The Wheel of Sharp Weapons Part II

 

 

THE WHEEL OF SHARP WEAPONS PART II

 

 

 

(60) We are experts as flattering others for favours,
Yet always complaining, we are sad and depressed.
The money we have gathered we cannot bear to part with;
Like misers we hoard it and feel we are poor.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(61) We have done very little to benefit someone,
Yet always remind him how much we have done.
We have never accomplished a thing in our lifetime,
Yet boasting and bragging, we are filled with conceit.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(62) We have many great masters and teachers to guide us
Yet shirking our duty, ignore what they teach.
We have many disciples, yet do not met help them;
We cannot be bothered to give that advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(63) We promise to do many glorious dads,
Yet In practice we give others minimal help.
Our spiritual fame has been spread far and wide,
Yet inwardly all of our thoughts are repulsive
Not only to gods, but to demons and ghosts.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(64) We have read very little, heard only few teachings,
Yet talk with authority pertly on Voidness.
Our knowledge of scriptures is pitifully lacking,
Yet glibly we make up and say what we like.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(65) We have many attendants and people around us,
Yet no one obeys us or heeds what we say.
We feel we have friends in positions of power,
Yet should we need help, we are left on our own.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(66) We have gained lofty status and ranks of prestige.
Yet our knowledge is poorer than that of a ghost.
We are considered great Gurus, yet even the demons
Do not harbour such hatred or clinging desire
Or as closed-minded an outlook-as we seem to have.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(67) We talk about theories and the most advanced teachings,
Yet our everyday conduct is worse than a dog’s.
We are learned, intelligent, versed in great knowledge,
Yet cast to the Wind wisdom’s ethical base.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(68) We have selfish desires and horrible anger,
Which fester inside us, we would never admit;
Yet without provocation we criticise others
And self-righteously charge them with faults we possess.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(69) We wear robes of saffron, yet seek our protection
And refuge in spirits and gods of this world.
We have promised to keep solemn vows of strict morals,
Yet our actions accord with the demons, foul ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(70) Our pleasure and happiness come from the Buddhas,
The Gurus, the teachings, and those who live by them,
Yet still we make offerings to ghosts and the spirits.
All of our guidance derives from the teachings,
And yet we deceive those who give this advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(71) We seek to have homes in monastic seclusion,
Yet dawn by distractions, we venture to town.
Discourses we hear teach us most noble practice,
Yet we spend all our time telling fortunes with dice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(72) We give up monks’ vows, the true path to gain freedom,
We would rather be married, have children and homes.
We cast to-the wind this rare chance to be happy,
And pursue further suffering, mare problems and woes
rample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(73) Discarding our practice to reach Liberation,
We drift about searching for pleasure or trade.
We have obtained bodies with precious endowments,
Yet use them to gain only hellish rebirths.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(74) Ignoring effects that the teachings can bring us,
We travel on business for profit end gain.
Leaving behind all our Gurus’ wise lectures,
We tour different places in search of some fun.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

75) We hoard whet we have, never willing to use it,
And leech all our food and our clothing from friends.
We leave aside wealth from our father’s inheritance,
Taking from others a much as we can.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(76) It’s amazing how little endurance we have
To do meditation, and yet we pretend
To have gained special powers so others are fooled.
We never catch up with the paths of deep wisdom,
Yet run here and there in a needless great haste.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(77) Someone giver us advice from the depths of his heart,
Which is for our own good, but is harsh to our ears,
And with anger we view him as if he is our foe.
Yet when someone without any true feelings for us
Deceitfully tells us what we like to hear,
Without taste or discernment we are hind in return.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(78) When others consider us close and dear friends
And relate in strict confidence ah they know,
We disclose their deep secrets to especially their foes.
When we have a good friend who is constantly with us,
We locate his weak points so we can torment him.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(79) Our jealousy is strong and whatever is said
We are always the sceptic, we doubt what is meant.
We are fussy bad-tempered and hard to get on with,
Inflicting obnoxious behavior on others.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(80) When someone requests us to do something for him,
We are never obliging, but think up instead
Clever devious methods to do him some harm.
When others concede and agree with our viewpoint,
We do not acquiesce-we argue still more.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(81) We do not pay attention to whet others tell us;
We are a trial to be with; we strain others’ nerves.
Our feelings are hurt at the slightest remark,
And we hold grudges strongly-we never forgive.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(82) We always are jealous of those of greet status;
We feel holy Gurus ere threats to avoid
Overwhelmed by attachment and ruled by our passions,
We spend all our time lusting after young loves.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(83) We do not think of friendships as long-term commitments
We treat old companions with thoughtless neglect.
And when we are making new friends with a stranger,
We try to impress him with grandiose ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(84) We lack clairvoyance, yet we, feigning powers,
And then when proved wrong, we must bar all complaints.
We have little compassion for those who are near us,
Whenever they blunder, we are quick to lash out
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(85) We have poor education and limited knowledge;
Whenever we speak we are unsure of ourselves.
Our learning in scriptural texts is so meagre,
When hearing new teachings we doubt they are true
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(86) By making a habit of anger and passion,
We come to despise everyone that we meet
And by making a habit of jealous resentment,
We ascribe fruits to others, disclaiming their worth.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(87) We do not follow proper Procedures of study;
We say it is needless to read the vast texts.
We feel there is no value learning from Gurus;
We slight oral teachings and think we know best.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(88) We fail to explain what the ‘Three Baskets teach,
But instead dwell on theories we have made up ourselves.
We lack deep conviction and faith in the teachings,
Whatever we say leaves disciples confused.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(89) We do not despise actions unwise and immoral,
Instead we dispute and attempt to pick flaws
In the excellent teachings and great masters’ works.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

 

 

 

(90) We are never embarrassed when acting disgracefully,
Only respectable deeds cause us shame.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(91) All the things we should do we do not do even once,
For improper behavior taker up all our time.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern,
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(92) O mighty destroyer of selfishness demons,
With Body of Wisdom unchained from all bonds,
Yamantaka come brandish your skull-headed bludgeon
Of egoless wisdom of Voidness and bliss.
Without any misgiving now wield your fierce weapon
And wrathfully swing it three times round your head.

(93) With all of your fierceness come smash this foul enemy!
Burst ego-concepts with your wisdom’s great might!
With your boundless compassion protect us from suffering
The miseries caused by our self-centred actions
Destroy our self-cherishing once and for all!

(94) With all the sufferings that others experience,
Smother completely or selfish concern.
The sufferings of others arise from five poisons;
Thus whichever delusion afflicts other beings
Take it to smother delusions self.

(95) Through we have not a doubt, for we recognise fully
The cause and the root of mistakes we all make,
If there is still left a part of our minds that would tend
To support this delusion of self that we have,
Then destroy the firm hold of this part of our minds
That, against or true wishes, makes fools of us still.

(96) As all that is wrong can be traced to one source:
Our concern for ourselves, whom we cherish the most,
We must meditate now on the kindness of others.
Accepting the suffering that they never wished for,
We must dedicate fully our virtues to all.

(97) Thus accepting ourselves all deluded non-virtuous
Actions that others have done in the past,
In the present and future with mind, speech and body,
May delusions of others as well as our own
Be the favoured conditions to gain our Enlightenment
Just as the peacocks eat poison and thrive.

(98) As crows may be cured after swallowing poison
By a powerful antidote given in time,
Let’s direct to all others our virtuous merit,
That this may replenish their chances for freedom
May all sentient beings reach Buddhahood soon!

(99) Till the time when all motherly beings and I
Gain the perfect conditions for us to be Buddhas,
Though the force of our actions may cause us to wander
Through various realms in the six rebirth states
May we always be able to help one another
To keep our aim find on Enlightenment’s shore.

(100) Then for even the sake of but one sentient being
May we gladly take birth in the three lower states.
With Enlightening Conduct that never grows weak
May we lead al the beings in miserable rebirths
Out of their sufferings and causes for pain.

(101) As soon as we have placed ourselves into their realm
May the guards of the hells come to see us as Gurus,
May the weapons of torture they hold turn to flowers;
May all harm be stilled-peace and happiness grow.

(102) Then may even hell beings develop clairvoyance
And take higher rebirths as men or as gods.
By developing strongly the wish to be Buddhas,
May they pay back our kindness through heeding the
teachings
And regard us as Gurus with confident true.

(103) Then may ah sentient beings of the three higher rebirths
Perfect meditation on Egolessness
In this way may they realise the non-self-existence
Of worldly involvement and freedom as well.
May they place concentration on both of these equally,
Seeing their natures as equally void.

(104) If we practise these methods we shall soon overcome
Our true enemies: selfish concern and self-love.
If we practise there methods we shall overcome also
false concepts of ego we hold to be real
Thus by joint meditation on Egolessness
And on non-dual wisdom of Voidness and Bliss,
How can anyone not gain the causes to win
A Buddha’s Physical Body and its fruit, Buddhahood

(105) O mind, understand that the topics discussed here
Are interdependent phenomena all;
For things must rely on dependent-arising
To have an existence-they cannot stand alone,
The process of change is alluring like magic,
For physical form is but mental appearance,
As a torch whirling round seems a circle of flame.

(106) There is nothing substantial to anyone’s life-force
It crumbles apart like a water-soaked log
And there is nothing substantial to anyone’s life-span
It bursts in an instant like bubbles of foam.
All the things of this world are but fog-like appearance;
When closely examined, they out of sight.
Like mirages these things at a distance seem lovely
But when we come closer, they are not to be found.

(107) All things are like images found in a mirror,
And yet we imagine they are real, very real;
All things are like mist or like clouds on a mountain,
And yet we imagine they are stable and firm.
Our foe: our insistence on ego-identities
Truly our own, which we wish were secure,
And our butcher: the selfish concern for ourselves
Like all things there appear to be truly existent,
Though they never have been truly existent at all.

(108) Although they appear to be concrete and real,
They have never been real, any time, anywhere.
They are not things we should burden with ultimate value,
Nor should we deny them their relative truth.
As our grasping for egos and love for ourselves
Lack substantial foundations with true independence,
How can they yield acts that exist by themselves?
And then how can this cruel vicious circle of suffering,
The fruit of these actions, be real from its core?

(109) Although all things thus lack inherent existence,
Yet just as the face of the moon can be seen
In a cup of clear water reflecting its image,
The various aspects of cause and effect
Appear in this relative world as reflections.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(110) When our bodies are charred in a horrible nightmare
By the world-ending flames of a stellar explosion,
Although this ordeal is not actually happening
We nevertheless feel great terror and scream.
In similar fashion unfortunate rebirths
In hells or as ghosts are not actually real,
And yet we can fully experience their pain.
Thus fearing such suffering as burning alive,
We must cease all these actions that yield this result.

(111) When our mind are delirious, burning with fever,
Although there is no darkness, we feel we are plummeting
Further and further inside a black pit
With the walls pressing closer the deeper we fall.
In similar fashion, although our dark ignorance
Lacks self-existence, we nevertheless
Must by all means break out of its strangling construction
By putting the three kinds of wisdom to use.

(112) When musicians are playing a beautiful melody,
Should we examine the sound they are making
We would see that it does not exist by itself.
But when we are not making our formal analysis,
Still there is a beautiful tune to be heard,
Which is merely a label on notes and on players
That is why lovely music can lighten sad hearts.

(113) When we closely examine effects and their causes,
We see that they both lack inherent existence
They cannot stand alone, either whole or apart
Yet there seem to exist independently rising
And falling events, which, in fact, are conditioned
By various forces, components and parts,
It is this very level on which we experience
Birth and our death and whatever life brings.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all their acts that would cause ns great pain.

(114) When a vase has been filled by the dripping of water,
The first drops themselves did not fill it alone;
Nor was it made full by the last several drops.
It was filled by an interdependent collection
Of causes and forces that came all together
The water, the pourer, the vase and such things.

(115) It is precisely the same when we come to experience
Pleasure and pain: the results of our past
Effects never come from the first causal actions,
Nor do they arise from the last several acts.
Both pleasure and pain come from interdependent
Collections of forces and causes combined.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all their acts that would cause us great pain.

(116) When not making formal dissections with logic,
Merely letting life’s happening flow freely on,
Although we experience feelings of pleasure,
In ultimate truth the appearance of happiness
Lacks self-existence inherently real.
And yet on the everyday operative level
This seeming appearance has relative truth.
To understand fully this deep profound meaning
For slow-minded persons, alas, will be hard.

(117) And now when we try to do close contemplation
On Voidness, how can we have even a feeling
Of conventional truth at the very same time?
Yet what can there be that has true self-existence;
And what can there be that lacks relative truth?
How can anyone anywhere believe in such things?

(118) Just as objects of Voidness are non-self-existent,
The Voidness of objects itself is the same.
The shunning of vice and the practice of virtue
Are like wise devoid of all mantel constructions
That they are independent, self-contained acts
In fact, on the whole, they are lacking completely
All mental projections and an pre-conceptions.
Thus if we can focus our clear concentration
On Voidness without our mind wandering astray,
Then truly we shall come to be wondrous beings
With a deep understanding of the most profound Void.

(119) By practising this way the two Bodhicittas,
Of the ultimate and the conventional truth,
And thus by completing without interference
Collections of insight and merit as wall,
May all of us quickly attain Full Enlightenment
Granting what we and all others have wished.

EPILOGUE


This work has been translated from Sanskrit into Tibetan by the fatherly Atisa himself and his spiritual hBrom-ston-pa.
This translation of the Tibetan Theg-pa-chen-pohi-blo-sbyong-mtson-cha-hkhor-lo into English has been prepared by Geshe Ngawang Dhargyey, Sharpa TulLu, Khamlung Tulku, Alexander Berzin and Jonathan Landaw at the Library of Tibetan Works and Archives, at the Headquarters of His Holiness the Dalai Lime, Dharamsala, India.

 
 
 
 
 
 
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