Lord Buddha’s Descent from Heaven (the 22nd of the 9th month)
November 10, 2017 is an anniversary date of Lord Buddha’s Descent from the Heaven. It is said that the effects of positive or negative actions are multiplied 100 million times on this special day, so we would like to suggest you to recite Shakyamuni Buddha’s mantra and ‘The Praising of Buddha’s Twelve Deeds‘on this auspicious holy date to accumulate merit and benefits.
The first day of Winter
We would like to suggest you to read “The Prayer of Kuntuzangpo-The Primordial Buddha Samantabhadra”.
The last day of 2017
We would like to suggest you to read “The Prayer of Kuntuzangpo-The Primordial Buddha Samantabhadra”.
Thank you to Gampopa Vajrayana Buddhist Center for keeping us abreast of these special practice days for the benefit of all.
It is with great sadness that we write to let you know the passing of Venerable Lamchen Gyalpo Rinpoche in the United States on the 15th of October, 2017. While mourning for our loss, the sangha and friends of the Gampopa Vajrahana Buddhist Center (GVBC) are undertaking the preparation of the cremation service according to Tibetan customs and Buddhist tradition. As of today, no specific date has been set. We nevertheless would like to share with you the latest arrangements and information.
Prior to Rinpoche’s passing, he gave the following instructions: cremation of his body should take place in the United States, and his relics be divided into seven parts to be sent to designated monasteries and centers in Tibet, Nepal, Taiwan and United States, where they could be installed in the stupa at each location.
Rinpoche was the eldest son of the aristocratic Nangchen family of Drongpa, one of the 25 ruling familiesfrom the last era in the Kham region of eastern Tibet. As is customary for all sovereignty leaders who passed away, offerings are to be made to the entire sangha in all monasteries under the family’s sovereignty, as well as to sangha in major monasteries in each of the Tibetan regions. In addition to following this custom, it is the wish of the GVBC to offer lights and request prayer services to monasteries in Tibet, Nepal, India and other places within 49 days of Rinpoche’s passing to dedicate the merits.
GVBC is in the process of raising money to achieve this aim, which is estimated to require about $200,000. We’d like to invite disciples from ten directions to support “Cremation Service and Memorial Fund ofLamchen Gyalpo Rinpoche”, which is set up specifically for this purpose. Should there be surplus in fund after the ceremony, it will be used to publish Gyalpo Rinpoche’s writings and collections of teachings in English and in Chinese.
The funeral and cremation ceremony of Gyalpo Rinpoche depends on the commitments and support from students and friends from all corners of the world. Your generous donations will make possible the timely realization of this aim and bring immense blessings to all involved. All supporters will receive a report detailing the event, expenses and names of contributors. Supporters can choose to remain anonymous, too.
Donations to the “Cremation Service and Memorial Fund of Lamchen Gyalpo Rinpoche” could be made via the followings:
Check payable to “GVBC” (please specify “Gyalpo Cremation and Memorial”) and sent to:
GVBC, 6 Fox Lane, Denville, NJ 07834.
Please contact Taipei Gampopa Vajrayana Buddhist Center
Please use the following information for bank wiring
(Please send an email to email@example.com with the supporter’s name and wire amount after sending the wire. Thank you!):
Bank Name: PNC Bank
SWIFT Code: PNCCUS33
Routing Number: 031207607
PNC Bank NA
Bank Tel: (+1)800-762-2265
Account Name: Gampopa Vajrayana Buddhist Center
Account Address: 6 Fox Lane, Denville, NJ 07834
Account No.: 8027085901
May all complete the two accumulations and live in equanimity with no attachment.
The Sangha of Gampopa Vajrayana Buddhist Center
Gampopa Vajrayana Buddhist Center invites devotees worldwide to join us on this very special occasion to celebrate the life and 80th birthday of Lamchen Gyalpo Rinpoche. It is a unique opportunity to experience gratitude, devotion and celebrate the occasion as a community together.
Lamchen Gyalpo Rinpoche is the descent of the unbroken Royal Lineage of the MHUK- PO- DONG, which goes back several centuries in Tibetan history and he has made enormous contributions to both Tibetan culture and to Tibetan Buddhism. He is revered and beloved by His followers. He is one of the longest living members of the NANGCHEN DRONGPAS in history.
Therefore, to commemorate the occasion of His 80th birthday, we sincerely invite you to join The Long Life Mandala Offering on July 8th, 2017 at 10 am at St. Pius X Church.
No Fee. Donations are appreciated. Vegetarian Lunch will be provided on that date (If you have special diet needs or allergies or wish to eat elsewhere, there is a variety of restaurants in the area). Please register by June 1st, 2017.
Location St. Pius X Church, 24 Changebridge Road Montville, NJ 07045
Chotrul Duchen ~ The Day of Miracles is Monday February 22, 2016 (the 15th day of the Tibetan Lunar calendar). During the first two weeks of the 1st Tibetan month it is celebrated that the Buddha Shakyamuni displayed a miracle each day to increase the merit and devotion of future disciples. It is said that the effects of positive or negative actions are multiplied 100 million times on the Day of Miracles, so practice is strongly advised.
Milarepa’ Anniversary is Sunday February 21, 2016, the 14th day of the 1st month of the Tibetan Lunar calendar. Practice is highly advised.
Marpa’s Anniversary is Monday February 22, 2016, the 15th day of the 1st month of the Tibetan Lunar calendar. Practice is highly advised.
The first day of the New Year of the Fire Monkey was February 8/9, 2016. In case you are not aware, it has been suggested to recite Shakyamuni Buddha’s Mantra and Praising of Buddha’s Twelve Deeds during the first two weeks of the 1st month (2/09/2016 – 2/22/2016) to accumulate merit. It is said that each day the effects of positive or negative actions are multiplied 10 million times during these two weeks.
May you have a Peaceful, Joyful, Prosperous and Happy Year of the Fire Monkey!
We thank Gampopa Vajrayana Buddhist Center for keeping us well-informed of important days to remember.
New texts have been added to the Sutras & Texts page of this blog.
May this benefit all beings!
“As you are all aware of the recent tragedy that shook Nepal on Saturday April 25, 2015, the 7.8 magnitude earthquake that has taken over 6000 lives and destroyed many homes leaving thousands homeless. Many remote villages have also been badly destroyed, Lapchi being one of them. We have been notified by the members of Lapchi association that almost all of the homes in Lapchi have been destroyed, along with roads, bridges, monastery and retreat homes. A few of the people have also been injured and they were brought down to Kathmandu to be admitted in the hospital.
Our nonprofit charitable North America Drikung Kagyu Association has offered to raise funds for the recovery of Lapchi village and its people. All the donations will be sent directly to the Nechok Lapchi Kaguy Milarepa Association that takes care of the Lapchi yogis and villagers. Kindly pray for all who have suffered and donate towards his fund raising effort.”
All donations are greatly appreciated! Please make your check payable to GVBC, note “Lapchi project” in memo, and mail to GVBC (6 Fox Lane, Denville, NJ 07834) by 10/01/2015. GVBC will wire all donations directly to the dedicated bank account in Nepal.
In addition, Phag Dru Monastery, which was founded by Lamchen Gylapo Rinpoche in Nepal in order to provide advanced Drikung Kagyu teachings to sangha and retreatants, is also damaged in the earthquake. We will repair and renovate the damage next year after the estimate and planning. Please make your check payable to GVBC, note “Phag Dru Monastery” in memo, and mail to GVBC (6 Fox Lane, Denville, NJ 07834).
Mindfulness Peace Prayer
There is peace of mind.
May I realize peace of mind.
There are obstacles to peace of mind.
May all obstacles to realizing peace of mind be removed.
There are causes to experience peace of mind.
May all causes arise to facilitate my experiencing peace of mind.
There are pathways leading to stabilizing peace of mind.
May all pathways leading to stabilizing my peace of mind arise.
There is peace.
May there be peace.
There are obstacles to peace.
May all obstacles to peace be removed.
There are causes of peace.
May all causes of peace arise and stabilize.
There are pathways leading to peace.
May all pathways leading to peace be revealed and cultivated.
There is happiness.
May there be happiness.
There are obstacles to happiness.
May all obstacles to happiness be removed.
There are causes of happiness.
May all causes of happiness arise and stabilize.
There are pathways leading to happiness.
May all pathways leading to happiness be revealed and cultivated.
May all sentient beings desire to pursue peace and happiness!
May all sentient beings cultivate peace and happiness!
May all sentient beings experience peace and happiness!
May all sentient beings assist in stabilizing peace and happiness
in the world!
(composed by Venerable Ani Drubgyudma)
Honoring Buddha’s Descent From Heaven today!
New photos are posted here today
With gratitude for the Flower Ornament Scripture, ancestors,
and translators Thomas Cleary & G. C. C. Chang, we share the Treatise on the Golden Lion
Treatise on the Golden Lion
By Fazang (643-712 CE)
Translated by C. C. Chang
[Ten observations are given here to illustrate the Huayan Doctrine (Flower Ornament Scripture) through the medium of the golden lion in Her Majesty’s palace.]
1. To understand the principle of dependent-arising.
2. To distinguish form and Emptiness.
3. To summarize the three characters.
4. To reveal the non-existence of forms.
5. To explain the truth of the unborn.
6. To discuss the five doctrines.
7. To master the ten mysteries.
8. To embrace the six forms.
9. To achieve the perfect Wisdom of Bodhi.
10. To enter into Nirvāna.
1. To understand the principle of dependent-arising. This is to say that gold has no inherent nature of its own [i.e., no Svabhāva]. It is owing to the artistry of the skillful craftsman that the form of the lion arises. This arising is the result solely of the cause-conditioning; therefore it is called the arising through dependent-arising.
2. To distinguish form and Emptiness. This means that the form of the lion is unreal; what is real is the gold. Because the lion is not existent, and the body of the gold is not non-existent, they are called form/Emptiness. Furthermore, Emptiness does not have any mark of its own; it is through forms that [Emptiness] is revealed. This fact that Emptiness does not impede the illusory existence of forms is called form/Emptiness [sê-k’ung].
3. To summarize the three characters. Because of men’s delusory perceptions, the lion [seems to] exist [in a concrete manner]; this is called the character of universal imagination [parikalpita]. The [manifestation] of the lion appears to be existing, this is called the character of dependency on others [paratantra]. The nature of gold never changes, this is called the character of perfect reality [parinispanna].
4. To reveal the non-existence of forms. This is to say that when the gold completely takes in the lion, there is no form of lion to be found. This is called the non-existence of forms.
5. To explain the truth of the unborn. This means that at the very moment when [we see] the lion come into existence, it is actually the gold that comes into existence. There is nothing apart from the gold. Although the lion may come into and go out of existence, the substance of gold [in fact] never increases or decreases. This is called the truth of the unborn.
6. To discuss the five doctrines. The first: although the lion is a dharma produced through dependent-arising, it undergoes generation and destruction in each and every moment. [Since nothing in the phenomenal world endures,] no form of the lion can ever be found. This is called the teaching for the ignorant Śrāvakas.
The second: all things, being the product of dependent-arising, are devoid of Selfhood [Svabhāva], and in the final analysis, are nothing but Emptiness. This is called the preliminary teaching of Mahāyāna.
The third: although all things are Emptiness through and through, this does not impede the vivid appearance of the Māyā/becoming. All that which is of dependent-arising is fictitiously existent [and therefore it is truly void.] This co-existence of both being and non-being is called the final teaching of Mahāyāna.
The fourth: inasmuch as these two characters [that of Emptiness and that of form] mutually annul each other, they are both abolished. Here, no imaginings or false presuppositions exist; neither the concept of Emptiness nor the idea of existence retains any influence. [This is the sphere in which] the ideas of both being and non-being vanish. It is a realm that names and speech cannot reach. Here the mind rests without any attachment. This is called the instantaneous teaching of Mahāyāna.
The fifth: when all false feelings and wrong ideas are eliminated, and the true substance is revealed, everything becomes merged into one great mass. Great functions then arise in abundance, and whatever arises is absolutely true. The myriad manifestations, despite their variety, interpenetrate without confusion or disarray. The all is the one, for both are empty in substance. The one is the all, for cause and effect clearly manifest themselves [without fail]. In their power and functions [the one and the all] embrace each other. They spread out and roll up in utter freedom. This is called the Round Doctrine of the One Vehicle.
7. Mastering the ten mysteries. The first: the gold and the lion are simultaneously established, all-perfect and complete. This is called the principle of simultaneous completeness.
The second: if the eyes of the lion take in the complete lion, then the all [the whole lion] is the eyes. If the ears take in the complete lion, then the all is the ears. If all the organs simultaneously take in the whole lion and all are complete in their possession, then each and every organ is “mixed” [involving others] as well as “pure” [being itself]. This is called the principle of full possession of the purity and mixture by the various storehouses.
The third: the gold and the lion both establish and include each other in harmony. There is no obstruction between one and many. [In this complete mutual inclusion,] the Li [noumenon] and the Shih [phenomena], the one and the many, remain in their own positions. This is called the mutual inclusion and differentiation of one and many.
The fourth: all the parts of the lion, down to the tip of each and every hair, take in the whole lion in so far as they are all gold. Each and every one of them permeates the eyes of the lion. The eyes are the ears, the ears are the nose, the nose is the tongue, the tongue is the body. They all exist in total freedom without obstruction or impediment. This is called the mutual identity of all dharmas in freedom.
The fifth: if we look at the lion [as a lion], there is only lion and no gold. This is the disclosure of the lion but the concealment of the gold. If we look at the gold [as gold], there is only gold and no lion. This is the disclosure of the gold but the concealment of the lion. If we look at both simultaneously, they are both manifest or hidden. Being hidden they arc secret, being manifest they are revealed. This is called the simultaneous establishment of disclosure and concealment in secrecy.
The sixth: the gold and the lion may be manifest or hidden, one or many, pure or mixed, powerful or powerless. The one is the other. The principal and the companion interchange their radiance. Both Li and Shih simultaneously come into view. Being mutually compatible, they do not impede one another’s existence. This is true even in the case of the minute and the subtle aspects and is called the peaceful co-existence.. of the minute and the subtle.
The seventh: in each of the lion’s eyes, in its ears, limbs, and so forth, down to each and every single hair, there is a golden-lion. All the lions embraced by each and every hair simultaneously and instantaneously enter into one single hair. Thus in each and every hair there are an infinite number of lions. Furthermore, each and every hair containing infinite lions returns again to a single hair. The progression is infinite, like the jewels of Celestial Lord lndra’s Net; a realm-embracing-realm ad infinitum is thus established, and it is called the realm of lndra’s Net.
The eighth: the lion is spoken of in order to indicate men’s ignorance; the gold is spoken of in order to reveal the true nature. By jointly discussing Li and Shih the Ālaya Consciousness is described so that a correct understanding [of the doctrine] may be reached. This is called the creation of understanding by revealing the Dharma through facts.
The ninth: the lion is a transient and conditioned thing [samskrta dharma]; it arises and fades away at every moment, and each moment can be divided into past, present, and future. Each of these three periods again contains three sections of past, present, and future; therefore, altogether there are three-times-three units, thus forming the nine ages; grouping them together we have a total gate to the Dharma-truth. Although there are nine ages, each is different from the other, and yet their existences are established because of one another. They are harmoniously merged without the slightest obstruction in one identical [eternal] moment. This is called the different formation of separated dharmas in ten ages.
The tenth: the gold and the lion may be manifest or hidden, one or many, but they are both devoid of a Self-being [Svabhāva]. They manifest in various forms in accordance with the turning and transforming of the Mind. Whether we speak of them as Li or Shih, there is [the Mind] by which they are formed and exist. This is called the universal accomplishment through the projection of Mind-Only.
8. To embrace the Six Forms. The lion represents the character of wholeness, and the five organs, being various and different, represent diversity. The fact that they are all of one dependent-arising represents the character of universality. The eyes, ears, and so on remain in their own places and do not interfere with one another; this represents the character of particularity. The combination and convergence of the various organs makes up the lion; this represents the character of formation. The fact that each organ remains at its own position represents the character of disintegration.
9. To achieve the perfect Wisdom of Bodhi. “Bodhi,” in the Chinese language, means the Way [Tao] or Enlightenment. This is to say that when we look at the lion, we see at once that all conditioned things, without going through the process of disintegration, are from the beginning in a state of quiescent non-existence. By being free from both clinging and detachment, one can follow this path into the ocean of omniscience [sarvajña]; therefore it is called the Way. To comprehend the fact that from the very no-beginning all illusions are in reality non-existent is called Enlightenment.
10. To enter info Nirvāna. When we look at the lion and the gold, the marks of both are exhausted. At this point, the passion-desires no longer arise even though beauty and ugliness are displayed before one’s eyes. The mind is tranquil like the sea; all disturbing and delusory thoughts are extinguished, and there are no compulsions. One emerges from bondage and is free from all hindrances. The source of all suffering is forever cut off, and this is called entering into Nirvāna.
With gratitude for this (Source)
The principles of radical renunciation, meditation, and realization date back to the dharma of Buddha Shakyamuni who was a forest renunciant. Renunciation and meditation in solitude are indeed primary causes in relation to cultivating the conditions for realizations,and stabilizing realizations, on the path of an evolutionary enlightenment.
Marpa, Milarepa’s guru, is often exemplified as an enlightened master who integrated his Buddhist practice as a lay person. He was a family man and owned property, was a translator and lineage holder, and had disciples. What is sometimes overlooked in presenting a clear and descriptive picture of the life of Marpa is that he endured great hardship in order to study, realize, and stabilize his enlightenment. Indeed, we are not insinuating that today’s practitioners must follow the example of Marpa’s hardships and journeys. But we must look closely at the commitment and effort that is required in all Mastery.
Marpa sold all his possessions except one parcel of property in order to make his first journey from Tibet to India and seek his Masters, receive teachings, and practice. This first arduous journey took 12 years. His second journey to India, leaving behind family, business and friends, took 6 years, while his third and final journey to India took 3 years. Moreover, while living with his wife and family he went regularly into solitary retreat for years at a time, leaving the concerns of family and business to others.
Marpa invested a great amount of personal time and resources in order to seek and practice the profound Buddhist teachings. Of course, he lived within an environment and culture that supported his efforts. Or perhaps a better picture is that he created one. Marpa, as Gandhi might say, became the solution.
The point of bringing this aspect of Marpa’s life to light is to emphasize that there is a great commitment and effort involved in the process of cultivating the path of enlightenment in relation to self, culture, and nature. The spiritual masters of all traditions agree that renunciation, meditation, and realization in solitude are three of the essential keys in unlocking the door of conscious enlightenment – freedom from fear, anger, and confusion. Cultivating and stabilizing an altruistic transformative spirituality is possible. (written by Venerable Ani Drubgyudma)
Arannika Sutta – the Wilderness Dweller – Anguttara Nikaya: 4.259, translated by Thanissaro Bhikkhu
“Endowed with four qualities, a monastic is fit to stay in isolated forest & wilderness dwellings. Which four? [He is endowed] with thoughts of renunciation, with thoughts of non-ill will, with thoughts of harmlessness, and he is a discerning person, not dull, not a driveller. Endowed with these four qualities, a monastic is fit to stay in isolated forest & wilderness dwellings.”
The Jina Sutta – Old – Samyutta Nikaya 16.5, translated by Thanissaro Bhikkhu
“…Kassapa, what compelling reason do you see that you for a long time have lived in the wilderness and have extolled living in the wilderness… that you have kept your persistence aroused and have extolled having persistence aroused?”
“Lord, I see two compelling reasons that for a long time I have lived in the wilderness and have extolled living in the wilderness… that I have kept my persistence aroused and have extolled having persistence aroused: seeing a pleasant abiding for myself in the here & now, and feeling sympathy for later generations: ‘Perhaps later generations will take it as an example: “It seems that the disciples of the Awakened One and those who awakened after him lived for a long time in the wilderness and extolled living in the wilderness; were alms goers and extolled being alms goers; wore cast off rags and extolled wearing cast off rags; wore only one set of the triple robe and extolled wearing only one set of the triple robe; were modest and extolled being modest; were content and extolled being content; were reclusive and extolled being reclusive; were unentangled and extolled being unentangled; kept their persistence aroused and extolled having persistence aroused.”‘”
“Good, Kassapa. Very good. It seems that you are one who practices for the happiness of many, out of compassion for the world, for the welfare, benefit, & happiness of beings human & divine. So continue wearing your robes of cast off hemp cloth, go for alms, and live in the wilderness.”
[Megom said] “For the rest of my life all I need is my Guru’s instructions. I have made up my mind, and sworn, to remain in hermitages all my life.”
[Milarepa said] “…one must have the determination to meditate alone…” “
“…Then on the eve of his departure to meditate in solitude, Megom asked the Jetsun to give him a teaching, effective yet easy to practice. The Jetsun replied, “Great merits have grown in me since I practiced these instructions. You should also follow them. Now listen to my song:
I, the Yogi Milarepa, see the Essence
By gazing nakedly up It!
I see Beyond-playwords, clear as the sky!
By letting go, I see Reality;
By resting at my ease, I realize
The voidness of all and everything.
I relax, relax, and come to the Self-Realm;
I let go, let go, and in the flow of Awareness
The pure and impure become one!
Because I search for nothing,
Thoughts and ideas are all cut off;
The perils of Samsara are thus forever crushed!
Since I realize that Buddha and my mind are one,
I no longer wish for accomplishment!
As the sun disperses darkness,
When Realization dawns upon one
Klesas and Nhamdogs vanish by themselves!
“…As instructed…he (Megom) went to a hermitage and meditated there alone…who [in his lifetime] helped many well-endowed humans.” (100,000 Songs of Milarepa, p403-406)
To prefer diversions to solitude
To love pleasures and hate hardship
To crave for talk when urged to meditate
To wallow arrogantly in the world –
These four ways will never bring one to Liberation!
On another occasion, when Jetsun Milarepa went out [again] for alms, he reached the middle of a great plain and saw many people working on a house. He then lay down on the ground [near-by as if nothing were going on there]. The hostess said to him, “My dear Yogi, you seem to be unoccupied – here are some tools, please use them to work for us a little and I will bring you some hot food.” After a while she returned, and seeing that Milarepa was still lying there, said, “No wonder they say that some people deserve to be treated as good-for-nothing trash! You have plenty of time on your hands, yet you won’t do anything, not even a little patching work. You are useless!” Saying which, she went off and left Milarepa alone.
Then Milarepa followed her into the house where the workers were having their dinner, and begged for some food. The hostess said, “One who does not work with his lazy body should not bother to eat with his lazy mouth.” The Jetsun replied, “I did not help you to patch the walls because I was occupied on other business much more important than yours.” The patrons then asked him what this important business was that had drawn away his attention. In answer, Milarepa sang:
I bow down to all Gurus. Above all,
I take refuge in the Gracious One!
You see me as though I were doing nothing,
But I see myself doing something all the time.
On the plain of the uncreated Beyond-Extremes,
I was building busily the Dhyana Wall;
I had no time to patch clay walls.
On the Northern Plain of Voidness,
I was taming the wild goats of my desires;
I had no time to plough my father’s land.
In the realm of Not-two and the Word-beyond,
I was subduing the demon Ego;
I had no time to fight bitter foes.
In the Palace of Beyond-measure –
The Non-dual Mind-Essence –
I was busily attending my affairs;
I had no time to do household work.
In the Buddha’s Mandala of my own body
I was feeding my little child, “Awareness”;
I had no time to feed others and wipe their noses.
In the courtyard of Great Bliss,
I was gathering the Dharma wealth;
I had no time to make money in this world.
On the mountain of the immutable Dharmakaya,
I was herding the steeds of Self-awareness;
I had no time to tend other sheep and cattle.
With the clay of my flesh and bones,
I was building the Stupa of Immanence;
I had no time to make the Tsa Tsas.
On the triangular Heart Center,
I was kindling the lamp of Illumination;
I had no time to offer butter lamps to deities.
In the chapel of the Bliss-Void,
I was offering Immortality
To the Buddha of Dhyana-Mind;
I had no time to make material offerings.
Upon the paper of Immaculate Mind
I wrote the words of conquering desires;
I had not time to bother with worldly script.
In the Drinking Skull of Sunyata
I was mixing the Three and Five Poisons;
I had not time for priestly rules.
Filled with love and pity,
I was guarding all in the Six Realms;
I had no time to attend my kinsmen.
Before my Father Gurus,
I was brooding over their instructions;
I had no time for worldly actions.
In a quiet hermitage in the remote mountains,
I was practicing the Bodhi teachings;
I had no time to indulge in sleep.
With my triangular, shell-like mouth,
I was singing the song of Dharma;
I had no time for idle talk.
(100,000 Songs of Milarepa, p535-537)
When it starts to fade, you should
Strengthen it more than ever.
(100,000 Songs of Milarepa, p627)
Without faith our practice weakens
Without faith Samsara’s illusions reign
Without faith sickness, old age, and death are fearful –
Denied with distractions
Without faith our way to Buddhahood is lost.
Without faith restlessness manifests in countless distractions. (ani drubgyudma)
The nuns then asked Milarepa how they might find their own way, beseeching him for further instruction. In reply Milarepa sang:
I pay homage to my Guru, the gracious one.
I pray you to vouchsafe me your grace-waves.
Pray help me, the mendicant, happily to meditate.
Though you children of the new generation
Dwell in towns infested with deceitful Karma,
The link of Dharma still remains.
Because you have heard the Buddha’s teaching
You now come to me,
And thus avoid going astray.
By constant practice of the Accumulation-of-Merits
You will foster an aptitude for devotion.
The grace-waves will then enter you,
While the corresponding and actual
Realization will grow.
But even if you do all this, it will help but little
If you cannot reach full mastery.
Having pity on you, I now give you this instruction.
Listen closely, my young friends!
When you remain in solitude,
Think not of the amusements in the town,
Else the evil one will rise up in your heart;
Turn inward your mind,
And you will find your way.
When you meditate with perseverance and
You should think upon the evils of Samsara
And the uncertainty of death.
Shun the craving for worldly pleasures;
Courage and patience then will grow in you,
And you will find your way.
When you solicit the deep teachings of the Practice,
Do not long for learning, nor to become a scholar,
Else worldly actions and desires will dominate;
Then this very life will be thrown away.
Be humble and modest,
And you will find your way.
When the various experiences come to you in meditation,
Do not be proud and anxious to tell people,
Else you will disturb the Goddesses and Mothers.
Meditate without distractions,
And you will find your way.
When you accompany your Guru,
Do not look upon his merits or demerits,
Else you will find mountains of faults.
Only with faith and loyalty
Will you find your way.
When you attend holy meetings
With brothers and sisters in the Dharma,
Do not think of heading the row,
Else you will arouse both hate and craving,
And offend against the Precepts.
Adjust yourselves, understand each other,
And you will find your way.
When you beg for alms in the village,
Do not use the Dharma for deceit and exploitation,
Else you will force yourself down to the lower Path.
Be honest and sincere,
And you will find your way.
Beyond all else remember, at all times and all places,
Never be overweening, nor of yourself be proud,
Else you will be overbearing in your self-esteem
And overloaded with hypocrisy.
If you abandon deceit and pretense,
You will find your way.
The person who has found the way
Can pass on the gracious teachings to others;
Thus she aids herself and helps others, too.
To give is then the only thought
Remaining in her heart.