The Practice of the Essence of the Sublime Heart Jewel,

View, Meditation and Action

The Propitious Speech from the Beginning, Middle and End

byPatrul Rinpoche

translated by Thinley Norbu

Introduction

Patrul R inpoche was an e m a n a t io n o f S h a n tid e v a , w ho is

inseparable fro m A v a lo k ite s h v a ra (T ib . C h en rez ig ). F ro m

am ong th e m a n y c o m m e n ta r ie s and prec iou s teach in g s w hich

he w ro te , I th o u g h t it th e m o st b en efic ia l to trans la te

«Propitious S p eech f ro m th e B e g in n in g , M id d le and E nd»,

which exp la in s h ow to p rac tise w ith th e six syllables: O M M A N !

P A D M E H U M . I t ra n s la ted th is tex t w ith m y friends in o rd er to

benefit m a n y beings, in c lu d in g E rn ie M c C o r m ic k and Pip

Nicholls w ho asked m e for a tea ch in g on th e best w ay.

W h e n a te x t w rit ten by a s u b lim e person is trans la ted by

an o rd in ary person l ike m yse lf , t ra n s la t io n b eco m e s m o re

dangerous th an o r ig in a l co m p o s it io n because m a n y prec ious

points o f v iew can be lost. T h e tra n s la to r is l ike the w e a k

trekker who cannot clim b to the top of M t Everest and m ust

expla in a b o u t it th ro u g h m aps , p ic tures and th e view fro m th e

base ca m p . T h e su p erio r t re k k e r w ho reaches th e to p o f M t

Everest can see all th e d if fe ren t levels w ith in space, as

V airocana d id . T h e a u th o r jus t shows his ow n lungs, k idneys ,

liver, heart, ve ins, gall b la d d e r and sp leen . It does n o t m a t te r

whether his writing is beautiful or disgusting. T here is no one

in te rp o la tin g .

T h e re are tw o d if fe re n t styles o f tra n s la t io n . O n e is fro m

word to w ord an d th e o th e r is f ro m w ord to m e a n in g . It is best

to do b o th w ith o u t los ing w ords, syntax, o rd er, g ra m m a r and

especia lly m e a n in g . Y et because o f d if fe ren t styles s o m e tim e s

it is im p o s s ib le to tra n s la te lite ra lly , so one m u st try to

9

10

p re d o m in a n t ly trans la te th e m e a n in g . As m u c h as possible ,

and in m y ow n sty le , I have tr ied n o t to lose th e m e a n in g . If

o thers can tra n s la te th is tex t in a d if fe ren t sty le th ro u g h th e ir

ow n u n d e rs tan d in g m in d , th en it w o u ld also be ben efic ia l and

kind.

A c c o rd in g to th is tea ch in g , these six sy llab les are the

essence o f all sy llab les . T h e d e fin it io n s and benefits o f this

m a n tra are in n u m e ra b le . B r ie fly , w ith a v iew to ga in l ib era tio n

f ro m the six rea lm s, th e e x p la n a tio n is:

O M closes th e d o o r to th e su ffer ing o f b e ing rebo rn in

th e g o d s ’ realm . T h e su ffering o f th e gods is th e fo resee in g of

o n e ’s fall f ro m th e g o d s ’ re a lm w hen o n e dies. T h is suffering

c o m e s fro m pride .

M A closes th e d o o r to th e su ffer ing o f be ing rebo rn in

th e w arr ing g o d s ’ or A s u ra s ’ re a lm . T h e su ffer ing o f these an ti­

gods is co n stan t f ig h t in g . T h is su ffer in g co m e s fro m jea lo u sy.

NI closes the door to the suffering of being reborn in the

h u m a n re a lm . T h e su ffer ing o f h u m a n s is b ir th , s ickness, old

age and d eath . T h is su ffer ing co m e s fro m desire.

P A D (p ro n o u n c e d P E ) closes th e d o o r to th e su ffer ing of

b e ing rebo rn in th e a n im a l re a lm . T h e su ffer in g o f a n im a ls is

stu p id ity , p rey in g u po n o ne an o th e r, b e ing k i l led fo r m e a t and

skins, and b e ing beasts o f b urden . T h is su ffer in g co m es from

ig n o ran ce .

M E closes th é d o o r to th e su ffer ing o f b e ing rebo rn in

th e h u n g ry g h o s ts ’ re a lm . T h e su ffer ing o f h u n g ry ghosts is

h u n g e r and th irs t. T h is su ffer ing co m e s fro m g reed .

H U M (p ro n o u n c e d H U N G ) closes th e d o o r to the

su ffer in g o f b e ing re b o rn in th e hell rea lm s . T h e su ffer ing o f the

hells is heat and co ld . T h is suffering co m e s fro m a n g er and

h a tre d .

11

T h is tex t was tra n s la ted at th e p lace w here the fourth

B u d d h a ’s lotus feet b lessed th e land; w h e re th e b odh isattvas

M anjushri, A v a lo k ite s h v a ra and V a jra p a n i w ere w is d o m

m essengers o f all th e B u d d h a s ’ w is d o m b o d y , speech and

m ind; w here th e y raised an d blessed m a n y stupas and g o ld en

tiled te m p le s w ith th e ir su nsh ine w is d o m ; w h e re th ey p rayed

for all sen tien t beings to a c c u m u la te m e r i t and b en efit fro m

these h o ly sites; w h e re o n e can p ray to reach stainless

com passion, th e sa m e as C h en re z ig .

OM MANI PADME HUM

T h in le y N o rb u

B o u d h a n a th , N epa l

12

I"-

I.............

i..

1..

i.......

1.

13

N am o L o k is h w a ray a !

Even if jus t o ne n ecta r d ro p o f yo u r n a m e falls on o ur ears,

it fills th e m w ith th e sound o f D h a rm a for m a n y lives.

W ondrous T r ip le G e m , re k n o w n e d for y o u r g lo ry ,

m ay you alw ays g ive th e ausp ic ious .

I, illusory D h a rm a im a g e , a m l ike the m a n g o fru it o f A u tu m n ,

the outs id e s e e m in g ly r ip en ed even th o u g h th e inside is not.

My m in d and D h a rm a are not in te g ra ted .

T h e re fo re m y expression o f D h a rm a is not c o m p le te .

Nevertheless, at y o u r reveren t request,

w ithout re fus ing , h on es tly I w ill speak.

W ith o ut c o m p ro m is e to th e v u lg a r beings o f th e Kali Yuga,

1 will sp eak and you sh o u ld und ers tan d .

The Lord o f Lords, m o st re k n o w n e d sage,

by the path o f hon es ty a t ta in e d the sta te o f h onesty,

and to honest beings show ed th e honest n ob le path .

Th e re fo re he is ca lled th e grea tes t honest sage, isn ’t he ?

Alas ! In th is d e g e n e ra te age, th e te m p e ra m e n t o f beings,

their c e n te r o f n ob le hon es ty , is d im in is h e d by th e use o f dece it.

T h e re fo re th e y have c ro o k e d m in d s and c ro o k e d speech.

How can we trust those who lure others’ minds?

Alas ! M in d is confused by b eh o ld in g th e be ing s o f th is

d eg en era te age.

Alas ! W h o can trust a n y o n e ’s speech ?

W hile re m a in in g in th is land o f v io le n t rakshas, be ch ar ita b le

to yourse lf.

14

y

}................

i...1.....

i.......

i .......

r .........

]

i.i ........

V""

15

Previously, o u r ow n s ing le m in d ,

wandering and pushed by k a rm a , to o k b ir th in th is w orld .

Now, like re m o v in g a s in g le hair fro m b utte r ,

leave ev ery th in g and go a lo ne .

This is im p o s s ib le w ith o u t hav in g g ood in te n tio n for ourselves.

This is im p oss ib le w ith o u t hav in g hon es ty fo r ourselves.

By not a c c o m p lis h in g th e essence o f D h a rm a fo r o u r ow n

benefit, we d estroy o u r ow n d o m in io n by o urselves, d o n ’t we ?

The in te n tio n a l ac tio n s o f p e o p le in th e Kali Yuga are so base,

whoever ca n n o t be o f b en e fit jus t lures us.

It is also d if f icu lt for us to b en efit th e m ,

so it is b e tte r to cu t th e c o m m o t io n , isn ’t it ?

However su p erio r p eo p le are served, th ey are n ever satisfied.

However in fe r io r p eo p le are su p p o rte d , th ey are never co n ten t.

Even th o u g h we love o thers , th ey ra re ly love us.

You m u st u nd ers tan d th is and have a d e te rm in e d m in d .

Even if o ne is learned , th is is not benefic ia l; it o ften o n ly

increases m e ta p h y s ic a l d eb a te .

Even if o n e is a s iddha, th is ca n n o t b e n e fit o thers; it o ften

only a ttrac ts m o re abuse.

Even if a h igh p os it ion is h e ld , it ca n n o t be susta ined; it

often o n ly incites revolt.

You m u st u n d ers tan d th is age o f d e g e n e ra t io n an d have a

weary m in d .

16

[ -

..

1"

r

( , ( g < ^ N ^ W S f ] I....................

1.1.....

J5 ^ 1

j

r-.

W # i % w i ].............

i..I.....

1..........

17

Even if e x p la n a t io n is g iven , o thers m is in te rp re t and will not

accept it as tru th .

Even if in te n tio n is b en e fic ia l , ca nd id and fro m th e heart,

they ke ep th e ir m isc o n c ep tio n s .

Behold th is age w hen c ro o k e d -m in d e d p eo p le see honest

ones as c ro o k e d .

The rope o f h op e and ex p e c ta t io n m u st be cut, since it

cannot b en e fit an yo n e .

The V ic to r io u s O n e said : «All p h e n o m e n a are like m agic» .

But w hat g rea te r m a g ic is th e re th an th e p resent age ?

Entic ing m a g ic ia n s are p e rfo rm in g ;

fear the b e g u il in g , h yp n o tis in g p h a n to m s o f th e Kali Yuga.

The V ic to r io u s O n e said : «All speech is l ik e an echo».

But now a m u c h g rea te r echo

is h yp ocrit ica l speech.

Shun these luring w ords.

Whoever are seen are not h um an beings, they are deceivers.

W ho ever speaks, th is is not speech , it is just lu r ing words.

Now th ere is no lo n g er a n y o n e to trust,

so re m a in c o n te n t a lone .

If b od ily ac tio n is in a c co rd an ce w ith D h a rm a , th en m o st

people o b jec t.

If speech is honest, th en m o st p eo p le get an g ry .

If pure f ro m th e heart, th en m o st p eo p le co n s ider it a fau lt.

Now it is t im e to h ide th e se lf-nature .

Hide b o d y and stay in a so lita ry p lace .

Hide speech and d isen gag e fro m co n versa tio n .

Hide m in d and o n ly w atch yo u r own faults.

T here fo re be ca lled a h id d en yog i.

r¿- 1i....

i ....................

i.....

* ř f | ^ ^ i s ] i""

5̂ àÆV̂ -̂i j..

!"'....

19

No one can be trusted , so have aversion .

Nothing has essence, so be sorrow fu l.

W hatever is w ished for, th e re isn ’t t im e to ac c o m p lis h , so

stop w ish ing .

To be a c o m p a n io n o f these th ree is m o st b en efic ia l.

Now happiness is ex h a u sted , th e re is no t im e for happiness.

Not des ir ing sorrow, end th e age o f sorrow by prac tis ing

D harm a.

W hether h a p p y or u n h ap p y , kn o w th a t it co m e s fro m k a rm ic

force.

Now, have no d o u b t o r e x p e c ta t io n in an yo n e .

Hoping in o thers w ith fa lse sm iles,

the self p re te n d s w ith ex p e c ta t io n ,

doing this and th a t w ith hopes and doubts .

Now, w hen th is occurs, do n o th in g .

Even if d ea th co m e s to d a y , do n o t regret leav ing sam saric

dharm a.

Even if 100 years are survived, still, passing youth is not

joyful.

W hether d ea th or life co m e s , so w h a t ?

To ac co m p lis h D h a rm a fo r th e next life is en o u g h .

Ah ! M y sole lord, treasure o f co m p ass io n ,

root guru , Lord C h en re z ig ,

your six sy llab les o f D h a r m a are th e essence o f speech.

There is no source o f h o p e exce p t in you.

20

i...........

i........

q^-u^^q^qqq^Tjqqi y

] -

1......

^l^aj|^r§q^^<Ni i...

i.

^t^q^qqq/gsj^^^cb^ ii......

I .....

r......1

i""

21

W hatever is u n d ers to o d is ju s t an u n d ers tan d in g th o u g h t : no

benefit now .

W hatever is d o n e is lost fo r th is life : no b en e fit now .

W hatever is co n s idered is lost in to de lus ion : no b en efit now.

It is time to recite the six syllable m antra : true benefit now.

The u n d ec e iv in g sole re fu g e is th e T r ip le G e m .

The essence o f th e T r ip le G e m is C h en re z ig .

Having u n c h a n g in g trust in C h en re z ig ,

with c o n fid e n t d e te rm in a t io n , recite th e six syllables.

Com passion is th e root o f th e M a h a y a n a path .

Vast co m p as s io n is th e o n ly path o f all the B uddhas .

Compassionate m ind is inseparable from the noble path.

With sp o n ta n e o u s co m p ass io n tow ards sen tien t beings, recite

the six syllab les .

From beg inn ing less t im e until now we have w an dered in samsara,

whatever was d o n e has g o n e to sin and fu rth er w an d e rin g .

Confess transgressions w ith h eartfe lt co n v ic t io n ,

and with four perfect powers (l) spontaneously recite

the six sy llab les .

The a tta ch ed , g rasp ing m in d is th e cause o f sam sara .

Therefo re , o ffe r up to s u b lim e be ings and g ive d o w n to p it ifu l

beings a c c u m u la te d v irtues , inc lu d in g w ea lth and bod y.

D edicate sam sara and n irva n a to all beings.

Throw aw ay p rec ious se n t im e n ts and rec ite th e six syllables.

The root g u ru is th e essence o f all th e B ud dh as .

His k indness is m u c h g re a te r th an th a t o f all th e Buddhas .

The root g uru and C h en re z ig are inseparab le .

Have s trong , en th us iastic fa ith and recite th e six syllables.

22

i..ï

j.....

r J

3 r 5 - ^ , « ,* W ¿

^ P | W

23

Purify all o b s cu ra tio n s : (2) fo llo w th e path o f m e d ita t io n and

the four kayas (3) are rea lized .

Chenrezig is h o ld e r o f th e fo u r in it ia t io n s .(4)

When se lf-n a tu re is re co g n ized as th e root g uru , th e fo ur

initiations are a c c o m p lis h e d .

Spontaneously a tta in in g s e lf- in it ia tio n , recite th e six

syllables.

Samsara is jus t s e lf-p h e n o m e n a , n o th in g else.

If it is kn o w n th a t all ex is ting p h e n o m e n a are th e d e ity , th is

auto m atica lly b en efits o thers perfec tly .

With four p u re -p h e n o m e n a in it ia t ion s (5) g iven to beings

instantaneously, thus s tirr ing s a m s a ra ’s d ep ths , recite the six

syllables.

Various system s o f v is u a liza t io n ca n n o t be c o m p le m e n ta ry

within th e m in d .

If just o ne B u d d h a is v isua lized it is sp o n ta n e o u s ly the nature

of all the B uddhas .

W hatever p h e n o m e n a arise is th e G rea t C o m p as s io n Body,

Chenrezig.

P henom ena and e m p tin es s are inseparab le , n a tu ra l de ity

body, so recite the six sy llables .

Deity re lia n t m a n tras , o b ta in in g m a n tras , and ac tiv ity

m antras (6) a re o n ly e la b o ra t io n s .

The six sy llab les are th e so u nd o f D h a rm a , th e all

acco m p lish in g m a n tra .

This sound is insep arab le fro m th e speech o f s u b lim e beings.

By kn o w in g th e m in d th is e m p ty sound is m a n tra , so recite

the six syllables.

24

]

y 1\P \ ' \ \ ' ' VX? \-N ^1 1

25

If conceptions o f the tw o o b s cu ra tio ns (7) are p u r if ied , then

experience and re a liza tio n n a tu ra l ly increase.

If se lf-p h en o m en a is co n q u ered , th en th e p ara n o ia d em o n s

and en e m ie s are n a tu ra l ly su b du ed .

Chenrezig is th e g ran te r o f c o m m o n and s u p re m e

atta inm ents in th is life,

thus the fo u r ac tiv ities (8) are sp o n ta n e o u s ly a c co m p lis h e d , so

recite the six syllables.

Offer w h a tev er p h e n o m e n a arise as to rm a to th e se lf- l ibera tio n

guests.

In the m o ld o f em p tin es s m a k e tsa-tsa (9) insep arab ly fro m all

clay -p heno m ena th a t arise.

Prostrate to th e n o n -d u a lis tic th a tn ess -m in d lord.

Practise a ll-en co m p as s in g D h a rm a ; recite th e six syllables.

Subdue th e e n e m y o f h a tred w ith lov ing w eapons .

By the sk illfu l m e an s o f co m p as s io n sustain yo u r re latives,

the beings o f th e six rea lm s.

In the fe r t ile g ro u n d o f fa ith g ro w the crops o f ex perien ce

and re a liza tion .

To ac co m p lis h p erfec tly these d a ily ac tiv ities , recite the six

syllables.

Burn th is o ld a t ta c h m e n t corpse in th e fire o f n o n -a t ta c h m e n t .

Practise essence D h a rm a w ith p resent p h e n o m e n a , this

contains th e seven periods. (10)

A c c u m u la te d m e r i t is a s m o k e o ffe r in g ,

perfectly d ed ic a te d to th e deceased , so recite th e six

syllables.

26

. X

I '” '

1......

27

Son of faith, put your practice at Dharma’s door.

Prevent samsaric offsprings by aversion to this life’s

phenomena-house.

Betroth the daughter of compassion to the bridegroom of the

three realms.

This perfectly accomplishes life’s occupation for being, so

recite the six syllables.

Limitless phenomena are delusion, never the truth.

Samsara and nirvana are just conceptions, nowhere real.

If it is known that arising thoughts are self-liberated, this

accomplishes perfectly the stages of the path.

By this pith of liberation, recite the six syllables.

Awareness and great void, inseparable, is continuous

Dharmakaya.

Without contriving, remaining in unending mind, luminosity

self-arises.

Spontaneously without effort, traverse the path by this sole

method and accomplish Dharma.

Just leave awareness fresh and recite the six syllables.

With calm, stillness-mind cut following moving thoughts.

With moving thoughts watch on the calm, stillness-mind.

There is no difference between stillness and movement, so sustain fresh ordinary mind.

Remaining in this sole experience, recite the six syllables.

28

1..i.y "

29

By examining relative truth, establish absolute truth.

By establishing absolute truth, watch how relative truth

arises.

These two truths are inseparable, conceptionless, unending

self-nature.

This point of view is spontaneously free from elaborate

mental activity, so recite the six syllables.

On phenomena, cut attachmenbmind.

On mind, demolish innermost deceiving phenomena.

Phenomena and mind, inseparable, is completely free of

duality’s trap.

Spontaneous realization is of one taste, so recite the six

syllables.

Natural mind is liberation into unending awareness-

emptiness.

The self-display of awareness-thought is self-purified.

Inseparable mind and awareness is spontaneously Great

Tigle.

Non-meditation is spontaneous Dharmakaya, so recite the six

syllables.

If it is known that all appearing forms are the deity, this is

the pith of the generative visualization stage.

Concepts of attachment to beautiful and ugly phenomena are

self-liberated.

Phenomena of mind, free of attachment, is the body of the

sublime being, Chenrezig.

Spontaneously self-liberating appearance-phenomena, recite

the six syllables.

30

i ......

1......

1......

31

If it is known that all sounds are mantras, this is the pith of

chanting mantras.Concepts of attachment to good and bad reputation are self­

liberated.Self-sound of samsara and nirvana, free of attachment, is the

speech of the six syllables.Spontaneously self-liberating hearing-phenomena, recite the

six syllables.

If it is known that all scents are unborn, this is the pith of the

completion stage.Concepts of attachment to fragrant and foul scents are self-

liberated.Phenomena of scent, free of attachment, is the morality of

sublime beings.Spontaneously self-liberating scent-phenomena, recite the six

syllables.

If it is known that all tastes are gana chakra, this is the pith

of offering.Concepts of attachment to delicious and distasteful phenomena are self-liberated.Phenomena of taste, free of attachment, is the favorite food

of sublime beings.Spontaneously self-liberating taste-phenomena, recite the six

syllables.

If it is known that all touch-phenomena are thatness- equanimity, this is the pith of balance.

Concepts of attachment to warm and cold phenomena are

self-liberated.Phenomena of outer and inner feeling, free of attachment, is the effortless action of the deity.Spontaneously self-liberating touch-phenomena, recite the six

syllables.

32

i

i...r "

y -

« ^ í ^ ‘

s p r ^

J ......

33

If it is known that all phenomena are empty, this is the pith

of point of view.

Concepts of attachment to true and false judgements are self­

liberated.

Existence of all phenomena of samsara and nirvana, free of

attachment, is dwelling continuously in the Dharmakaya.

Spontaneously self-liberating aggregate conceptions,

recite the six syllables.

Do not follow after the object of hatred, just watch on the

grasping hatred-mind.

Self-arisen anger-phenomena are self-liberated into

emptiness-clarity.

There is no Mirror-like Wisdom other than this emptiness-

clarity.

Spontaneously liberating hatred, recite the six syllables.

Do not follow after the object of pride, just watch on the

grasping proud-mind.

Self-arisen, self-righteous pride is self-liberated into

primordial emptiness.

There is no Equanimity Wisdom other than this primordial

emptiness.

Spontaneously liberating pride, recite the six syllables.

Do not follow after the object of desire, just watch on the

grasping attachment-mind.

Self-arisen attachment-phenomena are self-liberated into

emptiness-bliss.

There is no Discerning Wisdom other than this emptiness-bliss.

Spontaneously liberating desire, recite the six syllables.

r

35

Do not follow after the object of jealousy, just watch on the

grasping jealous-mind.

Self-arisen jealousy is self-liberated into emptiness-activity.

There is no Unhindered Activity Wisdom other than this

emptiness-activity.

Spontaneously liberating jealousy, recite the six syllables.

Do not follow after the object of ignorance, just watch on the

face of ignorance.

Self-arisen thought is self-liberated into emptiness-awareness.

There is no Dharmadatu Wisdom other than this emptiness-

awareness.

Spontaneously liberating ignorance, recite the six syllables.

Primordial emptiness-form is unborn like the sky.

Sole emptiness-awareness is Chenrezig.

There is no other sublime Namkhai Gyalpo. (ii)

Spontaneously dwelling in emptiness point of view, recite the

six syllables.

Like a lasso, feeling binds subject and object.

Realizing non-dualistic equanimity is Chenrezig.

There is no other sublime Donyod Shagpa. (ii)

Spontaneously realizing equal taste, recite the six syllables.

Perceiving phenomena as real is deluded mind.

Leading all sentient beings with compassion is Chenrezig.

There is no other sublime Khorwa Dongtrug. (ii)

Spontaneously increasing aimless compassion, recite the six

syllables.

1

37

With intention one wanders in the cyclic six realms of

samsara.

Realizing that samsara and nirvana are the same is

Chenrezig.

There is no other sublime Drodul Thugje Chenpo. (li)

Spontaneously benefitting without discrimination and with

one taste, recite the six syllables.

The natural aspect of the eight consciousnesses, (12)

if realized as Dharmakaya thatness-mind, is Chenrezig.

There is no other sublime Gyalwa Gyatso. (li)

Knowing natural mind is Buddha, recite the six syllables.

To grasp body-phenomena as substance is the cause of being

bound.

To know emptiness-phenomena is Chenrezig.

There is no other sublime Khasarpani. (li)

Remaining in emptiness-phenomena, the form of the deity,

recite the six syllables.

To grasp speech-phenomena as sound is the cause of delusion.

To know emptiness-sound is mantra is Chenrezig.

There is no other sublime Senge Dra. (ii)

Recognizing all sounds are mantras, recite the six syllables.

To grasp mind-phenomena as real is the cause of ignorance.

To remain in conceptionless nature is Chenrezig.

There is no other sublime Semnyid Ngalso. (ii)

Remaining in the Dharmakaya thatness-mind, recite the six

syllables.

38

1........ ..

..

1...........i..

^ ^ C T W f R L I ....i ' -

S W ^ f ^ l f w i J ..

T O D I T O 1...1” "

39

All existing phenomena are primordially pure, the nature of

the Dharmakaya.

Seeing the stainless self-face of the Dharmakaya is Chenrezig.

There is no other sublime Jigten Wangchug. (ii)

Spontaneously remaining in all-pervading pure phenomena,

recite the six syllables.

Sole Lord, Chenrezig, is the essence of all Buddhas.

Sole mantra, the six syllables, is the essence of all mantras.

Sole Dharma, Bodhicitta, is the essence of the generative and

completion stages.

Spontaneously remaining in sole understanding, complete

liberation, recite the six syllables.

What is the benefit of having done so much in samsara ? It is

only the cause of more samsara.

Look at the meaningless nature of whatever we have done.

Now it is better to forget meaningless action and remain in

the effortless nature.

Forget all activities, recite the six syllables.

What is the benefit of whatever we say? It is only the cause

of gossip.

Look at the meaningless distractions we create.

Now it is better to forget meaningless talk and remain in a

speechless state.

Absolutely stop talking, recite the six syllables.

/ V " ']......

,. *^1 1..

1....1...

r....

J""

41

What is the benefit of coming and going ? It is only the cause

of fatigue.

Look at how much we wander, this much distance from

Dharma.

Now it is better to establish relaxed mind, single pointedly.

Be at ease, recite the six syllables.

What is the benefit of eating ? It is only the cause of shit.

Look at how much we eat but still are never satisfied.

Now it is better to be nourished by samadhi food.

Stop compulsive eating and drinking, recite the six syllables.

What is the benefit of so much thinking ? It is only the cause

of delusion.

Look at your wishing, it is never successful.

Now it is better to cut ideas of this short worldly life.

Completely stop thinking, recite the six syllables.

What is the benefit of attachment to wealth ?

Look at all the acquisitions abandoned at death.

Now it is better to cut grasping attachment.

Throw away the intention of collecting, recite the six

syllables.

What is the benefit of sleeping ? It is only continuous

ignorance.

See how life is wasted by just waiting around.

Now it is better to increase diligence from the heart.

Abandon distractions day and night, recite the six syllables.

No time, no time to be lax.

If death comes suddenly what can we do ?

Better to try to accomplish pure Dharma right now.

Immediately and with haste, recite the six syllables.

y -

w^i Y ‘

1......

ÏJ 1^ % w % [ p 1

43

What is the benefit of calculating years, months, day and

night ?

Look at changes from moment to moment.

Each of these moments brings us closer to death.

From now, just now, recite the six syllables.

Life just goes further and further like the sun to the West.

Death comes closer and closer like a shadow drawing near.

Our life span is like the setting sun.

There is no more leisure time, recite the six syllables.

Even though the Dharma of six syllables is noble,

if recited with distracted eyes and mouth, it is of no benefit.

Consider counting the mantra with strong concentration.

Single-pointedly look at mind, recite the six syllables.

If we examine our own mind again and again,

whatever we do goes along the pure path.

This is the sole essence of hundreds of other precious

teachings,

all rolled into one, recite the six syllables.

Firstly, this speech of sadness at the actions of Kali Yuga

beings,

is instructed from myself to myself.

The lamenting words are changing my heart deeply.

I offer them to you thinking you feel the same as I.

If your feelings differ from mine and you have the confidence

of high point of view and meditation,

being intelligent with sophisticated worldly dharma activities,

and rely on the plans of big organizations to benefit yourself

and others,

if you have such feelings, then I must apologize to you.

44

I" '

I .......

1..

\ ........

m ^jFF^^Saeái \ ......

i

r # f i

y '

45

Secondly, to establish the point of view and meditation,

even though I do not have the experience of realization,

through the precious lineage of the all-knowing father and

son, (13)

I expressed my understanding by the grace of their preserved

speech.

Lastly, even though I did not have the desire to speak,

this speech, requesting you to change from weariness-mind

to Dharma, automatically elapsed.

It is the speech of the Buddhas and Bodhisattvas,

not the opposite, so if you can practise that is very kind.

This Propitious Speech from the Beginning, Middle and End,

was accomplished in the «Victorious Point White Rock Cave»,

urgently written for an insistent dear friend,

by a ruined man with the flaming five fire passions. (14)

Maybe it is only idle chatter,

but if it is undeluded noble truth, then there is a flowing of

accumulated virtue.

For you, for me and for all sentient beings,

I dedicate this to the cause of successful complementary

Dharma.

46

NOTES

(1) Four Perfect Powers :1. supportive image power : power created using an image of superior beings in a tangible or intangible form.2. dispelling obscurations power : with supportive image power, obscurations are dispelled through the power of weariness and regret.3. antidote power : with supportive image and dispelling-obscurations power, merit is accumulated through the power of applying antidotes to the obscurations.4. restoring to purity p o w er: with the three powers, purification is attained resulting in confident action.

(2) Four Obscurations : ripened karmic obscurations; passions-obscurations; incognitive obscurations; and residual or habitual obscurations.

(3) Four Kayas : nirmanakaya, sambhogakaya, dharmakaya, svabhavikakaya.

(4) Four Initiations : vase, secret, wisdom and word initiations.

(5) Four Pure Phenomena Initiations :1. Body : all form is deity phenomena,2. Speech : all sound is deity speech,3. Mind : all thought is awareness mind,4. Essence : the essence is that these three are not different.

(6) Deity reliant mantras, obtaining mantras and activity mantras are mantras with different concentrations and aims.

(7) Two Obscurations : passion and cognition.

(8) Four Activities : pacifying obscurations, increasing benefits, bringing conditions under power and subduing evil and unfavorable interrupting forces.

(9) Tsa-Tsa : miniature clay stupas offered in large quantities to stupas of pilgrimage.

(10) Seven Periods : rituals are performed for the deceased during a period of up to three weeks or fourty-nine days after death.

(11) These are names of Chenrezig used to symbolize different aspects of this essence at appropriate place in the text.

(12) Eight Consciousnesses : sight, sound, smell, taste, touch, consciousness, passions and the basic consciousness of not being, and not, not being, yet also not Dharmakaya.

(13) This is the wisdom lineage of Kunkhyen Longchenpa and Rigzin Jigme Lingpa.

(14) Five Fire Passions : desire, hatred, ignorance, pride and jealousy.