Songs and Prayers of Realization by His Eminence Dorge Chang Kabje Kalu Rinpoche

Songs and Prayers of Realization
by His Eminence Dorge Chang Kabje Kalu Rinpoche

Prayer to Root Lama

Incomparably kind Root Spiritual Master; Body that unites
All Victors and their Spiritual Heirs of the three times,
Illustrious leader of every sentient being others and myself
From the bottom of my heart, I pray to you.
Bless me that I train in compassion and in the mind of awakening.
Bless me that I see the innate enlightened face, of my own abiding nature.

Song of Auspicious Fortune

The Spiritual Master’s Auspicious Fortune
Is the exhaustion of all faults
And the Perfection of all Qualities.

The Profound Teaching’s Auspicious Fortune
Is to reveal the Sublime Path free from error.

The Disciple’s Auspicious Fortune
Is to enter the Correct Path.

May the Ultimate Auspicious Fortune
The merging of the Master’s mind
And the Decuples mind Abide.

Listening’s Auspicious Fortune is a heart
Rejuvenated with Profound Instructions.

Refection’s Auspicious Fortune is the collapse
Of delusion’s false cavern.

Meditation’s Auspicious Fortune is the sight
Of Awareness of our own face.

May the Result’s Auspicious Fortune
Actualization of ultimate Enlightenment Abide.

Erudition’s Auspicious Fortune is Knowledge
Of all things to be accepted or rejected.

Noble Conduct’s Auspicious Fortune
Is Freedom from all Faults.

Excellence’s Auspicious Fortune
is the Beauty of every Positive Quality.

May the Auspicious Fortune of Magnificence
Victory over all faults Abide

Teaching’s Auspicious Fortune is to bring
Other faithful persons to Maturity.

Debate’s Auspicious Fortune is Victory
In battle with obscuring emotions.

Composition’s Auspicious Fortune is to reach perfection
In the View and Meditation.

May the abiding nature’s Auspicious Fortune
Spontaneous Help, to others, Abide.

The Auspicious Fortune of the Basis
Is a noble Altruistic Intention, a single white cloth

The Path’s Auspicious Fortune
Is all that you do, becomes the Spiritual Path.

The Result’s Auspicious Fortune
Is the Accomplishment of your own and others Benefit.

May the All-pervasive Auspicious Fortune
Entirely pervade all Space

Sarva Mangalam Javentu

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The Single Sufficient Remedy

The Single Sufficient Remedy


“In prison Khenpo Munsel Rinpoche taught me this: ‘The extent of your realization will be known when you encounter difficult circumstances. You will not know the extent of your realization when things go well.’ When you find yourself in a troublesome situation, when you are in great pain, when an intense emotion arises, only then will you know where you are at with practice.


He added: ‘Adverse circumstances reveal your hidden faults.’ If you are able to hold awareness unwaveringly during such a time, and thus if you are not carried away by the force of the emotion, it is a sign that you have gained experience in practice.


If you were to practice mindful awareness with great diligence for just a month, if you were to recognize even the slightest thought and not allow your mind to wander off into delusion for that time, even in such a short time you would witness great changes.


Fierce afflictions would not faze you so much any more, because you would have gained personal experience in observing the illusory play. There is in fact just one remedy necessary—mindful awareness. It is the single sufficient remedy that transforms difficulties inside and out.”


–H.E. Garchen Rinpoche

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ISLAM AND BUDDHISM :The Costs of “Purification”

At the time when the holy month of Ramadan sets in which should be dedicated to inner recollection, self discipline and purification, true questions could be asked

How come that religion leads so many to acts of brutality beyond imagination? Christians destroying each others and all not sharing their very particular view points, Jews barely remaining alive through use of war and destruction, Muslims attacking each others on the very beginning day of Ramadan, this must bring at least a few of us to reflect on the meaning of the more and more violent world we have created and now have to face.

All the suffering in the world comes from seeking pleasure for oneself. 

All the happiness in the world comes from seeking pleasure for others.

I stumbled upon another unbelievable sad story today which I was not aware of and share with you. As long as we all believe that events are the result of external happening and we can change the curse of them at the point of a gun, there will be nothing but havoc on a grand scale.

Religion should lead people to long lasting happiness which means respect for all forms of life, for each other of course, for the environment which tamed desires and greed render peaceful and pleasant to live in , which is obviously not the case today.

Changes do not come through outer intervention. It comes and continues to manifest through the efforts of ordinary people like you and me who , at each moment of the day try to realise the consequences of their actions ( or non action) restrain themselves as no one else is going to do it for us, temper their attitude remembering that we live in a close network of interdependence on each other and the environment and that all beings hurt, in the same way as we do when we have nothing to eat, drink , find shelter or have a helping hand, a smile a hug  when we need it most. A gun, abuses , torture, exploitation is a boomerang, today aimed at others, tomorrow hitting us.

Here the story which saddens so much for all involved, maybe today as you read this you can extend an extra hand, an extra smile, an extra help and dedicate it to all suffering beings so they may realise the real nature of reality and release themselves from the bonds of endless suffering

Thailand: Buddhists make the best targets

In the Thai Buddhist mind, almost nothing is so disturbing as harming a monk. That is exactly why insurgents shoot monks at close range.

PATTANI, Thailand — The monk suddenly realized he was running. What just happened? All around him, soldiers assigned to guard his morning alms run fired their M-16s through a cloud of smoke and airborne debris. Some rolled in the dirt. Screaming.

The monk screamed too. My arm, he thought, it’s blown off. But when Wacharapong Suttha looked down, there it was, intact but streaked with blood. He had not even dropped his silver alms bowl, held fast by fingers curled around its basin in a death grip.

Wacharapong would spend nine days in the hospital, where a doctor plucked metal chips from his rump. The stinging has since faded. But the January bombing blackened the 27-year-old’s psyche. It dominates his waking thoughts.

“I weep in my chambers,” said Wacharapong, perched under a wooden temple shelter, his bare feet studded with ruby-colored shrapnel welts. The stress finally compelled him to leave the monkhood, though he still lives on the temple grounds as an assistant.

“I have felt sick as if possessed by a demon,” he said. “I think of suicide.”

Wacharapong Suttha, a Thai Buddhist monk, lies on a hospital bed following a bomb attack in Thailand’s restive southern province of Pattani on Jan. 28, 2011. (Tuwaedaniya Meringing/AFP/Getty)

In the Thai Buddhist mind, almost nothing is so disturbing as harming a monk. That is exactly why insurgents shoot monks at close range, hide bombs on their alms routes and occasionally hack off their heads.

Monks were once the lowest-hanging fruit, unarmed targets attacked to inflict peak damage to Buddhist morale. The army has since decided to guard them at all hours. Troops have transformed Buddhist temples into military camps.

Wacharapong’s temple in Yala city is, for all practical purposes, a fortress with a tall golden spire in the middle. It is defended by G.I.s, their helmeted heads just visible above walls of black sandbags. Barracks trailers crowd the temple grounds.

“We have more than 100 soldiers here,” said the Lak Muang temple’s 62-year-old abbot, Tong. “And we have only seven monks.”

His monks can still perform alms runs. Each morning, two pre-pubescent novice monks in day-glo orange robes trod barefoot into town and collect food. But as merit-making Thais spoon rice and curry into their alms bowls, an entire platoon stands guard.

All those guns, all that concertina wire piled high as hay bales around holy grounds. Does it not undermine Buddha’s teachings?

“It is not a contradiction,” said Abbot Tong in a whispery monotone. “The soldiers try to act according to Buddha’s principles. But the other side does not.”

“We’re at a disadvantage,” the abbot said. “We don’t wage battle. If we catch them, we look after them with karma in mind. If they catch us, we are treated like animals.”

But while monks are defenseless, their flock is armed to the teeth.

State security forces in the deep south — a patchwork of troops, cops and civilian paramilitary groups — amount to roughly 100,000 people among a population of about 1.8 million. About 25,000 of them belong to the Village Protection Volunteers. It is essentially an all-Buddhist militia.

Locally known by the shorthand “Or Ror Bor,” the militia is government sponsored, army trained and often meets inside Buddhist temples. Any Buddhist 18 or older is encouraged to sign up, grab a gun and join patrols. Can’t afford a 12-gauge? The government will loan one out or offer a 60 percent rebate.

“We’re all Buddhist. No Muslims among us,” said Choedsak “Pig” Isaro, a Pattani city militia captain who runs a tin-roofed tea shop with his wife, Chicken.

“Used to be, they could just drive in and shoot us,” said Choedsak. “Not anymore. The terrorists have their network. Now we have ours.”

“Absolutely everyone here has to know how to shoot,” said Penporn, the matronly captain of her village’s 190-person defense unit. The 2,000-person settlement, Tung Ka, lies within a military-designated “red zone” under insurgents’ sway.

“I never feel safe. My sleep is restless,” Penporn said. “We never know when the attackers will come next.”

But while she dutifully trains with troops twice a year, the subject of firearms turns the grandmother melancholy. To be honest, Penporn said, she probably doesn’t have the guts to kill anyone.

“I wouldn’t shoot them in time,” she said. “How do you know, before they get you, if they’re bandits or good guys? You can’t just shoot them first. You’re out of luck.”

Reading, writing, revolvers

Even teachers, targeted as agents of Buddhist indoctrination, arrive to school with handguns tucked under their belts. At one school within a “red zone” district called Rueso in Narathiwat province, the administrator estimated that 30 percent of his staff is armed in the classroom.

“I don’t pressure the teachers to carry guns,” said Principal Karan Satthatipkul, who keeps a Glock 9 millimeter in his desk. “It’s their decision.”

Like the region’s temples, schools too have become de facto battlements. Troops were even ordered to teach four years ago when nearly 80 percent of the region’s 3,500 Buddhist teachers requested transfers or simply stopped showing up. The government briefly considered installing 500 satellite dishes so school staff could beam in lessons from afar.

“We have bad guys coming in, pretending to be parents and even hugging the kindergarten kids,” Karan said. “You never know who they really are.”

Among the armed is Kongrapan Ngoipala, 35, the school music teacher. He grows embarrassed when asked about his own .22-caliber pistol, acquired after masked insurgents fired on his wife and kids at an outdoor aerobics class.

“Guns are not that important. This is,” said Kongrapan, tugging out a clump of Buddhist amulets hidden under his button-up shirt. “In this world, there is birth, pain, aging and then death. So if I die, I die.”

Kongrapan refuses to leave. Who would take his place? But he still recalls the last words of a policeman friend who, like Kongrapan, also hailed from Thailand’s poor northeast. Both came in search of work with extra danger pay.

They last met in a hospital room where the cop, hit by a roadside bomb, was slowly dying. “He told me, ‘Don’t stay, brother,’” Kongrapan said. “‘Just move away.’”

The hostile multitudes are vast as space

What chance is there that all should be subdued?
Let but this angry mind be overthrown

And every foe is then and there destroyed


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Nature of Mind

“We can never understand the nature of the mind through intense effort but only by relaxing, just as breaking a wild horse requires that one approach it gently and treat it kindly rather than running after it and trying to use force. So do not try to catch hold the nature of the nature of the mind, just leave it like it is.”

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A Guide to Locations for Cultivating Samadhi

by Longchen Rabjam

On mountaintops, in secluded forests and on islands and the like,

Places which are agreeable to the mind and well suited to the season,

Cultivate tranquil samadhi, which is single-pointed and unwavering—

Clear light, which is free from the slightest conceptual elaboration.


This is achieved naturally when three pure factors come together:

The ideal location, individual and Dharma to be practised.


First of all, the location must be one that is secluded and agreeable,

Somewhere conducive to spiritual practice in the different seasons.


In summer, meditate in cooler dwellings and cooler locations,

In places near to glaciers or on mountaintops and the like,

In simple dwellings made out of reeds, bamboo or straw.


In the autumn, adjust your diet, your clothing, and your conduct,

And stay in a region and residence of moderate temperature,

Such as a forest or a mountainside or a building made of stone.


In winter, stay somewhere warmer at a lower altitude,

Such as a forest, a rocky cave or a hollow in the earth,

And adjust your diet, clothing, bedding and the rest.


In the spring, stay in the mountains or on the edges of a forest,

On a deserted island or in buildings with mild and even temperature,

With diet, clothing and conduct all suitably attuned—this is crucially important.


There is an important interconnection between outer and inner,

So keep to inspiring and secluded places which you find uplifting.


High among the mountains the mind becomes clear and expansive,

Ideal for refreshing mental dullness and for practising the generation phase.


Snowy regions help to make samadhi clear and awareness bright and lucid,

So for cultivating vipashyana they make ideal places with the fewest obstacles.


Forests bring stillness of mind and help us to develop mental stability,

So they are ideal places for cultivating shamatha with a sense of ease.


Below rocky cliffs we can feel a vivid sense of impermanence and disenchantment,

Clear and inspired, helping us to achieve the union of shamatha and vipashyana.


On the banks of a river, our attention becomes well focused,

And the wish to escape samsara comes rapidly and afresh.


Charnel grounds are powerful places for swift accomplishment,

Ideal for the generation or completion phases, it is said.


Villages, markets, empty houses, solitary trees and the like,

Which are frequented by humans and non-human demons,

Are distracting for beginners and can bring many obstacles,

But for stable practitioners, they are a support, regarded as supreme.


Temples and shrines, inhabited by gyalpo and gongpo spirits,

Can disturb the mind and incite thoughts of anger and aversion.


Caverns in the earth and such places, haunted by the senmo demonesses,

Cause passionate desire to arise and bring excessive dullness and agitation.


Solitary trees and other places, which are inhabited by mamos and dakinis,

As well as boulders and mountain spurs, where the mutsen and theu’rang reside,

Contribute, it is believed, to mental turmoil and bring all manner of obstacles.


The lands of outcastes, nagas, nyen, and local spirits,

By the lakeside, or in meadows, forests and such places,

Adorned with beautiful flowers, plants and trees,

Are pleasant enough at first, but later prove disruptive.


In short, all the areas and dwelling places that seem agreeable at first,

But not so once you come to know them, are sites of lesser accomplishment.

Whereas those which seem frightening and unpleasant at first,

But prove agreeable once you have grown accustomed to them,

Are powerfully transformative, bringing great accomplishments without obstacle.

And everywhere else in between is neutral, neither beneficial nor harmful.


As our minds are affected by the places in which we stay,

This can make our practice grow stronger or make it weaker,

So it is said that to examine locations is of crucial importance.


Moreover, there are four types of place based on the four activities:

Peaceful places, where mind naturally becomes focused and still,

Expansive places, delighting the mind, which are awesome and inspiring,

Magnetizing places, where mind feels captivated and develops attachment,

And wrathful places, where mind is disturbed by feelings of fear and dread.

Further divisions can be made, countless and beyond measure,

But in this context, for samadhi, peaceful places are the best,

And so, fearing an excess of words, I will elaborate no further.


In such a peaceful place, the meditation dwelling should be in solitude,

As this will suit the development of concentration in the mind.

The ideal dwelling is one that is open at the sides and has a clear view.


For nighttime yoga, practise inside a circular ‘dark house’,

In a high place, and in the middle of the central chamber,

With your pillow to the north, lying down in the posture of nirvana.


The location for practising the yoga of light during the daytime,

Should be mild in temperature and should have an entrance

With a broad, unobstructed view onto glaciers, waterfalls, forests or valleys,

And the vast and open sky, so that mind becomes clear and bright.


When cultivating shamatha, a solitary hut surrounded by a fence

Is the ideal place for stillness of mind naturally to arise.

For vipashyana, it is important to have a clear, inspiring view,

And to be constantly cheerful and well attuned to the seasons.


Low-lying and shaded areas, such as forests and ravines,

Are ideal for practising shamatha, whereas higher regions,

Such as among snowy mountains, are ideal for vipashyana—

It is important that you know these different specifications.


To put it simply, any region or actual dwelling place for retreat,

In which renunciation and disenchantment arise, attention is well focused,

And samadhi grows in strength—any such place of virtuous activity—

Is said to be the equal of the sacred site of the heart of awakening.

Whereas any place in which virtues decline, mental afflictions increase,

And one is overcome by distractions and the affairs of this life,

Is a demonic haunt of evil actions, only to be avoided by the wise.


Since these points were taught by Padmasambhava,

They should be learned by all who wish for liberation.



This concludes the first section, being an explanation of the locations for cultivating samadhi, from Finding Comfort and Ease in Meditation on the Great Perfection.

 Translated by Adam, based on an earlier, unpublished translation of Finding Comfort and Ease in Meditation on the Great Perfection by B. Alan Wallace and Adam Pearcey, prepared for HH the Dalai Lama’s teachings in Lerab Gar, France, 2000.

May all Beings caught in the confusion of self arisen delusions find relief from dullness and excitement . In poignant memory of my very Precious Tsawa’i Lama , who tirelessly brought us up year after year at this very time on the magical land akin to Zangdo Palri, how amazing, EMAHO!

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About Empowerments

Some people have the fortunate karma to receive vajrayana empowerements.

Some people have the fortunate karma to grant them

Kabgye Penor Rinpoche was and remains a immanent Empowerement into the Nature of Mind for all those who ever came in contact with him

May those extraordinary pictures from “Ziggy” from Kabgye Rinpoche, some of the most beautiful I have seen for a long, long time serve a bridge to actualise the Blessings which can never perish, they are undoubtedly powerful Tadrol easy to decipher.

Please share this link with all your friends and partake of the Blessings of some of those amazingly vivid pictures ..


and to remember the blessings turn to Ani Damcho’s translation of the

Namcho Offerings to the Lama 2011

Sarwa Mangalam

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Practical Steps to Help with Japanese Disasters from Chatral Rinpoche

May all Beings Benefit !

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Practical Steps to help with Japan Woes


Lama Tharchin Rinpoche’s practice advice related to the Tsunami in Japan
March 15 2012

In the light of the present disaster in Japan, in all its aspects, particularly nuclear, Lama Tharchin Rinpoche recommends the following prayers and practices:

Chatral Rinpoche’s Prayer to Avert Nuclear War
Rinpoche said that Chatral Rinpoche wrote really precisely and that now is the time for people to recite this prayer and that it is very good and important.
Other practices and prayers also recommended are:

Sampa Nyur Drupma

Sa Chu Me Lung — A prayer to Guru Rinpoche and his retinue of the four elemental dakinis to remove all obstacles caused by the four elements of fire, earth, water and wind.

Green Tara

Riwo Sangchod smoke offering

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Dzogchen Ponlop “Catch and Release” Blue Airport Shirt

Meditation : Catch and release
Dzogchen Ponlop Rinpoche
I once bought a shirt at the airport because I had been traveling a long time and was in need of a change. I found one in a nice deep blue color and put it on without looking closely at it. Then, when I was sitting on the airplane, I saw it had a fish on it along with a caption down the sleeve: “Catch and release.” I felt very good about that. It was like a message from the universe — somehow, I was wearing instructions for working with the mind in meditation. That was my teaching for that trip.
You can use that phrase in your practice of meditation, too. Catch your thoughts and release them. You don’t need to bang them on the head and try to kill them before throwing them back. You can just acknowledge each thought and then let it go.
The practice of meditation is basically a process of getting to know yourself. How do you do it? By becoming familiar with your mind. Normally the mind is a whirlwind of thought, and meditation is a practice that calms this down and helps us develop a peaceful state of mind. Not only is our mind busy thinking, we’re usually thinking about the past or the future. We’re either reliving old dramas or imagining what could happen tomorrow or in ten years and trying to plan for it. We usually aren’t experiencing the present moment at all. We can’t change the past, and the future is always ahead of us — we never reach it, have you ever noticed? So, as long as this process continues, our mind never comes to rest. The mind can never just settle down and feel at ease.
When we practice sitting meditation over time, we get better at catching our thoughts and releasing them. Gradually the mind begins to settle naturally into a resting state. This is great because it allows us to be fully present in our lives. When we aren’t being pulled into the past or future, we can just be right here, where we actually live. To be in the present moment simply means to be awake and aware of yourself and your surroundings. That‘s the beginning of peace and contentment.
Sitting Meditation
One of the most effective methods of meditation is the practice of following the breath. To begin, you simply sit in a meditation posture and watch your breath. There’s nothing else to do. Your breathing should be natural and relaxed. There’s no need to change your normal breathing. Start with bringing your attention to your breath, focusing on the inhalation and exhalation at your nose and mouth. There is a sense that you are actually feeling your breath, feeling its movement.
When you do this, you’re not just watching your breath. As you settle into the practice, you actually become the breath. You feel it as you exhale, and you become one with it. Then you feel the breath as you inhale, and you become one with it. You are the breath and the breath is you.
As you begin to relax, you begin to appreciate nowness, the present moment. Breathing happens only in the present. Breathe out. One moment is gone. Breathe in again. Another moment is here. Appreciating nowness also includes appreciating your world, your existence, your whole environment, being content with your existence.
How to Begin
To begin a session of sitting meditation, first you need a comfortable seat. You can use any cushion firm enough to support an upright posture. You can also sit in a chair. The main point is to have a relaxed but erect posture so that your spine is straight. If you are sitting on a cushion, cross your legs comfortably, and if you are sitting on a chair, place your feet evenly on the ground. You can rest your hands in your lap or on your thighs. Your eyes can be half-open with your gaze directed slightly downward a short distance in front of you. The most important point is that your posture is both upright and relaxed. Once you’re sitting comfortably, the main thing is to be fully present — to give your practice your full attention.
Catching Your Thoughts
During meditation the chatterbox of mind will open up, and you’ll have lots of thoughts. Some will seem more important than others and evolve into emotions. Some will be related to physical sensations: the pain in your knee or back or neck. And some will strike you as extremely important — things that can’t wait. You forgot to respond to a critical email, you need to return a call, or you forgot your mother’s birthday. These kinds of thoughts will come, but instead of jumping up from your cushion, all you have to do is recognize them. When a thought tries to distract you, just say, “I’m having a thought about forgetting Mom’s birthday.” You simply catch your thought, acknowledge it, and then let it go. Sitting in meditation we treat all thoughts equally. We don’t give more weight to some thoughts than to others. If we do, we lose our concentration and our mind will start slipping away.
You may wonder why I’m talking about thoughts. We’re supposed to be focusing on meditation, right? Thoughts deserve a special mention because we tend to forget that the practice of meditation is the experience of thoughts. We might think our meditation should be completely free of thoughts, with our minds totally at peace, but that’s a misunderstanding. That’s more like the end result of our practice than the process. That is the “practice” part of the practice of meditation — just relating to whatever comes up for us. When a thought appears, we see it, acknowledge its presence, let it go and relax. That’s “catch and release.
When you meditate, you repeat this catch-and-release process over and over again. One minute, you’re resting your mind on your breath, then a thought comes up and pulls your attention away. You see the thought, let it go, and go back to your breath. Another thought comes up, you see it, let it go, and go back to your breath once again. Mindfulness, catching your thoughts, brings you back to the present and to a sense of attention, or non-distraction. You can strengthen the power of your concentration with repeated practice, just as you strengthen the muscles in your body every time you exercise.
Remember, we’re working with mind here and your mind is connected to many different conditions that impact you in various unpredictable ways. So don’t expect your meditation to always be the same or for your progress to follow a certain timeline. Don’t be discouraged by the ups and downs in your practice. Instead of seeing them as signs that your practice is hopeless, you can see them as reminders for the need to practice and why it is so helpful.
It takes time to develop a strong state of concentration. Eventually, however, you will see that your mind stays where you put it. Meditating and developing strength of mind isn’t just a nice, spiritual activity. It is actually a big help and support to anything you want to learn or accomplish. As your mind becomes calmer, you experience more of what is happening in each moment. You begin to see that your life — your actual life, right now — is far more interesting than all those thoughts you’ve been having about it!
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On the Fragility and impermanence of Life – What to Do with It

From Kyabjé Chatral Rinpoche

Namo gurubhyah!

Precious master of unrepayable kindness, Pema Ledrel Tsal,

Remain as the crown ornament on the top of my head, I pray!

Grant your blessings so that we may find freedom here and now

From all the sufferings of samsara and its lower realms!

Listen well, my dear disciples who are gathered here,

And whose hearts have not been spoiled, consider this.

The chances of finding a human existence are one in a hundred.

Now that you have found one, if you fail to practise the sublime Dharma,

How could you possibly expect to find such an opportunity again?

This is why it’s crucial that you take advantage of your situation.

Conceiving of your body as a servant or a thing to ferry you about,

Don’t allow it to rest in idleness for even just a single moment;

Use it well, spurring on your entire body, speech and mind to virtue.

You might spend your whole life pursuing only food and clothes,

With great effort and without regard for suffering or harmful deeds,

But when you die you can’t take even a single thing—consider this well.

The clothing and alms needed to keep you alive are all you need.

You might dine on the finest meal of delicious meat and alcohol,

But it all turns into something impure the very next morning,

And there is nothing more to it all than that.

So be content with life-sustaining provisions and simple clothes,

And be a loser when it comes to food, clothing and conversation.

If you don’t reflect on death and impermanence,

There’ll be no way to practise Dharma purely,

Practice will remain an aspiration, one that is constantly postponed,

And you may feel regret the day that death comes, but by then it’s too late!

There’s no real happiness among any of the six classes,

But if we consider the sufferings of the three lower realms,

Then, when you feel upset just by hearing about them,

How will you possibly cope when you experience them directly?

Even the happiness and pleasures of the three upper realms

Are just like fine food that’s been laced with poison—

Enjoyable at first, but in the long run a cause of ruin.

What’s more, all these experiences of pleasure and pain,

Are not brought about by anyone besides yourself.

They are produced by your very own actions, good and bad.

Once you know this, it’s crucial that you act accordingly,

Without confusing what should be adopted and abandoned.

It’s far better to eliminate your doubts and misconceptions,

By relying on the instructions of your own qualified teacher,

Than to receive many different teachings and never take them any further.

You might remain in a solitary place, physically isolated from the world,

Yet fail to let go of ordinary concerns, and, with attachment and aversion,

Seek to bring defeat upon your enemies while furthering the interests of your friends,

And involve yourself in all kinds of projects and financial dealings—

But there could hardly be anything worse than that at all.

If you lack the wealth of contentment in your mind,

You’ll think you need all kinds of useless things,

And end up even worse than just an ordinary person,

Because you won’t manage even a single session of practice.

So set your mind on freedom from the need for anything at all.

Wealth, success and status are all simply ways of attracting enemies and demons.

Pleasure-seeking practitioners who fail to turn their minds from this life’s concerns

Sever their connection to the authentic Dharma.

So take care to avoid becoming stubbornly immune to the teachings.

Limit yourself to just a few activities and undertake them all with diligence.

Not allowing your mind to become fidgety and restless,

Make yourself comfortable on the seat in your retreat cabin,

This is the surest way to gain the riches of a Dharma practitioner.

You might remain sealed in strict retreat for months or even years,

But if you fail to make any progress in the state of your mind,

Later, when you tell everyone about all that you did over such a long time,

Aren’t you just bragging about all the hardships and deprivation?

And all their praise and acknowledgements will only make you proud.

To bear mistreatment from our enemies is the best form of austerity,

But those who hate criticism and are attached to compliments,

Who take great pains to discover all the faults of others,

While failing to keep proper guard over their own mindstream,

And who are always irritable and short-tempered,

Are certain to bring breakages of samaya upon all their associates,

So rely constantly on mindfulness, vigilance and conscientiousness.

No matter where you stay—be it a busy place or a solitary retreat—

The only things that you need to conquer are mind’s five poisons

And your own true enemies, the eight wordly concerns, nothing else,

Whether it is by avoiding, transforming, taking them as the path or looking into their very essence,

Whichever method is best suited to your own capacity.

There’s no better sign of accomplishment than a disciplined mind,

This is true victory for the real warrior who carries no weapons.

When you practise the teachings of the sutras and tantras,

The altruistic bodhichitta of aspiration and application is crucial,

Because it lies at the very root of the Mahayana.

Just to have this is enough, but without it, all is lost.

These words of advice were spoken in the hidden grove of Padma,

In the place called Kunzang Chöling,

In the upper hermitage in a forest clearing,

By the old beggar Sangye Dorje.

May it be virtuous!

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