnce of the profound f)harma.

T hes e wer e th e e l e v e ns i g n s o f b e i n g b e yond fal l i ng back.

2. T c t pr ac ti c e th e s i n g l e fb rm a n d th e subtl e concentrati onat the
 * VajrayanaMind Ti'aining 129

su mm it s t age is t o me d i ta te o n th e s u b tl e s a madhi and the si ngl e

fb rm unt il it bec om e sma n i fe s t i n th e th re e fi e l d s of obj ects.
The s igns of t he c o n c e n tra ti o no f th e s u mmi t are that your fi ve
i n n e r dis t ur bing em o ti o n s c l o n o t a ri s e to w a rd o uter obj ectsancl that
yo u c annot be har m e d b y th e fi v e o u te r e l e me n ts.Those are the si gns
th a t y our m ind has mi n g l e d w i th a p p e a ra n c e .
3. Practicing the yoga of the elaborate form at the acceptancestage
i s to t r ain y our s el f i n th e p e a c e fu l a n d w ra th ful dei ti es as three
families, five families, or a given number of groups of families.
You have reachecl perfection in this when, having grown accus-
to me c l t o it , y ou c a n s e n d fo rth l i g h t w i th a n i n stantaneoussamadhi
a n d y our nat ur al a w a re n e s sc a n v i s u a l i z e a mandal a of even one
th o u s and budc lhas .
The signs that you have attained the stage of acceptanceand have
b e com e pliant in di s c l o s i n ga p p e a ra n c e sa re th a t you can transform
sa n d int o gold, m a k e w a te r a p p e a r i n a d ry pl ace, make a sprout
grow forth from charcoal, and can control all perceivable things as
yo u w is h. T hes e ar e th e s i g n so f h a v i n g a tta i n e d mastery over mi nd.
4 . A c c om plis hin g th e a s s e mb l yo n th e u n i n terrupted path at the
sta g eof s upr em e m u n d a n e a ttri b u te i s to p ra c ti cethe meani ng of the
great bliss of dharmata. When you havebecome extremely stable,you
are endowecl with the five articles and so forth, and you commence
th e sadhanaat an a u s p i c i o u sti me .
If y our power o f c o n c e n tra ti o n i n th i s i s s t rong, you attai n the
viclyadhara level of life mastery and thus you will,, within six, rwelve,
o r six t een m ont hs , re a c h th e a tta i n m e n t o f the sacred fami l y of
mastery. Your life force will equal the sun and the moon and you can
e xte n d y our lif e s pa n o n e h u n d re d y e a rsa t a ti me.
If y our power of c o n c e n tra ti o ni s w e a k , y o u attai n the vi dyadhara
l e ve l of m at ur at ion . H a v i n g l e ft y o u r b o d y b e hi nd, you artai n the
co mp let e f br m of t h e y i d a m d e i ty i n th e b a rd o . That i s the resul t of
sta b i lit y in t he dev e l o p me n ts ta g e .

]'HE P A ' fH O t ' S I T E I N o

Now I will explain the full approach as the path of seeing. After
you have realizecl that your residual body is a mental body, your
130 Daftini Tbachings*

def ilem ent sare e x h a u s te da n d y o u a tta i n the changel essvi dyadhara

level of life mastery beyond birth and death, without even leaving
your physical body behind. Having attained the five superknowledges
and four magical powers, you realize the characteristics of the
ultimate. Although you transform yourself into myriad things
through three incalculable aeons,display your magical powers on the
path of seeingand act for the welfare of beingsr]ou en!{agein actions
without attachment and receive teachings from the nirmanakaya in
person. You will be beyond falling back from the paths.

THE, PATHSOF CULTIVA]'ION ANI) CONSUMMAl'ION

Now to explain the accomplishment as the path of cultivation. The

pat h of c ult iva ti o n i s to p u t th e c h a ra c teri sti csof the ul ti mate i nto
practice, having reached the mahamudra level of the rainbowlike
body.
A lt hough y o u r s ta te o f mi n d d u ri n g th e medi tati on state i s not
different from that of the buddhas, you srill retain the state of
c ons c ious nesos f th e p o s tme d i ta ti o na n d must therefore del i beratel y
r es t in m edit a ti o n . Be c a u s ey o u n o w a b i d e i n unshakabl econcentra-
t ion, it is t he v i d y a d h a ra l e v e l o f m a h a m u d ra. Thi s i s the experi ence
of being unshakable from ati yoga. Without moving from the
meditation state you send forth myriads of magical apparitions and
accomplish the welfare of beings. Mentally or by means of symbols
you can receiveteachingsfrom the sambhogakaya.
As for the path of consummation of the great accomplishment, the
v idy adhar a of s p o n ta n e o u sp re s e n c e y, o u r qual i ti es are al most equal
t o t he s upr eme q u a l i ti e s o f th e b u d d h as, but there i s sti l l the
difference between whether or not the meditation state brings forth
enhancement.The vidyadhara level of spontaneouspresencepossesses
instantaneousenhancement.
Gathering regents and giving teachings, 1lou attain the consum-
m at ion, t he v a j ra -l i k e s a ma d h i , a n d a c c ompl i sh the w el fare of sel f
and others through effortless magical powers. This is the action of
the expressionof wisdom. Meeting the dharmakaya face to face, you
receive teachings through blessingsand purify the subtle obscuration
of dualistic knowledge.
 * VajrayunaMind T'aining l-ll

Th es e ar e t he gr a d u a l p a th o f h o w to a tta i n the four as;rectsof

a p p roac h anc l ac c o mp l i s h m e n t,th e fi v e p a th s , ancl the fbur vi cl ya-
d h a ra lev els .

S t i t l , t ) tN ( ; r ' t t l , ( i R , \ t ) f , . s

L a dy T s ogy al ask e c lth e ma s te r: W h e n e x p l a i ni ng the short path

o f Se c r et M ant r a, is i t p o s s i b l eto j o u rn e y th c p ath by ski ppi ng the
gradesi
Th e m as t er r eplie d : It i s a l s o ta u g h t th a t th e r e i s a path that ski ps
g ra d es .I t is pos s ibleth a t s o me p e o p l e re a c h c o n summati on,pr()gress-
i n g thr ough t he path s o f j o i n i n g , s e e i n g ,a n d c u l ti vati on si mul t:rne-
o u sl y . W it hout havi n g to j o u rn e y s te p b y s te p , some peopl e attai n
e n l i g h t enm ent f r om th e p a th o { -s e e
i n g . s o mc rc a ch bucl cl hahoodfi om
th e p a t h of c ult iv ati o n , s o m e j o u rn e y p ro g re s si ' u,elto
y the encl ancl
th e n reac h t he s t at e o f b u d d h a h o o d . Pe o p l ea re cl i vi cl eclcl ue to thei r
d e g reeof power of i n te l l i g e n c ea n d c o n c e n tr:rti o n.
These four ways of practicing the path accorcling to the ler,,elsof
th e fo ur t y pes of p e o p l e d o n o t d e p e n c l o n fo l l ow i ng a path after
ta ki n g r ebir t h in a fu tu re l i fe . T h e re s u l ta n t s v stemof S ecrct Mantra
h o l d s t hat y ou ar e fi e e c l fi o m th e i l l n e s so f s a m saraw i thi n tl ' ri svery
lif-etime,and having attaineclthe level of samadhi bevonclrebirth, vor-r
sp o n t aneous lyac c om p l i s hth e th re e k a y a s .
In or der t o r eac h th e b h u m i o f In d i v i s i b i l i ty and attai n cl harma-
ka ya w it hin a s ingle l i fe ti me , i n te l l i g e n t p e o p l e are t:rught to trai n i n
th e p at h of dhar m ak a y a ,g ro w a c c u s to me cto
l i t, and take thatnessi l s
th e p at h.
In o r der t o r eac h th e b h u m i o f U n e x c e l l e dW i scl om ancl att:ri n the
ka ya of gr eat blis s , p a s s i o n a tep e o p l e a re ta u g h t to trai n i n the path
o f g reat blis s ,gr ow a c c u s to me dto i t, a n c l ta k e b li ss as the path.
In or der t o r eac h th e b h u mi o f th e (]re a t Assembl y C i rcl e ancl
a tta i n t he f or m k ay a s ,a n !{ ry p e o p l e :rre ta u g h t to trai n i n the path of
d e l i ve r anc eand gr o w a c c u s to me cto
l i t. Pe o p l e w ho hol cl attri butes
a re ta ught t o t ak e t h e c l e i tya s p a th .
In t his way y ou p u ri fy th e re a l ms o f th e three kayas ancl grow
a ccu s t om edt o t he t h re e b h u mi s . S i n c e a l l th e s e resul tsare contai necl
132 Daftini Tbachings*

wit hin y our o w n mi n d , d e c i d e th a t b u dcl hahood does not exi st

els ewher e.
T hes e ar e t h e s u p re m e q u a l i ti e s o f th e p ath that ski ps the grades.

'fHt.
Kev,lS,\No WISI)()N.,ts

Lady Tsogyal asked the master: How do we attain the fiuition of

Secret Mantra, the five kay:rs,ancl the five wisdomsf
T he m as t e r a d v i s e d : [n c o n n e c ti o n w i th the di ffbrent types of
capacity just mentionecl above, when you have proceecled in the
manner of the four ways of taking as path, 1lou attain the ultimate
fiuition, the spontaneously present result of the five kayas and five
wis dom s .
T he dhar ma d h a tu w i s d o m i s th e fa c t th at thi s general fbrm of al l
buddhas , y our i n n a te n a tu re d e v o i c l o f constructs, a pri mordi al l y
unc ondit ioned e s s e n c e 'i,s th e u n p ro d u c ed, unborn, and ori gi nal
pur it y bey ond a ri s i n g a n d c e a s i n g .
T he m ir r or l i k e w i s d o m i s th e fa c t th a t al though dharmadhatu i s
dev oid of c on c re te s u b s ta n c e ,i t i s b y nature l umi nous and al l
phenomena appear like reflections in a mirror while having no self-
nat ur e, and are c o g n i z e d w h i l e h a v i n g n o conceptualthi nki ng.
T he wis dom o f e q u a l i ty i s th e fa c t th a t, unceasi ngl y,dharmadhatu
is self-existing awareness,and this awarenesswisdom is devoid of
c ons t r uc t s .P e rc e p ti o ni s u n b o rn , n o n d u a l , and great equal i ty.
I ndiv idually d i s c ri mi n a ti n g w i s c l o m i s th e fact that w i thout l eavi ng
t his nondual s ta teo f e q u a l i ty , th e g e n e ra l a nd i ndi vi dual characteri s-
t ic s of pheno m e n a a re u n mi x e d a n d u t terl y compl ete, w hi l e the
habit ual t end e n c i e so f i g n o ra n c e a re re l inqui shed and omni sci ent
th e mi s ery of conceptualthi nki ng.
wis dom ar is e sw i th o u t p o s s e s s i n g
T he wis dom o f th e p e rs e v e ri n ga c ti o n r i s to rest w hi l e remai ni ng
c ogniz ant , as j u s t me n ti o n e d . T h i s i n s e p a rabl ew i sdom i s to accom-
plish and to perfect the welfare of self and others spontaneouslyand
wit h per s ev er a n c e .

l. R1,aba nan tan gyi ye she-e.Usually it is "all-accomplishing wisclom" (bya grub

ye shes).
 * VajrayanaMind Ti^aining 133

These five wisdoms manifest separatelyas the unceasingexpression

of your awareness,but they are never apart from the basic wisdom of
d h a rmadhat u. T he b a s i so f a l l , th i s d h a rma d h a tu w i sdom i s pri mor-
dially present in yourself; throughout the three times the practitioner
is never apart from it.
Now follows how the five kayas are presenr.
Dharmakaya is the unfabricated innate nature, a profound natu-
ralness,beyond arising and ceasing,and devoid of constructs.
Sambhogakaya is the enjoyment of the self-existing wisdom of
awareness,because the kayas and wisdoms are present within the
co n ti nuit y of t he inn a te n a tu re o f y o u r m i n d .
Nirmanakaya is compassion born out of wisdom, magically dis-
played and manifest in all ways.
The great bliss kaya is the unborn bliss of enlightened mind.
The essencekaya is the fact that these four kayas are inseparable
as the essenceof the innate enlightened mind.
Since the five kayas and five wisdoms are spontaneously present,
this is called possessing the general form of all buddhas. The
practitioner meditates gradually on the essenceof these five kayas at
the time of the path as being the nature of his own mind. When the
practitioner parts with the enclosure of the physical body, he attains
thesefive kayasand five wisdoms in a way that transcendsattainment,
and perceivesthem in a way that transcendsperception.
Here is the explanation of how buddhahood acts for the welfäre of
sentient beings. Nume rous reflectionsof the sun appear on the surface
of many waters without leaving behind the single circle of the sun.
Si mi l ar ly , t he t r uly a n d c o mp l e te l y E n l i g h te n e d One, the dharma-
kaya, without leaving behind the equality of the innare narure,
magically appears, through the sambhogakayaand nirmanakaya, in
accordancewith the particular inclinations of those to be tamed in a
number as great as the infinite space.Although acring for the benefit
of beings, the dharmakaya holds no conceptual thinking.
For example, the sunlight does nor conceive of benefiting beings.
In the same way the two kayas hold no concepts of acting for the
welfare of beings. The welfare of beings results from the power of
a sp i rat ion.
134 Daftini Tbachings*

f ' he m as t er a d v i s e d :T s o g y a l , w h e n th e fi ve huncl red-yearcycl e of

the clark age arrives, most fcrllowersof Mantra will only utter the
wor ds r ; r t her t h a n p ra c ti c e th e i r m e a n i n g. They w i l l l et the S ecret
M ant r a s t r ay in to s h a m a n i s ti ci n c a n ta ti o n sand w i l l mi susethe samaya
s ubs t anc esf or h o l l o w ri tu a l s . T h e v w ,i l l b u i l cl thei r hermi tagesi n the
cent er of t he v i l l a g e . C l a i m i n g to b e p r acti ci ng uni on, they w i l l
indulge in or d i n a ry d e s i re . C l a i m i n g to be practi ci ng cl el i verance,
t hey will indu l g e i n o rc l i n a ry a n g e r. C o n fu si ng goocl w i th evi l , they
will bar t er t he o ra l i n s tru c ti o n sa n c l e v e n the teachersw i l l sel l them
. h e y w ,i l l tu rn th e Se c re t Mantra i nto specul ati on
t o t he c lis c ipl e s T
ambi ti on.
and will pr ac ti c ew ,i th p o l i ti c a l i n c e n ti v ea n cl sel f-centerecl
ln t his f inal p e ri o d , th e Se c re tM a n tra w i l l be obscureclby w orcl s.
T he bles s ingso f th e Se c re tM a n tra w i l l d i mi ni sh becauseof l ack of
unc ler s t anc lin gi ts m e a n i n g . S i n c e o n l y f-e w attai n si cl cl hi ,there w i l l
c om e a t im e w h e n th e Se c re t M a n tra i s cl ose to vani shi ng. For the
s ak e of a des t i n e d p e rs o n e n d o w e d w i th the resi dual karma at that
t im e, wr it e do w n th i s h e a ri n g l i n e a g ea n d conceali t as a treasure.

ln the High Soaring Cave at Yerpa, on the twenty-second day of

t he las t aut umn mo n th i n th e Ye a r o f th e Monkey, I, Lady Tsogyal ,
wr ot e down t h i s j e w e l g a rl a n d o f o ra l i n s tructi ons,the Mi nd Ti ai ni ng
of Secret Mantra, ancl concealeclit as a treasure. After meeting with
a destinecl;rersonendowed with the resiclualkarma, ffiäy these words
pur if y t he ob s c u ra ti o n s fo r h i s w i s d o m and may he attai n the
v idy adhar a lev e l .

'lreasure
seal.
O o n c e a l me n ts e :rl .
Pro fu n d i ty s e a l .
En tru s tm e n t s e :rl .
The CrystalGarlandof
FaultlessPractice

Nnvo (;uRU.

Wh en t he gr eat m a s te r Pa d ma k a ra ,a m a n tra dhara w ho possessed

a b l es s edt r adit ion o f te a c h i n g s ,w a s s ta y i n g a t the hermi tage P earl
Crystal of Pamagongr Lady Tsogyal, the princess of Kharchen,
re q u e s t ed ins t r uc t i o n s . C )n th a t o c c a s i o n , h e taught thi s C rystal
()arland of Faultless Practice for the benefit of future generations.
People in future times, pay heed to this !

The nirmanakaya master Padma said: When practicing the

Dharma from your heart, you need to have a qualified master who is
authentic and trustworthy, a perfect spiritual teacher with the unbro-
ke n tr ans m is s ionof a p u re l i n e a g e .
If y our t eac her is fa k e , th e i n s tru c ti o n s w i l l be mi staken and al l
your training will become perverted. Since that would be extremely
dangerous, it is essentialto meet with a qualified master. Keep that
in mind !
L a dy T s ogy al as k e d : Wh a t i s m e a n t b y u n b roken rransmi ssi onof
th e l i neagef
Th e nir m anak ay a m a s te r re p l i e d : O n e n e e d s a l i neage that i s the
u n b ro k en t r ans m is si o no f e n l i g h te n me n t fro m d harmakaya' sambho-
,
gakaya, and nirmanakaya. The lineage of Master Padma is like that.
Dharmakaya Samantabhadra transmitted to sambhogakaya Ami-
tabha, who transmitted awarenessthrough skillful means to nirma-
nakaya Padmakara. You, woman, have received the words of the
n i rmanak ay a in pers o n . Y o u a re e n d o w e d w i th the transmi ssi onof
the lineage as well as its blessings.
l3(> Daftini Tbachings*

T he nir m an a k a y a ma s te r Pa d ma s a i c l : The teachers shoul d not

g iv e t he hear t a c l v i c eto u n s u i ta b l ed i s c i p l e sw ho l ack the karmi c l i nk.
Lady T s ogy a l a s k e c l :Wh a t i s me a n t b y thatl
J - he m as t er re p l i e c l :Su c h p e o p l e d o n o t respectthei r teacher and
c unningly t r y to o b ta i n th e te a c h i n g s .H a vi ng recei ved them, they
des ignat et he t e a c h i n g sto a c l i ffe re n ts o u rceand l et the oral i nstruc-
tions go t o wa s te . T h e y c l o n o t u p h o l d th e command of the l i neage.
Sinc e t hey do n o t l )ra c ti c e ,to g i v e th e m th e profound teachi ngsi s the
s am e as t hr owi n g p u re g o l c l d u s t i n th e g u tter. S uch cl i sci pl esare not
a s uit able v es s e lfo r th e i n s tru c ti o n s .Si n c e they cl o not comprehend
and will lac k c o n v i c ti o n , th e y w i l l b e u n :rbl e to retai n the teachi ngs.
I3y giv ing t he o ra l i n s tru c ti o n s to u n s u i tabl e peopl e, the teachi ngs
w ill bec om e n o th i n g b u t w ri tte n w o rd s a nd books, thus di storti ng
the Dhar m a. By g i v i n g th e m to a n i mp ro per reci pi ent,the teachi ngs
w ill be s poiled .T h e re i s n o n e e d fo r th a t. It i s essenti alto be abl e to
m aint ain t he p ro fo u n d te a c h i n g sa n d to s ki l l ful l y exami ne the char-
a c t er of t he dis c i p l e s .K e e p th a t i n mi n d !

T he nir m an a k a y a ma s te r s a i d : f)o n o t te ach the D harma to peopl e

w h o c r e a t em i s c o n c e p t i o n s .
Lady T s ogy a l a s k e d : W h a t d e fe c t d o e s thi s havel
T he m as t er re p l i e d : S u c h u n s u i ta b l ep e opl e haveno understandi ng
o f t he v it al poi n ts o f o ra l i n s tru c ti o n .Si n c e they l ack the transmi ssi on
o f t he lineage,th e i r mi n d w i l l n o t mi n g l e wi th the D harma and thei r
char ac t er will b e c o m e c o rru p t. G a c h i n g the l )harma to peopl e w hcr
a r e s k illed in d ry i n te l l e c tu a ls p e c u l a ti o n sand cl i ng to mere w ords of
sophis t r y will re s u l t i n s l a n d e ri n g th e D harma. B y sl anderi ng the
I) har m a t he s l a n c l e re rw i l l a c c u m u l a tee v i l karma, and you yoursel f,
b y being angry , w i l l a l s o g a th e r mi s d e e ds.Thus both teacher and
r ec ipient will g a th e r e v i l k a rm a th ro u g h the D harma. There i s ncr
n eed f or t hat .
I ) o not m a k e th e p ro fo u n d i n s tru c ti o ns i nto a sal es i tem but
p r ac t ic e wit h p e rs e v e ra n c ei n re mo te p l a ces and mi ngl e your mi ncl
w it h t he Dhar m a .

The nirmanakaya master Padma saicl:Do not keep followers who

let t he ins t r uc ti o n sg o to w a s te .
 * The Crystal Garland of FaultlessPractice 137

L a dy T s ogy al ask e d : Wh a t d o e s th a t m e a n i
The m as t er r epli e d : Bu s i n e s s me nw h o ta k e d e l i ght i n w orl dl y gai n
a n d r eput at ion ar e o c c u p i e d w i th th e i r d a i l y n eeds, and do nor l et
p ra ct ic e bec om e t h e i r ma i n p u rs u i t. T h e y a re sati sfi ed w i th j ust
h a vi ng " pr ac t ic ed, " " re c e i v e d ," o r " u n d e rs to o d " the D harma. A t the
prospect of obtaining a mere trifle of gain or fame, food or wealth,
enjoyment or respect,they will not retain the teachings,even though
th e y hav e t he gur u' s c o mma n d o f s e c re c y In . s te a d they w i l l carel essl y
e xp o und t he t eac h i n g sm i x e c l w i th fa l s e h o o da nd charl atani sm.D o
n o t i mpar t t he or a l i n s tru c ti o n s to fo l l o w e rs o r di sci pl es w ho, l i ke
ch a rlat ans , will us e th e i r te a c h e r a n d th e D h arma. The I)harma
teachings will become spoiled. There is no need to give the nectar of
i mmo r t alit y t o ot he rs w i th o u t h a v i n g d ru n k y o ursel f, and onl y gi ve
it to people with sincere interest. By corrupting the profound teach-
ings of Secret Mantra one will not receiveany blessings,the mother
a n d s is t er dak inis w i l l b e a n n o y e d , a n d o b s ta cl esw i l l resul t. K eep
th a t in m ind !

Th e nir m anak ay a ma s te r s a i d : E x tra c t th e nectar of the oral

instructions and give it to worthy people who possessthe karmic
co n ti nuit y of f or m er p ra c ti c e ,w h o w i s h to p u rs u e the sacredmeani ng
from the core of their heart, and who will practice it with persever,
a n ce .
L a d y T s ogy al as k e d : Wh a t d o e s th a t m e a n l
Th e m as t er r ep l i e d : Su c h p e o p l e , re g a rd i n g thei r master as a
buddha, have great devotion. Perceiving the oral instructions to be
nectar they feel conviction. Since their mind is free from doubt and
hesitation they regard the teachings as a precious, wish-fulfilling
j e w e l . P er c eiv ingt he m i s e ry o f s a ms a ri ca c ti v i ti esas poi son they exert
themselvesin practice for the sake of the future. Seeing the pursuits
of this life as futile they har,egreat fortitude and perseverancewhen
trying to accomplish the unexcelledenlightenment. Such noble people
who are untainted by the faults of competitive and ambitious craving
for material gain and prestige are the sublime spiritual offspring of
th e v ic t or ious ones . If y o u i mp a rt th e i n s tru c ti ons i n ful l to such
138 Daftini Tbachings*

people, it will be of benefit to both yourself and others. Keep that in

m ind !
An improper vesselcannot hold the milk of a snow lion. Yet when
poured into a jar of gold, it has wondrous properties.

T he nir m ana k a y a m a s te r s a i d : If y o u w i sh to attai n enl i ghtenment

w it hin one lif e ti m e b u t d o n o t e n te r th e path of sel f-di sci pl i ne,the
practice will not be taken to heart. It is therefore essentialto enga!{e
i n s elf - dis c ipli n e .'
Lady Tsogyal asked: How does one enter the path of self-disci-
p linei
T he m as t er re p l i e d : W h e n fi rs t p ra c ti c i ng the D harma, i f you do
not practice with self-discipline but are indol ent, lazy,, and preten-
tious, you will have no success.For this reason,go to a retreat place
such as a charnel ground, a highland area,,a snow mountain, a remote
hermitage,,the dwelling place of a siddha, or a forest in auspicious
m ont hs s uc h a s th e s e a s o n so f s u mme r a n d autumn, or on auspi ci ous
days such as the eighth day or the new and full moon days.
At such a place you should sweep,make a seat,prepare a mandala,
l"y out offerings, and arrange the shrine with representations of
enlightened body, speech, and mind. Present a torma to the local
deity of the place, the nagas and others, and with a drink offering,
command them to refrain from making obstaclesand to be virtuous
com panions .
The next morning give up idling. Engage instead in I)harma
activities such as making offerinp;s to the master and the Precious
O nes , m ak ing s u p p l i c a ti o n s a n d p re s e n ti ng tormas to the yi dam,
dak inis , and Dh a rm a p ro te c to rs .Wh e n p resenti ngthe tormas, do not
cast them facing in an outward direction, but facing toward yourself,
as an auspiciouscoincidencefor not letting the siddhis slip away.
I n t he day t i me y o u s h o u l d tra i n i n re g a rdi ng your percepti onsas

l. Literally "willing to bear harclship," selfiiscipline here cloes not have the
negative connotation of penance or self-mortification; it means keeping to a simple
life-style in solitude while undertaking the "hardship" of avoiding worlclly pursuits
and comfort.
 * The Crystal Garlund ctf FaultlessPractic'c l.l9
' f ha t
b e i n g dr eam s . i s to s ä ry ,re s t n a tu ra l l y ancl rel axecl w ,i thout
co rrec t ing what ap p e a rs .L e :l v e v ()u r e x 1 -rc ri ence spont:l treousl yfree
ancl open. Rest wicle awakc :lncl w,ith<lutfixation.
' fhat
I)u r ing ev ening t i m e y o u s h o u l c lta k e a w a re n essas the [)ath.
i s to s av , height en a \,v a re n e sast th e c l o s e o f c l a y ancl rest al ertl v ancl
wa kef ully r , r ' it houtf a l l i n g s u b j e c tto c l ro w s i n e s sa ncl stupor.
At m ic lnight m in g l e th c s ta te o f d e c p -rs l e e p w i th cl harmata ancl
sl e e p in t he s t at c o f n o n th < ;u g h t.Ap p l y th e s trong cl etermi nati onof
th i n k ing, I will r c c o g n i z e my rl re :rms to b e c l re:rmslThrough that
yo u w ill be able tr.r re m e m b e r c l h a rma ta w h i l e cl reami ng anrl be
l i b e ra t ec lf ior n c lat i o n o r n i g h tm a rc .
At m or ning t ir ne y o u s h o u l c lta k e c l h a rm a taas path. That i s to say,
when you awakc fiom sleep ancl your body feels :.rt e:rse. bring
d h a rm at a t o m inc l a n c l p ra c ti c eth i s s e l f-c x i s ti n grni ncl ful nessw i thout
fi xa ti ng, m ec lit at in g ,o r s l i p p i n g a w a v i n to c l ro w si ncss.
I)o not gi ve i n
to i n d ulging in s lo rh a n c l i n c l o l e n c e ,b u t p ra c ti ce w i cl e aw ake w hi l e
ke e p ing t he r ight r n e a s u rco f s e l f-rl i s c i p l i n e .
Until you have cornpleteclthe retre:lt. clo nor wear the clothes of
o th e rs as t hat c iln c:ru s ed e fi l e rn en t a n rl c l rs s i pati onof your pri l cti cc.
If yo ur f ooc l is t oo ri c h y o u w i l l fa l l u n rl c r th e pow er of cl i sturbi ng
emotions. If it is too unwholesome your physical strength will
we a k en, leav ing y ou i n c a p a b l co f c o n ti n u i n g y o ur practi ce w i th sel f-
d i scipline.K eep a r n e a s u re cal n c l b a l a n c e ccl l i e t.
I)o not eat unc le a n , s to l e n , o r th ro w n a w a y focl cl .l )cl not eat the
fo o cl of pc r oplewit h th e c l e h l e rn e n to f v i o l a te c lsamayaor of peopl e
wh o ar e af llic t ec l b v e v i l fo rc e s . If y o u c l o , a c c ornpl i shmentw i l l be
d e l a vedanc l t he obs ta c l eo f n o t c o rn p l e ti n gy o u r retreat may occur.
f)o not m ov e y ou r s e a t.[f y o u d o m o v c v o u r s eator beclbefbre the
co mplet ion nf y our re tre a t o r b e fb re th e c l u ra ti on cl f vour vow has
e xp i red. t he s igns a n c l i n c l i c a ti o n sw i l l c l i s a p p earand vou may meet
wi th s u< lc lc nobs t ac l e s .
I)o not per f ir r m ri tu a l s fb r rh e p ro te c ti o n o f others or try to cl o
e xo rcis r n;if v ou c lo v o u r c a p a b i l i ti e sw i l l c l e c re ase. I)o not w ash the
cl i rt of f y our boc lv , c l o th e s ,h e a tl , a n c l h a i r, s i n ce that w i l l causethe
s i d d h i st o f a c l ea n c l v a n i s h .D o n o t c u t y o u r h a i r , b e a r d ,o r n a i l s s i n c e
th a t will weak en t h e p o w e r o f m a n tra . D o n o t expounclthe l )harma
140 Daftini Tbachings*

to ot her s f iom i n s i d e y o u r re tre a t h u t a s th a t w i l l i mpede the si gnsof

accomplishment. I)o not take your vow or pledge to practice for an
ex t ended per io d j u s t o n c e , b u t ta k e i t d a i l y, otherw i se you may be
i n f luenc ed by N Ia ra .
The power of mantra does not develop through having conversa-
tions wit h ot he rs , s o k e e p s i l e n c e o f s p e e ch.If you chant the vaj ra
re c it at ions of S e c re t M a n tra o r w ra th fu l d ei ti es w i th a l oud voi ce,
their power s wil l d i m i n i s h a n d n o n h u m a n s a nd spi ri ts w i l l pani c and
faint . S o c hant th e m c o rre c tl y i n a w h i s p e ri ng tone of voi ce.
I f y ou r ec it e w h i l e l y i n g d o w n , c o u n ti n g the mantras w i th your
hand on y our ch e s t, y o u w i l l o n l y e n c u mber yoursel f. l n al l cases,
when y ou s it wi th s tra i g h t b o d y th e c h a n n el sw i l l be strai ght, w hi ch
will let t he win d s c i rc u l a te fre e l y . Si n c e th e w i ncl s ancl the mi nd are
interconnected, when the winds flow freely the effect is that your
mind will be able to remain focused and concentrated.Therefore, it
is for a most profound reason that you should keep the body in the
sevenpoints of meditation posture.
I ) o not s leepd u ri n g th e d a y ti me . T h i s w i l l bri ng numerous defects
s o giv e it up by a l l m e a n s .
I)o not spit or throw mucus in places frequented by people since
that will impede the power of mantra.
Until you have completed retreat practice give up actions of
benef it ingot hers ,p u rs u i ts ,a n d d i s tra c ti o n s or
, deedsthat are di sturb-
i n g f or y our bo d y , s p e e c h o
, r m i n d ; c o n c e n t ratew i th perseverance
on
your pr ac t ic ew h i l e i n c re a s i n gv i rtu o u s a c ti o nsfbr your ow n benefi t.
W hile c ont in u i n g re tre a t, n o ma tte r w hat good or evi l si gns of
practice or magical displays may occur, do not become involved in
l i k e or dis lik e o r i n j u d g i n g w h a t to a c cept and w hat to rej ect.
P r ac t it ioner , let y o u r m i n d re s t i n i ts n a tu ral state and conti nue the
practice to the end.
When finishing retreat, perform the offerings of thanksgiving,
l o os en t he r es t ri c ti o n so f y o u r re tre a t,b u t re tai n the retreat condi ti on
for a few days without going to the town or far away.For three days,
d o not s leepin a n y o th e r p l a c e th a n y o u r o wn bed and stayout of the
sight of people who do not share the same samaya.
 * The Crystal Garland of FaultlessPractice l4l

Do not show your practice material to others and do not share the
substanceof accomplishment,i but partake of it yourself.
From the start of retreat practice until completion, do not suddenly
rush out of retreat, no matter what happens.Identify it as the obstacle
of Mara and do not give in to difficulties.
In all c as es , a p ra c ti ti o n e r e x e rti n g h i m s el f i n approach and
accomplishment should not haphazardly engage in daily activities.
I)o not eat any food you come by. Do not put on grimy or defiled
g a rm ent s . Do not l i e d o w n j u s t a n y w h e re to s l eep.D o not defecatei n
th e s ight of ot her s o r w h e re p e o p l e w a l k . D o n ot engagei n unti mel y
acts of yogic discipline. At all times be most careful in your behavior.
In gener al, ,if yo u d e s i re h a p p i n e s s , c a rry through w i th your
Dh a r m a pr ac t ic e,u n d e rta k i n g s e l f-d i s c i p l i n ea nd accepti ngunpl eas-
a n t c ondit ions .I ) iv i d e y o u r d a y s a n d n i g h ts i n to parts and practi cei n
measured sessions.Your happiness will then be long lasting. Keep
th a t in m ind !

Th e nir m anak a y a m a s te r s a i d : Wh e n try i n g to attai n unexcel l ed

enlightenment, if you cannot keep your vow for an extended period
of time you will be inlluenced by the demon of obstacles.
L ady T s ogy al as k e d : Wh a t d o e s th a t me a n f
The master replied: When you have vowed to practice the uncor-
ru p ted or al ins t r uc ti o n s ,a rd e n tl y a p p l y th e re m edi es to ri d yoursel f
of attachment to the llattery of others and to the fetters of food and
drink that result from others' respect, bowing, making offerings to
you, and asking for protection ceremonies.That only interrupts the
sp i rit ual pr ac t ic e o f s o me o n e w h o i s l a c k i n g in stabi l i ty and confi -
d e n c e.
Initially you can take the vow for three, seven,or nine days, or for
h a l f a wint er m on th o r o n e s u m m e r mo n th , and then gradual l y
extend it to months and years. Best is to pledge to practice for twelve
ye a rs ,nex t bes t f or s i x y e a rs ,a n d th e l e a s t i s th ree years or one year.
If, u nable t o ac c o mp l i s h e v e n th a t, | o u c a n k eep to thi s di sci pl i ne,

2 . l ' h e o f f e r i n g a r t i c l e s o f t h e f - e a s tp e r f o r m e c l o n t h e m o r n i n g o f t h e l a s t d a y o f
retreat prractice.
142 Da\ini Tbachings*

em ploy ing y ou r b o d y , s p e e c h , a n d mi n d to nothi ng but spi ri tual

pur s uit s ,anc l pra c ti c efo r a s m u c h a s s i x mo nths, a summer or w i nter
s eas on,wit hout l a z i n e s sa n d i n c l o l e n c e ,i t wi l l bc most meani ngful
and y ou will en te r th e p a th o f e n l i g h re n m e nr.
I n gener al, v c tw sth a t o n e c a n n o t k e e p a re the greatest cause fbr
tr ans llr es s ion.
T h e re fo re d o n o t ta k e a n y v o w s that vou w i l l be unabl e
to k eep. M ak e o n l y p ro m i s e s o r v o w s th :. rtare i n accorcl ancew i th
'fo
your own ability. practice in that wav is more profouncl. Keeir that
i n m ind !

T he nir m ana k a y a m.rs te r s a i d : At th e tirne of assi rni l ati ngyour

m a s t e r ' sa u t h e n t i co r a l i n s t r u c t i o n st h r o u g h p r a c t i c e ,i t i s i m p o r t a n t
alway st o k eep si l e n c eo f s p e e c h ,th e retre a t of your voi ce.
Lady T s ogy a l a s k e c l :Wh a t d o e s th a t m e a ni
T he m as t er r e p l i e d : O f a l l th e c l i s tra c ri ons,the greatesti s usel ess
chat t er . Cons e q u e n tl y ,u n c o n n e c te rle m p ty tal k i s fatal to spi ri tual
p r ac t ic e. lleing a b l e to k e e p s i l c n t i s th e most excel l ent retreat; i t
k eeps y ou unc li s tu rb e de v e n w h e n rc ma i n i n g i n a marketpl ace.
Regar dles sof h o w m u c h s e l f-c l i s c i p l i nyeo u practi ce,to keep si l ence
i s dec idec llybe s t. If y o u a re u n a b l e to d o that, you shoul d at l east
keep s ilenc e un ti l th e c o m p l e ti o n o f v o u r practi ce P eri od. Through
keeping s ilent a n d n o t i n te rru p ti n g y o u r spi ri tual practi ce w i th
o r dinar y t alk , vo u w i l l a c h i e v ep o w e rs o f speechand sw i ftl y atti ri n
accomplishment.
I n gener al, m u c h ta l k th a t i s n o t I)h a rm a l l racti ce or concerni ng
l ) har m a is m ea n i n g l e s s .T h e re i s n o n e e c l fbr that. If vou cl o not
s t r iv e t owar d un e x c e l l e de n l i g h te n m e n t w i t h y()ur voi ce engl gecl i n
rec it ing and c h a n ti n g :rfi e r s to p p i n g o rc l i n arv tal k. you are anyw ay
like a mute. Keeo that in mind !

T he nir m ana k a y a m a s te r Pa c l ma s a i d : W hen medi tati nl l on rhe

yi dam deit y , it i s e s s e n ti a lto re a l i z e th e c o mposure of bocl y,speech,
and mind.
Lac ly T s ogy a l :rs k e c l W: h a t i s me a n t b y th atl
J ' he m as t er re p l i e d : T o v i s u a l i z e y o u r bodv as rhe fbrm of the
deit y , ,appar ent y e t w ,i th o u f c o n c rc te e x i s re nce,i s the ccl mposureof
 * The Crystal Garland of FaultlessPractice 143

b o d y. T o let y our sp e e c hre s o u n d th e m a n tra of the dei ty, di sti nctl y

a n d c lear ly as r es ou n d i n ge m p ti n e s s ,i s th e c o m p osureof speech.Y our
mi n d , pur e and f r e e fro m c o n c e p tu a l th o u g h ts, the uni ty of cogni -
zanceand emptiness,is the composure of mind. Not to be apart from
th e com pos ur eof b o d y , s p e e c h ,a n d mi n d i s c a l l ed mahamudra.
When y ou c onti n u o u s l y re c i te th e s e th re e syl l abl esthat are the
e sse nc eof t he s uga ta s ;()M fo r b o d y , AH fo r s peech,and H U N II for
mi n d , y ou ar e endo w e d w i th th e b o d y , s p e e c h ,and mi nd of al l the
su g a t as .
In gener al,if y ou re ma i n w i th o u t s e p a ra ti n gyoursel f from enl i ght-
e n e d body , s peec h ,,a n d m i n d , y o u r p ra c ti c e of S ecret Mantra i s
definitely safe fiom taking an errant path. Keep that in mind !

l k e e p th e measureof ti me for
Mas t er P adm a s a i d : It i s e s s e n ti a to
se ss ionswit h t he nu m b e r o f re c i ta ti o n s .
L a dy T s ogy al ask e d : Wh a t d o e s th a t me a n i
Th e m as t er r epli e d : Wh e n d o i n g re c i ta ti o n s,desi gnateeach of the
three or four parts of the day a session,and vow to recite both day
a n d n ight , at bes t o n e th o u s a n d , a t th e s e c o n dbest fi ve hundred, or
a t l e as tone hundr e d a n d e i g h t re c i ta ti o n s .
U nt il c om plet ing th a t n u m b e r, k e e p s i l e n c eand do not i nterrupt
yo u r r ec it at ion wit h o rd i n a ry ta l k . In th i s w a y n o obstacl esw i l l ari se.
To combine the stagesof development and completion and to exert
yourself in approach and accomplishment like the steady flow of a
ri ve r is t he s pec ialq u a l i ty o f a u th e n ti c p ra c ti c eo f the oral i nstructi ons.
Al l t hat y ou c an a s p i re to w a rd s u c h a s p u ri fyi ng the obscurati ons,
gathering the accumulations, clearing away obstacles, and swiftly
attaining the twofold siddhis will be easily accomplished through
combining the stafJesof development and completion with the reci-
ta ti o n of appr oac h a n d a c c o mp l i s h m e n t.
Of all types of recitation, recite the three syllables,oM AH HUN(;,
wh i c h ar e t he es s e n c eo f b o d y , s p e e c h ,a n d mi n d oF al l the sugatas.
Th e y ar e t he m os t p ro fo u n d a n d a l l -i n c l u s i v e.Therefore i t bri ngs
great blessings to pledge to recite them or to append them at the
head of all other mantra recitations.
In general, gathered drops can become an ocean. Do not allow
144 Daftini Tbachings*

y our lips t o be i d l e b u t c o n ti n u o u s l y g a th e r even si ngl e syl l abl esof

m ant r a. T his i s mo s t i mp o rta n t. T h e n a t some poi nt there w i l l be
a c c om plis hm e n t.Ke e p th a t i n m i n d !

M as t er P adm a s a i c l :W i th o u t u n i ri n g m e a ns ancl know l ecl ge,S ecret

M ant r a will s t ra y o n to a n e rra n t p a th .
Lady T s ogya l a s k e d : Wh a t d o e s th a t m e ani
The master replie cl Means refers to the unmistaken principle of
w hat one is pr a c ti c i n g , w h e th e r i t b e a t th e stageof devel opmentor
completic-rn.Knotuledge ref-ersto the \,iew, the meaning of empty
c lhar m at a, anc l s e l f-e x i s ti n gl u m i n o s i ty . W i thout real i zi ng that the
view is t he s el f-e x i s ri n ge m p ty c o g n i z a n cew i thi n yoursel f, you are
not entering the path of knowleclge. Through knowleclge devoid o[
m eans y ou will n o t h a v e a n y e x p e ri e n c e ,a nd through n-reansdevoi d
of k nowledge, d h a rma ta i s n o t p u t i n to practi ce. It i s therefore
nec es s ar yt o un i te th e rn w i th o u t l e tti n g th e m be separated.
I n gener al, to s e p a ra tem e a n s a n d k n o w ledge i s l i ke a bi rd tryi ng
t o f ly wit h only o n e w i n g ; y o u c a n n o t re a c h the l evelof buddhahood.
Keep that in mincl !

M as t er P adm a s a i d : W i th o u t p ra c ti c i n g t he nondual i ty of medi ta-

tion and pos t m e d i ta ti o n ,y o u w i l l n o t a c h i evethe abode of empti ness.
Lady T s ogya l a s k e d : Wh a t c l o e sth a t me anl
T he m as t er re p l i e d : D u ri n g m e d i ta ti o n you rest i n the i nconcrete
es s enc eof dha rm a ra , c o g n i z a n t b u t w i th out conceptual thi nki ng.
I) ur ing pos t m e d i ta ti o n ,y o u re a l i z e e v e ry th i ng to be empt!, w i thout
self-nature. Free from attachment to clr fascination for the experience
o f em pt ines s , y o u w i l l n a tu ra l l y p ro g re s s beyond mecl i tati on and
pos t m edit at ion a n d b e fre e fro m h o l d i n g a conceptual focus or
c onc eiv ing of a ttri b u te s ,j u s t a s c l o u d s a n d mi st spontaneousl ycl ear
in t he v as tex pa n s eo f th e s k y .
I n gener al, d u ri n g b o th m e c l i ta ti o n a ncl postmedi tati on, your
m edit at ion on th e n a tu re o f d h a rma t:r s h o u l d be beyond cl ari ty and
o bs c ur at ion,lik e o b s e rv i n ga fi g u re i n a m i rror.

M as t er P adm a s a i d : [f y o u c a n n o t p ra cti ce by natural l y cl eari ng

away drowsinessand agitation, 1,ouwill fäll into the extremes of their
fäult s , des pit ey o u r m e d i ta ti o n .
 * The Crystal Garland rl- FaultlessPractice 145

L ady T s ogy al as k e d : W h a t d o e s th a t me a n l
Th e m as t er r ep l i e d : At th e ti me o f m e d i tati on, resti ng i n the
n a tu ral s t at e of dha rm a ta , b y l o o k i n g i n to d ro w si ness,agi tati on, and
so fbrth at the moment they occur, you will see that drowsinessitself
i s e m pt y dhar m at a . Wh e n a g i ta te d l o o k i n to the agi tati on i tsel f and
yo u will s eet hat t he o b j e c t o f a g i ta ti o n i s a l s o empty.
When the attachment to casting away clrowsinessand agitation has
been clearecl and you no longer cling to them as being concrete,
drowsiness and agitation will be spontaneouslyfreed without falling
into their extremes.When you can practice this natural clearing away
o f d r ows ines sand a g i ta ti o n ,,th e n s e l f-e x i s ti n gmedi tati on has taken
p l a ce.
In gener al, s inc e a l l me d i ta ti o n s a re i n v o l v e d i n tryi ng to correct
d ro w s ines sand agi ta ti o n , th e y b e c o m e c o n c e p tual medi tati ons. It i s
essential to realize that the root of drowsiness and agitation is
e mp tines s .K eep t ha t i n m i n d !

Mas t er P adm a s a i d : If y o u c a n n o t mi n g l e th e D harma w i th dai l y

l i fe a c t iv it ies ,y ou w i l l b e fe tte re d b y th e me d i ta ti on sessi on.
Lady Tsogyal asked: How does that fetter onel
Th e m as t er r epl i e d : T h e d h a rm a ta d e v o i d o f constructsthat you
e xp e r ienc ein y our b e i n g w h i l e re s ti n g e v e n l y i n medi tati on shoul d
b e p ut int o pr ac t ic ei n e v e rys i tu a ti o n d u ri n g p o stmedi tati on;w hether
wa l ki ng, m ov ing ar o u n d , l y i n g d o w n , o r s i tti n g . B y never separati ng
fro m t his Dhar m a p ra c ti c en o ma tte r w h a t d a i l y acti vi ty you perform,
yo u w ill alway s r em a i n i n th e s ta te o f d h a rm a ta . Thus your medi ta-
ti o n w ill t r ans c ends e s s i o n s .
In gener al, t he me c l i ta to r w h o i mp ri s o n s hi s body and mi nd
wi th out apply ing t h e v i ta l p o i n ts o f me d i ta ti o n is fettered by a chai n.
Ke e p t hat in m ind !

Mas t er P adm a s a i d : Y o u w i l l n o t p u ri fy th e obscurati onsof karma

by setting aside the practicesof offering and conf-ession.
L a dy T s ogy al as k e d : W h a t c l o e sth a t me a n l
The m as t er r epl i e d : A t th e ti me o f p u tti n g the oral i nstructi ons
i n to p r ac t ic e,y ou sh o u l d d o w h a t i s c a l l e d " ta k i ng D harma acti vi ti es
146 Daftini Tbachings*

as one' s pat h. " T h a t i s , y o u s h o u l d tra n s fo rm i nto an uncondi ti oned

path the Dharma activities of meditation, making offerings, circum-
am bulat ion, m a k i n g ts a -ts a a n d to rma s , readi ng al oud., chanti ng,,
copying texts, and so forth. Perform these activities incessantly.
Through clinging, tiredness,and so forth, you do not accomplish the
m ain objec t iv e .
In general, if you do not embrace the practice with nonconceptual-
izatron, whatever virtuous acts you perform will merely produce the
effect of samsaric happiness: they will nor become the parh of
enlightenment. That would be pointless.
Therefore, it is essentialto perform any elaborate virtuous actions
o f body , s pee c h ,a n d m i n d w h i l e i n a s rare free from concepri ons.
Keep that in mind !

M as t er P ad ma s a i d : If y o u d o n o r p erfect the si gns through

practicing the l)harma, the instructions have not truly taken effect.
Lady T s ogy a l a s k e d : Wh a t i s me a n r b y thatl
T he m as t er re p l i e d : T h e i n n e r s i g n s a re rhat bl i ss, cl ari ty, and
nonthought dawn from within you. Free from clinging ro concrere-
ness and fixating on disturbing emorions, your thoughts are self-
l iber at ed.
The middle signs of discovering the blessingsof the Dharma are
when blessingsspontaneouslymanifest within your body and speech,
when you are able to cut through negative emotions and overcome
difficulties, and when sickness,negative forces,and the Maras cannot
deceiveyou.
The outer signs of having freed your mind through Dharma
practice are when, free from the eight worldly concerns,the knot of
your ego-clinging is untied and falls aparr.
I n gener al, c e rta i n ty w i l l n o t a ri s e i f the D harma master i s
incompetent. Therefore it is of utmost importance to connect yourself
to a master with an unbroken lineage of wondrous siddhas. Keep
that in m ind !

Master Padma said: Profound instructions have no books.

Lady T s ogya l a s k e d : Wh a t d o e s th a t m e anl
 * The Crystal Garland of FaultlessPractice 147

Th e m as t er r epl i e d : Wh e n a n e x tra o rd i n a ry master i mparts a

profound instruction, even through one single sentence,to a worthy
d i sci plewho put s it i n to p ra c ti c e ,th e d i s c i p l ew i l l gi ve ri se to certai nty
a n d will ac c om plis hth e re s u l t.
Tso gy al, y our unb o rn m i n d i s e m p ty , l u mi n o u s, and al l -pervasi ve.
Exp e rienc eit c ons t a n tl v .
In gener al, if t h e D h a rma m a s te r is excellent you will have
profound instructions wherever you !ao.K e e p th i s i n mi nd !

Mas t er P adm a s a i d : N o m a tte r w h i c h te a c h i n gyou practi ce,i f i t rs

not for the benefit of sentient beings then that practice will leacl to
th e sh r av ak a' ss t at eo f c e s s a ti o n .
L a d y T s ogy al as k e d : H o w w i l l i t l e a d to th a ti
Th e m as t er r ep l i e d : W h e n p u tti n g th e o ral i nstructi ons i ntcr
p ra cti c e,y ou pr ac t ic e th e b u d d h a -m i n d i n o rd e r to attai n enl i ghten-
ment for the benefit of all sentient beings. It is to accomplish the
benefit of others. That is not the airn of the general vehicles.To wish
fo r o ne' s own peac e a n d h a p p i n e s s ,e m a n c i p a ti on and l i berati on,
belongs to the lesservehicle.
In general, wishing peacefor oneself alone is the causeof suffering.
Th a t i s point les s .
Pe o ple whos e pr a c ti c e i s o n l y s e l f-s e e k i n gw i l l rarel y fi nd happi -
ness.It is therefore essentialto exert yourself only for the welfare of
others. When practicing for the sake of others you may be fiee from
self-interestbut your own benefit will be spontaneouslyaccomplished.
Keep that in mind !

Mas t er P adm a s a i d : If y o u d o n o t e m b ra c e your practi ce w i th

nonconceptual compassion, all the roots of virtue that you have
performed will go to waste.
Lady Tsogyal asked: How is thatl
Th e m as t er r epli e d : A ro o t o f v i rtu e th a t i s conceptualcannot be
mu l ti plied and t hus w i l l b e e x h a u s te d .If a v i r tuous acti on i s em-
b ra ced by nonc onc e p tu a ld e d i c a ti o n ,th a t ro o t o f vi rtue i s i nexhausti -
ble and is therefore the chief causeof unexcelled enlightenment.
What is meant by nonconceptual?lt means to not conceiveof "1,"
148 Daftini Tbachings*

to not conceiveof "other," and to not conceiveof the root of virtue.

Dis s olv ey our c o n c e p ti o n sc o mp l e te l yi n to empti ness.
I n gener al,a v i rtu o u s ro o t i s u n e rri n g w hen embraced by noncon-
c ept ion. T o t h i n k w i th a c o n c e p tu a l fo c u s, I di d a vi rtuous acti on!,
and t o dedic a te y o u r v i rtu o u s d e e d s to w ard materi al gai n or good
r eput at ion, is p e rv e rte dd e d i c a ti o n .
W hen a goo d d e e d d o n e fo r g a i n a n d re putati on i s combi ned w i th
a dec lic at ionto a s i m i l a r e n d , i t c a n n o t b e mul ti pl i ed. S o i n al l cases
t he m os t im p o rta n t k e y p o i n t i s to ta l p u ri ty of the three concepts.
Keep that in mind !

M as t er P ad ma s a i d : O n e ro o t o f v i rtu e w i th ski l l ful means can

out s hine all oth e rs .
Lady T s ogy a l a s k e d : Wh a t d o e s th a t m e ani
T he m as t e r re p l i e d : If y o u w a n t to a ppl y the oral i nstructi ons
s k illf ully , , t he n tra i n i n th e tru e m e a n i ng and gi ve i t the seal of
nonc onc ept u a l d e d i c a ti o n . T h e re b y y o u w i l l outshi ne practi ces of
m at er ial f oc u s a n d th u s th e ro o t o f v i rtue w i l l i ncreaseno matter
which practice you are performing.
ln s hor t , t h e mo s t i mp o rta n t k e y p o i n t i s to l et your roots of vi rtue
become inexhaustible and to continually increasethem until you have
at t ained unex c e l l e de n l i g h te n me n t. In a l l cases,compl etel y l et go of
all f oc us on d e d i c a ti o n , o b j e c t o [ d e d i c ati ng, and dedi cator, w hi l e
leav ing no t r a c e b e h i n d . K e e p th a t i n mi n d !

The nirmanakaya master Paclmakara said: t3y keeping company

wit h t hr ee ha rm o n i o u s c o m p a n i o n s , y o u w i l l be i mmune to the
obs t ac lesof M a ra .
Lady T s ogy a l a s k e d : Wh a t d o e s th a t m e anl
The master replied: ()enerate devotion toward the harmonious
aut hent ic m aste r a n d v i s u a l i z e h i m a l w a ysabove your head i n order
to make supplicationsand offerings.
K eep c om p a n y w i th h a rmo n i o u s fi i e n d s w ho practi cethe teachi ngs
with the same samaya as yourself, who do not strive for aims or
m at er ial t hing s o f th i s l i fe , b u t w h o a re c l e termi nedto pursue vi rtuous
actions for the sake of the future.
 * The Crystal Garland of FaultlessPractice 149

Adhere to the harmonious instructions that are unperverted, and

put them into practice through the profound teachings on the stages
of development and completion in accordancewith the actual appli-
cation of an accomplished master.
If you remain inseparablefrom these three, you cannot be harmed
by obstaclesof Mara.
In gener al, if y ou ta k e y o u r o w n mi n d a s w i tness that you exert
yourself in deeds that will not be despised by the Three fewels, the
lasting result will always be excellent. Keep that in mind I

Ma s t er P adm a s aid : W h e n p ra c ti c i n g th e D h a rma i t i s necessaryto

lay a good foundation.
Lady Tsogyal asked: How is that to be donel
Th e m as t er r eplie d : F i rs t o f a l l , i f y o u l a c k t he accumul ati on of
merit,, you will not meet with the master who possessesthe oral
i n stru c t ions . I f y ou l a c k th e k a rm i c c o n ti n u i ty of former trai ni ng,
yo u will not under s ta n d th e te a c h i n g s .If y o u l ack the speci al fai th
and devotion, you will fail to perceive the virtues of the master. If
you lack vows, discipline, and samayas,you will violate the root of
Dh a rm a pr ac t ic e.[ f y o u a re n o t g u i d e d b y th e o ral i nstructi ons,you
will not know how to meditate. If you lack diligence and persever-
ance, you will not enter the pathway of practice and your virtue will
stray into laziness. If your mind does not sincerely turn away from
samsaric pursuits, you will not reach perfection in Dharma practice.
If all these factors coincide, there will be successin Dharma
practice. The accomplishment of unexcelled enlightenment depends
o n th e c oinc idenc eof m a n y c a u s e sa n d c o n d i ti o n s,so be di l i gent!
In short. in order to abandon what should be abandoned and
accomplish what should be accomplished do not leave your body,
sp e e ch,and m ind in o rd i n a ri n e s s b u t e x e rt y o u rsel f and the resul t
w i l l b e ex c ellent .K ee p th a t i n mi n d !

Master Padma said: It is of no benefit to know about the Dharma.

Yo u mu s t t ak e it t o h e a rt a n d p u t i t i n to p ra c ti c e .
L a d y T s ogy al as k e d : Wh a t s h o u l d o n e d o w h e n practi ci ngl
The master replied: Opening wide the understanding of the view,
150 Daftini Tbachings*

be wit hout pa rti a l i ty c o n c e rn i n g th e te a c h i ngs.S ei zi ng the throne of

meditation, condense within your mind the meaning of all the
teachings.Opening the entrance gate of action, let there be no conflict
between your view and behavior. Possessing the confidenceof fruition,
let s am s ar a an d n i rv a n a b e e q u a l a s d h armata. U nderstandi ng the
limits for keeping the samayas,observethe threefold vows. Practicing
in this way, your Dharma practice will be free from error.
In general there is no need to let Dharma practice become mere
plat it ude, t o n o t a s s i m i l a tei t i n o n e ' s h e a rt, and to not appl y i t i n
practice. Keep that in mind !

Master Padma said: In the future, when the dark age of degener-
at ion ar r iv es ,so me p e o p l e w h o c l a i m to b e practi ti onersw i l l desi re to
teach others without having received permission. Without having
pr ac t ic ed t hem s e l v e sth e y w i l l i n s tru c t o th ers i n medi tati on. W i thout
being liberated themselvesthey will pretend to give instructions for
liberation. Without being devoid of self-interest they will instruct
others to cast away their fetters of attachment and be generous.
W it hout t he s l i g h te s tu n d e rs ta n d i n go f th e good or evi l of thei r ow n
actions they will spout clairvoyant statementsabout the good or evil
fare of others. Having no stability themselvesthey will claim to be
benefiting other beings. I think there will be many who will pretend,
be hypocritical, cheat, and deceivein the name of the l)harma.
All people of future generationswho wish to practice the Dharma,
r ead t his wr it te n te s ta m e n to f th e m e n d i c a nt P admakaraand exami ne
y our s elf!
Observe the shortcomings of samsaric misery ! Since it is evident
that all the material things of this lif-e are impermanent, turn your
mind toward yourself and think well! Listen to the life storiesof how
t he ac c om plis h e dma s te rso f th e p a s t p ra cti cedsel f-di sci pl i ne.Fi nd a
qualified master and servehim with devoted body, speech,and mind.
At first do not befriend him like an equal acquaintance but cut
y our m is c onc e p ti o n sth ro u g h l e a rn i n g a n d contempl ati on.
Next, keep to constant practice and exert yourself with persever-
anc e.
 * The Crystal Garland of FaultlessPractice l5l

Fi n ally , as s im ila teth e D h a rm a i n y o u r h e a rt through practi ceand

a p p l y t he r em ediest o d i s tu rb i n g e mo ti o n s .
Al way s k eep y ou r s a m a y a sa n d d i s c i p l i n e sw i thout transfIressi ons.
Do n ot pr ac t ic e int e rm i tte n tl y o r p o s tp o n e y o u r practi ce, but keep
yo u r p lec lget o apply i t i m m e d i a te l y .
Although I, a mendicant, have attained accomplishment, I have
n e ve r f ound t im e f o r d i s tra c ti o n .On s e e i n ga l l th e l ost senti entbei ngs
wh o ar e t or m ent ed b y s a m s a ri c p u rs u i ts a n d d el usi ons,di sturbi ng
e mo tions and ev il k a rm a , I fe e l l i k e w e e p i n g . My heart aches w i th
d e sp air and anguis h .
Having obtained a human body and perceived the pleasant or
p a i n ful r es ult sof go o d o r e v i l a c ti o n s ,p e o p l e w h o do not try to attai n
e n l i g ht enm ent in th i s l i fe ti me a n d w h o d o n ot practi ce even one
se ssionof t ak ing r e fu g e , b u t i n s te a d c h a s e th e pursui ts, ambi ti ons,
d i strac t ions ,and en j o y m e n tso f th i s l i fe a n c l a c cumul ate evi l karmi c
deeds have no heart. Their hearts have rotted. The demon of Mara
h a s crept int o t heir h e a rts .T h e y a re d e c e i v e db y demoni c fri ends.
If you entrust yourself to the Three fewels from the core of your
h e a rt and pr ac t ic e to a tta i n e n l i g h te n m e n t i n one l i feti me, i t i s
impossible that you will be deceivedby the Three Jewels.
It is also impossible that you will suffer from want of foocl ancl
clothing. The people who claim to lack food or clothes for Dharma
practice, who have no time for taking refuge or spiritual practice ancl
say that they have found no leisure, are shamelesslyfooling them-
selves.
Right now, while your sensesare clear and you have free time, if
yo u d o not ex er t y ou rs e l f i n th e p ra c ti c e sfo r a ttai ni ng enl i ghtenment
you will very soon be blown away by the wind of karma, approached
b y th e dem onic Lor d o f l )e a th , a n d b e i n d a n g e r of i mmi nent death.
At th a t t im e y ou wil l fra n ti c a l l y try to th i n k o f a l l possi bl ethi ngs but
it will be far too late. Keep that in mind !
In gener al, when p ra c ti c i n g th e D h a rma y o u w i l l have no success
u n l e ssy ou k eep dea th i n m i n d .
Capable people of future generations,there is no deception in these
words of the mendicant Padmakara. No matter what you pursue, try
hard to be free fiom resret at the time of death! Täke care of
152 Daftini Tbachings*

y our s elv esand b e d i l i g e n t w i th th e a s ;ri ra ti onto al so be abl e to hel p

o t her s!

T his t eac hin g e n ti tl e d T h e (i ry s ta l (l a rl and of Faul tl essP racti ce,

the heart essence manifest as the nectar clf immortality, w:ts requestecl
fr om t he nir m a n a k a y a ma s te r P a d m a k a ra, w i th respectful and de-
v ot ed body , s pe e c h ,a n d m i n d , b y m e , K h a r chen Tsogyal .
F or t he s ak e o f fu tu re g e n e ra ri o n s ,I c o mposed i t i n w ri ti ng and
conc ealedit as a tre a s u res i n c e i t w a s n o t to be propagated.
Hav ing m et w i th th e fo rtu n a te o n e , m a y i t be put i nto practi ce.

T his was t h e te a c h i n g o n th e Imma c u l ate C rystal ()arl and of

F ault les sP r ac t i c c .

S e a l o f tre a s u re.
Se a l o f c o n c e a l m e n t.
Se a l o f e n tru s tm e n r.
TheRtfinedEssence
of
Oral Instructions

FIova<;E T - ( ) T F r h ,M A S - I L , R .

Lady Tsogyal of Kharchen served the nirmanakaya Orgyen Pad-

makara from her eighth year, accompanying him as a shadow follows
a body.
When the master was about to leave Tibet for the land of the
rakshas, I, Lady Kharchen, having offered a mandala of gold and
tu rg u ois e and hav in g tu rn e d a w h e e l o f g a th e ri ng,' i mpl ored: Oh,
()reat Master! You are leavingJto tame the rakshas. I am left behind
here in Tibet. Although I have served you for a long time, master,
this old woman has no confidence about the time of death. So I
beseechyou to kinclly give me an instruction condensing all teachings
i n to o ne, whic h is c o n c i s ea n d e a s yto p ra c ti c e .
The great master replied: l)evoted one with a faithful and virtuous
mi n cl , lis t en t o m e.
Although there are many profound key points of body, rest free
and relaxed as you feel comfortable. Everything is included in simply
th a t.
Al th ough t her e a re m a n y k .y p o i n ts o f s p eech such as breath
co n tro l and m ant r a re c i ta ti o n , s to p s p e a k i n g a nd rest l i ke a mute.
Eve ry t hing is inc lude d i n s i mp l y th a t.
Although there are many key points of mind such as concentratinS;,
re l a xi ng, pr ojec t ing , d i s s o l v i n g , a n d fo c u s i n g i n w ard, everythi ng i s
i n cl u d ed in s im ply l e tti n g i t re s t i n i ts n a tu ra l state, free and easy,
without fabrication.

L A f-eastoffering (ganachartra),which has the value of certain measure s of gold.

154 Daftini Tbachings*

T he m ind d o e s n ' t re m a i n q u i e tl y i n th a t state.If one w onders, Is

it not hingl, li k e h a z e i n th e h e a t o f th e sun, i t sti l l shi mmers and
flashes forth. tsut if one wonders, Is it somethingl it has no color or
shape to identify it but is utterly empty and completely 3q72[6-1[x1
is t he nat ur e o f y o u r mi n d .
Having recognized it as such, to become certain about it, that is
the view. To remain undistracted in the state of stillness, without
fabrication or fixation, that is the meditation. In that state, to be free
from clinging or attachment, accepting or rejecting, hope or fear,,
toward any of the experiencesof the six senses,that is the action.
W hat ev er d o u b t o r h e s i ta ti o no c c u rs ,s u ppl i cateyour master.D on' t
remain in places of ordinary peoplel practice in seclusion.()ive up
your clinging to whatever you are most attached to as well as to
whomever you have the strongest bond with in this life, and practice.
Like that, although your body remains in human form, your mind is
equal t o t he bu d d h a s ' .
At the time of dying, you should practice as follows.
By earth dissolving in water, the body becomes heavy and cannot
support itself. By water dissolving in fire, the mouth and nose dry up.
tsy fire dissolving in wind, body heat disappears.tsy wind dissolving
in c ons c ious n e s so,n e c a n n o t b u t e x h a l e w i t h a rattl e and i nhal e w i th
a gas p.
At that time, the feelings of being pressed down by a huge
mountain, being trapped within darkness,or being dropped into the
ex pans e of s p a c e o c c u r. Al l th e s e e x p e ri encesare accompani ed by
t hunder ous an d ri n g i n g s o u n d s .T h e w h o l e sky w i l l be vi vi dl y bri ght
like an unfurled brocade.
Moreover, the natural forms of your mind, the peaceful, wrathful,
semiwrathful deities, and the ones with various heads fill the sky,
within a dome of rainbow lights. Brandishing weapons, they will
utter "Beat! beat!" "Kill! kill!" "Hung! Hung!" "Phat! phat!" and
ot her f ier c e s o u n d s . In a d d i ti o n , th e re w i l l be l i ght l i ke a hundred
t hous and s uns s h i n i n g a t o n c e .
At this time, your innate deity will remind you of awareness,
saying, Don't be distracted! Don't be distracted! Your innate demon
 * The Refned Essenceof Oral Instructions 155

wi l l dis t ur b all y our e x p e ri e n c e sm

, a k e th e m c o l l apse,anci utter sharp
and fierce sounds and confuse you.
At t his point , k no w th i s : T h e fe e l i n g o f b e i n g presseddow n i s not
th a t of being pr es s e d b y a m o u n ta i n . It i s your ow n el ements
d i ssolv ing. I ) on' t be a fra i d o f th a t! T h e fe e l i n g of bei ng trapped
wi th i n dar k nes s is n o t a d a rk n e s s . It i s y o u r fi ve sense facul ti es
d i ssolv ing.T he f eel i n g o f b e i n g d ro p p e d i n to th e expanseof spacei s
n o t b eing dr opped. It i s y o u r mi n d w i th o u t s u pport becauseyour
body and mind have separatedand your breathing has stopped.
Al l ex per ienc esof ra i n b o w l i g h ts a re th e n a tu ral mani festati onsof
your mind. All the peaceful and wrathful fbrms are the natural forms
o f yo u r m ind. A ll s o u n d s a re y o u r o w n s o u n d s. A l l l i ghts are your
own lights. Have no doubt about that. If you do feel doubt, you will
be thrown into samsara.Having resolvedthis to be self-display,if vou
re st w ide awak e in l u mi n o u s e m p ti n e s s ,th e n s i m pl y i n that you w i l l
:rttain the three kayas and become enlightened. Even if you are casI
into samsara,you won't go there.
Th e innat e deit y i s y o u r p re s e n t ta k i n g h o l d of your mi nd w i th
u n d i s t r ac t edm indf u l n e s s .F ro m th i s mo me n t, i t i s very i mportant to
be without any hope and fear, clinging and fixation, toward the
objects of your six sense faculties as well as toward fascination,
h a p p ines s ,and s or r o w . F ro m n o w o n , i f y o u a tta i n stabi l i ty,you w i l l
be able to assume your natural state in the bardo and become
e n l i g ht ened.T her ef o re , th e mo s t v i ta l p o i n t i s to sustai nyour practi ce
undistractedly fiom this very moment.
The innate demon is your present tendency for ignorance, your
doubt and hesitation. At that time, whatever fearful phenomena
a p p e a r s uc h as s oun d s , c o l o rs , a n d l i g h ts , d o n ' t be fasci nated,don' t
doubt, and don't be afraid. If you fall into doubt for even a moment,
yo u will wander in s a ms a ra .s o g a i n c o m p l e te s ta bi l i ty.
At this point, the womb entrancesappear as celestialpalaces.I)on't
be attracted to them. IJe certain of that! Be free from hope and fear!
I swear there is no doubt that you will then become enlightened
without taking further rebirths.
At that time, it is not that one is helped by a buddha. Your own
a wa renes sis pr im or d i a l l y e n l i g h te n e d .It i s n o t th at one i s harmed by
l5(t Daftini Tbachings*

the hells. Fixation being naturally purified, fear of samsaraand hope

for nirvana are cut from the roor.
Ilecoming enlightened can be compared to water cleared of sedi-
m ent s , gold c le a n s e do f i m p u ri ti e s , o r th e sky cl earedof cl ouds.
Having attained spacelike dharmakaya for the benefit of oneself,,
y ou will ac c o mp l i s h th e b e n e fi t o f s e n ti ent bei ngs as far as space
pervades.Having attained sambhogakaya and nirmanakaya for the
welfare of others, you will benefit sentient beings as far as your mind
pervadesphenomena.
I f t his ins t r u c ti o n i s g i v e n th re e ti me s to even a great si nner such
as one who ha s k i l l e d h i s o w n fa th e r a n d m other, he w i l l not fal l i nto
s am s ar a ev en i f th ro w n th e re . T h e re i s n o doubt about becomi ng
e nlight ened.
Even if you have many other profound teachings, without an
ins t r uc t ion like th i s , y o u re m a i n fa r a w a y. S i nce you don' t know
where you may wander next, practice this with perseverance.
You should give this oral instruction to recipients who have great
fäith, strong diligence, and are intelligent, who always remember
their t eac her ,w h o h a v ec o n fi d e n c ei n th e o ral i nstructi ons,w ho exert
themselvesin the practice, who are stable-mincledand able to give up
c onc er ns f or t h i s w o rl d . Gi v e th e m th i s w i th the master' s seal of
e nt r us t m ent , t h e y i d a m' s s e a l o f s e c re c y,and the daki ni ' s seal of
e nt r us t m ent .
Although I, Padmakara, have followed many masters for three
thousand six hundred years,r have recluested instructions, received
teac hings ,s t ud i e d a n d ta u g h t, me d i ta te d and practi ced, I have not
founcl any teaching more profound than this.
I am going to ta me th e ra k s h a s . Y o u shoul d practi ce l i ke thi s.
Mother, you will become enlightened in the celestialrealm. Therefore
perseverein this instruction.

Hav ing s po k e n , (]u ru R i n p o c h e m o u n te d the rays of the sun and

departed for the land of the rakshas. Following that, Lady Tsogyal

2 . T h e y c a r s h e r e a r e t h e a n c i en t w a y o f c o u n t i n g s u m m e r a n d w i n t e r s e a s o n sa s
each clne vear.
 * The Refned Essenceof Oral Instructions 157

a tta i ned liber at ion. Sh e c o mmi tte d th i s te a c hi ng ro w ri ti ng and

concealed it as a profound treasure. She made this aspiration: In the
future, may it be given to ()uru Dorje Lingpa. May it then benefit
ma n y beings .

This completes the Sacred Refined E s s e n c eIn structi on, the repl y
to q u e s t ions on s el f-l i b e ra ti o n a t th e mo me n t of death and i n the
b a rd o .

S A N ' l A Y A .S E A t . . S E A L . S I I A t - .