The Essence of Refined Gold09.06.V001 - Ganden...
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THE ESSENCE OF REFINED GOLD An Explanation of the Stages of the Path to Enlightenment by the Third Dalai Lama SÖNAM GYATSO a a a Translated under Venerable Dagpo Rinpoche’s guidance by Rosemary Patton © DAGPO RIMPOCHÉ & INSTITUT GUÉPÈLE • Édition octobre 2006 Chemin de la Passerelle • 77250 Veneux - Les Sablons • France A/ERG-
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Transcript of The Essence of Refined Gold09.06.V001 - Ganden...
TH
E E
SSE
NC
E
OF
RE
FIN
ED
GO
LD
An
Expl
anat
ion
of
the
Stag
es o
f the
Pat
h to
Enl
ight
enm
ent
by
the
Thi
rd D
alai
Lam
a S
ÖN
AM G
YATS
O
aaa
Tr
ansl
ated
und
er V
ener
able
Dag
po R
inpo
che’
s gui
danc
e by
Ros
emar
y Pa
tton
© D
AG
PO R
IMPO
CH
É &
INST
ITU
T G
UÉP
ÈLE
• É
ditio
n oc
tobr
e 20
06
Che
min
de
la P
asse
relle
• 7
7250
Ven
eux
- Les
Sab
lons
• F
ranc
e
A/E
RG
-
TH
E E
SSE
NC
E
OF
RE
FIN
ED
GO
LD
An
Expl
anat
ion
of
the
Stag
es o
f the
Pat
h to
Enl
ight
enm
ent
by
the
Thi
rd D
alai
Lam
a S
ÖN
AM G
YATS
O
aaa
Tr
ansl
ated
und
er V
ener
able
Dag
po R
inpo
che’
s gui
danc
e by
Ros
emar
y Pa
tton
© D
AG
PO R
IMPO
CH
É &
INST
ITU
T G
UÉP
ÈLE
• É
ditio
n oc
tobr
e 20
06
Che
min
de
la P
asse
relle
• 7
7250
Ven
eux
- Les
Sab
lons
• F
ranc
e
Out
of r
espe
ct fo
r th
e te
achi
ng a
nd fo
r B
uddh
ist p
rece
pts,
this
wor
k is
mad
e av
aila
ble
at c
ost p
rice
.
Plea
se tr
eat i
t car
eful
ly a
nd a
void
pla
cing
it o
n th
e gr
ound
or
put
ting
anyt
hing
but
oth
er b
ooks
on
top
of it
.
© D
agpo
Rim
poch
é et
Inst
itut G
uépè
le
C
hem
in d
e la
Pas
sere
lle, 7
7250
Ven
eux-
Les S
ablo
ns, F
ranc
e té
l. (3
3) 1
.64.
31.1
4.82
- fa
x (3
3) 1
.64.
70.6
9.60
Tous
dro
its d
e re
prod
uctio
n, d
'adap
tatio
n et
de
tradu
ctio
n ré
serv
és p
our t
ous p
ays.
La lo
i du
11 m
ars 1
957
n'au
toris
ant,
aux
term
es d
es a
linéa
s 2 e
t 3 d
e l'a
rticl
e 41
, d'u
ne p
art,
que
les c
opie
s ou
repr
oduc
tions
stri
ctem
ent r
éser
vées
à l'
usag
e pr
ivé
du c
opis
te e
t non
des
tinée
s à
une
utili
satio
n co
llect
ive,
et d
'autre
par
t, qu
e le
s ana
lyse
s et l
es c
ourte
s cita
tions
dan
s un
but
d'ex
empl
e et
d'il
lust
ratio
n, to
ute
repr
ésen
tatio
n ou
repr
oduc
tion
inté
gral
e ou
par
tielle
, fai
te sa
ns
le c
onse
ntem
ent d
e l'a
uteu
r ou
de se
s aya
nts d
roit
ou a
yant
s cau
se, e
st il
licite
(alin
éa 1
er d
e l'a
rticl
e 40
). C
ette
repr
ésen
tatio
n ou
repr
oduc
tion,
par
que
lque
pro
cédé
que
ce
soit,
con
stitu
erai
t do
nc u
ne c
ontre
faço
n sa
nctio
nnée
par
les a
rticl
es 4
25 e
t sui
vant
s du
Cod
e pé
nal.
43
____
____
____
____
____
__IN
DEX
OF
CO
TED
TEX
TS
Asv
agho
sha
Fifty
Ver
ses
of G
uru
Dev
otio
n (G
urup
añca
sika
).....
......
......
......
......
......
..12
A
tisha
Dip
amka
ra S
rijña
na
Lam
p fo
r the
Pat
h (B
odhi
path
apra
dipa
m).
......
......
......
......
......
......
..5,1
5,16
Je
y Ts
ongk
hapa
S
ong
of E
xper
ienc
e...
......
......
......
......
......
......
......
......
......
......
......
......
.4,4
1 M
aitr
eya
Pre
ciou
s O
rnam
ent o
f Mah
ayan
a Su
tras
(Mah
ayan
asut
rala
mka
ra).
......
..7
Shan
tidev
a G
uide
to th
e B
odhi
sattv
a’s
Way
of L
ife (B
odhi
char
yava
tara
)....
......
....9
,10
Sutr
as a
nd T
antr
as
Guh
yasa
maj
a R
oot T
antra
......
......
......
......
......
......
......
......
......
......
......
...12
K
ing
of C
once
ntra
tions
Sut
ra (S
amad
hira
jasu
tra).
......
......
......
......
......
...21
Th
ird D
alaï
-lam
a Sö
nam
Gya
tso
Ess
ence
of R
efin
ed G
old
(Lam
rim S
erch
uma)
......
......
......
......
......
......
...41
__
____
____
____
____
_IN
DEX
OF
CO
TED
MA
STER
S A
rya
Asa
nga
......
......
......
......
....1
2 A
sang
a....
......
......
......
......
.....3
,4,9
A
tisha
......
......
......
......
......
......
.....9
A
valo
kiteśv
ara.
......
......
......
......
..9
Bod
hisa
ttva
Nāgār
juna
......
......
.9
Do
Chö
Jey
......
......
......
......
......
41
Dro
m...
......
......
......
......
......
......
...9
Dro
mtö
npa.
......
......
......
......
......
13
Jey
Tson
gkha
pa...
......
......
......
...4
Mai
trey
a...
......
......
......
......
.....9
,12
Nāgār
juna
......
......
......
....3
,4,1
1,18
N
arop
a....
......
......
......
......
......
...12
Se
rling
pa...
......
......
......
......
......
..3
Söna
m G
yats
o...
......
......
......
...41
Ta
thag
ata
Vajra
dhar
a...
......
......
9 Te
lopa
......
......
......
......
......
.....
9,12
Ts
ongk
hapa
......
......
......
......
....4
0 Vi
dyak
okila
......
......
......
......
......
..3
Vim
uktis
ena
......
......
......
......
......
9
42
The
Ess
ence
of R
efin
ed G
old
An
Expl
anat
ion
of th
e St
ages
of t
he P
ath
to E
nlig
hten
men
t
Con
tem
plat
e th
e gr
eat p
urity
of t
he te
achi
ng’s
sour
ce...
......
......
......
..3
1. T
he g
reat
ness
of p
erce
ivin
g th
at a
ll th
e te
achi
ngs a
re fr
ee o
f con
tradi
ctio
ns...
..4
2. T
he g
reat
ness
of r
ecog
nizi
ng a
ll th
e sc
riptu
res a
s ins
truct
ions
[for
pra
ctic
e]...
..4
3. T
he g
reat
ness
of e
asily
dis
cern
ing
the
Con
quer
or’s
mai
n id
eas.
......
......
......
......
5 4.
The
gre
atne
ss o
f aut
omat
ical
ly a
void
ing
grav
e m
isde
eds.
......
......
......
......
......
.... 5
Con
tem
plat
e th
e be
nefit
s of
co
rrec
tly r
eciti
ng o
r te
achi
ng t
he
inst
ruct
ion
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
6
[The
Six
Pre
limin
ary
Prac
tises
]....
......
......
......
......
......
......
......
......
......
...8
[The
Way
to a
ctua
lly R
ely
on th
e Sp
iritu
al M
aste
rs].
......
......
......
.....1
0
[I.
Exh
orta
tion
to d
raw
ful
l adv
anta
ge f
rom
a h
uman
reb
irth
with
fr
eedo
m a
nd fo
rtun
e]...
......
......
......
......
......
......
......
......
......
......
......
......
.13
1. H
ow th
e pa
th o
f the
thre
e ki
nds
of b
eing
s in
corp
orat
es [t
he m
eani
ng o
f] a
ll th
e sc
riptu
res.
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
.... 1
5 2.
Exp
lain
ing
why
one
is to
be
guid
ed b
y [th
e pa
ths o
f] th
ree
kind
s of b
eing
s....
16
II.
How
act
ually
to ta
ke fu
ll ad
vant
age
of [f
reed
om a
nd fo
rtun
e]..1
7 [1
. Tra
inin
g th
e m
ind
on th
e pa
th sh
ared
with
less
er b
eing
s]...
......
......
......
......
......
17
2. T
rain
ing
the
min
d al
ong
the
stag
es o
f the
pat
h co
mm
on to
inte
rmed
iate
bei
ngs2
3 3.
Tra
inin
g th
e m
ind
alon
g th
e st
ages
of t
he p
ath
of g
reat
bei
ngs.
......
......
......
......
26
[The
Six
Per
fect
ions
]....
......
......
......
......
......
......
......
......
......
......
......
......
......
......
.32
Cul
tivat
e th
e fo
ur m
eans
of g
athe
ring
disc
iple
s....
......
......
......
......
......
......
......
..36
[Tan
tra].
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
......
.39
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
3
The
Ess
ence
of R
efin
ed G
old
An
Expl
anat
ion
of th
e St
ages
of t
he P
ath
to E
nlig
hten
men
t
t the
feet
of y
ou m
y pr
ecio
us M
aste
r, w
hose
nat
ure
of g
reat
ness
in
clud
es a
ll th
ree
Jew
els,
with
gre
at v
ener
atio
n I
bow
and
go
for r
efug
e, a
nd p
ray
you
to b
less
me.
The
pres
ent t
opic
is th
e w
ay th
e th
ree
kind
s of
bei
ngs
who
wis
h to
take
fu
ll ad
vant
age
of t
heir
lives
with
fre
edom
and
for
tune
are
to
prac
tise.
W
hat i
s kno
wn
as ‘t
he st
ages
of t
he p
ath
to e
nlig
hten
men
t’ is
the
esse
nce
of th
e C
onqu
eror
’s e
ntire
teac
hing
, the
uni
que
path
trav
elle
d by
all
arya
s of
the
thr
ee t
imes
, the
her
itage
of
the
grea
t tra
ilbla
zers
Nāgār
juna
and
A
sang
a, a
nd th
e re
ligio
us s
yste
m o
f ex
celle
nt b
eing
s tra
velli
ng to
war
d co
mpl
ete
omni
scie
nce
that
com
bine
s al
l the
ste
ps, w
ithou
t exc
eptio
n, to
be
pra
ctis
ed b
y th
e th
ree
kind
s of b
eing
s.
Firs
t, C
ON
TEM
PLA
TE T
HE
GR
EAT
PUR
ITY
OF
THE
TEA
CH
ING
’S S
OU
RC
E.
The
teac
hing
of
pure
orig
ins
mus
t no
t be
inc
ompl
ete;
it
shou
ld b
e co
mpr
ehen
sive
and
unm
ista
ken,
inc
ludi
ng a
ll as
pect
s of
the
spi
ritua
l pa
th. T
he p
rese
nt la
mrim
, whi
ch I
shal
l im
plem
ent,
has
pure
sou
rces
for
it or
igin
ated
in
the
com
plet
ely
perf
ect
Bud
dha
and
was
pro
gres
sive
ly
trans
mitt
ed i
n a
linea
ge i
nclu
ding
the
tw
o m
aste
rs,
Nāgār
juna
and
A
sang
a. T
he st
eps o
f the
teac
hing
that
der
ive
from
such
stai
nles
s sou
rces
ar
e lik
e w
ish-
fulfi
lling
gem
s fo
r the
y re
adily
fulfi
l peo
ple’
s ho
pes.
They
ar
e lik
e a
grea
t oc
ean
com
bini
ng a
ll st
ream
s of
tea
chin
g w
ithou
t ex
cept
ion,
the
exce
llent
scrip
ture
s of b
oth
the
grea
ter a
nd le
sser
veh
icle
s. B
y te
achi
ng in
suc
h as
way
as
to in
clud
e al
l the
ess
entia
l top
ics
of s
utra
an
d ta
ntra
, th
eir
cont
ents
are
com
preh
ensi
ve.
Bec
ause
the
y pr
imar
ily
follo
w th
e se
quen
ce fo
r sub
duin
g th
e m
ind,
they
are
eas
y to
impl
emen
t. B
eing
em
belli
shed
with
the
ins
truct
ions
of
Vid
yako
kila
, ex
pert
in
Nāgār
juna
’s tr
aditi
on, a
nd o
f Ser
lingp
a, w
ho e
xcel
led
in A
sang
a’s,
I fee
l ex
trem
ely
fortu
nate
to h
ear,
cont
empl
ate
and
med
iate
them
.
A
4 Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
Mor
eove
r in
his s
ong,
my
mas
ter1 sa
id,
Tran
smitt
ed in
a li
ne in
clud
ing
both
Nāgār
juna
and
Asa
nga
- C
row
n je
wel
s of
all
the
wor
ld’s
sag
es
And
bann
ers
of fa
me
resp
lend
ent a
mon
g be
ings
- Th
e st
ages
of t
he p
ath
to e
nlig
hten
men
t Fu
lfil a
ll th
e go
als
of li
ving
bei
ngs
with
out e
xcep
tion.
Th
us th
is te
achi
ng re
sem
bles
a w
ish-
gran
ting
gem
. U
nitin
g th
e st
ream
s of
a th
ousa
nd g
ood
scrip
ture
s,
It is
als
o an
oce
an o
f glo
rious
and
exc
elle
nt w
ords
.
This
ins
truct
ion
by f
ar s
urpa
sses
all
othe
rs,
bein
g en
dow
ed w
ith f
our
aspe
cts o
f gre
atne
ss:
1. T
HE
GR
EATN
ESS
OF
PER
CEI
VIN
G T
HA
T A
LL T
HE
TEA
CH
ING
S A
RE
FREE
OF
CO
NTR
AD
ICTI
ON
S
By
rely
ing
upon
th
is
inst
ruct
ion,
am
ong
the
mul
titud
e of
th
e C
onqu
eror
’s s
crip
ture
s, yo
u w
ill u
nder
stan
d th
at s
ome
wer
e ta
ught
as
maj
or a
spec
ts o
f th
e pa
th w
hile
oth
ers
as a
uxili
arie
s to
it,
and
that
all
eith
er d
irect
ly o
r in
dire
ctly
ser
ve a
s m
eans
for
any
giv
en in
divi
dual
to
real
ize
Bud
dhah
ood.
2.
THE
GR
EATN
ESS
OF
REC
OG
NIZ
ING
ALL
TH
E SC
RIP
TUR
ES A
S IN
STR
UC
TIO
NS
[FO
R
PRA
CTI
CE ]
It al
low
s yo
u to
com
plet
ely
reve
rse
the
fals
e no
tion
that
the
scrip
ture
s, su
tra a
nd t
antra
, an
d th
eir
valid
exp
lana
tory
com
men
tarie
s ar
e si
mpl
y m
ater
ial t
o st
udy
broa
dly
and
to e
xpla
in to
oth
ers
and
that
the
esse
ntia
l te
achi
ng to
be
prac
tised
is fo
und
else
whe
re. Y
ou c
onsi
der t
he s
crip
ture
s an
d th
eir
com
men
tarie
s as
you
r co
re p
ract
ice,
the
ir en
tire
subs
tanc
e
1 Jey
Tso
ngkh
apa,
hen
cefo
rth re
ferre
d to
as
‘Jey
Rin
poch
e’, f
rom
the
shor
t lam
rim in
w
hich
he
desc
ribes
his
per
sona
l spi
ritua
l pro
gres
sion
, cal
led
the
Son
g of
Exp
erie
nce.
Th
e fo
llow
ing
is th
e si
xth
vers
e of
this
wor
k, a
fter f
ive
initi
al v
erse
s of
hom
age.
Unl
ess
othe
rwis
e sp
ecifi
ed a
ll th
e re
mai
ning
quo
tes
from
Jey
Rin
poch
e ar
e dr
awn
from
the
Son
g of
Exp
erie
nce.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
41
his a
cces
sibl
e ex
plan
atio
n of
the
stag
es o
f the
pat
h of
the
thre
e ki
nds o
f bei
ngs c
alle
d th
e Es
senc
e of
Ref
ined
Gol
d th
at
I hav
e gi
ven
in re
latio
n w
ith J
ey R
inpo
che’
s Son
g of
Ex
perie
nce.
It b
elon
gs to
the
trad
ition
of g
reat
elu
cida
tions
of t
he
teac
hing
and
so is
ver
y m
uch
wor
thy
of y
our i
nter
est a
nd a
dmir
atio
n.
It w
as w
ritte
n up
on t
he r
epea
ted
requ
est
of D
o C
hö J
ey, a
bbot
of t
he
impo
rtan
t sea
t of t
he g
reat
om
nisc
ient
She
rap
Pels
ang,
by
the
Budd
hist
Bhik
shu
and
vene
rabl
e D
harm
a te
ache
r ca
lled
Söna
m G
yats
o16, w
ho a
t a
tend
er a
ge a
lrea
dy s
how
ed s
igns
of
havi
ng b
een
bles
sed
by J
ey
Rinp
oche
, at t
he g
lori
ous
mon
aste
ry o
f Dre
pung
, in
the
hous
e ca
lled
the
Pala
ce o
f Tus
hita
, in
the
Sunn
y Ap
artm
ent.
Than
ks to
it m
ay th
e es
senc
e of
the
Teac
hing
at a
ll tim
es sp
read
in a
ll di
rect
ions
!
16
The
Thi
rd D
alai
Lam
a
T
40
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
The
com
plet
e pa
th th
at re
joic
es th
e C
onqu
eror
s.
By
this
virt
ue I
pray
M
ay
all
bein
gs
neve
r be
se
para
ted
from
th
is
pure
an
d in
valu
able
pat
h.
I, th
e yo
gi, p
ray
in th
is w
ay,
You
who
asp
ire to
libe
ratio
n, s
houl
d do
the
sam
e!
Thin
king
that
Jey
Rin
poch
e hi
mse
lf ha
s spo
ken
thes
e w
ords
to y
ou, s
ay,
“Fro
m n
ow o
n, in
all
my
lives
, ble
ss m
e th
at
I may
resp
ectfu
lly h
onou
r you
r lot
us fe
et,
List
en to
you
r wor
ds, a
nd a
ct p
hysi
cally
, ver
bally
and
men
tal
Onl
y so
as t
o pl
ease
you
.”
And
, “I
n al
l my
lives
, fro
m th
e C
onqu
eror
Tso
ngkh
apa…
”
In th
e w
ay p
ract
ise
dedi
catio
n fr
om th
e de
pths
of y
our h
eart.
“W
ith th
is fa
ultle
ss in
stru
ctio
n th
at in
clud
e th
e es
sent
ial p
oint
s O
f the
stag
es o
f the
pat
h to
enl
ight
enm
ent,
the
core
teac
hing
O
f Tso
ngkh
apa
and
Jow
o D
ipan
kara
, M
ay I
guid
e al
l liv
ing
bein
gs a
long
the
path
that
rejo
ices
the
Con
quer
ors.”
* *
*
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
5
bein
g co
nden
sed
in a
ser
ies
of s
teps
[lam
rim]
that
sta
rt w
ith th
e w
ay to
re
ly u
pon
the
spiri
tual
mas
ter
and
go o
n to
men
tal s
eren
ity a
nd s
peci
al
insi
ght.
You
see
them
as p
ract
ical
inst
ruct
ions
that
indi
cate
how
to a
pply
an
alyt
ical
med
itatio
n to
the
top
ics
to b
e an
alys
ed,
and
conc
entra
tion
med
itatio
n to
thos
e to
be
focu
sed
upon
.
3. T
HE
GR
EATN
ESS
OF
EASI
LY D
ISC
ERN
ING
TH
E C
ON
QU
ERO
R’S
MA
IN ID
EAS
Alth
ough
the
grea
t tex
ts -s
crip
ture
s an
d co
mm
enta
ries-
are
the
supr
eme
teac
hing
s, w
hen
novi
ce p
ract
ition
ers,
like
us w
ho a
re u
ntra
ined
in
the
mea
ning
of t
hese
vas
t and
impo
rtant
wor
ks, f
ail t
o re
ly o
n ex
celle
nt o
ral
inst
ruct
ions
, ev
en i
f th
ey t
ry t
o pe
netra
te t
heir
mea
ning
by
stud
y an
d co
ntem
plat
ion,
eith
er t
hey
will
not
cor
rect
ly u
nder
stan
d th
eir
true
sign
ifica
nce
or d
oing
so w
ill re
quire
con
side
rabl
e tim
e an
d ef
fort.
On
the
othe
r ha
nd, b
y re
lyin
g on
an
exce
llent
mas
ter’
s in
stru
ctio
ns, a
lam
rim
like
the
Lam
p fo
r th
e Pa
th, y
ou c
an d
isce
rn t
he m
eani
ng o
f th
e gr
eat
text
s with
out d
iffic
ulty
.
4. T
HE
GR
EATN
ESS
OF
AU
TOM
ATI
CA
LLY
AV
OID
ING
GR
AV
E M
ISD
EED
S
Hav
ing
[dis
cern
ed th
e m
eani
ng o
f th
e gr
eat t
exts
] yo
u w
ill u
nder
stan
d th
at a
ll B
uddh
a’s
wor
ds a
re e
ither
dire
ct o
r in
dire
ct m
eans
to
achi
eve
Bud
dhah
ood.
App
rehe
ndin
g so
me
as s
how
ing
the
way
to B
uddh
ahoo
d an
d re
quiri
ng
appl
icat
ion
whi
le
perc
eivi
ng
othe
rs
as
obst
acle
s to
B
uddh
ahoo
d pr
oduc
es a
kar
ma
of a
band
onin
g th
e te
achi
ng. T
hank
s to
th
e pr
esen
t ins
truct
ion,
as
expl
aine
d ab
ove,
sim
ply
by a
scer
tain
ing
that
al
l the
teac
hing
s ar
e fr
ee o
f co
ntra
dict
ion
you
auto
mat
ical
ly a
void
this
gr
ave
mis
deed
of a
band
onin
g th
e D
harm
a.
Giv
en it
is e
ndow
ed w
ith th
e fo
ur a
spec
ts o
f gre
atne
ss e
xpla
ined
abo
ve,
thos
e w
ho p
osse
ss t
he i
ntel
ligen
ce t
o pe
netra
te t
he s
igni
fican
ce o
f sc
riptu
re o
r who
wis
h to
acq
uire
it c
anno
t hel
p bu
t del
ight
in th
e st
ages
of
the
path
of t
he th
ree
kind
s of b
eing
s, th
e su
prem
e in
stru
ctio
n pr
actis
ed
6 Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
and
relie
d up
on b
y m
any
fortu
nate
sag
es o
f In
dia
and
Tibe
t, an
d it
is on
ly fi
tting
that
they
shou
ld h
ear,
cont
empl
ate
and
med
itate
it.
To q
uote
Jey
Rin
poch
e,
As i
t al
low
s on
e to
rea
lize
that
all
the
teac
hing
s ar
e fr
ee o
f co
ntra
dict
ion,
To
reco
gniz
e al
l scr
iptu
res
as in
stru
ctio
ns [f
or p
ract
ise]
, To
eas
ily d
isce
rn th
e C
onqu
eror
’s m
ain
idea
s,
And
to b
e gu
arde
d fr
om th
e ab
yss
of g
rave
mis
deed
s,
It is
the
sup
rem
e in
stru
ctio
n fo
llow
ed b
y co
untle
ss f
ortu
nate
on
es:
The
sage
s of
Indi
a an
d Ti
bet.
Wha
t int
ellig
ent p
erso
n w
ould
not
del
ight
In
the
stag
es o
f the
pat
h of
the
thre
e ki
nds
of b
eing
s?
[Nex
t], C
ON
TEM
PLA
TE
THE
BEN
EFIT
S O
F C
OR
REC
TLY
R
ECIT
ING
O
R
TEA
CH
ING
TH
E IN
STR
UC
TIO
N w
ith th
e fo
ur a
spec
ts o
f gre
atne
ss th
at
cond
ense
s th
e es
senc
e of
all
the
Con
quer
or’s
wor
ds -
the
stag
es o
f th
e pa
th o
f the
thre
e ki
nds o
f bei
ngs.
If
reci
ting
or
expl
aini
ng
it fo
r ju
st
one
sess
ion
brin
gs
imm
ense
ad
vant
ages
, wha
t is
to
be s
aid
of d
oing
so
in i
ts en
tiret
y? I
n th
is w
ay
gene
rate
res
pect
for
the
Tea
cher
and
the
tea
chin
g. B
y ac
cura
tely
ex
plai
ning
[th
e la
mrim
, whi
ch c
onde
nses
all
scrip
ture
s] to
peo
ple
who
ar
e su
itabl
e re
cipi
ents
, with
pur
e th
ough
ts a
nd b
ehav
iour
, you
dra
w th
e co
nsid
erab
le b
enef
its o
f co
rrec
tly e
xpla
inin
g th
e [e
ntire
] Te
achi
ng.
Cor
rect
ly l
iste
ning
con
sist
s of
rej
ectin
g th
e th
ree
faul
ts l
ike
a ve
ssel
’s
flaw
s an
d en
surin
g yo
u ha
ve t
he s
ix r
ecog
nitio
ns a
nd s
o on
whe
n lis
teni
ng. T
his
is th
e w
ay to
dra
w th
e gr
eat b
enef
its o
f hea
ring
Dha
rma.
O
nce
fully
you
are
fully
con
vinc
ed o
f acq
uirin
g th
ese,
it is
onl
y su
itabl
e to
end
eavo
ur to
list
en a
nd te
ach
corr
ectly
and
this
is p
reci
sely
wha
t you
sh
ould
do.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
39
[TA
NTR
A]
Hav
ing
atta
ined
a sp
onta
neou
s exp
erie
nce
[or a
t lea
st a
n ex
perie
nce
with
ef
fort]
of
the
path
s co
mm
on to
bot
h su
tra a
nd ta
ntra
, you
mus
t with
out
doub
t en
gage
the
pra
ctic
e of
tan
tra. T
he w
ay t
o do
so
is f
irst
to h
ave
your
min
dstre
am r
ipen
ed b
y an
ini
tiatio
n co
nfer
red
by a
vaj
ra m
aste
r en
dow
ed w
ith t
he q
ualit
ies
taug
ht i
n ta
ntra
. Th
orou
ghly
kee
ping
the
vo
ws
and
com
mitm
ents
mad
e at
the
tim
e, y
ou w
ill t
rain
in
sign
and
si
gnle
ss y
ogas
acc
ordi
ng t
o th
e fir
st t
hree
cla
sses
of
tant
ra,
and
train
pr
ogre
ssiv
ely
in th
e tw
o st
ages
’ yog
as, a
ccor
ding
to th
e hi
ghes
t cla
ss. I
n th
is w
ay y
ou w
ill i
mpl
emen
t th
e co
mpl
ete
path
tha
t in
clud
es a
ll th
e es
sent
ial p
oint
s of
sut
ra a
nd ta
ntra
, the
reby
mak
ing
your
atta
inm
ent o
f fr
eedo
m a
nd f
ortu
ne m
eani
ngfu
l an
d en
surin
g th
at t
he C
onqu
eror
’s
prec
ious
teac
hing
trul
y af
fect
s bo
th y
our
min
d an
d ot
hers
’ m
inds
. You
sh
ould
med
itate
[Jey
Rin
poch
e] b
efor
e yo
u an
d re
peat
this
pro
mis
e, “
Jey
Rin
poch
e hi
mse
lf pr
actis
ed in
this
way
. I a
nd a
ll hi
s fo
llow
ers
shal
l do
the
sam
e.”
You
say
it
sinc
erel
y an
d jo
yful
ly,
stim
ulat
ing
your
self
to
truly
com
mitt
ing
your
self.
To q
uote
Jey
Rin
poch
e,
Hav
ing
prop
erly
ach
ieve
d th
e co
mm
on q
ualit
ies
Nee
ded
for
both
ex
celle
nt
mah
ayan
a pa
ths
-cau
sal
and
resu
ltant
, B
y re
lyin
g on
the
pilo
t and
pro
tect
or o
f the
wis
e,
I ha
ve e
ngag
ed i
n th
e va
st o
cean
of
the
vario
us c
lass
es o
f ta
ntra
, A
nd b
y al
l the
inst
ruct
ions
of t
hat d
octr
ine
Mad
e m
y at
tain
men
t of f
reed
om a
nd fo
rtun
e m
eani
ngfu
l. I,
the
yogi
, hav
e pr
actis
ed in
this
way
. Yo
u w
ho a
spire
to li
bera
tion
shou
ld d
o th
e sa
me!
Nex
t, to
pra
ctis
e de
dica
tion,
say,
To
fam
iliar
ize
my
min
d w
ith it
A
nd to
ser
ve o
ther
fort
unat
e on
es,
I hav
e el
ucid
ated
in a
way
that
is e
asy
to u
nder
stan
d,
38
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
empt
ines
s. Se
eing
this
, thi
nk, “
Striv
ing
to a
chie
ve th
e un
ion
of s
eren
ity
and
insi
ght i
s mar
vello
us!”
pra
y to
ach
ieve
it a
nd st
rive
to p
lace
impr
ints
on
you
r min
d fo
r it.
To q
uote
Jey
Rin
poch
e,
It go
es w
ith o
ut s
ayin
g th
at b
y on
e-po
inte
d m
edita
tion
You
achi
eve
sam
adhi
; fur
ther
mor
e by
cor
rect
ana
lysi
s W
ith d
iscr
imin
ativ
e co
gniti
on y
ou c
an g
ener
ate
a sa
mad
hi
That
abi
des
in e
mpt
ines
s im
mov
able
and
exc
eedi
ngly
firm
. R
emar
kabl
e ar
e th
ose
who
, kno
win
g th
is,
Striv
e to
acc
ompl
ish
the
unio
n of
ser
enity
and
insi
ght!
Thus
yo
u pl
ace
your
m
ind
in
a st
ate
of
one-
poin
ted,
sp
ace-
like
conc
entra
tion
on e
mpt
ines
s, fr
ee o
f di
scur
sive
ness
, an
abs
orpt
ion
that
co
mbi
nes
sere
nity
and
insi
ght a
s jus
t des
crib
ed. W
hen
you
rise
from
that
st
ate,
subs
eque
nt to
it y
ou w
ill m
edita
te il
lusi
on-li
ke e
mpt
ines
s in
whi
ch,
alth
ough
phe
nom
ena
lack
inhe
rent
exi
sten
ce, t
hey
appe
ar n
ever
thel
ess t
o ha
ve it
.
The
bodh
isat
tva
prac
tice
that
com
bine
s w
isdo
m a
nd m
etho
d, b
eing
im
bued
with
com
pass
ion
and
bodh
ichi
tta,
and
lead
ing
you
beyo
nd,
is in
deed
pra
ise-
wor
thy.
Bei
ng a
war
e of
this
, do
not b
e co
nten
t with
onl
y pa
rt of
this
pat
h of
inse
para
ble
met
hod
and
wis
dom
. Sin
ce fo
llow
ing
the
path
of
inse
para
ble
wis
dom
and
met
hod
is f
ortu
nate
bei
ngs’
way
, you
m
ust a
pply
you
rsel
f ful
ly to
it.
To q
uote
Jey
Rin
poch
e,
Med
itatin
g bo
th s
pace
-like
abs
orpt
ion
on e
mpt
ines
s An
d su
bseq
uent
illu
sion
-like
em
ptin
ess,
C
ombi
ning
met
hod
and
wis
dom
, Is
pra
ised
as
the
perf
ectio
n of
the
Con
quer
or’s
son
s’ p
ract
ice.
R
ealiz
ing
this
, it i
s th
e cu
stom
of t
he fo
rtun
ate
ones
N
ot to
be
cont
ent w
ith a
n in
com
plet
e pa
th.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
7
To q
uote
Jey
Rin
poch
e,
Giv
en th
at it
con
dens
es th
e es
senc
e of
all
scrip
ture
s,
Teac
hing
, rec
iting
and
list
enin
g to
[the
lam
rim] e
ven
once
Is
su
re
to
brin
g th
e va
rious
an
d nu
mer
ous
bene
fits
of
expl
aini
ng a
nd h
earin
g [A
ll] th
e pe
rfec
t Dha
rma;
con
tem
plat
e th
e si
gnifi
canc
e of
this
.
If c
orre
ctly
lis
teni
ng t
o su
ch a
n in
stru
ctio
n ca
rries
the
se i
mm
ense
ad
vant
ages
you
may
won
der f
rom
wha
t kin
d of
per
son
you
shou
ld h
ear
this
sup
erio
r te
achi
ng. I
n ge
nera
l the
sut
ras
and
tant
ras,
the
grea
ter
and
the
less
er v
ehic
les
give
var
ious
def
initi
ons
of te
ache
rs f
rom
who
m it
is
appr
opria
te to
hea
r the
hol
y D
harm
a. H
owev
er th
e sp
iritu
al m
aste
rs w
ho
are
kind
eno
ugh
to g
ive
such
a p
reci
ous
inst
ruct
ion
as t
his
one,
ac
cord
ing
to t
he P
reci
ous
Orn
amen
t of
Mah
ayan
a Su
tras
, sh
ould
be
disc
iplin
ed b
y tra
inin
g in
mor
al d
isci
plin
e, p
acifi
ed b
y tra
inin
g in
co
ncen
tratio
n an
d th
orou
ghly
pac
ified
by
train
ing
in w
isdo
m. I
n ot
her
wor
ds th
ey sh
ould
hav
e th
e qu
ality
of r
ealiz
atio
n th
at is
a m
ind
tam
ed b
y th
e th
ree
[hig
her]
tra
inin
gs.
Furth
erm
ore
they
sho
uld
have
the
qua
lity
that
is
scri
ptur
al k
now
ledg
e ha
ving
ext
ensi
vely
stu
died
the
Trip
itaka
an
d so
fo
rth.
They
sh
ould
ha
ve
the
wis
dom
th
at
thor
ough
ly
unde
rsta
nds
‘thu
snes
s2 ’ and
thei
r qua
litie
s sho
uld
be su
peri
or to
thos
e of
thei
r dis
cipl
es. T
hese
are
the
six
qual
ities
that
Dha
rma
teac
hers
shou
ld
have
acq
uire
d. T
hey
shou
ld a
lso
thor
ough
ly b
e aw
are
of th
e st
eps
of th
e sp
iritu
al p
ath
that
they
will
exp
lain
and
hav
e go
od te
achi
ng sk
ills s
o th
at
thei
r fol
low
ers
may
acc
ess
thei
r mea
ning
. The
y sh
ould
hav
e no
con
cern
fo
r per
sona
l gai
n, h
onou
rs a
nd s
o fo
rth a
nd in
stea
d sh
ould
be
mot
ivat
ed
by c
ompa
ssio
n. T
hey
shou
ld t
each
and
rec
ite t
he D
harm
a m
otiv
ated
pu
rely
by
lo
ve.
Furth
erm
ore
they
sh
ould
ex
plai
n th
e te
achi
ng
enth
usia
stic
ally
, de
light
ing
in b
enef
iting
oth
ers.
They
sho
uld
also
ov
erco
me
the
inab
ility
to b
ear w
ith th
e ha
rdsh
ips t
hat t
each
ing
invo
lves
an
d th
eir
follo
wer
s’ in
corr
ect p
ract
ice.
The
se a
re th
e fo
ur q
ualit
ies
that
pe
rtain
to th
e w
ay to
car
e fo
r oth
ers.
You
sho
uld
follo
w th
ose
who
hav
e
2 A
noth
er te
rm fo
r em
ptin
ess
8 Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
thes
e te
n ch
arac
teris
tics
and
then
from
them
rece
ive
mah
ayan
a te
achi
ngs
that
are
new
to y
ou o
r tha
t you
hav
e he
ard
befo
re.
Thos
e lis
teni
ng
gene
rally
sh
ould
be
ho
nest
, ha
ve
the
abili
ty
to
dist
ingu
ish fa
lse
from
true
and
sho
uld
be d
raw
n to
the
exce
llent
spi
ritua
l pa
th. M
oreo
ver,
they
sho
uld
resp
ect t
he te
achi
ng a
nd th
e te
ache
r. Th
ese
are
four
req
uisi
tes.
A d
isci
ple
read
y to
be
guid
ed b
y th
is p
ath
in
parti
cula
r ne
ed f
our
furth
er q
ualit
ies:
gre
at a
ttrac
tion
to t
he D
harm
a,
grea
t at
tent
ion
whe
n lis
teni
ng,
prof
ound
res
pect
and
fai
th f
or t
he
teac
hing
and
its
teac
her,
reje
ctio
n of
faul
ty e
xpla
natio
ns a
nd a
pplic
atio
n of
goo
d ex
plan
atio
ns. F
urth
erm
ore
they
sho
uld
poss
ess
the
cont
ribut
ing
fact
or th
at is
inte
llige
nce,
and
reje
ct th
e ob
stac
le th
at is
par
tialit
y. S
o in
fa
ct si
x qu
aliti
es in
all
are
need
ed.
If y
ou p
erso
nally
wis
h to
bec
ome
a te
ache
r of t
his
path
, you
mus
t stri
ve
to a
cqui
re th
e ch
arac
teris
tics
of a
spi
ritua
l mas
ter.
And
whe
n yo
u lis
ten,
w
ork
on se
curin
g th
e qu
aliti
es o
f a li
sten
er.
[TH
E SI
X P
REL
IMIN
AR
Y P
RA
CTI
SES]
Onc
e yo
u ha
ve c
orre
ctly
hea
rd f
rom
a q
ualif
ied
spiri
tual
mas
ter
the
expl
anat
ion
of t
he p
ath
of t
he t
hree
kin
ds o
f be
ings
, ho
w a
re y
ou t
o pr
actis
e? F
irst,
in a
har
mon
ious
pla
ce y
ou s
houl
d se
t up
imag
es o
f th
e th
ree
Jew
els
and
disp
ose
flaw
less
3 off
erin
gs i
n an
attr
activ
e m
anne
r. Si
tting
in v
ajra
sana
4 on
a co
mfo
rtabl
e se
at, r
epea
tedl
y ta
ke r
efug
e in
a
hear
tfelt
man
ner w
hile
trul
y th
inki
ng o
f wha
t you
are
doi
ng a
nd p
uttin
g yo
ur tr
ust [
in th
e Je
wel
s]. M
edita
te th
e fo
ur im
mea
sura
ble
qual
ities
. By
repe
atin
g “I
n th
e B
uddh
a, t
he D
harm
a an
d th
e ex
celle
nt a
ssem
bly…
” ge
nera
te th
e sp
irit o
f en
light
enm
ent.
Rec
ite “
OM
SO
BH
AW
A…
” [a
nd
thin
k th
at] a
ll ph
enom
ena
are
devo
id o
f inh
eren
t exi
sten
ce a
nd d
isso
lve
into
em
ptin
ess.
From
em
ptin
ess,
in s
pace
in f
ront
on
a pr
ecio
us th
rone
bo
th h
igh
and
wild
bor
ne b
y ei
ght g
reat
lion
s, an
d on
a s
eat f
orm
ed b
y su
n an
d m
oon
disc
s an
d by
a m
ultic
olou
red
lotu
s, ap
pear
s th
e la
ma
who
3 i.e.
acq
uire
d in
a fl
awle
s m
anne
r 4 S
omet
imes
cal
led
‘the
lotu
s po
sitio
n’.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
37
Gra
spin
g at
self
is th
e ro
ot o
f sam
sara
, so
med
itatin
g a
path
who
se m
ode
of a
ppre
hens
ion
is n
ot d
iam
etric
ally
opp
osed
to it
, suc
h as
one
-poi
nted
co
ncen
tratio
n al
one,
can
not d
estro
y sa
msa
ra’s
roo
t. O
n th
e ot
her
hand
, w
ithou
t m
edita
tive
sere
nity
in
whi
ch y
our
focu
s on
the
obj
ect
is
undi
vide
d an
d un
shak
eabl
e, n
o m
atte
r how
muc
h yo
ur w
isdo
m re
aliz
ing
lack
of
true
exis
tenc
e in
vest
igat
es t
he m
atte
r, yo
u w
ill n
ot b
e ab
le t
o ov
erco
me
the
kles
has.
To a
chie
ve li
bera
tion,
in w
hich
the
kles
has
have
be
en a
band
oned
, yo
u ne
ed t
he v
iew
tha
t un
ders
tand
s th
e m
eani
ng o
f em
ptin
ess,
the
prec
ise,
def
initi
ve m
ode
of e
xist
ence
, w
hich
rid
es t
he
mou
nt
of
unw
aver
ing
med
itativ
e se
reni
ty.
You
m
ust
incr
ease
th
e in
telli
genc
e th
at u
nder
stan
ds e
mpt
ines
s w
ith th
e w
isdo
m th
at c
orre
ctly
an
alys
es
the
mea
ning
of
em
ptin
ess
and
dest
roys
al
l ob
ject
s of
ap
preh
ensi
on o
f ex
trem
es b
y m
eans
of
the
shar
p w
eapo
n of
the
fou
r gr
eat m
adhy
amik
a ar
gum
ents
, fre
e of
the
extre
mes
of e
xist
ence
and
non
-ex
iste
nce.
To q
uote
Jey
Rin
poch
e,
One
-poi
nted
con
cent
ratio
n al
one
Doe
s no
t hav
e th
e fa
culty
to c
ut s
amsa
ra’s
root
; W
isdo
m d
isso
ciat
ed fr
om m
edita
tive
sere
nity
W
ill n
ot d
efea
t the
kle
shas
, des
pite
con
side
rabl
e an
alys
is;
But
whe
n th
e w
isdo
m a
ppre
hend
ing
thus
ness
M
ount
s th
e ho
rse
of u
nwav
erin
g se
reni
ty,
With
the
sha
rp w
eapo
n of
mad
hyam
ika
reas
onin
g, f
ree
of
extr
emes
, A
ll ob
ject
s of
gra
spin
g at
ext
rem
es a
re d
estr
oyed
. W
ith v
ast w
isdo
m th
at a
naly
ses
prec
isel
y Ex
pand
the
inte
llige
nce
that
asc
erta
ins
thus
ness
.
Furth
erm
ore,
yo
ur
shou
ld
unde
rsta
nd
that
by
pl
acin
g th
e m
ind
imm
ovab
ly a
nd o
ne-p
oint
edly
on
its o
bjec
t, yo
u ac
hiev
e th
e sa
mad
hi o
f se
reni
ty.
In t
he s
ame
way
, w
hile
rem
aini
ng i
n a
stat
e of
one
-poi
nted
co
ncen
tratio
n, b
y an
alys
is u
sing
disc
rimin
ativ
e w
isdo
m t
hat
corr
ectly
in
vest
igat
es t
he m
eani
ng o
f em
ptin
ess,
you
achi
eve
the
imm
ovab
le,
extre
mel
y fir
m s
tate
of
conc
entra
tion
on t
he m
eani
ng o
f th
usne
ss o
r
36
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
Rel
y co
ntin
ually
on
sa
mad
hi
that
va
nqui
shes
th
e en
emy,
di
stra
ctio
n.
6- S
ixth
ly, t
o tra
in in
wis
dom
, mot
ivat
ed b
y th
e sp
irit o
f en
light
enm
ent,
you
mus
t cul
tivat
e th
e w
isdo
m re
aliz
ing
the
ultim
ate
that
era
dica
tes
the
root
of
sam
sara
, the
wis
dom
rea
lizin
g co
nven
tiona
l phe
nom
ena
and
on
the
basi
s of t
hese
two,
the
wis
dom
acc
ompl
ishi
ng li
ving
bei
ngs’
wel
fare
.
To q
uote
Jey
Rin
poch
e,
Wis
dom
is th
e ey
e th
at p
erce
ives
‘thu
snes
s’;15
It
is th
e sp
iritu
al p
ath
that
tear
s up
the
root
of s
amsa
ra;
It is
a m
ine
of q
ualit
ies
prai
sed
in a
ll sc
riptu
res,
An
d is
kno
wn
to b
e th
e be
st l
amp
to d
ispe
l th
e da
rkne
ss o
f ig
nora
nce;
K
now
ing
this
, the
wis
e w
ho a
spire
to li
bera
tion
Striv
e to
cul
tivat
e th
is p
ath
in a
mul
titud
e of
way
s.
Seco
ndly
, to
CU
LTIV
ATE
TH
E FO
UR
MEA
NS
OF
GA
THER
ING
DIS
CIP
LES
to ri
pen
the
min
dstre
ams
of o
ther
s yo
u fir
st t
o ge
nera
te t
he m
otiv
atio
n by
th
inki
ng,
“For
liv
ing
bein
gs’
sake
I
shal
l w
ork
tow
ard
real
izin
g B
uddh
ahoo
d.”
1- T
hen
by g
ener
osity
in
the
form
of
givi
ng m
ater
ial
good
s yo
u br
ing
peop
le c
lose
r to
you.
2-
Afte
r ens
urin
g th
at th
e ex
pres
sion
on
your
face
is a
ttrac
tive,
you
spea
k to
them
agr
eeab
ly a
nd p
ut th
em a
t the
ir ea
se.
3- N
ext
you
talk
abo
ut p
leas
ant
subj
ects
lik
e th
e six
per
fect
ions
and
en
cour
age
them
to
put
into
pra
ctic
e th
e D
harm
a th
at y
ou h
ave
taug
ht
them
. 4-
You
per
sona
lly b
ehav
e in
a w
ay th
at c
oinc
ides
with
the
prac
tice
of th
e si
x pe
rfec
tions
as y
ou h
ave
enco
urag
ed o
ther
s to
do.
Be
dete
rmin
ed to
do
all y
ou c
an to
trai
n in
thes
e pr
ofou
nd m
etho
ds to
ac
hiev
e ot
hers
’ wel
fare
.
15
Ano
ther
term
for e
mpt
ines
s
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
9
teac
hes y
ou th
is p
ath,
indi
ssoc
iabl
e fro
m o
ur G
uide
. He
is su
rrou
nded
by
the
lam
as o
f th
e lin
eage
of
vast
act
iviti
es a
nd t
hose
of
the
linea
ge o
f pr
ofou
nd v
iew
. A v
ast a
ssem
bly
of B
uddh
as, b
odhi
sattv
as, h
eare
rs a
nd
solit
ary
real
iser
s, vi
ras,
daki
nis
and
prot
ecto
rs o
f the
Dha
rma
of th
e te
n di
rect
ions
in
turn
sur
roun
d th
em.
Hav
ing
invi
ted
them
all
[thin
k th
at]
they
now
resi
de [b
efor
e yo
u].
Say,
“A
lthou
gh y
ou d
o no
t mov
e fr
om th
e pu
re d
harm
a sp
here
, W
ith c
ompa
ssio
n yo
u co
nsid
er c
ount
less
livi
ng b
eing
s in
the
ten
dire
ctio
ns.
You
who
dev
elop
the
activ
ities
of a
ll th
e co
nque
rors
, O
h gu
rus o
f the
thre
e tim
es c
ome
hith
er w
ith y
our r
etin
ue!”
A
nd,
“Pro
tect
or o
f all
livin
g be
ings
with
out e
xcep
tion”
etc
.
Hav
ing
invi
ted
them
in th
is w
ay, v
isua
lise
the
bath
hous
e sa
ying
“In
an
exqu
isite
ly f
ragr
ant
bath
hou
se…
” O
ffer
abl
utio
ns,
wip
e th
eir
bodi
es,
and
pres
ent c
loth
ing
and
orna
men
ts. S
ayin
g, “
Out
of c
ompa
ssio
n fo
r me
and
all
bein
gs…
” an
d so
for
th,
mak
e of
ferin
gs a
nd r
eque
st t
hem
to
rem
ain
as
your
m
erit
field
in
th
e w
ay
desc
ribed
in
th
e Bo
dhic
hary
avat
ara.
Nex
t pr
actis
e th
e se
ven-
part
pray
er t
hat
cond
ense
s th
e es
sent
ial
poin
ts
for
purif
icat
ion
and
accu
mul
atio
n. F
irst s
ay, “
You
r bo
dy c
onde
nses
all
budd
has’
[bo
dies
]...”
and
“G
reat
Com
pass
ion,
Tat
haga
ta V
ajra
dhar
a /
Telo
pa w
ho r
ealis
ed t
he s
upre
me
view
…”
[to p
ay h
omag
e to
] th
e lin
eage
of
bles
sed
prac
tice.
Say
, “M
aitre
ya,
Asa
nga,
Vas
uban
dhu
and
Vim
uktis
ena…
” fo
r the
line
age
of v
ast a
ctiv
ities
Bod
hisa
ttva
Nāgār
juna
w
ho d
estro
ys t
he e
xtre
mes
of
exis
tenc
e an
d no
n-ex
iste
nce…
” fo
r th
e lin
eage
of
prof
ound
vie
w. S
ay, “
You
who
bef
ore
the
Con
quer
or…
” fo
r A
tisha
; “Y
ou
the
com
plet
e sp
iritu
al
mas
ter…
” fo
r D
rom
[tönp
a];
Ava
loki
teśv
ara,
gre
at
treas
ure
of
univ
ersa
l co
mpa
ssio
n…”
for
Jey
[Rin
poch
e] a
s w
ell a
s “l
ung
rigs
sogs
…”,
“Y
our v
ast w
isdo
m re
info
rces
th
e st
reng
th o
f the
pro
foun
d…”
[for
She
rap
Seng
ge] a
nd “
You
hav
e th
e
10
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
qual
ities
of
know
ledg
e an
d lib
erat
ion…
”, “
Sour
ce o
f al
l w
ants
and
ne
eds…
” [f
or G
endu
n G
yats
o] a
nd “
You
from
who
m w
e ha
ve a
cqui
red
know
ledg
e…”,
“Su
prem
e gu
ide,
pre
ciou
s B
uddh
a…”
and
“Out
of
com
pass
ion
and
skill
you
wer
e bo
rn i
n th
e Sh
akya
cla
n…”.
Say
fro
m
“How
ever
man
y th
ere
are
in t
he w
orld
’s t
en d
irect
ions
” up
to
“I p
ay
hom
age
and
pres
ent
offe
rings
”. T
hen
do t
he m
anda
la o
ffer
ing,
eith
er
abbr
evia
ted
or lo
ng. S
ay, “
As
wel
l as
oth
er e
xten
sive
off
erin
gs”
up to
“A
bidi
ng i
ndiv
idua
lly i
n cl
ouds
…”.
5 Rep
eat
the
Gen
eral
Con
fess
ion
thre
e tim
es. S
ay fr
om “
All
the
ill d
eed
I hav
e do
ne”
up to
“I d
edic
ate
all
the
real
isat
ion
of e
nlig
hten
men
t.” T
hen
reci
te th
e pr
ayer
of s
uppl
icat
ion
to t
he l
amrim
[lin
eage
mas
ters
] ca
lled
“Ope
ning
the
Doo
r to
the
Ex
celle
nt P
ath”
6 with
a m
ovin
g m
elod
y. N
ext,
sayi
ng “
Dep
art
to
exce
llent
lan
ds,
your
nat
ural
abo
des”
, in
vite
the
m t
o de
part.
If
you
prac
tise
four
or
six
sess
ions
[da
ily]
ask
them
to
depa
rt in
the
fin
al
sess
ion
only
. Th
ese
are
the
prel
imin
arie
s to
the
way
to
rely
on
the
spiri
tual
mas
ters
.
[TH
E W
AY
TO
AC
TUA
LLY
REL
Y O
N T
HE
SPIR
ITU
AL
MA
STER
S]
To a
ctua
lly r
ely
upon
the
m y
ou m
edita
te u
sing
an
anal
ytic
al f
orm
of
med
itatio
n. Y
ou th
ink,
“My
glor
ious
and
hol
y m
aste
rs a
re th
e ro
ot o
f all
spiri
tual
atta
inm
ents
, th
ey a
re t
he s
ourc
e of
all
good
ness
in
this
life
and
the
nex
t. Th
eir
kind
ness
is g
reat
: lik
e a
doct
or w
ith a
sic
k pe
rson
, the
lam
as c
ure
the
dise
ase
of s
uffe
ring.
If
I ha
ve w
ande
red
endl
essl
y in
sam
sara
fro
m
begi
nnin
gles
s tim
e un
til n
ow, i
t is
beca
use
I did
not
mee
t an
exce
llent
sp
iritu
al m
aste
r, or
if
I m
et o
ne,
beca
use
I fa
iled
to a
pply
his
inst
ruct
ions
. Now
I m
ust d
o w
hate
ver
plea
ses
the
lam
as. J
ust a
s it
is ki
nder
to g
ive
a si
ngle
bow
l of f
ood
to a
per
son
dyin
g of
hun
ger t
han
it
5 F
rom
the
Bod
hich
arya
vata
ra
6 The
nam
e of
the
supp
licat
ion
pray
er fo
und
in th
e N
eckl
ace
of th
e Fo
rtuna
te
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
35
On
this
bas
is y
ou p
ract
ise
enth
usia
stic
eff
ort i
n ga
ther
ing
virtu
e w
hich
en
larg
es y
our p
ract
ice
of a
ll si
x pe
rfec
tions
.
Thes
e tw
o fo
rms
of e
nthu
sias
tic e
ffor
t la
y th
e fo
unda
tion
for
your
bl
amel
ess
effo
rts to
wor
k fo
r liv
ing
bein
gs’ w
elfa
re, y
ou w
ill th
en a
pply
yo
urse
lf w
ith e
nthu
sias
tic e
ffor
t in
acco
mpl
ishi
ng o
ther
s’ g
oals
.
To q
uote
Jey
Rin
poch
e,
If yo
u pu
t on
the
arm
our o
f uns
hake
ably
firm
ent
husi
astic
effo
rt
Your
qua
litie
s of
scr
iptu
ral k
now
ledg
e an
d re
aliz
atio
n w
ill w
ax
like
the
moo
n;
All
your
act
iviti
es w
ill b
ecom
e m
eani
ngfu
l. O
nce
begu
n, a
n ac
tion
will
be
com
plet
ed a
s yo
u w
ish;
K
now
ing
this
, th
e C
onqu
eror
’s s
ons
exer
cise
con
side
rabl
e en
thus
iast
ic e
ffort
W
hich
dis
pels
all
form
s of
lazi
ness
.
5- F
ifthl
y,
to
train
in
co
ncen
tratio
n,
mot
ivat
ed
by
the
spiri
t of
en
light
enm
ent
you
culti
vate
the
tw
o:
mun
dane
an
d su
perm
unda
ne
conc
entra
tions
.
From
the
angl
e of
kin
d th
ese
subd
ivid
e in
to th
ree:
med
itativ
e se
reni
ty,
spec
ial i
nsig
ht a
nd th
e un
ion
of th
e tw
o. F
rom
the
angl
e of
func
tion
they
ar
e cl
assi
fied
into
thr
ee:
imm
edia
te r
esul
ts:
the
conc
entra
tion
in t
he
pres
ent l
ifetim
e ab
idin
g in
phy
sica
l and
men
tal b
liss;
the
conc
entra
tion
that
ach
ieve
s th
e qu
aliti
es o
f the
hig
her r
ealm
s, cl
airv
oyan
ce a
nd s
o on
; th
e co
ncen
tratio
n of
acc
ompl
ishi
ng l
ivin
g be
ings
’ w
elfa
re.
You
mus
t tra
in in
thes
e st
ates
free
of l
axity
and
exc
item
ent.
To q
uote
Jey
Rin
poch
e,
Con
cent
ratio
n is
the
king
that
rule
s th
e m
ind,
W
hen
focu
sed
it is
unm
ovea
ble
like
the
lord
of m
ount
ains
; W
hen
dire
cted
it tu
rns
to a
ny g
iven
virt
uous
obj
ect;
It in
duce
s th
e gr
eat b
liss
of p
hysi
cal a
nd m
enta
l plia
ncy;
K
now
ing
this
, the
gre
at m
edita
tors
34
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
and
so o
n, a
s w
ell a
s al
low
ing
me
to f
eel d
isgu
st w
ith s
amsa
ra. W
hen
unw
ante
d su
ffer
ing
occu
rs i
t is
due
to
non-
virtu
e, f
or n
ever
cou
ld a
re
sult
exis
t with
out i
ts c
ause
”. I
n th
is f
ram
e of
min
d, d
o no
t eng
age
in
non-
virtu
e. B
y pr
actis
ing
patie
nce
whe
n ot
hers
har
m y
ou,
the
othe
r pe
rfec
tions
will
be
fully
acc
ompl
ishe
d an
d B
uddh
ahoo
d ac
hiev
ed. W
hen
you
see
the
mas
ters
who
hav
e gi
ven
you
the
inst
ruct
ions
for
bei
ng
patie
nt i
n th
e fa
ce o
f ha
rm,
you
will
fee
l gr
atef
ul t
o th
em.
This
is
patie
nce
in th
e fo
rm o
f acc
eptin
g su
ffer
ing.
Whe
n yo
u co
nsid
er th
e im
mea
sura
ble
pow
er o
f the
thre
e Je
wel
s, of
the
budd
has
and
bodh
isat
tvas
, yo
u w
ill a
spire
to
bodh
isat
tva
prac
tice
and
selfl
essn
ess
and
wan
t to
train
in th
em. S
o yo
u m
ust d
evot
e yo
urse
lf to
de
velo
ping
the
pat
ienc
e ne
eded
to
over
com
e ha
rdsh
ip i
n sp
iritu
al
prac
tice.
To q
uote
Jey
Rin
poch
e,
Patie
nce
is th
e su
prem
e or
nam
ent f
or th
e m
ight
y;
It is
the
bes
t of
all
aust
eriti
es f
or t
hose
tor
men
ted
by t
he
kles
has;
It
is li
ke a
gar
uda
to it
s sn
ake-
like
enem
y -h
atre
d;
It is
for
mid
able
arm
our
in t
he f
ace
of t
he w
eapo
ns o
f ha
rsh
wor
ds;
Kno
win
g th
is, f
ully
fam
iliar
ize
your
self
With
the
diffe
rent
face
ts o
f pat
ienc
e -th
e fin
est d
efen
ce.
4- T
o tra
in in
the
four
th p
erfe
ctio
n, e
nthu
sias
tic e
ffor
t thi
nk,
“If
I fa
il to
med
itate
dis
gust
with
sam
sara
I r
emai
n at
tach
ed t
o th
e in
ferio
r pl
easu
res
of p
hysi
cal,
verb
al a
nd m
enta
l id
lene
ss,
copu
latio
n,
slee
p an
d so
on,
and
I w
ill g
ive
in t
o la
zine
ss. I
mus
t th
eref
ore
reje
ct
thes
e so
urce
s of
indo
lenc
e an
d ch
anne
l all
my
ener
gy to
war
ds v
irtuo
us
deed
s. In
this
reg
ard
ther
e is
[fir
st]
arm
our
patie
nce
whi
ch le
ad y
ou to
th
ink,
“To
succ
our a
sing
le li
ving
bei
ng a
lone
, I’ll
not
be
stop
ped
by a
ny
hard
ship
.”
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
11
is to
giv
e a
fistfu
l of g
old
coin
s to
som
eone
who
is fu
lly s
atis
fied
with
fo
od a
nd ri
ches
, so
for m
e, a
s it s
ays i
n th
e Fi
ve S
tage
s7 , “M
y la
ma
is a
true
Bha
gava
t -
My
uniq
ue su
peri
or d
eity
. As
he
give
s ora
l ins
truc
tions
per
fect
ly
The
vajr
a m
aste
r’s [
kind
ness
] is
gre
ater
than
the
budd
has’
.””
Acc
ordi
ngly
, con
tem
plat
e th
e fa
ct th
at [
for
you]
the
lam
as’
kind
ness
is
inde
ed e
ven
grea
ter t
han
the
budd
has’
.
[Rea
son
as fo
llow
s,] “
In th
e pa
st w
hen
our G
uide
hea
rd a
sin
gle
vers
e or
eve
n ju
st h
alf
a st
anza
suc
h as
“If
the
re i
s bi
rth t
here
is
deat
h /
Hap
pine
ss is
the
cess
atio
n of
thes
e,”
to re
pay
the
guru
this
kin
dnes
s or
to p
leas
e hi
m, h
e w
ould
off
er h
undr
eds
of th
ousa
nds
of g
old
coin
s, no
t to
men
tion
his p
rince
ly so
ns, w
ife, v
assa
ls a
nd th
e re
st. H
e al
so st
uck
a th
ousa
nd b
utte
r lam
ps in
to h
is b
ody,
and
off
ered
eve
ryth
ing
he o
wne
d.
I am
the
follo
wer
of t
his
guid
e. N
ow I
can
rece
ive
unlim
ited
teac
hing
s fr
om m
y la
mas
, ind
eed
thei
r kin
dnes
s too
is u
nlim
ited!
“The
se d
ays
whe
n a
lam
a ha
s gr
eat l
earn
ing
peop
le a
ckno
wle
dge
his
grea
t kin
dnes
s; if
he
does
not
, not
onl
y do
they
hav
e no
t the
slig
htes
t co
nsid
erat
ion
for
him
they
hau
ghtil
y sa
y “I
hea
rd D
harm
a fr
om h
im”
[as
if th
ey w
ere
doin
g hi
m a
fav
our
in l
iste
ning
]. Th
is a
ttitu
de i
s co
mpl
etel
y w
rong
. Fo
r ex
ampl
e ev
en
thou
gh
your
pa
rent
’s
are
uned
ucat
ed y
ou m
ust
ackn
owle
dge
thei
r ki
ndne
ss.
Doi
ng s
o w
ill b
e ve
ry b
enef
icia
l and
fai
ling
to d
o so
ver
y pr
ejud
icia
l. It
is th
e sa
me
in
rela
tion
to th
e sp
iritu
al m
aste
rs. N
ow w
hen
som
eone
hel
ps y
ou a
littl
e fin
anci
ally
you
fee
l it
was
ver
y ki
nd o
f th
e pe
rson
to
do s
o ye
t th
e la
mas
ens
ure
your
hap
pine
ss in
all
lives
, pre
sent
and
futu
re. W
hen
you
exam
ine
the
situ
atio
n w
ell
it be
com
es c
lear
tha
t al
l go
od s
ituat
ions
de
pend
on
whe
ther
or n
ot o
ne p
leas
es th
e m
aste
rs, f
rom
the
cond
ition
of
the
budd
has
and
bodh
isat
tvas
dow
n to
that
of s
impl
e ho
useh
olde
rs.
Furth
erm
ore
the
lam
as
have
al
low
ed
man
y pe
ople
to
ac
hiev
e B
uddh
ahoo
d in
a s
ingl
e lif
etim
e. I
f I
plea
se m
y la
mas
with
the
thre
e
7 A c
omm
enta
ry to
the
Guh
yasa
maj
a Ta
ntra
by
Nāgār
juna
12
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
kind
s of
off
erin
g I
too
am s
ure
to r
ealiz
e B
uddh
ahoo
d qu
ickl
y.
Ther
efor
e, s
ince
my
teac
hers
’ kin
dnes
s is
imm
easu
rabl
e, it
is v
ital t
hat
I sh
ould
try
to
plea
se t
he b
enev
olen
t la
mas
. M
eetin
g an
d be
ing
prot
ecte
d by
exc
elle
nt m
aste
rs i
n fu
ture
liv
es d
epen
ds e
ntire
ly o
n pl
easi
ng th
e la
mas
with
who
m y
ou n
ow h
ave
a sp
iritu
al r
elat
ions
hip.
Th
eref
ore
ther
e is
no
al
tern
ativ
e bu
t to
re
ly
upon
m
y m
aste
rs
faul
tless
ly.
“In
all t
he s
utra
s an
d co
mm
enta
ries
it is
taug
ht re
peat
edly
“B
e su
re to
pl
ease
the
gur
us!”
. Th
is s
houl
dn’t
be p
erce
ived
as
a bu
rden
, an
un
desi
rabl
e ch
oice
or a
n ob
ligat
ion
for w
ho d
oes n
ot d
esire
mer
it? A
nd
in th
e su
tras,
tant
ras,
and
treat
ises
, eve
ryw
here
it is
taug
ht th
at fo
r the
ac
cum
ulat
ion
of m
erit
ther
e is
no
field
supe
rior t
o th
e gu
rus.”
Wha
t ple
ases
the
guru
s is
med
itatin
g fa
ith, n
ot s
uper
ficia
lly b
ut fr
om th
e de
pths
of y
our h
eart.
Thi
s con
sist
s in
seei
ng o
nly
good
in a
ll th
ey d
o an
d do
es n
ot a
llow
for
eve
n th
e sl
ight
est
perc
eptio
n of
fau
lts i
n th
em.
Med
itate
unt
il ju
st h
earin
g th
eir
nam
es o
r th
inki
ng o
f th
em g
ives
you
go
ose
flesh
and
brin
gs te
ars t
o yo
ur e
yes.
If,
gene
rally
spe
akin
g, t
he b
uddh
as a
nd b
odhi
sattv
as t
each
tha
t it
is
inap
prop
riate
to s
eek
faul
t with
any
livi
ng b
eing
, wha
t is
to b
e sa
id o
f [s
eeki
ng f
ault
with
] th
e gu
rus?
[Th
ink]
, “A
lthou
gh th
ey a
ppea
r to
hav
e fla
ws,
it is
my
perc
eptio
n w
hich
is im
pure
. How
cou
ld th
e gu
rus
have
su
ch f
aults
? In
the
past
Ary
a A
sang
a, h
avin
g m
edita
ted
Mai
treya
, saw
hi
m a
s a
bitc
h w
ith h
er h
indq
uarte
rs in
fest
ed w
ith m
aggo
ts, N
arop
a sa
w
Telo
pa r
oast
ing
live
fish
and
so o
n. F
urth
erm
ore,
in
the
Sutr
a of
the
Fa
ther
and
So
n M
eetin
g8 and
els
ewhe
re
it is
ex
plai
ned
that
th
e Ta
thag
ata
also
man
ifest
s hi
mse
lf as
a d
emon
to
ensu
re t
he w
elfa
re o
f liv
ing
bein
gs.
It is
not
pos
sibl
e th
at t
he g
urus
hav
e fla
ws.
They
are
bu
ddha
s in
the
flesh
.” If
you
fail
to d
o th
is, t
hen
by s
eein
g fla
ws
in th
e m
aste
rs y
ou w
ill s
corn
the
m a
nd s
o on
whi
ch,
as e
xpla
ined
in
the
Guh
yasa
maj
a Ro
ot T
antr
a, i
n Fi
fty V
erse
s of
Gur
u D
evot
ion
and
else
whe
re,
is t
he g
reat
est
sin
amon
g al
l si
ns.
[Thi
nk,]
“Fol
low
ing
the
8 P
itapu
trasa
mag
amas
utra
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
33
It is
the
best
wea
pon
to c
ut th
e kn
ot o
f stin
gine
ss;
It is
the
bodh
isat
tvas
’ pra
ctic
e th
at in
spire
s un
faili
ng c
oura
ge:
On
its b
asis
thei
r sw
eet r
enow
n sp
ans
the
ten
dire
ctio
ns;
Kno
win
g th
is th
e w
ise
follo
w th
e go
od p
ath
And
offe
r bod
y, g
oods
and
virt
ue -a
ll w
ithou
t exc
eptio
n.
2- T
he se
cond
is tr
aini
ng in
eth
ical
dis
cipl
ine.
[You
thin
k,]
“For
the
sake
of o
ther
s I w
ill re
aliz
e B
uddh
ahoo
d. F
or th
at p
urpo
se I
will
de
velo
p re
mem
bran
ce, w
atch
fuln
ess,
self-
resp
ect a
nd c
onsi
dera
tion
for
othe
rs a
nd e
very
tim
e I d
o so
met
hing
, ens
ure
not t
o pe
rform
non
-virt
ue,
even
at t
he c
ost o
f my
life.
Bas
ed o
n th
e et
hica
l dis
cipl
ine
of a
bste
ntio
n fr
om w
rong
doin
g I
mus
t de
velo
p al
l si
x pe
rfec
tions
14.
By
rely
ing
on
both
of t
hese
I w
ill w
ork
hone
stly
for t
he sa
ke o
f oth
ers.
Thus
I w
ill tr
ain
in th
e tri
ple
[bod
hisa
ttva]
eth
ic.”
To q
uote
Jey
Rin
poch
e,
Ethi
cal
disc
iplin
e is
th
e w
ater
to
cl
eans
e th
e st
ains
of
w
rong
doin
g;
The
moo
nlig
ht th
at c
ools
the
pain
ful h
eat o
f the
kle
shas
; It
mak
es y
ou s
tand
out
from
the
crow
d lik
e a
grea
t mou
ntai
n;
By
its fo
rce
you
can
tam
e al
l bei
ngs
with
out i
ntim
idat
ing
them
; K
now
ing
this
, sup
erio
r bei
ngs
guar
d lik
e th
eir e
yes
The
ethi
cal d
isci
plin
e to
whi
ch th
ey a
re c
omm
itted
.
3- T
o tra
in in
pat
ienc
e, [t
hink
],
“It i
s w
rong
to f
eel a
ngry
with
thos
e w
ho h
ave
harm
ed m
e fo
r if
they
hu
rt m
e it
is in
res
pons
e to
har
m th
at I
infli
cted
upo
n th
em in
the
past
. Fu
rther
mor
e, g
iven
that
they
are
did
it c
ompl
etel
y un
der t
he in
fluen
ce o
f an
ger,
it is
not
righ
t to
harm
them
in re
turn
. Mor
eove
r, a
sing
le m
omen
t of
ang
er d
estro
ys th
e ph
ysic
al, v
erba
l and
men
tal v
irtue
col
lect
ed o
ver
aeon
s an
d ae
ons
so I
will
not
let a
n an
gry
thou
ght a
rise
in e
ven
a co
rner
of
my
min
d.”
This
is th
e pa
tienc
e th
at e
ndur
es h
arm
. “W
hen
othe
rs h
urt
me
and
I su
ffer
gre
atly
fro
m it
, it s
erve
s to
low
er m
y pr
ide,
arro
ganc
e
14 T
his
cons
titut
es th
e 2nd
bod
hiss
atva
eth
ic, t
hat o
f pra
ctis
ing
virtu
e
32
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
To q
uote
Jey
Rin
poch
e,
Bod
hich
itta
is th
e m
ain
pilla
r of t
he g
reat
veh
icle
; It
is th
e ba
se a
nd th
e fo
unda
tion
for v
ast [
bodh
isat
tva]
act
ivity
; Fo
r th
e tw
o ac
cum
ulat
ions
it
is l
ike
the
philo
soph
er’s
sto
ne,
tran
sfor
min
g th
em in
to g
old
It is
a m
ine
of m
erit
that
incl
udes
a m
yria
d of
virt
ue;
Hav
ing
unde
rsto
od th
is, t
he h
eroi
c C
onqu
eror
’s s
ons
Mak
e th
e su
prem
ely
prec
ious
asp
iratio
n th
e ve
ry c
ore
of t
heir
prac
tice.
You
may
won
der,
“It
is s
uffic
ient
to
culti
vate
asp
iratio
nal
bodh
ichi
tta
alon
e?”
Inde
ed it
is n
ot. O
n its
bas
is y
ou m
ust t
ake
bodh
isat
tva
vow
s and
tra
in in
the
vast
bod
hisa
ttva
activ
ities
. In
othe
r wor
ds y
ou m
ust d
evel
op
the
six
perf
ectio
ns t
o rip
en y
our
own
min
d an
d th
e fo
ur w
ays
of
colle
ctin
g di
scip
les t
o rip
en o
ther
s’ m
inds
.
[TH
E SI
X P
ERFE
CTI
ON
S]
1- A
mon
g th
e si
x th
e fir
st [
perf
ectio
n] is
gen
eros
ity. T
o pr
actis
e it
first
thin
k,
“For
the
sake
of a
ll liv
ing
bein
gs I
shal
l ach
ieve
Bud
dhah
ood.
” W
ith th
at
mot
ivat
ion
you
expl
ain
the
accu
rate
and
exc
elle
nt s
pirit
ual
path
to
all
thos
e w
ho la
ck it
. You
pro
tect
thos
e w
ho fe
ar th
e au
thor
ities
,12 w
ar a
nd
so o
n, th
ose
who
are
frig
hten
ed b
y fe
arfu
l liv
ing
bein
gs -d
emon
s, fie
rce
anim
als,
snak
es a
nd s
o on
, as
wel
l as
inan
imat
e fo
rces
-fir
e, w
ater
etc
. W
ithou
t he
sita
tion,
you
pro
vide
the
poo
r w
ith f
ood,
drin
k, b
eds,
med
icin
e an
d so
on.
In
brie
f, yo
u gi
ve w
ithou
t re
gret
you
r bo
dy,
belo
ngin
gs, a
nd a
ll yo
ur v
irtue
of t
he th
ree
times
.13
To q
uote
Jey
Rin
poch
e,
Gen
eros
ity i
s lik
e a
wis
h-gr
antin
g ge
m,
it fu
lfils
liv
ing
bein
g ho
pes;
12 L
itera
lly ‘k
ings
’ 13
pas
t; pr
esen
t and
futu
re
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
13
exam
ple
of D
rom
tönp
a’s
life,
I w
ill n
ot h
eedl
essl
y se
ek o
ut m
any
teac
hers
. To
war
ds w
hich
ever
lam
as I
fol
low
, I
mus
t be
sur
e to
avo
id
even
the
slig
htes
t di
sres
pect
ful
thou
ght,
even
at
the
cost
of
my
life.
” R
efle
ctin
g in
this
way
, con
duct
you
r med
itatio
n.
To q
uote
Jey
Rin
poch
e,
Then
see
ing
that
wha
teve
r go
odne
ss y
ou e
xper
ienc
e in
this
life
or
the
next
D
epen
ds o
n its
exc
elle
nt c
ause
s co
min
g to
geth
er, t
he m
ain
one
bein
g C
orre
ctly
rel
ying
on
the
perf
ect m
aste
rs w
ho te
ach
the
spiri
tual
pa
th,
Ferv
ently
in th
ough
t and
dee
d,
Nev
er a
band
on th
em e
ven
at th
e co
st o
f you
r life
, A
nd p
leas
e th
em b
y of
ferin
g th
em t
he im
plem
enta
tion
of t
heir
advi
ce.
I, th
e yo
gi, h
ave
prac
tised
in th
is w
ay.
You
who
asp
ire to
libe
ratio
n do
the
sam
e!”
This
is th
e in
stru
ctio
n he
gav
e us
out
of p
ure
com
pass
ion.
[I. E
XH
OR
TATI
ON
TO
DR
AW
FU
LL A
DV
AN
TAG
E FR
OM
A H
UM
AN
REB
IRTH
W
ITH
FR
EED
OM
AN
D F
OR
TUN
E ]
It is
nec
essa
ry th
eref
ore
to re
ly fe
rven
tly u
pon
the
spiri
tual
mas
ters
who
te
ach
the
path
and
to p
leas
e th
em b
y of
ferin
g th
em th
e pr
actic
e of
thei
r ad
vice
but
you
may
won
der:
wha
t exa
ctly
is th
e ad
vice
to b
e ca
rrie
d ou
t?
It is
a q
uest
ion
of c
orre
ctly
impl
emen
ting
the
holy
Dha
rma
as e
xpla
ined
by
the
spiri
tual
mas
ters
. And
ther
e is
no
bette
r off
erin
g of
one
’s p
ract
ice
than
taki
ng fu
ll ad
vant
age
of th
e w
ish-
fulfi
lling
gem
that
is a
hum
an li
fe
with
fre
edom
and
for
tune
, so
diff
icul
t to
atta
in f
rom
the
ang
le o
f bo
th
caus
es a
nd r
esul
ts, a
nd s
o m
eani
ngfu
l onc
e at
tain
ed. S
o ap
ply
your
self
with
det
erm
inat
ion9 [t
hink
ing]
,
9 L
itera
lly ‘b
ite y
our l
ip’
14
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
“Now
that
I ha
ve fo
r onc
e at
tain
ed a
hum
an re
birth
I w
ould
be
fool
ish
not
to e
nsur
e th
at I
do
not
com
e aw
ay e
mpt
y ha
nded
. I
mus
t im
med
iate
ly p
ut a
sto
p to
all
thre
e ki
nds
of w
orld
ly c
once
rns
-bla
ck,
whi
te a
nd a
mix
ture
of
the
two.
The
re c
ould
be
noth
ing
wor
se t
han
liste
ning
to o
r tea
chin
g th
e D
harm
a, g
uard
ing
my
prec
epts
and
so fo
rth
pure
ly o
ut o
f co
ncer
n fo
r su
ppre
ssin
g m
y en
emie
s, ca
ring
for
my
frie
nds,
impr
essi
ng o
ther
s, or
mot
ivat
ed b
y a
desi
re f
or p
erso
nal g
ain
and
hono
urs.
I w
ould
the
reby
fai
l to
eng
age
in a
sin
cere
spi
ritua
l pr
actic
e by
med
itatin
g im
perm
anen
ce a
nd s
o fo
rth. O
n th
e ot
her h
and,
on
the
basi
s of
my
pres
ent f
orm
of
life,
not
hing
cou
ld b
e be
tter
than
pr
actis
ing
the
Dha
rma
pure
ly, f
or th
en I
wou
ld n
ot fe
el d
isap
poin
ted
in
mys
elf
and
I w
ould
pla
nt t
he r
oots
for
last
ing
happ
ines
s. I
will
tur
n fr
om w
orld
ly a
ctiv
ities
whi
ch a
re a
s va
in a
s w
inno
win
g ch
aff
and
to
whi
ch I
giv
e gr
eate
r im
porta
nce
that
the
y m
erit.
I w
ill t
ake
full
adva
ntag
e of
my
pres
ent l
ife w
ith it
s gr
eat p
oten
tial s
o th
at I
do
not
have
to d
ie w
ith re
gret
s. Fu
rther
mor
e I w
ill d
o so
as o
f now
.”
In th
is w
ay y
ou sh
ould
med
itate
unt
il th
e de
sire
to u
se y
our f
reed
om a
nd
fortu
ne b
ecom
es li
ke a
thirs
ty p
erso
n’s a
ttrac
tion
to w
ater
.
Ref
lect
on
wha
t Jey
Rin
poch
e sa
id,
This
life
with
free
dom
is s
uper
ior t
o a
wis
h-fu
lfilli
ng g
em.
But
it is
as
if yo
u ha
ve a
ttain
ed it
just
this
onc
e.
It is
diff
icul
t to
atta
in, e
asily
des
troy
ed, l
ike
a fla
sh o
f lig
hten
ing
in th
e sk
y.
Ref
lect
ing
upon
this
and
real
izin
g th
at a
ll w
orld
ly a
ctiv
ities
Ar
e as
vai
n as
win
now
ing
chaf
f, Yo
u m
ust d
ay a
nd n
ight
wor
k to
take
full
adva
ntag
e of
it.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
31
sake
of
livin
g be
ings
may
I a
ttain
Bud
dhah
ood.
” ea
ch ti
me
repe
atin
g it
thre
e tim
es a
nd g
ener
atin
g th
e sp
irit o
f enl
ight
enm
ent.”
Third
ly, [
neve
r aba
ndon
ing
any
livin
g be
ing]
thin
k,
“It
is f
or t
he s
ake
of l
ivin
g be
ings
tha
t I
gene
rate
bod
hich
itta.
R
egar
dles
s of
wha
t ha
ppen
s on
the
sid
e of
liv
ing
bein
gs,
from
my
poin
t of v
iew
I w
ill n
ever
at a
ny ti
me
aban
don
any
of th
em.”
Four
thly
, [Fo
r end
eavo
urin
g to
acc
umul
ate
the
colle
ctio
ns, t
hink
,] “N
ow t
hat
for
once
I h
ave
gene
rate
d th
e sp
irit
of e
nlig
hten
men
t, I
ensu
re t
hat
it do
es n
ot d
eclin
e bu
t in
stea
d gr
ows
stron
ger,
I w
ill
ende
avou
r to
acc
umul
ate
a va
st c
olle
ctio
n [o
f m
erit]
by
mak
ing
offe
rings
to th
e Je
wel
s and
so o
n.”
To a
void
bei
ng s
epar
ated
from
the
aspi
ratio
n to
enl
ight
enm
ent i
n ot
hers
liv
es y
ou m
ust
avoi
d th
e fo
ur b
lack
dha
rmas
and
rel
y up
on t
he f
our
whi
te d
harm
as.
The
four
bla
ck d
harm
as a
re,
1- Y
ou s
houl
d be
com
plet
ely
avoi
d th
e bl
ack
dhar
ma
that
con
sist
s of
try
ing
to m
isle
ad y
our
abbo
t, gu
ru a
nd s
o on
, or
anyo
ne w
ho h
as g
ood
qual
ities
, by
lyin
g to
them
. The
mea
ns to
do
so is
to a
bsta
in fr
om ly
ing
to a
ny li
ving
bei
ng w
hats
oeve
r, be
it in
jest
or a
t the
cos
t of y
our l
ife.
2- T
he s
econ
d bl
ack
dhar
ma
is c
ausi
ng s
omeo
ne to
regr
et th
e vi
rtue
they
ha
ve p
erfo
rmed
whe
n th
ey h
ave
no c
ause
for
reg
ret.
This
too
you
mus
t re
frai
n fr
om e
ntire
ly. I
ts re
med
y is
to st
eer t
owar
ds th
e gr
eat v
ehic
le, a
nd
not t
he le
sser
veh
icle
, all
thos
e w
ho a
re s
usce
ptib
le to
be
guid
ed b
y yo
u an
d w
ho a
re re
ady
for i
t. 3-
The
third
bla
ck d
harm
a is
to s
peak
roug
hly
out o
f ang
er to
thos
e w
ho
have
gen
erat
ed th
e as
pira
tion
to th
e gr
eat v
ehic
le. T
his
you
mus
t avo
id
doin
g at
all
cost
. Th
e an
tidot
e is
to
mak
e a
poin
t of
see
ing
all
mah
ayan
ists
as
your
tea
cher
s. W
hen
it is
app
ropr
iate
to
do s
o pr
aise
th
em a
nd e
ndea
vour
to se
e al
l liv
ing
bein
gs in
a p
ositi
ve li
ght.
4- T
he f
ourth
bla
ck d
harm
a is
to
be h
ypoc
ritic
al a
nd d
ecei
tful
in y
our
rela
tions
with
oth
ers,
whi
ch y
ou w
ill g
ive
up a
ltoge
ther
. Be
dete
rmin
ed
to b
e ho
nest
with
them
.
30
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
It is
not
eno
ugh
to g
ener
ate
the
spiri
t of e
nlig
hten
men
t in
its a
spira
tiona
l fo
rm. T
he f
our
caus
es th
at p
reve
nt y
our
bodh
ichi
tta f
rom
wea
keni
ng in
th
is li
fe a
re:
1- T
o st
imul
ate
your
ent
husi
asm
for
gen
erat
ing
bodh
ichi
tta,
mak
ing
a po
int o
f rec
allin
g its
ben
efits
. 2-
To
actu
ally
stre
ngth
en y
our
aspi
ratio
n to
enl
ight
enm
ent,
mak
ing
an
effo
rt to
pro
duce
it si
x tim
es [a
day
]. 3-
Mak
ing
a po
int o
f ne
ver a
band
onin
g an
y liv
ing
bein
g fo
r who
se s
ake
you
gene
rate
bod
hich
itta.
4-
End
eavo
urin
g to
acc
umul
ate
the
colle
ctio
ns.
As f
or th
e fir
st, [
the
bene
fits]
1.
1- B
y si
mpl
y ge
nera
ting
bodh
ichi
tta, a
lread
y yo
u be
com
e w
orth
y of
all
gods
and
men
’s o
ffer
ings
. 1.
2- Y
ou s
urpa
ss th
e he
arer
s an
d th
e so
litar
y bu
ddha
s fr
om th
e po
int o
f vi
ew o
f spi
ritua
l fam
ily.
1.3-
You
are
not
aff
ecte
d by
illn
ess,
cont
agio
us d
isea
ses,
harm
ful b
eing
s, et
c.
1.4-
You
eas
ily a
ccom
plis
h di
ffer
ent k
inds
of a
ctiv
ity, p
eace
ful a
nd so
on.
1.
5- Y
ou d
o no
t tak
e re
birth
in th
e lo
wer
real
ms a
nd so
forth
. 1.
6- If
bor
n th
ere,
you
qui
ckly
esc
ape
from
them
. 1.
7- Y
ou ra
pidl
y ov
erco
me
very
serio
us si
ns.
If t
he b
enef
its o
f ge
nera
ting
the
spiri
t of
enl
ight
enm
ent
wer
e to
tak
e ph
ysic
al f
orm
it is
sai
d th
at s
pace
wou
ld n
ot b
e bi
g en
ough
to c
onta
in
them
, so
be d
eter
min
ed to
not
let y
ours
dec
line
and
to in
tens
ify it
.
Reg
ardi
ng th
e se
cond
, [m
akin
g an
eff
ort t
o pr
oduc
e it
six
times
a d
ay].
[Thi
nk],
if I
wer
e to
neg
lect
the
asp
iratio
n to
enl
ight
enm
ent,
the
mat
urat
ion
effe
ct w
ould
be
mor
e se
rious
than
that
of
trans
gres
sing
one
of
the
four
maj
or v
ows
of o
rdin
atio
n so
I w
ill n
ever
giv
e it
up, u
ntil
I re
ach
Bud
dhah
ood.
Con
sequ
ently
, thr
ee ti
mes
dur
ing
the
day
and
thre
e tim
es d
urin
g th
e ni
ght
I w
ill r
ecite
the
for
mul
a “I
n th
e B
uddh
a, t
he
Dha
rma
and
in t
he e
xcel
lent
com
mun
ity, /
I t
ake
refu
ge u
ntil
I re
ach
enlig
hten
men
t; /
By
my
prac
tice
of g
ener
osity
and
so
forth
, /
For
the
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
15
If i
t is
so
impo
rtant
to
give
ful
l m
eani
ng t
o on
e’s
atta
inm
ent
of a
life
w
ith th
e di
ffer
ent k
inds
of
free
dom
and
for
tune
, you
may
won
der
how
on
e is
to d
o so
? Tw
o re
spon
ses a
re g
iven
.
The
first
con
cern
s un
ders
tand
ing
how
to
asce
rtain
the
spiri
tual
pat
h in
ge
nera
l. G
iven
its i
mpo
rtanc
e I w
ill n
ow e
xpla
in it
brie
fly in
two
step
s. 1.
How
the
path
of
the
thre
e ki
nds
of b
eing
s in
corp
orat
es [
the
mea
ning
of
] all
the
scrip
ture
s. 2.
Sho
win
g w
hy o
ne i
s to
be
guid
ed b
y [th
e pa
ths
of]
thre
e ki
nds
of
bein
gs.
1. H
OW
TH
E PA
TH O
F TH
E TH
REE
KIN
DS
OF
BEI
NG
S IN
CO
RPO
RA
TES
[TH
E M
EAN
ING
OF]
ALL
TH
E SC
RIP
TUR
ES
[The
fut
ure]
Bud
dha
first
gen
erat
ed t
he s
pirit
of
enlig
hten
men
t, th
en
wor
ked
on th
e ac
cum
ulat
ions
and
fin
ally
real
ized
Bud
dhah
ood.
All
this
w
as d
one
for
the
livin
g be
ings
’ sa
ke.
Each
dis
cour
se t
oo w
as g
iven
so
lely
for t
heir
sake
. The
goa
ls to
be
achi
eved
for l
ivin
g be
ings
’ sak
e ar
e do
uble
: te
mpo
rary
-a
high
reb
irth,
and
ulti
mat
e- c
erta
in g
oodn
ess.
All
that
[Bud
dha]
taug
ht to
ach
ieve
the
first
is in
clud
ed in
the
topi
cs o
f the
ac
tual
pat
h of
less
er b
eing
s or
in th
e pa
th s
hare
d w
ith le
sser
bei
ngs.
The
traits
of a
less
er b
eing
are
giv
en in
the
Lam
p fo
r the
Pat
h:
“He
who
by
wha
teve
r mea
ns
Take
s per
sona
l int
eres
t In
the
plea
sure
s of c
yclic
exi
sten
ce a
lone
, Is
kno
wn
as a
less
er b
eing
.”
Acc
ordi
ngly
, [a
les
ser
bein
g] i
s so
meo
ne w
ho d
oes
not
give
gre
at
impo
rtanc
e to
the
aff
airs
of
this
life
. B
eing
mor
e co
ncer
ned
with
ac
hiev
ing
the
happ
ines
s of
a g
ood
rebi
rth in
the
next
, he
prac
tises
so
as
the
prod
uce
its
caus
es.
‘Cer
tain
go
odne
ss’
corre
spon
ds
to
eith
er
liber
atio
n i.e
. si
mpl
e fr
eedo
m
from
sa
msa
ra,
or
to
omni
scie
nce
[Bud
dhah
ood]
. All
that
[B
uddh
a] ta
ught
to a
chie
ve th
e fir
st is
incl
uded
in
the
topi
cs o
f the
act
ual p
ath
of in
term
edia
te b
eing
s or
the
path
sha
red
with
them
. The
Lam
p fo
r the
Pat
h sa
ys,
16
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
“With
the
will
to tu
rn fr
om sa
msa
ra’s
ple
asur
es,
[And
the
path
] who
se n
atur
e is
the
reje
ctio
n of
sin,
W
hoev
er is
con
cern
ed w
ith p
erso
nal p
eace
alo
ne
Such
bei
ng is
kno
wn
as ‘i
nter
med
iate
’.”
Thus
a s
impl
e in
term
edia
te b
eing
is s
aid
to b
e so
meo
ne w
ho tu
rns
his
back
on
the
good
thi
ngs
of c
yclic
exi
sten
ce a
nd s
ets
as h
is g
oal
the
atta
inm
ent o
f a s
tate
of p
erso
nal l
iber
atio
n th
at fr
ees
him
from
sam
sara
. To
ach
ieve
it h
e en
gage
s in
the
prac
tice
of th
e th
ree
train
ings
.
Ther
e ar
e tw
o m
etho
ds t
o ac
hiev
e th
e st
ate
of o
mni
scie
nce:
sec
ret
man
tra
and
the
perf
ectio
n ve
hicl
e an
d bo
th
are
incl
uded
in
th
e m
edita
tion
topi
cs o
f gre
at b
eing
s.
On
grea
t bei
ngs t
he L
amp
for t
he P
ath
says
, “H
e w
ho, b
ased
on
his p
erso
nal s
uffe
ring
, W
ants
onl
y to
era
dica
te
All t
he su
fferi
ng b
orne
by
othe
rs,
Is k
now
n as
a su
peri
or b
eing
.”
Acc
ordi
ngly
, [a
grea
t bei
ng] i
s sa
id to
be
som
eone
who
is o
verp
ower
ed
by g
reat
com
pass
ion
and
who
, to
end
all
livin
g be
ings
’ su
ffer
ing,
set
s B
uddh
ahoo
d as
his
goa
l. Fo
r tha
t pur
pose
he
train
s in
the
six
perf
ectio
ns,
the
two
stag
es a
nd so
on.
2. E
XPL
AIN
ING
WH
Y O
NE
IS T
O B
E G
UID
ED B
Y [T
HE
PATH
S O
F] T
HR
EE K
IND
S O
F
BEI
NG
S
Alth
ough
the
thr
ee k
inds
of
bein
gs a
re e
xpla
ined
in
this
way
, in
the
pr
esen
t co
ntex
t yo
u m
ust
unde
rsta
nd t
hat
the
two
low
er p
aths
pre
pare
yo
u to
be
guid
ed a
long
the
path
of g
reat
bei
ngs.
Ther
e is
no
ques
tion
of
bein
g gu
ided
alo
ng th
e pa
th o
f act
ual l
esse
r bei
ngs
who
set
as
thei
r goa
l ac
quiri
ng th
e go
od th
ings
of
sam
sara
alo
ne, o
r alo
ng th
e pa
th o
f sim
ple
inte
rmed
iate
bei
ngs
who
aim
to a
ttain
libe
ratio
n fr
om s
amsa
ra a
lone
for
thei
r ow
n sa
ke.
Alth
ough
so
me
path
s sh
ared
w
ith
the
two
are
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
29
assi
stan
ce! T
he m
inds
of t
hese
mot
hers
who
hav
e sh
own
me
kind
ness
co
untle
ss ti
mes
are
now
pow
erle
ss, b
eing
hal
f cr
azed
by
the
dem
on-
like
kles
has.
Thei
r w
isdo
m is
blin
ded
by th
eir
igno
ranc
e, th
ey c
anno
t se
e th
eir
way
to
good
reb
irths
and
cer
tain
goo
dnes
s. Th
ey h
ave
no
spiri
tual
gui
des
to s
teer
them
to th
e ci
ty o
f lib
erat
ion.
At e
very
inst
ant
they
are
des
tabi
lized
by
mis
deed
s. To
rmen
ted,
the
y st
agge
r as
the
y w
ande
r on
the
fear
ful c
liff
of s
amsa
ra a
nd th
e lo
wer
rea
lms.
If th
ese
help
less
bei
ngs c
anno
t cou
nt o
n m
e, th
eir s
on, w
ho th
en c
an th
ey c
ount
on
? If
it is
not
my
resp
onsi
bilit
y to
fre
e th
ese
mot
hers
fro
m t
heir
suff
erin
g,
who
se
is
it?
Not
hing
w
ould
be
m
ore
sham
eles
s an
d in
cons
ider
ate
than
for
saki
ng m
y ki
nd m
othe
rs a
nd s
eein
g lib
erat
ion
from
sam
sara
just
for m
y ow
n sa
ke. H
owev
er e
ven
if m
y m
othe
rs w
ere
to a
chie
ve th
e ha
ppy
sam
saric
resu
lts li
ke a
rebi
rth a
s Br
ahm
a or
rG
ya
byin
, the
se w
ould
not
last
. Now
I w
ill f
orsa
ke m
y pe
rson
al c
once
rns
and
do a
ll I
can
to f
ree
all
livin
g be
ings
, w
ho a
re a
s in
finite
[in
nu
mbe
rs]
as s
pace
is
infin
ite,
from
sam
sara
’s s
uffe
ring
and
brin
gs
them
the
joy
of s
upre
me
liber
atio
n. I
f on
ly I
cou
ld e
nsur
e ha
ppin
ess
for
all m
y ol
d m
othe
rs w
ho a
re d
epriv
ed o
f ha
ppin
ess.
May
I e
nsur
e th
em h
appi
ness
! I
will
do
all t
hat I
can
to e
nsur
e th
em h
appi
ness
. If
only
I c
ould
fre
e fr
om s
uffe
ring
all
my
old
mot
hers
who
end
ure
suff
erin
g. M
ay I
fre
e th
em f
rom
suf
ferin
g! I
will
ens
ure
that
they
are
fr
eed
from
suf
ferin
g. I
per
sona
lly w
ill d
o so
. B
ut d
o I
have
the
ca
paci
ty re
quire
d? A
t the
pre
sent
mom
ent w
ithou
t tal
king
of a
ll liv
ing
bein
gs,
I am
not
cap
able
of
free
ing
even
one
liv
ing
bein
g fr
om
sam
sara
’s
suff
erin
g an
d br
ingi
ng h
im
supr
eme
joy.
Yet
I h
ave
com
mitt
ed m
ysel
f to
doin
g so
and
if I
wer
e to
giv
e up
my
com
mitm
ent
I wou
ld fa
ll in
to th
e lo
wer
real
ms.
Giv
en th
at a
bud
dha
is th
e on
ly k
ind
of b
eing
that
has
the
capa
city
to f
ree
all l
ivin
g be
ings
fro
m s
uffe
ring
and
brin
g th
em to
a s
tate
of s
upre
me
joy,
to p
rote
ct a
ll be
ings
from
all
mis
ery
and
lead
them
to s
upre
me
happ
ines
s I w
ill d
o al
l I c
an to
atta
in
com
plet
e, p
erfe
ct B
uddh
ahoo
d.”
28
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
Nex
t yo
u eq
ualiz
e yo
ur a
ttitu
de t
owar
d th
ose
who
hav
e be
en c
lose
to
you
in t
his
life
and
thos
e w
ho h
ave
harm
ed y
ou. F
rom
the
re y
ou w
ill
culti
vate
an
equa
nim
ous a
ttitu
de to
war
d al
l liv
ing
bein
gs.
“Sin
ce th
ere
is n
o be
ginn
ing
to s
amsa
ra, t
here
is n
o be
ginn
ing
to m
y se
ries
of li
ves.
This
impl
ies
that
ther
e is
no
plac
e w
here
it c
an b
e sa
id
that
I ha
ve n
ot ta
ken
birth
and
no
sing
le li
ving
bei
ng w
ho h
as n
ot b
een
my
mot
her.
In fa
ct b
eing
s hav
e pl
ayed
that
role
cou
ntle
ss ti
mes
for m
e.
It is
sim
ply
beca
use
I hav
e ch
ange
d fo
rms
of li
fe th
at I
don’
t rec
ogni
ze
them
but
in f
act a
mon
g th
em a
ll no
t one
has
fai
led
to b
e m
y m
othe
r an
d fa
ther
. Eve
ry ti
me
that
they
serv
ed a
s my
pare
nts,
just
as m
y fa
ther
an
d m
othe
r of
thi
s lif
e ha
ve c
ared
for
me,
the
y sh
owed
me
grea
t ki
ndne
ss. H
ow h
as m
y pr
esen
t mot
her
man
ifest
ed h
er b
enev
olen
ce to
m
e? W
hen
I w
as s
till
in h
er w
omb
she
was
car
eful
not
to
mov
e ro
ughl
y fo
r fe
ar t
hat o
ther
wis
e I
mig
ht b
e ha
rmed
and
gen
eral
ly s
he
prot
ecte
d m
e. A
fter I
was
bor
n sh
e pl
aced
me
on a
sof
t bed
. She
hel
d m
e up
and
look
ed a
t me
with
lovi
ng e
yes,
gree
ted
me
with
kin
d sm
iles,
lovi
ngly
nou
rishe
d m
e w
ith h
er m
ilk, h
eld
me
to h
er w
arm
bod
y, f
ed
me
food
with
her
tong
ue, c
lean
ed m
y no
se w
ith h
er m
outh
, and
wip
ed
my
dirt
with
her
han
d. S
he w
as m
ore
dist
ress
ed a
t the
thou
ght o
f m
y fa
lling
slig
htly
ill
than
at
losi
ng h
er o
wn
life.
She
gav
e m
e al
l th
e w
ealth
and
bel
ongi
ngs
that
she
nev
er d
ared
to u
se h
erse
lf an
d th
at s
he
gath
ered
whi
le n
egle
ctin
g he
r ow
n su
ffer
ing
and
happ
ines
s. In
brie
f, to
th
e be
st o
f he
r ab
ilitie
s m
y m
othe
r pr
otec
ted
me
from
har
m.
Wha
t ki
ndne
ss sh
e ha
s sho
wn
me!
How
she
has h
elpe
d m
e!”
Pond
er th
is u
ntil
a gr
eat f
eelin
g of
war
mth
rise
s in
you.
Con
side
ring
thos
e cl
ose
to y
ou in
this
life,
you
r par
ents
and
so
on, t
hen
thos
e w
ho a
re in
diff
eren
t to
you
and
final
ly th
ose
who
hav
e ha
rmed
you
in
the
pres
ent l
ife, t
hink
,
“The
se p
eopl
e ha
ve b
een
my
mot
hers
inn
umer
able
tim
es.
They
’ve
serv
ed a
s m
y m
othe
rs i
n hu
man
reb
irths
alo
ne c
ount
less
tim
es a
nd
each
tim
e th
ey p
rote
cted
me
from
har
m a
s m
y pr
esen
t m
othe
r ha
s do
ne.
They
are
so
kind
in
the
infin
ite w
ays
they
hav
e pr
ovid
ed m
e
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
17
prep
arat
ions
for t
rain
ing
on g
reat
bei
ngs’
pat
hs, t
he m
ain
poin
t is t
o tra
in
in t
he g
reat
bei
ngs’
pat
h. I
t is
nec
essa
ry t
o pr
ocee
d in
thi
s fa
shio
n be
caus
e on
e m
ust
gene
rate
bod
hich
itta:
the
sol
e ga
tew
ay t
o th
e gr
eat
vehi
cle
is t
he g
ener
atio
n of
the
asp
iratio
n to
sup
rem
e en
light
enm
ent.
Prio
r to
tha
t yo
u m
ust
incr
ease
you
r en
thus
iasm
by
refle
ctin
g on
the
ad
vant
ages
tha
t ge
nera
ting
the
spiri
t of
enl
ight
enm
ent
brin
g. I
n br
ief
thes
e ar
e of
two
kind
s, im
med
iate
and
long
term
. One
imm
edia
te b
enef
it of
dev
elop
ing
bodh
ichi
tta is
that
you
eas
ily g
ain
the
happ
ines
s of
hig
her
rebi
rths.
The
ultim
ate
adva
ntag
e of
ge
nera
ting
the
spiri
t of
en
light
enm
ent
is r
ealiz
ing
the
stat
e of
om
nisc
ienc
e. T
his
is w
hy y
ou
mus
t cul
tivat
e it.
It m
ust b
e pr
eced
ed b
y gr
eat c
ompa
ssio
n th
at c
anno
t bea
r the
thou
ght o
f al
l oth
er li
ving
bei
ngs’
suf
ferin
g. F
or th
is y
ou f
irst n
eed
a ve
ry s
trong
de
sire
to a
void
you
r ow
n su
ffer
ing
whi
ch y
ou s
tart
to c
ultiv
ate
on t
he
low
er b
eing
s’ p
ath.
Con
tem
plat
ion
of t
he w
ay y
ou s
uffe
r in
the
low
er
real
ms l
eads
to th
e w
ish
to a
void
them
. In
the
cont
ext o
f the
inte
rmed
iate
be
ings
’ pa
th y
ou r
efle
ct t
hat
even
in
high
reb
irths
the
re i
s no
gen
uine
ha
ppin
ess,
and
ther
eby
culti
vate
renu
ncia
tion
from
cyc
lic e
xist
ence
as
a w
hole
. Th
us i
t is
bas
ed o
n yo
ur p
erso
nal
expe
rienc
e th
at y
ou m
ust
gene
rate
love
, com
pass
ion
and
the
spiri
t of
enlig
hten
men
t, th
e w
ish
to
free
all
bein
gs, y
our o
ld m
othe
rs, f
rom
suf
ferin
g. C
onse
quen
tly, t
rain
ing
your
self
on th
e pa
ths s
hare
d w
ith le
sser
and
inte
rmed
iate
bei
ngs i
s by
far
the
best
met
hod
to tr
ain
on th
e gr
eat b
eing
s’ p
ath.
II. H
OW
AC
TUA
LLY
TO
TA
KE
FULL
AD
VA
NTA
GE
OF
[FR
EED
OM
AN
D
FOR
TUN
E ]
[1. T
RA
ININ
G T
HE
MIN
D O
N T
HE
PATH
SH
AR
ED W
ITH
LES
SER
BEI
NG
S]
This
is d
one
in th
ree
step
s. Fi
rst,
to tr
ain
your
min
d on
the
path
sha
red
with
less
er b
eing
s, yo
u m
ust c
once
ntra
te y
ours
elf
and
thin
k, “
Even
if I
ha
ve a
ttain
ed a
pre
ciou
s hu
man
reb
irth
so d
iffic
ult
to g
ain
and
so
mea
ning
ful o
nce
achi
eved
, it w
ill n
ot la
st lo
ng. I
hav
e to
die
and
sin
ce it
18
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
is n
ot su
re w
hen
I will
die
, it i
s fro
m n
ow o
n th
at I
mus
t stri
ve to
use
this
lif
e w
ell.
Unt
il no
w c
ount
less
bei
ng, g
ood,
bad
and
indi
ffer
ent h
ave
been
sc
atte
red
by th
e Lo
rd o
f D
eath
as
peop
le d
ispe
rse
from
a m
arke
tpla
ce.
I’m
fo
rtuna
te
enou
gh
to
have
su
rviv
ed
this
lo
ng.”
G
ener
ate
the
awar
enes
s of
dea
th u
ntil
your
hea
rt th
uds
and
you
can’
t kee
p st
ill. Y
ou
shou
ld r
efle
ct, “
It am
azin
g! E
ven
thou
gh w
e do
n’t w
ant t
o, w
e ha
ve to
di
e an
d le
ave
behi
nd o
ur w
ealth
and
bel
ongi
ngs,
our
love
d on
es a
nd
com
pani
ons;
we
only
tak
e w
ith u
s th
e si
ns w
e ha
ve a
ccum
ulat
ed f
or
thei
r sak
e!”
Thin
k, “
Nev
er m
ind
wha
t ha
ppen
s to
the
goo
d th
ings
of
this
life
-th
e fo
od I
lik
e an
d th
e dr
inks
I e
njoy
, all
thre
e: p
eopl
e, w
ealth
and
foo
d.
Now
I w
ill u
se w
hate
ver t
ime
I hav
e le
ft in
this
life
to p
ract
ise
only
the
Dha
rma.
Mor
eove
r I m
ust d
o so
as o
f tod
ay.”
It is
sai
d th
at n
othi
ng b
ut th
e D
harm
a w
ill b
e of
any
use
whe
n yo
u di
e.
You
may
won
der t
hen
whi
ch s
pirit
ual p
ract
ices
will
ser
ve y
ou w
hen
you
die?
Whi
ch n
on-s
pirit
ual
activ
ities
will
be
harm
ful?
[Th
ink]
, “W
hen
I di
e I
won
’t ju
st d
isap
pear
. I’ll
hav
e to
take
reb
irth.
The
re a
re o
nly
two
poss
ible
kin
ds o
f re
birth
-ha
ppy
and
mis
erab
le.
In a
ny c
ase
it is
my
karm
a th
at w
ill d
ecid
e. I
have
no
free
cho
ice
in th
e m
atte
r. I’
ll ha
ve to
be
born
whe
reve
r my
blac
k or
whi
te k
arm
a se
nds
me.
How
ever
if I
die
with
a
virtu
ous t
houg
ht m
anife
st in
me
I’ll
be re
born
in a
hap
py re
alm
. On
the
othe
r han
d if
it is
a n
on-v
irtuo
us th
ough
t tha
t aris
es a
t the
tim
e th
en I’
ll fin
d m
ysel
f in
one
of
the
thre
e lo
wer
rea
lms
and
will
hav
e to
und
ergo
ho
rrend
ous
suff
erin
g.”
With
reg
ard
to w
hat s
uffe
rings
the
low
er r
ealm
s en
tail,
the
Prot
ecto
r Nāgār
juna
said
, “E
very
day
reca
ll th
e he
lls,
Both
ext
rem
ely
hot a
nd e
xtre
mel
y co
ld.
Also
rem
embe
r the
hun
gry
spir
its
Emac
iate
d fr
om h
unge
r and
thir
st.
Con
tem
plat
e an
d re
colle
ct th
e be
asts
W
ith th
e m
any
torm
ents
of i
gnor
ance
. Ab
ando
n th
e ca
uses
of t
hese
and
pro
duce
the
caus
e of
hap
pine
ss.
A hu
man
rebi
rth
in J
ambu
dvip
a is
diff
icul
t to
obta
in,
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
27
Bud
dhah
ood
cann
ot
be
achi
eved
fo
r so
lely
pe
rson
al
reas
ons.
It ne
cess
arily
invo
lves
a c
once
rn f
or th
e w
elfa
re o
f al
l liv
ing
bein
gs. J
ust
as y
ou a
re s
unk
in a
n oc
ean
of m
iser
y, s
o to
o ar
e liv
ing
bein
gs a
re
wre
tche
d, a
s th
ey a
lso
are
affli
cted
with
suf
ferin
g. T
here
is n
ot a
sin
gle
livin
g be
ing
who
has
not
bee
n yo
ur fa
ther
and
mot
her,
and
this
cou
ntle
ss
times
. The
y ha
ve a
ll ca
red
for y
ou lo
ving
ly. [
Thin
k]; “
To fr
ee th
ese
kind
be
ings
fro
m s
uffe
ring
and
esta
blis
h th
em i
n th
e un
surp
asse
d st
ate
beyo
nd s
orro
w w
ithou
t rem
ains
I s
hall
gene
rate
the
supr
eme
aspi
ratio
n to
enl
ight
enm
ent.”
This
will
be
done
by
mea
ns o
f th
e se
ven-
poin
t ins
truct
ion,
cau
ses
and
effe
ct. T
he se
ven
are
as fo
llow
s:
(1) R
ecog
nizi
ng a
ll liv
ing
bein
gs a
s yo
ur m
othe
rs, (
2) R
ecal
ling
all t
heir
kind
ness
, (3
) Wan
ting
to r
epay
the
ir ki
ndne
ss,
(4) S
eein
g th
em a
ll in
a
sym
path
etic
lig
ht,
(5) L
ove
and
com
pass
ion
capa
ble
of i
nduc
ing
the
supe
rior
inte
ntio
n, (6
) The
pur
e su
perio
r in
tent
ion,
and
(7) T
he s
pirit
of
enlig
hten
men
t fro
m w
hich
om
nisc
ienc
e ar
ises
.
Thes
e ar
e th
e se
ven
poin
ts. P
rior t
o th
em y
ou m
ust m
edita
te e
quan
imity
-a
n im
parti
al a
ttitu
de to
war
ds a
ll liv
ing
bein
gs. I
f you
fall
into
the
trap
of
bias
tow
ards
liv
ing
bein
gs,
a tru
e re
cogn
ition
of
them
all
as y
our
mot
hers
will
not
aris
e. A
nd e
ven
if yo
u ge
nera
te s
ome
love
and
co
mpa
ssio
n th
ey w
ill b
e pa
rtial
, hen
ce th
e im
porta
nce
of b
egin
ning
with
m
edita
tion
on e
quan
imity
. Th
is r
equi
res
first
vis
ualiz
ing
befo
re y
ou
num
erou
s neu
tral b
eing
s who
hav
e ne
ither
hel
ped
nor h
arm
ed y
ou in
this
life.
The
n m
edita
te a
s fol
low
s,
“Fro
m th
eir p
oint
of v
iew
we
are
equa
l in
that
we
shar
e th
e sa
me
wis
h to
avo
id s
uffe
r an
d th
e sa
me
desi
re f
or h
appi
ness
. Fro
m m
y po
int o
f vi
ew th
ey a
re a
ll cl
ose
to m
e ha
ving
bee
n m
y fa
ther
s an
d m
othe
rs. I
sh
all r
emai
n ba
lanc
ed in
my
attit
ude
tow
ard
them
and
avo
id c
heris
hing
an
d he
lpin
g so
me
whi
le k
eepi
ng o
ther
s at
a d
ista
nce
and
harm
ing
them
.”
26
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
You
ca
nnot
ac
hiev
e lib
erat
ion
with
out
prod
ucin
g its
ca
uses
. C
onse
quen
tly,
you
mus
t ea
rnes
tly i
mpl
emen
t th
e th
ree
train
ings
tha
t co
nstit
ute
the
met
hod
to a
ttain
lib
erat
ion.
Bec
ause
th
e ot
her
two
train
ings
requ
ire a
bas
e, y
ou m
ust c
ultiv
ate
the
high
er tr
aini
ng o
f mor
al
disc
iplin
e. I
gnor
ance
is
the
mai
n re
ason
why
tra
nsgr
essi
ons
occu
r so
w
ith v
igila
nce
and
rem
embr
ance
wat
ch y
ours
elf c
aref
ully
and
firs
t gua
rd
your
self
from
com
mitt
ing
trans
gres
sion
s. If
they
do
occu
r, do
not
kee
p th
em lo
ng b
ut in
stea
d co
nfes
s th
em t
horo
ughl
y. M
edita
te e
nerg
etic
ally
th
e an
tidot
es to
you
r maj
or k
lesh
as to
ens
ure
that
you
are
not
tain
ted
by
trans
gres
sion
s an
d th
at n
othi
ng th
at y
ou d
o is
eve
r in
con
flict
with
our
G
uide
’s te
achi
ng. I
n th
is w
ay y
ou w
ill n
ot y
ours
elf d
own.
To q
uote
Jey
Rin
poch
e,
If yo
u do
not
str
ive
to re
flect
on
the
draw
back
s of
true
suf
ferin
g N
o re
al a
spira
tion
to li
bera
tion
will
aris
e.
If yo
u do
not
pon
der
the
orig
ins
of s
uffe
ring
and
how
the
y m
aint
ain
you
in s
amsa
ra
You
will
not
kno
w h
ow to
cut
sam
sara
’s ro
ot.
Cul
tivat
e di
sgus
t and
renu
ncia
tion
from
sam
sara
An
d pr
ize
the
awar
enes
s of
wha
t bin
ds y
ou to
it.
Onc
e yo
u ha
ve a
s st
rong
a t
houg
ht to
tur
n fr
om a
ll of
sam
sara
as
the
wis
h of
a p
erso
n en
gulfe
d in
the
fla
mes
of
a bu
rnin
g ho
use
to e
scap
e fr
om
it,
you
have
m
aste
red
train
ing
your
m
ind
on
the
path
of
in
term
edia
te b
eing
s.
3.
TRA
ININ
G T
HE
MIN
D A
LON
G T
HE
STA
GES
OF
THE
PATH
OF
GR
EAT
BEI
NG
S
Alth
ough
tha
nks
to c
ultiv
atin
g th
e th
ree
high
er t
rain
ings
you
may
ac
hiev
e a
stat
e of
per
sona
l lib
erat
ion,
this
is in
suff
icie
nt. A
lthou
gh o
nce
liber
ated
fro
m s
amsa
ra y
ou m
ay n
o lo
nger
hav
e to
wan
der
in i
t, yo
u ha
ve y
et to
com
plet
ely
disc
ard
your
faul
ts a
nd a
chie
ve a
ll go
od q
ualit
ies.
Hav
ing
as y
et t
o ac
com
plis
h yo
ur p
erso
nal
aim
s, yo
u ar
e ab
le o
nly
parti
ally
acc
ompl
ish
othe
rs’ g
oals
. Con
sequ
ently
it is
nec
essa
ry to
atta
in
Bud
dhah
ood
whi
ch
allo
ws
for
the
com
plet
ion
of
both
go
als.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
19
Hav
ing
atta
ined
one
, cha
nnel
all
your
ene
rgy
Into
end
ing
the
caus
es o
f the
low
er re
alm
s.”
As
expl
aine
d in
this
wor
k th
e he
lls, h
ot a
nd c
old,
ent
ail s
uffe
ring
that
it
is n
ot p
ossi
ble
to b
ear.
The
torm
ents
of
hung
er a
nd t
hirs
t th
at h
ungr
y sp
irits
und
ergo
are
als
o in
tole
rabl
e. A
nim
als’
are
subj
ect t
o st
upid
ity a
nd
igno
ranc
e an
d to
mut
ually
dev
ourin
g on
e an
othe
r -th
eir
woe
s to
o ar
e im
poss
ible
to e
ndur
e. If
you
thin
k no
w th
at p
lung
ing
your
han
d in
to h
ot
coal
s fo
r a
mom
ent,
rem
aini
ng n
aked
for
abo
ut a
day
in th
e de
pths
of
win
ter,
goin
g w
ithou
t foo
d or
drin
k fo
r a
few
day
s or
bei
ng e
aten
aliv
e by
flie
s et
c w
ould
be
diff
icul
t to
with
stan
d ho
w c
ould
you
pos
sibl
y pu
t up
with
the
suff
erin
gs o
f th
e ho
t and
col
d he
lls, o
f hu
ngry
spi
rits
or o
f an
imal
s w
ho e
at o
ne a
noth
er a
live?
Bas
ing
your
ref
lect
ions
on
your
pe
rson
al e
xper
ienc
e m
edita
te u
ntil
your
thin
king
is tr
ansf
orm
ed a
nd y
ou
are
terri
fied.
Wha
t the
n ar
e th
e m
etho
ds o
ne s
houl
d st
rive
to a
pply
to a
void
rebi
rth in
th
e lo
wer
rea
lms?
As
expl
aine
d ea
rlier
, you
gen
erat
e fe
ar o
f th
e lo
wer
re
alm
s’ su
ffer
ing,
and
hav
ing
truly
und
erst
ood
that
the
thre
e Je
wel
s hav
e th
e ab
ility
to p
rote
ct y
ou fr
om th
at d
read
, fro
m th
e de
pths
of y
our h
eart
you
take
refu
ge in
the
thre
e pr
ecio
us Je
wel
s. In
deed
the
thre
e Je
wel
s ca
n pr
otec
t yo
u fr
om t
erro
r of
the
low
er r
ealm
s. Th
e B
uddh
a Je
wel
has
hi
mse
lf ov
erco
me
all
pers
onal
fea
rs.
He
is s
kille
d in
gua
rdin
g ot
hers
fr
om a
ll dr
eads
. His
gre
at c
ompa
ssio
n ex
tend
s im
parti
ally
to a
ll. A
nd h
e w
orks
for t
he w
elfa
re o
f all
rega
rdle
ss o
f whe
ther
they
hav
e be
en h
elpf
ul
or n
ot t
o hi
m.
For
thes
e re
ason
s he
is
a su
itabl
e re
fuge
. Fr
om h
is
qual
ities
you
can
ext
rapo
late
thos
e of
the
Dha
rma
and
the
Sang
ha. S
ince
no
n-B
uddh
ist
teac
hers
, do
ctrin
es a
nd s
pirit
ual
com
mun
ities
lac
k su
ch
qual
ities
the
y ar
e no
t fit
ting
refu
ges.
It is
the
thr
ee J
ewel
s’ a
ttrib
utes
w
hich
mak
e th
em a
ppro
pria
te p
rote
ctor
s.
Rep
eat,
“I t
ake
refu
ge i
n B
uddh
a, s
upre
me
amon
g bi
peds
. Pra
y se
rve
as m
y gu
ide
to fr
eedo
m fr
om th
e fe
ars o
f sam
sara
and
of t
he lo
wer
real
ms.
20
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
I tak
e re
fuge
in th
e D
harm
a, s
upre
me
leve
l of e
xclu
sion
of a
ttach
men
t. Pr
ay s
erve
as
the
actu
al r
efug
e fr
eein
g m
e fr
om th
e fe
ars
of s
amsa
ra
and
the
low
er re
alm
s. I t
ake
refu
ge in
the
Sang
ha, s
upre
me
amon
g as
sem
blie
s. Pr
ay s
erve
as
assi
stan
ts t
o fr
eein
g m
ysel
f fr
om t
he f
ears
of
sam
sara
and
the
low
er
real
ms.”
In th
is w
ay, f
rom
the
dept
hs o
f you
r hea
rt, ta
ke re
fuge
with
tota
l tru
st.
Onc
e yo
u ha
ve t
aken
ref
uge,
if
you
fail
to o
bser
ve t
he p
rece
pts,
your
re
fuge
pra
ctic
e w
ill d
eclin
e, c
onse
quen
tly y
ou m
ust t
rain
in th
em.
Thin
k,
“Hav
ing
take
n re
fuge
in
the
Bud
dha,
I w
ill n
ot e
mbr
ace
pow
erfu
l w
orld
ly g
ods
such
as
Vis
hnu
as m
y re
fuge
s. M
oreo
ver I
will
con
side
r an
y im
ages
of t
he B
uddh
a’s
phys
ical
form
as
true
budd
has
and
reve
re
them
. Hav
ing
take
n re
fuge
in th
e D
harm
a I
will
not
har
m a
ny li
ving
be
ings
and
put
ting
asid
e di
sreg
ard
for
so m
uch
as a
sin
gle
wor
d [o
f sc
riptu
re] I
will
resp
ect i
t. H
avin
g ta
ken
refu
ge in
the
Sang
ha I
will
not
m
ake
true
frie
nds
of n
on-B
uddh
ists
and
bad
com
pani
ons
and
I w
ill
avoi
d di
sres
pect
ing
all t
hose
who
wea
r the
saff
ron
robe
s, w
hoev
er th
ey
are,
ins
tead
I w
ill h
onou
r th
em.
Furth
erm
ore,
onc
e I
have
tru
ly
unde
rsto
od th
e gr
eat k
indn
ess
of th
e th
ree
Jew
els
as th
e so
urce
of
all
good
ness
, hap
pine
ss a
nd v
irtue
, I w
ill p
rese
nt o
ffer
ings
to th
em -
the
first
por
tion
of m
y fo
od a
nd d
rink
and
so o
n. S
eein
g th
at a
ll im
med
iate
an
d lo
ng t
erm
goa
ls a
re a
chie
ved
by s
uppl
icat
ing
the
thre
e Je
wel
s I
will
refr
ain
from
cou
ntin
g on
ord
inar
y fo
rtune
-telle
rs a
nd s
o on
. I w
ill
do a
ll th
at I
can
to e
ncou
rage
oth
ers
to ta
ke re
fuge
in th
e Je
wel
s. I w
ill
not f
orsa
ke th
e Je
wel
s eve
n at
the
cost
of m
y lif
e. I
mus
t be
sure
to n
ot
even
let s
lip fr
om m
y to
ngue
wor
ds th
at e
xpre
ss re
linqu
ishi
ng th
em.”
Ref
lect
upo
n th
is th
ree
times
a d
ay a
nd th
ree
times
a n
ight
. Sim
ilarly
, fr
om d
eep
with
in y
ou, t
ake
refu
ge th
ree
times
dur
ing
the
day
and
thre
e tim
es d
urin
g th
e ni
ght
with
the
aw
aren
ess
of [
the
Jew
els’
] go
od
qual
ities
, of w
hat d
istin
guis
hes
them
, by
prof
essi
on a
nd re
fusa
l of o
ther
re
fuge
s.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
25
of w
ays
by th
e au
thor
ities
11. O
r yo
u he
ar u
nple
asan
t tal
k an
d so
for
th.
Thes
e ar
e su
ffer
ings
of e
ncou
nter
ing
that
whi
ch y
ou d
o no
t car
e fo
r.
Then
ther
e is
the
suff
erin
g of
unw
ante
d se
para
tion
from
all
that
you
car
e fo
r, be
it y
our
love
d on
es o
r th
e fo
od, w
ealth
and
so
on th
at y
ou h
ave
accu
mul
ated
with
out r
egar
d fo
r hap
pine
ss, s
uffe
ring
or re
puta
tion.
As
for
the
hard
ship
of
not
achi
evin
g th
e go
als
you
have
set
, fo
r a
hous
ehol
der
this
may
con
sist
in
mak
ing
an e
ffor
t to
far
m o
nly
to s
ee
your
cro
ps fa
il du
e to
dro
ught
, fro
st, h
ail a
nd s
o on
. Whe
n bo
atin
g, y
ou
face
diff
icul
ties
with
the
win
d an
d so
on.
If
you
are
in tr
ade
you
may
lo
se y
our m
erch
andi
se, o
r fai
l to
mak
e a
prof
it. If
you
are
ord
aine
d yo
u m
ay n
ot s
ucce
ed i
n up
hold
ing
the
ethi
c yo
u ha
ve e
ngag
ed i
n. T
hese
co
nstit
ute
the
pain
of f
aile
d as
pira
tions
.
Onc
e yo
u ha
ve ta
ken
birth
with
app
ropr
iate
d ag
greg
ates
they
con
stitu
te
the
basi
s fo
r ex
perie
ncin
g al
l th
e m
iser
y of
thi
s lif
e -il
lnes
s, ag
eing
, de
ath
and
so fo
rth, a
nd in
duce
the
trial
s of
futu
re li
ves.
You
are
a v
esse
l fo
r [m
anife
st]
suff
erin
g, th
e su
ffer
ing
of c
hang
e an
d ha
ve th
e na
ture
of
all
perv
asiv
e su
ffer
ing.
In
ot
her
term
s th
e ag
greg
ates
’ na
ture
is
ex
clus
ivel
y th
at o
f suf
ferin
g, d
evoi
d of
eve
n m
inor
form
s of h
appi
ness
.
The
dem
igod
s ex
perie
nce
the
extre
mel
y vi
olen
t pa
in o
f ha
ving
the
ir bo
dies
cho
pped
, tor
n to
pie
ces
and
so o
n. W
hen
the
sign
s of
dea
th a
ffec
t de
sire
rea
lm g
ods,
thei
r to
rmen
t is
gre
ater
tha
n th
at o
f th
e he
lls.
Mor
eove
r the
y su
ffer
sev
erel
y fr
om in
timid
atio
n, b
anis
hmen
t and
so
on.
Alth
ough
the
high
er re
alm
god
s are
not
subj
ect t
o m
anife
st su
ffer
ing
like
ordi
nary
bei
ngs,
neve
rthel
ess
from
the
first
up
to th
e th
ird d
hyan
a th
ey
expe
rienc
e th
e su
ffer
ing
of c
hang
e. G
ods
of th
e fo
urth
dhy
ana
and
the
form
less
rea
lm l
evel
s ha
ve y
et t
o ov
erco
me
all
perv
asiv
e su
ffer
ing
whi
ch i
s lik
e ha
ving
a c
ontin
ually
ach
ing
boil.
Hen
ce t
here
is
a gr
eat
need
to a
chie
ve a
sta
te o
f lib
erat
ion
by w
hich
you
reje
ct a
ll of
sam
saric
su
ffer
ing,
gen
eral
and
par
ticul
ar.
11
Lite
rally
‘kin
gs’.
24
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
pres
s. A
fter d
eliv
ery
alth
ough
you
are
pla
ced
on a
ver
y so
ft be
d it
hurts
as
muc
h as
bei
ng th
rust
into
a m
ass
of th
orns
. Thu
s th
e pa
in o
f birt
h th
at
you
expe
rienc
e is
unb
eara
ble.
Onc
e bo
rn p
rogr
essi
vely
gro
w u
p an
d be
fore
you
kno
w it
you
beg
in to
age
. You
r bac
k be
nds
like
a bo
w, y
our
hair
beco
mes
as w
hite
as t
he tr
awa
flow
er10
, you
r for
ehea
d lik
e a
cutti
ng
boar
d is
cov
ered
in li
nes.
Whe
n yo
u si
t dow
n it
is a
s tho
ugh
a ba
g’s s
trap
had
snap
ped
and
risin
g is
lik
e te
arin
g up
roo
ts.
Whe
n yo
u ta
lk y
our
spee
ch is
slu
rred
and
whe
n yo
u w
alk
you
stum
ble.
You
r ey
es a
nd e
ars
no lo
nger
see
and
hea
r cle
arly
. You
r com
plex
ion
decl
ines
and
rese
mbl
es
a co
rpse
’s. Y
our m
emor
y w
eake
ns a
nd y
ou b
ecom
e fo
rget
ful.
Dig
estio
n be
com
es d
iffic
ult a
nd c
an n
o lo
nger
eat
and
drin
k w
hat y
ou p
leas
e. Y
our
life
is a
lmos
t ov
er a
nd y
ou a
ppro
ach
deat
h. S
uch
is t
he s
uffe
ring
of
agei
ng.
Whe
n yo
ur b
ody’
s el
emen
ts a
re u
nbal
ance
d an
d di
stur
bed,
ext
erna
lly
your
ski
n dr
ies,
inte
rnal
ly y
our f
lesh
dis
solv
es, y
ou th
ink
good
food
and
dr
ink
mig
ht m
ake
you
sick
and
fee
l tha
t you
mus
t giv
e th
em u
p. Y
our
are
oblig
ed t
o ta
ke d
ista
stef
ul f
ood,
drin
k an
d m
edic
ine,
aga
inst
you
r w
ishe
s. Y
ou m
ust s
ubm
it to
har
sh m
edic
al t
reat
men
t lik
e bl
oodl
ettin
g,
caut
eriz
atio
n an
d so
forth
. Fur
ther
mor
e th
ere
is th
e fe
ar th
at y
ou m
ay n
ot
get b
ette
r. Su
ch is
the
inca
lcul
able
mis
ery
of il
lnes
s tha
t you
mus
t bea
r.
Whe
n st
ruck
dow
n w
ith a
terr
ible
mor
tal d
isea
se, y
ou k
now
that
you
are
go
ing
to d
ie. Y
ou r
egre
t the
mis
deed
s th
at y
ou c
omm
itted
in
the
past
. Y
ou re
aliz
e th
at y
ou h
ave
was
ted
your
life
. You
kno
w th
at y
ou a
re a
bout
to
be
sepa
rate
d fr
om y
our
body
, you
r be
long
ings
, frie
nds
and
rela
tives
, en
tour
age
and
serv
ants
. Y
our
mou
th d
ries
up,
your
lip
cur
ls u
pwar
d,
your
nos
trils
bec
ome
pinc
hed
and
your
bre
athi
ng b
ecom
es d
iffic
ult.
You
ar
e fr
ight
ened
at
the
pros
pect
of
the
horri
fic t
orm
ents
of
the
low
er
real
ms.
In th
is w
ay y
ou su
ffer
the
oblig
atio
n to
die
aga
inst
you
r wis
hes.
Furth
erm
ore
at t
imes
you
fac
e en
coun
ters
with
ter
rible
ene
mie
s lik
e th
ieve
s an
d br
igan
ds a
nd s
o lo
se a
ll yo
ur fo
od, w
ealth
and
so
on. O
r you
m
ay b
e st
ruck
by
shar
p w
eapo
ns o
r clu
bs. Y
ou a
re p
enal
ized
in a
var
iety
10
Per
haps
Aes
chyn
omen
e gr
andi
flora
, a k
ind
of tr
ee
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
21
The
thre
e Je
wel
s ha
ve th
e ab
ility
to p
rote
ct y
ou f
rom
the
suff
erin
gs o
f th
e lo
wer
rea
lms
whe
n yo
u ta
ke r
efug
e in
the
m b
ut y
ou m
ay w
onde
r, w
hat k
inds
of c
ause
s do
es y
ou n
eed
to p
rodu
ce to
atta
in a
hig
h re
birth
? Y
ou m
ust
cont
empl
ate
blac
k an
d w
hite
kar
ma,
ide
ntify
sin
ful
and
virtu
ous
deed
s in
divi
dual
ly, a
nd re
flect
on
the
way
kar
ma
grow
s, on
the
fact
tha
t yo
u ca
nnot
exp
erie
nce
the
resu
lt of
a k
arm
a yo
u ha
ve n
ot
acco
mpl
ishe
d, a
nd th
at o
nce
acco
mpl
ishe
d, k
arm
a do
es n
ot g
o w
aste
d.
On
this
bas
is y
ou s
houl
d th
orou
ghly
rej
ect
ill d
eeds
and
acc
ompl
ish
virtu
e.
As
this
can
not b
e ve
rifie
d by
dire
ct r
easo
ning
, ref
er to
[sc
riptu
res
such
as
] the
Kin
g of
Con
cent
ratio
ns [S
utra
], w
hich
read
s, “T
he m
oon
and
the
star
s may
fall
from
thei
r pla
ces,
Mou
ntai
ns, c
ities
and
the
rest
may
dis
inte
grat
e,
The
spac
e el
emen
t may
eve
n ta
ke a
noth
er fo
rm,
But Y
ou w
ill n
ever
spea
k fa
lse
wor
ds.”
Hav
ing
culti
vate
d pr
ofou
nd fa
ith in
the
form
of c
onvi
ctio
n in
rela
tion
to
Bud
dha’
s wor
ds, r
ecal
l the
follo
win
g,
“Fro
m n
on-v
irtu
e su
fferi
ng a
rise
s, H
ence
it is
onl
y ri
ght t
o th
ink
one
thou
ght
At a
ll tim
es, d
ay a
nd n
ight
: ‘H
ow c
an I
free
mys
elf f
rom
it?’
”
And
, “T
he ro
ot o
f all
form
s of g
oodn
ess i
s fai
th [i
n la
w o
f kar
ma]
, Th
is is
wha
t the
Mun
i tau
ght.
The
root
of t
his i
s to
cons
tant
ly m
edita
te
The
full
mat
urat
ion
resu
lts [o
f one
’s d
eeds
].”
In g
ener
al y
ou s
houl
d re
ject
all
non-
virtu
e. I
n pa
rticu
lar
refle
ct th
at th
e fu
ll m
atur
atio
n re
sults
of t
he te
n ph
ysic
al, v
erba
l and
men
tal n
on-v
irtue
s, gr
eat,
mid
dlin
g an
d sm
all,
are
rebi
rths
in t
he l
ower
rea
lms.
Als
o co
ntem
plat
e th
e un
plea
sant
eff
ects
con
cord
ant w
ith th
e ca
uses
and
that
th
ey p
rodu
ce e
nviro
nmen
tal e
ffec
ts a
s wel
l.
22
The
Esse
nce
of R
efin
ed G
old
– Th
e Th
ird
Dal
ai L
ama
Söna
m G
yats
o
The
Cha
pter
on
Trut
h sa
ys,
“Oh
king
, abs
tain
from
kill
ing.
Al
l kin
ds o
f liv
ing
bein
gs c
heri
sh th
eir l
ives
abo
ve a
ll.
Hen
ce if
you
wis
h to
ext
end
your
life
not
ably
, Th
ough
you
may
thin
k m
any
thin
gs, n
ever
con
side
r kill
ing.
”
As
expl
aine
d he
re, t
horo
ughl
y cu
ltiva
te th
e in
tent
ion
to a
bsta
in, a
nd d
o no
t let
eve
n th
e th
ough
t to
do il
l by
killi
ng a
nd so
forth
aris
e in
you
. You
m
ust s
trive
to a
ccom
plis
h al
l for
ms
of v
irtue
, abs
tent
ion
from
taki
ng li
fe
and
so fo
rth.
To q
uote
Jey
Rin
poch
e,
Ther
e is
no
cert
aint
y th
at a
fter
deat
h yo
u w
ill n
ot b
e re
born
in a
lo
wer
real
m.
The
thre
e Je
wel
s ca
n su
rely
pro
tect
you
fro
m t
hat
fear
ful
pros
pect
. Th
eref
ore
fully
rely
upo
n re
fuge
An
d do
not
let y
our r
efug
e pr
ecep
ts d
eclin
e.
Succ
essf
ully
reje
ctin
g th
e on
e an
d ac
com
plis
hing
the
othe
r D
epen
ds o
n th
orou
ghly
con
tem
plat
ing
blac
k an
d w
hite
kar
mas
an
d th
eir e
ffect
s.
By
obse
rvin
g th
e et
hic
of a
bste
ntio
n fr
om th
e te
n no
n-vi
rtues
you
will
at
tain
a g
ood
rebi
rth. H
owev
er to
real
ize
supr
eme
omni
scie
nce
you
also
ne
ed t
o be
bor
n in
a g
ood
fam
ily, w
ith a
nic
e ph
ysiq
ue a
nd s
o on
. In
othe
r w
ords
you
nee
d to
ens
ure
that
you
hav
e th
e ei
ght
mat
urat
ion
qual
ities
. Th
ese
are
caus
ed b
y re
frai
ning
fro
m h
arm
ing
livin
g be
ings
, of
ferin
g lig
ht a
nd n
ew c
loth
es, o
verc
omin
g pr
ide
and
bein
g re
spec
tful o
f ot
hers
, etc
. Rel
ying
on
mem
ory
and
unde
rsta
ndin
g, y
ou m
ust a
pply
this
ad
vice
. Nev
erth
eles
s, du
e to
an
abun
danc
e of
dis
turb
ing
men
tal f
acto
rs,
if yo
u co
mm
it si
ns a
nd t
rans
gres
sion
s, do
not
sim
ply
disr
egar
d th
em.
Inst
ead
rest
ore
[you
r pl
edge
s] i
n a
way
tha
t is
ada
pted
to
the
kind
of
trans
gres
sion
that
you
hav
e co
mm
itted
. Con
fess
you
r si
ns w
ith a
ll fo
ur
rem
edia
l for
ces
and
striv
e to
ens
ure
that
mis
deed
s an
d tra
nsgr
essi
ons
do
not t
aint
you
r thr
ee d
oors
aga
in.
Th
e Es
senc
e of
Ref
ined
Gol
d –
The
Thir
d D
alai
Lam
a Sö
nam
Gya
tso
23
To q
uote
Jey
Rin
poch
e,
Your
effo
rts
to a
chie
ve th
e su
prem
e pa
th w
ill b
e va
in
Unl
ess
you
atta
in a
form
of l
ife w
ith a
ll th
e at
trib
utes
, So
str
ive
to p
rodu
ce a
ll th
eir c
ause
s w
ithou
t exc
eptio
n.
For t
his
it is
ess
entia
l to
purif
y yo
ur k
arm
ic o
bstr
uctio
ns:
Your
thre
e do
ors
pollu
ted
by s
ins
and
tran
sgre
ssio
ns.
Hen
ce ta
ke h
eed
to re
ly c
ontin
ually
on
all f
our f
orce
s.
Onc
e by
med
itatin
g yo
u ha
ve tu
rned
fro
m p
reoc
cupa
tion
with
this
life
an
d ge
nera
ted
spon
tane
ous
conc
ern
for
the
exce
llenc
e of
fut
ure
lives
, yo
ur tr
aini
ng o
n th
e pa
th o
f les
ser b
eing
s will
hav
e be
en su
cces
sful
.
2.
TRA
ININ
G T
HE
MIN
D A
LON
G T
HE
STA
GES
OF
THE
PATH
CO
MM
ON
TO
INTE
RM
EDIA
TE
BEI
NG
S
Alth
ough
by
reje
ctin
g th
e te
n no
n-vi
rtues
and
ado
ptin
g th
e te
n vi
rtues
yo
u m
ay a
ttain
an
exce
llent
hig
h re
birth
, you
nev
erth
eles
s ha
ve y
et t
o el
imin
ate
sam
saric
suf
ferin
g. T
hat
is w
hy i
t is
nec
essa
ry t
o at
tain
lib
erat
ion
by w
hich
you
ove
rcom
e al
l the
mis
ery
of sa
msa
ra.
You
may
won
der,
wha
t is
the
nat
ure
of s
uffe
ring
at e
ach
leve
l of
sa
msa
ra?
For
the
thre
e lo
wer
rea
lms
it is
as
expl
aine
d ab
ove.
In
the
pres
ent
cont
ext
how
ever
you
r re
flect
ions
on
thes
e sh
ould
be
mor
e th
orou
gh th
at b
efor
e. A
fter c
onte
mpl
atin
g th
e w
oes
of e
ach
low
er re
alm
se
para
tely
you
will
con
clud
e, “
How
cou
ld I
pos
sibl
y be
ar th
at k
ind
of
inte
nse
suff
erin
g fo
r suc
h a
long
per
iod
of ti
me?
I m
ust d
o al
l tha
t I c
an
to fr
ee m
ysel
f fro
m th
e su
ffer
ings
of s
amsa
ra a
s exe
mpl
ified
by
thes
e.”
In fa
ct, y
ou a
re su
bjec
t to
sam
sara
’s n
atur
e of
suff
erin
g at
all
leve
ls, h
igh
and
low
, and
not
just
in th
e lo
wer
real
ms.
Whe
n yo
u ar
e bo
rn a
s a h
uman
, in
your
mot
her’s
wom
b yo
u su
ffer
bei
ng
in a
dar
k, s
mel
ly a
nd s
limy
plac
e, e
tc.
At
deliv
ery
in t
he 3
8th w
eek,
pu
shed
by
the
karm
ic w
ind,
[at d
eliv
ery]
you
suf
fer a
torm
ent s
imila
r to
bein
g fo
rced
thro
ugh
an e
xtru
ding
die
or c
rush
ed li
ke s
esam
e se
eds
in a
