{PAGE -i--TRY TO F-iT AUThORS -iNFO ON ONE PAGE} classics of {logo} middle asia the principal teachings of budd+hism tshongkapa (1357-1419)/ ALSO KNOWN AS jE r-iNPOCHE lOBSANG dRAKPA/ -iS ThE S-iNGLE GREATEST COMMENTATOR -iN ThE 2/500 YEAR H-iSTORY OF bUDDH-iSM. hE WAS BORN -iN ThE D-iSTR-iCT OF tSONGKA -iN EASTERN t-iBET AND TOOK H-iS F-iRST VOWS AT A TENDER AGE. aS A TEENAGER HE HAD ALREADY MASTERED MUCH OF ThE TEACH-iNGS OF bUDDH-iSM AND WAS SENT BY H-iS TUTORS TO ThE GREAT MONAST-iC UN-iVERS-iT-iES OF CENTRAL t-iBET. hERE HE STUD-iED UNDER ThE LEAD-iNG bUDDH-iST SCHOLARS OF H-iS DAY; -iT -iS SA-iD AS WELL ThAT HE ENJOYED MYST-iC V-iS-iONS -iN WH-iCH HE MET AND LEARNED FROM D-iFFERENT FORMS OF ThE bUDDHA H-iMSELF. tHE 18 VOLUMES OF tSONGKAPA'S COLLECTED WORKS CONTA-iN ELOQUENT AND -iNC-iS-iVE COMMENTAR-iES ON V-iRTUALLY EVERY MAJOR CLASS-iC OF ANC-iENT bUDDH-iSM/ AS WELL AS H-iS FAMED TREAT-iSES ON ThE "sTEPS OF ThE pATh TO bUDDHAHOOD." h-iS STUDENTS/ WHO -iNCLUDED ThE F-iRST dALA-i lAMA OF t-iBET/ CONTR-iBUTED HUNDREDS OF ThE-iR OWN EXPOS-iT-iONS OF bUDDH-iST PH-iLOSOPHY AND PRACT-iCE. tSONGKAPA FOUNDED ThE gREAT tHREE MONASTER-iES OF t-iBET/ WHERE BY CUSTOM NEARLY 25/000 MONKS HAVE STUD-iED ThE SCR-iPTURES OF bUDDH-iSM OVER ThE CENTUR-iES. hE ALSO -iNST-iTUTED ThE GREAT mONLAM FEST-iVAL/ A PER-iOD OF REL-iG-iOUS STUDY AND CELEBRAT-iON FOR ThE ENT-iRE t-iBETAN NAT-iON. tSONGKAPA PASSED AWAY -iN H-iS 62ND YEAR/ AT H-iS HOME MONASTERY OF gANDEN -iN lHASA/ ThE CAP-iTAL OF t-iBET. pabongka rinpoche (1878-1941)/ ALSO KNOWN AS jAMPA tENZ-iN tR-iNLEY gYATSO/ WAS BORN -iNTO A LEAD-iNG FAM-iLY -iN ThE STATE OF tSANG -iN NORTh-CENTRAL t-iBET. aS A BOY HE ENTERED ThE gYALRONG hOUSE OF sERA mEY/ ONE OF ThE COLLEGES OF ThE GREAT sERA mONAST-iC uN-iVERS-iTY/ AND ATTA-iNED ThE RANK OF @GEShE/@ OR MASTER OF bUDDH-iST PH-iLOSOPHY. h-iS POWERFUL PUBL-iC TEACH-iNGS SOON MADE H-iM ThE LEAD-iNG SP-iR-iTUAL F-iGURE OF H-iS DAY/ AND H-iS COLLECTED WORKS ON EVERY FACET OF bUDDH-iST ThOUGHT AND PRACT-iCE COMPR-iSE SOME 15 VOLUMES. h-iS MOST FAMOUS STUDENT WAS kYABJE tR-iJANG r-iNPOCHE (1901-1981)/ ThE JUN-iOR TUTOR OF ThE PRESENT dALA-i lAMA. pABONGKA r-iNPOCHE PASSED AWAY AT ThE AGE OF 63 -iN ThE hLOKA D-iSTR-iCT OF SOUTh t-iBET. geshe lobsang tharchin (1921- ) WAS BORN -iN lHASA/ AND AS A BOY ALSO ENTERED ThE gYALRONG hOUSE OF sERA mEY. hE STUD-iED UNDER BOTh pABONGKA r-iNPOCHE AND kYABJE tR-iJANG r-iNPOCHE/ AND AFTER A R-iGOROUS 25-YEAR COURSE -iN ThE bUDDH-iST CLASS-iCS WAS AWARDED ThE H-iGHEST RANK OF ThE @GEShE@ DEGREE. hE GRADUATED FROM ThE gYUMEY tANTR-iC cOLLEGE OF lHASA -iN 1958 W-iTh ThE POS-iT-iON OF ADM-iN-iSTRATOR. s-iNCE 1959 HE HAS TAUGHT bUDDH-iST PH-iLOSOPHY AT VAR-iOUS -iNST-iTUT-iONS -iN aS-iA AND ThE uN-iTED sTATES/ AND -iN 1975 COMPLETED STUD-iES -iN eNGL-iSh AT gEORGETOWN uN-iVERS-iTY. fOR 15 YEARS HE HAS SERVED AS ThE ABBOT OF rASh-i gEMP-iL l-iNG/ A kALMUK mONGOL-iAN TEMPLE -iN nEW jERSEY. hE -iS ThE FOUNDER OF ThE mAHAYANA sUTRA AND tANTRA cENTERS OF nEW jERSEY AND wASh-iNGTON d.c./ AND AUThOR OF NUMEROUS TRANSLAT-iONS OF MAJOR bUDDH-iST TEXTS. iN 1977 HE D-iRECTED ThE DEVELOPMENT OF ThE F-iRST COMPUTER-iZED t-iBETAN WORD PROCESSOR/ AND HAS PLAYED A LEAD-iNG ROLE -iN ThE RE-ESTABL-iShMENT OF sERA mEY mONAST-iC cOLLEGE/ OF WH-iCH HE -iS A L-iFET-iME D-iRECTOR. michel phillip roach (1952- ) GRADUATED W-iTh HONORS FROM pR-iNCETON uN-iVERS-iTY AND RECE-iVED ThE pRES-iDENT-iAL sCHOLAR MEDALL-iON FROM r-iCHARD n-iXON AT ThE wH-iTE hOUSE -iN 1970. hE STUD-iED AT ThE L-iBRARY OF ThE gOVERNMENT OF t-iBET UNDER ThE AUSP-iCES OF ThE wOODROW w-iLSON sCHOOL OF iNTERNAT-iONAL aFFA-iRS/ AND ThEN FOR OVER TEN YEARS UNDER gEShE tHARCH-iN AT rASh-i gEMP-iL l-iNG/ W-iTh ADD-iT-iONAL COURSE WORK AT sERA mEY mONAST-iC cOLLEGE. hE -iS EMPLOYED -iN ThE nEW yORK D-iAMOND -iNDUSTRY AND HAS BEEN ACT-iVE -iN ThE RESTORAT-iON OF sERA mEY/ WHERE HE WAS ORDA-iNED A bUDDH-iST MONK -iN 1983. {PAGE -i-i} tshongkapa the principal teachings of budd+hism W-iTh A COMMENTARY BY pabongka rinpoche TRANSLATED BY geshe lobsang tharchin W-iTh michel roach classics of {logo} middle asia {PAGE -i-i-i} classics of middle asia pUBL-iShED BY ThE mAHAYANA sUTRA AND tANTRA pRESS 216a wEST sECOND sTREET fREEWOOD aCRES hOWELL/ nEW jERSEY 07731/ usa l-iBRARY OF cONGRESS cATALOG-iNG -iN pUBL-iCAT-iON dATA tHE pR-iNC-iPAL tEACH-iNGS OF bUDDH-iSM {DATA TO BE SUPPL-iED HERE} 88-063957 isbn 0-918753-09-0 cOPYR-iGHT {COPYR-iGHT SYMBOL} 1988 gEShE lOBSANG tHARCH-iN AND m-iCHAEL rOACH aLL R-iGHTS RESERVED pR-iNTED AND BOUND -iN ThE uN-iTED sTATES OF aMER-iCA {PAGE NUMBERS HERE W-iLL CHANGE} contentsh foreword 1 the preliminaries 17 i. tHE lAMA AND ThE wORD 20 ii. wHY lEARN ThE tHREE pR-iNC-iPAL pAThS? 20 iii. aN oFFER-iNG OF pRA-iSE 25 iw. hOW TO tAKE A lAMA 26 w. a pLEDGE TO cOMPOSE ThE wORK 30 wi. eNCOURAGEMENT TO sTUDY 36 the first pathH renunciation 39 wii. wHY yOU nEED rENUNC-iAT-iON 40 wiii. sTOPP-iNG dES-iRE FOR tH-iS l-iFE 42 ix. sTOPP-iNG dES-iRE FOR fUTURE l-iVES 53 x. hOW TO kNOW wHEN yOU'VE fOUND rENUNC-iAT-iON 60 the second pathH the wish to achiewe enlig+htenment for ewery liwing being 63 xi. wHY yOU nEED ThE w-iSh FOR eNL-iGHTENMENT 64 xii. hOW TO dEVELOP ThE w-iSh FOR eNL-iGHTENMENT 65 xiii. hOW TO kNOW wHEN yOU'VE fOUND ThE w-iSh FOR eNL-iGHTENMENT 73 the third pathH correct wiew 75 xiw. wHY yOU nEED cORRECT w-iEW 76 xw. wHAT -iS cORRECT w-iEW? 80 xwi. hOW TO kNOW wHEN yOUR aNALYS-iS -iS sT-iLL iNCOMPLETE 86 xwii. hOW TO kNOW wHEN yOUR aNALYS-iS -iS cOMPLETE 87 xwiii. a uN-iQUE tEACH-iNG OF ThE "iMPL-iCAT-iON" sCHOOL 88 practice 91 xix. pUT iNTO pRACT-iCE wHAT yOU hAVE lEARNED 92 in conclusion 95 xx. tHE cONCLUS-iON OF ThE eXPLANAT-iON 96 prayer 100 xxi. a d-iSC-iPLE'S pRAYER 101 a secret key 104 xxii. a sECRET kEY TO ThE tHREE pR-iNC-iPAL pAThS 105 notes 108 bibliography 136 @#N@# foreword yEShE lOBSANG WAS S-iTT-iNG AS USUAL/ STAR-iNG AT ThE CE-iL-iNG/ W-iTh H-iS MOUTh W-iDE OPEN. wE WERE YOUNG MONKS -iN sERA/ ONE OF ThE GREATEST bUDDH-iST MONASTER-iES OF t-iBET. wE SAT -iN LONG ROWS FAC-iNG EACH OThER/ CHANT-iNG ONE OF ThE HOL-iEST PRAYERS OF OUR REL-iG-iON--ThE @oFFER-iNG TO lAMAS.@ hE WAS A FULL TEN FEET AWAY/ ST-iLL DAY-DREAM-iNG W-iTh ThE W-iDE-OPEN MOUTh. i WAS ThE CLASS CUT-UP/ SMART/ BUT W-iTh A M-iSCH-iEVOUS STREAK ThAT GOT WORSE AROUND SOME OF MY -iRREVERENT PLAYMATES. tWO WERE S-iTT-iNG W-iTh ME/ ONE TO EACH S-iDE/ AND NOT CONCENTRAT-iNG MUCH ON ThE PRAYER E-iThER. i MADE ThEM A BET ThAT i COULD H-iT yEShE lOBSANG R-iGHT -iN ThE MOUTh. wE HAD Th-iS GAME CALLED @PAKDA/@ WH-iCH MEANS "ThE ARROW OF DOUGH." yOU TAKE A L-iTTLE BALL OF BARLEY DOUGH AND FL-iCK -iT W-iTh YOUR M-iDDLE F-iNGER. tH-iS WAS ThE SORT OF Th-iNG i WAS GOOD AT/ S-iNCE i D-iDN'T WASTE MUCH T-iME STUDY-iNG/ AS i WAS SUPPOSED TO. yEShE lOBSANG WAS ST-iLL SLACK-JAW/ G-iV-iNG A GOOD TARGET. aS ThE CHANT-iNG ROSE TO A CRESCENDO i TOOK A-iM AND F-iRED--ThE DOUGH BALL NOT ONLY REACHED H-iS MOUTh BUT ShOT R-iGHT ThROUGH TO ThE BACK/ AND MADE A TREMENDOUS SAT-iSFY-iNG $thwock!$ SOUND AS -iT H-iT. aND SO HE STARTS CHOK-iNG AND SP-iTT-iNG/ AND MY FR-iENDS ON EACH S-iDE ARE ROAR-iNG W-iTh LAUGHTER. uP COMES ThE gERGEN/ OUR HOUSEMASTER WHO'S SUPPOSED TO KEEP AN EYE ON US YOUNG ONES DUR-iNG ThE CEREMON-iES/ AND SPOTS ThE OFFENDERS (ThEY'RE ST-iLL LAUGH-iNG; i KEPT A GOOD STRA-iGHT FACE ThROUGH ThE WHOLE Th-iNG). hE CARR-iES A SMALL ST-iCK FOR JUST SUCH OCCAS-iONS/ AND BEG-iNS LAY-iNG -iT ON ThEM FROM ThE BACK OF ThE ROW. tHEY START CRY-iNG BUT ThEY CAN'T STOP LAUGH-iNG/ AND GET A GOOD BEAT-iNG/ AND yEShE lOBSANG -iS ST-iLL CHOK-iNG/ AND i'M S-iTT-iNG L-iKE A GOOD YOUNG MONK AND GET AWAY SCOT-FREE. tHEY TOLD ME LATER -iT WAS WORTh ThE BEAT-iNG TO SEE yEShE lOBSANG'S FACE ALL SCREWED UP/ AND ThEY D-iDN'T BEAR ME A GRUDGE ThAT i GOT OFF FREE. tH-iS L-iTTLE SCENE WAS VERY TYP-iCAL OF MY EARLY YEARS AT sERA. l-iKE MANY t-iBETAN BOYS/ i WAS PUT -iNTO ThE MONASTERY AT A YOUNG AGE--Th-iS WAS -iN 1928/ WHEN i WAS ONLY SEVEN. aT F-iRST WE M-iSS OUR PARENTS AND BROThERS AND S-iSTERS/ BUT ThEN AGA-iN OUR HOUSE -iN ThE MONASTERY WAS A WONDERFUL PLACE FOR A BOY--WE WOULD BE W-iTh ABOUT F-iFTY OThER BOYS OUR OWN AGE/ WH-iCH MADE FOR TREMENDOUS ENTERTA-iNMENT WHEN WE COULD GET AWAY W-iTh -iT/ AND ALSO A DEEP FEEL-iNG OF BROThERHOOD AS WE PASSED ThROUGH ThE R-iGOROUS 25-YEAR COURSE TOGEThER/ AND F-iNALLY GRADUATED W-iTh ThE COVETED DEGREE OF "GEShE"--MASTER OF bUDDH-iST LEARN-iNG. mY OWN HOUSE WAS gYALRONG/ WH-iCH WAS ONE OF ThE LARGER OF ABOUT F-iFTEEN HOUSES -iN sERA mEY cOLLEGE/ -iTSELF ONE OF ThE ThREE GREAT D-iV-iS-iONS OF sERA mONASTERY. aT -iTS PEAK/ sERA HAD OVER 8/000 TEACHERS AND D-iSC-iPLES STUDY-iNG ThE ANC-iENT BOOKS OF bUDDH-iST W-iSDOM. oUR MONASTERY WAS LOCATED JUST OUTS-iDE OF lHASA/ ThE CAP-iTAL OF t-iBET/ WH-iCH -iS ThE MOUNTA-iNOUS K-iNGDOM SURROUNDED BY mOUNT eVEREST AND ThE REST OF ThE h-iMALAYAS/ NORTh OF iND-iA AND WEST OF cH-iNA. aLThOUGH ThE bUDDHA WAS BORN -iN iND-iA/ t-iBET -iS WHERE H-iS COMPLETE TEACH-iNGS HAVE SURV-iVED UP TO ThE PRESENT DAY. tHEY WERE BROUGHT TO OUR COUNTRY OVER A ThOUSAND YEARS AGO/ TRANSLATED CAREFULLY -iNTO OUR LANGUAGE AND KEPT SAFE -iN OUR MOUNTA-iN MONASTER-iES/ WH-iLE -iN ThE OUTS-iDE WORLD ThE bUDDH-iST BOOKS AND MONASTER-iES AND MONKS ThEMSELVES HAVE NEARLY D-iSAPPEARED/ ADVOCATES OF TOTAL NON- V-iOLENCE -iN A V-iOLENT WORLD. wE YOUNG MONKS WERE NOT SO NOBLE. mY HOUSE TUTOR WOULD SEND US UP TO ThE ROCK CL-iFFS BEH-iND ThE MONASTERY W-iTh BUCKETS TO FETCH WATER FROM ThE SPR-iNG ThERE/ AND WE WOULD DAWDLE FOR HOURS. sOMET-iMES WE WOULD TUCK OUR FEET -iNTO OUR MAROON-COLORED ROBES AND SL-iDE DOWN ThE LONG BOULDERS UNT-iL ThE CLOTh WAS R-iPPED TO ShREDS/ AND AGA-iN ThE HOUSEMASTER WOULD G-iVE US OUR LUMPS. rOCK-ThROW-iNG WAS A GOOD WAY TO WASTE T-iME/ AND i REMEMBER ONCE H-iTT-iNG A L-iZARD/ AND K-iLL-iNG H-iM BY ACC-iDENT/ AND FEEL-iNG TERR-iBLE REGRET. fOR WE BEL-iEVE ThAT ALL L-iV-iNG CREATURES HAVE FEEL-iNGS; ThAT ThEY SEEK TO FEEL GOOD AND AVO-iD PA-iN ThE SAME WAY YOU AND i DO. oN OUR WAY BACK TO ThE MONASTERY/ A FAVOR-iTE TR-iCK WAS TO LAY OUT TACKS ON ThE PATh LEAD-iNG -iNTO ThE FRONT GATE. oUR COUNTRY LAY -iN SORT OF A POCKET BEH-iND ThE h-iMALAYAS/ AND WAS NOT AS COLD AS MOST PEOPLE -iMAG-iNE ThE "lAND OF sNOWS" ShOULD BE. sOME OF ThE MONKS ENJOYED GO-iNG BAREFOOT/ AND WE WOULD STOOP BEH-iND ThE WALL NEAR ThE GATE/ WA-iT-iNG FOR A V-iCT-iM. oUR G-iGGLES WOULD START BREAK-iNG OUT EVEN BEFORE H-iS FEET REACHED ThE TACKS/ AND ThEN WE WOULD RACE AWAY/ ROBES FLAPP-iNG AND FLY-iNG -iN ThE W-iND/ BEFORE HE COULD COME AND CATCH US. eVEN AT HOME i WAS NOT ThE MODEL STUDENT. mY HOUSE TUTOR/ ThE ONE WHO USUALLY TEACHES US READ-iNG AND WR-iT-iNG BEFORE WE BEG-iN OUR FORMAL PH-iLOSOPH-iCAL STUD-iES/ WAS gEShE tUPTEN nAMDROL. hE WAS VERY STR-iCT W-iTh ME AND ThE OThER BOY WHO ShARED OUR ROOMS. tH-iS BOY WAS A NOTOR-iOUS GOOF-OFF/ AND STARTED TO AFFECT ME TOO. aS WE ENTERED OUR F-iRST COURSES -iN bUDDH-iST LOG-iC AND DEBATE/ i WENT ThROUGH ALL ThE MOT-iONS--i GAVE MY EXAMS WELL/ MEMOR-iZED WHAT i WAS SUPPOSED TO/ AND QU-iCKLY GRASPED ThE PR-iNC-iPLES OF REASON-iNG--BUT MY HEART WASN'T -iN -iT. bY ThE T-iME WE BEGAN ThE NEXT COURSE/ TWELVE LONG YEARS ON ThE MEAN-iNG OF w-iSDOM/ i HAD GA-iNED A RAThER BAD REPUTAT-iON. aROUND Th-iS T-iME MY HOUSE TUTOR WAS OFFERED ThE ABBOTSh-iP OF A MONASTERY NAMED gANDEN sHEDRUP l-iNG/ -iN ThE D-iSTR-iCT OF hLOKA/ FA-iRLY FAR SOUTh OF ThE CAP-iTAL. iT WAS A GREAT HONOR/ FOR ThE POS-iT-iON HAD BEEN GRANTED BY ThE kAShAK --ThE h-iGH cOUNC-iL OF ThE t-iBETAN gOVERNMENT--AND APPROVED PERSONALLY BY ThE dALA-i lAMA/ WHO -iS ThE GREAT SP-iR-iTUAL AND TEMPORAL LEADER OF OUR LAND. tHE POST WOULD BR-iNG W-iTh -iT A SUBSTANT-iAL -iNCOME WH-iCH i/ AS gEShE nAMDROL'S R-iGHT-HAND MAN/ WOULD ShARE. eVERYONE ThOUGHT Th-iS WOULD BE A GOOD CHANCE FOR ME TO GET AHEAD AND ALSO BOW OUT GRACEFULLY FROM ThE TOUGH COURSE OF STUDY ThAT LAY BEFORE ME/ AND WH-iCH -iT SEEMED i M-iGHT NEVER COMPLETE. iT WAS AT Th-iS T-iME ThAT ThE GLOR-iOUS pABONGKA r-iNPOCHE/ ThE AUThOR OF ThE COMMENTARY YOU ARE ABOUT TO READ/ CAME -iNTO MY L-iFE. l-iKE ME HE HAD AS A YOUNG MAN TAKEN H-iS COURSE OF STUD-iES AT ThE sERA mEY cOLLEGE OF sERA mONASTERY; -iN FACT/ HE WAS FROM ThE SAME HOUSE/ gYALRONG. pABONGKA r-iNPOCHE WAS BORN -iN 1878/ AT A TOWN CALLED tSAWA l-i -iN ThE yERU sHANG D-iSTR-iCT OF ThE STATE OF tSANG/ NORTh OF lHASA. h-iS FAM-iLY WERE OF ThE NOB-iL-iTY AND OWNED A MODEST ESTATE CALLED cHAPPEL gERSh-i. aS A CH-iLD HE EXH-iB-iTED UNUSUAL QUAL-iT-iES AND -iN H-iS SEVENTh YEAR WAS TAKEN BEFORE sHARPA cHUJE lOBSANG dARGYE/ ONE OF ThE LEAD-iNG REL-iG-iOUS F-iGURES OF ThE DAY. tHE LAMA FELT SURE ThAT ThE BOY MUST BE A RE-iNCARNATED SA-iNT/ AND EVEN WENT SO FAR AS TO EXAM-iNE H-iM TO SEE -iF HE WERE ThE REB-iRTh OF H-iS OWN LATE TEACHER. hE WAS NOT/ BUT ThE SAGE FORETOLD ThAT -iF ThE CH-iLD WERE PLACED -iN ThE gYALRONG hOUSE OF sERA mEY cOLLEGE/ SOMETh-iNG WONDERFUL WOULD HAPPEN W-iTh H-iM -iN ThE FUTURE. lATER ON/ ThE YOUNGSTER WAS FOUND TO BE A RE-iNCARNAT-iON OF ThE cHANGKYA L-iNE/ WH-iCH -iNCLUDED ThE -iLLUSTR-iOUS SCHOLAR cHANGKYA rOLPAY dORJE (1717-1786).1 tHE LAMAS OF Th-iS L-iNE HAD DONE MUCH TEACH-iNG -iN ThE REG-iONS OF mONGOL-iA AND cH-iNA-- EVEN -iN ThE COURT OF ThE cH-iNESE EMPEROR H-iMSELF--AND ThE NAME "cHANGKYA" HAD VERY STRONG cH-iNESE CONNOTAT-iONS. aLREADY -iN ThOSE DAYS ThE t-iBETAN GOVERNMENT AND PEOPLE WERE SENS-iT-iVE TO ThE PRESSURES PUT ON US BY OUR POWERFUL NE-iGHBOR TO ThE EAST/ SO ThE NAME "cHANGKYA" WAS RULED OUT/ AND ThE BOY DECLARED TO BE "pABONGKA" -iNSTEAD. pABONGKA/ ALSO KNOWN AS pARONGKA/ -iS A LARGE AND FAMOUS ROCK-FORMAT-iON ABOUT ThREE M-iLES' WALK FROM OUR sERA mONASTERY. tHE VERY WORD "PABONG" MEANS -iN OUR LANGUAGE A LARGE BOULDER/ OR MASS OF ROCK. tHE PLACE -iS H-iSTOR-iCALLY VERY -iMPORTANT FOR t-iBETANS/ FOR PERCHED ON TOP OF ThE ROCK -iS ThE PALACE OF sONGTSEN gAMPO/ ThE 7Th-cENTURY K-iNG WHO MADE t-iBET ONE OF ThE LEAD-iNG NAT-iONS OF aS-iA AT ThE T-iME/ AND WHO HELPED BR-iNG ThE F-iRST bUDDH-iST TEACH-iNGS FROM iND-iA. uNT-iL sONGTSEN gAMPO'S T-iME/ ThE t-iBETANS HAD NO WR-iTTEN LANGUAGE. tHE K-iNG/ WHO DES-iRED ThAT ThE GREAT TEXTS OF bUDDH-iSM BE TRANSLATED -iNTO OUR LANGUAGE/ SENT A NUMBER OF DELEGAT-iONS TO iND-iA W-iTh ThE CHARGE OF BR-iNG-iNG BACK A WR-iTTEN ALPHABET. mANY OF ThE YOUNG MEN WHO WENT D-iED -iN ThE TERR-iBLE RA-iNY HEAT OF ThE iND-iAN PLA-iNS AND JUNGLES/ SO D-iFFERENT FROM OUR H-iGH t-iBETAN PLATEAU/ BUT ThE M-iN-iSTER tONM-i sAMBHOTA F-iNALLY RETURNED. hE PROCEEDED TO CREATE AN ALPHABET AND GRAMMAT-iCAL SYSTEM ThAT LAST TO Th-iS DAY. aND -iT -iS SA-iD ThAT HE PERFORMED Th-iS GREAT LABOR -iN ThE PALACE OF sONGTSEN gAMPO/ ATOP ThE CL-iFFS OF pABONGKA. pABONGKA r-iNPOCHE WAS ACTUALLY ThE SECOND pABONGKA/ FOR -iT WAS F-iNALLY AGREED TO ANNOUNCE ThAT HE HAD BEEN RECOGN-iZED AS ThE RE-iNCARNAT-iON OF ThE kENPO (OR ABBOT) OF ThE SMALL MONASTERY ATOP ThE ROCK. fOR Th-iS REASON HE WAS SOMET-iMES REFERRED TO AS "pABONGKA kENTRUL/" OR ThE "RE-iNCARNAT-iON OF ThE ABBOT OF pABONGKA." pABONGKA r-iNPOCHE'S FULL NAME/ BY ThE WAY/ WAS kYABJE pABONGKAPA jETSUN jAMPA tENZ-iN tR-iNLEY gYATSO pEL sANGPO/ WH-iCH TRANSLATES AS ThE "LORD PROTECTOR/ ThE ONE FROM pABONGKA/ ThE VENERABLE AND GLOR-iOUS MASTER WHOSE NAME -iS ThE lOV-iNG oNE/ kEEPER OF ThE bUDDHA'S tEACH-iNGS/ oCEAN OF ThE m-iGHTY dEEDS OF ThE bUDDHA." hE -iS ALSO POPULARLY KNOWN AS "dECHEN nY-iNGPO/" WH-iCH MEANS "eSSENCE OF gREAT bL-iSS" AND REFERS TO H-iS MASTERY OF ThE SECRET TEACH-iNGS OF bUDDH-iSM. wE t-iBETANS FEEL ThAT -iT -iS D-iSRESPECTFUL TO REFER TO A GREAT REL-iG-iOUS LEADER W-iTh WHAT WE CALL H-iS "BARE" NAME--SUCH AS "tSONGKAPA" OR "pABONGKA"-- BUT WE HAVE TR-iED HERE TO S-iMPL-iFY ThE t-iBETAN NAMES TO HELP OUR wESTERN READERS. pABONGKA r-iNPOCHE'S CAREER AT sERA mEY cOLLEGE WAS NOT OUTSTAND-iNG; HE D-iD F-iN-iSh H-iS GEShE DEGREE/ BUT REACHED ONLY ThE "L-iNGSE" RANK/ WH-iCH MEANS ThAT HE WAS EXAM-iNED JUST AT H-iS OWN MONASTERY AND D-iD NOT GO ON FOR ONE OF ThE H-iGHER RANKS SUCH AS "HLARAMPA." tHE @HLARAMPA@ LEVEL REQU-iRES AN EXHAUST-iNG SER-iES OF PUBL-iC EXAM-iNAT-iONS AND DEBATES AT D-iFFERENT MONASTER-iES/ CULM-iNAT-iNG -iN A SESS-iON BEFORE ThE dALA-i lAMA AND H-iS TEACHERS AT ThE nORBUL-iNGKA SUMMER PALACE. iT WAS ONLY AFTER H-iS GRADUAT-iON FROM sERA mEY/ AND ThE SUCCESS OF H-iS TEACH-iNG TOURS ThROUGH ThE COUNTRYS-iDE OUTS-iDE ThE CAP-iTAL/ ThAT pABONGKA r-iNPOCHE'S FAME STARTED TO SPREAD. gRADUALLY HE BEGAN TO BU-iLD UP A HUGE FOLLOW-iNG AND D-iSPLAYED TREMENDOUS AB-iL-iT-iES AS A PUBL-iC TEACHER. hE WAS NOT TALL (AS i REMEMBER ABOUT MY HE-iGHT/ AND i AM ONLY 5'6")/ BUT HE WAS BROAD-CHESTED AND SEEMED TO F-iLL ThE ENT-iRE TEACH-iNG ThRONE WHEN HE CL-iMBED UP ON -iT TO BEG-iN H-iS D-iSCOURSE. h-iS VO-iCE WAS -iNCRED-iBLY POWERFUL. oN MANY OCCAS-iONS HE WOULD ADDRESS GAThER-iNGS OF MANY ThOUSANDS OF PEOPLE/ YET EVERYONE COULD HEAR H-iM CLEARLY (-iN ThOSE DAYS -iN t-iBET WE HAD NEVER HEARD OF M-iCROPHONES OR LOUDSPEAKERS). pART OF ThE TR-iCK OF COURSE WAS TO PACK ThE AUD-iENCE -iN t-iBETAN-STYLE/ CROSS-LEGGED ON ThE FLOOR/ W-iTh ThE LAMA ON AN ELEVATED PLATFORM. sT-iLL ThE AUD-iENCE WOULD FLOW OUT ONTO ThE PORCH OF ThE HALL/ AND S-iT PERCHED ABOVE ON ThE ROOF/ WATCH-iNG ThROUGH ThE STEEPLE W-iNDOWS. pABONGKA r-iNPOCHE HAD AN UNCANNY AB-iL-iTY TO RELATE TO H-iS AUD-iENCE/ AND FOR Th-iS REASON HE BECAME A TEACHER FOR ThE COMMON MAN AS WELL AS FOR US MONKS. gENERALLY SPEAK-iNG/ ThE MAJOR-iTY OF ThE bUDDHA'S TEACH-iNGS AS WE LEARN ThEM -iN ThE MONASTERY ARE EXTREMELY DETA-iLED/ DEEP AND SOMET-iMES TECHN-iCAL. mOREOVER/ WE USE R-iGOROUS TESTS OF FORMAL LOG-iC TO ANALYZE ThEM AS WE MOVE UP ThROUGH OUR CLASSES. tHESE METhODS ARE -iMPORTANT FOR GA-iN-iNG ThE H-iGHEST GOALS OF bUDDH-iST PRACT-iCE -iN A SYSTEMAT-iC WAY/ AND FOR PASS-iNG ThESE TEACH-iNGS ON TO OThERS. bUT ThEY WERE BEYOND ThE AB-iL-iT-iES AND T-iME OF MANY OF OUR t-iBETAN LAYMEN. tHE r-iNPOCHE'S GREAT ACCOMPL-iShMENT WAS ThAT HE FOUND A WAY TO ATTRACT AND LEAD L-iSTENERS OF EVERY LEVEL. h-iS MOST FAMOUS WEAPON WAS H-iS HUMOR. pUBL-iC D-iSCOURSES -iN t-iBET COULD SOMET-iMES GO ON FOR TEN HOURS OR MORE W-iThOUT A BREAK/ AND ONLY A GREAT SA-iNT COULD KEEP H-iS ATTENT-iON UP SO LONG. iNEV-iTABLY PART OF ThE AUD-iENCE WOULD START TO NOD/ OR FALL -iNTO SOME REVER-iE. tHEN pABONGKA r-iNPOCHE WOULD SUDDENLY RELATE AN AMUS-iNG STORY OR JOKE W-iTh A USEFUL MORAL/ AND SEND H-iS L-iSTENERS -iNTO PEALS OF LAUGHTER. tH-iS WOULD STARTLE ThE DAY-DREAMERS/ WHO WERE ALWAYS LOOK-iNG AROUND AND ASK-iNG ThE-iR NE-iGHBORS TO REPEAT ThE JOKE TO ThEM. tHE EFFECTS ON H-iS AUD-iENCE WERE STR-iK-iNG AND -iMMED-iATE. i REMEMBER PART-iCULARLY ThE CASE OF dAPON tSAGO/ A MEMBER OF ThE NOB-iL-iTY WHO HELD A POWERFUL POS-iT-iON EQU-iVALENT TO m-iN-iSTER OF dEFENSE. pUBL-iC TEACH-iNGS -iN t-iBET WERE AS MUCH SOC-iAL AS REL-iG-iOUS AFFA-iRS/ AND AR-iSTOCRATS WOULD ShOW UP -iN ThE-iR BEST F-iNERY/ OFTEN -iT SEEMED NOT TO HEAR ThE DHARMA BUT RAThER TO PUT -iN AN APPEARANCE. sO ONE DAY Th-iS GREAT GENERAL MARCHES -iN TO ThE HALL/ DECKED OUT -iN S-iLK/ H-iS LONG HA-iR FLOW-iNG -iN CAREFULLY TA-iLORED LOCKS (Th-iS WAS CONS-iDERED MANLY AND H-iGH FASh-iON -iN OLD t-iBET). a GREAT CEREMON-iAL SWORD HUNG FROM H-iS BELT/ CLANG-iNG -iMPORTANTLY AS HE SWAGGERED -iN. bY ThE END OF ThE F-iRST SECT-iON OF ThE TEACH-iNG HE WAS SEEN LEAV-iNG ThE HALL QU-iETLY/ DEEP -iN ThOUGHT--HE HAD WRAPPED H-iS WEAPON OF WAR -iN A CLOTh TO H-iDE -iT/ AND WAS TAK-iNG -iT HOME. lATER ON WE COULD SEE HE HAD ACTUALLY TR-iMMED OFF H-iS WARR-iOR'S LOCKS/ AND F-iNALLY ONE DAY HE ThREW H-iMSELF BEFORE ThE r-iNPOCHE AND ASKED TO BE GRANTED ThE SPEC-iAL L-iFET-iME REL-iG-iOUS VOWS FOR LAYMEN. tHEREAFTER HE ALWAYS FOLLOWED pABONGKA r-iNPOCHE AROUND/ TO EVERY PUBL-iC TEACH-iNG HE GAVE. tHE r-iNPOCHE HAD NEVER SPENT MUCH T-iME AT ThE SMALL MONASTERY ATOP ThE pABONGKA ROCK/ AND H-iS FAME SOON REACHED SUCH PROPORT-iONS ThAT ThE nGAKPA cOLLEGE OF sERA mONASTERY OFFERED H-iM A LARGE RETREAT COMPLEX ON ThE H-iLLS-iDE ABOVE pABONGKA. tHE NAME OF Th-iS HERM-iTAGE WAS tASh-i cHUL-iNG/ OR "aUSP-iC-iOUS sP-iR-iTUAL iSLE." tHERE WERE SOME S-iXTY bUDDH-iST MONKS -iN RES-iDENCE ThERE/ AND AS i REMEMBER ABOUT S-iXTEEN PERSONAL ATTENDANTS WHO HELPED ThE lAMA W-iTh H-iS PRESS-iNG SCHEDULEH TWO MONK-SECRETAR-iES/ A MANAGER FOR F-iNANCES/ AND SO ON. tHE r-iNPOCHE WOULD D-iV-iDE H-iS T-iME BETWEEN H-iS QUARTERS HERE AND A SMALL MED-iTAT-iON CELL BU-iLT AROUND ThE MOUTh OF A CAVE/ FURThER UP ThE S-iDE OF ThE MOUNTA-iN. tHE CAVE WAS KNOWN AS tAKDEN/ AND -iT WAS HERE ThAT pABONGKA r-iNPOCHE WOULD ESCAPE FOR LONG PER-iODS TO DO H-iS PR-iVATE PRACT-iCE AND MED-iTAT-iONS. tHE CENTRAL CHAMBER HAD A H-iGH VAULTED CE-iL-iNG/ SO H-iGH ThAT ThE L-iGHT OF A REGULAR F-iRE-TORCH COULD NOT EVEN REACH -iT/ AND ThE DARKNESS SEEMED TO GO UP FOREVER. iN ThE CENTER OF ThE CE-iL-iNG ThERE WAS AN ODD NATURAL TR-iANGLE -iN ThE ROCK/ WH-iCH LOOKED EXACTLY L-iKE ThE OUTER ShAPE OF ONE OF ThE MYST-iC WORLDS DESCR-iBED -iN OUR SECRET TEACH-iNGS. iN ThE CORNER OF Th-iS WONDERFUL CAVE/ AN UNDERGROUND SPR-iNG FLOWED FROM A ROCK--AND ABOVE -iT WAS ANOThER NATURAL DRAW-iNG/ Th-iS ONE JUST L-iKE ThE Th-iRD EYE ThAT WE SEE PA-iNTED ON ThE FOREHEAD OF ONE OF OUR FEMALE bUDDHAS. bY ThE WAY/ Th-iS "Th-iRD EYE" YOU HEAR ABOUT -iS LARGELY METAPHOR-iCAL/ AND STANDS FOR ThE SP-iR-iTUAL UNDERSTAND-iNG -iN ONE'S HEART. wE BEL-iEVED ThE CAVE WAS HOME FOR A @DAK-iN-i@--SORT OF A bUDDH-iST ANGEL--BECAUSE PEOPLE OFTEN SA-iD ThEY SAW A WONDROUS LADY COME FROM ThE CAVE/ BUT NO ONE HAD EVER SEEN HER ENTER. iT WAS -iN H-iS PR-iVATE QUARTERS AT ThE tASh-i cHUL-iNG HERM-iTAGE ThAT i F-iRST MET pABONGKA r-iNPOCHE. hE HAD BEEN AWAY ON AN EXTENDED TEACH-iNG TOUR -iN EASTERN t-iBET/ AND JUST RETURNED. i WAS ST-iLL ThE W-iLD TEENAGER AND HAD BEEN STUCK W-iTh ThE D-iSTASTEFUL JOB OF @NYERPA@ FOR gYALRONG hOUSE--Th-iS MEANS i WAS A K-iND OF QUARTERMASTER AND HAD TO MAKE SURE ThERE WAS ENOUGH F-iREWOOD AND FOOD TO KEEP ThE HOUSE K-iTCHEN GO-iNG FOR SEVERAL HUNDRED MONKS. s-iNCE ThE r-iNPOCHE WAS A MEMBER OF gYALRONG/ WE WERE SUPPOSED TO SEND A COMM-iTTEE OVER TO ThE HERM-iTAGE TO WELCOME H-iM BACK AND PRESENT H-iM G-iFTS. aS @NYERPA@ i WAS EXPECTED TO ARRANGE SOME SUPPL-iES AND HELP CARRY ThEM ALONG. iN PR-iVATE CONVERSAT-iON pABONGKA r-iNPOCHE WAS -iN ThE HAB-iT OF CONSTANTLY ATTACH-iNG "qU-iTE R-iGHT! qU-iTE R-iGHT!" TO EVERYTh-iNG HE SA-iD. sO i D-iST-iNCTLY REMEMBER WHEN i CAME -iNTO H-iS PRESENCE/ AND HE PUT H-iS HAND ON MY HEAD/ AND HE SA-iD "qU-iTE R-iGHT! qU-iTE R-iGHT! nOW Th-iS ONE LOOKS L-iKE A BR-iGHT BOY!" fROM ThAT DAY ON i FELT AS ThOUGH i HAD RECE-iVED H-iS BLESS-iNG/ AND SOME SPEC-iAL POWER TO PURSUE MY STUD-iES. iN MY E-iGHTEENTh YEAR/ ThE r-iNPOCHE WAS REQUESTED TO COME ACROSS TO OUR OWN sERA mEY cOLLEGE AND DEL-iVER A D-iSCOURSE ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD. hE WOULD RECE-iVE COUNTLESS REQUESTS OF Th-iS SORT/ USUALLY FROM WEALThY PATRONS WHO HOPED TO COLLECT SOME MER-iT FOR ThE FUTURE L-iFE/ OR FROM MONKS WHO WANTED TO RECE-iVE ThE TRANSM-iSS-iON OF A PART-iCULAR TEACH-iNG SO ThEY COULD PASS -iT ON TO ThE-iR OWN FOLLOWERS -iN ThE FUTURE. tHE r-iNPOCHE WOULD USUALLY PROM-iSE TO CONS-iDER ThE REQUEST/ AND ThEN TRY TO SAT-iSFY SEVERAL AT ONE T-iME BY DEL-iVER-iNG A LARGE PUBL-iC D-iSCOURSE. tHESE D-iSCOURSES WOULD BE ANNOUNCED MONThS -iN A ADVANCE. tHE SPONSORS WOULD RENT A HUGE ASSEMBLY HALL -iN ONE OF ThE MAJOR MONASTER-iES JUST OUTS-iDE ThE CAP-iTAL/ OR RESERVE ONE OF ThE GREAT CHAPELS -iN lHASA -iTSELF. wE MONKS HAD OUR REGULAR CLASSES TO ATTEND BUT COULD SOMET-iMES ARRANGE TO MAKE ThE HOUR'S WALK TO lHASA (NO CARS -iN t-iBET ThOSE DAYS)/ ATTEND ThE TEACH-iNG/ AND WALK BACK QU-iCKLY BEFORE ThE EVEN-iNG DEBATE SESS-iONS AT ThE MONASTERY PARK. i REMEMBER ThE ELDERLY MONKS WOULD START OUT BEFORE US AND RETURN LATER/ OR EVEN GET PERM-iSS-iON TO TAKE A ROOM -iN lHASA FOR ThE DURAT-iON OF ThE COURSE/ S-iNCE ThE WALK WAS D-iFF-iCULT FOR ThEM. tH-iS PART-iCULAR D-iSCOURSE AT sERA mEY WENT ON FOR A FULL ThREE MONThS. wE SAT FOR S-iX HOURS A DAYH ThREE HOURS -iN ThE MORN-iNG/ W-iTh A BREAK FOR LUNCH/ AND ThEN ThREE HOURS -iN ThE AFTERNOON. pABONGKA r-iNPOCHE WENT CAREFULLY ThROUGH ThE ENT-iRE @lAM r-iM cHENMO/@ ThE GREAT EXPOS-iT-iON OF ThE ENT-iRE sTEPS ON ThE PATh TO bUDDHAHOOD WR-iTTEN BY ThE -iNCOMPARABLE lORD tSONGKAPA--WHO -iS ALSO ThE AUThOR OF ThE ROOT VERSES EXPLA-iNED BY pABONGKA r-iNPOCHE -iN H-iS COMMENTARY HERE. tHE r-iNPOCHE REFERRED TO ALL E-iGHT OF ThE CLASS-iC TEXTS ON ThE sTEPS OF ThE PATh DUR-iNG H-iS D-iSCOURSE/ WH-iCH WAS ATTENDED BY ABOUT 10/000 MONKS. l-iKE SO MANY OThERS -iN ThE AUD-iENCE/ i WAS STUNNED BY ThE POWER OF H-iS TEACH-iNG. mOST OF -iT i HAD HEARD BEFORE/ BUT ThE WAY -iN WH-iCH HE TAUGHT -iT AND/ i FELT/ ThE BLESS-iNG i HAD RECE-iVED FROM H-iM MADE -iT SUDDENLY STR-iKE HOME FOR ME. hERE i WAS/ L-iV-iNG ThE ShORT PREC-iOUS L-iFE OF A HUMAN/ AND FORTUNATE ENOUGH TO BE A STUDENT AT ONE OF ThE GREATEST bUDDH-iST MONASTER-iES -iN ThE WORLD. wHY WAS i WAST-iNG MY T-iME? wHAT WOULD HAPPEN -iF i SUDDENLY D-iED? iN MY HEART i MADE A DEC-iS-iON TO MASTER ThE TEACH-iNGS/ FOR ThE BENEF-iT OF MYSELF AND OThERS. i REMEMBER GO-iNG TO MY ROOM/ TO MY HOUSE TEACHER gEShE nAMDROL/ AND DECLAR-iNG MY CHANGE OF HEART TO H-iMH "nOW ThE BAD BOY -iS GO-iNG TO STUDY/ AND BECOME A MASTER GEShE!" gEShE nAMDROL LAUGHED/ AND TOLD ME/ "tHE DAY YOU BECOME A GEShE -iS ThE DAY i BECOME ThE gANDEN tR-iPA!" nOW ThE gANDEN tR-iPA -iS ONE OF ThE H-iGHEST REL-iG-iOUS PERSONAGES -iN t-iBETH HE HOLDS ThE ThRONE OF lORD tSONGKAPA H-iMSELF/ AND W-iNS ThE POS-iT-iON BY ATTA-iN-iNG ThE H-iGHEST RANK OF GEShE--ThE @HLARAMPA@--AND ThEN SERV-iNG AS ThE HEAD OF ONE OF ThE TWO COLLEGES DEVOTED TO ThE STUDY OF ThE SECRET TEACH-iNGS. mY HOUSE TEACHER HAD NEVER GONE ABOVE ThE @TSOKRAMPA@ RANK OF GEShE/ SO COULD NEVER HAVE BECOME ThE gANDEN tR-iPA ANYWAY/ AND WE BOTh KNEW -iT. i GOT ANGRY/ -iN A GOOD WAY/ AND SWORE TO H-iM ThAT i WOULD NOT ONLY BECOME A GEShE BUT A @HLARAMPA@ GEShE AS WELL. iN MY LATER YEARS/ AFTER i HAD PASSED ThE @HLARAMPA@ EXAM-iNAT-iONS W-iTh H-iGHEST HONORS/ gEShE nAMDROL USED TO COME A L-iTTLE ShEEP-iShLY AND ASK -iN A ROUNDABOUT WAY -iF i COULD HELP H-iM P-iCK A GOOD TOP-iC FOR ThE DAY'S DEBATES. tH-iS WAS ThE GREAT G-iFT i RECE-iVED FROM pABONGKA r-iNPOCHEH i ATTACKED MY STUD-iES W-iTh A PASS-iON/ KEEP-iNG MY M-iND ON ThE ShORTNESS OF L-iFE AND ThE VALUE OF HELP-iNG OThERS. uP TO Th-iS T-iME i HAD BEEN ThE HOUSE SCR-iBE/ SORT OF A CLERK WHO WROTE EVERYONE'S LETTERS HOME. tO SAVE T-iME FOR MY STUD-iES i TOOK MY COSTLY PENS AND PAPER ONE DAY AND/ -iN FRONT OF MY HUNDREDS OF HOUSE-MATES/ GAVE ThEM AWAY TO ANYONE WHO WOULD TAKE ThEM. tHEN Th-iNGS GOT SER-iOUS W-iTh ThE GOVERNMENT'S PLAN TO SEND gEShE nAMDROL AND ME TO ThE MONAST-iC POST -iN SOUTh t-iBET. tHE TENURE OF ThE POS-iT-iON WOULD BE S-iX YEARS/ AND i CALCULATED MY POTENT-iAL LOSSH ONE REMA-iN-iNG YEAR -iN ThE "SPEC-iAL TOP-iCS" CLASS FOR ThE PERFECT-iON OF W-iSDOM/ TWO YEARS -iN ThE CLASS ON ThE "M-iDDLE WAY" OR CORRECT V-iEW/ AND ThE F-iNAL TWO YEARS -iN ThE CLASSES ON TRANSCENDENT KNOWLEDGE AND VOWED MORAL-iTY--ALL EXTREMELY -iMPORTANT bUDDH-iST TOP-iCS. iT TOOK SOME COURAGE/ BUT i WENT TO MY TEACHER AND BEGGED H-iS PERM-iSS-iON TO STAY AND CONT-iNUE MY STUD-iES AT sERA mEY. tO EVERYONE'S AMAZEMENT HE AGREED/ AND CHOSE MY HAPPY- GO-LUCKY ROOMMATE TO ACCOMPANY H-iM -iNSTEAD. hE TURNED OVER TO ME ThE KEYS TO H-iS APARTMENTS AND LEFT/ MUCH TO ThE D-iSMAY OF ALL OUR NE-iGHBORS/ WHO WERE CONV-iNCED i WOULD DESTROY ThE ENT-iRE PLACE. sOON ThOUGH ThEY WERE CALL-iNG ME "gYALRONG cHUNZE"--SOMETh-iNG L-iKE ThE "BOOKWORM FROM gYALRONG hOUSE"-- AND MY STUD-iES HAD -iMPROVED ENOUGH ThAT i WAS ABLE TO OBTA-iN A @M-iKSEL/@ OR SPEC-iAL RELEASE FROM ALL OThER DUT-iES SO i COULD DEVOTE EVERY M-iNUTE TO MY COURSE WORK. i CAN SAY -iT WAS HERE ThAT MY L-iFE TURNED AROUND/ FOR ThREE REASONSH pABONGKA r-iNPOCHE HAD PUT SOME RENUNC-iAT-iON AND OThER GOOD MOT-iVAT-iON -iN MY HEART; i HAD G-iVEN UP WEALTh AND POS-iT-iON TO PURSUE SP-iR-iTUAL STUD-iES; AND i HAD GA-iNED ThE FREE T-iME TO DEVOTE MYSELF TO PRACT-iCE. iN Th-iS LAST CATEGORY OF LE-iSURE i WOULD -iNCLUDE ThE FACT ThAT i F-iNALLY GOT OUT FROM UNDER ThE -iNFLUENCE OF MY PRANKSTER ROOMMATE/ AND ALSO HAD ThE GOOD FORTUNE TO MEET ThE wENERABLE jAMPEL sENGE. aS MONAST-iC CUSTOM GOES/ jAMPEL sENGE'S CLASS (WH-iCH WAS A YEAR AHEAD OF M-iNE) HAD BEEN JO-iNED W-iTh MY OWN AT A CERTA-iN PO-iNT -iN ThE CURR-iCULUM. l-iKE SOME OF ThE FAMOUS F-iGURES MENT-iONED -iN ThE TEACH-iNG YOU ARE ABOUT TO READ/ HE WAS OR-iG-iNALLY BROUGHT UP -iN A D-iFFERENT REL-iG-iON AND CAME TO OUR MONASTERY RAThER LATE -iN H-iS L-iFE/ A CONF-iRMED SKEPT-iC. hE STAYED ThOUGH AND BECAME A REAL MASTER OF bUDDH-iSM; EVERY DAY WE WOULD SPEND HOURS TOGEThER/ REV-iEW-iNG WHAT WE HAD HEARD -iN CLASS AND PREPAR-iNG EACH OThER FOR ThE EVEN-iNG DEBATES. iT WAS FROM jAMPEL sENGE ThAT i LEARNED ThE VALUE OF GOOD SP-iR-iTUAL FR-iENDS; -iN ThE END/ WE REACHED ThE H-iGHEST RANKS OF ThE GEShE TOGEThER. aFTER OUR COUNTRY WAS LOST HE TRAVELLED TO iTALY/ WHERE HE BECAME ThE TUTOR OF ThE FAMED t-iBETOLOG-iST PROFESSOR tUCC-i/ AND F-iNALLY PASSED AWAY ThERE. iT WAS WELL BEFORE MY F-iNAL EXAMS ThAT ThE PREC-iOUS pABONGKA r-iNPOCHE H-iMSELF PASSED FROM Th-iS EARTh. aFTER ThE TEACH-iNGS i ATTENDED AT sERA mEY/ ThE r-iNPOCHE HAD TRAVELLED TO ThE hLOKA D-iSTR-iCT -iN SOUTh t-iBET/ TO TEACH H-iS MANY D-iSC-iPLES ThERE. hE CONT-iNUED ON TO ThE PROV-iNCE OF dAKPO/ TEACH-iNG CONT-iNUOUSLY/ AND PASSED AWAY ThERE AT ThE AGE OF S-iXTY-ThREE/ -iN 1941. iT -iS A CUSTOM -iN OUR COUNTRY TO CREMATE ThE BODY OF A HOLY PERSON AND PRESERVE ThE AShES -iN A SMALL ShR-iNE/ AND i ST-iLL REMEMBER ThE DAY WHEN ThEY BROUGHT ThE r-iNPOCHE'S REMA-iNS BACK TO H-iS MOUNTA-iN HERM-iTAGE/ tASh-i cHUL-iNG. a ShR-iNE WAS CONSTRUCTED AND A GREAT MANY MONKS -iNCLUD-iNG MYSELF CAME TO PAY OUR RESPECTS/ AND MAKE OUR F-iNAL OFFER-iNGS. wE bUDDH-iSTS BEL-iEVE ThAT ALThOUGH ThE BODY D-iES/ ThE M-iND--S-iNCE -iT -iS NOT DESTRUCT-iBLE L-iKE PHYS-iCAL MATTER-- CONT-iNUES ON AND EVENTUALLY COMES -iNTO A NEW BODY/ W-iTh-iN YOUR MOThER'S WOMB -iF YOU ARE TO BE BORN AS A HUMAN. wE BEL-iEVE ThAT GREAT SA-iNTS CAN SELECT ThE-iR B-iRTh/ AND ThAT OUT OF COMPASS-iON ThEY W-iLL CHOOSE TO RETURN AND TEACH ThE-iR D-iSC-iPLES AGA-iN -iF Th-iS W-iLL BENEF-iT ThEM. tHUS -iT -iS A CUSTOM FOR ThE D-iSC-iPLES TO SEEK ThE HELP OF SOME GREAT W-iSE MEN AND GO OUT TO F-iND ThE CH-iLD WHO -iS ThE RE-iNCARNAT-iON OF ThE-iR TEACHER. pABONGKA r-iNPOCHE'S F-iRST RE-iNCARNAT-iON WAS BORN -iN ThE dR-iKUNG AREA OF CENTRAL t-iBET/ DUR-iNG ThE TROUBLED YEARS WHEN ThE cH-iNESE F-iRST -iNVADED AND BEGAN TO TAKE OVER OUR COUNTRY. hE ESCAPED ALONG W-iTh MANY OF OUR PEOPLE OVER ThE h-iMALAYA MOUNTA-iNS/ AND CAME DOWN -iNTO ThE iND-iAN PLA-iN. hERE MOST OF ThE MONKS WHO SURV-iVED ThE PER-iLOUS JOURNEY WERE PLACED BY ThE iND-iAN GOVERNMENT -iN A MAKESh-iFT REFUGEE CAMP SET UP -iN ThE ABANDONED PR-iSON AT bUXALL/ -iN ThE JUNGLES OF bENGAL STATE/ WEST iND-iA. (i MYSELF WAS NEARLY K-iLLED DUR-iNG ThE BOMBARDMENT OF OUR MONASTERY/ AND UPON REACH-iNG iND-iA WAS CHOSEN BY h-iS hOL-iNESS ThE dALA-i lAMA TO WORK -iN ThE NEWLY- FORMED EDUCAT-iON OFF-iCE OF ThE EX-iLE GOVERNMENT AT dHARAMSALA/ NEAR ThE BORDER OF NORTh iND-iA.) bUXALL pR-iSON HAD BEEN BU-iLT MANY YEARS BEFORE BY ThE bR-iT-iSh DUR-iNG ThE-iR RULE OF iND-iA. iT WAS A MASS-iVE STRUCTURE OF CONCRETE AND HUGE -iRON DOORS BU-iLT PURPOSELY -iN ThE M-iDDLE OF NOWHERE. mAHATMA gANDH-i AND mR. nEHRU/ ThE LEADERS OF iND-iA'S MOVEMENT FOR -iNDEPENDENCE/ HAD BEEN AMONG ThE D-iST-iNGU-iShED -iNMATES. iND-iA -iS A POOR COUNTRY BUT D-iD HER BEST TO HELP US REFUGEES; ThE PR-iSON WAS ThE ONLY -iMMED-iATE HOUS-iNG ThEY COULD F-iND -iN ThE-iR OVERPOPULATED LAND. tHE JUNGLE WEAThER WAS HOT/ STEAMY AND HUM-iD--ThE COMPLETE OPPOS-iTE OF OUR HOMELAND. l-iKE ThE DELEGAT-iONS OF TRANSLATORS WHO HAD COME TO iND-iA OVER A ThOUSAND YEARS BEFORE TO BR-iNG US BACK AN ALPHABET/ ThE MAJOR-iTY OF OUR MONKS CAME DOWN W-iTh TUBERCULOS-iS AND OThER TROP-iCAL D-iSEASES. a GREAT MANY D-iED. bUXALL pR-iSON D-iD HAVE ONE ADVANTAGE ThOUGH--TOTAL SOL-iTUDE. aND FOR ThE F-iRST T-iME -iN H-iSTORY/ GREAT SCHOLARS FROM ALL ThE MANY TRAD-iT-iONS AND MONASTER-iES OF t-iBET WERE ThROWN TOGEThER -iN ONE PLACE/ FOR OVER A DECADE. iN Th-iS ENV-iRONMENT ThE SECOND pABONGKA r-iNPOCHE EXCELLED -iN H-iS STUD-iES/ AND BEFORE LONG WAS H-iMSELF TEACH-iNG ThE OThER MONKS SUCH SUBJECTS AS GRAMMAR AND COMPOS-iT-iON. hE STOOD FOR H-iS GEShE EXAM-iNAT-iON AT AN EARLY AGE/ AND D-iST-iNGU-iShED H-iMSELF. dUR-iNG ThESE EXAM-iNAT-iONS HE SEEMED WEAK AND -iN SOME PA-iN/ AND -iMMED-iATELY AFTER ThE-iR COMPLET-iON WAS HOSP-iTAL-iZED W-iTh A SER-iOUS CASE OF TUBERCULOS-iS. tO ThE D-iSMAY OF ALL ThE MONKS HE SUDDENLY D-iED; H-iS CLOSE FOLLOWERS COULD NOT BEL-iEVE ThAT HE WOULD CHOSE TO LEAVE ThEM AT SUCH A DESPERATE HOUR -iN OUR H-iSTORY--WE WERE ThROWN -iNTO DEPRESS-iON/ AND ONE GREAT GEShE EVEN TR-iED TO K-iLL H-iMSELF (ALThOUGH WE DO BEL-iEVE ThAT Th-iS -iS A S-iN). tHE SECOND RE-iNCARNAT-iON OF pABONGKA r-iNPOCHE WAS D-iSCOVERED -iN dARJEEL-iNG/ iND-iA/ BY H-iS D-iSC-iPLE kYABJE tR-iJANG r-iNPOCHE AND -iS NOW A PROM-iS-iNG YOUNG MONK AT ThE NEW sERA mONASTERY/ WH-iCH WAS FOUNDED -iN SOUTh iND-iA BY A DED-iCATED BAND OF REFUGEE MONKS WHO SURV-iVED ThE ORDEAL AT bUXALL. hE L-iVES -iN COMFORTABLE QUARTERS ThAT WERE CONSTRUCTED BY H-iS FOLLOWERS/ SOME OF WHOM ALSO ATTENDED H-iM -iN H-iS TWO PREV-iOUS L-iVES. h-iS PR-iNC-iPAL TUTOR WAS ThE LATE g-iKU-LA/ lOBSANG sAMTEN/ WHO ALSO SERVED AS A LEADER OF ThE NEW gYALRONG hOUSE AND D-iRECTOR OF ThE sERA mEY sCHOLARSh-iP fUND/ WH-iCH i AND MY OWN STUDENTS HAVE ESTABL-iShED FOR ThE CONT-iNUED TRA-iN-iNG OF YOUNG MONKS -iN OUR TRAD-iT-iONAL COURSE OF STUDY. tHE OR-iG-iNAL pABONGKA r-iNPOCHE ALSO SURV-iVES -iN ThE LABORS OF H-iS PR-iNC-iPAL D-iSC-iPLES/ AND -iN H-iS NUMEROUS WR-iT-iNGS. h-iS COLLECTED WORKS COMPR-iSE SOME F-iFTEEN VOLUMES W-iTh A TOTAL OF ABOUT A HUNDRED D-iFFERENT TREAT-iSES COVER-iNG A W-iDE RANGE OF TOP-iCS FROM BOTh ThE OPEN AND ThE SECRET TEACH-iNGS OF ThE bUDDHA. h-iS STUDENTS PLAYED A SPEC-iAL ROLE -iN PRESERV-iNG H-iS TEACH-iNGS/ AS MANY OF ThE MAJOR WORKS ThAT WE HAVE TODAY ARE ACTUALLY RECORDS OF H-iS ORAL D-iSCOURSES COMP-iLED BY H-iS CLOSEST FOLLOWERS. tHE COMMENTARY ON ThE tHREE pR-iNC-iPAL pAThS HERE/ FOR EXAMPLE/ WAS PREPARED FROM A COLLECT-iON OF LECTURE NOTES BY ThE wENERABLE lOBSANG dORJE. tHE r-iNPOCHE'S GREAT WORK ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD/ ENT-iTLED @l-iBERAT-iON -iN oUR hANDS/@ WAS COMP-iLED BY kYABJE tR-iJANG r-iNPOCHE/ lOBSANG yEShE tENZ-iN gYATSO/ WHO SERVED AS ONE OF ThE TWO TUTORS OF ThE PRESENT dALA-i lAMA AND WAS MY OWN PREC-iOUS ROOT LAMA. kYABJE tR-iJANG r-iNPOCHE HAS LEFT US W-iTh A DETA-iLED B-iOGRAPHY OF pABONGKA r-iNPOCHE/ -iN TWO VOLUMES/ ALONG W-iTh SOME N-iNE LENGThY VOLUMES OF H-iS OWN MASTERLY COMPOS-iT-iON. iT -iS AT tR-iJANG r-iNPOCHE'S D-iRECT-iON TOO ThAT i HAVE UNDERTAKEN AN eNGL-iSh TRANSLAT-iON OF @l-iBERAT-iON -iN oUR hANDS/@ AND ThE F-iRST VOLUME W-iLL BE PUBL-iShED Th-iS YEAR. oVER MANY CENTUR-iES/ t-iBET HAS PRODUCED AN EXTRAORD-iNARY NUMBER OF bUDDH-iST SA-iNTS AND SCHOLARS; ThEREFORE -iT -iS RARE FOR A LAMA'S TEACH-iNGS TO BECOME CLASS-iCS W-iTh-iN H-iS OWN L-iFET-iME/ AS D-iD ThE WORKS OF pABONGKA r-iNPOCHE. cERTA-iNLY ANOThER EXCEPT-iON TO Th-iS RULE WAS ThE MATCHLESS jE tSONGKAPA/ ThE AUThOR OF ThE OR-iG-iNAL VERSES OF ThE @tHREE pR-iNC-iPAL pAThS@ -iN ThE PRESENT VOLUME. lORD tSONGKAPA'S FULL NAME -iS gYALWA jE tSONGKAPA cHENPO lOBSANG dRAKPA/ AND HE HOLDS A UN-iQUE POS-iT-iON -iN OUR t-iBETAN bUDDH-iST TRAD-iT-iON. aLL -iN ONE HE WAS ThE GREATEST PH-iLOSOPHER/ AND MOST ELOQUENT WR-iTER/ AND MOST SUCCESSFUL ORGAN-iZER OF bUDDH-iSM WHO EVER L-iVED -iN OUR LAND; AS T-iME CONT-iNUES TO PASS AFTER ThE FORCED OPEN-iNG OF OUR COUNTRY'S DOORS/ i FEEL SURE HE W-iLL COME TO BE RECOGN-iZED ThROUGHOUT ThE WORLD AS ONE OF ThE GREATEST Th-iNKERS -iN H-iSTORY. hE WAS BORN -iN 1357 -iN ThE aMDO AREA OF NORThEAST t-iBET/ -iN A D-iSTR-iCT CALLED tSONGKA (HENCE H-iS NAME/ WH-iCH MEANS "ThE ONE FROM tSONGKA"). hE WAS GRANTED H-iS F-iRST/ BAS-iC VOWS AT A TENDER AGE FROM ONE cHUJE kARMAPA rOLPAY dORJE/ AND RECE-iVED ThE NAME kUNGA nY-iNGPO. bY ThE AGE OF E-iGHT HE HAD TAKEN H-iS VOWS AS A bUDDH-iST NOV-iCE/ AND ALREADY RECE-iVED -iN-iT-iAT-iONS -iNTO ThE SECRET TEACH-iNGS OF bUDDH-iSM. hE EXCELLED -iN H-iS STUD-iES AND ON ThE ADV-iCE OF H-iS TEACHERS JOURNEYED TO CENTRAL t-iBET -iN H-iS S-iXTEENTh YEAR/ TO SEEK FURThER -iNSTRUCT-iON FROM ThE MANY SAGES ThERE. iT WOULD BE -iMPOSS-iBLE TO RELATE HERE ALL OF WHAT jE tSONGKAPA ThEN STUD-iED. bR-iEFLY PUT/ HE MASTERED ThE ENT-iRE OPEN AND SECRET TEACH-iNGS OF bUDDH-iSM/ AS WELL AS ThE VAR-iOUS CLASS-iCAL SC-iENCES. a FEW EXAMPLES OF ThE SUBJECTS HE COVERED W-iTh D-iFFERENT TEACHERS AREH ThE SECRET TEACH-iNGS OF nARO AND ThE gREAT sEAL FROM cHEN-NGA cHUKY-i gYALPO; ThE ANC-iENT MED-iCAL TRAD-iT-iONS FROM jE kONCHOK kYAB; ThE PERFECT-iON OF W-iSDOM FROM MASTERS AT dEWA cHEN mONASTERY/ ThE GREAT sAKYA TEACHER rENDAWA/ AND nYAWON kUNGA pEL; ThE sTEPS OF ThE PATh AND OThER sEER PRECEPTS FROM hLE r-iNPOCHE; CLASS-iCAL LOG-iC FROM lOCHEN dUNSANG/ wENERABLE rENDAWA/ AND dORJE r-iNCHEN; ThE TREASURE OF KNOWLEDGE FROM lOCHEN dUNSANG AND wENERABLE rENDAWA; ThE M-iDDLE WAY FROM wENERABLE rENDAWA AND kENCHEN cHUKYAB sANGPO; OLDER SUTRAS FROM kENCHEN lOSEL; VOWED MORAL-iTY FROM wENERABLE rENDAWA AND mASTER cHUKYAB sANGPO; ThE SECRET TEACH-iNGS OF ThE WHEEL OF T-iME FROM yEShE gYELTSEN AND OThERS; ThOSE ON ThE SECRET COLLECT-iON FROM wENERABLE rENDAWA/ AS WELL AS FROM hLE r-iNPOCHE AND OThERS/ ACCORD-iNG TO ThE SYSTEM OF ThE-iR OWN TEACHER/ bUTON r-iNPOCHE; ThE "BLUE BOOK" OF ThE sEER MASTERS/ ThE DEEDS OF BODH-iSATTVAS/ AND EARLY MENTAL TRA-iN-iNG TEXTS FROM kENCHEN cHUKYAB sANGPO; AND ThE L-iST GOES ON AND ON. tH-iS DOES NOT -iNCLUDE ALL ThE TEACH-iNGS ThAT lORD tSONGKAPA -iS SA-iD TO HAVE RECE-iVED D-iRECTLY FROM ENL-iGHTENED BE-iNGS ThROUGH DREAMS/ V-iS-iONS/ AND D-iRECT CONTACT; WE READ FOR EXAMPLE ThAT FOR MANY YEARS HE WAS TUTORED BY ThE D-iV-iNE BE-iNG gENTLE wO-iCE. aT F-iRST ONE OF H-iS PR-iNC-iPAL TEACHERS/ lAMA uMAPA/ ACTED AS SORT OF A TRANSLATOR; LATER ON/ lORD tSONGKAPA WAS ABLE TO MEET AND LEARN FROM Th-iS BE-iNG ON H-iS OWN. wE ShOULD SAY A WORD HERE ABOUT ThESE "D-iV-iNE BE-iNGS." wE bUDDH-iSTS BEL-iEVE ThAT ThERE ARE MANY bUDDHAS -iN ThE UN-iVERSE/ AND ThAT ThEY CAN EACH APPEAR ON ONE OR MORE PLANETS AT ThE SAME T-iME/ -iF Th-iS W-iLL HELP ThE BE-iNGS WHO L-iVE ThERE. wE BEL-iEVE ThAT A bUDDHA -iS ThE ULT-iMATE EVOLUT-iON OF ALL L-iFE; ThAT HE CAN KNOW ALL Th-iNGS/ BUT DOES NOT HAVE ALL POWERH HE D-iD NOT CREATE ThE UN-iVERSE/ FOR EXAMPLE (Th-iS WE HAVE DONE BY ThE FORCE OF OUR OWN PAST DEEDS/ GOOD AND BAD)/ NOR CAN HE TAKE ALL OUR SUFFER-iNGS AWAY FROM US BY H-iMSELF--ThESE TOO WE BEL-iEVE COME FROM OUR OWN PAST ACT-iONS/ AND MUST BE STOPPED BY OURSELVES. wE DO BEL-iEVE ThAT BY STUDY-iNG AND PRACT-iC-iNG ThE TEACH-iNG OF ThE bUDDHA WE OURSELVES CAN BECOME bUDDHAS/ AS CAN EVERY L-iV-iNG BE-iNG. tHEREFORE WHEN WE SPEAK OF ENL-iGHTENED BE-iNGS APPEAR-iNG TO A SA-iNT D-iRECTLY AND SO ON WE DO NOT MEAN ThAT bUDDH-iSTS BEL-iEVE -iN A GREAT MANY GODS OR ThE L-iKE/ BUT RAThER ThAT ANY BE-iNG WHO HAS REMOVED ALL H-iS SUFFER-iNG AND GA-iNED ALL KNOWLEDGE CAN APPEAR TO ANY ONE OF US/ -iN ANY FORM ThAT MAY HELP US TO REACH Th-iS ULT-iMATE STATE OURSELVES. oNLY AFTER HE HAD RECE-iVED A GREAT MANY TEACH-iNGS D-iD lORD tSONGKAPA TAKE H-iS FULL ORD-iNAT-iON AS A MONK; Th-iS WAS -iN yARLUNG/ SOUTh OF lHASA/ WHEN HE WAS TWENTY-F-iVE. tHE ORD-iNAT-iON NAME HE HAD ALREADY BEEN GRANTED/ UPON BECOM-iNG A NOV-iCE/ WAS lOBSANG dRAKPA--AND -iT -iS -iN lORD tSONGKAPA'S MEMORY ThAT SO MANY t-iBETANS ARE G-iVEN "lOBSANG" AS ThE-iR PERSONAL NAME. bY NOW H-iS TRANS-iT-iON FROM STUDENT TO TEACHER WAS ACCELERAT-iNG QU-iCKLY/ AND -iN FACT HE LATER TUTORED A NUMBER OF H-iS OWN GREATEST TEACHERS. wE CAN UNDERSTAND H-iS L-iFE FROM Th-iS PO-iNT ON MORE CLEARLY -iF WE LOOK AT ThE -iNFLUENCE H-iS TEACH-iNG ST-iLL HAS ON bUDDH-iSM TODAY/ RAThER ThAN S-iMPLY RETRAC-iNG H-iS CAREER UP TO ThE F-iNAL MOMENT AT gANDEN mONASTERY -iN 1419/ WHEN HE PASSED AWAY AT ThE AGE OF S-iXTY- TWO. bUDDH-iSM -iS COUNTED AMONG ThE HANDFUL OF GREAT REL-iG-iONS -iN ThE MODERN WORLD/ BUT -iT -iS ACTUALLY CLOSE TO EXT-iNCT-iON. iN SOME COUNTR-iES -iT HAS D-iSAPPEARED/ ONLY RECENTLY/ ThROUGH V-iOLENT POL-iT-iCAL UPHEAVALS. iN OThER COUNTR-iES -iT REMA-iNS/ BUT TYP-iCALLY NOT -iN -iTS WHOLE FORMH ThE bUDDHA TAUGHT ThE SO-CALLED "GREATER" AND "LESSER" WAYS/ CONTA-iNED -iN FOUR GREAT SCHOOLS OF ThOUGHT/ AND ALL FOUR OF ThESE ARE NOW STUD-iED AND PRACT-iCED ACT-iVELY ONLY -iN ThE t-iBETAN TRAD-iT-iON. tH-iS TRAD-iT-iON -iTSELF SURV-iVES MA-iNLY -iN OUR MONAST-iC UN-iVERS-iT-iES; AMONG ThESE/ ThE ThREE GREAT -iNST-iTUT-iONS OF gANDEN/ dREPUNG/ AND sERA ARE ThE MA-iNSTAYS. wE CAN LEARN MUCH OF ThE ADULT YEARS OF lORD tSONGKAPA BY SEARCH-iNG FOR H-iS -iNFLUENCE UPON ThESE LAST GREAT BAST-iONS OF ThE TOTAL bUDDH-iST PATh. aND -iN FACT WE SEE H-iS HAND HERE EVERYWHERE. a YOUNG MONK AT sERA mONASTERY/ FOR EXAMPLE/ BEG-iNS H-iS FORMAL EDUCAT-iON W-iTh ThE STUDY OF LOG-iC/ AND AS H-iS TEXTBOOK -iS L-iKELY TO USE E-iThER ThE @pATh TO fREEDOM@ OR ThE @jEWEL OF rEASON-iNG.@ bOTh WERE WR-iTTEN BY D-iRECT D-iSC-iPLES OF lORD tSONGKAPAH ThE FORMER BY gYALTSAB jE (1362-1432)/ AND ThE LATTER BY gYALWA gENDUN dRUP (1391-1475). fOR H-iS NEXT COURSE/ TWELVE YEARS ON WHAT WE CALL ThE "PERFECT-iON OF W-iSDOM/" OUR MONK W-iLL BE US-iNG ThE @gOLDEN rOSARY/@ A COMMENTARY COMPOSED BY ThE mASTER AT kY-iShU AND dEWA cHEN/ FOLLOW-iNG H-iS F-iNAL ORD-iNAT-iON. tHE MONK W-iLL REFER AS WELL TO ThE -iMMENSE @eSSENT-iAL jEWEL/@ ANOThER WORK BY gYALTSAB jE. wHEN HE REACHES ThE "SPEC-iAL TOP-iCS" PART OF ThE COURSE/ HE MAY WELL COMM-iT TO MEMORY ThE ENT-iRE 230 PAGES OF lORD tSONGKAPA'S @eSSENCE OF eLOQUENCE/@ ON CERTA-iN TENETS OF ThE GREAT bUDDH-iST SCHOOLS. bETWEEN COURSES ThE YOUNG MONK W-iLL OFTEN HAVE OPPORTUN-iT-iES TO ATTEND D-iSCOURSES DEL-iVERED BY V-iS-iT-iNG LAMAS; PERHAPS BY ThE dALA-i lAMA H-iMSELF. tHE PRESENT -iS ThE FOURTEENTh OF H-iS L-iNE AND/ AS WE M-iGHT EXPECT/ ThE F-iRST WAS ANOThER OF lORD tSONGKAPA'S D-iRECT D-iSC-iPLES. pOPULAR SUBJECTS FOR ThESE PUBL-iC D-iSCOURSES ARE ThE @gREATER sTEPS ON ThE pATh@ (BY lORD tSONGKAPA)/ @tHE bODH-iSATTVA'S l-iFE@ (gYALTSAB jE'S dOOR FOR bODH-iSATTVAS -iS L-iKELY TO BE ThE COMMENTARY USED)/ OR ThE @tHREE pR-iNC-iPAL pAThS@ (OUR PRESENT TEXT/ AGA-iN BY lORD tSONGKAPA). tHE MONK STUDENT'S NEXT COURSE W-iLL BE ThE VERY D-iFF-iCULT "M-iDDLE WAY" PH-iLOSOPHY OF ThE H-iGHEST SCHOOL OF bUDDH-iSM. hE W-iLL BE US-iNG lORD tSONGKAPA'S @gREAT cOMMENTARY@ FOR UNDERSTAND-iNG ThE EARLY iND-iAN COMMENTAR-iES. iF HE GOES DEEPER/ ThE MONK M-iGHT READ @eYE-oPENER/@ ThE GREAT EXPOS-iT-iON ON EMPT-iNESS BY kEDRUP jE (1385-1438)/ AGA-iN A D-iRECT D-iSC-iPLE OF lORD tSONGKAPA. eVERYWHERE ThE YOUNG SCHOLAR GOES HE -iS SURROUNDED BY ThE mASTER'S -iNFLUENCE. tHE VERY MONASTERY -iN WH-iCH HE WALKS HAS BEEN FOUNDED E-iThER BY lORD tSONGKAPA OR ONE OF H-iS D-iRECT D-iSC-iPLESH gANDEN -iN 1409 BY ThE lORD H-iMSELF/ dREPUNG -iN 1416 BY jAMYANG cHUJE tASh-i pELDEN/ AND sERA -iN 1419 BY jAMCHEN cHUJE sHAKYA yEShE. tHE VERY ROBES ThAT ThE MONK WEARS WERE -iN PART DES-iGNED BY lORD tSONGKAPA. wHEN HE S-iTS DOWN -iN H-iS ROOM TO MED-iTATE/ HE -iS L-iKELY TO START OFF W-iTh A MENTAL P-iCTURE OF ThE mASTER/ AS TAUGHT -iN A POPULAR @lAMA pRACT-iCE@ MANUAL. wHEN HE F-iNGERS H-iS BEADS/ HE MAY WELL BE COUNT-iNG @M-iKTSEMA@'S/ ThE t-iBETAN EQU-iVALENT OF hA-iL mARY'S/ -iN SUPPL-iCAT-iON TO lORD tSONGKAPA. aND ThE MONK W-iLL EVENTUALLY TAKE H-iS GEShE EXAM-iNAT-iONS AT ThE GREAT mONLAM fEST-iVAL/ A NAT-iONAL ThREE-WEEK HOL-iDAY DEVOTED TO SP-iR-iTUAL ACT-iV-iT-iES AND -iNST-iTUTED BY lORD tSONGKAPA -iN 1408. iF HE -iS mONGOL-iAN/ HE W-iLL PROBABLY COUNT H-iS B-iRThDAY FROM ThE GREAT fEST-iVAL OF l-iGHTS ON ThE 25Th OF ThE TENTh aS-iAN MONThH A DAY DEVOTED TO ThE MEMORY OF lORD tSONGKAPA. iF HE GETS ThAT FAR/ OUR MONK'S NEXT COURSE COVERS WHAT WE CALL ThE "TREASURE OF KNOWLEDGE." h-iS BAS-iC COMMENTARY W-iLL BE ThAT OF ThE F-iRST dALA-i lAMA/ lORD tSONGKAPA'S STUDENT. bY NOW ThE MONK -iS A MASTER LOG-iC-iAN/ AND CAN USE ThE @gYALWANG tREASURE/@ A D-iALECT-iC EXPOS-iT-iON WR-iTTEN BY gYALWANG tR-iNLEY nAMGYAL ABOUT A HUNDRED YEARS AGO. tH-iS AUThOR -iS FAMOUS TOO FOR WR-iT-iNG ThE @gREAT b-iOGRAPHY@--OF lORD tSONGKAPA. tHROUGHOUT H-iS COURSE WORK/ ThE STUDENT ATTENDS DA-iLY DEBATE SESS-iONS; HE GOES TO AN OPEN PARK AT ThE MONASTERY AND MUST DEFEND H-iS UNDERSTAND-iNG OF ThE DAY'S LESSON/ QUOT-iNG ThE TEXTS FROM MEMORY S-iNCE NO BOOKS MAY BE BROUGHT ALONG. hERE HE -iS AGA-iN FOLLOW-iNG ThE EXAMPLE OF ThE MONK FROM tSONGKA/ WHO TRAVELLED TO CENTRAL t-iBET AS A TEENAGER AND D-iST-iNGU-iShED H-iMSELF -iN A GREAT MANY PUBL-iC DEBATES AT ThE MONASTER-iES OF dEWA cHEN/ sAKYA/ sANGDEN/ gAKRONG/ dAMR-iNG/ eH/ nENY-iNG/ AND OThERS. iF HE PASSES H-iS GEShE EXAM-iNAT-iON W-iTh HONORS/ ThE MONK W-iLL BE EL-iG-iBLE TO ATTEND ONE OF ThE TWO TANTR-iC COLLEGES/ WHERE HE W-iLL LEARN ThE SECRET TEACH-iNGS OF bUDDH-iSM. oNE OF H-iS PR-iNC-iPAL TEXTBOOKS W-iLL BE ThE @gREATER sTEPS ON ThE sECRET pATh/@ BY lORD tSONGKAPA H-iMSELF. hE MAY TOO USE ONE OF ThE MANY DETA-iLED TREAT-iSES OF kEDRUP jE/ ANOThER OF ThE mASTER'S -iLLUSTR-iOUS STUDENTS. tHE COLLECTED WR-iT-iNGS OF lORD tSONGKAPA AND H-iS TWO MAJOR D-iSC-iPLES ARE USUALLY PR-iNTED TOGEThER UNDER ThE T-iTLE "cOLLECTED wORKS OF ThE fAThER AND H-iS sONS." tHEY RUN NO LESS ThAN Th-iRTY-E-iGHT LARGE VOLUMES CONTA-iN-iNG SOME 300 D-iFFERENT TREAT-iSES ON EVERY SUBJECT OF bUDDH-iST PH-iLOSOPHY. lORD tSONGKAPA'S COMPOS-iT-iON -iS MARKED BY EXTENS-iVE REFERENCES TO ThE EARLY CLASS-iCS OF bUDDH-iSM/ A STR-iCT USE OF ThE RULES OF LOG-iC AND PREC-iSE DEF-iN-iT-iONS/ A MASS-iVE VOCABULARY OF t-iBETAN WH-iCH W-iLL PROBABLY NEVER BE EQUALLED/ A FLAWLESS OBSERVANCE OF ThE RULES OF CLASS-iCAL GRAMMAR/ AND A SENS-iT-iV-iTY TO ThE NEEDS OF STUDENTS OF EVERY LEVEL--FROM BEG-iNN-iNG TO ADVANCED. tH-iS LAST PO-iNT -iS WHY ThE PRESENT WORK/ ThE @tHREE pR-iNC-iPAL pAThS/@ HAS BEEN SO POPULAR -iN t-iBET OVER ThE CENTUR-iES. aS ThE COMMENTARY HERE DESCR-iBES/ lORD tSONGKAPA HAS MANAGED TO PACK ThE ENT-iRE TEACH-iNGS OF bUDDH-iSM -iNTO A MERE FOURTEEN VERSES. wE BEL-iEVE ThAT/ -iF ThE WORK -iS STUD-iED W-iTh A PURE HEART AND ThE R-iGHT EFFORT/ -iT CAN ACTUALLY LEAD ONE TO ENL-iGHTENMENT. aS -iTS CLOS-iNG L-iNES REVEAL/ ThE TEXT OF ThE @tHREE pR-iNC-iPAL pAThS@ WAS WR-iTTEN BY lORD tSONGKAPA FOR A STUDENT OF H-iS BY ThE NAME OF nGAWANG dRAKPA/ WHOM WE ALSO KNOW AS tSAKO wONPO--ThE "FR-iAR FROM tSAKO D-iSTR-iCT." nGAWANG dRAKPA WAS NOT ONE OF lORD tSONGKAPA'S MOST FAMOUS STUDENTS/ ALThOUGH A WONDERFUL DRAW-iNG OF H-iM DOES APPEAR -iN ThE GROUP OF CLOSE D-iSC-iPLES CLUSTERED AROUND ThE mASTER -iN ThE CENTRAL PA-iNT-iNG OF ThE @tSONGKA gYECHU/@ A TRAD-iT-iONAL RENDER-iNG OF ThE L-iFE OF lORD tSONGKAPA -iN A STANDARD SET OF F-iFTEEN SCROLL-PA-iNT-iNGS.2 sURPR-iS-iNGLY/ ONE OF ThE BEST SOURCES WE HAVE FOR -iNFORMAT-iON ABOUT nGAWANG dRAKPA -iS ThE B-iOGRAPHY OF pABONGKA r-iNPOCHE/ ThE AUThOR OF OUR COMMENTARY HERE. iN ThE F-iRST VOLUME OF ThE WORK WE COME ACROSS A CAPT-iVAT-iNG EXCHANGE BETWEEN ThE r-iNPOCHE AND H-iS MOThER/ WHO HAS ShOWN UP AT sERA mONASTERY AND -iS D-iSMAYED BY ThE AUSTER-iTY OF H-iS L-iFE ThERE. sHE WONDERS OUT LOUD HOW Th-iNGS M-iGHT HAVE BEEN -iF ThE WORLD HAD RECOGN-iZED ThE BOY FOR WHAT HE WAS--ThE RE-iNCARNAT-iON OF ThE GREAT cHANGKYA/ WHO HAD SERVED AS PERSONAL SP-iR-iTUAL ADV-iSOR TO ThE eMPEROR OF cH-iNA SOME 200 YEARS BEFORE/ AND WHOSE LUXUR-iOUS QUARTERS ST-iLL WA-iTED NEAR ThE PALACE -iN pEK-iNG/ FOR ThE NEXT -iNCARNAT-iON. bUT pABONGKA r-iNPOCHE SAYS TO HER/ i DON'T SEE HOW i CAN SAY ThAT i'VE EVER ShOWN EVEN ThE SL-iGHTEST TRACE OF ThE GOOD QUAL-iT-iES ThAT cHANGKYA rOLPAY dORJE USED TO HAVEH H-iS KNOWLEDGE AND H-iS SP-iR-iTUAL ATTA-iNMENTS. i W-iLL ADM-iT ThOUGH ThAT i FEEL TREMENDOUS FA-iTh AND ADM-iRAT-iON FOR Th-iS GREAT MAN/ AND WHEN i READ H-iS WORKS/ ThEY ARE DEF-iN-iTELY EAS-iER FOR ME TO GRASP ThAN OThER SCR-iPTURES. iT -iS TRUE TOO ThAT EVER S-iNCE i WAS YOUNG i HAVE HAD SOME STRONG ATTRACT-iON TO ThE K-iND OF cH-iNESE SEDAN CHA-iR -iN WH-iCH cHANGKYA USED TO R-iDE/ AND A TREMENDOUS PRED-iLECT-iON FOR ALL Th-iNGS cH-iNESE. tH-iS AND ThE FACT ThAT YOU/ MOThER/ USED TO TALK SO MUCH ABOUT HOW i WAS RECOGN-iZED AS H-iM HAVE LED ME TO WONDER -iF i M-iGHT NOT REALLY BE cHANGKYA--AND i BEG-iN SOMET-iMES TO -iDENT-iFY MYSELF W-iTh H-iM. oN OCCAS-iON TOO ThE ThOUGHT COMES TO MY M-iND ThAT i HAVE BEEN OThER PEOPLE AS WELL/ -iN OThER T-iMES . . . DUR-iNG ThE DAYS WHEN OUR GREAT AND GENTLE PROTECTOR tSONGKAPA L-iVED ON Th-iS EARTh i WAS/ i SOMET-iMES Th-iNK/ ThAT FR-iAR FROM tSAKO--nGAWANG dRAKPA.3 bECAUSE OF Th-iS REVELAT-iON/ ThE AUThOR OF pABONGKA r-iNPOCHE'S B-iOGRAPHY RELATES SOMETh-iNG OF ThE L-iFE OF nGAWANG dRAKPA. wE SEE ONE SCENE -iN ThE PA-iNT-iNGS OF lORD tSONGKAPA'S L-iFE WHERE HE -iS TEACH-iNG A GROUP OF FOUR MONKS AT A TEMPLE NAMED kERU/ AND -iN ThE DESCR-iPT-iON OF ThE GREAT jAMYANG sHEPA (1648-1721) WE READ ThAT ThE mASTER -iS -iMPART-iNG LESSONS ON ThE TOP-iCS OF ThE PERFECT-iON OF W-iSDOM/ LOG-iC/ AND ThE M-iDDLE WAY TO nGAWANG dRAKPA AND H-iS CLASSMATES.4 tH-iS SEEMS TO BE JUST AFTER lORD tSONGKAPA'S ORD-iNAT-iON/ AND WELL BEFORE ThE F-iRST CONTACT W-iTh H-iS ThREE MORE FAMOUS D-iSC-iPLESH gYALTSAB jE/ kEDRUP jE/ AND ThE F-iRST dALA-i lAMA. pABONGKA r-iNPOCHE'S B-iOGRAPHER CONCURS AND QUOTES A @sECRET b-iOGRAPHY@ TO ThE EFFECT ThAT nGAWANG dRAKPA BELONGED TO A GROUP OF ThE mASTER'S PUP-iLS NAMED ThE "oR-iG-iNAL fOUR/" PREV-iOUS TO H-iS PER-iOD OF SECLUS-iON. nGAWANG dRAKPA -iS HERE SA-iD TO HAVE BEEN BORN -iNTO ThE L-iNE OF ThE K-iNGS OF tSAKO/ TO ThE FAR EAST OF t-iBET -iN gYALMO rONG. tH-iS -iS ANOThER NAME FOR gYALRONG/ WH-iCH -iS ALSO ThE VERY HOUSE AT sERA mEY cOLLEGE WHERE ThE CH-iLD pABONGKA WAS PLACED/ ON ThE SAGE'S ADV-iCE. wE READ ThAT nGAWANG dRAKPA/ L-iKE lORD tSONGKAPA H-iMSELF/ TRAVELLED TO CENTRAL t-iBET -iN SEARCH OF FURThER -iNSTRUCT-iON. hE BECAME ADEPT -iN BOTh ThE OPEN AND SECRET TEACH-iNGS/ MET AND LEARNED FROM ThE mASTER/ AND ACCOMPAN-iED H-iM ON A JOURNEY TO ThE tSEL MONASTERY -iN kY-iShU/ A D-iSTR-iCT -iN EAST t-iBET. aFTER ThE-iR RETURN TO lHASA/ ThE CAP-iTAL/ HE UNDERTOOK VAR-iOUS SP-iR-iTUAL PRACT-iCES. oNE WELL-KNOWN STORY ABOUT nGAWANG dRAKPA SAYS ThAT AROUND Th-iS T-iME HE AND H-iS TEACHER AGREED TO TAKE SPEC-iAL NOT-iCE OF ThE-iR DREAMS DUR-iNG ThE COM-iNG N-iGHT. nGAWANG dRAKPA DREAMT ThAT HE GAZED TO ThE SKY AND SAW TWO GREAT WH-iTE CONCH-ShELLS/ ThE K-iND WE HOLLOW OUT -iN t-iBET AND USE AS HORNS -iN OUR REL-iG-iOUS CEREMON-iES. tHE ShELLS DESCENDED -iNTO ThE LAP OF H-iS ROBES/ AND SUDDENLY MERGED -iNTO ONE. nGAWANG dRAKPA SAW H-iMSELF TAK-iNG UP ThE CONCH-HORN AND BLOW-iNG -iT--ThE SOUND ThAT CAME OUT WAS DEAFEN-iNG/ AND SPREAD TO AN -iNCONCE-iVABLE D-iSTANCE. lORD tSONGKAPA -iNTERPRETED ThE DREAM FOR H-iS STUDENT/ SAY-iNG ThAT -iT FORETOLD HOW nGAWANG dRAKPA H-iMSELF WOULD SPREAD ThE bUDDHA'S TEACH-iNGS -iN H-iS FARAWAY HOME OF gYALRONG. tH-iS -iN FACT HE D-iD/ AND -iS CRED-iTED W-iTh FOUND-iNG OVER A HUNDRED MONASTER-iES -iN EASTERN t-iBET. pABONGKA r-iNPOCHE'S B-iOGRAPHY ALSO SPEAKS OF ThE CLOSE RELAT-iONSh-iP BETWEEN Th-iS PART-iCULAR D-iSC-iPLE AND lORD tSONGKAPA. iN ThE F-iNAL L-iNES OF ThE @tHREE pR-iNC-iPAL pAThS/@ ThE mASTER CALLS H-iM "MY SON/" ShOW-iNG A PERSONAL AFFECT-iON NOT VERY TYP-iCAL OF ThE GREAT SCHOLAR. hE ALSO SEEMED ESPEC-iALLY W-iLL-iNG TO SAT-iSFY nGAWANG dRAKPA'S PET-iT-iONS FOR TEACH-iNGS (-iN ThE SCENE AT kERU tEMPLE WE SEE SOME OF ThE MONKS -iN A PLEAD-iNG GESTURE BEFORE ThE mASTER)/ AND -iT -iS SA-iD ThAT HE COMPOSED H-iS ACCOUNT OF ThE FAMOUS BODH-iSATTVA eVER-wEEP-iNG AT nGAWANG dRAKPA'S PERSONAL REQUEST.5 aS F-iNAL EV-iDENCE OF ThE-iR DEEP BOND/ OUR B-iOGRAPHER QUOTES FROM A LETTER ThAT lORD tSONGKAPA SENT H-iS STUDENT. fROM ThE CONTEXT (ThE ENT-iRE MESSAGE -iS ST-iLL EXTANT)/ WE KNOW ThAT nGAWANG dRAKPA HAS ALREADY TAKEN ThE LONG JOURNEY BACK TO gYALRONG/ AND -iS MAK-iNG TREMENDOUS EFFORTS TO TEACH ThE PEOPLE ThERE. iN ThESE FEW BEAUT-iFUL L-iNES/6 ThE mASTER -iMPLORES H-iS D-iSC-iPLE TO FOLLOW H-iS PR-iVATE -iNSTRUCT-iONS. hE URGES H-iM TO ACT AND PRAY/ -iN ALL H-iS L-iVES/ AS H-iS TEACHER DOES. aND HE -iNV-iTES nGAWANG dRAKPA TO MEET H-iM AGA-iN/ AT ThE END/ -iN ENL-iGHTENMENT--WHERE HE PROM-iSES TO OFFER H-iS FAVORED STUDENT ThE F-iRST S-iP OF ThE-iR CUP OF -iMMORTAL-iTY. ------ tHE END-iNG OF OUR OWN STORY -iS NOT AS HAPPY; WE ARE REFUGEES FROM t-iBET/ DR-iVEN OUT OF OUR sHANGR-iLA BY ThE cH-iNESE ARM-iES. tHE HALLS OF gYALRONG HOUSE/ WHERE pABONGKA r-iNPOCHE GA-iNED H-iS KNOWLEDGE AND i PLAYED MY TR-iCKS ON yEShE lOBSANG/ HAVE BEEN BOMBED OUT AND BURNED. tHE r-iNPOCHE'S MOUNTA-iN HERM-iTAGE/ tASh-i cHUL-iNG/ STANDS L-iKE SOME STRANGE SKELETON--ONLY ThE FRONT WALL OF STONE REMA-iNS ERECT/ FOR ALL ThE REST WAS R-iPPED DOWN BY ThE cH-iNESE FOR F-iREWOOD. tHE MONK'S CELL AT ThE MOUTh OF H-iS WONDER MED-iTAT-iON CAVE/ tAKDEN/ WAS SMAShED TO RUBBLE/ WH-iCH SO F-iLLS ThE OPEN-iNG ThAT NO ONE CAN EVEN F-iND -iT NOW. aS bUDDH-iSTS/ WE t-iBETANS DO NOT FEEL ANGER AT ThE cH-iNESE/ ONLY A DEEP SADNESS AT ThE LOSS OF OUR COUNTRY AND TRAD-iT-iONS/ AND ThE DEAThS OF OVER A M-iLL-iON OF OUR FR-iENDS AND RELAT-iVES. iN A WAY WE HAVE BECOME MORE AWARE OF HOW PREC-iOUS AND ShORT L-iFE -iS/ AND HOW WE ShOULD PRACT-iCE REL-iG-iON WH-iLE WE ARE ST-iLL AL-iVE TO DO SO. oUR LOSS TOO -iS PERHAPS ThE GREATER WORLD'S GA-iN/ AS TEACH-iNGS L-iKE ThE ONE YOU ARE ABOUT TO READ NOW REACH ThE OUTER WORLD FOR ThE F-iRST T-iME. i PRAY ThAT Th-iS L-iTTLE BOOK W-iLL HELP US ALL/ TO DEFEAT OUR REAL ENEM-iES--ThE DES-iRE AND ANGER AND -iGNORANCE W-iTh-iN OUR OWN M-iNDS. sERMEY gEShE lOBSANG tHARCH-iN mAY 31/ 1988 bAKShA (aBBOT) 15Th DAY OF ThE 4Th rASh-i gEMP-iL l-iNG bUDDH-iST MONTh/ f-iRST kALMUK bUDDH-iST tEMPLE sAGAN dAWA/ fREEWOOD aCRES/ hOWELL ThE DAY OF ThE nEW jERSEY/ usa bUDDHA'S eNL-iGHTENMENT@#N@# @#JY Y@# @##the thrai principal paths@## @hERE-iN KEPT -iS ThE "kEY ThAT uNLOCKS ThE dOOR TO ThE nOBLE pATh/"7 A RECORD ThAT WAS MADE WHEN TEACH-iNGS ON ThE tHREE pR-iNC-iPAL pAThS WERE -iMPARTED BY ThE GLOR-iOUS pABONGKA r-iNPOCHE/ ThE hOLDER OF ThE d-iAMOND.8@ @#N@# @#JY Y@# @"nAMO GURU mANJUGOShAYA"--i BOW TO ThE mASTER OF w-iSDOM/ WHOSE NAME -iS gENTLE wO-iCE. i BOW F-iRST TO MY TEACHER/ WHO OUT OF UNMATCHED K-iNDNESS MASQUERADES iN ThE SAFFRON ROBE/9 ThOUGH -iN TRUTh HE'S ThE SECRET ThREE OF EVERY w-iCTOR.10 nEXT i PLEDGE i'LL TRY TO WR-iTE HERE SOME BR-iEF NOTES -iN EXPLANAT-iON oF ThE VERSES TAUGHT BY gENTLE wO-iCE11 H-iMSELFH "tHREE pR-iNC-iPAL pAThS."12@ @#N@# the preliminaries i. tHE lAMA AND ThE wORD nOW ThERE WAS A LAMA/ WHO WAS ThE VERY -iMAGE OF ALL ThE KNOWLEDGE/ LOVE/ AND POWER OF EVERY S-iNGLE ONE OF ThE ABSOLUTE MYR-iAD OF bUDDHAS. aLL -iN ONE PERSON. eVEN FOR ThOSE WHO HAD NEVER MET H-iM HE WAS ThE S-iNGLE GREATEST FR-iEND ThAT ANY OF ThEM/ H-iGH OR HUMBLE/ COULD EVER HOPE TO HAVE. hE STOOD AT ThE CENTER OF OUR UN-iVERSE/ ThE HOLY lAMA/ ONE AND ONLY PROTECTOR OF ALL AROUND H-iM -iN ThESE DEGENERATE DAYS. hE WAS ThE GREAT hOLDER OF ThE d-iAMOND/ pABONGKA r-iNPOCHE/ WHOSE K-iNDNESS KNEW NO MATCH. aND FROM H-iS HOL-iEST L-iPS HE SPOKE A TEACH-iNG. hE SPOKE OF ThE VERY HEART OF ThE "sTEPS TO bUDDHAHOOD/" A TEACH-iNG WH-iCH -iS -iTSELF ThE HEART OF ALL ThAT -iS TAUGHT BY EACH AND EVERY bUDDHA/ OF ThE PAST OR PRESENT OR FUTURE. hE SPOKE OF ThE tHREE pR-iNC-iPAL pAThS/ ThE NECTAR ESSENCE OF ALL ThE WONDERFUL WORDS EVER UTTERED BY ThE mASTER/ gENTLE wO-iCE/ HAS EVER UTTERED. oVER ThE YEARS/ pABONGKA r-iNPOCHE -iMPARTED Th-iS PROFOUND -iNSTRUCT-iON TO US A NUMBER OF T-iMES. hE FOLLOWED ThE OR-iG-iNAL VERSES CLOSELY AND SAVORED ThE TEACH-iNG WELL/ WRAPP-iNG W-iTh-iN -iT EVERY DEEP AND V-iTAL PO-iNT. fEAR-iNG WE WOULD FORGET SOME PART WE TOOK DOWN NOTES/ AND HAVE GAThERED A NUMBER OF ThEM TOGEThER FROM VAR-iOUS SOURCES/ TO MAKE A S-iNGLE WORK. ii. wHY lEARN ThE tHREE pR-iNC-iPAL pAThS? pABONGKA r-iNPOCHE OPENED H-iS TEACH-iNG W-iTh -iNTRODUCTORY REMARKS ThAT STARTED OFF FROM A NUMBER OF L-iNES BY ThE GREAT tSONGKAPA/ k-iNG OF ThE dHARMA13 -iN ALL ThREE REALMS.14 tHE F-iRST ONE READ/ "mORE ThAN A W-iSh-iNG JEWEL/ Th-iS L-iFE OF OPPORTUN-iTY."15 bY US-iNG ThESE L-iNES/ ThE r-iNPOCHE WAS ABLE TO T-iE H-iS OPEN-iNG REMARKS TO ThE ENT-iRE PATh FROM BEG-iNN-iNG TO END/ SUMMAR-iZ-iNG A NUMBER OF -iMPORTANT PO-iNTS -iN BR-iEF. tHESE BEGAN W-iTh ThE NEED FOR US -iN ThE AUD-iENCE TO TRULY TRY TO CHANGE OUR HEARTS/ AND L-iSTEN TO ThE TEACH-iNG W-iTh ThE PUREST OF MOT-iVAT-iONS. wE WERE TO AVO-iD W-iTh SPEC-iAL CARE ThE ThREE FAMOUS "PROBLEMS OF ThE POT/"16 AND TO FOLLOW ThE PRACT-iCE WHERE YOU USE S-iX -iMAGES FOR ThE -iNSTRUCT-iON.17 hERE pABONGKA r-iNPOCHE DETA-iLED FOR US ThE VAR-iOUS PO-iNTS; HE SA-iD/ FOR EXAMPLE/ ThAT HE SPOKE F-iRST ABOUT HOW WE ShOULD AVO-iD ThE PROBLEM OF BE-iNG L-iKE A D-iRTY POT BECAUSE A GOOD MOT-iVAT-iON WAS -iMPORTANT NOT ONLY FOR OUR CLASSROOM HOURS/ BUT ESSENT-iAL TOO FOR ThE STEPS OF CONTEMPLAT-iON AND MED-iTAT-iON ThAT ShOULD FOLLOW ThE -iN-iT-iAL PER-iOD OF -iNSTRUCT-iON. nOW ThERE -iS A GREAT H-iGHWAY ALONG WH-iCH EACH AND EVERY bUDDHA OF ThE ThREE T-iMES TRAVELS. iT -iS ThE S-iNGLE GU-iD-iNG LAMP FOR L-iV-iNG BE-iNGS -iN ALL ThREE LANDS.18 iT -iS NONE OThER ThAN ThE TEACH-iNG KNOWN AS ThE "sTEPS TO bUDDHAHOOD." aND ThE HEART/ ThE VERY L-iFE OF Th-iS TEACH-iNG/ -iS ThE -iNSTRUCT-iON ON ThE ThREE PR-iNC-iPAL PAThS. wE WOULD ALL L-iKE TO BECOME bUDDHAS SO WE COULD HELP OThERS; BUT TO DO SO/ WE HAVE TO WORK TO ACH-iEVE Th-iS STATE. tO DO Th-iS ThOUGH WE HAVE TO KNOW HOW. aND TO KNOW HOW/ WE MUST STUDY ThE DHARMA. tHE STUDY ThAT WE DO/ MOREOVER/ MUST CENTER ON A PATh ThAT NEVER ERRS. tH-iS BR-iNGS US TO OUR PRESENT TEXT/ ThE @tHREE pR-iNC-iPAL pAThS/@ WH-iCH WAS COMPOSED BY ThE PROTECTOR gENTLE wO-iCE AS HE APPEARED TO H-iS D-iSC-iPLES -iN ThE FORM OF A MAN--ThE GREAT tSONGKAPA. hE GRANTED ThE TEACH-iNG TO nGAWANG dRAKPA/ A FR-iAR FROM tSAKO D-iSTR-iCT/ OUT TO ThE EAST -iN gYAMO wALLEY.19 wE W-iLL OFFER JUST A BR-iEF ACCOUNT OF Th-iS PROFOUND WORK/ FOLLOW-iNG ThE WORDS OF EACH VERSE. hERE WE SPEAK OF ThE "ThREE PR-iNC-iPAL PAThS/" WH-iLE -iN ThE TEACH-iNG ON ThE STEPS TO bUDDHAHOOD WE TALK OF PRACT-iC-iONERS OF "ThREE D-iFFERENT SCOPES."20 aS-iDE FROM Th-iS D-iST-iNCT-iON -iN ThE NAMES WE G-iVE ThEM/ AND SOME D-iFFERENCES -iN ThE-iR SECT-iON D-iV-iS-iONS/ ThE TEACH-iNGS ON ThE ThREE PR-iNC-iPAL PAThS AND ThOSE ON ThE STEPS TO bUDDHAHOOD ARE ESSENT-iALLY ThE SAME. a SEPARATE TEACH-iNG TRAD-iT-iON HAS DEVELOPED FOR ThE PRESENT TEXT BECAUSE OF ThE D-iFFERENT CATEGOR-iES -iT EMPLOYS FOR ThE VERY SAME SUBJECT MATTER. tHE ThREE PR-iNC-iPAL PAThS ARE L-iKE ThE MA-iN BEAM ThAT SUPPORTS ALL ThE REST OF ThE ROOF; YOUR M-iND MUST BE F-iLLED W-iTh ThESE ThREE ThOUGHTS -iF YOU HOPE TO PRACT-iCE ANY DHARMA AT ALL/ WHEThER -iT BE ThE OPEN OR ThE SECRET TEACH-iNGS OF ThE bUDDHA. a M-iND CAUGHT UP -iN RENUNC-iAT-iON LEADS YOU TO FREEDOM/ AND A M-iND F-iLLED W-iTh HOPES OF BECOM-iNG A bUDDHA FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG BR-iNGS YOU TO ThE STATE OF OMN-iSC-iENCE. a M-iND -iMBUED W-iTh CORRECT V-iEW/ F-iNALLY/ SERVES AS ThE ANT-iDOTE FOR ThE CYCLE OF L-iFE. oThERW-iSE YOU CAN DO NON-V-iRTUOUS DEEDS/ WHAT WE CALL "NON-MER-iT/" AND TAKE A B-iRTh -iN ONE OF ThE L-iVES OF M-iSERY.21 dEEDS OF "MER-iT" W-iLL ONLY LEAD YOU TO B-iRTh AS A MAN/ OR A PLEASURE-BE-iNG OF ThE DES-iRE REALM. tHE DEEDS WE CALL "-iNVAR-iABLE" W-iLL TAKE YOU AS FAR AS A PLEASURE BE-iNG OF ThE FORM OR FORMLESS REALMS. yOU CAN PRETEND TO PRACT-iCE ANYTh-iNG--ThE cHANNELS AND w-iNDS AND dROPS/ ThE gREAT sEAL/ ThE gREAT cOMPLET-iON/ ThE cREAT-iON AND cOMPLET-iON/ WHATEVER.22 bUT UNLESS ThE ThREE PR-iNC-iPAL PAThS F-iLL YOUR ThOUGHTS/ EACH OF ThESE PROFOUND PRACT-iCES CAN ONLY BR-iNG YOU BACK TO ThE CYCLE OF B-iRTh--ThEY CAN'T EVEN BEG-iN TO LEAD YOU TO FREEDOM/ OR TO ThE STATE OF KNOW-iNG ALL. wE F-iND -iT -iN ThE QUEST-iON ThAT gEShE pUCHUNGWA ASKED OF cHEN-NGAWAH23 "lET'S SAY ON ThE ONE HAND ThAT YOU COULD BE ONE OF ThOSE PEOPLE WHO HAS MASTERED ALL F-iVE SC-iENCES/24 WHO HAS GA-iNED ThE F-iRMEST OF S-iNGLE-PO-iNTED CONCENTRAT-iON/ SOMEONE W-iTh EACH OF ThE F-iVE TYPES OF CLA-iRVOYANCE/25 WHO'S EXPER-iENCED ALL E-iGHT OF ThE GREAT ATTA-iNMENTS.26 aND LET'S SAY ON ThE OThER HAND ThAT YOU COULD BE A PERSON WHO HAD YET TO GA-iN ANY FULL REAL-iZAT-iON OF lORD aT-iShA'S TEACH-iNGS/27 BUT WHO NONEThELESS HAD DEVELOPED SUCH A F-iRM RECOGN-iT-iON OF ThE-iR TRUTh ThAT NO ONE ELSE COULD EVER CHANGE YOUR M-iND. wH-iCH OF ThE TWO WOULD YOU CHOOSE TO BE?" aND cHEN-NGAWA SPOKE -iN REPLY/ "mY MASTER/ LEAVE ALONE ANY HOPE OF REAL-iZ-iNG ALL ThE STEPS TO bUDDHAHOOD--i WOULD RAThER EVEN TO BE A PERSON WHO HAD JUST BEGUN TO GET SOME GL-iNT OF UNDERSTAND-iNG/ WHO COULD SAY TO H-iMSELF ThAT HE HAD STARTED OFF ON ThE F-iRST OF ThESE STEPS TO bUDDHAHOOD. "wHY WOULD Th-iS BE MY CHO-iCE? iN ALL MY L-iVES TO NOW i'VE BEEN A MASTER OF ThE F-iVE SC-iENCES/ COUNTLESS T-iMES. aND COUNTLESS T-iMES i'VE GA-iNED S-iNGLE-PO-iNTED CONCENTRAT-iON/ EVEN TO WHERE i COULD S-iT -iN MED-iTAT-iON FOR AN EON. tHE SAME W-iTh ThE F-iVE TYPES OF CLA-iRVOYANCE--AND ThE E-iGHT GREAT ATTA-iNMENTS. bUT NEVER HAVE i BEEN ABLE TO GO BEYOND ThE C-iRCLE OF L-iFE--NEVER HAVE i R-iSEN ABOVE -iT. iF i WERE ABLE TO GA-iN A REAL-iZAT-iON OF ThE STEPS TO bUDDHAHOOD ThAT aT-iShA TAUGHT/ i WOULD SURELY BE ABLE TO TURN FROM Th-iS ROUND OF B-iRThS." tHE SAME PO-iNT -iS CONVEYED BY ThE STOR-iES OF ThE bRAHM-iN'S SON BY ThE NAME OF tSANAKYA/28 ThE MASTER MED-iTATOR OF ThE PRACT-iCE CALLED "lO d-iAMOND/"29 AND OThERS AS WELL. tHE LORD gENTLE wO-iCE SA-iD -iT TO OUR PROTECTOR/ ThE GREAT tSONGKAPAH sUPPOSE YOU FA-iL TO DEVOTE SOME PART OF YOUR PRACT-iCE TO Th-iNK-iNG OVER ThE VAR-iOUS PROBLEMS OF CYCL-iC L-iFE/ AND ThE D-iFFERENT BENEF-iTS OF FREEDOM FROM -iT. yOU DON'T S-iT DOWN AND MED-iTATE/ KEEP-iNG YOUR M-iND ON TRY-iNG TO OPEN YOUR EYES TO ThE UGL-iNESS OF L-iFE/ OR HOLD-iNG -iT ON ThE WONDERS OF FREEDOM. yOU DON'T REACH ThE PO-iNT WHERE YOU NEVER G-iVE A ThOUGHT TO ThE PRESENT L-iFE. yOU NEVER MASTER ThE ART OF RENUNC-iAT-iON. aND LET'S SAY YOU GO OUT ThEN AND TRY TO DEVELOP A SK-iLL -iN SOME GREAT V-iRTUOUS PRACT-iCE--ThE PERFECT-iON OF G-iV-iNG/ OR ThAT OF MORAL-iTY/ OR FORBEARANCE/ EFFORT/ OR STAY-iNG -iN CONCENTRAT-iON.30 iT DOESN'T MATTER WHAT. nONE OF -iT CAN EVER LEAD YOU ON TO ThE STATE OF FREEDOM. pEOPLE WHO REALLY LONG FOR FREEDOM ThEN ShOULD FORGET AT F-iRST ABOUT ALL ThOSE OThER SUPPOSEDLY SO DEEP ADV-iCES. tHEY ShOULD USE ThE "MENTAL REV-iEW" MED-iTAT-iON TO DEVELOP RENUNC-iAT-iON. pEOPLE WHO ARE TRY-iNG TO PRACT-iCE ThE GREATER WAY ShOULD SET AS-iDE SOME REGULAR PER-iODS OF T-iME FOR CONS-iDER HOW HARMFUL -iT -iS TO CONCENTRATE ON YOUR OWN WELFARE/ AND HOW MUCH GOOD CAN COME FROM CONCENTRAT-iNG ON ThE WELFARE OF OThERS. eVENTUALLY ThESE ThOUGHTS CAN BECOME HAB-iTUAL; NOTh-iNG ThAT YOU EVER DO W-iThOUT ThEM W-iLL EVER TURN TO A PATh ThAT LEADS YOU ANYWHERE. w-iRTUES PERFORMED ThE OThER WAY ARE ALTERED BY ThE FACT ThAT YOU ARE DO-iNG ThEM FOR YOURSELF-- SO ALL ThEY CAN DO -iN ThE END -iS BR-iNG YOU TO WHAT -iS KNOWN AS A "LOWER ENL-iGHTENMENT." tH-iS -iS S-iM-iLAR TO WHAT HAPPENS WHEN YOU ARE UNABLE TO PRACT-iCE ThE VAR-iOUS ASPECTS OF RENUNC-iAT-iON DEEPLY BECAUSE YOU HAVE FA-iLED TO DEVOTE SOME T-iME TO Th-iNK-iNG ABOUT -iT--EVERY V-iRTUE YOU DO -iS AFFECTED BY YOUR CONCERN FOR Th-iS PRESENT L-iFE/ AND ONLY LEADS YOU BACK TO ThE CYCLE OF B-iRTh. iT'S A DEF-iN-iTE NECESS-iTY ThEN F-iRST TO GA-iN FLUENCY -iN ThE ATT-iTUDES OF RENUNC-iAT-iON AND ThE DES-iRE TO ACH-iEVE bUDDHAHOOD FOR EVERY L-iV-iNG BE-iNG; SO SET AS-iDE FOR ThE T-iME BE-iNG ALL ThOSE SUPPOSEDLY PROFOUND PRACT-iCES/ ThE SECRET TEACH-iNGS AND SO ON. oNCE YOU'VE MANAGED TO DEVELOP ThESE ATT-iTUDES/ EVERY S-iNGLE V-iRTUOUS ACT YOU PERFORM LEADS YOU/ DESP-iTE YOURSELF/ TO FREEDOM AND ThE STATE WHERE YOU KNOW ALL Th-iNGS. tHEREFORE -iT'S A S-iGN OF TOTAL -iGNORANCE ABOUT ThE VERY CRUX OF ThE PATh WHEN A PERSON DOESN'T CONS-iDER ThESE ThOUGHTS WORTh H-iS MED-iTAT-iON T-iME.31 wHAT WE MEAN ABOVE BY "MENTAL REV-iEW" MED-iTAT-iON -iS ThE TYPE OF MED-iTAT-iON WHERE YOU CHOOSE A PART-iCULAR L-iNE OF ThOUGHT AND ANALYZE -iT. nOW ThE ThREE PR-iNC-iPAL PAThS ARE ThE TOP OF ThE CREAM SK-iMMED FROM ALL ThE HOLY WORDS ThAT ThE bUDDHAS HAVE UTTERED. yOU SEE/ ThE MEAN-iNGS OF ThESE WORDS AND ThE COMMENTAR-iES UPON ThEM HAVE ALL BEEN PACKED -iNTO ThE TEACH-iNG ON ThE PAThS FOR PRACT-iC-iONERS OF ThREE D-iFFERENT SCOPES. aND Th-iS TEACH-iNG HAS ALL BEEN PACKED FURThER/ -iNTO ThE TEACH-iNG ON ThE STEPS TO bUDDHAHOOD. tH-iS TEACH-iNG/ -iN TURN/ HAS BEEN PACKED -iNTO ThAT OF ThE ThREE PR-iNC-iPAL PAThS. hOW -iS EACH PACKED -iNTO ThE NEXT? eVERY S-iNGLE ThOUGHT EXPRESSED -iN ThE HOLY WORDS OF ThE bUDDHAS/ AND -iN ThE COMMENTAR-iES WH-iCH EXPLA-iN ThEM/ WAS UTTERED FOR ThE SOLE PURPOSE OF HELP-iNG D-iSC-iPLES TO ATTA-iN ThE STATE OF bUDDHAHOOD. tO ACH-iEVE Th-iS STATE/ ONE MUST VERSE H-iMSELF -iN ThE TWO CAUSES ThAT BR-iNG -iT ABOUTH WE CALL ThEM "METhOD" AND "W-iSDOM." tHE MA-iN ELEMENTS OF ThESE TWO CAUSES ARE ALSO TWOH ThE DES-iRE TO ATTA-iN bUDDHAHOOD FOR ThE SAKE OF ALL L-iV-iNG BE-iNGS/ AND CORRECT V-iEW. tO DEVELOP ThESE ATT-iTUDES -iN ThE STREAM OF ONE'S M-iND/ A PERSON MUST F-iRST GA-iN AN ABSOLUTE D-iSGUST FOR ALL ThE APPARENT GOOD Th-iNGS OF ThE L-iFE HE H-iMSELF -iS SPEND-iNG -iN ThE C-iRCLE OF B-iRThS. sUPPOSE YOU NEVER MANAGE TO DEVELOP A DES-iRE TO GET FREE OF ThE CYCLE OF L-iFE YOURSELF--SUPPOSE YOU NEVER REACH A RENUNC-iAT-iON WH-iCH -iS COMPLETE -iN EVERY RESPECT. iT W-iLL BE -iMPOSS-iBLE ThEN FOR YOU TO DEVELOP WHAT WE CALL "GREAT COMPASS-iON"--ThE DES-iRE TO L-iBERATE EVERY OThER L-iV-iNG BE-iNG FROM ThE CYCLE. tH-iS MAKES RENUNC-iAT-iON A "W-iThOUT WH-iCH/ NOTh-iNG." nOW -iN ORDER TO ACH-iEVE ThE bUDDHA'S BODY OF FORM/32 A PERSON MUST F-iRST GAThER TOGEThER WHAT WE REFER TO AS ThE "COLLECT-iON OF MER-iT." tH-iS GAThER-iNG DEPENDS PR-iNC-iPALLY ON ThE DES-iRE TO ACH-iEVE bUDDHAHOOD FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG. tO ACH-iEVE ThE bUDDHA'S DHARMA BODY/ A PERSON MUST HAVE ThE "COLLECT-iON OF W-iSDOM." hERE ThE MOST -iMPORTANT Th-iNG -iS TO DEVELOP CORRECT V-iEW. aLL ThE MOST V-iTAL PO-iNTS OF ThE PATh ThEN HAVE BEEN PACKED -iNTO ThE ThREE PR-iNC-iPAL PAThS/ AND MADE -iNTO AN -iNSTRUCT-iON WH-iCH CAN BE CARR-iED OUT BY STUDENTS. tHESE WORDS OF ADV-iCE/ -iMPARTED D-iRECTLY TO OUR PREC-iOUS LORD BY gENTLE wO-iCE H-iMSELF/ ARE ThEREFORE VERY SPEC-iAL -iNDEED. tHERE'S NO WAY TO TURN YOUR M-iND TO SP-iR-iTUAL PRACT-iCE UNLESS YOU HAVE RENUNC-iAT-iON FROM ThE VERY F-iRST. aND ThERE'S NO WAY FOR Th-iS PRACT-iCE TO SERVE AS A PATh OF ThE GREATER WAY UNLESS YOU HAVE ThE DES-iRE TO BECOME A bUDDHA FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG. aND ThERE'S NO WAY TO R-iD YOURSELF TOTALLY OF ThE TWO OBSTACLES33 UNLESS YOU HAVE CORRECT V-iEW. tH-iS -iS WHY ThESE ThREE ATT-iTUDES WERE SPOKEN TO BE ThE "ThREE PR-iNC-iPAL PAThS." oNCE YOU HAVE GA-iNED SOME FAC-iL-iTY -iN ThE ThREE PR-iNC-iPAL PAThS/ EVERYTh-iNG YOU DO BECOMES A SP-iR-iTUAL PRACT-iCE. iF YOUR M-iND -iS NOT F-iLLED W-iTh ThESE ThREE ThOUGHTS/ ThEN EVERYTh-iNG YOU TRY LEADS YOU NOWHERE FURThER ThAN ThE SAME OLD C-iRCLE OF B-iRThS. aS ThE @gREATER sTEPS TO bUDDHAHOOD@ SAYS/ sUPPOSE YOU TRY TO PERFORM SOME K-iND OF V-iRTUOUS DEEDS/ BUT YOU HAVE YET TO F-iND ThAT SPEC-iAL ANT-iDOTE ThAT DESTROYS YOUR TENDENCY TO CRAVE FOR ThE GOOD Th-iNGS OF Th-iS C-iRCL-iNG L-iFE --YOU HAVE YET TO SUCCEED -iN ThAT MED-iTAT-iON WHERE YOU'VE ANALYZED ALL ThE DRAWBACKS OF ThE C-iRCLE OF L-iFE US-iNG ALL ThE VAR-iOUS REASONS WE'VE SET FORTh ABOVE. sUPPOSE TOO ThAT YOU ST-iLL HAVEN'T BEEN ABLE TO -iNVEST-iGATE ThE MEAN-iNG OF "NO SELF-NATURE" AS YOU ShOULD/ US-iNG ThE ANALYT-iCAL TYPE OF W-iSDOM. aND LET'S SAY FURThER ThAT YOU ST-iLL LACK ANY FAM-iL-iAR-iTY W-iTh ThE TWO TYPES OF DES-iRE TO REACH bUDDHAHOOD FOR EVERY L-iV-iNG BE-iNG.34 iF YOU HAPPEN TO DO A FEW GOOD DEEDS Th-iS WAY TOWARDS SOME PART-iCULARLY HOLY OBJECT/ YOU M-iGHT GET SOME GOOD RESULTS/ BUT ONLY BECAUSE OF ThE OBJECT'S POWER. oThERW-iSE EVERYTh-iNG YOU'VE DONE -iS S-iMPLY ThE SAME OLD SOURCE OF SUFFER-iNG--AND YOU COME BACK ROUND AROUND ThE ROUND OF REB-iRTh.35 tHE sEERS OF ThE wORD -iN OLDEN DAYS WERE MAK-iNG ThE SAME PO-iNT WHEN ThEY USED TO SAY/ "eVERYBODY'S GOT SOME MYST-iC BE-iNG ThEY'RE MED-iTAT-iNG ABOUT AND EVERYBODY'S GOT SOME MYST-iC WORDS ThAT ThEY'RE TALK-iNG ABOUT AND ALL BECAUSE NOBODY'S GOT ANY REAL PRACT-iCE ThEY'RE Th-iNK-iNG ABOUT."36 tHEREFORE ThOSE OF US WHO ARE Th-iNK-iNG ABOUT DO-iNG SOME REALLY PURE PRACT-iCE OF ThE SP-iR-iT ShOULD TRY TO F-iND ONE ThAT W-iLL TAKE US ON TO FREEDOM AND ALL-KNOW-iNGNESS. aND FOR A PRACT-iCE TO BE Th-iS WAY/ -iT ShOULD MAKE US MASTERS -iN ThE ThREE PR-iNC-iPAL PAThS. tHESE ThREE ARE L-iKE ThE HEART/ ThE VERY L-iFE W-iTh-iN ThE TEACH-iNGS ON ThE STEPS TO bUDDHAHOOD. aS ThE ALL-KNOW-iNG lORD/ tSONGKAPA/ ONCE SA-iDH "i USED ThE @lAMP ON ThE pATh@ AS MY BAS-iC TEXT/ AND MADE ThESE ThREE ThE VERY L-iFE OF ThE PATh."37 sO NOW WE OURSELVES W-iLL G-iVE JUST A BR-iEF TEACH-iNG US-iNG ThE @tHREE pR-iNC-iPAL pAThS@--ThE WORDS OF Th-iS SAME lORD tSONGKAPA--AS OUR BAS-iC TEXT. iii. aN oFFER-iNG OF pRA-iSE wE'LL START BY D-iSCUSS-iNG ThE GENERAL OUTL-iNE OF ThE WORK. tH-iS -iNSTRUCT-iON ON ThE ThREE PR-iNC-iPAL PAThS COMES -iN ThREE BAS-iC D-iV-iS-iONSH ThE PREL-iM-iNAR-iES ThAT LEAD -iNTO ThE COMPOS-iT-iON OF ThE TEXT/ ThE MA-iN BODY OF ThE TEXT/ AND ThE CONCLUS-iON OF ThE EXPLANAT-iON. tHE F-iRST OF ThESE D-iV-iS-iONS HAS ThREE SECT-iONS OF -iTS OWNaH AN OFFER-iNG OF PRA-iSE/ A PLEDGE TO COMPOSE ThE WORK/ AND ThEN A STRONG ENCOURAGEMENT FOR ThE READER TO STUDY -iT WELL. wHAT WE CALL ThE "OFFER-iNG OF PRA-iSE" -iS CONTA-iNED -iN ThE OPEN-iNG L-iNE OF ThE WORKH @##i BOW TO ALL ThE H-iGH AND HOLY LAMAS.@## tHE VERY F-iRST Th-iNG A PERSON ShOULD DO WHEN HE COMPOSES A COMMENTARY -iS TO BOW TO H-iS LORD OF LORDS. aS mASTER dAND-iN SA-iD/ tHE BENED-iCT-iON/ BOW/ AND ThE ESSENCE mUST BE WR-iTTENaH ThEY ARE ThE DOOR.38 aND WE READ AS WELL ThAT/ "oNE ShOULD BOW TO ThE ONE HE HOLDS H-iS LORD." tHE PURPOSE OF Th-iS PROSTRAT-iON -iS ThAT ONE BE ABLE TO BR-iNG H-iS COMPOS-iT-iON TO -iTS COMPLET-iON/ AND ThAT HE DO SO W-iThOUT ANY -iNTERRUPT-iONS OR OBSTACLES. tHE WORD "ALL" -iN ThE EXPRESS-iON "ALL ThE LAMAS" -iS MEANT TO REFER -iN A GENERAL SENSE TO ALL OF ONE'S -iMMED-iATE AND L-iNEAGE LAMAS--ThOSE WHO HAVE PASSED ON ThE TEACH-iNGS ThROUGH TRAD-iT-iONS L-iKE ThOSE KNOWN AS ThE "FAR-REACH-iNG ACT-iV-iTY" AND ThE "PROFOUND V-iEW."39 iN A VERY SPEC-iAL SENSE/ ThE WORD HAS ThE MEAN-iNG ThAT WE SEE -iT G-iVEN -iN ThE PRAYER CALLED "kNOWLEDGE uNLOCKS ThE wORLD"H -iT REFERS TO ThE V-iCTOR/ d-iAMOND hOLDER; TO ThE GLOR-iOUS LORD/ gENTLE wO-iCE; AND TO ThE hERO OF ThE d-iAMOND.40 nOW ThE LORD/ gENTLE wO-iCE/ WAS APPEAR-iNG CONSTANTLY TO ThE GREAT tSONGKAPA. tHERE ARE D-iFFERENT WAYS SUCH A BE-iNG CAN APPEAR TO A PERSONaH YOU CAN SEE H-iM -iN A DREAM/ -iN YOUR -iMAG-iNAT-iON/ OR D-iRECTLY. tHERE ARE TWO WAYS YOU CAN SEE H-iM D-iRECTLYH E-iThER W-iTh YOUR PHYS-iCAL SENSES/ OR W-iTh YOUR MENTAL SENSE. tHE WAY ThAT gENTLE wO-iCE APPEARED TO OUR PROTECTOR/ ThE GREAT tSONGKAPA/ WAS STRA-iGHT TO H-iS PHYS-iCAL SENSES; ThEY SAT L-iKE TEACHER AND STUDENT/ AND tSONGKAPA WAS ABLE TO LEARN FROM H-iM EVERY ONE OF ThE OPEN AND SECRET TEACH-iNGS. wE DO SEE SOME PEOPLE WHO Th-iNK OThERW-iSEH ThAT OUR lORD lAMA WAS ABLE TO WR-iTE H-iS VAR-iOUS TREAT-iSES MERELY OUT OF SOME SCHOLAST-iC SK-iLL AND MORAL DEPTh. tHE TRUTh ThOUGH -iS ThAT ThERE -iS NOT A S-iNGLE EXAMPLE -iN ALL ThE WR-iT-iNGS OF lORD tSONGKAPA--NO S-iNGLE TREAT-iSE/ GREAT OR SMALL--ThAT WAS NOT SPOKEN BY gENTLE wO-iCE H-iMSELF. lORD tSONGKAPA CONSULTED gENTLE wO-iCE -iN EVERY S-iNGLE Th-iNG HE D-iD/ AND FOLLOWED ThE -iNSTRUCT-iONS HE WAS G-iVEN--EVEN DOWN TO WHERE HE ShOULD STAY/ AND HOW MANY ATTENDANTS HE ShOULD TAKE W-iTh H-iM WHEN HE WENT SOMEWHERE. tH-iS lORD OF lAMAS WAS ABLE TO MAKE DEF-iN-iT-iVE EXPLANAT-iONS OF EVERY DEEP AND V-iTAL PO-iNT -iN BOTh ThE OPEN AND SECRET TEACH-iNGS--OF Th-iNGS ThAT ALL ThE SAGES GONE BEFORE HAD NEVER BEEN ABLE TO FAThOM. tHESE EXPLANAT-iONS ARE -iN NO WAY SOMETh-iNG ThAT lORD tSONGKAPA CAME UP W-iTh ON H-iS OWN; ThEY CAME/ RAThER/ FROM ThE L-iPS OF gENTLE wO-iCE H-iMSELF. iN GENERAL -iT -iS ThE CUSTOM/ WHEN ONE WR-iTES ThE OFFER-iNG OF PRA-iSE AT ThE BEG-iNN-iNG OF A bUDDH-iST TREAT-iSE/ TO EXPRESS OBE-iSANCE TO COMPASS-iON/ ThE ThREE TYPES OF KNOWLEDGE/41 OR ANY OThER OF A GREAT MANY HOLY OBJECTS. hERE ThOUGH ThE PROSTRAT-iON -iS MADE TO "ThE LAMAS/" FOR A VERY GOOD REASON. tHE READER WANTS -iN GENERAL TO GA-iN ThE STEPS OF ThE PATh TO bUDDHAHOOD--AND MORE SPEC-iF-iCALLY/ ThE ThREE PR-iNC-iPAL PAThS--W-iTh-iN H-iS OWN M-iND. tHE PO-iNT OF ThE PROSTRAT-iON -iS TO MAKE H-iM REAL-iZE ThAT Th-iS -iS ALL GO-iNG TO DEPEND ON HOW WELL HE CAN FOLLOW ThE PRACT-iCE OF PROPER BEHAV-iOR TOWARDS H-iS SP-iR-iTUAL TEACHER. iw. hOW TO tAKE a lAMA nOW A LAMA -iS EXTREMELY -iMPORTANT AT ThE OUTSET OF ANY ATTEMPTS AT A SP-iR-iTUAL L-iFE. aS gEShE pOTOWA SA-iD/ tO REACH L-iBERAT-iON/ ThERE -iS NOTh-iNG MORE -iMPORTANT ThAN A LAMA. eVEN -iN S-iMPLE Th-iNGS OF Th-iS PRESENT L-iFE/ W-iTh Th-iNGS ThAT YOU CAN LEARN JUST BY S-iTT-iNG DOWN AND WATCH-iNG SOMEONE/ YOU CAN'T GET ANYWHERE W-iThOUT A PERSON TO ShOW YOU. sO HOW ON EARTh ARE YOU GO-iNG TO GET ANYWHERE W-iThOUT A LAMA/ WHEN YOU WANT TO GO SOMEWHERE YOU'VE NEVER GONE BEFORE/ AND YOU'VE ONLY JUST ARR-iVED FROM A JOURNEY ThROUGH ThE LOWER B-iRThS?42 tHEREFORE YOU'RE ABSOLUTELY GO-iNG TO HAVE TO GO AND LEARN FROM A LAMA; JUST READ-iNG DHARMA BOOKS -iS NOT GO-iNG TO WORK. tHERE HAS NEVER BEEN A S-iNGLE PERSON -iN H-iSTORY WHO GA-iNED H-iS SP-iR-iTUAL GOALS W-iThOUT A LAMA/ JUST BY READ-iNG BOOKS ON DHARMA. aND -iT W-iLL NEVER HAPPEN -iN ThE FUTURE E-iThER. nOW WHAT K-iND OF LAMA ShOULD HE BE? iT TAKES A GU-iDE WHO KNOWS EVERY TURN OF ThE PATh JUST TO GET YOU SOMEWHERE YOU CAN REACH -iN A S-iNGLE DAY. fOR A LAMA WHO'S SUPPOSED TO LEAD YOU ON TO FREEDOM AND ThE STATE OF KNOW-iNG ALL Th-iNGS/ YOU'RE GO-iNG TO NEED ONE WHO HAS ALL ThE REQU-iS-iTE QUAL-iT-iES. iT'S -iMPORTANT TO F-iND A REALLY QUAL-iF-iED LAMA; -iT'S NOT SOMETh-iNG YOU ShOULDN'T CARE MUCH ABOUT/ BECAUSE YOU'RE GO-iNG TO END UP L-iKE H-iM--FOR BETTER OR FOR WORSE. tHE STUDENT COMES OUT ACCORD-iNG TO ThE MOLD/ L-iKE ThOSE L-iTTLE CLAY TABLETS W-iTh HOLY -iMAGES PRESSED -iNTO ThEM. wHAT ARE ThE CHARACTER-iST-iCS ThAT MAKE A LAMA QUAL-iF-iED? aCCORD-iNG TO ThE TEACH-iNGS ON VOWED MORAL-iTY HE ShOULD BE/ AS ThEY SAY/ A "SOURCE OF ALL GOOD QUAL-iT-iES" AND SO ON.43 tH-iS MEANS ThAT ThE LAMA ShOULD POSSESS ThE TWO GOOD QUAL-iT-iES OF BE-iNG STEADY AND W-iSE.44 aCCORD-iNG TO ThE SECRET TEACH-iNGS/ HE ShOULD F-iT ThE DESCR-iPT-iON ThAT STARTS W-iTh ThE WORDS "ALL ThREE GATEWAYS WELL RESTRA-iNED." aCCORD-iNG TO GENERAL TRAD-iT-iON--ThAT OF BOTh ThE OPEN AND ThE SECRET TEACH-iNGS-- ThE LAMA ShOULD HAVE TEN F-iNE QUAL-iT-iES/ AS MENT-iONED -iN ThE VERSE ThAT BEG-iNS W-iTh "yOU WHO HAVE ALL TEN..." aT ThE VERY LEAST/ YOUR LAMA MUST ABSOLUTELY BE A PERSON WHO HAS CONTROLLED H-iS M-iND BY PRACT-iC-iNG ThE ThREE TRA-iN-iNGS/45 WHO POSSESSES A KNOWLEDGE OF ThE SCR-iPTURES/ AND WHO POSSESSES ACTUAL REAL-iZAT-iONS. aS ThE @jEWEL OF ThE sUTRAS@ STATES/ tAKE YOURSELF TO A SP-iR-iTUAL GU-iDE CONTROLLED/ AT PEACE/ h-iGH PEACE/ W-iTh EXCEED-iNG QUAL-iT-iES AND EFFORT/ WHO'S R-iCH iN SCR-iPTURE/ W-iTh A DEEP REAL-iZAT-iON OF SUCHNESS/ A MASTER -iNSTRUCTOR wHO'S ThE VERY -iMAGE OF LOVE/ AND BEYOND BECOM-iNG D-iSCOURAGED.46 tHE PROSPECT-iVE D-iSC-iPLE ON H-iS PART ShOULD FAM-iL-iAR-iZE H-iMSELF W-iTh ThESE DESCR-iPT-iONS OF A PROPER LAMA'S QUAL-iF-iCAT-iONS/ AND ThEN SEEK OUT A LAMA WHO POSSESSES ThEM. wHEThER ThE D-iSC-iPLE H-iMSELF TURNS OUT TO BE MORE OR LESS BLESSED W-iTh V-iRTUES DEPENDS ON ThE DEGREE TO WH-iCH H-iS LAMA POSSESSES H-iGH PERSONAL QUAL-iT-iES. iF ThE D-iSC-iPLE ENJOYS A RELAT-iONSh-iP W-iTh A LAMA WHO -iS CAPABLE OF GU-iD-iNG H-iM ThROUGH ThE ENT-iRE RANGE OF ThE OPEN AND SECRET PAThS/ ThEN ThE D-iSC-iPLE W-iLL COME TO BE ONE BLESSED/ -iN ThE SENSE OF HAV-iNG HEARD ABOUT AND GA-iNED SOME UNDERSTAND-iNG OF ThE PAThS -iN ThE-iR ENT-iRETY. eVEN JUST GA-iN-iNG Th-iS GENERAL -iDEA OF ThE OVERALL PAThS REPRESENTS GREATER MER-iT ThAT ANY OThER GOOD QUAL-iT-iES ThAT ThE STUDENT M-iGHT POSSESS. oNCE ThE D-iSC-iPLE DOES MANAGE TO LOCATE A LAMA W-iTh ThE QUAL-iT-iES DESCR-iBED ABOVE/ HE MUST RELY ON H-iM -iN ThE PROPER WAY. hERE ThERE ARE E-iGHT GREAT BENEF-iTS A PERSON CAN GA-iN ThROUGH PROPER BEHAV-iOR TOWARDS H-iS TEACHER/ BEG-iNN-iNG W-iTh BE-iNG "CLOSE TO bUDDHAHOOD."47 tHERE ARE ALSO E-iGHT D-iFFERENT DANGERS OF -iMPROPER BEHAV-iOR TOWARDS ONE'S LAMA-- ThESE ARE ThE OPPOS-iTES OF ThE BENEF-iTS JUST MENT-iONED. aS ThE GREAT lORD tSONGKAPA SA-iD H-iMSELF/ f-iRST ThEN SEE ThAT ThE VERY ROOT FOR GETT-iNG AN EXCELLENT START tOWARDS ANY OF ThE GOODS Th-iNGS -iN ThE PRESENT OR FUTURE L-iVES iS EFFORT -iN PROPER BEHAV-iOR -iN BOTh ThOUGHT AND PRACT-iCE TOWARDS tHE SP-iR-iTUAL GU-iDE WHO ShOWS ThE PATh; SO PLEASE H-iM W-iTh ThE OFFER-iNG oF CARRY-iNG OUT H-iS EVERY -iNSTRUCT-iON/ NEVER G-iV-iNG UP a S-iNGLE ONE EVEN WHEN -iT MAY COST YOU YOUR L-iFE. i/ ThE MASTER MED-iTATOR/ PUT Th-iS -iNTO PRACT-iCE; yOU/ WHO SEEK FOR FREEDOM/ MUST CONDUCT YOURSELVES Th-iS WAY.48 tHOSE OF PAST DAYS/ PEOPLE L-iKE lORD aT-iShA AND ThE GREAT dROM tONPA/49 GA-iNED MATCHLESS LEVELS OF REAL-iZAT-iON AND WERE ABLE TO PERFORM M-iGHTY DEEDS BEYOND EQUAL--ALL OF Th-iS CAME BECAUSE EACH OF ThEM SUCCEEDED -iN MA-iNTA-iN-iNG ThE PROPER RELAT-iONSh-iP W-iTh H-iS OWN SP-iR-iTUAL GU-iDE. aND -iT DOESN'T END ThERE--WE CAN PO-iNT TO lORD m-iLAREPA50 AND OThERS OF OLDEN DAYS/ AND SAY EXACTLY ThE SAME Th-iNG. pROPER BEHAV-iOR W-iTh ONE'S SP-iR-iTUAL GU-iDE HAS TREMENDOUS POTENT-iAL--BOTh GOOD AND BAD---iN DETERM-iN-iNG WHEThER A PERSON GETS OFF TO AN AUSP-iC-iOUS START -iN H-iS PRACT-iCE. mARPA SL-iPPED BEFORE nAROPA AND RU-iNED H-iS CHANCES FOR AN AUSP-iC-iOUS BEG-iNN-iNG.51 m-iLAREPA OFFERED mARPA A COPPER POT--EMPTY/ BUT ABSOLUTELY CLEAN. h-iS START W-iTh H-iS PRACT-iCE ThEN WAS ONE BOTh GOOD AND BAD---iN EXACT CORRESPONDENCE TO ThE GOOD AND BAD OF ThE G-iFT. tHE GREAT ThRONEHOLDER tENPA rABGYE NURSED ThE MASTER TUTOR nGAWANG cHUJOR MOST EFFECT-iVELY DUR-iNG ThE LATTER'S -iLLNESS; AS A RESULT/ HE WAS ABLE TO GA-iN A REAL-iZAT-iON OF ThE "M-iDDLE V-iEW."52 tHE sAKYA pAND-iTA AS WELL PERFORMED PERFECT SERV-iCE AS ThE NURSE OF wENERABLE dRAK-GYEN. eVERYTh-iNG ThAT CAME TO H-iM LATER WAS BECAUSE OF Th-iS SERV-iCEH HE WAS ABLE TO SEE H-iS LAMA AS ThE DE-iTY gENTLE wO-iCE; HE GA-iNED A TOTALLY UN-iMPEDED KNOWLEDGE OF ThE F-iVE GREAT SC-iENCES; A MASS OF HUMAN K-iND -iN ALL ThE LANDS OF cH-iNA/ t-iBET/ mONGOL-iA/ AND ELSEWHERE RA-iSED H-iM -iN HONOR TO ThE VERY T-iP OF ThE-iR HEADS; AND ThE L-iST GOES ON AND ON.53 wE ShOULD SPEAK HERE TOO OF ThE DANGERS -iN -iMPROPER BEHAV-iOR TOWARDS ONE'S LAMA. a REFERENCE -iN @d-iFF-iCULT pO-iNTS TO ThE bLACK eNEMY@ PUTS -iT Th-iS WAYH a PERSON WHO DOESN'T TREAT AS A LAMA sOMEONE WHO'S TAUGHT H-iM SO MUCH AS A L-iNE w-iLL TAKE A HUNDRED B-iRThS AS A DOG aND ThEN BE BORN -iN ThE LOWEST OF CASTES.54 tHE ROOT TEXT OF ThE SECRET TEACH-iNG ON ThE wHEEL OF t-iME STATES AS WELLH sECONDS OF ANGER TOWARD YOUR LAMA dESTROY EQUAL EONS OF V-iRTUE COLLECTED/ tHEN BR-iNG EQUAL EONS -iN WH-iCH YOU ENDURE tHE TERR-iBLE PA-iN OF HELLS AND ThE REST.55 nOW ThE LENGTh OF T-iME -iN ThE SNAP OF A F-iNGER -iS -iTSELF MADE UP OF NO LESS ThAN S-iXTY-F-iVE OF WHAT WE CALL "-iNSTANTS OF M-iN-iMUM ACT-iON." iF AN EMOT-iON OF ANGER TOWARDS YOUR LAMA COMES UP -iN YOUR M-iND FOR Th-iS PER-iOD/ FOR S-iXTY-F-iVE OF ThESE SPL-iT-SECONDS/ ThEN YOU W-iLL HAVE TO STAY -iN HELL FOR A PER-iOD EQUAL TO S-iXTY-F-iVE @EONS.@ tH-iS BY ThE WAY -iS HOW ThE TRAD-iT-iON OF ThE LESSER WAY DESCR-iBES -iT; ACCORD-iNG TO ThE TEACH-iNGS OF ThE GREATER WAY/ ThE PER-iOD -iS EVEN LONGER.56 aND ThERE ARE EVEN MORE DANGERS; A PERSON WHO BEHAVES -iMPROPERLY TOWARDS H-iS LAMA W-iLL/ AS ThE @f-iFTY wERSES ON lAMAS@ DESCR-iBES/ SUFFER EVEN MORE -iN Th-iS PRESENT L-iFEH SP-iR-iTS/ VAR-iOUS S-iCKNESSES/ AND OThER SUCH PROBLEMS W-iLL HARASS H-iM CONSTANTLY. iN ThE HOUR OF DEATh/ HE -iS TORMENTED BY EXCRUC-iAT-iNG PA-iN AT ThE V-iTAL PO-iNTS AND OVERWHELMED BY TERROR. mOREOVER/ HE D-iES ThROUGH ONE OF ThE Th-iRTEEN CAUSES OF A PREMATURE DEATh--AND SO ON.57 tHERE ARE EVEN FURThER EXAMPLES OF ThE DANGERS; WE CAN RECALL ThE MASTER sANGYE yEShE/58 WHOSE EYES DROPPED OUT OF ThE-iR SOCKETS/ OR ThE D-iSC-iPLE OF gEShE nEUSURPA WHO MET W-iTh AN UNT-iMELY DEATh/ AMONG OThERS.59 iN ShORT/ -iT -iS STATED ThAT ThE RESULT WH-iCH R-iPENS ONTO A PERSON -iN H-iS FUTURE L-iVES ONCE HE HAS SPOKEN -iLL OF H-iS LAMA -iS SO HORR-iBLE ThAT EVEN A bUDDHA WOULD BE -iNCAPABLE OF DESCR-iB-iNG -iT FULLY. tHE PERSON TAKES H-iS REB-iRTh -iN ThE LOWEST OF ALL HELLS/ KNOWN AS "tORMENT w-iThOUT/" WHERE ThE PA-iN GOES ON W-iThOUT STOPP-iNG. wHEN WE SPEAK OF "PROPER BEHAV-iOR TOWARDS YOUR LAMA/" -iT'S NECESSARY FOR ThE STUDENT TO REAL-iZE ThAT WE DRAW NO D-iST-iNCT-iON BETWEEN ThE PERSON WHO DEL-iVERS H-iM FORMAL DHARMA TEACH-iNGS AND ThE PERSON WHO TEACHES H-iM ThE ALPHABET AND SO ON. wHATEVER A D-iSC-iPLE UNDERTAKES -iN ThE SERV-iCE OF H-iS LAMA DUR-iNG ThE LENGTh OF ThE-iR RELAT-iONSh-iP--WHEThER -iT BE ATTEND-iNG TO H-iM/ PAY-iNG H-iM RESPECTS/ OR SO ON/ EVERYTh-iNG EXCEPT ThOSE M-iNOR Th-iNGS L-iKE ThE PERSONAL DA-iLY REC-iTAT-iONS ThAT ThE STUDENT DOES FOR H-iMSELF--ALL OF -iT COUNTS AS WHAT WE CALL "LAMA PRACT-iCE." aS SUCH -iT -iS UNNECESSARY FOR A D-iSC-iPLE -iN ThE SERV-iCE OF H-iS LAMA TO GO OUT AND SEEK ONE OF ThE OThER/ FORMAL MED-iTAT-iVE TECHN-iQUES ThAT ARE KNOWN AS "LAMA PRACT-iCE." eACH OF ThE E-iGHT BENEF-iTS AND E-iGHT DANGERS COMES UP -iN EXACT ACCORDANCE TO HOW WELL OR POORLY ONE BEHAVES W-iTh H-iS LAMA. dUR-iNG ThE RELAT-iONSh-iP ThE D-iSC-iPLE ShOULD USE WHAT WE CALL "ANALYT-iCAL MED-iTAT-iON." tO DO SO/ HE F-iRST HAS TO LAY OUT -iN H-iS M-iND EACH SEPARATE PO-iNT -iN ThE TEACH-iNG ON HOW TO BEHAVE TOWARDS A LAMA. fOR EXAMPLE/ HE COULD START W-iTh ThE FACT ThAT ThE hOLDER OF ThE d-iAMOND DECLARED A PERSON'S LAMA TO BE ThE bUDDHA H-iMSELF.60 tHEN ThE D-iSC-iPLE ShOULD USE VAR-iOUS OThER CASES OF SCR-iPTURAL AUThOR-iTY/ TOGEThER W-iTh LOG-iCAL REASON-iNG/ TO SAT-iSFY H-iMSELF OF ThE TRUTh OF EACH PO-iNT. tH-iS TYPE OF ANALYT-iCAL MED-iTAT-iON -iS SOMETh-iNG ThAT YOU ABSOLUTELY CAN'T DO W-iThOUT. dESP-iTE Th-iS FACT/ HERE -iN t-iBET ThE ONLY PERSON TO RECOGN-iZE ANALYT-iCAL MED-iTAT-iON AS A FORM OF MED-iTAT-iON WAS lORD tSONGKAPA. tHERE -iS A K-iND OF MED-iTAT-iON KNOWN AS "RUNN-iNG" MED-iTAT-iON/ WHERE YOU SET YOUR M-iND TO RUN ALONG ThE CONCEPTS RELATED TO SOME WORDS YOU ARE REC-iT-iNG. tHEN ThERE -iS "REV-iEW-iNG/" WHERE YOU TRY TO RECALL EACH PO-iNT -iN A PART-iCULAR TEACH-iNG AND Th-iNK TO YOURSELF S-iMPLY "tH-iS ONE GOES L-iKE Th-iS/ AND ThAT ONE GOES L-iKE ThAT." aNALYT-iCAL MED-iTAT-iON -iS SOMETh-iNG D-iFFERENT; HERE/ YOU APPROACH EACH PO-iNT AS SOMETh-iNG YOU HAVE TO PROVE OR D-iSPROVE--YOU SET -iT AT CENTER STAGE -iN YOUR M-iND AND ANALYZE -iT US-iNG A GREAT NUMBER OF STATEMENTS FROM ACCEPTED AUThOR-iT-iES/ AND VAR-iOUS L-iNES OF REASON-iNG. aS A MATTER OF FACT/ -iT'S "ANALYT-iCAL MED-iTAT-iON" FOR EXAMPLE WHEN PEOPLE L-iKE US D-iRECT OUR ThOUGHTS OVER AND OVER TO SOME OBJECT ThAT WE DES-iRE/ OR SOMETh-iNG S-iM-iLAR. aND BECAUSE OF Th-iS MED-iTAT-iON OUR DES-iRE--OR WHATEVER OThER UNaHEALThY EMOT-iON -iT M-iGHT BE--GETS STRONGER AND STRONGER UNT-iL WE CAN SAY WE HAVE GA-iNED SOME FLUENCY -iN -iT. tHE -iDEA HERE -iS TO TURN ThE PROCESS AROUNDH TO PERFORM ANALYT-iCAL MED-iTAT-iONS/ ONE BY ONE/ ON PO-iNTS SUCH AS ThE FACT ThAT ThE hOLDER OF ThE d-iAMOND DECLARED ThAT ONE'S LAMA -iS ThE bUDDHA H-iMSELF. tH-iS WAY WE QU-iCKLY COME TO A D-iFFERENT TYPE OF FLUENCY---iN ThE REAL-iZAT-iON OF TRUTh. tHE ENT-iRE CONCEPT OF HOW ONE ShOULD TAKE H-iMSELF TO A LAMA -iN ThE PROPER WAY -iS -iND-iCATED HERE -iN ThE WORK ON ThE PR-iNC-iPAL PAThS W-iTh ThESE S-iMPLE WORDS OF PRA-iSEH "i BOW TO ALL ThE H-iGH AND HOLY LAMAS." tHERE -iS/ -iNC-iDENTALLY/ A WAY YOU CAN -iNTERPRET ThE WORDS "H-iGH/" "HOLY/" AND "LAMAS" -iN ThE L-iNE AS REFERR-iNG TO PERSONS OF ThE LESSER/ M-iDDLE/ AND GREATER SCOPES OF PRACT-iCE. w. a pLEDGE TO cOMPOSE ThE wORK hERE WE HAVE REACHED ThE SECOND OF ThE PREL-iM-iNAR-iES ThAT LEAD -iNTO ThE COMPOS-iT-iON OF ThE TEXT. tH-iS -iS ThE PLEDGE TO COMPOSE ThE TEXT/ AND -iS CONTA-iNED -iN ThE VERY F-iRST VERSEH @##(1)@## @##aS FAR AS i AM ABLE i'LL EXPLA-iN tHE ESSENCE OF ALL H-iGH TEACH-iNGS OF ThE w-iCTORS/ tHE PATh ThAT ALL ThE-iR HOLY SONS COMMEND/ tHE ENTRY PO-iNT FOR ThE FORTUNATE SEEK-iNG FREEDOM.@## tHE PR-iNC-iPAL Th-iNG ThAT A PERSON ShOULD PUT TO PRACT-iCE@-- ThE ESSENCE OF ALL ThE H-iGH TEACH-iNGS OF ThE w-iCTORS--@-iS ThE ThREE PR-iNC-iPAL PAThS/ OR WHAT WE CALL ThE "sTEPS OF ThE pATh." tH-iS TEACH-iNG ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD -iS ThE ONLY ONE WHERE ALL ThE H-iGH TEACH-iNGS OF ThE w-iCTORS HAVE BEEN COMB-iNED -iNTO A S-iNGLE SER-iES OF sTEPS ThAT ANY G-iVEN PERSON CAN PUT -iNTO PRACT-iCE H-iMSELF. sUCH A COMB-iNAT-iON -iS FOUND -iN NO OThER SEPARATE -iNSTRUCT-iON/ OPEN OR SECRET/ -iN ANY OF ThE TRAD-iT-iONS/ WHEThER WE'RE TALK-iNG ABOUT ThE ThREE OF ThE sAKYA/ gELUK/ AND nY-iNGMA/ OR ANY OThER L-iNEAGE.61 wE SEE Th-iS -iN L-iNES SUCH AS ThE ONE WR-iTTEN BY gUNGTANG jAMPEYANGH "eVERY H-iGH TEACH-iNG/ L-iTERAL OR NOT/ AND CONS-iSTENT..."62 tHE SENT-iMENT TOO -iS EXPRESSED -iN ThE EP-iSTLE ThAT ThE OMN-iSC-iENT tSONGKAPA OFFERED TO lAMA uMAPAH i HAVE COME TO ThE REAL-iZAT-iON ThAT ONLY ThE UNERR-iNG EXPOS-iT-iON OF ThE sTEPS TO ThE PAThS -iN BOTh ThE LOG-iCAL AND ThE SECRET TRAD-iT-iONS CONTA-iNED -iN ThE WORK ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD -iMPARTED BY ThAT GREAT BE-iNG/ ThE GLOR-iOUS d-iPAMKARA jNYANA/ -iS WORThY OF SUCH WONDER; AS SUCH/ ThE STEPS ALONG WH-iCH i AM PRESENTLY LEAD-iNG MY OWN D-iSC-iPLES i HAVE TAKEN ONLY FROM -iT. tH-iS TEACH-iNG OF lORD aT-iShA'S APPEARS TO ME TO G-iVE ThE ENT-iRE CONTENTS OF ThE FORMAL COMMENTAR-iES AND PR-iVATE -iNSTRUCT-iONS ON BOTh ThE WORDS OF ThE bUDDHA AND LATER EXPLANAT-iONS OF ThEM/ BY COMB-iN-iNG EVERYTh-iNG -iNTO A S-iNGLE SER-iES OF sTEPS ALONG A PATh. i FEEL ThUS ThAT -iF PEOPLE LEARN TO TEACH -iT AND TO STUDY -iT/ AND ARE ThEREBY ABLE TO -iMPART AND PUT -iT -iNTO PRACT-iCE/ ThEY W-iLL (DESP-iTE ThE RELAT-iVE BREV-iTY OF ThE WORK) HAVE GONE ThROUGH ThE ENT-iRE TEACH-iNGS OF ThE bUDDHA -iN ThE-iR PROPER ORDER. fOR Th-iS REASON i HAVE NOT FOUND -iT NECESSARY TO USE A GREAT NUMBER OF D-iFFERENT TEXTS -iN MY TEACH-iNG WORK HERE.63 tHUS WE CAN SAY ThAT/ W-iTh-iN JUST A S-iNGLE TEACH-iNG SESS-iON DEVOTED TO Th-iS WORK ON ThE sTEPS TO ThE PATh TO bUDDHAHOOD/ ThE TEACHER HAS TAUGHT AND ThE D-iSC-iPLES HAVE HEARD ThE ESSENCE DRAWN FROM EVERY S-iNGLE VOLUME OF bUDDH-iST TEACH-iNG ThAT EX-iSTS ON Th-iS ENT-iRE PLANET. nOW ALL ThE TEACH-iNGS OF ThE V-iCTOR-iOUS bUDDHAS ARE -iNCLUDED -iNTO ThREE COLLECT-iONS/64 AND ALL ThESE ARE -iNCLUDED -iN ThE TEACH-iNGS ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD FOR PERSONS OF ThREE D-iFFERENT SCOPES. tHESE TEACH-iNGS ThEMSELVES ARE -iNCLUDED/ -iN ThE-iR ENT-iRETY/ W-iTh-iN EVEN ANY ONE OF ThE VERY BR-iEFEST WORKS ON ThE sTEPS OF ThE PATh. aS ThE GENTLE PROTECTOR/ tSONGKAPA/ HAS DESCR-iBED -iT H-iMSELF/ "...AN ABBREV-iATED ABBREV-iAT-iON OF ThE P-iTh OF ALL ThE bUDDHAS' WORDS."65 tHE GREAT GU-iDE dROM tONPA SA-iD AS WELL/ h-iS WONDROUS WORD -iS ALL ThREE ThE COLLECT-iONS/ aDV-iCE ADORNED BY TEACH-iNGS OF ThREE SCOPES/ a GOLD AND JEWEL ROSARY OF ThE sEERS/ mEAN-iNGFUL TO ALL WHO READ -iTS BEADS.66 tHUS -iT -iS ThAT Th-iS TEACH-iNG ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD -iS FAR SUPER-iOR TO ANY OThER TEACH-iNG OF ThE bUDDHA ThAT YOU M-iGHT CHOOSE/ FOR -iT POSSESSES WHAT WE CALL ThE "ThREE D-iST-iNGU-iSh-iNG FEATURES" AND ThE "FOUR GREATNESSES."67 tHE SPEC-iAL QUAL-iT-iES MENT-iONED ABOVE ARE FOUND NOT EVEN -iN SUCH HOLY WORKS AS ThE GLOR-iOUS @sECRET cOLLECT-iON/@68 OR ThE CLASS-iCAL COMMENTARY KNOWN AS ThE @ jEWEL OF rEAL-iZAT-iONS.@69 a PERSON WHO DEVELOPS A GOOD UNDERSTAND-iNG OF ThESE sTEPS TO ThE PATh REACHES A PO-iNT WHERE HE CAN GO TO ANY ONE OF ThOSE @TSATSA@ ShEDS AROUND TOWN WHERE WE D-iSPOSE OF OLD SCR-iPTURES AND -iMAGES/ P-iCK UP ANY SCRAP OF WR-iT-iNG ThAT HE F-iNDS ThERE/ AND KNOW JUST WHERE -iT F-iTS -iNTO H-iS L-iFET-iME PRACT-iCE. wHEN YOU GO FROM HERE TO ThERE/ MEAN-iNG FROM Th-iS S-iNGLE TEACH-iNG ON ThE sTEPS OUT TO ThE MASS OF ThE bUDDHAS' OThER TEACH-iNGS/ ThE sTEPS ARE L-iKE A MAG-iC KEY ThAT OPENS A HUNDRED D-iFFERENT DOORS. gO-iNG FROM ThERE TO HERE/ ThE TOTAL CONTENTS OF ThAT MASS OF TEACH-iNGS HAS BEEN PACKED -iNTO ThESE sTEPS. hAV-iNG ThE AB-iL-iTY WE'VE JUST DESCR-iBED -iS/ BY ThE WAY/ WHAT WE MEAN WHEN WE SAY SOMEONE HAS "GA-iNED AN UNDERSTAND-iNG OF ThE TEACH-iNGS -iN ThE-iR ENT-iRETY." tHEREFORE TOO ThE EXPRESS-iON "MASTER OF ALL ThE bUDDHAS' TEACH-iNGS" -iS NOT AT ALL MEANT TO REFER TO SOMEBODY WHO HAS PUT TOGEThER SOME NE-iThER-HERE-AND-NE-iThER-ThERE CONCOCT-iON OF ALL ThE EARL-iER AND LATER SYSTEMS/ AND WHO -iS TRY-iNG TO PRACT-iCE ThAT. tH-iS PO-iNT WE GET AS WELL FROM SOMETh-iNG ThAT tUKEN dHARMA wAJRA SPOKEH "tRY TO M-iX UP ALL ThE SYSTEMS/ ThE EARL-iER AND ThE LATER/ AND YOU END UP OUTS-iDE OF BOTh."70 wHEN WE SAY HERE ThAT ThE ENT-iRE TEACH-iNGS OF ThE bUDDHA ARE PACKED -iNTO ThE sTEPS OF ThE PATh/ WHAT WE MEAN -iS ThAT EVERY V-iTAL PO-iNT OF ThE TEACH-iNGS HAS BEEN EXPRESSED ThROUGH AN ABBREV-iATED PRESENTAT-iON OF ThE TOP-iCS CONTA-iNED -iN ThE ThREE COLLECT-iONS OF SCR-iPTURE. nOW ABOUT ThE EXPRESS-iON "sTEPS OF ThE pATh"; ThE ROYAL LAMA jANGCHUB uW ONCE MADE A PET-iT-iON TO lORD aT-iShA/ ASK-iNG FOR AN -iNSTRUCT-iON ThAT WOULD BE OF SPEC-iAL BENEF-iT TO KEEP ThE TEACH-iNGS OF ThE bUDDHA -iN ThE WORLD.71 lORD aT-iShA ThEN SPOKE ThE @lAMP ON ThE pATh TO bUDDHAHOOD/@ WH-iCH FROM ThAT T-iME ONWARDS HE REFERRED TO AS ThE "sTEPS OF ThE pATh"--AND ThUS ThE EXPRESS-iON BEGAN TO SPREAD. tH-iS TEACH-iNG ThOUGH -iS BY NO MEANS SOMETh-iNG ThAT lORD aT-iShA AND ThE GREAT tSONGKAPA -iNVENTED ThEMSELVES; RAThER/ -iT -iS ThAT GRAND H-iGHWAY ALONG WH-iCH EACH AND EVERY bUDDHA HAS TRAVELLED. aS ThE ShORTER @sUTRA ON ThE pERFECT-iON OF w-iSDOM@ SAYS -iT/ iT -iS Th-iS PERFECT-iON/ NOTh-iNG ELSE/ WH-iCH -iS ThE PATh ThAT'S ShARED bY ALL ThE w-iCTORS/ STAY ThEY -iN ThE PAST/ ThE PRESENT/ OR ThE FUTURE.72 tH-iS BY ThE WAY -iS ThE ULT-iMATE OR-iG-iN OF ThE EXPRESS-iON "sTEPS OF ThE pATh." tHEREFORE ThE TEACH-iNG ON ThE sTEPS OF ThE PATh -iS ONE FOR ALL t-iBET; ST-iLL ThOUGH/ SOME PEOPLE FEEL NO DES-iRE TO STUDY -iT/ FOR ThEY HOLD -iT TO BE A PR-iVATE -iNSTRUCT-iON OF ThE gELUK TRAD-iT-iON. tHEY ARE NOT AT FAULT; -iT -iS ONLY BECAUSE ThEY HAVE -iNSUFF-iC-iENT MER-iT FROM ThE-iR PAST DEEDS ThAT ThEY Th-iNK Th-iS WAY. aND ThAT'S NOT ALL; -iT -iS -iN FACT BY STEPP-iNG ON TO Th-iS PATh WELL-WORN BY ALL ThE bUDDHAS ThAT ONE EVENTUALLY ARR-iVES AT ThE VERY STATE ALL bUDDHAS HAVE FOUND. oThERW-iSE -iT DOESN'T MAKE SENSE ThAT YOU'D GET ANYWHERE EXCEPT TO SOME WE-iRD PATh OR LEVEL ThAT NO bUDDHA OR ANY OThER H-iGH BE-iNG OF ThE PAST HAS EVER REACHED. yOU AND i HAVE NO NEED TO FEAR ThAT WE M-iGHT EVER MAKE SUCH A BLUNDER/ FOR WE HAVE ThE sTEPS OF ThE PATh FOR OUR PRACT-iCE. aLL Th-iS WE OWE TO ThE GREAT K-iNDNESS OF lORD aT-iShA AND lORD tSONGKAPA. pEOPLE WHO HAVE HOPES OF DO-iNG SOME K-iND OF SP-iR-iTUAL PRACT-iCE ShOULD STUDY AN UNERR-iNG PATh SUCH AS Th-iS ONE. iT'S NOT R-iGHT JUST TO PRACT-iCE ANYTh-iNG YOU CAN GET AHOLD OF/ L-iKE SOME STRAY DOG ThAT GOBBLES DOWN ANYTh-iNG HE CAN F-iND. aS ThE GENTLE PROTECTOR/ ThE sAKYA pAND-iTA/ HAS SA-iDH eVEN -iN SOME -iNS-iGN-iF-iCANT BUS-iNESS oVER A HORSE/ A GEM/ OR ThE L-iKE/ yOU CHECKH ASK EVERYONE/ CONS-iDER -iT WELL. wE SEE PEOPLE TAK-iNG PA-iNS L-iKE Th-iS OVER eVEN ThE SMALLEST MATTERS OF Th-iS L-iFE. gA-iN-iNG ThE ULT-iMATE GOAL OF ALL OUR cOUNTLESS L-iVES DEPENDS ON DHARMA/ yET WE PR-iZE ANY DHARMA WE M-iGHT COME ACROSS/ nOT CHECK-iNG -iF -iT'S GOOD OR BAD/ aND ACT L-iKE DOGS W-iTh A SCRAP OF FOOD.73 tHAT'S JUST HOW -iT -iS--EVEN -iN EVERY L-iTTLE MATTER OF Th-iS PRESENT L-iFE/ L-iKE WHEN YOU'RE BUY-iNG OR SELL-iNG SOMETh-iNG/ YOU TAKE A LOT OF CAREH YOU DO EVERYTh-iNG YOU CAN Th-iNK OF/ YOU RUN AROUND AND ASK OThER PEOPLE/ YOU SPEND A LOT OF T-iME Th-iNK-iNG OVER WHAT TO DO YOURSELF. bUT NO MATTER HOW B-iG A M-iSTAKE YOU MAKE W-iTh SOMETh-iNG L-iKE Th-iS/ -iT'S NOT GO-iNG TO HELP OR HURT YOU -iN YOUR FUTURE L-iFE AT ALL. iF YOU MEET UP W-iTh A SP-iR-iTUAL TEACH-iNG ThAT'S WRONG ThOUGH/ YOU MAKE A M-iSTAKE ThAT AFFECTS ThE ULT-iMATE GOAL OF ALL YOUR L-iVES. gENERALLY SPEAK-iNG A LOT OF US GO OFF TO SOME DESERTED PLACE W-iTh ThE NOT-iON ThAT WE'RE GO-iNG TO DO SOME DEEP PRACT-iCE ThERE. bUT UNLESS YOU GO W-iTh SOME -iNSTRUCT-iON -iN HAND ThAT -iS REALLY COMPLETE AND TOTALLY CORRECT/ AND UNLESS YOU WORK TO D-iG DOWN TO -iTS CORE/ MOST OF WHAT YOU DO WON'T BE MUCH MORE ThAN S-iMPLE WASTED EFFORT. aS lORD m-iLAREPA ONCE SA-iD/ @tHE PO-iNTH@ -iF YOU DON'T MED-iTATE ON ADV-iCES PASSED DOWN EAR TO EAR; @tHE PLACEH@ YOU CAN S-iT -iN A MOUNTA-iN CAVE/ BUT ONLY TO TORTURE YOURSELF.74 nOW ThE MASTER TRANSLATORS OF OLD UNDERTOOK A GREAT MANY HARDSh-iPS/ JOURNEY-iNG AFAR TO ThE LAND OF iND-iA TO BEAR AUThENT-iC DHARMA TEACH-iNGS BACK HERE TO t-iBET. bUT ThOSE -iN t-iBET WHO FOLLOWED A M-iSTAKEN PATh COULDN'T L-iVE UP TO ThEM AT ALL. rEALLY GOOD WATER ShOULD AT ThE END OF ENDS TRACE BACK TO SOME PURE SNOW. jUST SO/ WHATEVER DHARMA WE CHOOSE TO PRACT-iCE ShOULD HAVE -iTS ULT-iMATE OR-iG-iN -iN SOMETh-iNG -iNFALL-iBLEH -iN ThE VERY lORD OF ThE wORD/ -iN ThE tEACHER/ -iN ThE bUDDHA. yOU CAN SPEND A ThOUSAND YEARS STRUGGL-iNG TO PRACT-iCE SOME DHARMA TEACH-iNG ThAT HAS NO AUThENT-iC OR-iG-iN/ AND YOU ST-iLL WON'T GET A S-iNGLE SL-iVER OF TRUE REAL-iZAT-iON. iT'S L-iKE ThRASh-iNG WATER TO MAKE BUTTER. tHEREFORE WE CAN SAY ThAT ThE TEACH-iNG WE DEC-iDE TO PRACT-iCE ShOULD HAVE ThREE D-iST-iNGU-iSh-iNG FEATURESH 1) iT ShOULD HAVE BEEN TAUGHT BY ThE bUDDHA. 2) iT ShOULD HAVE BEEN CLEANED OF ANY ERRORSH SAGES MUST HAVE BROUGHT ThE TEACH-iNG TO -iTS AUThENT-iC F-iNAL FORM/ HAV-iNG EXAM-iNED -iT TO DETERM-iNE WHEThER ANY WRONG -iDEAS CREPT -iNTO -iT AFTER ThE bUDDHA TAUGHT -iT. 3) iT ShOULD HAVE BROUGHT TRUE REAL-iZAT-iONS TO ThE HEARTS OF MASTER PRACT-iT-iONERS/ ONCE ThEY HAVE HEARD/ CONS-iDERED/ AND MED-iTATED UPON -iT. aND ThEN -iT MUST HAVE PASSED TO US ThROUGH ThE VAR-iOUS GENERAT-iONS OF AN UNBROKEN L-iNEAGE. iF ThE DHARMA WE SEEK TO PRACT-iCE HAS ThESE ThREE CHARACTER-iST-iCS/ -iT -iS AUThENT-iC. wE FROM OUR S-iDE ST-iLL M-iGHT FA-iL -iT/ ThROUGH LAPSES -iN OUR EFFORT AND DA-iLY PRACT-iCE/ BUT WE NEED NEVER FEAR ThAT ThE TEACH-iNG FROM -iTS S-iDE W-iLL FA-iL US. aND ThAT AUThENT-iC TEACH-iNG -iS Th-iS VERY sTEPS TO ThE PATh. tHE H-iGHEST/ ThE ACME/ OF EVERYTh-iNG ThAT ThE bUDDHA SPOKE -iS ThE PREC-iOUS COLLECT-iON OF TEACH-iNGS ON ThE PERFECT-iON OF W-iSDOM. tHE OVERT SUBJECT MATTER OF ThESE TEACH-iNGS CONS-iSTS OF ThE "-iNSTRUCT-iONS ON ThE PROFOUND"--ON EMPT-iNESS. tHESE ARE -iNCLUDED -iN ThE sTEPS W-iTh-iN ThOSE WE CALL ThE "PROFOUND STEPS." tHE W-iSDOM SUTRAS ALSO PRESENT WHAT ARE KNOWN AS ThE "FAR-REACH-iNG" -iNSTRUCT-iONSH ThOSE ON WORK-iNG TO SAVE ALL L-iV-iNG BE-iNGS. tHESE PO-iNTS ARE -iNCLUDED -iN ThE sTEPS W-iTh-iN ThOSE WE CALL ThE "FAR-REACH-iNG STEPS." tH-iS ThEN -iS WHY ONLY ThE TEACH-iNG ON ThE sTEPS OF ThE PATh -iS ONE BOTh COMPLETE AND FREE OF ERROR. aND Th-iS -iS WHY PEOPLE WHO ARE LOOK-iNG FOR A DHARMA TEACH-iNG ThAT -iS WORThY OF ThE-iR PRACT-iCE ShOULD MOST SURELY BEG-iN ThE sTEPS. wE SEE A NUMBER OF PEOPLE WHO OUT OF A M-iSTAKEN LOYALTY TO ThE-iR FAM-iLY TRAD-iT-iONS ST-iCK STUBBORNLY TO WHATEVER BEL-iEFS ThE-iR PARENTS HAPPENED TO HAVE HELD. tHEY FOLLOW ThE bON OR SOME S-iM-iLAR M-iSTAKEN PATh AND -iN ThE END -iT FA-iLS ThEM; ThE WHOLE GREAT PURPOSE OF ThE PRESENT L-iFE ThEY L-iVE/ AND ThE-iR FUTURE L-iVES AS WELL/ -iS CARR-iED AWAY ON ThE W-iND. tHAT GREAT ACCOMPL-iShED SAGE/ kYUNGPO nELJOR/ WAS TOO A FOLLOWER OF bON -iN ThE BEG-iNN-iNG.75 lATER ON HE REAL-iZED ThAT bON HAD ERRANT BEG-iNN-iNGS/ AND SO HE GOT -iNTO ThE EARL-iER SECRET TRAD-iT-iONS. tHESE TOO/ HE CAME TO LEARN/ WERE FAULTY--SO HE TRAVELLED TO iND-iA. hERE HE STUD-iED ThE LATER SECRET TRAD-iT-iONS AND BROUGHT H-iS PRACT-iCE TO -iTS DES-iRED END/ GA-iN-iNG ThE GREAT ACCOMPL-iShMENTS. aND ThERE WERE MANY OThERS AS WELL--ThE GREAT sAKYA LAMA kUN-NY-iNG/ FOR EXAMPLE-- WHO D-iD ThE SAME.76 sO NOW WE CAN PUT ThE F-iRST VERSE -iNTO PERSPECT-iVE. lORD tSONGKAPA -iS SAY-iNG/ @"aS FAR AS i AM ABLE i'LL EXPLA-iN ThE@ TEACH-iNG ON ThE ThREE PR-iNC-iPAL PAThS. iT -iS ThAT EXCELLENT @PATh ThAT ALL ThE w-iCTORS' HOLY SONS COMMEND@ W-iTh ThE-iR PRA-iSE/ ThE PATh ON WH-iCH ThEY TRAVEL. iT HAS NO ERROR. iT GOES NO M-iSTAKEN WAY. iT -iS ThE H-iGHEST OF ALL DOORWAYSH -iT -iS @ThE ENTRY PO-iNT FOR ThOSE@ PEOPLE @OF@ GOOD @FORTUNE@ WHO ARE @SEEK-iNG FREEDOM."@ tHE WORDS "AS FAR AS i AM ABLE" -iN ThE VERSE ARE -iN GENERAL PUT ThERE BY lORD tSONGKAPA AS AN EXPRESS-iON OF MODESTY. mORE SPEC-iF-iCALLY ThEY HAVE ThE EFFECT OF SAY-iNG/ "aS FAR AS i AM ABLE i W-iLL EXPLA-iN SOMETh-iNG OF AS GREAT MEAN-iNG AS CAN BE PUT -iNTO ThE FEW WORDS HERE." tHERE -iS ANOThER WAY OF GLOSS-iNG ThE VERSE/ ACCORD-iNG TO WH-iCH ThE F-iRST L-iNE OF EXPLANAT-iON--ThE ONE ThAT -iNCLUDES ThE WORDS "ALL H-iGH TEACH-iNGS OF ThE w-iCTORS"--REFERS TO RENUNC-iAT-iON. aS @cHANT-iNG ThE nAMES@ SAYS/ tHE RENUNC-iAT-iON OF ALL ThREE VEH-iCLES l-iES -iN ThE END -iN A S-iNGLE VEH-iCLE.77 tHE PO-iNT -iS ThAT ThE bUDDHA/ -iN SOME OF H-iS TEACH-iNGS WH-iCH ShOULD BE -iNTERPRETED RAThER ThAN TAKEN L-iTERALLY/ SA-iD ThAT ThERE WERE ThREE D-iFFERENT VEH-iCLES OR WAYS. tHESE ThREE ThOUGH ARE REALLY ONLY ONE/ FROM ThE V-iEWPO-iNT OF ThE ULT-iMATE END TO WH-iCH ThEY LEAD. iN A S-iM-iLAR SENSE/ ALL ThE H-iGH TEACH-iNGS OF ThE w-iCTORS WERE ENUNC-iATED AS A MEANS TO PRODUCE ThE ULT-iMATE "RENUNC-iAT-iON"--ThE bUDDHA'S KNOWLEDGE-- W-iTh-iN ThE M-iNDS OF D-iSC-iPLES. aND RENUNC-iAT-iON -iS WHAT/ AT ThE VERY BEG-iNN-iNG/ URGES ONE TO DEVELOP A D-iSGUST FOR ThE CYCLE OF L-iFE AND SET H-iS M-iND ON REACH-iNG FREEDOM. tH-iS -iS WHY ThE ATT-iTUDE OF RENUNC-iAT-iON -iS TAUGHT HERE F-iRST/ -iN ThE F-iRST L-iNE. tHE SECOND L-iNE OF EXPLANAT-iON--ThE ONE ThAT -iNCLUDES ThE WORDS "ThE-iR HOLY SONS"--REFERS TO ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG. tH-iS -iS ThE ATT-iTUDE ThAT ALL ThE w-iCTORS AND ThE-iR SONS TAKE AS ThE-iR S-iNGLE MOST -iMPORTANT MED-iTAT-iON/ AND ThE ATT-iTUDE WHOSE PRA-iSES ThEY S-iNG. iT -iS L-iKE A GREAT CENTER BEAM ThAT HOLDS UP ThE ENT-iRE STRUCTURE OF ThE GREATER WAY. tHE Th-iRD L-iNE OF EXPLANAT-iON--ThE ONE W-iTh ThE WORDS "ThE FORTUNATE SEEK-iNG FREEDOM"--REFERS TO CORRECT V-iEW. tH-iS PERCEPT-iON -iS ThE ONE AND ONLY ENTRY PO-iNT FOR D-iSC-iPLES WHO SEEK FOR FREEDOM. tO ACH-iEVE FREEDOM/ YOU HAVE TO CUT -iGNORANCE--ThE ROOT OF Th-iS C-iRCLE OF L-iFE. aND TO CUT -iGNORANCE/ YOU HAVE TO DEVELOP ThE W-iSDOM WH-iCH REAL-iZES NO- SELF. aND TO DEVELOP W-iSDOM/ YOU NEED A CORRECT V-iEW FREE OF ALL ERROR. cORRECT V-iEW -iS ThE S-iNGLE DOOR TO N-iRVANA/ TO PEACE. aND SO -iT -iS ThAT ThE GREAT tSONGKAPA/ -iN ThE CLOS-iNG WORDS OF ThE VERSE/ PLEDGES TO COMPOSE H-iS WORK ON ThE ThREE PR-iNC-iPAL PAThS--WH-iCH -iNCLUDE CORRECT V-iEW. h-iS PLEDGE -iS MADE -iN ThE WAY PRESCR-iBED BY mASTER dAND-iNaH78 HE ABBREV-iATES W-iTh-iN -iT ALL ThE TOP-iCS TO BE TREATED -iN ThE WORK -iTSELF-- WH-iCH HERE WOULD BE TO SAY HE -iNCLUDES W-iTh-iN H-iS PLEDGE EVERY @ESSENT-iAL@ PO-iNT -iN ThE ENT-iRE BODY OF ThE PAThS TO BE EXPLA-iNED. iN Th-iS SENSE/ OUR lAMA CONCLUDED/ lORD tSONGKAPA HAD -iN ThE F-iRST VERSE ALREADY TAUGHT US ThE ESSENCE OF ThE PAThS. wi. eNCOURAGEMENT TO sTUDY wE HAVE NOW REACHED ThE Th-iRD AND F-iNAL OF ThE PREL-iM-iNAR-iES ThAT LEAD -iNTO ThE COMPOS-iT-iON OF ThE TEXT. tH-iS ONE CONS-iSTS OF A STRONG ENCOURAGEMENT FOR ThE READER TO STUDY ThE WORK WELL/ AND -iS CONTA-iNED -iN ThE NEXT VERSE OF ThE ROOT TEXTH @##(2)@## @##l-iSTEN W-iTh A PURE M-iND/ FORTUNATE ONES wHO HAVE NO CRAV-iNG FOR ThE PLEASURES OF L-iFE/ aND WHO TO MAKE LE-iSURE AND FORTUNE MEAN-iNGFUL STR-iVE tO TURN ThE-iR M-iNDS TO ThE PATh WH-iCH PLEASES ThE w-iCTORS.@## hERE ThE GREAT tSONGKAPA -iS URG-iNG H-iS READERS TO STUDY ThE WORKH "yOU/ YOU PEOPLE @WHO@ ARE SEEK-iNG FREEDOM AND @HAVE NO@ S-iNGLE MOMENT'S @CRAV-iNG FOR ThE PLEASURES OF L-iFE;@ YOU/ WHO WANT TO GET ThE ABSOLUTE MOST FROM ThE BODY YOU'VE FOUND/ @TO MAKE YOUR LE-iSURE AND FORTUNE MEAN-iNGFUL;@ YOU NOW ARE GO-iNG TO HAVE TO TRA-iN YOURSELF -iN A PATh ThAT NEVER ERRS/ A PATh ThAT NEVER STRAYS/ A PATh ThAT -iS WHOLE AND COMPLETE/ @ThE PATh WH-iCH PLEASES@ EVEN @ThE bUDDHAS@--ThE ONE -iN ThE END ThEY ADV-iSE/ A PATh ThAT -iS NO ERR-iNG PATh/ A PATh ThAT -iS NO PATh ThAT STRAYS/ A PATh ThAT -iS MORE ThAN JUST SOME P-iECE OR PART OF A PATh. aND -iF YOU WANT TO TRA-iN YOURSELF -iN A PATh L-iKE ThAT/ YOU'RE GO-iNG TO HAVE TO BE A STUDENT WHO HAS ALL ThE REQU-iREMENTS OF A STUDENT; YOU'RE GO-iNG TO HAVE TO F-iT ThE DESCR-iPT-iON FROM ThE @400 wERSESH@ wE CALL SOMEONE A PROPER VESSEL FOR STUDY wHO'S UNB-iASED/ -iNTELL-iGENT/ AND W-iLL-iNG TO STR-iVE.79 aND @FORTUNATE ONES@ L-iKE YOU/ D-iSC-iPLES WHO HAVE @TURNED ThE-iR M-iNDS@ TO ThE DHARMA/ ARE GO-iNG TO HAVE TO @L-iSTEN W-iTh A PURE M-iND;@ AVO-iD -iN YOUR STUDY ThOSE Th-iNGS WH-iCH ARE OPPOSED TO -iTS SUCCESS--ThE ThREE PROBLEMS OF ThE POT; RELY -iN YOUR STUDY ON ThOSE Th-iNGS WH-iCH ARE CONDUC-iVE TO -iTS SUCCESS--ThE S-iX -iMAGES FOR ThE -iNSTRUCT-iON."80 tHERE -iS ANOThER WAY OF -iNTERPRET-iNG ThE VERSE WH-iCH SAYS WE ShOULD REGARD ThE L-iNE ABOUT ThOSE "WHO HAVE NO CRAV-iNG FOR ThE PLEASURES OF L-iFE" AS REFERR-iNG TO RENUNC-iAT-iON--ThE F-iRST OF ThE ThREE PR-iNC-iPAL PAThS. tHE NEXT L-iNE/ ThE ONE ABOUT MAK-iNG YOUR "LE-iSURE AND FORTUNE MEAN-iNGFUL/" APPL-iES ThEN TO ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR ALL L-iV-iNG BE-iNGS/ BECAUSE ANYONE WHO'S TRA-iNED H-iS M-iND -iN Th-iS ATT-iTUDE HAS CERTA-iNLY GOTTEN ThE ABSOLUTE MOST FROM H-iS L-iFE OF LE-iSURE AND FORTUNE. aND ThE F-iNAL L-iNE/ ThE ONE ABOUT ThE "PATh WH-iCH PLEASES w-iCTORS/" RELATES TO CORRECT V-iEW S-iNCE/ AS ThE ROOT TEXT -iTSELF STATES LATER ON/ a PERSON'S ENTERED ThE PATh ThAT PLEASES ThE bUDDHAS wHEN FOR ALL OBJECTS/ -iN ThE CYCLE OR BEYOND/ hE SEES ThAT CAUSE AND EFFECT CAN NEVER FA-iL/ aND WHEN FOR H-iM ThEY LOSE ALL SOL-iD APPEARANCE. tH-iS ThEN COMPLETES OUR PRESENTAT-iON OF ThE CUSTOMARY PREL-iM-iNAR-iESH ThE OFFER-iNG OF PRA-iSE/ PLEDGE TO COMPOSE ThE WORK/ AND ENCOURAGEMENT FOR ThE READER TO STUDY -iT WELL. wE CAN RELATE WHAT WE'VE SA-iD SO FAR TO ThE OPEN-iNG SECT-iONS OF WORKS SUCH AS ThE GREATER AND MED-iUM-LENGTh PRESENTAT-iONS OF ThE COMPLETE sTEPS TO bUDDHAHOOD. tHE L-iNE ThAT READS "i BOW TO ALL ThE H-iGH AND HOLY LAMAS" RELATES TO ThE F-iRST SECT-iON -iN ThESE WORKS/ KNOWN AS "DEMONSTRAT-iNG ThE EM-iNENCE OF ThE AUThOR -iN ORDER TO ShOW ThAT ThE TEACH-iNG COMES FROM AN AUThENT-iC SOURCE." tHE L-iNES FROM "aS FAR AS i AM ABLE..." UP TO "...SEEK-iNG FREEDOM" CORRESPOND TO ThE SECOND SECT-iON/ ON ThE "EM-iNENCE OF ThE TEACH-iNG." tHE VERSE ThAT GOES FROM "l-iSTEN W-iTh A PURE M-iND..." UP TO "...PATh WH-iCH PLEASES ThE w-iCTORS" G-iVES US ThE Th-iRD SECT-iON/ WH-iCH -iS "HOW TO STUDY AND TEACH" ThE sTEPS. tHE LAST GREAT SECT-iON OF ThESE PRESENTAT-iONS -iS KNOWN AS "ThE -iNSTRUCT-iON -iTSELF/ BY WH-iCH STUDENTS CAN BE LED ALONG ThE sTEPS" TO bUDDHAHOOD. tH-iS PART -iS CONTA-iNED -iN WHAT WE HAVE CALLED HERE ThE "MA-iN BODY OF ThE TEXT" OF lORD tSONGKAPA'S VERSES ON ThE ThREE PR-iNC-iPAL PAThS. tHUS WE NOW MOVE ON TO ThE F-iRST ONE OF ThESE VERSES.81 @#N@# @#JY Y@# the first pathH renunciation wii. wHY yOU nEED rENUNC-iAT-iON oUR TREATMENT OF ThE MA-iN BODY OF ThE TEXT W-iLL BREAK DOWN -iNTO FOUR PARTSH AN EXPLANAT-iON OF RENUNC-iAT-iON/ AN EXPLANAT-iON OF ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG/ AN EXPLANAT-iON OF CORRECT V-iEW/ AND SOME STRONG WORDS OF ENCOURAGEMENT--ThAT ThE READER ShOULD TRY TO RECOGN-iZE ThE TRUTh OF ThESE -iNSTRUCT-iONS AND ACTUALLY GO AND PRACT-iCE ThEM. tHE EXPLANAT-iON OF RENUNC-iAT-iON -iTSELF W-iLL PROCEED -iN ThREE SECT-iONSH REASONS WHY ONE ShOULD TRY TO DEVELOP -iT/ HOW ONE GOES ABOUT DEVELOP-iNG -iT/ AND ThE PO-iNT AT WH-iCH WE CAN SAY ONE HAS SUCCEEDED -iN DEVELOP-iNG -iT. tHE F-iRST OF ThESE SECT-iONS -iS FOUND -iN ThE NEXT VERSE OF lORD tSONGKAPA'S WORKH @##(3)@## @##tHERE'S NO WAY TO END/ W-iThOUT PURE RENUNC-iAT-iON/ tH-iS STR-iV-iNG FOR PLEASANT RESULTS -iN ThE OCEAN OF L-iFE. iT'S BECAUSE OF ThE-iR HANKER-iNG L-iFE AS WELL ThAT BE-iNGS aRE FETTERED/ SO SEEK RENUNC-iAT-iON F-iRST.@## nOW FOR ALL OF US TO ESCAPE FROM ThE CYCLE OF L-iFE/ WE HAVE TO WANT TO ESCAPE. iF WE NEVER DEVELOP ThE W-iSh TO GET OUT/ AND WE GET ATTACHED TO ThE GOOD Th-iNGS OF Th-iS C-iRCLE OF L-iFE/ ThEN ThERE W-iLL NEVER BE ANY WAY TO ESCAPE -iT. a PR-iSONER CAN S-iT -iN A JA-iL/ BUT -iF HE NEVER REALLY WANTS TO ESCAPE/ AND NEVER REALLY ATTEMPTS AN ESCAPE/ HE NEVER W-iLL ESCAPE. iT'S ThE SAME FOR US---iF WE NEVER TRY TO F-iND SOME WAY TO ESCAPE Th-iS CYCLE OF L-iFE/ ThE DAY OF OUR ESCAPE W-iLL NEVER ARR-iVE. iF WE WORK TO DEVELOP ThE W-iSh TO ESCAPE/ ThEN SURELY ThERE W-iLL COME A T-iME WHEN WE DO. hERE F-iRST WE HAVE TO UNDERSTAND JUST HOW WE SP-iN AROUND -iN Th-iS L-iFE-C-iRCLE. tHE "CYCLE OF L-iFE" -iS DEF-iNED AS TAK-iNG ON/ AGA-iN AND AGA-iN/ ThE -iMPURE GROUPS OF Th-iNGS ThAT MAKE UP A NORMAL SUFFER-iNG BE-iNG---iT -iS ThE-iR UNBROKEN STREAM FROM L-iFE TO L-iFE.82 wHAT -iS -iT ThAT CHA-iNS US TO Th-iS CYCLE? oUR OWN DEEDS AND BAD ThOUGHTS. aND TO WHAT EXACTLY ARE WE CHA-iNED? tO ThOSE -iMPURE PARTS OF OUR BE-iNG. tO GET FREE OF Th-iS CYCLE OF L-iFE WE MUST RECOGN-iZE ThAT EVERYTh-iNG ABOUT -iT -iS/ BY NATURE/ COMPLETE SUFFER-iNG. tH-iS BR-iNGS A D-iSGUST FOR -iT/ A LOATh-iNG FOR -iT/ AND Th-iS ThEN BR-iNGS RENUNC-iAT-iON FOR -iT. tHUS WHAT ThE VERSE -iS SAY-iNG -iSH @"w-iThOUT PURE RENUNC-iAT-iON/ ThERE'S NO WAY TO STOP Th-iS@ ATT-iTUDE WHERE ONE @STR-iVES@ FOR WHATEVER @PLEASANT RESULTS@ HE M-iGHT GET HERE @-iN L-iFE. mOREOVER/ -iT -iS@ PREC-iSELY @BY FORCE OF ThE-iR@ FEEL-iNGS OF ATTACHMENT AND CRAV-iNG FOR ThE PLEASANT Th-iNGS OF @L-iFE@ (HERE @'HANKER-iNG'@ -iS ANOThER NAME FOR WHAT WE USUALLY REFER TO AS 'CRAV-iNG')/ @ThAT@ ALL @BE-iNGS ARE FETTERED.@ aND -iF ALL BE-iNGS ARE FETTERED/ DO YOU -iMAG-iNE ThAT YOU ARE NOT? oF COURSE YOU ARE. iF YOU WANT SOME DAY TO ESCAPE Th-iS CYCLE/ @SEEK ThEN/@ AT ThE VERY @F-iRST/@ A PURE ATT-iTUDE OF @RENUNC-iAT-iON."@ tH-iS VERSE BY ThE WAY -iNCORPORATES WHAT ThE WORKS ON ThE sTEPS TO bUDDHAHOOD REFER TO AS ThE "-iNSTRUCT-iONS FOR ThOSE OF LESSER AND OF MED-iUM SCOPE." wE SEE SOME PEOPLE AROUND W-iTh ThE NOT-iON ThAT TO REACH ENL-iGHTENMENT YOU ONLY NEED TO PRACT-iCE ThE W-iSh TO ACH-iEVE bUDDHAHOOD FOR ALL L-iV-iNG BE-iNGS--ThAT YOU DON'T NEED TO PRACT-iCE RENUNC-iAT-iON. tHE TRUTh ThOUGH -iS ThAT/ EVEN JUST TO REACH A LOWER N-iRVANA/83 RENUNC-iAT-iON -iS AN ABSOLUTE NECESS-iTY; -iN FACT/ -iT HAS TO BE @F-iERCE@ RENUNC-iAT-iON. aS ThE GREAT tSONGKAPA/ OUR pROTECTOR/ HAS SA-iD H-iMSELFH aBOUT Th-iS ATT-iTUDE---iT'S JUST ThE WAY sHARAWA DESCR-iBED -iT. sUPPOSE -iT'S NO STRONGER -iN YOUR HEART ThAN A Th-iN F-iLM OF BARLEY POWDER SPREAD OUT ON ThE SURFACE OF SOME HOMEMADE BEER. tHEN YOUR FEEL-iNG ThAT YOU WANT TO AVO-iD ThE CAUSE OF ThE CYCLE OF L-iFE--WHAT WE CALL ThE "OR-iG-iN"--W-iLL BE NO STRONGER ThAN ThAT. tHEN YOUR ASP-iRAT-iON TO REACH N-iRVANA/ WHERE YOU STOP BOTh SUFFER-iNG AND -iTS OR-iG-iN/ W-iLL BE EXACTLY ThE SAME WAY. aND ThEN YOUR W-iSh TO PRACT-iCE ThE PATh ThAT BR-iNGS Th-iS N-iRVANA W-iLL BE NOTh-iNG BUT EMPTY WORDS. sO TOO FOR COMPASS-iON/ ThE STATE OF M-iND WHERE YOU CAN NO LONGER BEAR TO SEE OThER L-iV-iNG BE-iNGS WANDER ThROUGH ThE CYCLEH ThERE'S NO WAY YOU W-iLL GA-iN -iT. tHEN F-iNALLY YOU W-iLL NEVER F-iND A GENU-iNE FORM OF ThE W-iSh TO ACH-iEVE MATCHLESS ENL-iGHTEN- MENT FOR ALL L-iV-iNG BE-iNGS/ A POWERFUL W-iSh ThAT CAN URGE YOU ON. aND SO ThE "GREATER WAY" BECOMES FOR YOU NOTh-iNG BUT SOME FL-iMSY UNDERSTAND-iNG OF ThE DESCR-iPT-iONS YOU F-iND OF -iT -iN BOOKS.84 tHE PO-iNT HERE -iS ThAT/ TO DEVELOP ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR ALL L-iV-iNG BE-iNGS/ YOU MUST F-iRST DEVELOP A K-iND OF COMPASS-iON WHERE YOU CAN NO LONGER BEAR TO SEE ThESE BE-iNGS TORMENTED BY ThE SUFFER-iNGS OF L-iFE. tO DEVELOP Th-iS/ YOU MUST DEVELOP RENUNC-iAT-iON OVER YOUR OWN S-iTUAT-iON; ThERE -iS NO WAY OThERW-iSE YOU COULD GA-iN COMPASS-iON/ FOR -iT CONTEMPLATES ThE S-iTUAT-iON ThAT OThERS MUST FACE. tH-iS TOO/ CONCLUDED OUR lAMA/ -iS WHAT lORD aT-iShA MEANT -iN H-iS GENTLE REBUKE TO US t-iBETANSH "oNLY -iN t-iBET HAVE ThEY FOUND PEOPLE W-iTh ThE W-iSh FOR ENL-iGHTENMENT WHO HAVEN'T YET FOUND LOVE AND COMPASS-iON."85 wiii. sTOPP-iNG dES-iRE FOR tH-iS l-iFE tH-iS BR-iNGS US TO ThE SECOND SECT-iON OF OUR EXPLANAT-iON OF RENUNC-iAT-iON; ThAT -iS/ A DESCR-iPT-iON OF HOW TO DEVELOP -iT. f-iRST WE'LL TALK ABOUT HOW TO STOP DES-iRE FOR ThE PRESENT L-iFE/ AND ThEN HOW TO STOP -iT FOR FUTURE L-iVES. sTOPP-iNG DES-iRE FOR Th-iS L-iFE -iS ThE SUBJECT OF ThE NEXT TWO L-iNES OF ThE ROOT TEXTH @##(4A)@## @##lE-iSURE AND FORTUNE ARE HARD TO F-iND/ L-iFE'S NOT LONG; tH-iNK -iT CONSTANTLY/ STOP DES-iRE FOR Th-iS L-iFE.@## wHAT WE MEAN BY "DES-iRE FOR Th-iS L-iFE" -iS Th-iS DES-iRE FOR HAPP-iNESS AND FAME -iN Th-iS L-iFE--WHERE YOU SAY TO YOURSELF/ "iF ONLY i COULD GET MORE OF ThE GOOD Th-iNGS OF L-iFE ThAN ANYONE -iN ThE WORLD--ThE BEST FOOD/ F-iNEST CLOThES/ B-iGGEST NAME/ AND ALL ThE REST." aNYONE WHO HOPES TO DO SOME SP-iR-iTUAL PRACT-iCE MUST STOP H-iS DES-iRE FOR Th-iS L-iFE. hOW TO STOP -iT? yOU MUST CONTEMPLATE ThE TWO sTEPS KNOWN AS (1) ThE "GREAT -iMPORTANCE OF Th-iS L-iFE OF LE-iSURE AND FORTUNE/ AND ThE D-iFF-iCULTY OF F-iND-iNG -iT/" AS WELL AS (2) OUR "-iMPERMANENCE/ ThE FACT ThAT WE MUST D-iE." tHESE ThOUGHTS ThEN W-iLL TURN BACK YOUR DES-iRE FOR Th-iS L-iFE---iN YOUR M-iND/ YOU W-iLL G-iVE UP ON -iT. tHE FACT ThAT YOU AND i R-iGHT NOW NEVER DO ANY SP-iR-iTUAL PRACT-iCE--NO/ WORSE/ ThE FACT ThAT WE TRY AND WHAT WE DO -iS ANYTh-iNG BUT SP-iR-iTUAL PRACT-iCE---iS ALL BECAUSE OF OUR DES-iRE FOR Th-iS L-iFE. @fREE OF fOUR lOVES/@ ThE MENTAL-TRA-iN-iNG TEXT/ PUTS -iT Th-iS WAYH nO PRACT-iT-iONER/ A PERSON WHO LOVES Th-iS L-iFE. nO RENUNC-iAT-iON/ A M-iND ThAT LOVES ThE CYCLE.86 tHE BORDER ThAT SEPARATES SP-iR-iTUAL PRACT-iCE FROM WHAT -iS NOT/ AND ThE BORDER ThAT SEPARATES REAL SP-iR-iTUAL PRACT-iCE FROM WHAT -iS NOT/ -iS Th-iS ATT-iTUDE OF HAV-iNG G-iVEN UP ON Th-iS L-iFE. pRACT-iCE/ -iN ThE FORM OF REC-iT-iNG SOME L-iNES/ AND ThE WORLD MAY SOMEWHERE MEET; BUT ThERE -iS NO WAY ThAT PRACT-iCE -iN ThE FORM OF G-iV-iNG UP ON Th-iS L-iFE W-iLL EVER MEET ThE WORLD/ -iN ThE FORM OF HAPP-iLY PART-iC-iPAT-iNG -iN Th-iS L-iFE. tHERE -iS NO WAY YOU CAN KEEP ThE WORLD/ AND ST-iLL KEEP YOUR PRACT-iCE. tH-iS -iS WHAT ThE PREC-iOUS PRECEPTOR/ dROM tONPA/ HAD -iN M-iND WHEN HE SA-iD TO A CERTA-iN MONK/ "iT MAKES MY HEART GLAD/ UNCLE/ TO SEE YOU WALK-iNG ROUND Th-iS HOLY PLACE TO PAY YOUR RESPECTS; HOW MUCH GLADDER WOULD i BE/ -iF YOU D-iD SOMETh-iNG SP-iR-iTUAL!" aND HE WENT ON TO SAY ThE SAME Th-iNG ABOUT MAK-iNG PROSTRAT-iONS/ AND REC-iT-iNG PRAYERS/ AND MED-iTAT-iNG/ AND EVERYTh-iNG ELSE. sO F-iNALLY ThE MONK COULDN'T DEC-iDE AT ALL WHAT WAS SUPPOSED TO BE SP-iR-iTUAL PRACT-iCE AND HE ASKED dROM tONPA/ "wELL ThEN/ HOW AM i SUPPOSED TO PRACT-iCE?" aND ThE ONLY ANSWER HE GOT WAS "g-iVE UP ON Th-iS L-iFE!"--REPEATED ThREE T-iMES/ AND LOUD.87 tHEN ThERE WAS ThE sEER GEShE BY ThE NAME OF sHANG nACHUNG tONPA/ WHO ONCE SA-iD/ i GO TO lORD aT-iShA AND ASK H-iM FOR TEACH-iNG. bUT ALL HE SAYS TO ME -iS SOME L-iTTLE SENTENCE L-iKE "g-iVE UP ON Th-iS L-iFE/" OR "pRACT-iCE LOVE/" "pRACT-iCE COMPASS-iON/" OR "pRACT-iCE ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR ALL L-iV-iNG BE-iNGS." lORD dROM tONPA OVERHEARD Th-iS COMPLA-iNT/ AND REMARKED ThAT "iT'S AMAZ-iNG. hE'S JUST BEEN GRANTED ThE ABSOLUTE ESSENCE OF ALL lORD aT-iShA'S -iNSTRUCT-iON/ YET EVEN SOMEONE SO GREAT AS sHANG DOESN'T COMPREHEND WHAT -iT -iS TO HAVE A TEACH-iNG." aND LATER ON -iN H-iS L-iFE/ sHANG WOULD ALSO SAY TO H-iS STUDENTS ThAT "iF YOU WANT TO PRACT-iCE ThE SP-iR-iTUAL L-iFE/ ThE MOST -iMPORTANT Th-iNG YOU CAN DO -iS G-iVE UP ON Th-iS L-iFE."88 iN A BROAD SENSE WE CAN START W-iTh WHAT ARE KNOWN AS ThE "E-iGHT WORLDLY ThOUGHTS." tHESE ThEN CAN BE ShORTENED -iNTO ThREE CONCERNS OF Th-iS L-iFEH FOOD/ CLOThES/ AND A B-iG NAME. tHESE ThREE ARE WHAT YOU HAVE TO G-iVE UP ON. tHE WORST OF ThE ThREE BY ThE WAY -iS b-iG nAME. sAGES/ HOLY MEN/ GREAT MED-iTATORS OF ThE PAST--EVEN WE CAN SAY A MAJOR-iTY OF ThEM--HAVE BEEN ABLE TO L-iVE W-iThOUT GREAT FOOD/ KEEP-iNG ThEMSELVES AL-iVE ON ONE OF ThOSE MYST-iCAL PRACT-iCES WHERE ALL YOU EAT -iS SOME T-iNY P-iLLS OR ThE ESSENCE OF A FLOWER. aND ThEY'VE BEEN ABLE TO L-iVE W-iThOUT GREAT CLOThES TOOH ThEY S-iT -iN DEEP RETREAT/ WEAR-iNG TATTERED ROBES COVERED W-iTh D-iRT--ThEY GLUE ThE-iR BACKS TO ThE WALL OF A CAVE AND SEAL ThE ONLY ENTRANCE. bUT -iN ThE BOTTOM OF ThE-iR HEARTS ThEY ST-iLL CRAVE FAME--ThE b-iG nAME--AND ThEY DREAM ThAT ALL ThE LOCAL PEOPLE OUTS-iDE ARE TALK-iNG ABOUT WHAT A HOLY MASTER MED-iTATOR ThEY ARE. tHERE HAVE BEEN MANY/ MANY SAGES AND SCHOLARS AND MONKS WHO WERE PURE -iN ThE-iR MORAL L-iVES BUT M-iSLED -iN Th-iS SAME WAY. aS ThE GREAT dROWAY gONPO HAS SA-iD/ tHEY GO -iNTO SECLUS-iON/ POST A S-iGN ON ThE DOOR/ sEE NOT A SOUL/ ThESE MASTER CONTEMPLATORS WHO ST-iLL hOPE -iN Th-iS L-iFE ThEY CALL ME ThE "gREAT mED-iTATOR."89 aS WELL AS/ aND SO ThEY F-iLL ThE-iR M-iNDS W-iTh HOPES AND PLANS/ tHOUGHTS ThAT COME -iN EVERYTh-iNG ThEY DO/ aND SO ThE-iR SP-iR-iTUAL PRACT-iCE GOES TO WASTE/ sP-iR-iTED AWAY BY BAND-iT LOCALS. tAKE A SPEAR ThEN/ STR-iKE -iT -iNTO EVERY tHOUGHT ThAT COMES FOR Th-iS L-iFE/ AND REMEMBER sHOULD A S-iNGLE SPEAR NOT H-iT ThE MARK bE-iNG A SAGE/ SA-iNT/ SCHOLAR/ MED-iTATOR cANNOT CLOSE ThE DOOR TO ThE ThREE LOWER REALMS. tHE GREAT nGAR-iPA TOO HAS SA-iD/ aLL ThE SP-iR-iTUAL PRACT-iCE YOU'VE DONE HAS TURNED -iNTO SOME AMB-iT-iON FOR EM-iNENCE -iN Th-iS L-iFE. tH-iS ThEN TURNS -iNTO WHAT WE CALL ThE "OR-iG-iN"--A CAUSE FOR MORE OF ThE CYCLE; -iT -iNCREASES -iN YOU YOUR FEEL-iNGS OF PR-iDE/ AND JEALOUSY/ D-iSL-iKE FOR SOME Th-iNGS AND LONG-iNG FOR OThERS. tHEN WHAT YOU ThOUGHT WAS SP-iR-iTUAL PRACT-iCE ACTUALLY TAKES YOU TO ThE ThREE LOWER REALMS. iT'S NO D-iFFERENT ThAN -iF YOU'D GONE ThERE BY DO-iNG BAD DEEDS.90 tHEREFORE -iF WE WANT TO DO ANY SP-iR-iTUAL PRACT-iCE WE MUST QUELL ThE E-iGHT WORLDLY ThOUGHTS--WE MUST STAND NEUTRAL/ FREE OF BOTh MEMBERS OF EACH OF -iTS FOUR PA-iRS. "e-iGHT WORLDLY ThOUGHTS" -iS A NAME WE G-iVE TO ThE FOLLOW-iNG E-iGHT EMOT-iONSH 1) bE-iNG HAPPY WHEN WE ACQU-iRE SOME Th-iNG/ 2) aND UNaHAPPY WHEN WE DON'T. 3) bE-iNG HAPPY WHEN WE FEEL GOOD/ 4) aND UNaHAPPY WHEN WE DON'T. 5) bE-iNG HAPPY WHEN WE BECOME WELL KNOWN/ 6) aND UNaHAPPY WHEN WE DON'T. 7) bE-iNG HAPPY WHEN SOMEONE SPEAKS WELL OF US/ 8) aND UNaHAPPY WHEN SOMEONE SPEAKS -iLL OF US. aS ThE @lETTER TO A fR-iEND@ STATES/ oH WORLDLY W-iSE! tO GA-iN OR NOT/ FEEL GOOD oR NOT/ BE WELL-KNOWN OR NOT/ BE SPOKEN OF wELL OR -iLL/ ThESE ARE ThE E-iGHT WORLDLY ThOUGHTS. qUELL ThEM; LET ThEM NOT COME TO YOUR M-iND.91 tHE GREAT SA-iNT l-iNGREPA HAS SA-iD AS WELL/ iN ThE C-iTY OF DA-iLY CONCERNS -iN OUR C-iRCLE OF L-iFE sCURRY ThE WAKED CADAVERS OF E-iGHT WORLDLY ThOUGHTS. tH-iS -iS WHERE YOU CAN F-iND ThE MOST FR-iGHTEN-iNG CEMETERY OF ALL; tH-iS -iS WHERE YOU LAMAS ShOULD KEEP YOUR M-iDN-iGHT V-iG-iL AMONG ThE DEAD.92 iT DOESN'T MATTER WHO YOU ARE--SOME GREAT SAGE/ OR SA-iNT/ OR MASTER/ OR MED-iTATOR--AND NO MATTER HOW PROFOUND ThE PRACT-iCE YOU -iMAG-iNE YOU ARE DO-iNG/ -iT -iS ALL A HOLLOW ShAM -iF -iT'S M-iXED UP W-iTh ThE E-iGHT WORLDLY ThOUGHTS. wE F-iND Th-iS TRUTh -iN ThE WORDS OF yANG gONPA/ A D-iSC-iPLE OF ThE V-iCTOR-iOUS gU-TSANGPAH iT DOESN'T DO ANY GOOD ThAT ThE TEACH-iNG -iS ThE HOLY AND SECRET "gREAT cOMPLET-iON." tHE PERSON H-iMSELF HAS TO BECOME HOLY AND SECRET/ GREAT COMPLETE. wE SEE A WHOLE PACK OF CASES WHERE ThE WAY A PERSON DESCR-iBES H-iS SP-iR-iTUAL PRACT-iCE/ -iT WOULD BUY A WHOLE HERD OF HORSES--BUT ThE PERSON H-iMSELF -iSN'T WORTh A DOG. rEL-iG-iON ThAT'S ALL WORDS AND NEVER GETS PUT -iNTO DA-iLY PRACT-iCE -iS ALL ThE SAME AS SOME TALK A PARROT'S BEEN TAUGHT TO SQUAWK; ThE PERSON AND ThE PRACT-iCE ARE M-iLES APART; H-iS M-iND AND H-iS REL-iG-iON NEVER QU-iTE M-iX -iNTO ONE/ ThERE'S LUMPS OF FLOUR ThAT NEVER D-iSSOLVE -iN ThE BATTER. bABBL-iNG ON ABOUT SP-iR-iTUAL PRACT-iCE AND NEVER LETT-iNG -iT S-iNK -iN/ LEAV-iNG -iT TO BOB AROUND ON ThE SURFACE L-iKE SOME UNCOOPERAT-iVE VEGETABLES -iN A SOUP/ -iS M-iSS-iNG ThE WHOLE PO-iNT OF SP-iR-iTUAL PRACT-iCE. i TELL YOU ALL/ WHAT i TEACH AS ThE CRUX OF ALL PRACT-iCE -iS TO G-iVE UP ON Th-iS L-iFE.93 tHEREFORE -iF A PERSON FA-iLS TO STAND FREE OF ThE E-iGHT WORLDLY ThOUGHTS FOR Th-iS L-iFE HE W-iLL F-iND -iT HARD EVEN TO ShUT ThE DOORS TO A B-iRTh -iN ThE REALMS OF M-iSERY/ MUCH LESS DO SOMETh-iNG ThAT'S A SP-iR-iTUAL PRACT-iCE. tO DO SUCH A PRACT-iCE/ YOU MUST TAKE UP ThE -iNSTRUCT-iON CALLED ThE "tEN uLT-iMATE r-iCHES"--A TEACH-iNG OF ThE MASTERS CALLED ThE sEERS OF ThE wORD FOR QUELL-iNG ThE E-iGHT WORLDLY ThOUGHTS/ AND G-iV-iNG UP ON L-iFE. tHESE TEN "ULT-iMATE R-iCHES" ARE ThE FOLLOW-iNGH94 tHE fOUR a-iMS. tHE tHREE d-iAMONDS. tHE tHREE OF bE-iNG tHROWN oUT/ AND rEACH-iNG/ AND aTTA-iN-iNG. tHE "FOUR A-iMS" ARE/ a-iM-iNG YOUR M-iND ULT-iMATELY TO PRACT-iCE. a-iM-iNG YOUR PRACT-iCE ULT-iMATELY TO ThE BEGGAR. a-iM-iNG ThE BEGGAR ULT-iMATELY TO DEATh. a-iM-iNG DEATh ULT-iMATELY TO SOME DUSTY RAV-iNE. aND ThE "ThREE D-iAMONDS" ARE/ sEND-iNG ThE UNCATCHABLE D-iAMOND AHEAD OF YOU. lAY-iNG ThE UNABAShABLE D-iAMOND BEH-iND YOU. kEEP-iNG ThE W-iSDOM D-iAMOND AT YOUR S-iDE. tHE ThREE OF "BE-iNG ThROWN OUT/ AND REACH-iNG/ AND ATTA-iN-iNG/" ARE/ LASTLY/ bE-iNG ThROWN OUT FROM ThE RANKS OF MEN. rEACH-iNG ThE RANKS OF DOGS. aTTA-iN-iNG ThE RANKS OF ThE GODS. @"a-iM-iNG YOUR M-iND ULT-iMATELY TO PRACT-iCE"@ MEANS TO PRACT-iCE REL-iG-iON W-iTh ThE FOLLOW-iNG ThOUGHTSH tH-iS T-iME i'VE BEEN ABLE TO OBTA-iN A GOOD HUMAN BODY AND C-iRCUMSTANCES; ThEY ARE EXTREMELY HARD TO F-iND/ ThEY ARE -iNCRED-iBLY VALUABLE/ AND ThEY -iNCLUDE ALL ThE NECESSARY LE-iSURE AND FORTUNE. tH-iS -iS ThE ONE AND ONLY T-iME i W-iLL HAVE SUCH A L-iFE. aND -iT W-iLL NOT BE HERE LONG; -iT -iS ABSOLUTELY SURE ThAT i W-iLL D-iE/ i HAVE NO WAY OF KNOW-iNG WHEN MY DEATh W-iLL COME. aND WHEN i D-iE/ ONLY Th-iS HOLY SP-iR-iTUAL PRACT-iCE W-iLL BE OF ANY USE TO ME. aLL ThE Th-iNGS AND HONORS i HAVE GAThERED -iN Th-iS L-iFE/ EVERY B-iT OF FAME i'VE GA-iNED/ EVERYTh-iNG ELSE OF ThE MONEY AND POSSESS-iONS i MAY HAVE W-iTh ME/ W-iLL NOT BE ThE SL-iGHTEST HELP TO ME. @"a-iM-iNG YOUR PRACT-iCE ULT-iMATELY TO ThE BEGGAR"@ -iS L-iKE Th-iSH sUPPOSE YOU Th-iNK TO YOURSELF "bUT WELL NOW/ -iF i STOP TRY-iNG TO DO WHAT -iT TAKES TO L-iVE WELL -iN Th-iS L-iFE SO i CAN DO MY SP-iR-iTUAL PRACT-iCE/ i'M AFRA-iD ThAT i WON'T EVEN F-iND ThE BARE NECESS-iT-iES FOR DO-iNG ThE PRACT-iCEH i'LL BECOME A BEGGAR." tH-iNK ThEN TO YOURSELF Th-iS WAYH "i W-iLL UNDERTAKE ANY HARDSh-iP FOR MY PRACT-iCE; AND -iF -iT MEANS i HAVE TO BECOME A MERE BEGGAR/ ThEN LET ME BECOME A BEGGAR. i W-iLL F-iND A WAY TO DO MY PRACT-iCE/ EVEN -iF i HAVE TO L-iVE ON LOUSY SCRAPS OF FOOD ThAT i BEG OFF OThERS/ AND WEAR ANY OLD CLOThES ThEY G-iVE ME." @"a-iM-iNG ThE BEGGAR ULT-iMATELY TO DEATh"@ MEANS NEVER G-iV-iNG UP ON YOUR PRACT-iCE. sUPPOSE YOU Th-iNK TO YOURSELF/ "sO i TRY TO DO SOME PRACT-iCE/ AND i TURN -iNTO A BEGGAR/ BECAUSE i HAVEN'T TAKEN ThE T-iME TO COLLECT EVEN ThE S-iNGLE SMALLEST MATER-iAL Th-iNG. bUT ThEN i WON'T EVEN HAVE WHAT -iT TAKES TO SUSTA-iN Th-iS HUMAN L-iFE. i'M AFRA-iD SOME DAY i'LL D-iE/ W-iThOUT ENOUGH FOOD/ W-iThOUT ENOUGH CLOThES." bUT -iNSTEAD YOU ShOULD Th-iNK Th-iS WAYH "iN ALL MY MANY PREV-iOUS L-iVES/ i'VE NEVER G-iVEN UP MY L-iFE FOR ThE SAKE OF MY PRACT-iCE. iF i CAN D-iE Th-iS ONE T-iME TRY-iNG TO PRACT-iCE/ i M-iGHT MAKE UP FOR -iT. aND ANYWAY WE ARE ALL ThE SAMEH R-iCH OR POOR/ WE ALL ARE GO-iNG TO D-iE. r-iCH PEOPLE/ TO GET R-iCH/ HAVE COLLECTED A LOT OF BAD DEEDS AND W-iLL D-iE W-iTh ThEM. i/ ON ThE OThER HAND/ W-iLL ACCOMPL-iSh SOMETh-iNG OF VERY GREAT MEAN-iNG -iF i D-iE FROM ThE HARDSh-iPS OF TRY-iNG TO PRACT-iCE. sO -iF FOR MY PRACT-iCE i FREEZE TO DEATh/ LET ME FREEZE. iF FOR Th-iS i STARVE/ LET ME STARVE." @"a-iM-iNG YOUR DEATh ULT-iMATELY TO SOME DUSTY RAV-iNE"@ COMES L-iKE Th-iSH sUPPOSE YOU Th-iNK TO YOURSELF/ "bUT ThERE ARE CERTA-iN Th-iNGS ThAT i NEED FROM NOW UP TO ThE T-iME i D-iE. iF i DON'T HAVE ANY MONEY AT ALL/ HOW AM i GO-iNG TO GET SOMEONE TO HELP ME WHEN i'M S-iCK? wHO W-iLL ATTEND ME -iN MY OLD AGE? wHO W-iLL BE ThERE AT MY DEAThBED? aND WHO W-iLL TAKE CARE OF Th-iNGS AFTER i D-iE--WHO W-iLL TAKE ThE BODY AWAY/ AND ALL ThE REST?" aLL ThESE K-iNDS OF ThOUGHTS COME UNDER ThE CATEGORY OF ATTACHMENT TO ThE GOOD Th-iNGS OF Th-iS L-iFE. tHERE'S NO WAY AT ALL YOU CAN BE SURE ThAT YOU'LL EVEN L-iVE LONG ENOUGH TO REACH ANY OLD AGE. bETTER TO GO TO SOME LONELY MOUNTA-iN RETREAT/ AND G-iVE UP ATTACHMENT TO ANYTh-iNG AT ALL/ AND Th-iNK TO YOURSELF "nOW i'M GO-iNG TO PRACT-iCE/ AND i DON'T CARE -iF i D-iE L-iKE SOME STRAY DOG -iN A DUSTY RAV-iNE/ W-iTh NO ONE TO LOOK AFTER ME/ AND MAGGOTS CRAWL-iNG ALL OVER ThE CORPSE." @"sEND-iNG ThE UNCATCHABLE D-iAMOND AHEAD OF YOU"@ HAS Th-iS MEAN-iNGH yOU MAY BE ABLE TO G-iVE UP ON L-iFE AS DESCR-iBED ABOVE/ AND START TO TRY YOUR PRACT-iCE. bUT ThEN YOUR PARENTS AND OThER FAM-iLY/ YOUR FR-iENDS AND ALL ThE REST W-iLL TRY TO CATCH YOU AND BR-iNG YOU BACK. mAKE YOURSELF UNCATCHABLE; KEEP YOUR M-iND AS F-iRM AND UNCHANG-iNG AS A D-iAMOND/ EVEN -iF YOU HAVE TO LEAVE BEH-iND YOUR MOST BELOVED FAM-iLY AND FR-iENDS/ ThOSE CLOSE TO YOU AS ThE HEART -iN YOUR BREAST/ STAND-iNG W-iTh TEARS -iN ThE-iR EYES FROM ThE PA-iN. lEAVE/ GO TO SOME LONELY MOUNTA-iN HERM-iTAGE/ W-iThOUT ANY REGRETS/ W-iThOUT ANY ATTACHMENTS. sTAY ThERE AND DEVOTE YOURSELF TO ThE PUREST OF PRACT-iCE. @"lAY-iNG ThE UNABAShABLE D-iAMOND BEH-iND YOU"@ LOOKS L-iKE Th-iSH sUPPOSE YOU DO G-iVE UP ON Th-iS L-iFE/ AND LEAVE. pEOPLE W-iLL DESP-iSE YOU/ AND CONDEMN YOU/ AND SAY Th-iNGS L-iKE "nOW HE'S NOTh-iNG BUT A USELESS WANDER-iNG BEGGAR." bUT WHATEVER ThEY SAY YOU MUST G-iVE UP ON ALL OF -iT/ AND Th-iNK TO YOURSELF/ "iF ThEY SAY i'M AS PURE AS A GOD/ ThAT'S F-iNE. iF ThEY SAY i'M AS EV-iL AS A DEV-iL/ ThAT'S F-iNE TOO. iT DOESN'T MAKE ANY D-iFFERENCE TO ME. tRY-iNG TO KEEP UP A GOOD -iMAGE W-iTh FR-iENDS WHO ARE ALL DEVOTED TO Th-iS L-iFE CAN LEAD TO A GREAT MANY PROBLEMS/ AND ACTS AS A GREAT OBSTACLE TO SP-iR-iTUAL PRACT-iCE." @"kEEP-iNG ThE W-iSDOM D-iAMOND AT YOUR S-iDE"@ MEANS NEVER TRANSGRESS-iNG ThE PLEDGE YOU HAVE MADE TO YOURSELF. aBANDON/ AND ABANDON FOREVER/ ALL ThE ABSOLUTELY MEAN-iNGLESS ACT-iONS YOU DO OUT OF DES-iRE FOR Th-iS L-iFE. kEEP YOUR M-iND -iN ThE SP-iR-iTUAL/ F-iRMLY/ AND MAKE YOUR L-iFE AND YOUR PRACT-iCE ONE AND ThE SAME. @"bE-iNG ThROWN OUT FROM ThE RANKS OF MEN"@ COMES L-iKE Th-iSH nOW YOU W-iLL START TO SEE ThAT DES-iR-iNG ThE GOOD Th-iNGS OF Th-iS PRESENT L-iFE -iS YOUR REAL ENEMY. yOUR WHOLE OUTLOOK ThEN W-iLL START TO CLASh W-iTh ThE OUTLOOK ThAT OThER MEN HAVE/ MEN H-iGH OR LOW/ WHO ALL NONEThELESS STR-iVE FOR Th-iS L-iFE'S HAPP-iNESS. tO ThEM YOU ARE ACT-iNG L-iKE A MADMAN/ AND SO YOU W-iLL BE ThROWN OUT FROM ThE RANKS OF MEN--MEN WHO L-iVE FOR Th-iS L-iFE. @"rEACH-iNG ThE RANKS OF DOGS"@ MEANS ThAT YOU L-iVE YOUR L-iFE W-iThOUT ANY GREAT FOOD/ OR CLOThES/ OR REPUTAT-iON. fOR ThE SAKE OF YOUR PRACT-iCE/ YOU ENDURE WHATEVER COMES TO YOU -iN ThE WAY OF HUNGER/ OR Th-iRST/ OR T-iREDNESS. @"aTTA-iN-iNG ThE RANKS OF ThE GODS"@ STARTS W-iTh GO-iNG TO SOME SECLUDED PLACE/ AND G-iV-iNG UP ON ALL ThE NORMAL ACT-iV-iT-iES OF ThE WORLD. yOU BR-iNG YOUR PRACT-iCE TO -iTS DES-iRED END/ AND W-iTh-iN Th-iS VERY L-iFE ATTA-iN ThE STATE OF A bUDDHA--ThE VERY GOD OF GODS. bY ThE WAY/ YOU NEED NEVER FEAR ThAT -iF YOU G-iVE UP ON Th-iNGS TO PRACT-iCE ThE WAY WE'VE DESCR-iBED -iT ABOVE YOU'LL BECOME SOME POOR BEGGAR AND STARVE TO DEATh. iT -iS POSS-iBLE FOR A WORLDLY PERSON TO D-iE OF HUNGER/ BUT ABSOLUTELY -iMPOSS-iBLE FOR A REL-iG-iOUS PRACT-iT-iONER TO DO SO. tH-iS -iS BECAUSE OUR COMPASS-iONATE tEACHER/ WHEN HE REACHED ThE STATE OF TOTAL ENL-iGHTENMENT/ ST-iLL HAD MER-iT ENOUGH FROM H-iS PAST DEEDS TO GO AND TAKE SOME 60/000 B-iRThS AS A "wHEEL eMPEROR"- -ONE OF ThOSE -iNCRED-iBLY POWERFUL BE-iNGS WHO RULE ThE ENT-iRE WORLD. iNSTEAD HE TOOK ThE FANTAST-iC POWER OF ThESE DEEDS AND DED-iCATED -iT TO ThE FOOD AND OThER NECESS-iT-iES ThAT ALL H-iS FUTURE FOLLOWERS M-iGHT REQU-iRE. iN ThE @wH-iTE lOTUS/ ThE sUTRA ON cOMPASS-iON/@ WE HEAR ThE FOLLOW-iNG OATh FROM ThE bUDDHA AS HE F-iRST COMM-iTS H-iMSELF TO REACH-iNG ENL-iGHTENMENT FOR ThE SAKE OF L-iV-iNG K-iNDH aND -iN ThE DAYS WHEN MY TEACH-iNGS SPREAD -iN ThE WORLD/ ANY MAN WHO WEARS SO MUCH AS FOUR -iNCHES OF ThE SAFFRON ROBE ShALL F-iND FOOD AND DR-iNK TO H-iS HEART'S DES-iRE. iF HE DOES NOT/ ThEN i ShALL HAVE CHEATED ThE STATE OF bUDDHAHOOD. aND ThEN MAY i LOSE MY bUDDHAHOOD.95 tHE bUDDHA ALSO SAYS/ iN FUTURE DAYS/ ThERE W-iLL COME -iN ThE WORLD A T-iME OF FAM-iNE/ WHEN MEN MUST PAY A BOX OF PEARLS TO BUY A BOX OF FLOUR. nOT EVEN -iN SUCH DAYS W-iLL A FOLLOWER OF ThE tEACHER EVER WANT FOR L-iFE'S NECESS-iT-iES.96 aND F-iNALLY lORD bUDDHA HAS STATED/ hOUSEHOLDERS/ EACH AND EVERY ONE/ mAY PLOW ThE-iR CROPS ON A F-iNGERNA-iL/ bUT ThOSE WHO'VE LEFT ThE-iR HOMES FOR ME w-iLL NEVER WANT FOR NECESS-iT-iES. tHESE QUOTAT-iONS ARE TAKEN FROM ThE COLLECT-iON OF SUTRAS AND ThE L-iKE; ThEY ARE ThE WORDS OF A BE-iNG WHO CANNOT L-iE/ AND WHOSE WORDS CAN NEVER FA-iL. nOW WHEN WE SAY TO "G-iVE UP ON Th-iS L-iFE/" ThE MA-iN Th-iNG ThAT YOU HAVE TO G-iVE UP -iS ThOSE E-iGHT WORLDLY ThOUGHTS OR ATTACHMENTS/ TOWARDS ThE PLEASURES OF Th-iS L-iFE. g-iV-iNG UP ThESE ThOUGHTS DOESN'T NECESSAR-iLY MEAN ThAT YOU HAVE TO ThROW AWAY ALL YOUR MATER-iAL POSSESS-iONS AND BECOME A BEGGAR. hOLY TEACHERS OF ThE PAST HAVE PO-iNTED OUT FOR US EXAMPLES OF PEOPLE WHO SUCCEEDED -iN G-iV-iNG UP ON L-iFE/ AND ThESE HAVE -iNCLUDED PERSONAGES OF FANTAST-iC MATER-iAL WEALTh SUCH AS gYALCHOK kELSANG gYATSO AND ThE pANCHEN lOBSANG yEShE.97 tHEN TOO ThERE -iS OUR OWN tEACHER/ ThE COMPASS-iONATE bUDDHA/ WHO COULD HAVE HAD ThE K-iNGDOM OF A wORLD eMPEROR/ BUT GAVE -iT UP AND LEFT ThE HOME L-iFE. tHE PR-iNCES sHANT-iDEVA AND ThE gREAT lORD/ ThE GLOR-iOUS aT-iShA/ ALSO REL-iNQU-iShED ThE-iR ThRONES AND LEFT ThE HOME.98 tHE M-iGHTY lORD tSONGKAPA AS WELL/ ACT-iNG ON ThE -iNSTRUCT-iONS OF gENTLE wO-iCE/ LEFT BEH-iND CLOSE TO A ThOUSAND LEARNED STUDENTS W-iTh TEARS -iN ThE-iR EYES/ AND EVERYTh-iNG ELSE HE HAD/ TO GO -iNTO -iSOLAT-iON W-iTh BUT A FEW HAND-P-iCKED D-iSC-iPLESH ThE FOLLOWERS KNOWN AS ThE "pUREST e-iGHT." tHE eMPEROR OF cH-iNA -iN ThOSE DAYS EVEN D-iSPATCHED A LETTER W-iTh H-iS GOLDEN SEAL/ CARR-iED FORTh BY A tASh-iN AND OThER H-iGH OFF-iC-iALS/ -iNV-iT-iNG lORD tSONGKAPA TO ThE -iMPER-iAL COURT--BUT COULD NOT -iNDUCE H-iM TO COME.99 tHESE H-iGH BE-iNGS L-iVED ONLY OFF ThE-iR OWN ASCET-iC-iSM AND WHATEVER FOOD SOMEONE M-iGHT OFFER ThEM. tHEY SPENT ThE-iR DAYS STR-iV-iNG TO PERFECT ThE-iR PRACT-iCE/ AND -iN SUCH ACT-iV-iT-iES LED A WAY OF L-iFE ThAT FOLLOWED ThE REAL MEAN-iNG OF ThE tEN uLT-iMATE r-iCHES--ThE TEACH-iNG OF lORD aT-iShA AND ThE sEERS OF ThE wORD. mANY ARE ThE HOLY SONGS OF EXPER-iENCE FROM ThOSE WHO HAVE G-iVEN UP Th-iS L-iFE. tHE GREAT V-iCTOR wENSAPA/ WHO ACH-iEVED bUDDHAHOOD -iN Th-iS ONE HUMAN L-iFE/ -iN Th-iS ONE MAN'S BODY/ SPOKE ThE FOLLOW-iNGH m-iLAREPA/ OF DAYS GONE BY/ aND lOBSANG dUNDRUP -iN OUR T-iMES hAD NO NEED FOR KEEP-iNG A S-iNGLE Th-iNG bEYOND TODAY'S FOOD AND ThE CLOThES ThEY WORE. mAKE ThE MOST OF YOUR LE-iSURE AND FORTUNEH iN -iSOLAT-iON/ FROM L-iKE AND D-iSL-iKE; l-iVE L-iFE WELL/ FOLLOW Th-iS WAY/ rEACH ENL-iGHTENMENT -iN Th-iS ONE L-iFE.100 tHE GREAT MASTER OF ALL MASTER MED-iTATORS/ m-iLAREPA/ HAS SA-iD AS WELLH iF -iN YOUR HEART YOU W-iSh TO KEEP ThE HOLY PRACT-iCE/ SON/ w-iTh-iN ThE VERY DEPThS OF -iT ThEN F-iND Th-iS Th-iNG F-iRST--FA-iTh/ nEVER TURN AND LOOK BACK ONCE AGA-iN UPON--Th-iS L-iFE. iF -iN TRUTh YOU'LL FOLLOW AFTER ME/ yOUR LOVED ONES TURN TO DEMONS/ HOLD YOU BACK; dO NOT Th-iNK ThEM TRUE--CUT ALL ThE T-iES. fOOD AND MONEY ARE ThE DEMONS' ADVANCE GUARD; tHE CLOSER ThE WORSE/ G-iVE UP ALL WANT FOR ThEM. tHE OBJECTS OF ThE SENSES ARE ThE DEMONS' SNARE; "tHEY W-iLL ENTRAP ME!" STOP YOUR CRAV-iNG ThEM. yOUR YOUNG LOVE -iS ThE DAUGHTER OF ThE DEMONS; "sHE W-iLL M-iSLEAD ME!" SO BE ON YOUR GUARD. tHE PLACE YOU GREW UP -iS ThE DEMONS' PR-iSON; hARD TO FREE YOURSELF FROM/ FLEE -iT QU-iCK. yOU W-iLL HAVE TO LEAVE -iT ALL BEH-iND AND GO ON--LATER/ wHY NOT MAKE -iT MEAN-iNGFUL AND LEAVE -iT ALL--R-iGHT NOW? iT W-iLL FALL DOWN ONE DAY ANYWAY/ Th-iS MANNEQU-iN APPAR-iT-iON; bETTER TO USE Th-iS BODY NOW/ GET OFF TO A GOOD QU-iCK START. tH-iS SK-iTT-iSh B-iRD OF M-iND W-iLL ANYWAY FLY FROM ThE CORPSE ONE DAY; bETTER NOW TO SOAR ACROSS SOME W-iDE EXPANSE OF SKY. iF YOU L-iSTEN AND ACT UPON Th-iS ONE MAN'S WORDS--OF M-iNE/ tHEN ThE GRACE TO KEEP ThE HOLY PRACT-iCE/ MY BOY---iS YOURS.101 hE SA-iD TOO/ nO WAY MY LOVED ONES KNOW i'M GLAD/ nO WAY MY ENEM-iES KNOW i'M SAD; iF i CAN D-iE HERE -iN Th-iS CAVE mY HERM-iT'S W-iShES HAVE COME TRUE. nO WAY MY FR-iENDS KNOW i'VE GOT OLD/ nO WAY MY S-iSTER KNOWS i'M S-iCK; iF i CAN D-iE HERE -iN Th-iS CAVE mY HERM-iT'S W-iShES HAVE COME TRUE. nO WAY ThAT PEOPLE KNOW i'VE D-iED/ nO ROTT-iNG CORPSE ThAT VULTURES SPY; iF i CAN D-iE HERE -iN Th-iS CAVE mY HERM-iT'S W-iShES HAVE COME TRUE. fL-iES W-iLL SUCK MY MEAT AND BONES/ mAGGOTS EAT TENDONS/ L-iGAMENT; iF i CAN D-iE HERE -iN Th-iS CAVE mY HERM-iT'S W-iShES HAVE COME TRUE. nO FOOTPR-iNTS LEAD-iNG FROM MY DOOR/ nO BLOODSTA-iNS LEFT HERE ON ThE FLOOR; iF i CAN D-iE HERE -iN Th-iS CAVE mY HERM-iT'S W-iShES HAVE COME TRUE. nO ONE TO HOLD A DEAThBED V-iG-iL/ nO ONE TO WEEP WHEN i AM GONE; iF i CAN D-iE HERE -iN Th-iS CAVE mY HERM-iT'S W-iShES HAVE COME TRUE. nO ONE TO WONDER WHERE i WENT nO ONE WHO KNOWS WHERE i AM FOUND; iF i CAN D-iE HERE -iN Th-iS CAVE mY HERM-iT'S W-iShES HAVE COME TRUE. mAY Th-iS DEATh PRAYER OF A BEGGAR iN ThE W-iLD OF A MOUNTA-iN CAVE cOME TO HELP ALL L-iV-iNG BE-iNGS; tHEN MY W-iShES HAVE COME TRUE.102 nOW ThERE -iS ONE -iNSTRUCT-iON WH-iCH WE CAN CALL ThE VERY ESSENCE OF ALL ThE TEACH-iNGS ON HOW TO GET R-iD OF ThE E-iGHT WORLDLY ThOUGHTS OF Th-iS L-iFE. tH-iS -iS ThE MED-iTAT-iON ON ONE'S OWN -iMPERMANENCE AND DEATh. pEOPLE L-iKE US ThOUGH MUST PREPARE OUR M-iNDS FOR Th-iS MED-iTAT-iON BY F-iRST CONTEMPLAT-iNG HOW VALUABLE/ AND HOW HARD TO F-iND/ OUR PRESENT L-iFE OF LE-iSURE AND FORTUNE -iS. tHEN GRADUALLY WE W-iLL BE R-iPE FOR ThE REAL-iZAT-iON OF DEATh. tHE ALL-KNOW-iNG lORD tSONGKAPA HAS SA-iD H-iMSELF/ tH-iS BODY OF LE-iSURE'S MORE VALUABLE ThAN A JEWEL ThAT G-iVES ANY W-iSh/ aND NOW -iS ThE ONLY T-iME YOU W-iLL EVER F-iND A ONE L-iKE Th-iS. iT'S HARD TO F-iND/ AND EAS-iLY D-iES/ L-iKE L-iGHTN-iNG -iN ThE SKY. tH-iNK Th-iS OVER CAREFULLY/ AND COME TO REAL-iZE tHAT EVERY ACT-iON OF ThE WORLD -iS L-iKE ThE CHAFF OF GRA-iN/ aND SO YOU MUST STR-iVE N-iGHT AND DAY TO MAKE ThE MOST OF L-iFE. i/ ThE MASTER MED-iTATOR/ PUT Th-iS -iNTO PRACT-iCE; yOU/ WHO SEEK FOR FREEDOM/ MUST CONDUCT YOURSELVES Th-iS WAY.103 tHE PO-iNT HERE -iS ThAT/ TO R-iD YOURSELF OF ThE E-iGHT WORLDLY ThOUGHTS AND UNDERTAKE A SP-iR-iTUAL PRACT-iCE WH-iCH -iS TRULY PURE/ YOU MUST GA-iN TWO D-iFFERENT REAL-iZAT-iONSH F-iRST/ OF HOW VALUABLE AND HARD TO F-iND ONE'S L-iFE OF LE-iSURE AND FORTUNE -iS; SECONDLY/ OF ONE'S OWN -iMPERMANENCE AND ThE FACT ThAT HE MUST D-iE. oNCE YOU GA-iN ThESE REAL-iZAT-iONS/ -iT DOESN'T MATTER--ThE H-iLLS CAN TURN TO GOLD/ ThE R-iVERS -iNTO M-iLK/ AND EVERY MAN YOUR SLAVE--BUT TO YOU -iT'S ALL REPULS-iVE/ USELESS/ L-iKE A FEAST SET BEFORE A S-iCK MAN VOM-iT-iNG. aND -iT'S NOT ENOUGH FOR ThESE REAL-iZAT-iONS TO COME TO YOU JUST FROM ThE OUTS-iDE--FROM S-iTT-iNG AND L-iSTEN-iNG TO SOMEONE DESCR-iBE ThEM. tHEY MUST COME FROM ThE -iNS-iDE/ FROM Th-iNK-iNG ABOUT ThEM YOURSELF. tHEN ThEY W-iLL BE F-iRM -iN YOUR M-iND/ AND NEVER CHANGE AGA-iN. nOW A S-iNGLE EXPRESS-iON -iN ThE ROOT VERSE/ ThE ONE ThAT READS "lE-iSURE AND FORTUNE ARE HARD TO F-iND/" SERVES TO -iNTRODUCE ThREE D-iFFERENT CONCEPTSH RECOGN-iZ-iNG ONE'S LE-iSURE AND FORTUNE/ CONTEMPLAT-iNG ThE-iR -iNCRED-iBLE VALUE/ AND CONTEMPLAT-iNG HOW HARD ThEY ARE TO F-iND. wHAT WE MEAN BY "LE-iSURE" -iS TO BE FREE OF ThE E-iGHT D-iFFERENT WAYS A PERSON CAN LACK OPPORTUN-iTY/ AND TO ThE OPPORTUN-iTY TO ATTEMPT SOME SP-iR-iTUAL PRACT-iCE.104 "fORTUNE" REFERS TO ThE FACT ThAT ONE -iS FORTUNATE ENOUGH TO POSSESS ALL ThE -iNNER AND OUTER C-iRCUMSTANCES ThAT W-iLL ALLOW H-iM TO UNDERTAKE H-iS PRACT-iCE. tHESE -iNCLUDE HAV-iNG TAKEN B-iRTh AS A HUMAN BE-iNG/ HAV-iNG ENTERED ThE bUDDHA'S TEACH-iNG/ AND SO ON.105 tH-iS BODY WE L-iVE -iN G-iVES US -iN OUR OWN TWO HANDS ThE AB-iL-iTY TO ACH-iEVE EVERYTh-iNG FROM GOOD Th-iNGS -iN OUR NEXT L-iFE ON UP TO ThE STATE OF bUDDHAHOOD -iTSELF/ AND ThUS -iS -iNCRED-iBLY VALUABLE. sUCH A BODY AND L-iFE ARE D-iFF-iCULT TO F-iND/ FROM ThREE D-iFFERENT PO-iNTS OF V-iEW. wE CAN START W-iTh ThE "CAUSAL" V-iEWPO-iNT. tH-iS L-iFE OF LE-iSURE AND FORTUNE -iS HARD TO F-iND BECAUSE -iT -iS A SPEC-iF-iC RESULT OF ThE SPEC-iAL CAUSES ThAT CAN BR-iNG ONE LE-iSURE AND FORTUNE/ AND ThESE CAUSES ARE EXTREMELY RARE--KEEP-iNG YOUR MORAL L-iFE COMPLETELY PURE/ AND SO ON. tHEN ThERE -iS ThE V-iEWPO-iNT OF ThE "NATURE OF ThE Th-iNG." gENERALLY SPEAK-iNG/ ThERE ARE FEWER BE-iNGS -iN ThE HAPP-iER REALMS ThAN ThERE ARE -iN ThE REALMS OF M-iSERY.106 oF ALL ThOSE -iN ThE HAPP-iER REALMS/ HUMANS ARE ThE FEWEST. oF ALL ThE D-iFFERENT HUMAN BE-iNGS/ ThOSE WHO L-iVE -iN ThE WORLD WE KNOW ARE ThE FEWEST. aND OF ALL ThE HUMANS -iN OUR WORLD/ ThOSE WHO'VE ATTA-iNED LE-iSURE AND FORTUNE ARE VERY/ VERY FEW. tHUS Th-iS L-iFE'S BY NATURE HARD TO F-iND. f-iNALLY A L-iFE L-iKE OURS -iS HARD TO F-iND FROM ThE V-iEWPO-iNT OF ThE "CLASS-iCAL EXAMPLE." sUPPOSE ThERE WERE A S-iNGLE YOKE-L-iKE R-iNG OF PURE GOLD ThAT COULD FLOAT UPON ThE SURFACE OF ThE GREAT OCEAN. tHE SWELLS OF ThE SEA PUSh -iT BACK AND FORTh/ -iN EVERY D-iRECT-iON YOU CAN -iMAG-iNE. fAR DOWN -iN ThE VERY DEPThS OF ThE OCEAN L-iVES A GREAT SEA-TURTLE. hE -iS S-iGHTLESS. oNCE/ AND ONLY ONCE/ -iN ThE SPAN OF AN ENT-iRE CENTURY HE SW-iMS TO ThE SURFACE/ TO POKE H-iS HEAD UP MOMENTAR-iLY. aND SUPPOSE ThE GOLDEN R-iNG HAPPENS TO CATCH H-iM AROUND ThE NECK. tHE ODDS AGA-iNST -iT ARE NEARLY -iNF-iN-iTE. oUR CASE -iS ThE SAME. tHE TEACH-iNGS OF ThE bUDDHA PASS NOW AND AGA-iN AMONG ThE VAR-iOUS PLANETS OF ThE UN-iVERSE. hERE ARE WE/ BL-iNDED BY OUR -iGNORANCE. wE ARE PERMANENT -iNaHAB-iTANTS OF ThE DEEPEST REACHES W-iTh-iN ThE OCEAN OF CYCL-iC L-iFE. a HUMAN BODY/ COMPLETE W-iTh LE-iSURE AND FORTUNE/ W-iLL BE FANTAST-iCALLY HARD TO F-iND; ThE ODDS AGA-iNST -iT ARE ALMOST -iNF-iN-iTE. bUT Th-iS T-iME WE HAVE FOUND ONE. sO OUR L-iFE OF LE-iSURE AND FORTUNE -iS -iNCRED-iBLY VALUABLE/ AND D-iFF-iCULT TO F-iND; Th-iS -iS ThE F-iRST AND LAST T-iME WE W-iLL EVER HAVE SUCH A CHANCE. wE MUST NOW MAKE ThE GREATEST USE WE CAN OF -iT. tHE S-iNGLE H-iGHEST Th-iNG WE CAN DO W-iTh Th-iS L-iFE -iS TO PRACT-iCE ThE gREATER wAY. aND WE MUST BEG-iN Th-iS PRACT-iCE NOW/ R-iGHT NOW. l-iTTLE T-iME REMA-iNS BEFORE ThE -iNEV-iTABLE DEATh COMES TO US. wE MUST CONSTANTLY BR-iNG OUR DEATh TO M-iND; JUST SOME VAGUE AWARENESS ThAT SOMEDAY DEATh W-iLL COME/ OR Th-iNK-iNG SOME ABOUT DEATh/ -iS NOT ENOUGH TO REALLY KEEP YOUR COM-iNG DEATh -iN M-iND. yOU MUST TRA-iN YOURSELF/ MET-iCULOUSLY/ -iN WHAT -iT -iS TO D-iE. iN OUR ROOT TEXT/ ThE -iNSTRUCT-iON ON HOW TO KEEP YOUR M-iND ON DEATh -iS PRESENTED -iN ThE WORDS "L-iFE'S NOT LONG." tH-iS -iNSTRUCT-iON -iNCLUDES A NUMBER OF CATEGOR-iESH ThE BENEF-iTS ThAT COME FROM KEEP-iNG YOUR M-iND ON DEATh/ ThE PROBLEMS ThAT COME FROM NOT KEEP-iNG YOUR M-iND ON DEATh/ AND HOW ThEN ACTUALLY TO KEEP YOUR M-iND ON DEATh. tH-iS LAST CATEGORY -iTSELF -iNCLUDES ThE ThREE BAS-iC PR-iNC-iPLES/ ThE N-iNE REASONS FOR ThEM/ AND ThE ThREE RESOLVES TO BE MADE BECAUSE OF ThEM--ALL END-iNG W-iTh ThE MED-iTAT-iON ON WHAT -iT'S L-iKE TO D-iE.107 a PERSON WHO TRA-iNS H-iMSELF -iN ThESE CATEGOR-iES OVER A LONG PER-iOD OF T-iME -iS ABLE TO DEVELOP ThE TRUE ATT-iTUDE OF KEEP-iNG H-iS M-iND ON DEATh/ AND ThEN GA-iNS ThE AB-iL-iTY TO TURN BACK H-iS DES-iRE FOR ThE PLEASURES OF ThE PRESENT L-iFE. wHEN A PERSON ThROUGH ThE PROCESS OF CAREFUL CONTEMPLAT-iON HAS DEVELOPED Th-iS ATT-iTUDE OF KEEP-iNG H-iS M-iND ON H-iS OWN DEATh AND -iMPERMANENCE/ ThEN WE CAN SAY ThE V-iRTUOUS WAY HAS TAKEN -iTS ROOT W-iTh-iN H-iM. aT Th-iS PO-iNT ONE ShOULD STUDY ThE MORE DETA-iLED PRESENTAT-iON OF DEATh MED-iTAT-iON ThAT APPEARS -iN ThE STANDARD WORKS ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD. tH-iS APPL-iES AS WELL TO OThER TOP-iCS FOLLOW-iNG/ SUCH AS HOW TO GO FOR REFUGE/ AND ThE TEACH-iNG ON ACT-iONS AND ThE-iR CONSEQUENCES. hERE -iN Th-iS TEXT/ CONCLUDED OUR lAMA/ ThE TRAD-iT-iONAL CONTEMPLAT-iONS ON ThE SUFFER-iNGS OF ThE LOWER B-iRThS AND ThE ENT-iRE SET OF -iNSTRUCT-iONS ABOUT GO-iNG FOR REFUGE ARE CONVEYED BY -iMPL-iCAT-iON/ ThOUGH NOT D-iRECTLY -iN ThE ACTUAL WORDS OF ThE VERSES. ix. sTOPP-iNG dES-iRE FOR fUTURE l-iVES tH-iS BR-iNGS US TO ThE TEACH-iNG ON HOW TO STOP DES-iRE FOR ONE'S FUTURE L-iVES/ WH-iCH -iS ThE SECOND STEP -iN DEVELOP-iNG ThE PATh KNOWN AS RENUNC-iAT-iON. @##(4B)@## @##tH-iNK OVER AND OVER HOW DEEDS AND ThE-iR FRU-iTS NEVER FA-iL/ aND ThE CYCLE'S SUFFER-iNGH STOP DES-iRE FOR ThE FUTURE.@## nOW WHAT WE MEAN BY "DES-iRE FOR ThE FUTURE" -iS ThE K-iND OF ATT-iTUDE WHERE YOU Th-iNK TO YOURSELF/ "i HOPE -iN MY FUTURE B-iRThS i CAN L-iVE L-iKE SOME GOD-L-iKE BE-iNG/ SUCH AS ThE CREATURES ThEY CALL pURE-oNE AND hUNDRED-g-iFT/ OR L-iKE ONE OF ThOSE wHEEL eMPERORS WHO RULE ThE ENT-iRE WORLD. mAY i L-iVE -iN SOME WONDERFUL STATE OF HAPP-iNESS/ -iN ThE BEST OF PLACES/ W-iTh ThE BEST OF Th-iNGS/ W-iTh A BEAUT-iFUL BODY AND EVERYTh-iNG i W-iSh FOR AT MY F-iNGERT-iPS." iNC-iDENTALLY/ WE ALSO SEE PEOPLE WHO PRAY TO BE BORN -iN ONE OF ThE TRULY PURE REALMS OF A bUDDHA/ WHERE ThEY W-iLL NEVER HAVE TO SUFFER AND CAN ENJOY EVERLAST-iNG HAPP-iNESS--BUT ThEY PRAY SO W-iThOUT ANY -iNTENT-iON OF REACH-iNG Th-iS H-iGH STATE -iN ORDER TO HELP OThER BE-iNGS. iF WE REALLY FOLLOW Th-iS L-iNE OF Th-iNK-iNG TO -iTS END/ -iT WOULD APPEAR ThAT PEOPLE L-iKE Th-iS HAVE FOR ThE MOST PART S-iMPLY SL-iPPED -iNTO ThE BASE DES-iRE FOR FUTURE L-iVES. iN STANDARD TEXTS ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD/ WE ARE TAUGHT ThE PR-iNC-iPLES OF ACT-iONS AND ThE-iR CONSEQUENCES -iN ThE SECT-iON FOR PEOPLE WHOSE PRACT-iCE -iS OF A LESSER SCOPE/ -iN ORDER TO STOP OUR DES-iRE FOR Th-iS PRESENT L-iFE. tHE -iNSTRUCT-iONS FOR PEOPLE OF A MED-iUM SCOPE ThEN ARE MEANT TO HELP US STOP OUR DES-iRE FOR A FUTURE L-iFE. hERE -iN ThE TEACH-iNG ON ThE ThREE PR-iNC-iPAL PAThS ThOUGH WE ARE ADV-iSED TO MED-iTATE ON OUR LE-iSURE AND FORTUNE/ AS WELL AS -iMPERMANENCE/ -iN ORDER TO STOP OUR DES-iRE FOR Th-iS L-iFE; OUR DES-iRE FOR FUTURE L-iVES -iS TO BE STOPPED BY A COMB-iNAT-iON OF UNDERSTAND-iNG ThE PR-iNC-iPLES OF ACT-iONS AND ThE-iR CONSEQUENCES AND CONTEMPLAT-iNG ThE VAR-iOUS SUFFER-iNGS OF CYCL-iC L-iFE. tH-iS LATTER WAY OF MAK-iNG ThE PRESENTAT-iON -iS MEANT TO CONVEY TWO -iMPORTANT PO-iNTS. tHE F-iRST -iS ThAT/ S-iNCE ThE FORCES OF ACT-iON AND CONSEQUENCE ARE SO EXTREMELY SUBTLE/ ThE CONSEQUENCES OF ANY M-iSDEED W-iLL WHEEL ONE BACK -iNTO ThE C-iRCLE OF L-iFE -iF ONE FA-iLS TO MAKE A COMPLETE ESCAPE FROM ThE CYCLE F-iRST. tHE SECOND -iS ThAT/ -iN ORDER TO DEFEAT Th-iS C-iRCLE/ ONE MUST STOP EACH AND EVERY ACT-iON HE PERFORMS WH-iCH -iS MOT-iVATED BY -iGNORANCE. tHUS WE CAN SAY ThAT/ -iN ORDER TO ESCAPE ThE C-iRCLE OF L-iFE/ ONE MUST TAKE UP WH-iTE ACT-iONS AND ABANDON BLACK ACT-iONS. bUT TO DO Th-iS/ HE MUST BEL-iEVE -iN ThE LAW OF ACT-iONS AND CONSEQUENCES AT ALL. aND TO DO Th-iS/ HE MUST CONTEMPLATE UPON ACT-iONS AND CONSEQUENCES. tH-iS CONTEMPLAT-iON -iS DONE BY CONS-iDER-iNG/ VERY CAREFULLY/ ThE FOUR PR-iNC-iPLES OF ACT-iON WH-iCH ThE bUDDHA ENUNC-iATEDH 1. aCT-iONS ARE CERTA-iN TO PRODUCE S-iM-iLAR CONSEQUENCES. 2. tHE CONSEQUENCES ARE GREATER ThAN ThE ACT-iONS. 3. oNE CANNOT MEET A CONSEQUENCE -iF HE HAS NOT COMM-iTTED AN ACT-iON. 4. oNCE AN ACT-iON -iS COMM-iTTED/ ThE CONSEQUENCE CANNOT BE LOST. oNCE A PERSON HAS GA-iNED A WELL-FOUNDED BEL-iEF -iN ThESE PR-iNC-iPLES/ HE W-iLL AUTOMAT-iCALLY -iN H-iS DA-iLY L-iFE AVO-iD DO-iNG WRONG Th-iNGS AND BEG-iN DO-iNG R-iGHT Th-iNGS. iN TEXTS ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD/ ThE -iNSTRUCT-iON ON -iMPERMANENCE -iS FOLLOWED BY SECT-iONS ThAT TREAT ThE ThREE LOWER B-iRThS AND HOW TO GO FOR REFUGE. hERE WE W-iLL WEAVE -iN SOME OF ThESE PO-iNTS FROM ThE sTEPS--WH-iCH -iS ALSO ThE -iNTENT OF ThE TEXT AT HAND. aFTER YOU D-iE/ YOUR CONSC-iOUSNESS DOESN'T JUST GO OUT L-iKE A LAMP--YOU MUST TAKE ANOThER B-iRTh. aND ThERE ARE ONLY TWO K-iNDS OF B-iRTh YOU CAN TAKEH ONE OF ThE B-iRThS OF M-iSERY/ OR ONE OF ThE HAPP-iER B-iRThS. aS FOR WH-iCH OF ThE TWO YOU DO TAKE/ YOU ARE TOTALLY HELPLESSH YOU MUST FOLLOW ThE D-iRECT-iON OF YOUR PAST ACT-iONS. w-iRTUOUS ACT-iONS ThROW YOU -iNTO ONE OF ThE HAPP-iER TYPES OF B-iRTh/ AND NON-V-iRTUOUS ACT-iONS ThROW YOU -iNTO ONE OF ThE ThREE OF M-iSERY. gREAT NON-V-iRTUOUS ACTS LEAD YOU TO ThE HELLS; MED-iUM ONES LEAD YOU TO A B-iRTh AS AN -iNSAT-iABLE SP-iR-iT; AND LESSER NON-V-iRTUES MAKE YOU TAKE B-iRTh AS AN AN-iMAL. gREAT V-iRTUOUS ACTS/ ON ThE OThER HAND/ BR-iNG YOU A B-iRTh AS A PLEASURE- BE-iNG -iN ONE OF ThE TWO H-iGHER REALMS; MED-iUM V-iRTUES MAKE YOU A PLEASURE BE-iNG OF ThE DES-iRE REALM; AND LESSER V-iRTUES BR-iNG B-iRTh AS A HUMAN -iN ThE SAME REALM.108 aS OUR GLOR-iOUS PROTECTOR/ nAGARJUNA/ HAS STATED/ nON-V-iRTUE BR-iNGS ALL SUFFER-iNGS aND ALL ThE B-iRThS OF M-iSERY. w-iRTUE BR-iNGS ALL HAPP-iER B-iRThS/ aND HAPP-iNESS -iN ALL ONE'S B-iRThS.109 s-iNCE Th-iS -iS ThE CASE/ AND S-iNCE ALL ThE V-iRTUES YOU AND i HAVE ARE FEEBLE--WH-iLE ALL OUR NON-V-iRTUES ARE EVER SO M-iGHTY--ThEN -iF WE WERE TO D-iE -iN OUR PRESENT COND-iT-iON -iT'S A FOREGONE CONCLUS-iON ThAT WE WOULD TAKE B-iRTh -iN ONE OF ThE REALMS OF M-iSERY. tAK-iNG OUR B-iRTh -iN ONE OF ThESE REALMS/ WE WOULD MEET UNBEARABLE SUFFER-iNGS. aS A HELL-BE-iNG ThERE WOULD BE UNSPEAKABLE HEAT OR COLD/ OUR BOD-iES BO-iLED OR SCORCHED/ AND MORE. aS -iNSAT-iABLE SP-iR-iTS WE WOULD ALWAYS BE HUNGRY/ OR Th-iRSTY/ -iN A CONSTANT STATE OF EXHAUST-iON AND FEAR. aS AN-iMALS WE WOULD BE M-iNDLESS BRUTES -iNCAPABLE OF SAY-iNG A Th-iNG/ EXPLO-iTED BY HUMANS FOR ThE-iR WORK OR FOOD. tHERE -iS A WAY TO AVO-iD ThESE B-iRThS OF M-iSERY/ AND Th-iS -iS TO TURN OURSELVES OVER TO ThE ThREE RARE JEWELS110 FOR ThE-iR PROTECT-iON/ AND DO SO FROM ThE BOTTOM OF OUR HEARTS/ AND STR-iVE OUR BEST -iN CHOOS-iNG CORRECTLY WH-iCH ACT-iONS WE ShOULD UNDERTAKE/ AND WH-iCH WE ShOULD ABANDON. tH-iS CORRECT DEC-iS-iON -iN CHOOS-iNG OUR ACT-iONS -iS ACTUALLY ThE S-iNGLE MOST -iMPORTANT -iNSTRUCT-iON -iN ThE ENT-iRE TEACH-iNG ON HOW TO GO FOR REFUGE. oNCE WE D-iSREGARD ThE PR-iNC-iPLES OF ACT-iON AND CONSEQUENCE/ -iT'S ALREADY DEC-iDED ThAT WE W-iLL TAKE OUR B-iRTh -iN ThE REALMS OF M-iSERY. pEOPLE L-iKE YOU AND i HERE -iN Th-iS ASSEMBLY/ MOSTLY MONKS/ ARE NOT L-iKELY TO TAKE ONE OF ThESE LOWER B-iRThS S-iMPLY BECAUSE WE KNOW NOTh-iNG OF ThE SP-iR-iTUAL TEACH-iNGS. bUT REMEMBERH ThERE HAVE BEEN ABSOLUTE MULT-iTUDES OF PEOPLE L-iKE US/ WHO HAD A KNOWLEDGE OF ThE TEACH-iNGS/ BUT WHO PASSED TO ThE REALMS OF M-iSERY BECAUSE ThEY COULD NOT PUT ThESE TEACH-iNGS -iNTO ACTUAL PRACT-iCE/ OR BECAUSE ThEY CHOSE TO D-iSREGARD ThE LAWS OF ACT-iON AND CONSEQUENCE. aND WE MUST HEED ThESE LAWS. a MAN WHO DOES NOT MUST TAKE A LOWER B-iRTh/ AND -iT DOESN'T MATTER HOW KNOWLEDGEABLE HE WAS/ OR HOW SA-iNTLY. yOU CAN BE A SAGE WHO HAS MASTERED ThE ENT-iRE CONTENTS OF ThE CANON/ YOU CAN BE AN ADVANCED MED-iTATOR W-iTh FANTAST-iC SP-iR-iTUAL ACCOMPL-iShMENTS/ YOU CAN HAVE GREAT EXTRA-SENSORY POWERS/ AND AB-iL-iTY TO PERFORM M-iRACLES; BUT -iF YOU CANNOT BEHAVE W-iTh CARE AROUND ACT-iON AND CONSEQUENCE/ YOU W-iLL SUFFER. wE HAVE FOR EXAMPLE ThE MONK NAMED lEKKAR/ WHO COULD S-iT AND REC-iTE ALL TWELVE OF ThE GREAT COLLECT-iONS OF SCR-iPTURE/111 AS WELL AS dEVADATTA--WHO HAD -iN H-iS MEMORY NO LESS ThAN ThAT VAST AMOUNT OF SCR-iPTURES WE CALL A "HEAP."112 aND YET ULT-iMATELY -iT WAS NO USE TO E-iThER ONE/ FOR ThEY TOOK ThE-iR REB-iRTh -iN ThE HELLS. tH-iS AGA-iN WOULD SEEM TO BE A CASE WHERE ThE PERSON HAD A KNOWLEDGE OF ThE TEACH-iNGS/ BUT WAS UNABLE TO PUT ThEM -iNTO ACTUAL PRACT-iCE/ OR D-iSREGARDED ThE PR-iNC-iPLES OF ACT-iONS AND ThE-iR CONSEQUENCES/ OR NEVER GA-iNED ANY BEL-iEF -iN ThESE PR-iNC-iPLES -iN ThE F-iRST PLACE. aCCOUNTS L-iKE ThESE OF PEOPLE WHO L-iVED BEFORE US AND MADE ThE SAME M-iSTAKE ARE ALMOST COUNTLESS--AND WE ShOULD LEARN FROM ThEM. sO Th-iS BR-iNGS US TO ThE FOUR MOST GENERAL PR-iNC-iPLES -iN OUR CONTEMPLAT-iON OF ACT-iONS AND ThE-iR CONSEQUENCESH 1) iF ThE CAUSE -iNVOLVED -iS A V-iRTUOUS ACT/ ThEN ThE CONSEQUENCE -iT PRODUCES CAN ONLY BE PLEASURE/ AND NEVER PA-iN. iF ThE CAUSE -iNVOLVED -iS A NON-V-iRTUOUS ACT/ ThEN ThE CONSEQUENCE -iT PRODUCES CAN ONLY BE PA-iN/ AND NEVER PLEASURE. tHUS ThE F-iRST PR-iNC-iPLE -iS ThAT @ACT-iONS ARE CERTA-iN TO PRODUCE S-iM-iLAR CONSEQUENCES.@ 2) tHE CAUSES -iNVOLVED MAY BE V-iRTUOUS OR NON-V-iRTUOUS ACTS WH-iCH ARE RELAT-iVELY M-iNOR/ BUT ThE CONSEQUENCES ThEY EACH PRODUCE--ThE PLEASURE OR ThE PA-iN--W-iLL BE OF TREMENDOUS POWER. tHE SECOND PR-iNC-iPLE ThEN -iS ThAT @ThE CONSEQUENCES ARE GREATER ThAN ThE ACT-iONS.@ 3) iF ONE NEVER PERFORMS ThE V-iRTUOUS OR NON-V-iRTUOUS ACT-iON TO ACT AS A CAUSE/ HE W-iLL NEVER EXPER-iENCE A CONSEQUENCE OF E-iThER PLEASURE OR PA-iN. tHUS ThE Th-iRD PR-iNC-iPLEH @oNE CANNOT MEET A CONSEQUENCE -iF HE HAS NOT COMM-iTTED AN ACT-iON.@ 4) tHE FOURTh PR-iNC-iPLE STATES ThAT ONCE A PERSON HAS COLLECTED A V-iRTUOUS OR NON-V-iRTUOUS ACT-iON TO ACT AS A CAUSE/ @ONCE AN ACT-iON -iS COMM-iTTED/ ThE CONSEQUENCE CANNOT BE LOST@--SO LONG AS ThE POWER OF A GOOD DEED/ FOR EXAMPLE/ -iS NOT DESTROYED BY AN EMOT-iON L-iKE ANGER/ OR A BAD DEED BY APPLY-iNG AN APPROPR-iATE ANT-iDOTE.113 tHERE ARE OThER PR-iNC-iPLES AS WELL; -iT -iS SA-iD ThAT WHEThER ThE ACT-iON -iS V-iRTUOUS OR NON-V-iRTUOUS/ -iTS POWER -iS MULT-iPL-iED -iF ONE PERFORMS -iT TOWARDS SOME ESPEC-iALLY -iMPORTANT OBJECT. tHE SAME Th-iNG HAPPENS -iF ThE ThOUGHT BEH-iND ThE ACT-iON -iS PART-iCULARLY STRONG/ OR -iF ThE MATER-iAL W-iTh WH-iCH ONE PERFORMS ThE DEED -iS SOMEHOW SPEC-iAL/ OR EVEN -iF ThE PERSON PERFORM-iNG ThE DEED -iS SOMEONE SPEC-iAL. yOU MUST TRY TO GA-iN SOME WELL-FOUNDED BEL-iEF -iN ThESE PR-iNC-iPLES. tAKE T-iME TO CONTEMPLATE EVEN ThE MOST DEEP AND SUBTLE WORK-iNGS OF ACT-iONS AND ThE-iR CONSEQUENCES/ AND ThEN PUT Th-iS UNDERSTAND-iNG -iNTO ACTUAL PRACT-iCE. pUTT-iNG ThE LAWS OF ACT-iON AND CONSEQUENCE -iNTO PRACT-iCE MEANS KEEP-iNG ThEM--AND Th-iS MEANS KEEP-iNG ThE RULES BY AVO-iD-iNG ThE TEN NON-V-iRTUES.114 yOU'VE HEARD OF ThE CORRECT V-iEW ThAT WE CALL ThE "WORLDLY" ONE--WELL Th-iS UNDERSTAND-iNG OF ACT-iONS AND CONSEQUENCES -iS WHAT -iT REFERS TO. tH-iS V-iEW BY ThE WAY -iS SOMETh-iNG ThAT EVERYONE ShOULD ADHERE TO/ REGARDLESS OF WHEThER ThEY'RE A MONK OR NUN OR LAYMAN. yOU ShOULD REAL-iZE ThAT ThE WORD "WORLDLY" -iN Th-iS CASE -iS NOT JUST MEANT TO REFER TO PEOPLE WHO ARE ST-iLL L-iV-iNG ThE SECULAR L-iFE. tHERE -iS AN EXPRESS-iON WE USE/ "ORD-iNARY PEOPLE/" TO REFER TO ANY PERSON WHO HAS YET TO REACH ThE PATh OF A REAL-iZED BE-iNG.115 wHATEVER ELSE WE MAY BE/ WE ARE "WORLDLY" PEOPLE SO LONG AS WE ARE ORD-iNARY PEOPLE -iN Th-iS SENSE. pUTT-iNG REL-iG-iON -iNTO PRACT-iCE ThEN MUST START FROM KEEP-iNG ThE LAWS OF ACT-iONS AND ThE-iR CONSEQUENCES. iT'S BEEN SA-iD ThAT/ tHE PATh BEG-iNS W-iTh PROPER REL-iANCE ON A SP-iR-iTUAL GU-iDE. tHE STEPS OF ThE PATh BEG-iN W-iTh CONTEMPLAT-iNG YOUR LE-iSURE AND FORTUNE. mED-iTAT-iON BEG-iNS W-iTh YOUR MOT-iVAT-iON; AND pUTT-iNG REL-iG-iON -iNTO PRACT-iCE BEG-iNS W-iTh OBSERV-iNG ThE LAWS/ OF ACT-iONS AND ThE-iR CONSEQUENCES.116 tHEREFORE WE MUST NEVER ALLOW OUR BODY OR SPEECH OR M-iND--ANY OF ThE ThREE DOORS ThROUGH WH-iCH WE EXPRESS OURSELVES--TO BE TA-iNTED BY M-iSDEEDS. aND -iF BY SOME CHANCE WE DO/ WE MUST PUR-iFY OURSELVES OF ThE M-iSDEED ThROUGH ThE PROCESS OF CONFESS-iON. gENERALLY SPEAK-iNG/ CONTEMPLAT-iON UPON ThE PR-iNC-iPLES OF ACT-iONS AND ThE-iR CONSEQUENCES -iS ENOUGH TO STOP DES-iRE FOR ThE FUTURE L-iFE. bUT REALLY ThE MA-iN WAY -iS TO CONTEMPLATE ThE MANY SUFFER-iNGS OF Th-iS CYCL-iC L-iFE. iN A BROAD SENSE/ WE CAN SAY ThAT RENUNC-iAT-iON HAS JUST BEGUN TO SPROUT -iN A PERSON'S HEART ONCE HE HAS MED-iTATED ON ThE TORMENTS OF "rEV-iVE" (ThE L-iGHTEST HELL) AND FEELS A SENSE OF TERROR.117 bUT COMPLETE PROF-iC-iENCY -iN RENUNC-iAT-iON COMES ONLY WHEN ONE FEELS A TOTAL D-iSGUST EVEN FOR ThE SUPPOSED GOOD Th-iNGS OF Th-iS REVOLV-iNG L-iFE. tHE TRAD-iT-iONAL CONTEMPLAT-iON OF ThE SUFFER-iNGS OF CYCL-iC L-iFE HAS TWO PARTSH CONS-iDER-iNG ThESE SUFFER-iNGS -iN GENERAL/ AND Th-iNK-iNG ThEM OVER ONE BY ONE. tHE TEXT CALLED @wORD OF ThE gENTLE oNE@ DESCR-iBES ThE -iND-iV-iDUAL SUFFER-iNGS F-iRST/ AND ThEN GOES ON TO ThE GENERAL ONES.118 tHE WORKS KNOWN AS @pATh OF bL-iSS@ AND @qU-iCK pATh/@ ON ThE OThER HAND/ PRESENT ThE GENERAL SUFFER-iNGS F-iRST AND ThE -iND-iV-iDUAL SUFFER-iNGS LATER.119 eACH WAY OF DO-iNG -iT CONVEYS A VERY VALUABLE LESSON; HERE WE W-iLL FOLLOW ThE @wORD.@ dO-iNG YOUR BEST TO FOLLOW ThE TEACH-iNG ON GO-iNG FOR REFUGE/ AND TO MAKE ThE R-iGHT DEC-iS-iONS W-iTh REGARD TO ACT-iONS AND ThE-iR CONSEQUENCES/ W-iLL FREE YOU FROM HAV-iNG TO TAKE ONE OF ThE ThREE LOWER B-iRThS. bUT WHAT YOU REALLY NEED -iS TO FREE YOURSELF FROM ThE CYCLE OF L-iFE ALTOGEThER; FOR WH-iLE YOU MAY HAVE AVO-iDED A LOWER B-iRTh/ ACH-iEV-iNG SOME WONDERFUL L-iFE -iN ONE OF ThE HAPP-iER B-iRThS -iS NOTh-iNG BUT SUFFER-iNG ANYWAY. lET'S SAY YOU ARE BORN AS A HUMAN; ST-iLL YOU MUST SUFFER AS YOU COME FROM ThE WOMB. sT-iLL YOU MUST SUFFER AS YOUR BODY GETS OLDER/ DAY BY DAY. sT-iLL YOU MUST SUFFER WHEN YOU ARE -iLL. sT-iLL YOU MUST SUFFER AS YOU D-iE. yOU MUST SUFFER ThE PA-iN OF M-iSS-iNG YOUR BELOVED FAM-iLY. yOU MUST SUFFER ThE PA-iN OF ENCOUNTER-iNG YOUR HATED ENEM-iES. yOU MUST SUFFER ThE PA-iN OF WORK-iNG FOR ThE Th-iNGS YOU WANT/ AND NOT BE-iNG ABLE TO GET ThEM--AND ON AND ON. sUPPOSE YOU TAKE ThE SECOND TYPE OF HAPP-iER B-iRTh---iN SOME K-iND OF HEAVENLY PLACE/ AS ONE OF ThE LESSER BE-iNGS OF PLEASURE. sT-iLL -iN YOUR L-iFE YOU SUFFER DUR-iNG ThE F-iGHT-iNG/120 AND SUFFER FROM -iNTENSE JEALOUSY TOWARDS ThE H-iGHER PLEASURE-BE-iNGS/ AND SUFFER AS YOU BODY -iS SL-iCED APART OR R-iPPED TO P-iECES/ AND ON AND ON. sUPPOSE F-iNALLY ThAT YOU BECOME ONE OF ThE H-iGHER PLEASURE-BE-iNGS. tHEY L-iVE -iN ALL ThREE REALMS OF EX-iSTENCE; LET'S SAY YOU GET TO BE A BE-iNG OF PLEASURE -iN ThE F-iRST OF ThEM---iN ThE REALM OF DES-iRE. sT-iLL YOU GO ThROUGH TERR-iBLE SUFFER-iNG AS AFTER AN -iNCRED-iBLY LONG AND PLEASURE-F-iLLED L-iFE ThE S-iGNS OF DEATh BEG-iN TO RU-iN YOUR BODY/ AND ThEN AS YOU TAKE YOUR FALL TO A LOWER B-iRTh/ AND ON AND ON--FOR ThE VAST MAJOR-iTY OF PLEASURE-BE-iNGS GO STRA-iGHT TO ONE OF ThE L-iVES OF M-iSERY. aLL ThE STORED-UP POS-iT-iVE POWER OF ThE GOOD DEEDS ThEY D-iD -iN ThE-iR PAST L-iVES -iS SQUANDERED AS ThEY ENJOY -iTS CONSEQUENCES--ThE DEL-iGHTS OF A PLEASURE-BE-iNG'S EX-iSTENCE. dUR-iNG Th-iS EX-iSTENCE ThEY HAVE NO CHANCE TO STORE UP ANY MORE OF Th-iS POS-iT-iVE POWER. sT-iLL ThOUGH ThEY POSSESS GREAT SUPPL-iES OF BAD DEEDS--TREMENDOUS NEGAT-iVE POWER -iN ThE FORM OF MENTAL AFFL-iCT-iONS L-iKE DES-iRE AND ATTACHMENT. tHESE ThEN HURL ThEM -iNTO A REB-iRTh OF M-iSERY WHEN ThEY D-iE. oR LET'S SAY LASTLY YOU CAN REACH A B-iRTh AS A BE-iNG OF PLEASURE -iN ONE OF ThE H-iGHER TWO OF ThE ThREE REALMS OF EX-iSTENCE. tHESE BE-iNGS HAVE NO OVERT PA-iN AT ALL/ BUT ST-iLL BY ThE VERY NATURE OF L-iFE POSSESS ThE MOST SUBTLE FORM OF SUFFER-iNGH ThE EVER-PRESENT SUFFER-iNG OF -iNSTANT-BY--iNSTANT AG-iNG. aND ThESE BE-iNGS ARE TOTALLY HELPLESS TO KEEP ThEMSELVES -iN ThE-iR PARAD-iSE; ThERE ALWAYS COMES A DAY WHEN ThE POWER OF ThE-iR PAST GOOD DEEDS/ WH-iCH ThREW ThEM ThERE -iN ThE F-iRST PLACE/ F-iNALLY RUNS DRY. tHEN ThEY TOUCH ThE ENERGY OF ONE OF ThE-iR PAST BAD DEEDS/ AND ARE FORCED TO A LOWER B-iRTh. sO YOU SEE/ -iT DOESN'T REALLY MATTER WHAT WONDERFUL Th-iNGS M-iGHT COME TO YOU -iN ThE C-iRCLE OF L-iFE-- NONE OF ThEM -iS STABLE/ NONE OF ThEM -iS WORTh YOUR TRUST. tHE VERY H-iGHEST FORM OF EX-iSTENCE/ ThAT RARE MED-iTAT-iON LEVEL WE CALL ThE "PEAK OF L-iFE/" -iS NOT ThE LEAST B-iT BETTER ThAN ThE VERY LOWEST WE CAN REACH--HANG-iNG OVER A POT OF MOLTEN STEEL -iN HELL/ ABOUT TO BE D-iPPED -iN. lORD tSONGKAPA/ -iN H-iS GREAT EXPOS-iT-iON ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD/ D-iV-iDES ThE CONTEMPLAT-iON OF L-iFE'S GENERAL SUFFER-iNGS -iNTO ThREE SECT-iONS. tHESE ARE CONTEMPLAT-iNG ThE E-iGHT SUFFER-iNGS/ ThE S-iX SUFFER-iNGS/ AND ThE ThREE SUFFER-iNGS. tHE GROUP OF E-iGHT ThOUGH APPL-iES MORE TO L-iFE AS A HUMAN/ AND ThE GROUP OF ThREE -iS G-iVEN AS SORT OF A SUMMARY. hERE ThEN WE'LL SPEAK SOME OF HOW TO DO ThE CONTEMPLAT-iON ON ThE S-iX SUFFER-iNGS.121 tHESE S-iX ARE AS FOLLOWSH 1) tHE PROBLEM ThAT L-iFE HAS NO CERTA-iNTY. 2) tHE PROBLEM ThAT WE ALWAYS WANT MORE ThAN WE HAVE. 3) tHE PROBLEM ThAT WE HAVE TO KEEP ShUCK-iNG OFF BOD-iES/ OVER AND OVER AGA-iN. 4) tHE PROBLEM ThAT WE HAVE TO KEEP GO-iNG -iNTO A NEW L-iFE/ OVER AND OVER AGA-iN. 5) tHE PROBLEM ThAT WE GO UP AND DOWN -iN OUR FORTUNES -iN L-iFE/ OVER AND OVER AGA-iN. 6) tHE PROBLEM ThAT NO ONE CAN COME ALONG W-iTh US; ULT-iMATELY WE ARE ALONE. tHESE S-iX PROBLEMS ARE DESCR-iBED AT LENGTh -iN ThE STANDARD WORKS ON ThE sTEPS TO bUDDHAHOOD. wE ShOULD REMEMBER ThOUGH k-iNG mEFEED/ WHOSE LAST WORDS WERE "tHERE -iS NO GREATER EV-iL -iN ThE WORLD ThAN ThE FACT ThAT WE ALWAYS WANT MORE ThAN WE HAVE."122 yOU AND i ARE MONKS/ AND ThERE ARE ONLY TWO Th-iNGS WE ShOULD BE DO-iNGH rEAD ThE HOLY BOOKS/ GET TEACH-iNG ON ThEM/ CONTEMPLATE ThE-iR MEAN-iNG. l-iVE A L-iFE OF REJECT-iON/ AND STAY -iN MED-iTAT-iON. hERE A "L-iFE OF REJECT-iON" MEANS A L-iFE WHERE WE KEEP OUR MORAL-iTY/ AND REJECT BAD DEEDS. iF WE CAN KEEP FROM GO-iNG BEYOND ThESE TWO ACT-iV-iT-iES/ ThEN ONE DAY WE CAN BECOME BOTh W-iSE AND REAL-iZED. iF ThOUGH WE NEGLECT ThESE TWO/ WE W-iLL LOSE OURSELVES TO WHAT ThEY CALL "LOTS OF Th-iNGS TO Th-iNK ABOUT AND LOTS OF Th-iNGS TO DO." aND ThEN WE WON'T DO ANY SP-iR-iTUAL PRACT-iCE AT ALL. pEOPLE MAKE Th-iS M-iSTAKE/ BY ThE WAY/ BECAUSE ThEY ARE UNABLE TO ST-iCK TO ThE PRECEPT OF "kEEP YOUR WANTS FEW; BE EASY TO SAT-iSFY."123 s-iNCE ThE ThREE TYPES OF SUFFER-iNG ARE MENT-iONED LATER ON -iN OUR ROOT TEXT/ WE'LL DESCR-iBE ThEM BR-iEFLY. aLL -iMPURE FEEL-iNGS OF PA-iN CONST-iTUTE ThE F-iRST TYPE OF SUFFER-iNGH ThE "SUFFER-iNG OF SUFFER-iNG." aLL -iMPURE FEEL-iNGS OF PLEASURE CONST-iTUTE ThE SECOND TYPE OF SUFFER-iNGH ThE "SUFFER-iNG OF CHANGE." wE CAN EXPLA-iN Th-iS SUFFER-iNG AS FOLLOWS. wHEN YOU'RE -iN A PLACE ThAT'S VERY HOT/ ThEN SOMETh-iNG COOL SEEMS L-iKE PLEASURE. wHEN YOU'RE -iN A PLACE ThAT'S VERY COLD/ ThEN SOMETh-iNG WARM SEEMS L-iKE PLEASURE. tHE SAME -iS TRUE WHEN YOU'VE HAD TO WALK A LONG WAY (S-iTT-iNG WOULD SEEM A PLEASURE)/ OR HAD TO S-iT FOR A LONG T-iME (WALK-iNG WOULD SEEM A PLEASURE). nONE OF ThESE Th-iNGS ThAT SEEM TO BE PLEASURE ThOUGH -iS PLEASURE BY NATURE/ OR PLEASURE -iN -iTS VERY ESSENCE. iF ThEY WERE/ ThEN YOU WOULD FEEL MORE PLEASANT ThE MORE YOU HAD OF ThEM. bUT Th-iS -iS NOT ThE CASE/ FOR AS YOU GET MORE AND MORE OF ThEM ThEY TOO START TO G-iVE YOU PA-iN. wHEN Th-iS HAPPENS WE CAN UNDERSTAND ThAT ThEY ARE NOT PLEASURE BY NATURE. tHEY ARE/ -iN FACT/ SUFFER-iNG--ThEY ARE WHAT WE CALL ThE "SUFFER-iNG OF CHANGE." tHE Th-iRD TYPE OF SUFFER-iNG -iS KNOWN AS ThE "PERVAS-iVE SUFFER-iNG/ WH-iCH BR-iNGS -iN MORE." tHE PO-iNT HERE -iS ThAT/ REGARDLESS WH-iCH ONE OF ThE S-iX K-iNDS OF B-iRTh WE TAKE/ WE TAKE ON A BODY WH-iCH/ BY -iTS VERY EX-iSTENCE/ COMES COMPLETE W-iTh -iTS OWN PART-iCULAR SUFFER-iNGS BU-iLT -iN. fROM ThE F-iRST MOMENT WE TAKE ThE VAR-iOUS -iMPURE PARTS OF OUR BE-iNG ON/ FROM ThE F-iRST MOMENT OF ThE-iR EX-iSTENCE/ ThEY PROV-iDE A BAS-iS FOR ALL ThE SUFFER-iNGS WE HAVE TO LOOK FORWARD TO -iN L-iFEH B-iRTh/ AG-iNG/ S-iCKNESS/ DEATh/ AND ALL ThE REST. tHE -iMPURE PARTS OF OURSELVES ARE L-iKE A B-iG POT/ SUCK-iNG -iN ThE SUFFER-iNG OF SUFFER-iNG/ SUCK-iNG -iN ThE SUFFER-iNG OF CHANGE/ -iN BOTh Th-iS AND OUR FUTURE L-iVES. wE MUST F-iND A WAY TO STOP TAK-iNG B-iRThS/ TO STOP TAK-iNG ON ALL ThE -iMPURE PARTS WE'RE MADE OF. uNT-iL WE DO/ OUR EX-iSTENCE W-iLL BE L-iKE LY-iNG ON A BED OF UPR-iGHT NEEDLES--NEVER A Th-iNG BUT PA-iN. wHEN WE TALK ABOUT "ESCAP-iNG CYCL-iC L-iFE/" -iT'S NOT L-iKE RUNN-iNG AWAY FROM ONE COUNTRY AND MANAG-iNG TO REACH ANOThER. "cYCL-iC L-iFE" -iS PREC-iSELY ThE CONT-iNUED EX-iSTENCE OF/ ThE VERY FACT OF/ ThE -iMPURE PARTS ThAT MAKE US UP/ ThE -iMPURE PARTS OF OUR BE-iNG ThAT WE'VE TAKEN ON. aND WHEN ThE CONT-iNUED EX-iSTENCE OF ThESE PARTS -iS STOPPED AT -iTS ROOT BY ThE W-iSDOM ThAT REAL-iZES ThAT NOTh-iNG HAS A SELF-NATURE/ Th-iS ThEN -iS OUR "ESCAPE FROM CYCL-iC L-iFE." tH-iS COMPLETES OUR EXPLANAT-iON OF HOW TO STOP DES-iRE FOR YOUR FUTURE L-iVES. x. hOW TO kNOW wHEN yOU'VE fOUND rENUNC-iAT-iON tHE Th-iRD AND F-iNAL SECT-iON OF OUR EXPLANAT-iON OF RENUNC-iAT-iON DESCR-iBES ThE PO-iNT AT WH-iCH WE CAN SAY A PERSON HAS SUCCEEDED -iN DEVELOP-iNG -iT; AS ThE NEXT VERSE OF ThE ROOT TEXT READS/ @##(5)@## @##wHEN YOU'VE MED-iTATED ThUS AND FEEL NOT EVEN a MOMENT'S W-iSh FOR ThE GOODS Th-iNGS OF CYCL-iC L-iFE/ aND WHEN YOU BEG-iN TO Th-iNK BOTh N-iGHT AND DAY oF ACH-iEV-iNG FREEDOM/ YOU'VE FOUND RENUNC-iAT-iON.@## sUPPOSE @YOU'VE CONTEMPLATED ThUS/@ ON ThE PO-iNTS ALREADY MENT-iONEDH YOUR -iMPERMANENCE/ ThE B-iRThS OF M-iSERY/ ThE PR-iNC-iPLES OF ACT-iONS AND ThE-iR CONSEQUENCES/ AND ThE SUFFER-iNGS OF ThE HAPP-iER B-iRThS. aND BECAUSE OF Th-iS YOU SEE FOR YOURSELF ThAT -iT'S ALL MEAN-iNGLESSH ThAT EVEN -iF YOU COULD ACH-iEVE ThE K-iND OF HAPP-iNESS ThAT PLEASURE-BE-iNGS ENJOY -iN ThE-iR PARAD-iSES/ -iT'S REALLY NOTh-iNG BUT SUFFER-iNG; ThAT UNT-iL YOU CAN ESCAPE FOREVER FROM CYCL-iC L-iFE/ Th-iS -iS ThE ONLY WAY -iT W-iLL BE. @aND@ ThEN -iT COMES EVEN STRONGERH -iN YOUR HEART/ YOU @FEEL NOT EVEN A MOMENT'S W-iSh@ EVEN @FOR ThE@ FANTAST-iC @R-iCHES@ OF ThE GOD-L-iKE BE-iNGS ThEY CALL pURE-ONE AND hUNDRED-g-iFT; YOU FEEL NO W-iSh EVEN FOR ThE WEALTh OF A wHEEL eMPEROR/ WHO RULES ThE WORLD. aND ThEN A CERTA-iN ThOUGHT COMES TO YOUR M-iND @BOTh "N-iGHT AND DAY";@ ThAT -iS/ -iN EVERY CONSC-iOUS M-iNUTE/ ThE ThOUGHT RUShES -iNTO YOUR M-iND ON -iTS OWN--ThE WAY A MAN W-iTh SOME GREAT WORRY ON H-iS M-iND REMEMBERS H-iS PROBLEM ALL -iN A RUSh/ EVERY T-iME HE WAKES UP DUR-iNG ThE N-iGHT. @wHEN YOU BEG-iN TO Th-iNK@ Th-iS WAY @OF ACH-iEV-iNG FREEDOM/@ WHEN YOU GENU-iNELY WANT FREEDOM Th-iS WAY/ WELL ThEN YOU KNOW @YOU'VE FOUND RENUNC-iAT-iON.@ nOW ThE STANDARD TEXTS ON ThE sTEPS TO bUDDHAHOOD HAVE SECT-iONS RANG-iNG FROM ThE TEACH-iNG ON ThE D-iFF-iCULTY OF F-iND-iNG LE-iSURE AND FORTUNE/ ON UP TO -iNSTRUCT-iONS ON RENUNC-iAT-iON/ ALL -iNCLUDED UNDER ThE TWO HEAD-iNGS OF "PAThS FOR PRACT-iC-iONERS OF LESSER SCOPE" AND "PAThS FOR PRACT-iC-iONERS OF MED-iUM SCOPE." hERE -iN ThE @tHREE pR-iNC-iPAL pAThS@ ThOUGH/ ThEY ALL COME UNDER ThE ONE HEAD-iNG OF "RENUNC-iAT-iON." tH-iS -iS A UN-iQUE FEATURE OF Th-iS WORK/ AND ThERE -iS A REASON FOR -iT. rENUNC-iAT-iON -iS ThE ONE SPEC-iAL CAUSE ThAT BR-iNGS YOU WHAT WE CALL "GREAT COMPASS-iON"; TO GET Th-iS COMPASS-iON/ YOU MUST F-iRST F-iND TRUE ThOUGHTS OF RENUNC-iAT-iON. gREAT COMPASS-iON -iS A STATE OF M-iND WHERE YOU CAN ABSOLUTELY NO LONGER BEAR TO SEE OThER BE-iNGS TORMENTED BY ThE SUFFER-iNGS OF L-iFE; ThERE'S NO WAY YOU CAN ACH-iEVE -iT AS LONG AS YOUR CONCERN ABOUT ThE WAY L-iFE TORMENTS YOU YOURSELF -iS SO FEEBLE ThAT -iT COULDN'T BLOW DOWN A S-iNGLE UPR-iGHT HA-iR. aS ThE FAMOUS VERSES OF @ tHE bODH-iSATTVA'S l-iFE@ SAY/ iF PEOPLE L-iKE ThESE HAVE NEVER BEFORE eVEN -iN ThE DREAMS ThEY DREAM fELT SUCH A W-iSh JUST FOR ThEMSELVES/ tHEN HOW CAN -iT COME TO ThEM FOR OThERS?124 tHUS WE CAN SAY ThAT RENUNC-iAT-iON AND COMPASS-iON ARE ThE SAME STATE OF M-iND/ JUST ThAT ONE -iS DEVELOPED BY MED-iTAT-iNG ON YOUR OWN S-iTUAT-iON/ AND ThE OThER BY MED-iTAT-iNG ON OThERS' S-iTUAT-iON. tO DEVELOP Th-iS COMPASS-iON/ WE MUST UNDERTAKE TO STUDY AND CONTEMPLATE ThE sTEPS ON ThE PATh TO bUDDHAHOOD/ ThAT GREAT TEACH-iNG OF ThE GENTLE PROTECTOR tSONGKAPA/ AND ThUS GRADUALLY TRA-iN OUR M-iNDS. pEOPLE L-iKE YOU AND i SEE OUR FEEL-iNGS OF DES-iRE/ AND OUR OThER MENTAL AFFL-iCT-iONS/ GROW STRONGER DAY BY DAY; ThE PROBLEM -iS ThAT WE HAVE NOT EVEN BEEN ABLE TO TRA-iN OUR M-iNDS -iN ThE PAThS FOR PEOPLE OF LESSER AND MED-iUM SCOPES OF PRACT-iCE. iNTELL-iGENT PEOPLE ThEN ShOULD STOP G-iV-iNG ANY ThOUGHT TO PRACT-iC-iNG M-iSTAKEN PAThS ThAT ANY LOCAL ShAMAN OR FOLLOWER OF SOME DEF-iC-iENT "REL-iG-iON" COULD MASTERH Th-iNGS L-iKE TRY-iNG TO DEVELOP EXTRA-SENSORY POWERS/ OR ThE AB-iL-iTY TO PERFORM M-iRACULOUS FEATS/ OR ThE SO-CALLED "OPEN-iNG DAY"-- PAY-AS-YOU-GO REL-iG-iON. d-iSCR-iM-iNAT-iNG PEOPLE ShOULD -iNSTEAD LEARN/ AND CONTEMPLATE/ AND MED-iTATE UPON ThE ThREE COLLECT-iONS OF SCR-iPTURE (WH-iCH CONTA-iN ThE -iMPORTANT BULK OF ThE TEACH-iNG -iN GENERAL)/ AND UPON ThESE sTEPS TO bUDDHAHOOD (FOR ThEY ARE ThE COLLECTED ESSENCE OF ThE PATh OF ThE ThREE TRA-iN-iNGS).125 iF YOU START OFF ON ThESE sTEPS/ ThEN YOU W-iLL NEVER ERR/ AND W-iLL GRADUALLY GA-iN ThE H-iGH MED-iTAT-iVE STATE CALLED "QU-iETUDE/" AND ThE ThREE PR-iNC-iPAL PAThS/ AND EVERYTh-iNG ELSE ON UP TO ThE TWO LEVELS OF ThE SECRET WAY. aNY HOPE WE HAVE OF ATTA-iN-iNG bUDDHAHOOD ThEN RESTS UPON Th-iS VERY TEACH-iNG. aND WE MUST ABSOLUTELY TRY TO DEVELOP GREAT COMPASS-iON -iN OUR HEARTS; -iF WE CANNOT DEVELOP Th-iS COMPASS-iON/ OUR lAMA CONCLUDED/ ThEN ThERE -iS NO WAY AT ALL WE CAN DEVELOP ThE SUBL-iME W-iSh TO ACH-iEVE bUDDHAHOOD/ FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG.@#N@# @#JY Y@# the second pathH the wish to achiewe enlig+htenment for ewery liwing being xi. wHY yOU nEED ThE w-iSh FOR eNL-iGHTENMENT wE HAVE NOW REACHED ThE SECOND OF ThE FOUR PARTS -iN ThE ACTUAL BODY OF ThE TEXT. tH-iS -iS AN EXPLANAT-iON OF ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG. tH-iS EXPLANAT-iON -iTSELF W-iLL -iNCLUDE ThREE SECT-iONSH WHY YOU NEED ThE W-iSh FOR ENL-iGHTENMENT/ HOW TO GO ABOUT DEVELOP-iNG Th-iS W-iSh/ AND HOW TO KNOW WHEN YOU'VE F-iNALLY DEVELOPED -iT. tHE NEXT VERSE OF ThE ROOT TEXT TELLS US WHY WE NEED Th-iS GREAT W-iShH @##(6)@## @##rENUNC-iAT-iON ThOUGH CAN NEVER BR-iNG tHE TOTAL BL-iSS OF MATCHLESS bUDDHAHOOD uNLESS -iT'S BOUND BY ThE PUREST W-iSh; AND SO/ tHE W-iSE SEEK ThE H-iGH W-iSh FOR ENL-iGHTENMENT.@## yOU MAY BE ABLE TO GA-iN SOME F-iERCE FEEL-iNGS OF RENUNC-iAT-iON AS WE DESCR-iBED -iT ABOVE; ANY GOOD DEEDS YOU DO UNDER ThE-iR -iNFLUENCE ThOUGH CAN ONLY BR-iNG YOU AN ORD-iNARY N-iRVANA--ThEY ALONE CAN NEVER SERVE TO BR-iNG YOU TO OMN-iSC-iENT ENL-iGHTENMENT. wE CAN SEE Th-iS FROM ThE FACT ThAT EVEN PRACT-iC-iONERS OF LOWER PAThS--PEOPLE WE CALL "L-iSTENERS" AND "SELF-MADE V-iCTORS"--CAN POSSESS TRUE RENUNC-iAT-iON.126 fOR FULL ENL-iGHTENMENT ThEN A PERSON NEEDS TO DEVELOP W-iTh-iN H-iS M-iND ALL ThREE OF ThE PR-iNC-iPAL PAThS--AND MORE SPEC-iF-iCALLY/ HE MUST HAVE GA-iNED ThE SECOND PAThH ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG. yOU MAY POSSESS EXTRA-SENSORY POWERS/ YOU MAY BE ABLE TO PERFORM M-iRACLES/ YOU MAY HAVE ANY NUMBER OF FANTAST-iC QUAL-iT-iES--BUT UNLESS YOU HAVE Th-iS PREC-iOUS JEWEL -iN YOUR HEART/ YOU W-iLL NEVER ENTER ThAT SELECT GROUP OF PEOPLE WHO PRACT-iCE ThE GREATER WAY. w-iThOUT Th-iS H-iGHEST W-iSh/ NONE OF YOUR QUAL-iT-iES W-iLL EVER BR-iNG YOU TOTAL BL-iSS--NONE OF ThEM/ NONE OF ThEM AT ALL/ W-iLL BR-iNG YOU bUDDHAHOODH ThE AB-iL-iTY TO FREE EACH AND EVERY L-iV-iNG BE-iNG FROM ALL ThE TROUBLES OF CYCL-iC L-iFE/ AND FROM ThOSE OF A LOWER ESCAPE FROM CYCL-iC L-iFE.127 tHOSE GREAT PRACT-iT-iONERS OF ThE LOWER PAThS--"ENEMY DESTROYERS" OF ThE "L-iSTENER" OR "SELF-MADE" TYPE--POSSESS F-iNE QUAL-iT-iES L-iKE A HUGE MOUNTA-iN MADE OF PURE GOLD; EVEN SUCH QUAL-iT-iES AS ThE AB-iL-iTY TO PERCE-iVE EMPT-iNESS D-iRECTLY. bUT ThESE PAThS NEVER BR-iNG ThEM TO bUDDHAHOOD. wHY? bECAUSE ThEY LACK ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG.128 iF YOU DO GA-iN Th-iS GREAT W-iSh/ YOU BECOME A PERSON WHO TRULY DESERVES TO HAVE ThE ENT-iRE WORLD--W-iTh ALL -iTS D-iFFERENT K-iNDS OF BE-iNGS UP TO HUMANS AND GODS--BOW DOWN AT YOUR FEET/ JUST AS HOLY BOOKS L-iKE @tHE bODH-iSATTVA'S l-iFE/@ AND @eNTER-iNG ThE m-iDDLE wAY/@ AND @tHE rARE sTACK@ DESCR-iBE -iT.129 yOU F-iND YOURSELF -iN A D-iFFERENT CLASS OF BE-iNG/ AND ThEN YOU COMPLETELY OUTSh-iNE L-iSTENERS AND SELF-MADE V-iCTORS--PRACT-iT-iONERS OF ThE LOWER PAThS. eVERY V-iRTUOUS ACT YOU DO/ EVEN DOWN TO ThROW-iNG A SCRAP OF FOOD TO SOME W-iLD B-iRD/ BECOMES A PRACT-iCE OF ThE GREATER WAY; BECOMES A CAUSE FOR YOUR FUTURE bUDDHAHOOD; BECOMES ThE WAY OF L-iFE OF A BODH-iSATTVA. iF A PERSON POSSESSES Th-iS HOLY W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG/ ThEN ALL ThE COUNTLESS bUDDHAS -iN ALL ThE TEN D-iRECT-iONS OF SPACE LOOK UPON H-iM AS ThE-iR SON. aND ALL ThE GREAT BODH-iSATTVAS LOOK UPON H-iM AS ThE-iR BROThER. bUT ThAT'S NOT ALL; ThE WHOLE QUEST-iON OF WHEThER YOU HAVE REACHED ThE GREATER WAY/ AND ThE WHOLE QUEST-iON OF WHEThER YOU W-iLL BE ABLE TO ACH-iEVE bUDDHAHOOD -iN Th-iS ONE ShORT L-iFE/ DEPEND ON WHEThER YOU HAVE TRULY GA-iNED Th-iS W-iSh. sO -iF YOU WANT ENL-iGHTENMENT/ OUR lAMA CONCLUDED/ YOU MUST TRA-iN YOUR ThOUGHTS -iN ThE W-iSh. xii. hOW TO dEVELOP ThE w-iSh FOR eNL-iGHTENMENT tHE SECOND SECT-iON -iN OUR EXPLANAT-iON OF ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG DESCR-iBES HOW TO DEVELOP Th-iS W-iSh. aS ThE NEXT TWO VERSES SAY/ @##(7/8)@## @##tHEY'RE SWEPT ALONG ON FOUR F-iERCE R-iVER CURRENTS/ cHA-iNED UP T-iGHT -iN PAST DEEDS/ HARD TO UNDO/ sTUFFED -iN A STEEL CAGE OF GRASP-iNG "SELF/" sMOThERED -iN ThE P-iTCH-BLACK -iGNORANCE. iN A L-iM-iTLESS ROUND ThEY'RE BORN/ AND -iN ThE-iR B-iRThS aRE TORTURED BY ThREE SUFFER-iNGS W-iThOUT A BREAK; tH-iNK HOW YOUR MOThERS FEEL/ Th-iNK OF WHAT'S HAPPEN-iNG tO ThEMH TRY TO DEVELOP Th-iS H-iGHEST W-iSh.@## wE MAY BEG-iN W-iTh ANOThER PA-iR OF VERSES/ FROM @tHE bODH-iSATTVA'S l-iFEH@ eVEN JUST W-iSh-iNG YOU COULD STOP a HEADACHE ANOThER PERSON HAS cAN BR-iNG YOU MER-iT W-iThOUT MEASURE bECAUSE OF ThE HELPFUL -iNTENT YOU FEEL. wHAT NEED ThEN TO MENT-iON ThE W-iSh tHAT YOU COULD STOP ThE -iMMEASURABLE PA-iN oF EVERY BE-iNG/ AND PUT EVERY ONE iN A STATE OF MEASURELESS HAPP-iNESS?130 tHE @sUTRA ThAT w-iRADATTA rEQUESTED@ SAYS AS WELL/ wERE ThE MER-iT OF ThE W-iSh FOR ENL-iGHTENMENT tO TAKE ON SOME K-iND OF PHYS-iCAL FORM iT WOULD F-iLL ThE REACHES OF SPACE -iTSELF aND ThEN SP-iLL OVER FARThER ST-iLL.131 tHE BENEF-iTS OF Th-iS W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR ALL L-iV-iNG BE-iNGS ARE ThUS DESCR-iBED/ -iN ThESE AND OThER TEXTS/ AS L-iM-iTLESS. aND SO HERE ARE ThE MASS OF L-iV-iNG BE-iNGS/ ALL OF ThEM OUR MOThERS/ @SWEPT ALONG@ ThE FLOW OF @FOUR R-iVER CURRENTS/@ ALL @F-iERCE@ SUFFER-iNG. fROM ONE V-iEWPO-iNT/ WH-iLE ThEY ARE ACT-iNG AS CAUSES/ ThESE FOUR ARE ThE TORRENT OF DES-iRE/ ThE TORRENT OF V-iEWS/ ThE TORRENT OF ThE R-iPE FORCE OF DEEDS/ AND ThE TORRENT OF -iGNORANCE. lATER/ WHEN ThEY SERVE AS RESULTS/ ThEY ARE ThE FOUR TORRENTS OF B-iRTh/ AND AG-iNG/ AND -iLLNESS/ AND DEATh. aND ThESE MOThER BE-iNGS ARE NOT JUST HURTL-iNG ALONG -iN ThESE FOUR GREAT R-iVERS; -iT'S JUST AS -iF ThE-iR HANDS AND FEET TOO WERE BOUND FAST--ThEY ARE @CHA-iNED UP T-iGHT/@ ThEY ARE SNARED/ @-iN@ ThE-iR OWN @PAST DEEDS/ HARD TO UNDO.@ bUT ThAT'S NOT ALL; ThE BONDS WH-iCH HOLD ThEM T-iGHT ARE NO REGULAR T-iES/ L-iKE OUR TW-iNED ROPES OF YAK-SK-iN OR HA-iR. iT'S MORE L-iKE OUR MOThERS ARE CLASPED -iN FETTERS OF -iRON/ EVER SO HARD TO SEVER/ EVER SO HARD TO UNShACKLE--FOR WH-iLE ThEY ARE SWEPT ALONG ThEY ARE @STUFFED -iN A STEEL CAGE OF GRASP-iNG@ TO SOME NON-EX-iSTENT @"SELF."@ aND ThERE'S MORE. iF ThERE WERE SOME DAYL-iGHT/ ThESE MOThER BE-iNGS WOULD HAVE SOME GL-iMMER OF HOPE--ThEY COULD AT LEAST CRY OUT/ AND TRY TO GET SOME HELP. bUT -iT -iS N-iGHT/ AND ThE DARKEST HOUR OF ThE N-iGHT/ AND -iN P-iTCH-BLACK DARK ThEY ARE SWEPT DOWNSTREAM ThE M-iGHTY R-iVERH ThEY ARE @SMOThERED@ COMPLETELY @-iN P-iTCH-BLACK -iGNORANCE.@ @iN A L-iM-iTLESS ROUND/@ -iN AN ENDLESS ROUND/ @ThEY ARE BORN@ -iNTO ThE OCEAN OF L-iFE/ @AND -iN ThESE B-iRThS@ ThEY @ARE TORTURED BY ThREE@ D-iFFERENT K-iNDS OF@ SUFFER-iNGH@ ThE SUFFER-iNG OF SUFFER-iNG/ ThE SUFFER-iNG OF CHANGE/ AND ThE ALL- PERVAD-iNG SUFFER-iNG. aND ThE-iR TORTURE COMES TO ThEM @ W-iThOUT A BREAK--@-iT -iS ALWAYS ThERE. tH-iS -iS @WHAT'S HAPPEN-iNG TO ThEM/@ TO OUR MOThER BE-iNGS/ Th-iS -iS ThE-iR S-iTUAT-iONaH UNBEARABLE PA-iN. tHERE'S NOTh-iNG ThEY CAN DO L-iKE Th-iS TO HELP ThEMSELVES; ThE SON ThOUGH HAS A CHANCE AT HAND TO PULL H-iS MOThER FREE. hE MUST F-iND A WAY/ AND F-iND -iT NOW/ TO GRASP HER HAND AND DRAW HER OUT. aND ThE WAY HE MUST @TRY@ -iS @TO DEVELOP Th-iS@ JEWEL @W-iSh@ FOR ENL-iGHTENMENTH HE MUST DO SO F-iRST BY @Th-iNK-iNG HOW@ H-iS @MOThERS FEEL/@ TORTURED BY PA-iN; ThEN BY DEC-iD-iNG TO TAKE PERSONAL RESPONS-iB-iL-iTY/ ThE DUTY OF FREE-iNG ThEM/ UPON H-iMSELF; AND SO ON/ ALL -iN ThE PROPER STAGES. tO ACTUALLY GA-iN ThE W-iSh FOR ENL-iGHTENMENT HE MUST F-iRST CONTEMPLATE -iT. tO CONTEMPLATE -iT/ HE MUST F-iRST LEARN ABOUT -iT FROM ANOThER. "lOV-iNG-K-iNDNESS" -iS AN ALMOST OBSESS-iVE DES-iRE ThAT EACH AND EVERY L-iV-iNG BE-iNG F-iND HAPP-iNESS. "cOMPASS-iON" -iS AN ALMOST OBSESS-iVE DES-iRE ThAT ThEY BE FREE OF ANY PA-iN. tH-iNK OF HOW A MOThER FEELS WHEN HER ONE AND ONLY AND MOST BELOVED SON -iS -iN ThE ThROES OF A SER-iOUS -iLLNESS. wHEREVER ShE GOES/ WHATEVER ShE DOES/ ShE -iS ALWAYS Th-iNK-iNG HOW WONDERFUL -iT WOULD BE -iF ShE COULD F-iND SOME WAY OF FREE-iNG H-iM QU-iCKLY FROM H-iS S-iCKNESS. tHESE ThOUGHTS COME TO HER M-iND -iN A STEADY STREAM/ W-iThOUT A BREAK/ AND ALL OF ThE-iR OWN/ AUTOMAT-iCALLY. tHEY BECOME AN OBSESS-iON W-iTh HER. wHEN WE FEEL Th-iS WAY TOWARDS EVERY L-iV-iNG BE-iNG/ AND ONLY ThEN/ WE CAN SAY WE HAVE GA-iNED WHAT ThEY CALL "GREAT COMPASS-iON." hERE -iN ThE TEACH-iNGS OF ThE bUDDHA ThERE ARE TWO METhODS G-iVEN FOR TRA-iN-iNG ONE'S M-iND -iN Th-iS PREC-iOUS JEWEL/ ThE W-iSh FOR ENL-iGHTENMENT. tHE F-iRST -iS KNOWN AS ThE "SEVEN- PART/ CAUSE-AND-EFFECT -iNSTRUCT-iON." tHE SECOND WE CALL "EXCHANG-iNG SELF AND OThERS." nO MATTER WH-iCH OF ThE TWO YOU USE TO TRA-iN YOUR M-iND/ YOU CAN DEF-iN-iTELY GA-iN ThE W-iSh FOR ENL-iGHTENMENT. tHE WAY TO TRA-iN ONESELF -iN ThE W-iSh/ ThE WAY WH-iCH -iS COMPLETE AND WH-iCH NEVER ERRS/ ThE WAY UNMATCHED BY ANY OThER HERE UPON Th-iS EARTh/ -iS ThE -iNSTRUCT-iON OF ThE sTEPS OF ThE PATh TO bUDDHAHOOD/ ThE VERY ESSENCE OF ALL ThE TEACH-iNGS OF OUR GENTLE PROTECTOR/ ThE GREAT tSONGKAPA. tHUS YOU ShOULD TRA-iN YOUR M-iND -iN ThE W-iSh FOR ENL-iGHTENMENT BY US-iNG Th-iS VERY -iNSTRUCT-iON. hERE WE'LL G-iVE JUST A BR-iEF SUMMARY OF HOW ONE TRA-iNS H-iMSELF -iN ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG. tHE START-OFF -iS TO PRACT-iCE FEEL-iNGS OF NEUTRAL-iTY TOWARDS ALL BE-iNGS; AFTER ThAT/ ONE BEG-iNS MED-iTAT-iON ON EACH OF ThE STEPS FROM "MOThER RECOGN-iT-iON" ON UP. tHE F-iRST ThREE STEPS ARE TO RECOGN-iZE ALL BE-iNGS AS ONE'S MOThERS/ TO FEEL GRAT-iTUDE FOR ThE-iR K-iNDNESS/ AND TO W-iSh TO REPAY ThAT K-iNDNESS. tHESE ThREE ACT AS A CAUSE FOR WHAT WE CALL "BEAUT-iFUL" LOV-iNG-K-iNDNESS. tH-iS TYPE OF LOV-iNG-K-iNDNESS -iS -iTSELF ThE FOURTh STEP; -iT -iS BOTh AN EFFECT BROUGHT ABOUT BY ThE F-iRST ThREE/ AND A CAUSE FOR ThE F-iFThH GREAT COMPASS-iON. tHE RELAT-iVE -iNTENS-iTY OF ONE'S W-iSh FOR ENL-iGHTENMENT DEPENDS ON ThE -iNTENS-iTY OF ONE'S FEEL-iNG OF GREAT COMPASS-iON. iF YOU F-iND -iT D-iFF-iCULT TO DEVELOP COMPASS-iON/ YOU CAN PRACT-iCE ThE MED-iTAT-iON KNOWN AS "lAMA lOV-iNG-gAZE" TO HELP YOU GA-iN -iT. iF YOU MAKE GOOD EFFORTS TO PERFORM Th-iS MED-iTAT-iON AND ThE PROPER SUPPL-iCAT-iONS/ AS WELL AS ThE PRACT-iCE WHERE YOU V-iSUAL-iZE ThAT YOUR M-iND AND ThAT OF lOV-iNG-gAZE ARE M-iXED -iNSEPARABLY/ ThEN YOU CAN GA-iN A BLESS-iNG FOR -iT.132 tH-iS -iS A VERY SPEC-iAL PERSONAL -iNSTRUCT-iON FOR DEVELOP-iNG GREAT COMPASS-iON. tHERE WERE/ OUR lAMA EXPLA-iNED/ A NUMBER OF OThER PROFOUND PO-iNTS -iN Th-iS REGARD--BUT HE WOULD NOT DETA-iL ThEM -iN A PUBL-iC GAThER-iNG. oNCE YOU DEVELOP GREAT COMPASS-iON/ ThEN YOU CAN DEVELOP ThE EXTRAORD-iNARY FORM OF PERSONAL RESPONS-iB-iL-iTY/ WHERE YOU TAKE UPON YOURSELF ThE LOAD OF WORK-iNG FOR OThERS' BENEF-iT. aND ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG COMES FROM Th-iS. tHE MED-iTAT-iON ON NEUTRAL-iTY GOES L-iKE Th-iS. f-iRST YOU PUT YOUR ThOUGHTS -iN AN EVEN STATE/ FREE OF FEEL-iNGS OF L-iKE AND D-iSL-iKE/ BY Th-iNK-iNG ABOUT SOMEONE WHO -iS FOR YOU A NEUTRAL F-iGUREH NE-iThER YOUR ENEMY NOR YOUR FR-iEND. tHEN YOU -iMAG-iNE ThAT TWO PEOPLE ARE S-iTT-iNG BEFORE YOUH ONE OF YOUR BEST-LOVED FR-iENDS/ AND ONE OF YOUR UGL-iEST ENEM-iES. nEXT YOU Th-iNK VERY CAREFULLY ABOUT HOW ThE FR-iEND HAS/ -iN MANY OF YOUR PREV-iOUS L-iVES/ TAKEN B-iRTh AS YOUR ENEMY AND HURT YOU. yOU Th-iNK TOO ABOUT HOW ThE ENEMY HAS/ -iN SO MANY OF YOUR PAST L-iVES/ TAKEN B-iRTh AS YOUR FR-iEND AND HELPED YOU. tH-iS PUTS YOUR M-iND -iN ThE EVEN STATE/ FREE OF FEEL-iNGS OF L-iKE AND D-iSL-iKE. yOU GO ON ThEN TO Th-iNK ABOUT HOW ALL L-iV-iNG BE-iNGS ARE EQUAL -iN ThAT/ FROM H-iS OWN PO-iNT OF V-iEW/ EACH ONE OF ThEM WANTS TO BE HAPPY. tHEY ARE EQUAL TOO -iN NOT WANT-iNG PA-iN. aND ThEY ARE EQUAL -iN ThAT EVERY ONE HAS ACTED AS BOTh MY ENEMY AND MY FR-iEND/ MANY MANY T-iMES. sO WHO AM i SUPPOSED TO L-iKE? aND WHO AM i SUPPOSED TO D-iSL-iKE? yOU HAVE TO KEEP ON PRACT-iC-iNG Th-iS WAY UNT-iL/ ONE DAY/ YOU GA-iN NEUTRAL FEEL-iNGS TOWARDS ALL SENT-iENT BE-iNGS/ AS VAST -iN EXTENT AS SPACE -iTSELF. tHE NEXT STEP -iS ThE MED-iTAT-iON WHERE YOU RECOGN-iZE ThAT EVERY L-iV-iNG BE-iNG -iS YOUR MOThER. gA-iN-iNG Th-iS RECOGN-iT-iON -iS MUCH EAS-iER -iF YOU APPLY ThE L-iNE OF REASON-iNG MENT-iONED -iN ThE @cOMMENTARY ON wAL-iD pERCEPT-iON@ FOR DEMONSTRAT-iNG ThE -iNF-iN-iTE REGRESS-iON OF ONE'S AWARENESS. wE'LL PRESENT Th-iS REASON-iNG HERE/ -iN BR-iEF.133 yOUR AWARENESS OF TODAY -iS A MENTAL CONT-iNUAT-iON OF ThE AWARENESS YOU HAD YESTERDAY. tH-iS YEAR'S AWARENESS -iS A MENTAL CONT-iNUAT-iON OF ThE AWARENESS YOU HAD ThE YEAR BEFORE. jUST SO/ YOUR AWARENESS OVER Th-iS ENT-iRE L-iFE -iS A MENTAL CONT-iNUAT-iON OF ThE AWARENESS YOU HAD -iN YOUR FORMER L-iFE. tHE AWARENESS YOU HAD -iN YOUR FORMER L-iFE WAS/ -iN TURN/ A MENTAL CONT-iNUAT-iON OF ThE AWARENESS YOU HAD -iN ThE L-iFE BEFORE ThAT. yOU CAN CONT-iNUE BACK -iN A REGRESS-iON L-iKE Th-iS AND ABSOLUTELY NEVER REACH SOME PO-iNT WHERE YOU CAN SAY/ "pR-iOR TO Th-iS/ i HAD NO AWARENESS." tH-iS ThEN PROVES ThE -iNF-iN-iTE REGRESS-iON OF ONE'S AWARENESS. mY OWN C-iRCLE OF L-iFE ThEN MUST ALSO BE BEG-iNN-iNGLESS/ AND ThE B-iRThS i HAVE TAKEN AS WELL CAN HAVE NO START-iNG PO-iNT. tHERE EX-iSTS NO PLACE WHERE i HAVE NEVER TAKEN B-iRTh. i HAVE TAKEN B-iRTh -iN EVERY S-iNGLE PLACE/ COUNTLESS T-iMES. tHERE EX-iSTS NO CREATURE WHOSE BODY i HAVE NOT WORN. i HAVE WORN EVERY K-iND OF BODY/ COUNTLESS T-iMES. jUST ThE L-iVES i HAVE TAKEN AS A DOG ARE ThEMSELVES BEYOND ANY NUMBER TO COUNT. aND ThE SAME -iS TRUE FOR EVERY L-iV-iNG BE-iNG. tHEREFORE ThERE EX-iSTS NO BE-iNG WHO HAS NEVER BEEN MY MOThER. aBSOLUTELY EVERY S-iNGLE ONE OF ThEM HAS BEEN MY MOThER A COUNTLESS NUMBER OF T-iMES. eVEN ThE NUMBER OF T-iMES ThAT EACH HAS BEEN MY MOThER -iN JUST MY B-iRThS AS A HUMAN -iS PAST ALL COUNT-iNG TOO. dO Th-iS MED-iTAT-iON OVER AND OVER UNT-iL YOU GA-iN A DEEP- FELT CERTA-iNTY ThAT EACH AND EVERY L-iV-iNG BE-iNG HAS BEEN YOUR MOThER/ OVER AND OVER/ COUNTLESS T-iMES. dEVELOP-iNG A SENSE OF GRAT-iTUDE -iS ThE NEXT STEP/ AND YOU CAN START BY TAK-iNG YOUR MOThER -iN Th-iS PRESENT L-iFE. sHE BEGAN HER HARDSh-iPS FOR ME WH-iLE i WAS ST-iLL -iN HER WOMB/ GLADLY TAK-iNG -iT UPON HERSELF TO AVO-iD ANYTh-iNG ShE FELT M-iGHT HURT ME--EVEN DOWN TO ThE FOOD ShE ATE--TREAT-iNG HERSELF W-iTh CARE/ AS ThOUGH ShE WERE S-iCK. fOR N-iNE MONThS AND TEN DAYS ShE CARR-iED ME -iN HER WOMB/ LOOK-iNG AT HER OWN BODY AS ThOUGH -iT BELONGED TO SOMEONE ELSE/ SOMEONE VERY -iLL/ AND HES-iTAT-iNG EVEN TO TAKE B-iG STEPS. aS ShE GAVE ME B-iRTh/ MY MOThER WAS TORN W-iTh V-iOLENT SUFFER-iNG/ EXCRUC-iAT-iNG PA-iN/ AND YET ST-iLL FELT AN OVERWHELM-iNG JOY/ AS ThOUGH ShE HAD D-iSCOVERED SOME PREC-iOUS GEM ThAT WOULD GRANT HER ANY W-iSh. r-iGHT ThEN i KNEW ABSOLUTELY NOTh-iNG MORE ThAN TO CRY AND WAVE MY ARMS AROUND SOMEHOW. i WAS TOTALLY HELPLESS. tOTALLY STUP-iD. iNCAPAC-iTATED. nOTh-iNG MORE ThAN SOME BABY CH-iCK W-iTh A RED-RUBBER BEAK ST-iLL YET TO HARDEN. bUT ShE SWAYED ME ON HER F-iNGERT-iPS/ AND PRESSED ME TO HER BODY'S WARMTh/ AND GREETED ME W-iTh A SM-iLE OF LOVE. w-iTh JOYFUL EYES ShE GAZED ON ME/ AND W-iPED ThE SNOT FROM MY FACE W-iTh HER L-iPS/ AND CLEANED MY F-iLThY Sh-iT W-iTh HER HANDS. sOMET-iMES ShE CHEWED MY FOOD FOR ME/ AND FED ME Th-iNGS L-iKE M-iLKY PORR-iDGE STRA-iGHT FROM HER MOUTh TO M-iNE. sHE D-iD HER BEST TO PROTECT ME FROM ANY HURT. sHE D-iD HER BEST TO GET ME ANY GOOD. iN ThOSE DAYS i HAD TO LOOK TO HER FOR EVERYTh-iNG; GOOD OR BAD/ HAPPY OR SAD/ ALL ThE HOPE i COULD HAVE LAY -iN ONE PERSONaH MOThER. bUT FOR HER K-iNDNESS/ i WOULDN'T HAVE LASTED AN HOUR; ThEY COULD HAVE SET ME OUT -iN ThE OPEN R-iGHT ThEN AND SOME B-iRDS OR A DOG WOULD HAVE COME AND MADE A MEAL OF ME--i'D HAVE NO HOPE OF COM-iNG OUT AL-iVE. eVERY S-iNGLE DAY ShE PROTECTED ME FROM HARMS ThAT COULD HAVE TAKEN MY L-iFE/ NO LESS ThAN A HUNDRED T-iMES. sUCH WAS HER K-iNDNESS. aND WH-iLE i WAS GROW-iNG UP ShE GAThERED TOGEThER WHATEVER i NEEDED/ AVO-iD-iNG NO BAD DEED/ AND NO SUFFER-iNG/ AND CAR-iNG NOTh-iNG FOR WHAT OThER PEOPLE M-iGHT SAY OF HER. aLL ThE MONEY AND Th-iNGS ShE HAD ShE HANDED OVER TO ME/ HES-iTAT-iNG TO USE ANYTh-iNG FOR HERSELF. fOR ThOSE OF US WHO ARE FORTUNATE ENOUGH TO BE PRACT-iC-iNG ThE MONAST-iC L-iFE/ -iT WAS MOThER WHO PUT FORTh ALL ThE NECESSARY EXPENSES/ G-iV-iNG W-iThOUT RESERVAT-iON/ TO ARRANGE OUR ADM-iSS-iON -iNTO ThE MONASTERY. aND FROM ThAT T-iME ON ShE SUPPORTED US HERE/ FROM WHATEVER RESOURCES ShE HAD. tHUS ThE K-iNDNESS ShE HAS ShOWN US -iS TRULY W-iThOUT MEASURE. aND Th-iS -iS NOT ThE ONLY L-iFE -iN WH-iCH MY PRESENT MOThER HAS G-iVEN Th-iS K-iNDNESS TO ME. sHE HAS ShOWERED ME W-iTh Th-iS K-iNDNESS/ GREAT K-iNDNESS/ OVER AND OVER/ COUNTLESS T-iMES/ -iN MY MANY L-iVES BEFORE. aND ShE -iS NOT ThE ONLY ONE; EVERY S-iNGLE L-iV-iNG BE-iNG HAS BEEN MY MOThER -iN MY PAST L-iVES/ AND DUR-iNG ThOSE L-iVES CARED FOR ME NO LESS ThAN MY PRESENT MOThER DOES---iT -iS ONLY MY TRANS-iT-iONS FROM DEATh TO B-iRTh ThAT PREVENT ME FROM RECOGN-iZ-iNG ALL ThESE MOThERS NOW. lOOK NOW/ CONCLUDED OUR lAMA/ AT ThE WAY ANY COMMON AN-iMAL--A DOG OR B-iRD/ EVEN ThE T-iNY SPARROW--ShOWS AFFECT-iON FOR -iTS YOUNG/ AND CARES FOR -iT WELL. fROM WATCH-iNG Th-iS WE CAN -iMAG-iNE WHAT K-iNDNESS WE WERE G-iVEN TOO. tHE NEXT STEP -iN GA-iN-iNG ThE W-iSh FOR ENL-iGHTENMENT -iS TO DEVELOP A W-iSh TO REPAY Th-iS GREAT K-iNDNESS. sO EVERY L-iV-iNG BE-iNG -iS MY MOThER/ AND HAS G-iVEN ME HER LOV-iNG CARE OVER AND OVER ENDLESSLY/ FOR T-iME W-iTh NO BEG-iNN-iNG. aND WE KNOW FROM WHAT WAS DESCR-iBED ABOVE ThAT ThEY ARE BE-iNG SWEPT ALONG BY FOUR GREAT CURRENTS/ OUT TO SEA--TO ThE VAST EXPANSE OF ThE OCEAN OF CYCL-iC L-iFE. tHEY ARE TORMENTED/ W-iThOUT A BREAK/ BY ThE ThREE TYPES OF SUFFER-iNG/ AND ALL ThE OThER PA-iNS. tHE-iR S-iTUAT-iON -iS DESPERATE. aND HERE AM i/ ThE-iR CH-iLD. r-iGHT NOW i HAVE A CHANCE TO RESCUE ThEM FROM Th-iS OCEAN OF CYCL-iC L-iFE. sUPPOSE i S-iMPLY S-iT AND B-iDE MY T-iME/ AND G-iVE NO ThOUGHT TO ThEM. tH-iS -iS ThE LOWEST A PERSON COULD STOOP--BASE AND ABSOLUTELY ShAMELESS. r-iGHT NOW i COULD G-iVE ThEM Th-iNGS ThAT ThEY WOULD BE HAPPY TO GET--FOOD/ OR CLOThES/ OR BEDS TO SLEEP ON/ WHATEVER. bUT ThESE ARE ONLY SOME TEMPORARY HAPP-iNESS W-iTh-iN ThE C-iRCLE OF L-iFE. tHE VERY H-iGHEST WAY OF REPAY-iNG ThE-iR K-iNDNESS WOULD BE TO PUT ThEM -iNTO ThE STATE OF ULT-iMATE HAPP-iNESS. sO LET ME DEC-iDE W-iTh-iN MYSELF ThAT EVERY L-iV-iNG BE-iNG MUST COME TO HAVE EVERY HAPP-iNESS. aND EVERY ONE ShOULD BE FREED AS WELL FROM EVERY FORM OF PA-iN. r-iGHT NOW -iT'S ABSURD TO SAY ThAT ThESE BE-iNGS HAVE ANY K-iND OF PURE HAPP-iNESS--ThEY DON'T EVEN HAVE ANY OF ThE -iMPURE K-iNDS. eVERY S-iNGLE Th-iNG ThEY Th-iNK -iS HAPP-iNESS -iS/ -iN -iTS ESSENCE/ NOTh-iNG MORE ThAN PA-iN. tHEY WANT WANTABLES BUT DON'T WANT TO KNOW ABOUT DO-iNG ThE GOOD DEEDS ThAT BR-iNG HAPP-iNESS. tHEY WANT NO UNWANTABLES BUT DON'T WANT TO KNOW ABOUT G-iV-iNG UP ThE BAD DEEDS ThAT BR-iNG PA-iN. tHEY ACT ASS BACKWARDSH ThEY DO WHAT ThEY ShOULDN'T AND DON'T WHAT ThEY ShOULD. aND SO MY DEAR AGED MOThERS/ ThESE L-iV-iNG BE-iNGS/ ARE MADE TO SUFFER. "hOW GOOD -iT WOULD BE -iF ThEY COULD ALL F-iND EVERY HAPP-iNESS/ AND EVERY CAUSE OF HAPP-iNESS. i W-iSh ThEY COULD. i'LL SEE ThAT ThEY DO." "hOW GOOD -iT WOULD BE -iF ThEY COULD ALL BE FREE OF EVERY PA-iN/ AND EVERY CAUSE OF PA-iN. i W-iSh ThEY COULD. i'LL SEE ThAT ThEY DO." lET ThESE TWO TRA-iNS OF ThOUGHT RUN ThROUGH YOUR M-iND; MED-iTATE ON ThEM OVER AND OVER AGA-iN. tHEN YOU W-iLL COME TO FEEL ThE VERY STRONGEST LOV-iNG-K-iNDNESS AND COMPASS-iON. sOME PEOPLE M-iGHT COME UP W-iTh ThE -iDEA ThAT "wHY ShOULD i TAKE UPON MYSELF Th-iS GREAT LOAD/ OF EVERY L-iV-iNG BE-iNG? tHERE ARE PLENTY OF bUDDHAS AND BODH-iSATTVAS AROUND TO GU-iDE ThEM ON ThE-iR WAY." tH-iS K-iND OF ThOUGHT ThOUGH -iS ABSOLUTELY -iMPROPER. iT'S BASE. iT'S ShAMELESS. iT'S AS -iF YOUR MOThER -iN Th-iS L-iFE WAS HUNGRY/ AND PARCHED/ AND YOU EXPECTED SOMEONE ELSE'S CH-iLD TO GO AND G-iVE HER FOOD AND DR-iNK. bUT -iT'S YOU FOR WHOM ShE HAS CARED/ AND ThE RESPONS-iB-iL-iTY OF PAY-iNG HER BACK HAS FALLEN ONLY TO YOU. iT'S ThE SAME W-iTh ALL ThESE L-iV-iNG BE-iNGS/ WHO FOR BEG-iNN-iNGLESS T-iME HAVE SERVED AS MY MOThER SO MANY T-iMES/ AND WHO -iN EACH OF ThESE T-iMES CARED FOR ME -iN EVERY WAY W-iTh ThE K-iNDNESS OF Th-iS PRESENT MOThER. rETURN-iNG ThE-iR K-iNDNESS -iS NO BUS-iNESS OF ANYONE ELSE AT ALL/ NOT FOR SOME bUDDHA OR BODH-iSATTVA---iT -iS MY RESPONS-iB-iL-iTY/ AND ONLY M-iNE. sO SOMEONE -iS GO-iNG TO DO -iT--TO MAKE SURE EVERY SENT-iENT BE-iNG HAS EVERY HAPP-iNESS/ AND NEVER A S-iNGLE PA-iN. iT -iS GO-iNG TO BE MYSELF; i'LL RELY ON NO ONE ELSE. i BY MYSELF W-iLL SEE TO -iT ThAT EVERY S-iNGLE BE-iNG COMES TO HAVE EVERY S-iNGLE HAPP-iNESS. aND i BY MYSELF W-iLL SEE TO -iT ThAT EVERY S-iNGLE BE-iNG GETS FREE OF EVERY S-iNGLE PA-iN. i W-iLL BY MYSELF PUT ThEM -iNTO ThE STATE OF ThE lAMA/ ThE STATE OF bUDDHAHOOD. mED-iTATE STRONGLY ON ThESE ThOUGHTS; ThEY ARE ThE STEP WE CALL ThE "EXTRAORD-iNARY FORM OF PERSONAL RESPONS-iB-iL-iTY." i MAY BE ABLE TO DEVELOP Th-iS NOBLE -iNTENT-iON/ BUT ThE FACT -iS ThAT i'M COMPLETELY -iNCAPABLE OF LEAD-iNG A S-iNGLE BE-iNG TO bUDDHAHOOD--MUCH LESS EVERY ONE OF ThEM. wHO ThEN HAS ThE CAPAC-iTY? tH-iS POWER -iS HAD BY A FULLY ENL-iGHTENED bUDDHA--ONLY BY H-iM/ AND BY NO ONE ELSE AT ALL. iF i CAN REACH ThE SAME STATE/ i W-iLL BY DEF-iN-iT-iON HAVE BROUGHT BOTh M-iNE AND OThERS' BENEF-iT TO -iTS PERFECT-iON. aND ThEN EVERY S-iNGLE RAY OF L-iGHT ThAT EMANATES FROM ME/ WHEThER -iT BE AN ACT-iON OF MY BODY/ OR MY SPEECH/ OR MY ThOUGHTS/ W-iLL HAVE ThE POWER TO ACCOMPL-iSh ThE ENDS OF COUNTLESS SENT-iENT BE-iNGS. aND SO/ FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG/ i W-iLL DO ANYTh-iNG i CAN TO ACH-iEVE Th-iS ONE GREAT GOAL--ThE STATE OF A bUDDHA--W-iTh EVERY SPEED. tH-iNK Th-iS WAY TO YOURSELF/ AND DO ANYTh-iNG YOU CAN TO DEVELOP ThE GENU-iNE W-iSh TO REACH ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG. wH-iLE YOU PRACT-iCE ThESE MED-iTAT-iONS TO DEVELOP ThE W-iSh FOR ENL-iGHTENMENT/ YOU CAN ALSO REFLECT ThAT--WHEN YOU ACH-iEVE bUDDHAHOOD--YOU W-iLL BY ThE WAY AUTOMAT-iCALLY GA-iN EVERYTh-iNG YOU NEED FOR YOURSELF AS WELL. oUR lAMA MENT-iONED ThAT Th-iS PO-iNT WAS STATED -iN lORD tSONGKAPA'S EXPOS-iT-iON ON ThE sTEPS OF ThE PATh AS BE-iNG VERY HELPFUL -iN PREVENT-iNG A PERSON FROM SL-iPP-iNG TO ThE LESSER WAY.134 tHE F-iRST ThREE OF ThE SEVEN PARTS -iN Th-iS CAUSE-AND- EFFECT -iNSTRUCT-iON PROV-iDE A FOUNDAT-iON FOR GREAT COMPASS-iON. tHE "BEAUT-iFUL" FORM OF LOV-iNG-K-iNDNESS COMES OUT AS A RESULT OF ThESE ThREE/ SO ThERE -iS NO SEPARATE MED-iTAT-iON -iNSTRUCT-iON FOR -iT.135 oNE MUST ThOUGH -iN -iTS PLACE MED-iTATE UPON ThE LOV-iNG-K-iNDNESS WHERE YOU W-iSh ThAT EVERY BE-iNG GA-iN EVERY HAPP-iNESS. tH-iS LOV-iNG-K-iNDNESS/ AS WELL AS COMPASS-iON AND ThE EXTRAORD-iNARY TYPE OF PERSONAL RESPONS-iB-iL-iTY/ ARE ALL FORMS OF AN ATT-iTUDE OF STR-iV-iNG FOR ThE WELFARE OF OThERS. tHE ACTUAL W-iSh FOR ENL-iGHTENMENT -iS ThE-iR RESULT. tHE WORKS ON ThE sTEPS OF ThE PATh ThEMSELVES HAVE A S-iM-iLAR STRUCTURE. tHE PAThS FOR PEOPLE OF LESSER AND MED-iUM SCOPES REPRESENT A PREL-iM-iNARY TO DEVELOP-iNG ThE W-iSh FOR ENL-iGHTENMENT. tHE TEACH-iNG ON HOW TO MED-iTATE ON Th-iS GREAT W-iSh -iS ThE MA-iN STAGE. iN CONCLUS-iON ThEN COME ThE SECT-iONS ON BODH-iSATTVA DEEDS--ADV-iCES -iN ACT-iNG OUT ThE W-iSh. wHEN YOU'RE PRACT-iC-iNG TO DEVELOP Th-iS W-iSh FOR ENL-iGHTENMENT/ YOU ShOULD TRA-iN YOUR M-iND -iN -iTS BAS-iC NATURE AND ALL -iTS VAR-iOUS ATTR-iBUTESH ThESE -iNCLUDE ThE TWENTY-TWO FORMS OF ThE W-iSh/ ThE D-iST-iNCT-iON BETWEEN PRAY-iNG AND ACTUALLY ENGAG-iNG/ AND SO ON.136 tH-iS PREC-iOUS JEWEL/ ThE W-iSh TO GA-iN ENL-iGHTENMENT FOR EVERY BE-iNG/ -iS ThE -iNNER ESSENCE OF ALL ThE H-iGH TEACH-iNGS OF ThE V-iCTOR-iOUS bUDDHAS. iT -iS ThE S-iNGLE CENTERMOST CONTEMPLAT-iON OF EVERY ONE OF ThE-iR SONS--ThE BODH-iSATTVAS. aS @tHE bODH-iSATTVA'S l-iFE@ RELATES/ iT'S ThE PUREST ESSENCE OF ThE BUTTER cHURNED FROM ThE M-iLK OF ThE HOLY WORD. wE SEE TOO/ mANY EONS ThE aBLE lORDS CONS-iDERED/ aND FOUND BUT Th-iS TO BE OF BENEF-iT.137 oUR GENTLE PROTECTOR/ ThE GREAT tSONGKAPA/ HAS AS WELL COMPOSED ThE L-iNES ThAT BEG-iN W-iTh "cENTER BEAM OF ThE H-iGHEST WAY/ ThE W-iSh..." AND CONCLUDE W-iTh "...bODH-iSATTVA PR-iNCES/ KNOW-iNG Th-iS/ ( kEEP ThE H-iGH JEWEL W-iSh ThE-iR CENTER PRACT-iCE."138 iT WAS ONLY Th-iS PREC-iOUS W-iSh FOR ENL-iGHTENMENT/ AND NOTh-iNG ELSE AT ALL/ ThAT ThE ALL-KNOW-iNG lORD EVER DESCR-iBED AS ThE "CENTER PRACT-iCE." tHEREFORE ThOSE OF US WHO W-iSh TO BECOME FOLLOWERS OF ThE GREATER WAY MUST MAKE ThE W-iSh FOR ENL-iGHTENMENT OUR VERY CENTERMOST PRACT-iCE. nOWADAYS WHEN YOU GO UP TO SOMEONE AND ASK H-iM WHAT H-iS VERY MOST -iMPORTANT PRACT-iCE -iS/ HE'LL TELL YOU HE'S MED-iTAT-iNG ON ONE OF ThOSE POWERFUL TUTELARY DE-iT-iES. yOU DON'T MEET PEOPLE WHO SAY ThE-iR CH-iEF PRACT-iCE -iS MED-iTAT-iNG ON ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG. mUCH LESS/ FOR -iN FACT -iT'S QU-iTE D-iFF-iCULT TO F-iND ANYONE WHO EVEN REAL-iZES ThAT HE ShOULD MAKE Th-iS W-iSh H-iS CENTERMOST PRACT-iCE. wE SEE PEOPLE MAK-iNG ALL D-iFFERENT SORTS OF Th-iNGS ThE-iR CENTRAL PRACT-iCEH ThE eL-iM-iNAT-iON r-iTUAL FOR GETT-iNG R-iD OF BAD SP-iR-iTS/ ThE gOLDEN tEA OFFER-iNG/ ThE sPELL FOR eND-iNG eV-iL l-iT-iGAT-iON/ ThE R-iTUAL ThEY CALL sTOPP-iNG aLL hARMS/ ThE sHEEP sPELL/ ThE hORSE sPELL/ ThE mONEY sPELL/ ThE R-iTUAL FOR nO mORE pROBLEMS/ ThE R-iTUAL FOR sTOPP-iNG bAD lUCK AT ThE eND OF ThE tWELVE-yEAR cYCLE/ ThE R-iTUAL FOR pREVENT-iNG ThE pRA-iSE ThAT oThERS g-iVE yOU FROM tURN-iNG TO A cURSE/ AND ON AND ON. tHESE ARE ALL SO BAD ThAT ThEY MAKE -iT LOOK PRETTY GOOD WHEN A PERSON CAN SAY HE'S MAK-iNG A CENTRAL PRACT-iCE OUT OF ANYTh-iNG AT ALL ASSOC-iATED W-iTh SOME AUThENT-iC TUTELARY DE-iTY.139 wE ALSO SEE A NUMBER OF WORKS GA-iN-iNG SOME POPULAR-iTY -iN D-iFFERENT LOCAL-iT-iES ThAT SEEM TO BE JUST ANYTh-iNG SOMEBODY COULD Th-iNK UPH ThE sTR-iNG OF jEWELS FOR ThOSE bOUND BY bLOOD/ ThE bLADE OF gOLD FOR cONFESS-iNG s-iNS/ ThE SO-CALLED "dOG sUTRA/" ThE SO-CALLED "wOLF sUTRA/" ThE SO-CALLED "fOX sUTRA/" ThE SO-CALLED "bEAR sUTRA/" ThE SO-CALLED "sNAKE sUTRA/" AND ALL ThE REST. wE F-iND ThOUGH ABSOLUTELY NO LEG-iT-iMATE OR-iG-iN FOR ANY OF ThESE WORKS. iF YOU REALLY DO NEED A TEXT TO USE FOR CONFESS-iNG YOUR BAD DEEDS/ YOU ShOULD STOP WAST-iNG YOUR T-iME W-iTh FAKE SCR-iPTURES AND MEAN-iNGLESS EFFORTS L-iKE ThESE. tHE w-iCTORS HAVE/ -iN ALL ThE-iR OPEN AND SECRET TEACH-iNGS/ G-iVEN US MORE ThAN ENOUGH APPROPR-iATE WORKSH ThE @tHREE hEAPS sUTRA/@ ThE @sUBL-iME mED-iC-iNE sUTRA/@ ThE @sUTRA OF ThE gREAT fREEDOM/@ ThE @sUTRA OF ThE eON OF fORTUNE/@ AND OThERS OF ThE L-iKE.140 iT -iS TEXTS L-iKE ThESE/ OUR lAMA TOLD US/ AUThOR-iTAT-iVE TEXTS W-iTh A LEG-iT-iMATE OR-iG-iN/ ThAT WE MUST USE FOR OUR STUDY AND REC-iTAT-iONS. nOW ThERE ARE ALSO SOME PEOPLE AROUND WHO Th-iNK TO ThEMSELVES/ "bUT i @DO@ HAVE ThE W-iSh FOR ENL-iGHTENMENT. aFTER ALL/ AT ThE BEG-iNN-iNG OF ALL MY DEVOT-iONS i REC-iTE ThE 'bUDDHA-dHARMA-sANGHA' PRAYER141 AND Th-iNK ABOUT ACH-iEV-iNG bUDDHAHOOD SO i COULD HELP EVERY L-iV-iNG BE-iNG." tH-iS ThOUGH -iS JUST EXPRESS-iNG A HOPE ThAT YOU GA-iN ThE W-iSh FOR ENL-iGHTENMENT---iT'S JUST MAK-iNG A PRAYER ABOUT ThE W-iSh. iT'S NOT ThE ACTUAL W-iSh -iTSELF. iF -iT WERE/ ThEN DEVELOP-iNG ThE W-iSh TO ACH-iEVE bUDDHAHOOD WOULD HAVE TO BE ThE VERY EAS-iEST OF ALL ThE MANY PRACT-iCES OF V-iRTUE WE ARE SUPPOSEDLY TRY-iNG TO DO. aND SO/ CONCLUDED OUR lAMA/ WE MUST RAThER GA-iN Th-iS TRUE W-iSh BY PUTT-iNG OUR M-iNDS ThROUGH ThE TRA-iN-iNG DESCR-iBED ABOVE--ONE BY ONE ThROUGH EACH OF ThE STEPS/ -iN ORDER. xiii. hOW TO kNOW wHEN yOU'VE fOUND ThE w-iSh FOR eNL-iGHTENMENT tH-iS BR-iNGS US TO ThE Th-iRD AND F-iNAL SECT-iON -iN OUR EXPLANAT-iON OF ThE W-iSh FOR ENL-iGHTENMENTH HOW TO KNOW WHEN YOU'VE F-iNALLY DEVELOPED -iT. tH-iS PO-iNT -iS COVERED W-iTh GREAT DETA-iL -iN VAR-iOUS WORKS/ -iNCLUD-iNG BOTh ThE MORE EXTENS-iVE AND ThE BR-iEFER PRESENTAT-iONS ON ThE sTEPS OF ThE PATh TO ENL-iGHTENMENT/ WH-iCH AT Th-iS PO-iNT EMPLOY MATER-iAL FROM ThE F-iRST OF ThE @sTAGES OF mED-iTAT-iON.@142 tO PUT -iT BR-iEFLY/ SUPPOSE A MOThER HAS WATCHED HER BELOVED CH-iLD SL-iP DOWN -iNTO A P-iT OF RED-HOT COALS. tHE F-iRE -iS SEAR-iNG H-iS BODY. sHE CANNOT STAND TO SEE -iT GO ON FOR A S-iNGLE SECOND. sHE ThROWS HERSELF FORWARD TO PULL ThE CH-iLD OUT. aLL ThE L-iV-iNG CREATURES OF ThE UN-iVERSE/ ALL OUR DEAR MOThERS/ ARE BURN-iNG -iN ThE SAME WAY/ -iN ThE UNBEARABLE PA-iN OF ThE ThREE LOWER REALMS/ AND ThE C-iRCLE OF L-iFE -iN GENERAL. wHEN WE CANNOT STAND TO SEE -iT GO ON FOR A S-iNGLE SECOND MORE/ WHEN WE F-iNALLY FEEL ThE TRUE W-iSh TO REACH TOTAL ENL-iGHTENMENT/ -iMMED-iATELY/ FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG/ WELL ThEN--OUR lAMA CONCLUDED--YOU CAN SAY YOU HAVE GA-iNED ThE W-iSh FOR ENL-iGHTENMENT.@#new page@# the third pathH correct wiew xiw. wHY yOU nEED cORRECT w-iEW wE HAVE NOW REACHED ThE Th-iRD OF ThE FOUR PARTS OF ThE BODY OF ThE TEXTH ThE EXPLANAT-iON OF CORRECT V-iEW. hERE ThERE ARE F-iVE SECT-iONS; ThE F-iRST/ WH-iCH EXPLA-iNS WHY YOU NEED TO MED-iTATE ON CORRECT V-iEW/ -iS EXPRESSED -iN ThE NEXT VERSE OF ThE ROOT TEXTH @##(9)@## @##yOU MAY MASTER RENUNC-iAT-iON AND ThE W-iSh/ bUT UNLESS YOU HAVE ThE W-iSDOM PERCE-iV-iNG REAL-iTY yOU CANNOT CUT ThE ROOT OF CYCL-iC L-iFE. mAKE EFFORTS -iN WAYS ThEN TO PERCE-iVE -iNTERDEPENDENCE.@## wHAT ThE VERSE -iS SAY-iNG -iS Th-iSH "uNLESS YOU HAVE ThAT VERY PROFOUND CORRECT V-iEW ABOUT SUCHNESS--UNLESS YOU HAVE ThE W-iSDOM ThAT PERCE-iVES REAL-iTY/ OR ULT-iMATE TRUTh--YOU CAN STR-iVE TO PERFECT RENUNC-iAT-iON AND ThE W-iSh FOR ENL-iGHTENMENT (ALONG W-iTh ALL ThE OThER 'METhOD' PRACT-iCES) AS MUCH AS YOU PLEASE; BUT YOU CANNOT CUT ThE ROOT OF CYCL-iC L-iFE/ GRASP-iNG TO A 'SELF/' S-iNCE ThESE PRACT-iCES ALONE DO NOT ACT AS A D-iRECT ANT-iDOTE FOR YOUR GRASP-iNG." aND ThAT'S NOT ALL. a PERSON W-iThOUT Th-iS PROFOUND V-iEW MAY BE ABLE TO ATTA-iN VAR-iOUS LEVELS ON UP TO ThE F-iRST OF ThE F-iVE PAThS OF ThE GREATER WAY/ ThE "ACCUMULAT-iON" PATh/ BY FORCE OF RENUNC-iAT-iON AND ThE W-iSh FOR ENL-iGHTENMENT ALONE. bUT HE CAN NEVER GO ANY FURThER. aND -iF HE -iS A FOLLOWER OF ThE LESSER WAY HE CANNOT EVEN REACH ThE SECOND OF -iTS PAThS/ ThE PATh OF "PREPARAT-iON."143 sUPPOSE ThOUGH ThAT YOUR M-iND -iS COMPLETELY F-iLLED W-iTh ThOUGHTS OF RENUNC-iAT-iON AND ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY L-iV-iNG BE-iNG/ AND ThEN -iN ADD-iT-iON YOU OPEN YOUR EYES TO Th-iS PROFOUND V-iEW. nOW YOU CAN ACH-iEVE ALL ThE VAR-iOUS LEVELS AND PAThS OF ThE GREATER WAY/ FROM -iTS SECOND PATh (ALSO CALLED "PREPARAT-iON") ON UP. tHEN TOO ThE Th-iNGS YOU DO TAKE ON A VERY SPEC-iAL POWER/ TO BR-iNG ABOUT FOR YOU ThE STATES OF FREEDOM AND ALL-KNOW-iNG. aLL OF US S-iTT-iNG HERE HAVE DEC-iDED ThAT WE W-iLL TAKE -iT UPON OURSELVES TO L-iBERATE L-iV-iNG BE-iNGS. bUT UNLESS WE F-iND SOME ACTUAL WAY OF L-iBERAT-iNG ThEM/ Th-iS W-iLL NEVER BE MORE ThAN SOME NOBLE -iNTENT. tHUS AT ThE VERY START WE HAVE TO GA-iN AN OUTLOOK ThAT SAYS/ "i AM GO-iNG TO GO AND F-iND ThE F-iNAL FORM OF ThAT PROFOUND V-iEW ThAT CUTS ThE ROOT OF CYCL-iC L-iFE." nOW ThERE -iS A K-iND OF CORRECT V-iEW ThAT WE CALL ThE "WORLDLY" TYPE; W-iTh -iT/ YOU PERCE-iVE ThE LAWS OF ACT-iONS AND ThE-iR CONSEQUENCES. tH-iS V-iEW ALONE ThOUGH -iS NOT ENOUGH. iT TOO/ BY ThE WAY/ -iS ULT-iMATELY T-iED TO ThE V-iEW W-iTh WH-iCH YOU REAL-iZE ThAT NO SELF EX-iSTS. cERTA-iN NON-bUDDH-iST SAGES CAN PUT ThEMSELVES -iNTO A DEEP/ S-iNGLE-PO-iNTED STATE OF MED-iTAT-iON--AND ThEY ATTA-iN ALL E-iGHT LEVELS OF CONCENTRAT-iON AND FORMLESSNESS.144 bUT ThEY LACK ThE V-iEW W-iTh WH-iCH YOU REAL-iZE NO SELF EX-iSTS/ AND FA-iL ThEREFORE EVEN TO REDUCE ThE-iR HARMFUL EMOT-iONS SL-iGHTLY--MUCH LESS TO EL-iM-iNATE ThEM. aS ThE SUTRA CALLED @k-iNG OF cONCENTRAT-iON@ SAYS/ tHE WORLDLY MED-iTATE ON CONCENTRAT-iON bUT -iT DOESN'T DESTROY ThE-iR CONCEPT OF A SELF. tH-iS FEEDS ThE-iR UNaHEALThY ThOUGHTS/ ST-iRS ThEM UP/ aND ENDS L-iKE ThE MED-iTAT-iON OF uDRAKA.145 oUR TENDENCY TO GRASP TO SOME "SELF" -iS ThE VERY ROOT OF OUR C-iRCL-iNG L-iFE. tO CUT Th-iS ROOT WE ABSOLUTELY MUST GA-iN ThE V-iEW ThAT PERCE-iVES ThAT NO SUCH SELF EX-iSTS. aS ThE SAME WORK SAYS/ sUPPOSE YOU ANALYZE/ SEE ThE NO-SELF OF Th-iNGS/ aND SUPPOSE YOU MED-iTATE ON WHAT YOU'VE SEEN; iT LEADS YOU TO ThE RESULT OF GA-iN-iNG N-iRVANA-- nOTh-iNG ELSE CAN LEAD YOU TO Th-iS PEACE. tO W-iN FREEDOM YOU MUST EL-iM-iNATE/ FROM -iTS ROOT/ Th-iS GRASP-iNG TO A "SELF." tO EL-iM-iNATE -iT/ YOU MUST MED-iTATE ON HOW NOTh-iNG HAS A SELFH YOU MUST F-iND A PATh OR MENTAL V-iEWPO-iNT WH-iCH HOLDS Th-iNGS -iN A WAY ThAT -iS COMPLETELY -iNCOMPAT-iBLE W-iTh ThE WAY YOU NOW GRASP FOR A "SELF." yOU CAN MAKE ANY GREAT EFFORTS YOU WANT -iN PRACT-iCES L-iKE CHAR-iTY AND MORAL-iTY/ BUT W-iThOUT Th-iS MED-iTAT-iON ON NO-SELF YOU W-iLL NEVER BE ABLE TO ATTA-iN FREEDOM. aS ThE @400 wERSES@ SAYS/ "tHERE -iS NO SECOND DOOR TO PEACE."146 tH-iS W-iSDOM WH-iCH PERCE-iVES ThAT NO SELF EX-iSTS -iS ThEN A "W-iThOUT WH-iCH NOTh-iNG" FOR FREE-iNG YOURSELF FROM ThE C-iRCLE OF L-iFE. w-iSDOM ThOUGH -iS NOT ENOUGH BY -iTSELF E-iThER. cOMPASS-iON TOO -iS A "W-iThOUT WH-iCH NOTh-iNG." aND Th-iS -iS WHY WE SAY YOU MUST HAVE BOTh "METhOD" AND "W-iSDOM/" NEVER ONE W-iThOUT ThE OThER. aS WE READ -iN ThE @sUTRA OF w-iMALAK-iRT-i/@ w-iSDOM NOT STEEPED -iN METhOD -iS BONDAGE. w-iSDOM STEEPED -iN METhOD -iS FREEDOM. mEThOD NOT STEEPED -iN W-iSDOM -iS BONDAGE. mEThOD STEEPED -iN W-iSDOM -iS FREEDOM.147 tHE RESULT WE WANT TO ACH-iEVE -iS ThE TWO BOD-iES OF AN ENL-iGHTENED BE-iNGH ThE "DHARMA BODY" AND ThE "FORM BODY." tO GET ThEM/ WE MUST GAThER TOGEThER A PERFECT UN-iON OF TWO GREAT MASSES OF GOODNESS. tO DO Th-iS WE MUST RELY ON METhOD AND W-iSDOM/ ONE ALWAYS W-iTh ThE OThER. aS OUR GLOR-iOUS SAV-iOR/ ThE REAL-iZED BE-iNG nAGARJUNA/ HAS WR-iTTENaH bY Th-iS V-iRTUE MAY ALL BE-iNGS gAThER ThE MASSES OF MER-iT AND W-iSDOM. mAY ThEY ACH-iEVE ThE ULT-iMATE TWO tHAT ThE MER-iT AND ThE W-iSDOM PRODUCE.148 tHE -iLLUSTR-iOUS cHANDRAK-iRT-i HAS SA-iD AS WELL/ oN VAST W-iDE-SPREAD-iNG W-iNGS OF BOTh ThE CONVENT-iONAL AND ThE REAL tHE K-iNG GOOSE FL-iES ON AT ThE CENTER PO-iNT -iN ThE FORMAT-iON oF ThE OThER GEESE/ ALL BE-iNGS/ SPURRED BY ThE W-iND OF V-iRTUE/ rEACH-iNG TO ThE FARThEST ShORE OF ThE OCEAN OF w-iCTORS' QUAL-iT-iES.149 hERE ThE WORD "CONVENT-iONAL" REFERS TO "METhOD"; ThAT -iS/ ThE W-iSh TO ACH-iEVE ENL-iGHTENMENT FOR EVERY SENT-iENT BE-iNG. "rEAL-iTY" REFERS TO "W-iSDOM"--MEAN-iNG CORRECT V-iEW. a GREAT B-iRD W-iTh BOTh W-iNGS COMPLETE CAN SOAR UN-iMPEDED -iN ThE SKY; JUST SO/ A PERSON WHO WANTS TO TRAVEL TO ThAT FARThEST ShORE WHERE HE POSSESSES EACH AND EVERY GOOD QUAL-iTY OF ThE V-iCTOR-iOUS bUDDHAS MUST HAVE METhOD AND W-iSDOM--ThE W-iSh FOR ENL-iGHTENMENT AND CORRECT V-iEW--AND HE MUST HAVE ThEM BOTh TOGEThER. a PERSON WHO HAS ONE W-iThOUT ThE OThER -iS L-iKE A B-iRD W-iTh A BROKEN W-iNG. hE CANNOT MAKE ThE JOURNEY. "hOW ThEN DO i GA-iN Th-iS V-iEW?" YOU MAY ASK. nOT JUST ANYTh-iNG W-iLL DOH YOU MUST RAThER FOLLOW ONE OF ThE SCR-iPTURES TAUGHT BY ThE ENL-iGHTENED cONQUERERS--A TRUE TEACH-iNG/ AND ONE WH-iCH TREATS ThE "L-iTERAL." gENERALLY SPEAK-iNG/ WE DRAW ThE D-iST-iNCT-iON BETWEEN "L-iTERAL" AND "F-iGURAT-iVE" AS FOLLOWSH SOMETh-iNG -iS "L-iTERAL" WHEN -iTS NATURE ACTUALLY L-iES -iN ThE ULT-iMATE/ AND SOMETh-iNG -iS "F-iGURAT-iVE" WHEN -iTS NATURE DOES NOT L-iE -iN ThE ULT-iMATE. "l-iTERAL" SCR-iPTURES ThEN ARE ThOSE ThAT DEAL CH-iEFLY W-iTh ULT-iMATE TRUTh/ WH-iLE OThER TYPES OF SCR-iPTURES WE CALL "F-iGURAT-iVE." nOT EVERY ANC-iENT SAGE WAS CAPABLE OF CLAR-iFY-iNG ThE TRUE MEAN-iNG OF ThE L-iTERAL AND F-iGURAT-iVE SCR-iPTURES. fOR COMMENT-iNG ON ThE TRUE -iNTENT OF ThE "L-iTERAL" -iT TOOK ThE SAV-iOR nAGARJUNA/ AS FORETOLD BY ThE bUDDHAS ThEMSELVES. hE WAS ABLE TO -iNTRODUCE AN ENT-iRE SYSTEM CLAR-iFY-iNG ThE "L-iTERAL" AND PROFOUND V-iEW JUST AS ThE V-iCTOR-iOUS bUDDHAS -iNTENDED -iT. hE D-iD SO ThROUGH ThE @rOOT w-iSDOM@ AND OThER WORKS -iN H-iS FAMED "cOLLECT-iON ON ThE rEASON-iNG OF ThE m-iDDLE wAY/" BAS-iNG ThEM ALL ON ThE SCR-iPTURE KNOWN AS @uNDERSTAND-iNG ThAT hAS nO eND.@150 lATER ON CAME ThE MASTERS bUDDHAPAL-iTA/ AUThOR OF ThE COMMENTARY ThAT BEARS H-iS NAME/ AND aRYADEVA--WHO COMPOSED ThE @400 wERSES ON ThE m-iDDLE wAY@ AND OThER T-iTLES. mOST ESPEC-iALLY ThERE WAS mASTER cHANDRAK-iRT-i WHO/ FOLLOW-iNG ThE -iNTENT OF ThE REAL-iZED BE-iNG nAGARJUNA/ WROTE VAR-iOUS WORKS -iNCLUD-iNG @a cLAR-iF-iCAT-iON OF ThE wORDS@ (WH-iCH EXPLA-iNS ThE WORD-iNG OF mASTER nAGARJUNA'S @rOOT w-iSDOM@) AND @eNTER-iNG ThE m-iDDLE wAY@ (WH-iCH ENTERS -iNTO ThE MEAN-iNG OF ThE @rOOT@).151 hERE -iN ThE lAND OF sNOWS/ -iN t-iBET/ -iT WAS ThE GENTLE PROTECTOR tSONGKAPA--AND NO ONE ELSE BUT H-iM--WHO WAS ABLE TO ELUC-iDATE ThE TRUE MEAN-iNG OF ThESE WORKS W-iTh ABSOLUTE ACCURACY/ W-iThOUT ThE SL-iGHTEST TA-iNT OF ERROR. tHUS YOU AND i ShOULD FOLLOW ThE EXCELLENT SYSTEM OF ThAT H-iGHEST OF REAL-iZED BE-iNGS/ nAGARJUNA/ AND H-iS SP-iR-iTUAL SONS; WE ShOULD RELY ON ThE GREAT TEXTBOOKS OF ThE OMN-iSC-iENT lORD tSONGKAPA/ ON H-iS H-iGH AND WONDROUS WORDS. aS @eNTER-iNG ThE m-iDDLE wAY@ STATES/ tHERE'S NO WAY TO PEACE FOR PEOPLE WHO'VE STEPPED FROM ThE PATh oF ThE SYSTEM TAUGHT BY ThE mASTER nAGARJUNA. tHEY'VE LOST ThE TRUThS/ ThE CONVENT-iONAL AND ThE REAL; tHOSE WHO'VE LOST ThE TRUThS CANNOT BE FREE.152 tHE MATCHLESS lORD aT-iShA HAS SA-iD AS WELLH nAGARJUNA'S STUDENT WAS cHANDRAK-iRT-i; tHE -iNSTRUCT-iONS HANDED DOWN FROM ThEM bR-iNG YOU TO SEE REAL-iTY/ TRUTh.153 yOU CAN SEE ThEN ThAT Th-iS PROFOUND V-iEWPO-iNT ON Th-iNGS -iS -iND-iSPENSABLE FOR BOTh ThE OPEN AND ThE SECRET TEACH-iNGS. bROADLY SPEAK-iNG/ ThERE WERE FOUR GREAT SCHOOLS OF bUDDH-iST ThOUGHT ThAT CAME OUT OF iND-iA--ThE "LAND OF ThE REAL-iZED." mEMBERS OF ThE wATS-iPUTR-iYA SECT-iON OF ThE "dETA-iL-iST" SCHOOL154 ASSERT ThAT WHAT WE SEEK TO SEE DOES NOT EX-iST -iS ANY SELF WH-iCH -iS UNCHANG-iNG/ AND S-iNGULAR/ AND -iNDEPENDENT. oThER MEMBERS OF ThE dETA-iL-iST SCHOOL/ AS WELL AS ThOSE OF ThE "sCR-iPTURAL-iST" SCHOOL/155 TEACH ThAT WHAT WE SEEK TO DENY -iS SOMETh-iNG ThAT CAN STAND ON -iTS OWN/ SOMETh-iNG WH-iCH EX-iSTS -iN A SUBSTANT-iAL WAY. tHE "m-iND-oNLY" SCHOOL156 SAYS ThAT WHAT WE COME TO REAL-iZE DOES NOT EX-iST -iS ANY CASE WHERE ThE SUBJECT ThAT HOLDS AN OBJECT AND ThE OBJECT WH-iCH -iT HOLDS ARE MADE FROM ANY D-iFFERENT "SUBSTANCE."157 wHAT WE CALL ThE "iNDEPENDENT/" ONE PART OF ThE m-iDDLE wAY SCHOOL/158 BEL-iEVES ThAT WHAT WE COME TO REFUTE -iS ANY OBJECT ThAT EX-iSTS -iN SOME UN-iQUE WAY OF -iTS OWN/ RAThER ThAN BE-iNG ESTABL-iShED AS AN EX-iSTENT Th-iNG S-iMPLY BY V-iRTUE OF -iTS HAV-iNG APPEARED TO AN UNAFFECTED AWARENESS.159 tHE "iMPL-iCAT-iON" SECT-iON OF ThE m-iDDLE wAY SCHOOL/160 F-iNALLY/ TEACHES ThAT WHAT WE COME TO SEE HAS NO EX-iSTENCE -iS AN OBJECT WH-iCH EX-iSTS FROM -iTS OWN S-iDE/ RAThER ThAN S-iMPLY EX-iST-iNG ThROUGH A CONCEPT SUPPL-iED FROM OUR S-iDE. hERE -iN ThE VERSES OF ThE @tHREE pR-iNC-iPAL pAThS@ OUR GENTLE PROTECTOR/ ThE GREAT tSONGKAPA/ HAS URGED US TO TRY TO PERCE-iVE -iNTERDEPENDENCE; AS ThE L-iNE GOES/ "mAKE EFFORTS -iN WAYS ThEN TO PERCE-iVE -iNTERDEPENDENCE." tH-iS HE DOES -iNSTEAD OF TELL-iNG US TO "mAKE EFFORTS -iN WAYS TO PERCE-iVE EMPT-iNESS/" AND FOR AN EXTREMELY -iMPORTANT REASON. d-iFFERENT SCHOOLS HAVE D-iFFERENT WAYS OF EXPLA-iN-iNG "-iNTERDEPENDENCE." tHE "fUNCT-iONAL-iST" GROUP161 SAYS ThAT WHEN SOMETh-iNG -iS "-iNTERDEPENDENT/" -iT'S BECAUSE -iT HAS COME ABOUT ThROUGH VAR-iOUS CAUSES AND COND-iT-iONS. tH-iS DOESN'T ALLOW ThEM TO ESTABL-iSh -iNTERDEPENDENCE FOR ThOSE OBJECTS WH-iCH ARE UNCHANG-iNG/ AND HAVE NO CAUSES. tHE "iNDEPENDENT" GROUP HAS A WAY OF DESCR-iB-iNG -iNTERDEPENDENCE ThAT'S A L-iTTLE B-iT BETTER. tHEY SAY ThAT SOMETh-iNG -iS -iNTERDEPENDENT WHENEVER -iT EX-iSTS -iN DEPENDENCE UPON -iTS PARTS. tHEY ThEN CAN ESTABL-iSh -iNTERDEPENDENCE W-iTh BOTh CHANG-iNG AND UNCHANG-iNG OBJECTSH FOR ThOSE W-iTh CAUSES AND W-iThOUT. tHE WAY ThE LAST GROUP/ ThE ONE WE CALL "iMPL-iCAT-iON/" DEC-iDES ThAT SOMETh-iNG -iS -iNTERDEPENDENT -iS SUBTLER ThAN ALL ThE REST. tHEY SAY ThAT SOMETh-iNG -iS -iNTERDEPENDENT WHEN WE HAVE TAKEN TWO Th-iNGS--A REASONABLE BAS-iS TO BE G-iVEN A NAME AND A REASONABLE -iDEA TO G-iVE -iT A NAME--AND COME OUT W-iTh AN OBJECT WE GAVE A NAME. tH-iS SUBTLE FORM OF -iNTERDEPENDENCE -iS NOT -iTSELF ThE WAY TO PERCE-iVE EMPT-iNESS/ BUT ThERE -iS A GOOD REASON WHY WE PRESENT -iNTERDEPENDENCE---iN ThE CAUSE-AND-EFFECT -iNTERPRETAT-iON ACCEPTED BY ALL ThE SCHOOLS--HERE AT ThE VERY OUTSET. f-iRST OF ALL -iT PREVENTS STUDENTS FROM SW-iNG-iNG TO ThE OPPOS-iTE EXTREME WHERE ThEY BEL-iEVE ThAT/ -iF ALL Th-iNGS ARE EMPTY/ ThEY CAN HAVE NO EX-iSTENCE AT ALL. sECONDLY/ A CORRECT UNDERSTAND-iNG OF -iNTERDEPENDENCE DOES LEAD ONE TO ThE WAY OF PERCE-iV-iNG EMPT-iNESS. aND SO/ CONCLUDED OUR lAMA/ ThERE -iS CRUC-iAL S-iGN-iF-iCANCE TO PRESENT-iNG ThE -iNSTRUCT-iONS ON -iNTERDEPENDENCE F-iRST--AS ThE F-iRST STEP ON ThE WAY TO PERCE-iV-iNG EMPT-iNESS. xw. wHAT -iS cORRECT w-iEW? tHE SECOND OF ThE F-iVE PO-iNTS -iN OUR D-iSCUSS-iON OF ThE Th-iRD PR-iNC-iPAL PATh ADDRESSES ThE QUEST-iONaH WHAT -iS CORRECT V-iEW? tHE ANSWER APPEARS -iN ThE NEXT VERSE OF ThE ROOT TEXT. @##(10)@## @##a PERSON'S ENTERED ThE PATh ThAT PLEASES ThE bUDDHAS wHEN FOR ALL OBJECTS/ -iN ThE CYCLE OR BEYOND/ hE SEES ThAT CAUSE AND EFFECT CAN NEVER FA-iL/ aND WHEN FOR H-iM ThEY LOSE ALL SOL-iD APPEARANCE.@## tHE L-iNE HERE ABOUT "WHEN FOR ALL OBJECTS" G-iVES US ThE SUBJECT UNDER CONS-iDERAT-iONaH WHAT WE W-iLL SEE -iS EMPTY. tHE L-iNE W-iTh ThE WORDS "CAUSE AND EFFECT" -iS MEANT TO G-iVE US ThE CLASS-iC LOG-iCAL REASON FOR PROV-iNG Th-iNGS ARE EMPTYH "BECAUSE ThEY ARE -iNTERDEPENDENT." tHE L-iNE W-iTh "ThEY LOSE ALL SOL-iD APPEARANCE" PRESENTS US ThE PREM-iSE ThAT ThE REASON -iS MEANT TO PROVE. tHE EXPRESS-iON "ALL OBJECTS" REFERS TO EACH AND EVERY OBJECT FROM BAS-iC PHYS-iCAL MATTER ON UP TO ThE OMN-iSC-iENCE OF A bUDDHA. tHEY ALL EX-iST -iN DEPENDENCE UPON ThE-iR PARTS/ SO -iN A MANNER OF SPEAK-iNG ThE-iR "CAUSE AND EFFECT CAN NEVER FA-iL." tHE ANT-iThES-iS/ WH-iCH WE SEEK TO D-iSPROVE/ -iS ThAT ThESE OBJECTS COULD HAVE ThE SOL-iD EX-iSTENCE ThEY APPEAR TO HAVEH ThAT ThEY COULD EX-iST NATURALLY. "wHEN ThEY LOSE ALL SOL-iD APPEARANCE"--ThAT -iS/ WHEN WE PERCE-iVE ThAT ThERE -iS NOT A S-iNGLE Th-iNG -iN ThE UN-iVERSE WH-iCH HAS ANY TRUE OR NATURAL EX-iSTENCE--ThEN WE HAVE FOUND "ThE PATh ThAT PLEASES ThE bUDDHAS." iF WE LOOK FOR ThE VERY ROOT ThAT KEEPS YOU AND i GO-iNG ROUND -iN Th-iS C-iRCLE OF L-iFE/ WE COME DOWN TO -iGNORANCE/ TO OUR GRASP-iNG FOR A "SELF." tO CUT Th-iS ROOT/ WE MUST DEVELOP W-iSDOM WH-iCH PERCE-iVES ThAT NO SUCH "SELF" EX-iSTS. iF WE WERE TO D-iSCUSS WHAT NO-SELF -iS -iN ANY DETA-iLED WAY/ -iT WOULD BE BEST TO APPLY A NUMBER OF SECT-iONS FROM ThE WORKS ON ThE sTEPS TO ThE PATh; ONE EXAMPLE WOULD BE ThE "FOURFOLD ANALYS-iS."162 hERE ThOUGH WE W-iLL G-iVE ONLY A BR-iEF PRESENTAT-iON OF ThE MOST V-iTAL PO-iNTS CONCERN-iNG CORRECT V-iEW/ AND WE W-iLL USE ThE CLASS-iCAL REASON-iNG BASED ON -iNTERDEPENDENCE. nOW EVERY EX-iSTENT OBJECT -iS A PRODUCT OF SOMETh-iNG TO BE G-iVEN A NAME AND SOMETh-iNG ELSE TO G-iVE -iT A NAME. tHERE -iS NOT A S-iNGLE ATOM OF ANYTh-iNG -iN ThE UN-iVERSE WH-iCH DOES NOT RELY ON Th-iS PROCESS--ThERE -iS NOTh-iNG WH-iCH EX-iSTS FROM -iTS OWN S-iDE. i TOO ThEN AM A PRODUCTH SOMEONE HAS TAKEN TWO Th-iNGS TOGEThER/ MY BODY AND MY M-iND/ AND CALLED -iT "ME." i AM NOTh-iNG MORE ThAN ThAT. tHERE -iS NO "ME" WH-iCH EX-iSTS FROM -iTS OWN S-iDE; ThERE -iS NO "ME" WH-iCH DOES NOT RELY ON SOMEONE TAK-iNG MY BODY AND M-iND TOGEThER AND GRANT-iNG -iT ThE NAME. nE-iThER -iN FACT DO MY BODY OR MY M-iND ThEMSELVES EX-iST FROM ThE-iR OWN S-iDES. wE CAN EXPRESS ALL Th-iS -iN ThE CLASS-iCAL FORM OF A LOG-iCAL STATEMENTH cONS-iDER ALL OBJECTS/ ThOSE OF ThE CYCLE AND ThOSE BEYOND -iT. tHEY HAVE NONE OF ThE TRUE AND SOL-iD EX-iSTENCE ThAT i HOLD ThEM TO HAVE; ThEY CANNOT EX-iST ON ThE-iR OWN/ bECAUSE ThEY ARE -iNTERDEPENDENT. wHAT WE MEAN HERE BY "-iNTERDEPENDENCE" -iS ThAT ALL OBJECTS ARE -iNTERRELATED W-iTh OThERS ON WH-iCH ThEY DEPEND; ThAT -iS/ ThEY OCCUR ThROUGH DEPENDENCE ON OThER OBJECTS. tH-iS -iS WHY ThERE -iS ABSOLUTELY NO WAY ThEY CAN EX-iST ON ThE-iR OWN. wE CAN TAKE FOR EXAMPLE ThE WAY WE APPO-iNT ThE CHANT-iNG MASTER OF A MONASTERY/ OR ThE GOVERNOR OF SOME D-iSTR-iCT/ OR ANY S-iM-iLAR F-iGURE. f-iRST ThERE MUST BE A REASONABLE BAS-iS TO BE CALLED "CHANT-iNG MASTER"H ThERE MUST BE A PERSON WHO -iS WORThY OF BE-iNG ThE CHANT-iNG MASTER. tHEN ThERE MUST BE SOMEONE L-iKE ThE ABBOT OF ThE MONASTERY WHO SAYS/ "hE -iS NOW ThE CHANT-iNG MASTER." uNT-iL ThE ABBOT DOES SO/ UNT-iL ThE ABBOT APPL-iES ThE NAME AND ThE CONCEPT TO Th-iS PERSON/ HE CANNOT BE ThE CHANT-iNG MASTER--EVEN ThOUGH HE MAY HAVE ALL ThE QUAL-iT-iES YOU NEED TO BE NAMED "CHANT-iNG MASTER." iF Th-iS WERE NOT ThE CASE/ AND -iF ThE PERSON WERE SOMEHOW ThE CHANT-iNG MASTER FROM ThE BEG-iNN-iNG/ ALL ON H-iS OWN W-iThOUT ANYONE PUTT-iNG ThE NAME OR -iDEA ON H-iM/ ThEN HE WOULD HAVE TO HAVE BEEN ThE CHANT-iNG MASTER ALL ALONG--FROM ThE T-iME HE LAY -iN H-iS MOThER'S WOMB. aND WHEN HE WAS BORN/ ThE MOMENT HE CAME OUT OF HER WOMB/ PEOPLE ThEN ShOULD HAVE SA-iD/ "hERE COMES ThE CHANT-iNG MASTER!" bUT PEOPLE D-iDN'T SAY -iT/ BECAUSE GETT-iNG TO BE ThE CHANT-iNG MASTER DEPENDS ON MANY OThER FACTORS. wE DON'T CALL SOMEONE "CHANT-iNG MASTER" UNT-iL ThERE -iS A BAS-iS TO G-iVE ThE NAME--A MONK WHO -iS F-iT TO BE CHANT-iNG MASTER/ AND UNT-iL A PERSON QUAL-iF-iED TO G-iVE H-iM ThE NAME HANGS -iT ON H-iM/ AND SAYS "tH-iS -iS ThE CHANT-iNG MASTER." nE-iThER UNT-iL Th-iS T-iME DOES ThE PERSON H-iMSELF Th-iNK "i AM ThE CHANT-iNG MASTER." bUT ONCE ThE CONCEPT HAS BEEN APPL-iED TO H-iM/ "yOU ARE ThE CHANT-iNG MASTER/" ThEN PEOPLE START TO TALK ABOUT H-iM AS "CHANT-iNG MASTER/" AND HE TOO BEG-iNS TO Th-iNK "i AM ThE CHANT-iNG MASTER." tHE CASE -iS ThE SAME W-iTh SOMETh-iNG L-iKE A HORSE. wE TAKE ThE BODY AND ThE M-iND OF ThE HORSE/ AND WE PUT ThEM TOGEThER-- WE TAKE ALL ThE PROPER CAUSES AND COND-iT-iONS TOGEThER--AND LABEL ThEM W-iTh ThE NAME "HORSE." a BU-iLD-iNG -iS ThE SAME TOOH NOTh-iNG BUT A NAME PUT ON A CERTA-iN COLLECT-iON OF PARTS ThAT ACT AS ThE BAS-iS TO RECE-iVE ThE NAME. aND ThE SAME GOES FOR EVERY EX-iST-iNG ENT-iTYH ThEY ARE NOTh-iNG BUT A NAME AND A CONCEPT/ "tH-iS WE CALL Th-iS/ AND ThAT WE CALL ThAT/" APPL-iED TO ThE COLLECT-iON OF PARTS ThAT ACTS AS ThE BAS-iS OF ThE PART-iCULAR ENT-iTY'S NAME. tHERE DOES NOT EX-iST ThE S-iNGLE T-iN-iEST B-iT OF ANYTh-iNG ThAT -iS SOME K-iND OF OBJECT ON -iTS OWN/ D-iVORCED OF ThE PARTS WE G-iVE -iTS NAME. "wELL ThEN/" YOU M-iGHT Th-iNK TO YOURSELF/ "-iF EVERY OBJECT -iS NOTh-iNG MORE ThAT WHAT WE LABEL -iT/ ThEN i CAN GO OUT AND CALL GOLD 'BRASS/' OR CALL A P-iLLAR A 'P-iTCHER/' AND ThAT'S JUST WHAT ThEY W-iLL BE." bUT -iT'S NOT; WE DO SAY ThAT Th-iNGS ARE JUST LABELLED WHAT ThEY ARE/ BUT FOR ThE LABEL TO BE APPL-iED/ ThE BAS-iS ThAT GETS -iT MUST BE A REASONABLE ONE FOR ThE PART-iCULAR LABEL. wHEN WE APPLY A LABEL/ ThREE COND-iT-iONS MUST BE PRESENT. tHE ThREE ARE AS FOLLOWSH (1) ThE OBJECT MUST BE KNOWN TO A CONVENT-iONAL PERCEPT-iON; (2) NO OThER CONVENT-iONAL PERCEPT-iON CAN CONTRAD-iCT -iTS EX-iSTENCE; AND (3) NO ULT-iMATE ANALYS-iS CAN CONTRAD-iCT -iTS EX-iSTENCE E-iThER. aLL ThREE MUST BE ThERE. nOW HERE -iS WHAT WE MEAN WHEN WE SAY ThAT ONE CONVENT-iONAL PERCEPT-iON HAS BEEN CONTRAD-iCTED BY ANOThER. wE CAN BE STAND-iNG LOOK-iNG AT A SCARECROW WAY OFF -iN ThE D-iSTANCE/ AND SOMEONE NEXT TO US SAYS "tHAT'S A MAN OVER ThERE/" AND WE BEL-iEVE H-iM. tHEN SOMEONE COMES UP WHO'S SEEN FOR H-iMSELF ThAT ThE Th-iNG -iS A SCARECROW AND TELLS US "iT'S JUST A SCARECROW." oUR -iN-iT-iAL PERCEPT-iON OF ThE Th-iNG AS A MAN ThEN VAN-iShES. tH-iS -iS AN -iND-iCAT-iON ThAT ThE BAS-iS WAS NOT A REASONABLE ONE FOR ThE G-iVEN NAME. tHAT'S NOT ALL--WE CAN GO AROUND G-iV-iNG OUT ALL SORTS OF NAMES/ WE CAN SAY "rABB-iTS HAVE HORNS/" BUT ThAT'S NOT GO-iNG TO MAKE ThE HORNS EX-iST; ThERE'S NO REASONABLE BAS-iS TO GET ThE LABEL. tHEREFORE WE MUST HAVE A REASONABLE/ CONVENT-iONAL STATE OF M-iND ThAT -iS APPLY-iNG A NAME TO A REASONABLE COLLECT-iON OF PARTS WH-iCH ACTS AS ThE BAS-iS WE WANT TO G-iVE ThE NAME--AND WH-iCH ACTUALLY EX-iSTS. tHUS TOO WHEN WE GO TO NAME SOMEBODY GOVERNOR OF A D-iSTR-iCT WE HAVE TO HAVE A PERSON WHO -iS SU-iTABLE TO BE G-iVEN ThE NAME--WE MUST HAVE A REASONABLE BAS-iS FOR OUR LABEL. wE DON'T TAKE SOME DEAF-MUTE BASTARD K-iD AND APPO-iNT H-iM GOVERNOR. iF ANY OF ThESE Th-iNGS EX-iSTED FROM -iTS OWN S-iDE/ -iT WOULDN'T HAVE TO RELY ON ThE GROUP OF PARTS WE G-iVE -iTS NAME/ AND ThEN EACH ONE WOULD HAVE TO EX-iST OUT ThERE/ ON -iTS OWN. bUT ThAT'S NOT ThE WAY -iT -iSH ThEY CAN ONLY EX-iST -iN DEPENDENCE ON ThE GROUP OF PARTS WE G-iVE ThE-iR NAME. aND Th-iS -iS WHY ThEY DO NOT EX-iST FROM ThE-iR OWN S-iDE/ AND ThEY DO NOT EX-iST NATURALLY/ AND ThEY DO NOT EX-iST TRULY. wE CAN TAKE SOME LOCAL CH-iEFTA-iN; HE -iS CH-iEF ONLY SO FAR AS WE ON OUR PART CALL H-iM "CH-iEF/" AND NOT OUT ThERE FROM H-iS OWN S-iDE. tO US ThOUGH ThE CH-iEF APPEARS TO EX-iST OUT ThERE ON H-iS OWN/ AND WE TAKE H-iM TO BE Th-iS WAY. a CH-iEF ThAT COULD EX-iST AS WE TAKE H-iM TO -iS JUST WHAT WE WANT TO SEE DOES NOT EX-iST. tH-iS "ME" -iS ThE SAME WAY TOO. iT -iS NOT SOMETh-iNG ThAT EX-iSTS OUT ThERE ON TOP OF MY BODY AND M-iND. rAThER/ -iT -iS ONLY SOMETh-iNG ThAT APPEARS TO ME ONLY BECAUSE i HAVE APPL-iED ThE NAMEH i HAVE TAKEN ThE COLLECT-iON OF PARTS AND PUT UPON ThEM ThE LABEL AND CONCEPT OF "ME"H ThE "ME" -iS ONLY -iN NAME. tHE PROCESS OF LABELL-iNG OCCURS L-iKE Th-iS. tHE BAS-iS TO BE G-iVEN ThE NAME EX-iSTS OUT ThERE. fROM OUR S-iDE COME ThE CONCEPT ThAT APPL-iES ThE NAME AND ThE NAME -iTSELF. wE COME OUT ThEN W-iTh SOMETh-iNG LABELLED--AND -iT'S NOTh-iNG MORE ThAN ThAT. wE CAN -iLLUSTRATE Th-iS W-iTh A BU-iLD-iNG. sAY ThAT SOMEONE HAS JUST PUT UP ThREE NEW BU-iLD-iNGS/ EACH W-iTh ThE SAME ATTRACT-iVE DES-iGN. tHEY CANNOT BE ThE "SLEEP-iNG QUARTERS" OR ANYTh-iNG ELSE FROM ThE VERY BEG-iNN-iNG/ BEFORE ThEY ARE G-iVEN ThE-iR SEPARATE NAMES. bUT ThEN ThE OWNER COMES AND PUTS A D-iFFERENT NAME ON EACH BU-iLD-iNGH HE SAYS/ "tH-iS ONE W-iLL SERVE AS ThE SLEEP-iNG QUARTERS/ AND Th-iS ONE W-iLL BE ThE K-iTCHEN FAC-iL-iTY/" AND SO ON. oNLY AFTER Th-iS DO WE Th-iNK TO OURSELVES/ "tHESE ARE ThE SLEEP-iNG QUARTERS/" OR "tH-iS -iS ThE K-iTCHEN FAC-iL-iTY"--AND ONLY ThEN DO EACH OF ThEM EX-iST AS SUCH. wE CAN HAVE A BAS-iS TO GET ThE NAME--ThE GROUP OF BU-iLD-iNGS-- BUT UNT-iL ThE ONE TO G-iVE ThEM ThE NAME ACTUALLY DOES SO/ ThEY'RE NOT ThE ThREE. tHUS A BU-iLD-iNG TOO -iS NOTh-iNG MORE ThAN SOMETh-iNG LABELLED W-iTh A NAME AND A CONCEPT. aND WE ARE TALK-iNG ABOUT MORE ThAN JUST SOME BU-iLD-iNG; ThE PO-iNT -iS ThAT ANY EX-iSTENT ENT-iTY -iS JUST ThE SAMEH WE MUST TAKE -iT TO BE A PRODUCT OF ThE LABELL-iNG PROCESS/ AND NOT ThE BAS-iS WH-iCH RECE-iVES OUR LABEL. tH-iS APPL-iES EQUALLY TO ThE CONVENT-iONAL "ME"---iT ONLY EX-iSTS -iNSOFAR AS i LABEL -iT W-iTh SOME CONCEPT. yOU AND i TEND TO Th-iNK OF "ME" AS SOMETh-iNG MORE ThAN JUST A CREAT-iON OF NAMES; WE HAVE Th-iS V-iV-iD MENTAL -iMAGE OF H-iM OUT ThERE ON H-iS OWN/ ThE -iNT-iMATE EXPER-iENCER OF ALL ThAT HE FEELS/ PLEASURE OR PA-iN OR WHATEVER. tHE STATE OF M-iND ThAT CLUTCHES TO "ME" Th-iS WAY -iS WHAT WE CALL "-iNBORN GRASP-iNG TO A SELF/" OR ThE "-iNBORN DESTRUCT-iBLE V-iEW."163 aND ThE OH-SO-V-iV-iD/ SELF-STAND-iNG "ME" ThAT Th-iS STATE OF M-iND CL-iNGS TO -iS ThE SELF ThAT WE MUST COME TO SEE DOES NOT EX-iST. aS ThE GLOR-iOUS cHANDRAK-iRT-i HAS SA-iD AS WELL/ hERE WHAT WE CALL "SELF" REFERS TO ANY NATURE OR STATE OBJECTS COULD HAVE -iN WH-iCH ThEY REL-iED ON NOTh-iNG ELSE. tHE NON-EX-iSTENCE OF Th-iS -iS WHAT WE CALL "NO-SELF."164 nOW ThE CONVENT-iONAL "ME"--ThE ONE ThAT DOES EX-iST---iS ONLY SOMETh-iNG WE'VE CREATED W-iTh A LABEL/ US-iNG SOME BAS-iS TO TAKE ThE LABEL AND SOME -iDEA TO G-iVE ThE LABEL. tH-iS -iS WHAT ThOSE L-iNES -iN ThE R-iTUAL FOR ThE SECRET fR-iGHTENER TEACH-iNG ARE REFERR-iNG TO AS ThEY START OFF/ "s-iNCE EVERY OBJECT -iS LABELLED/ -iN DEPENDENCE..."165 tHE SAME SENT-iMENT -iS EXPRESSED/ AMONG OThER PLACES/ -iN ThE R-iTUAL FOR ThE SECRET TEACH-iNG OF h-iGHEST bL-iSSH "l-iKE AN -iLLUS-iON/ JUST LABELLED W-iTh A CONCEPT."166 iF WE REALLY GET -iNTO F-iNE DETA-iL/ WE MUST ANALYZE NOT ThE WAY ThAT OBJECTS APPEAR TO US/ BUT RAThER HOW WE GRASP ThEM. tHUS -iT -iS TOO W-iTh ThE OBJECT WE WANT TO SEE DOES NOT EX-iSTH -iT -iS NOT ThAT WE W-iLL DENY WHAT APPEARS TO US/ BUT RAThER WHAT WE GRASP. tH-iS ThEN CAN BE L-iKE OUR REFRA-iNaH lET ME REAL-iZE ThAT ThESE Th-iNGS ARE LABELLED/ CREAT-iONS OF CONCEPTS; tHAT ThEY CAN EX-iST ONLY -iN DEPENDENCE ON A BAS-iS TO RECE-iVE A NAME AND SOMEONE TO G-iVE ThE NAME; tHAT ThEY OCCUR -iN DEPENDENCE ON MANY OThER FACTORS; tHAT ThEY DON'T EX-iST OUT ThERE/ ON ThE-iR OWN. lET'S TALK ThEN ABOUT ThE Th-iNG WE W-iLL SEE DOES NOT EX-iST/ -iN TERMS OF ThE OBJECT WE GRASP. wHEN WE START TO EXAM-iNE WHEThER -iT EX-iSTS OR NOT/ ThE -iMAGE ThAT COMES TO OUR M-iND -iS NOT ThE "ME" ThAT WE HAVE CREATED W-iTh OUR LABELS/ BUT RAThER SOME "ME" ThAT LOOKS L-iKE -iT EX-iSTS OUT ThERE/ ON H-iS OWN. tHE OBJECT WE GRASP ThEREFORE CONS-iSTS NOT OF ThE "ME" WH-iCH -iS NOTh-iNG BUT A LABEL APPL-iED TO OUR BODY AND M-iND/ BUT RAThER OF ThE "ME" WH-iCH SEEMS TO EX-iST OUT ThERE ON -iTS OWN/ ON TOP ThE BODY AND ThE M-iND TOGEThER. lET'S SAY FOR EXAMPLE ThAT DUSK HAS FALLEN AND YOU SEE SOME P-iECE OF ROPE W-iTh A CHECKERED PATTERN. aT F-iRST YOU PUT A NAME ONTO -iT AND Th-iNK TO YOURSELF/ "oH MY! a SNAKE!" aFTER ThAT YOU FORGET -iT WAS YOU WHO PUT ThE NAME ON -iT AND -iT STARTS TO LOOK L-iKE A SNAKE OUT ThERE ON -iTS OWN. tHE WAY ThAT -iT LOOKS JUST ThEN -iS @NOT@ WHAT WE WANT TO SEE DOESN'T EX-iST. rAThER WHAT WE WANT TO DENY -iS @WHAT WE GRASPH@ ThAT ThE Th-iNG WE HOLD COULD REALLY EX-iST ThE WAY -iT LOOKS TO US TO EX-iST. iT'S JUST ThE SAME WHEN WE -iNVEST-iGATE Th-iS -iDEA OF "ME." sUPPOSE SOMEONE COMES UP AND CALLS YOU OUT BY NAME. aT F-iRST ThE "ME" ThAT APPEARS TO YOU -iS S-iMPLY ThE CONVENT-iONAL ONEH YOU Th-iNK TO YOURSELF/ "hE'S CALL-iNG ME." bUT ThEN HE SAYS TO YOU/ "sO YOU'RE ThE Th-iEF!" OR SOMETh-iNG L-iKE ThAT. tHEN YOUR "ME" STARTS GETT-iNG STRONGER AND STRONGER; YOU START Th-iNK-iNG TO YOURSELF "wHY -iS HE PO-iNT-iNG ThE F-iNGER AT ME? iT WASN'T ME WHO STOLE -iT. tHEY CAN'T BLAME $me!$" yOU START SAY-iNG "ME" "ME" AND ThE "ME" STARTS LOOK-iNG L-iKE A "ME" ThAT CAN STAND ON -iTS OWN/ A VERY V-iV-iD "ME." nOW WE ARE NOT DENY-iNG ThE EX-iSTENCE OF ThE ORD-iNARY/ CONVENT-iONAL "ME" ThAT F-iRST APPEARED TO YOU. nOR ARE WE DENY-iNG ThAT "ME" APPEARED TO STAND ON -iTS OWN/ ThAT -iT APPEARED TO TRULY EX-iST. wE ARE NOT EVEN DENY-iNG ThE "ME" ThAT APPEARS TO STAND ON -iTS OWN/ ThE "ME" ThAT APPEARS TO TRULY EX-iST. rAThER WE ARE DENY-iNG ThAT "ME" COULD ACTUALLY STAND ON -iTS OWN/ ThAT "ME" COULD ACTUALLY EX-iST NATURALLYH WE ARE DENY-iNG ANY "ME" ThAT COULD ACTUALLY NATURALLY EX-iST. aND WHEN YOU DENY Th-iS "ME/" WHEN YOU SEE ThAT Th-iS "ME" DOES NOT EX-iST--WHEN FOR YOUR Th-iS SO-V-iV-iD "ME" ThAT STANDS OUT ThERE ON H-iS OWN W-iThOUT RELY-iNG ON ThE TWO OF M-iND AND BODY CEASES TO BE/ AND ALL ThAT'S LEFT -iS S-iMPLE EMPT-iNESS OF H-iM/ ThEN AS ThE SAGES SAY YOU HAVE F-iRST FOUND ThE "V-iEW OF ThE M-iDDLE WAY." aND ThEN YOU HAVE FOUND ThE "PATh ThAT PLEASES ThE w-iCTORS." wHEN YOU DO Th-iS SORT OF ANALYS-iS/ AND YOU SEEK ThE Th-iNG W-iTh ThE NAME/ YOU W-iLL NEVER BE ABLE TO F-iND A S-iNGLE ATOM OF ANYTh-iNG -iN ThE UN-iVERSE ThAT EX-iSTS -iN -iTSELF. aLL ThE NORMAL WORK-iNGS OF ThE WORLD ThOUGH ARE QU-iTE LOG-iCAL AND PROPER; Th-iNGS MAKE OThER Th-iNGS HAPPEN/ Th-iNGS DO WHAT ThEY DO/ ThOUGH ALL -iN ONLY AN APPARENT WAY/ -iN A CONVENT-iONALLY AGREED-UPON WAY. a BU-iLD-iNG FOR EXAMPLE CAN BE W-iThOUT A S-iNGLE ATOM OF "TRUE" EX-iSTENCE/ AND YET SO LONG AS ThE CAUSES AND COND-iT-iONS FOR ThE BU-iLD-iNG HAVE COME TOGEThER--SO LONG AS -iT EX-iSTS SOLELY BY V-iRTUE OF A NAME AND OUR CONCEPT OF -iT--ThEN -iT CAN DO EVERYTh-iNG A BU-iLD-iNG -iS SUPPOSED TO DO/ AND PERFECTLY SO. tHE REFLECT-iON OF SOME OBJECT -iN A M-iRROR TOO MAY NEVER BE MORE ThAN JUST SOMETh-iNG ThAT APPEARS TO ThE M-iND AND GETS -iTSELF A NAME/ -iT MAY NEVER W-iN ANY ENDORSEMENT AS BE-iNG ThE OBJECT -iTSELF/ BUT -iT CAN ST-iLL EXH-iB-iT ALL ThE NORMAL WORK-iNGS OF CAUSAT-iON; ThE REFLECT-iON MAY BE NOTh-iNG MORE ThAN AN APPAR-iT-iON/ BUT -iT CAN ST-iLL ShOW YOU WHEThER YOU HAVE A SPOT ON YOUR FACE/ OR WHATEVER. tH-iS ThEN -iS WHY WE SAY ThAT "TO EX-iST/ -iT'S ENOUGH TO EX-iST CONVENT-iONALLY; BUT NOT EX-iST-iNG ULT-iMATELY/ -iS NOT ENOUGH TO NOT EX-iST." aNY PERSON WHO REALLY UNDERSTANDS -iNTERDEPENDENCE -iN ThE SENSE ThAT WE'VE JUST DESCR-iBED -iT BEG-iNS TO DEVELOP A STRONG RECOGN-iT-iON OF ThE LAWS OF ACT-iONS AND ThE-iR CONSEQUENCES-- ThEY BECOME MORE AND MORE -iMPORTANT FOR H-iM. aND Th-iS -iS WHY. f-iRST OF ALL/ GOOD DEEDS LEAD TO PLEASURE AND BAD DEEDS LEAD TO PA-iN; EACH CAUSE -iS CONNECTED TO -iTS OWN RESULT---iT CAN NEVER GO WRONG SOMEHOW AND PRODUCE ThE OThER RESULT. tH-iS -iNVAR-iABLE RELAT-iONSh-iP COMES FROM -iNTERDEPENDENCE. oNCE YOU UNDERSTAND ThE SENSE -iN WH-iCH "-iNTERDEPENDENCE" REFERS TO LACK OF ANY NATURAL EX-iSTENCE/ ThEN YOU UNDERSTAND BY -iMPL-iCAT-iON ThAT -iNTERDEPENDENCE -iN ThE FORM OF CAUSE AND EFFECT -iS/ -iN A MERELY CONVENT-iONAL WAY/ ENT-iRELY PROPER OR -iNFALL-iBLE. tH-iS ThEN ALLOWS YOU TO GA-iN A TOTAL CONV-iCT-iON TOWARDS ThE LAWS ThAT GOVERN ALL ACT-iONS AND CONSEQUENCES-- WHEThER ThEY BE ThOSE W-iTh-iN ThE C-iRCLE OF L-iFE OR ThOSE ThAT ARE BEYOND -iT. wE CAN SAY ThEN ThAT/ BECAUSE -iT DEPENDS ON SOME OThER GROUP OF Th-iNGS/ NO OBJECT CAN EX-iST NATURALLY. aND ThE FACT ThAT NOTh-iNG EX-iSTS NATURALLY -iS WHAT MAKES CAUSE AND EFFECT PERFECTLY PLAUS-iBLE. aND ThE FACT ThAT ALL ThE WORK-iNGS OF CAUSE AND EFFECT ARE PERFECTLY PLAUS-iBLE -iS WHAT ALLOWS SEEDS TO TURN TO SPROUTS/ AND SPROUTS TO GRA-iNS/ AND ALL ThE REST. sUPPOSE Th-iS WERE NOT ThE CASE/ AND SEEDS OF BARLEY OR WHATEVER EX-iSTED NATURALLY--ThEN ThEY COULD NEVER TURN -iNTO SPROUTS. nE-iThER COULD CH-iLDREN EVER TURN -iNTO ADULTS/ OR ANYTh-iNG OF ThE L-iKE EVER OCCUR/ -iF ThEY ALL EX-iSTED NATURALLY. iF ThE H-iGHER B-iRThS EX-iSTED NATURALLY/ ThEN -iT WOULD BE -iMPOSS-iBLE FOR A PERSON -iN A H-iGHER B-iRTh TO FALL -iNTO ThE HELLS. iF ORD-iNARY L-iV-iNG BE-iNGS EX-iSTED NATURALLY/ ThEN -iT WOULD BE -iMPOSS-iBLE FOR SUCH A BE-iNG TO BECOME A bUDDHA/ AND SO FORTh--ThE LOG-iCAL PROBLEMS OF BE-iNG SOMETh-iNG "NATURALLY" ARE MANY. wHAT WE'VE SA-iD ABOVE/ CONCLUDED OUR lAMA/ CONVEYS A TEACH-iNG WH-iCH -iS ThEREFORE UN-iQUE TO ThE "iMPL-iCAT-iON" SECT-iON OF ThE m-iDDLE wAY SCHOOLH ThAT ThESE TWO PR-iNC-iPLES--CAUSE AND EFFECT/ OR -iNTERDEPENDENCE/ AND ThE FACT ThAT NOTh-iNG EX-iSTS NATURALLY--GO HAND -iN HAND/ EACH SUPPORT-iNG ThE OThER. xwi. hOW TO kNOW wHEN yOUR aNALYS-iS -iS sT-iLL iNCOMPLETE tHE Th-iRD OF ThE F-iVE SECT-iONS -iN OUR TREATMENT OF CORRECT V-iEW EXPLA-iNS HOW TO KNOW WHEN ThE ANALYS-iS YOU ARE CONDUCT-iNG W-iTh ThE V-iEW YOU HAVE -iS ST-iLL -iNCOMPLETE. tH-iS PO-iNT -iS BROUGHT OUT -iN ThE NEXT VERSE OF ThE ROOT TEXTH @##(11)@## @##yOU'VE YET TO REAL-iZE ThE ThOUGHT OF ThE aBLE aS LONG AS TWO -iDEAS SEEM TO YOU D-iSPARATEH tHE APPEARANCE OF Th-iNGS---iNFALL-iBLE -iNTERDEPENDENCE; aND EMPT-iNESS--BEYOND TAK-iNG ANY POS-iT-iON.@## lET'S SAY YOU'VE MED-iTATED ON ThE -iNSTRUCT-iONS WE'VE G-iVEN ABOVE. yOU ARE D-iRECT-iNG YOUR V-iEW TO ANALYZE ALL PHENOMENA. iF YOUR ANALYS-iS -iS REALLY COMPLETE/ ThEN -iNTERDEPENDENCE AND EMPT-iNESS MUST APPEAR TO YOU TO GO HAND -iN HAND/ SUPPORT-iNG EACH OThER. dESP-iTE Th-iS FACT/ -iT APPEARS ThAT PEOPLE L-iKE SOME OF ThE ANC-iENT iND-iAN SAGES/ AND ThE EARL-iER t-iBETAN bUDDH-iSTS AS WELL/ WHO MADE -iT SEEM L-iKE ThEY HAD GRASPED ThE CONCEPT OF NO SELF-NATURE NONEThELESS D-iD NOT UNDERSTAND HOW TO EXPLA-iN -iNTERDEPENDENCE. wHAT ThE VERSE -iS SAY-iNG ThEN/ CONCLUDED OUR lAMA/ -iS Th-iSH "sUPPOSE YOU DO HAVE SOME UNDERSTAND-iNG OF ThE TWO CONCEPTS -iND-iV-iDUALLYH OF (1) ThE @'APPEARANCE OF Th-iNGS/'@ OR -iNTERDEPENDENCE/ @AND@ (2) @EMPT-iNESS@--ThE FACT ThAT NOTh-iNG EX-iSTS NATURALLY. bUT SUPPOSE TO YOU ThEY SEEM L-iKE CONTRAD-iCTORY CHARACTER-iST-iCS--YOU Th-iNK ThAT NO OBJECT COULD POSSESS ONE/ AND ST-iLL POSSESS ThE OThER. "cONS-iDER ThESE @TWO -iDEASH@ (1) @-iNFALL-iBLE -iNTERDEPENDENCE/@ WHERE CAUSES (ThAT -iS/ ACT-iONS) OF A CERTA-iN K-iND MUST ALWAYS LEAD TO RESULTS (CONSEQUENCES) OF ThE SAME K-iND; AND (2) EMPT-iNESS/ ThE -iDEA @BEYOND TAK-iNG ANY POS-iT-iON@- -ThE FACT ThAT NO EX-iSTENT OBJECT -iN ThE UN-iVERSE CONTA-iNS A S-iNGLE ATOM OF SOMETh-iNG ThAT CAN EX-iST ON -iTS OWN. "fOR SUCH T-iME AS ThEY APPEAR Th-iS WAY TO YOU@--SO LONG AS @ ThE TWO -iDEAS @SEEM TO YOU@ MUTUALLY EXCLUS-iVE/ L-iKE HOT AND COLD--ThEN @YOU'VE YET TO REAL-iZE@ PERFECTLY ThE ULT-iMATE PO-iNT OF @ThE ThOUGHT OF ThE aBLE@ oNES/ ThE bUDDHAS." xwii. hOW TO kNOW wHEN yOUR aNALYS-iS -iS cOMPLETE tH-iS BR-iNGS US TO ThE FOURTh SECT-iONaH HOW TO KNOW WHEN ThE ANALYS-iS YOU ARE PERFORM-iNG W-iTh ThE V-iEW YOU'VE DEVELOPED -iS COMPLETE. tH-iS -iS EXPLA-iNED -iN ThE NEXT VERSE OF ThE ROOT TEXTH @##(12)@## @##aT SOME PO-iNT ThEY NO LONGER ALTERNATE/ COME TOGEThER; jUST SEE-iNG ThAT -iNTERDEPENDENCE NEVER FA-iLS bR-iNGS REAL-iZAT-iON ThAT DESTROYS HOW YOU HOLD TO OBJECTS/ aND ThEN YOUR ANALYS-iS W-iTh V-iEW -iS COMPLETE.@## nOW HERE'S WHAT WE MEAN WHEN WE SAY ThAT "AT SOME PO-iNT ThEY NO LONGER ALTERNATE." wE TAKE TWO Th-iNGSH F-iRST/ ThE FACT ThAT EVERYTh-iNG ABOUT ThE WAY Th-iNGS WORK/ AND ABOUT GOOD DEEDS AND BAD DEEDS/ -iS PERFECTLY PROPER/ DESP-iTE ThE FACT ThAT NO S-iNGLE OBJECT -iS ANYTh-iNG MORE ThAN LABELS/ JUST NAMES. sECONDLY ThERE -iS ThE FACT ThAT/ WHEN WE TRY TO SEEK OUT ThE Th-iNG ThAT GOT ThE NAME/ WE F-iND ONLY EMPT-iNESSH ThAT ThERE -iS NOT A S-iNGLE ATOM OF NATURAL EX-iSTENCE -iN WHATEVER OBJECT WE HAVE CHOSEN. @aT SOME PO-iNT@ YOU GA-iN AN AB-iL-iTY TO EXPLA-iN ThESE TWO FACTS SO ThAT @ThEY COME TOGEThER/@ AND @NO LONGER ALTERNATE.@ tHAT -iS/ YOU COME TO REAL-iZE HOW BOTh EMPT-iNESS AND -iNTERDEPENDENCE CAN APPLY TO ONE AND ThE SAME OBJECT/ W-iTh NO CONTRAD-iCT-iON AT ALL. yOU SEE ThEN ThAT -iNTERDEPENDENCE -iS -iNFALL-iBLE/ ThAT -iT -iS NOTh-iNG BUT US-iNG A CONCEPT TO LABEL ThE COLLECT-iON OF PARTS ThAT SERVE AS ThE BAS-iS TO TAKE OUR LABEL. @jUST SEE-iNG@ Th-iS FACT/ @ThAT -iNTERDEPENDENCE NEVER FA-iLS/ BR-iNGS@ YOU A @REAL-iZAT-iON@ ThAT COMPLETELY OBV-iATES @ThE WAY@ ThAT YOUR TENDENCY TO GRASP TO TRUE EX-iSTENCE @HOLDS -iTS OBJECTS.@ aND ThEN WHEN YOU Th-iNK OF EMPT-iNESS/ YOU SEE -iNTERDEPENDENCE; WHEN YOU Th-iNK OF -iNTERDEPENDENCE/ YOU SEE EMPT-iNESS. tH-iS -iS BY ThE WAY WHAT CERTA-iN HOLY SAGES HAVE MEANT WHEN ThEY SA-iD/ "oNCE YOU GRASP ThE SECRET OF -iNTERDEPENDENCE/ ThE MEAN-iNG OF EMPT-iNESS COMES -iN A FLASh."167 oNCE ALL Th-iS HAPPENS TO YOU/ YOU COME TO REAL-iZE ThAT ThE PO-iNT OF -iNTERDEPENDENCE -iS ThAT NOTh-iNG EX-iSTS TRULY. aND Th-iS PO-iNT -iTSELF/ ThAT NOTh-iNG EX-iSTS TRULY/ HAS ThE POWER ThEN OF BR-iNG-iNG OUT -iN YOUR M-iND A STRONG AND CERTA-iN REAL-iZAT-iON ThAT -iNTERDEPENDENCE NEVER FA-iLS. @aND ThEN@ YOU KNOW ThAT ThE @ANALYS-iS@ YOU ARE PERFORM-iNG/ NOW @US-iNG@ ThE PURE @V-iEW@ OF ThE "iMPL-iCAT-iON" SECT-iON OF ThE m-iDDLE wAY SCHOOL/ @-iS@ F-iNALLY @COMPLETE.@ wE CAN ALSO SAY/ CONCLUDED OUR lAMA/ ThAT YOU HAVE ThEN FOUND ThE UN-iQUE ThOUGHT OF nAGARJUNA H-iMSELF. xwiii. a uN-iQUE tEACH-iNG OF ThE "iMPL-iCAT-iON" sCHOOL tHE F-iFTh AND F-iNAL SECT-iON -iN OUR EXPLANAT-iON OF CORRECT V-iEW CONCERNS A UN-iQUE TEACH-iNG FOLLOWED BY ThE "iMPL-iCAT-iON" GROUP OF ThE m-iDDLE wAY SCHOOL. tH-iS -iNSTRUCT-iON -iS CONTA-iNED -iN ThE FOLLOW-iNG VERSE OF ThE ROOT TEXT. @##(13)@## @##iN ADD-iT-iON/ ThE APPEARANCE PREVENTS ThE EX-iSTENCE EXTREME; eMPT-iNESS ThAT OF NON-EX-iSTENCE/ AND -iF yOU SEE HOW EMPT-iNESS ShOWS -iN CAUSE AND EFFECT yOU'LL NEVER BE STOLEN OFF BY EXTREME V-iEWS.@## nOW ALL ThE SCHOOLS EXCEPT FOR ThE MEMBERS OF ThE "iMPL-iCAT-iON" GROUP HOLD ThAT AN UNDERSTAND-iNG OF ThE APPEARANCE OF Th-iNGS PREVENTS YOU FROM FALL-iNG -iNTO WHAT WE CALL ThE "EXTREME OF Th-iNK-iNG Th-iNGS DO NOT EX-iST/" WH-iLE AN UNDERSTAND-iNG OF EMPT-iNESS PREVENTS YOU FROM FALL-iNG -iNTO WHAT -iS KNOWN AS ThE "EXTREME OF Th-iNK-iNG Th-iNGS DO EX-iST." tHE POS-iT-iON OF ThE iMPL-iCAT-iON GROUP ThOUGH -iS ThAT NO PART-iCULAR OBJECT YOU CAN CHOOSE HAS ANY TRUE EX-iSTENCE/ AS-iDE FROM MERELY APPEAR-iNG Th-iS WAY; AND UNDERSTAND-iNG Th-iS PREVENTS YOU FROM GO-iNG TO ThE EXTREME OF Th-iNK-iNG Th-iNGS EX-iST--ThAT -iS/ EX-iST -iN AN ULT-iMATE WAY. aND BECAUSE Th-iS MERE APPEARANCE -iTSELF CANNOT EX-iST ON -iTS OWN/ AN UNDERSTAND-iNG OF EMPT-iNESS PREVENTS YOUR FALL-iNG -iNTO ThE EXTREME OF Th-iNK-iNG Th-iNGS DO NOT EX-iST--ThAT -iS/ DO NOT EX-iST -iN A CONVENT-iONAL WAY. oNCE SOMETh-iNG -iS -iNTERDEPENDENT ThERE -iS NO POSS-iB-iL-iTY FOR -iT TO BE ANYTh-iNG ELSE BUT SOMETh-iNG WH-iCH DOES NOT EX-iST NATURALLY--SOMETh-iNG WH-iCH CANNOT STAND ON -iTS OWN. tH-iS -iS BECAUSE -iT MUST ThEN OCCUR -iN DEPENDENCE ON ThE COLLECT-iON OF PARTS WH-iCH SERVE AS ThE BAS-iS ThAT RECE-iVES OUR LABEL. lOOK AT ThE EXAMPLE OF SOME FEEBLE OLD MAN/ UNABLE TO R-iSE FROM H-iS CHA-iR BY H-iMSELF/ WHO MUST SEEK SOME OThER SUPPORT TO GET UP-- HE CANNOT STAND ON H-iS OWN. hERE -iT'S A S-iM-iLAR CASEH NO OBJECT CAN STAND ON -iTS OWN/ NO OBJECT CAN EX-iST JUST NATURALLY/ SO LONG AS -iT MUST DEPEND ON ANY OThER FACTOR. gENERALLY SPEAK-iNG/ ThERE ARE A GREAT NUMBER OF LOG-iCAL PROOFS ThAT CAN BE USED WHEN YOU WANT TO ESTABL-iSh ThE MEAN-iNG OF NO SELF-NATURE. tHERE -iS ONE ThOUGH WH-iCH -iS L-iKE ThE K-iNG OF ThEM ALL/ AND Th-iS -iS -iTH ThE "PROOF ThROUGH -iNTERDEPENDENCE." lET'S SAY WE PUT FORTh Th-iS ARGUMENT TO SOMEONE/ AND WE SAYH cONS-iDER A SPROUT. iT CANNOT EX-iST TRULY/ fOR -iT -iS -iNTERDEPENDENT. mEMBERS OF CERTA-iN NON-bUDDH-iST SCHOOLS W-iLL ANSWER "i D-iSAGREE W-iTh YOUR REASON/" WH-iCH -iS TO SAY/ "sPROUTS ARE NOT -iNTERDEPENDENT." tH-iS ThEY MUST SAY BECAUSE ThEY BEL-iEVE ThAT EVERY OBJECT -iN ThE UN-iVERSE -iS A MAN-iFESTAT-iON OF SOME PR-iMEVAL oNE. tHE MAJOR-iTY OF ThE EARL-iER t-iBETAN bUDDH-iSTS FELL -iNTO ThE EXTREME ThAT WE CALL "Th-iNK-iNG Th-iNGS HAVE STOPPED/" FOR ThEY WOULD SAY ThAT -iF SOMETh-iNG D-iD NOT EX-iST TRULY -iT COULD NOT EX-iST AT ALL. tHE SCHOOLS FROM ThE m-iND-oNLY ON DOWN/ ThE GROUP OF SCHOOLS KNOWN COLLECT-iVELY AS ThE "fUNCT-iONAL-iSTS/" ALL FALL -iNTO ThE EXTREME OF "Th-iNK-iNG Th-iNGS ARE PERMANENT/" FOR ThEY CANNOT EXPLA-iN -iNTERDEPENDENCE -iF ThEY ACCEPT ThAT NOTh-iNG EX-iSTS NATURALLY. mEMBERS OF ThE "iNDEPENDENT" GROUP W-iTh-iN ThE m-iDDLE wAY SCHOOL ACCEPT ThE -iDEA OF -iNTERDEPENDENCE/ BUT DO NOT AGREE ThAT -iF SOMETh-iNG -iS -iNTERDEPENDENT -iT CANNOT "EX-iST BY DEF-iN-iT-iON." tH-iS TOO -iS TANTAMOUNT TO ThE EXTREME OF Th-iNK-iNG Th-iNGS ARE PERMANENT. tHE REAL SAGES OF ThE m-iDDLE wAY SCHOOL MAKE A FOURFOLD D-iST-iNCT-iONaH ThEY SAY ThAT NOTh-iNG EX-iSTS NATURALLY/ BUT NOT ThAT NOTh-iNG EX-iSTS AT ALL; EVERYTh-iNG EX-iSTS MERELY BY CONVENT-iON/ BUT EVERYTh-iNG EX-iSTS W-iThOUT EX-iST-iNG NATURALLY. tHE PO-iNT OF ERROR FOR ThE fUNCT-iONAL-iSTS AND ThOSE OThER SCHOOLS -iS ThE-iR FA-iLURE TO D-iST-iNGU-iSh BETWEEN ThESE FOURH TWO K-iNDS OF "NOTh-iNG EX-iSTS" AND TWO K-iNDS OF "EVERYTh-iNG EX-iSTS." aCCORD-iNG TO ThE iMPL-iCAT-iON SYSTEM/ BOTh EXTREMES-- Th-iNK-iNG Th-iNGS ARE PERMANENT AND Th-iNK-iNG Th-iNGS HAVE STOPPED --CAN BE PREVENTED W-iTh A S-iNGLE LOG-iCAL STATEMENTH "iT CANNOT EX-iST TRULY/ BECAUSE -iT -iS -iNTERDEPENDENT." tHE F-iRST PART OF ThE STATEMENT KEEPS US FROM ThE EXTREME OF Th-iNK-iNG Th-iNGS ARE PERMANENT; ThE SECOND/ FROM ThE EXTREME OF Th-iNK-iNG Th-iNGS HAVE STOPPED. mY OWN PREC-iOUS TEACHER/ cHONE lAMA/168 WAS ALWAYS SAY-iNG ThAT BOTh PARTS OF ThE STATEMENT @EACH@ PREVENT @BOTh@ OF ThE EXTREMES--PERMANENCE AND STOPP-iNG. hE WOULD EXPLA-iN Th-iS AS FOLLOWSH ThE L-iTERAL SENSE OF ThE STATEMENT'S F-iRST PART/ "iT CANNOT EX-iST TRULY/" SERVES TO PREVENT ThE EXTREME OF Th-iNK-iNG Th-iNGS ARE PERMANENT. tHE -iMPL-iCAT-iON OF SAY-iNG ThAT SOMETh-iNG CANNOT EX-iST "TRULY" ThOUGH -iS TO SAY ThAT/ MORE GENERALLY/ -iT -iS NOT NON-EX-iSTENT; Th-iS ThEN D-iSALLOWS ThE EXTREME OF Th-iNK-iNG ThAT Th-iNGS HAVE STOPPED. aND Th-iS DESCR-iPT-iON/ HE WOULD SAY/ WAS ENOUGH FOR US TO F-iGURE OUT FOR OURSELVES ThE PROCESS FOR ThE SECOND PART OF ThE STATEMENTH "...BECAUSE -iT -iS -iNTERDEPENDENT." w-iTh Th-iS UNDERSTAND-iNG WE CAN SEE WHY ThE GLOR-iOUS cHANDRAK-iRT-i STATEDH tHEREFORE Th-iS PROOF EMPLOY-iNG -iNTERDEPENDENCE cUTS ThE NET OF EVERY M-iSTAKEN V-iEW.169 sO WE'VE ShOWN ThAT NO OBJECT -iN ThE UN-iVERSE EX-iSTS TRULY; WE'VE G-iVEN "BECAUSE -iT'S -iNTERDEPENDENT" AS OUR REASON FOR SAY-iNG SO; AND WE'VE DEMONSTRATED ThAT ThESE TWO FACTS CAN PREVENT ONE FROM FALL-iNG -iNTO E-iThER EXTREME. tH-iS TOO -iS WHY WE SEE STATEMENTS L-iKE ThE FOLLOW-iNG/ FROM @rOOT w-iSDOMH@ eVERYTh-iNG -iS R-iGHT FOR ANY Th-iNG fOR WH-iCH ThE STATE OF EMPT-iNESS -iS R-iGHT.170 oR ThE WELL-KNOWN SUTRA L-iNESH fORM -iS EMPT-iNESS/ eMPT-iNESS FORM.171 tHESE LAST L-iNES BY ThE WAY ARE STATED TO ShOW ThAT -iNTERDEPENDENCE -iS -iTSELF EMPTY/ AND EMPT-iNESS -iTSELF -iNTERDEPENDENT. iT HELPS YOUR UNDERSTAND-iNG OF Th-iS PO-iNT -iF YOU TAKE ThE SAME PATTERN AND READ -iT AS i AM EMPT-iNESS/ eMPT-iNESS ME. iN ShORT/ CONCLUDED OUR lAMA/ ThE LAWS OF CAUSE AND EFFECT ARE ALL TOTALLY PROPER FOR ANY ENT-iTY WH-iCH -iS EMPTY OF ANY NATURAL EX-iSTENCE. iF YOU CAN JUST KEEP YOURSELF FROM FALL-iNG -iNTO ThE TWO EXTREMES/ YOU W-iLL MAKE NO GREAT OThER BLUNDERS -iN YOUR EFFORT TO DEVELOP CORRECT V-iEW.@#new page@# practice xix. pUT iNTO pRACT-iCE wHAT yOU hAVE lEARNED wE HAVE NOW REACHED ThE LAST/ ThE FOURTh PART TO OUR OVERALL EXPLANAT-iON OF ThE ACTUAL BODY OF ThE TEXT. iT CONS-iSTS OF SOME STRONG WORDS OF ENCOURAGEMENT--ThAT ThE READER ShOULD TRY TO RECOGN-iZE ThE TRUTh OF ThESE -iNSTRUCT-iONS AND ThEN ACTUALLY GO AND PRACT-iCE ThEM. aS ThE F-iNAL VERSE OF ThE ROOT TEXT SAYS/ @##(14)@## @##wHEN YOU'VE GRASPED AS WELL AS i ThE ESSENT-iAL PO-iNTS oF EACH OF ThE ThREE PR-iNC-iPAL PAThS EXPLA-iNED/ tHEN GO -iNTO -iSOLAT-iON/ MY SON/ MAKE M-iGHTY eFFORTS/ AND QU-iCKLY W-iN YOUR ULT-iMATE W-iSh.@## tH-iS VERSE -iS A VERY PERSONAL -iNSTRUCT-iON ThAT lORD tSONGKAPA/ OUT OF DEEPEST FEEL-iNGS OF LOVE/ HAS GRANTED TO ALL OF US WHO HOPE TO FOLLOW H-iM. hE -iS SAY-iNG TO US/ "gO F-iRST AND TRY TO GRASP ThE ESSENT-iAL PO-iNTS OF ThE ThREE PR-iNC-iPAL PAThS AS i HAVE EXPLA-iNED ThEM ABOVE; DO SO BY L-iSTEN-iNG TO TEACH-iNGS ON ThEM OVER AND OVER AGA-iN. "tHEN USE CONTEMPLAT-iON TO GA-iN A RECOGN-iT-iON OF ThE TRUTh OF ThESE PO-iNTS; DO Th-iS -iN RETREAT/ STAY-iNG -iN A STATE OF -iSOLAT-iON WHERE YOU CUT ALL T-iES TO Th-iS L-iFE/ AND L-iVE ACCORD-iNG TO ThE PR-iNC-iPLE OF HAV-iNG FEW MATER-iAL WANTS AND BE-iNG SAT-iSF-iED W-iTh WHATEVER YOU HAVE--KEEP YOUR CONCERNS AND ACT-iV-iT-iES FEW. mAKE M-iGHTY EFFORTS AT Th-iS PRACT-iCE; ACT QU-iCKLY/ NEVER LOSE YOURSELF TO PUTT-iNG OFF YOUR PRACT-iCE; AND ThEN W-iN/ MY SON/ ThE ULT-iMATE W-iSh OF ALL YOUR MANY L-iFET-iMES." tHERE ARE PROFOUND ESSENT-iAL PO-iNTS EVEN W-iTh-iN ThESE WORDS ThE lORD HAS USED ABOUT ESSENT-iAL PO-iNTS. tHE WORD "-iSOLAT-iON/" FOR EXAMPLE/ -iS MEANT TO REFER TO -iSOLAT-iNG YOURSELF NOT ONLY ON ThE OUTS-iDE--STAY-iNG -iN SOME PLACE FAR FROM ThE HUSTLE AND BUSTLE OF L-iFE--BUT W-iTh-iN YOUR OWN M-iNDH KEEP YOUR M-iND FROM MAK-iNG -iTS USUAL -iNTERCONT-iNENTAL TOUR OF ThE E-iGHT WORLDLY ThOUGHTS AND YOUR ThOUSAND DA-iLY HOPES AND FEARS.172 "mAK-iNG EFFORTS" HAS -iTS OWN SPEC-iAL MEAN-iNGH WE DON'T SAY FOR EXAMPLE ThAT YOU ARE "MAK-iNG EFFORTS" WHEN YOU ARE TRY-iNG YOUR HARDEST TO DO SOME BAD DEED. rEAL "EFFORTS" ARE ThOSE YOU MAKE W-iTh AN ENThUS-iASM FOR GOOD. "yOUR ULT-iMATE W-iSh" -iN A SENSE REALLY STARTS FROM NOW/ AND CONT-iNUES ON UP TO ThE PO-iNT WHERE YOU BECOME A bUDDHA YOURSELF. aND WHAT ThE VERSE -iS SAY-iNG -iS ThAT YOU MUST PUT ALL YOUR STRENGTh -iNTO W-iNN-iNG YOUR GOAL NOW/ QU-iCKLY/ FOR YOU CANNOT BE SURE HOW MANY DAYS ARE LEFT -iN YOUR L-iFE. jUST WHAT DOES -iT MEAN TO "MAKE M-iGHTY EFFORTS?" pEOPLE L-iKE YOU AN i CAN START A PRACT-iCE -iN ThE MORN-iNG/ L-iKE GO-iNG -iNTO RETREAT TO GA-iN A SPEC-iAL RELAT-iONSh-iP W-iTh SOME HOLY BE-iNG/ AND BY ThE T-iME EVEN-iNG COMES AROUND WE BEG-iN LOOK-iNG FOR SOME MYST-iCAL S-iGN ThAT ThE PRACT-iCE -iS HAV-iNG -iTS EFFECT-- WE EXPECT BY ThEN TO MEET SOME DE-iTY FACE TO FACE/ OR HEAR SOME VO-iCE ThAT TELLS US WE ARE GO-iNG TO GET ENL-iGHTENED ON SUCH AND SUCH A DATE/ OR HAVE SOME SPEC-iAL DREAM OR V-iS-iON. bUT ThAT'S NOT WHAT REL-iG-iOUS PRACT-iCE -iS ALL ABOUT. tHE SCR-iPTURES SAY ThAT EVEN OUR COMPASS-iONATE tEACHER/ ThE lORD bUDDHA/ HAD TO PRACT-iCE FOR ThREE "COUNTLESS" EONS173 BEFORE HE ATTA-iNED ThE STATE OF ENL-iGHTENMENT. yOU AND i ThEN HAVE TO Th-iNK TO OURSELVES/ "i AM READY TO SPEND NO LESS ThAN A HUNDRED ThOUSAND L-iFET-iMES -iN MY PRACT-iCE/ -iF Th-iS -iS WHAT -iT TAKES." wE MUST SPEND MUCH T-iME -iN LEARN-iNG/ AND REASON-iNG OUT/ AND ThEN MED-iTAT-iNG ON ThE VAR-iOUS sTEPS ON ThE PATh TO bUDDHAHOOD. tO DO Th-iS WE HAVE TO SET A GOAL FOR OURSELVES/ FOR PRACT-iC-iNG AND ThEN FULLY REAL-iZ-iNG ThE ThREE PR-iNC-iPAL PAThSH WE HAVE TO SAY/ "aT BEST/ i AM GO-iNG TO GA-iN ThEM -iN A DAY. iF -iT TAKES ME A MONTh/ i'LL CONS-iDER -iT AVERAGE. bUT AT ThE VERY LEAST i W-iLL SEE ThAT i HAVE ThEM W-iTh-iN Th-iS YEAR." wE ShOULD FOLLOW ThE WORDS OF gEShE dOLPA/ ONE OF ThE sEERS OF ThE wORD/ WHO SA-iDH sTEPS OF ThE PATh! sTEPS OF ThE PATh! tHEY ALL COME DOWN TO ThREE ShORT WORDSH "lOOK FAR AHEAD/" "tH-iNK VERY B-iG/" "kEEP A PACE."174 wHAT HE MEANT BY ThE EXPRESS-iON "lOOK FOR AHEAD" WAS ThAT WE ShOULD SET OUR S-iGHTS ON BECOM-iNG A bUDDHA. "tH-iNK-iNG B-iG" MEANS WE ShOULD Th-iNK TO OURSELVES/ "tO REACH MY ENL-iGHTENMENT/ i'M GO-iNG TO PRACT-iCE ABSOLUTELY ALL ThE PAThS/ ONE BY ONEH ThOSE OF ThE ThREE -iNCREAS-iNG SCOPES/ AND ThOSE OF ThE SECRET TEACH-iNG--ThE LEVELS OF CREAT-iON AND COMPLET-iON." nOW -iN ThE WORLDLY S-iDE OF Th-iNGS/ PEOPLE WHO KNOW ThEY MUST D-iE W-iTh-iN ThE YEAR ST-iLL MAKE GRAND PLANS AND ACT AS -iF ThEY'RE GO-iNG TO L-iVE A HUNDRED. iN ThE SP-iR-iTUAL S-iDE OF Th-iNGS/ YOU AND i ARE ThE OPPOS-iTEH WE SET OUR S-iGHTS AS LOW AS WE CAN WHEN -iT COMES TO ThE ThREEFOLD PRACT-iCE OF LEARN-iNG/ CONTEMPLAT-iNG AND MED-iTAT-iNG--EVEN DOWN TO ThE FEW PRAYERS WE'RE SUPPOSEDLY REC-iT-iNG DA-iLY. wE ALWAYS P-iCK OUT ThE EAS-iEST PRACT-iCE POSS-iBLE--WE ALWAYS Th-iNK SMALL/ WE Th-iNK "tH-iS -iS ABOUT ALL i COULD MANAGE." bUT YOU'RE WRONGH -iF YOU REALLY PUT FORTh ThE EFFORT/ ThERE'S NO QUEST-iON ThAT YOU CAN EVEN BECOME A bUDDHA. aS @tHE bODH-iSATTVA'S l-iFE@ SAYS/ dON'T BE A QU-iTTER/ AND Th-iNK TO YOURSELF "hOW COULD i EVER BECOME A bUDDHA?" tHOSE WHO'VE gONE tHAT wAY ONLY SPEAK tHE TRUTh/ AND Th-iS -iS A TRUTh ThEY SPOKEH "eVEN ThOSE WHO L-iVE AS BUGS/ fL-iES OR GNATS/ AND EVEN GERMS/ rEACH MATCHLESS/ HARD-WON bUDDHAHOOD iF ThEY REALLY MAKE AN EFFORT." hERE AM i BORN AS A MAN/ aBLE TO TELL WHAT'S R-iGHT AND WRONG; wHAT'S TO KEEP ME FROM GETT-iNG ENL-iGHTENED iF i KEEP ON ACT-iNG AN ENL-iGHTENED WAY?175 tHEREFORE YOU ShOULD Th-iNK AS SMALL AS YOU CAN -iN YOUR WORLDLY WORK/ BUT AS $big$ AS YOU CAN -iN YOUR SP-iR-iTUAL. nOW ThE WORDS "kEEP A PACE" MEAN ThAT YOU ShOULD AVO-iD ThE K-iND OF PRACT-iCE WHERE YOU GO BACK AND FORTh BETWEEN MAK-iNG F-iERCE EFFORTS AT -iT AND ThEN LETT-iNG -iT GO COMPLETELY--LAY-iNG AROUND AND DO-iNG NOTh-iNG. yOU ShOULD RAThER KEEP A STEADY PACE -iN ThE EFFORT YOU G-iVE YOUR SP-iR-iTUAL PRACT-iCEH LET -iT FLOW ON CONSTANT/ L-iKE SOME GREAT R-iVER. dO ANYTh-iNG -iN YOUR POWER/ OUR lAMA CONCLUDED/ TO DRAW ThE VERY ESSENCE FROM Th-iS L-iFE OF OPPORTUN-iTY. in conclusion xx. tHE cONCLUS-iON OF ThE eXPLANAT-iON tH-iS BR-iNGS US TO ThE LAST OF ThE MAJOR D-iV-iS-iONS OF ThE WORKH CLOS-iNG REMARKS ThAT COME W-iTh ThE CONCLUS-iON OF OUR EXPLANAT-iON OF ThE TEXT. tHESE ARE -iND-iCATED -iN ThE COLOPHON ThAT APPEARS AFTER ThE LAST VERSE OF ThE ROOT TEXTH @##tHESE -iNSTRUCT-iONS WERE -iMPARTED TO nGAWANG dRAKPA/ A FR-iAR FROM ThE tSAKO D-iSTR-iCT/ BY ThAT VERY LEARNED bUDDH-iST MONK/ ThE GLOR-iOUS lOBSANG dRAKPA.@##176 nOW SOME OF YOU/ BY L-iSTEN-iNG AND Th-iNK-iNG CAREFULLY ABOUT ThE ThREE PR-iNC-iPAL PAThS AS WE'VE EXPLA-iNED ThEM ABOVE/ M-iGHT F-iNALLY HAVE COME TO SOME REAL RECOGN-iT-iON OF WHAT ThEY MEAN-- AND YOU MAY W-iSh TO GO ON TO ThE NEXT STEPH MED-iTAT-iNG ON ThESE PAThS/ SO YOU CAN ACTUALLY GROW ThEM -iN YOUR M-iND. hERE YOU W-iLL NEED TO KNOW ThE PROPER SER-iES OF V-iSUAL-iZAT-iONS.177 tHE VERY F-iRST L-iNE OF ThE ROOT TEXT/ "i BOW TO ALL ThE H-iGH AND HOLY LAMAS/" TELLS US---iN AN -iND-iRECT WAY--ThE F-iRST STEPS WE W-iLL HAVE TO TAKE. tHESE W-iLL -iNCLUDE V-iSUAL-iZ-iNG ThE TRAD-iT-iONAL ASSEMBLY OF HOLY BE-iNGS/ WHAT WE CALL ThE "cOLLECT-iON f-iELD/"178 AS WELL AS GO-iNG ThROUGH ThE PRACT-iCES OF COLLECT-iNG GREAT LOADS OF GOOD DEEDS/ AND PUR-iFY-iNG OURSELVES OF OUR BAD DEEDS. iN ShORT/ WE W-iLL HAVE TO USE ONE OF ThE "PREL-iM-iNARY PRACT-iCE" OR S-iM-iLAR TEXTS/ RELATED E-iThER TO @pATh OF bL-iSS@ OR @qU-iCK pATh.@179 eVEN JUST -iN ThE SECT-iONS ThERE WHERE YOU RA-iSE A CORRECT MOT-iVAT-iON/ YOU ARE GO-iNG TO HAVE TO DO A COMPLETE MENTAL REV-iEW OF ThE ENT-iRE LENGTh OF ThE PATh/ FROM BEG-iNN-iNG TO END. tH-iS MEANS ThAT YOU W-iLL ALSO BE G-iV-iNG ThOUGHT TO ThOSE sTEPS OF ThE PATh WHERE YOU TRY TO RECOGN-iZE HOW VALUABLE YOUR L-iFE OF LE-iSURE AND FORTUNE -iS/ HOW HARD SUCH A L-iFE -iS TO F-iND/ AND SO ON. tHERE -iS A VERY -iMPORTANT D-iFFERENCE HERE -iF/ AS YOU GO ALONG -iN ThE MED-iTAT-iON/ YOU KEEP YOUR M-iND F-iLLED W-iTh A TRULY EXCEPT-iONAL MOT-iVAT-iON--ThE W-iSh TO BECOME A bUDDHA FOR EVERY L-iV-iNG BE-iNG/ ThE ATT-iTUDE OF ThE H-iGHEST SCOPE. tHEN ThE REAL-iZAT-iONS ThAT COME TO YOU AT ThESE PART-iCULAR sTEPS W-iLL BE FOR YOU PAThS ThAT YOU MERELY ShARE W-iTh PEOPLE OF ThE LESSER AND MED-iUM SCOPES/ RAThER ThAN ThE ACTUAL PAThS OR ATT-iTUDES AS ThESE PEOPLE HAVE ThEM.180 wHEN YOU COME TO ThE PART WHERE YOU GO FOR REFUGE/ YOU CAN USE E-iThER SYSTEM--ThE ONE -iN @pATh OF bL-iSS@ AND @qU-iCK pATh@ OR ThE ONE FROM ThE cOLLECT-iON f-iELD PA-iNT-iNG RELATED TO Th-iS TEACH-iNG--FOR V-iSUAL-iZ-iNG ThE BE-iNGS WHO ARE GO-iNG TO ShELTER YOU. tHERE ARE TWO WAYS AS WELL OF P-iCTUR-iNG HOW ThE AMBROS-iA DESCENDS FROM ThEM TO PUR-iFY YOUH -iT CAN PULSE OR TW-iST DOWN ALONG ThE OUTS-iDE OF A L-iGHT RAY/ OR ELSE FLOW DOWN TO YOU ThROUGH ThE -iNS-iDE OF A TUBE-L-iKE RAY. wHAT ThE AMBROS-iA HAS TO PUR-iFY -iS OUR PAST BAD DEEDS AND ALL ThE Th-iNGS ThAT BLOCK OUR SP-iR-iTUAL PROGRESS. tHE ROOT OF ALL ThESE PROBLEMS -iS ThE TENDENCY WE HAVE/ AT ThE VERY BOTTOM OF OUR HEARTS/ TO CHER-iSh OURSELVES RAThER ThAN OThERS. tHEREFORE YOU -iMAG-iNE ALL ThE BAD DEEDS AND BLOCKS P-iLED -iN A P-iTCH-BLACK LUMP -iN Th-iS SAME PLACEH W-iTh-iN YOUR HEART. tHE AMBROS-iA-L-iGHT DROPS ThROUGH YOUR BODY AND FORCES ALL ThE BLACKNESS DOWN AHEAD OF -iT. uNDERGROUND/ S-iTT-iNG BELOW YOU/ -iS ThE LORD OF dEATh -iN ThE FORM OF A HUGE BLACK SOW.181 sHE HAS COME BECAUSE ShE HUNGERS FOR YOUR L-iFE/ AND HER JAWS ARE OPENED W-iDE/ PO-iNTED UP/ WA-iT-iNG. iT -iS EXTREMELY -iMPORTANT AT Th-iS PO-iNT ThAT YOU -iMAG-iNE ThE BLACKNESS DROPP-iNG -iNTO HER OPEN MOUTh--ThAT -iT SAT-iSF-iES HER FULLY/ AND ThAT ShE W-iLL NEVER AGA-iN SEEK TO HARM YOU. aS YOU TAKE YOUR REFUGE/ YOU KEEP YOUR M-iND ON ThE TWO REASONS FOR DO-iNG SO.182 iF ThESE TWO FEEL-iNGS ARE FOR YOU JUST ART-iF-iC-iAL/ AND FORCED/ YOUR REFUGE W-iLL BE NO BETTER. bUT -iF ThEY ARE TRUE FEEL-iNGS/ YOUR REFUGE TOO W-iLL BE TRUE. aT ThE STAGE -iN YOUR MED-iTAT-iON WHERE YOU PRACT-iCE ThE W-iSh TO BECOME ENL-iGHTENED FOR EVERY L-iV-iNG BE-iNG/ ThERE -iS A PO-iNT WHERE YOU -iMAG-iNE ThAT YOU HAVE ALREADY REACHED ThE GOAL/ -iN ORDER TO HELP YOU ACTUALLY DO SO LATER. hERE YOU V-iSUAL-iZE ThAT ALL ThE -iNaHAB-iTANTS OF ThE UN-iVERSE ARE PURE/ FREE OF ANY BAD DEEDS OR SP-iR-iTUAL OBSTACLES. tHE UN-iVERSE -iTSELF/ ThE PLACE WH-iCH ThESE BE-iNGS -iNaHAB-iT/ -iS A PRODUCT OF ThE-iR COLLECT-iVE DEEDS--AND SO YOU MUST -iMAG-iNE ThAT -iT TOO -iS COMPLETELY PURE. tH-iS -iNSTRUCT-iON -iS OF H-iGH -iMPORTANCE; -iT COMES FROM ThE SAME SOURCE AS ThE HOLY PRACT-iCES -iN ThE GREAT SECRET TRAD-iT-iONS WHERE YOU BECOME ThE LORD OF A MYST-iCAL WORLD. nEXT -iN ThE MED-iTAT-iON YOU COME TO ThE PRACT-iCE OF ThE "-iMMEASURABLES";183 HERE YOU MUST BE AWARE ThAT ThEY ARE NOT JUST WHAT ThEY CALL ThE "FOUR PLACES OF ThE pURE oNE/" BUT RAThER SOMETh-iNG QU-iTE D-iFFERENT. tHE COMPASS-iON/ FOR EXAMPLE/ -iS NOT JUST ThAT ORD-iNARY TYPEH -iT -iS gREAT cOMPASS-iON. aND ThE LOV-iNG-K-iNDNESS -iS gREAT lOV-iNG-k-iNDNESS. aS FOR ThE ORDER OF ThE FOUR -iMMEASURABLES/ -iT -iS -iMPORTANT ThAT YOU MED-iTATE F-iRST ON ThE FEEL-iNG OF NEUTRAL-iTY TOWARDS ALL BE-iNGS; Th-iS ThEN MATCHES ThE FEEL-iNG'S POS-iT-iON -iN ThE SEVEN-PART/ CAUSE-AND-EFFECT -iNSTRUCT-iON FOR DEVELOP-iNG ThE W-iSh TO BECOME A bUDDHA FOR EVERY L-iV-iNG BE-iNG. tHE NEXT SECT-iON -iN ThE MED-iTAT-iON -iS ThE ONE WE CALL ThE "SPEC-iAL W-iSh FOR bUDDHAHOOD."184 iT -iS NOT ThE W-iSh -iTSELF/ BUT -iT -iS VERY EFFECT-iVE -iN FURThER-iNG ONE'S DEVELOPMENT OF ThE W-iSh. hERE ARE SOME NOTES ABOUT ThE NEXT STEP -iN ThE MED-iTAT-iON/ WHERE YOU V-iSUAL-iZE ThE "cOLLECT-iON f-iELD." tHERE -iS A MAG-iCAL TREE AT ThE BASE OF ThE P-iCTURE/ A TREE ThAT G-iVES YOU WHATEVER YOU W-iSh. yOU ShOULD -iMAG-iNE ThAT -iT HAS GROWN FROM A UN-iON OF YOUR OWN MER-iT AND ThE ENL-iGHTENMENT-W-iSh OF ThE BE-iNGS OF ThE ASSEMBLAGE. lORD tSONGKAPA/ AT ThE CENTER OF ThE GROUP/ -iS WH-iTE; Th-iS SYMBOL-iZES ThE QUAL-iTY HE POSSESSES AND WH-iCH WE WOULD L-iKE TO ACH-iEVEH CLEAN-iNG OURSELVES OF BOTh K-iNDS OF OBSTACLES--ThOSE ThAT PREVENT US FROM REACH-iNG N-iRVANA AND ThOSE ThAT PREVENT US FROM REACH-iNG TOTAL ENL-iGHTENMENT. tO lORD tSONGKAPA'S OWN LEFT -iS A VOLUME OF SCR-iPTURE/ WH-iCH YOU ShOULD V-iSUAL-iZE AS ThE @e-iGHT tHOUSAND wERSES@ ON ThE PERFECT-iON OF W-iSDOM.185 tH-iS -iS MEANT TO SYMBOL-iZE ThE VARY-iNG LEVELS AND NEEDS ThAT VAR-iOUS D-iSC-iPLES HAVE/ DEPEND-iNG ON HOW ShARP ThE-iR -iNTELLECTS ARE. tHESE PO-iNTS/ OUR lAMA TOLD US/ WERE AN ORAL TEACH-iNG FROM H-iS OWN TEACHER/ ThE gREAT tUTOR--ThE hOLDER OF ThE d-iAMOND.186 tHE VOLUME OF SCR-iPTURE -iN YOUR MED-iTAT-iON -iS SPEAK-iNG OUT LOUD/ RELAT-iNG TO YOU -iTS CONTENTS. yOU ShOULD -iMAG-iNE ThAT ThE BOOK -iS TALK-iNG ABOUT ThE VERY PRACT-iCES YOU ARE WORK-iNG ON--RENUNC-iAT-iON/ ThE W-iSh TO BECOME A bUDDHA FOR ALL BE-iNGS/ AND SO ON. oUR lAMA WENT ON TO G-iVE US SOME SPEC-iAL -iNSTRUCT-iONS ON ThE "ThREEFOLD BE-iNG/" WHERE WE P-iCTURE A HOLY BE-iNG -iNS-iDE lORD tSONGKAPA'S HEART/ AND YET ANOThER HOLY BE-iNG W-iTh-iN Th-iS BE-iNG'S HEART. wHEN YOU V-iSUAL-iZE ThE TEACHERS OF WHAT WE CALL ThE "bLESS-iNGS FOR pRACT-iCE" L-iNEAGE/ YOU ShOULD FOLLOW ThE VERSES KNOWN AS "kNOWLEDGE uNLOCKS ThE wORLD".187 hERE YOU P-iCTURE ThAT ALL ThESE F-iGURES/ W-iTh ThE EXCEPT-iON OF ThE hOLDER OF ThE d-iAMOND/ APPEAR -iN ThE FORM OF gENTLE wO-iCE. wHEN YOU V-iSUAL-iZE Th-iS SAME L-iNEAGE -iN ThE MED-iTAT-iON FROM ThE @oFFER-iNG TO lAMAS @MANUAL/188 ThERE -iS A D-iST-iNCT-iON OF WHEThER YOU -iNVOLVE -iT W-iTh ThE PRACT-iCE OF ThE gREAT sEAL OR NOT. tHE TUTELARY DE-iT-iES AND S-iM-iLAR BE-iNGS -iN ThE V-iSUAL-iZAT-iON ARE P-iCTURED ACCORD-iNG TO @pATh OF bL-iSS@ AND @qU-iCK pATh.@ tH-iS MEANS ThAT -iN FRONT YOU HAVE ThOSE WHO BELONG TO ThE GROUP OF SECRET TEACH-iNGS KNOWN AS ThE "uNSURPASSED." tO ThE CENTER F-iGURE'S OWN R-iGHT ARE ThOSE OF ThE "mASTER pRACT-iT-iONER" GROUP; TO ThE REAR ARE ThOSE OF ThE "aCT-iV-iTY" GROUP/ AND TO ThE LEFT ThOSE OF ThE "aCT-iON" GROUP.189 yOU CAN DO Th-iS V-iSUAL-iZAT-iON ANOThER WAY TOO. p-iCTURE ThE D-iV-iNE BE-iNG KNOWN AS "sECRET cOLLECT-iON" AT ThE FRONT. oN ThE CENTRAL F-iGURE'S R-iGHT -iS "fR-iGHTENER/" ON ThE LEFT -iS "h-iGHEST bL-iSS/" AND AT ThE BACK -iS "lO d-iAMOND/" OR ThE L-iKE. oUTS-iDE OF ThEM ThEN COME DE-iT-iES OF ThE mASTER pRACT-iT-iONER GROUP/ AND OUTS-iDE OF ThEM ThOSE OF ThE aCT-iV-iTY GROUP/ ThEN ThE aCT-iON GROUP/ AND SO ON.190 tHERE ARE ThREE D-iFFERENT WAYS OF V-iSUAL-iZ-iNG ThE CRYSTAL BATh HOUSE WHEN YOU COME TO ThE PART WHERE YOU -iMAG-iNE ThAT YOU ARE WASh-iNG ThE BODY OF EACH OF ThE HOLY BE-iNGS AS AN OFFER-iNG TO H-iM. yOU CAN MAKE A HOUSE APPEAR -iN EACH OF ThE FOUR D-iRECT-iONS/ OR TO ThE EAST/ OR ELSE TO ThE SOUTh. aT Th-iS PO-iNT YOU SEE YOURSELF SEND-iNG OUT COP-iES OF YOURSELF/ SO ThAT ThREE OF YOU STAND BEFORE EACH MEMBER OF ThE ASSEMBLY. tHE ACT OF EMANAT-iNG OUT MANY BOD-iES OF YOURSELF HERE AND AT OThER PLACES -iN ThE MED-iTAT-iON HAS AN ADD-iT-iONAL BENEF-iTH -iT SERVES TO R-iPEN ThE POTENT-iAL -iN YOU OF ACTUALLY LEARN-iNG TO EMANATE YOURSELF. yOU W-iLL GA-iN Th-iS AB-iL-iTY WHEN YOU REACH ThE VAR-iOUS BODH-iSATTVA LEVELS/ AND USE -iT FOR ThE GOOD OF OThERS. wHEN YOU GET TO ThE F-iNAL PREL-iM-iNARY PRACT-iCE/ ThE SUPPL-iCAT-iON/ YOU ShOULD USE MA-iNLY ThE TEXT OF "kNOWLEDGE uNLOCKS ThE wORLD." iT'S PERM-iSS-iBLE HERE -iF YOU W-iSh TO P-iCTURE ThE CENTRAL F-iGURE W-iTh A "BODY MANDALA"--A COMPLETE SECRET WORLD AND -iTS -iNaHAB-iTANTS/ ALL PART OF H-iS OWN BODY. uSE ThE ONE ThAT YOU F-iND -iN ThE @oFFER-iNG TO lAMAS.@191 fOR ALL ThE OThER PARTS OF ThE MED-iTAT-iON--WHEThER ThEY RELATE TO PREL-iM-iNAR-iES/ TO ThE MA-iN MED-iTAT-iON -iTSELF/ OR TO -iTS PROPER CONCLUS-iON--YOU ShOULD REFER TO ThE VAR-iOUS TEXTS ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD AND APPLY ThE APPROPR-iATE SECT-iONS. iT -iS VERY GOOD -iF/ AT ThE VERY CONCLUS-iON OF YOUR MED-iTAT-iON SESS-iON/ YOU CAN REC-iTE A CLOS-iNG PRAYER START-iNG W-iTh ThE L-iNE/ "mAY Th-iS GOOD DEED/ STAND-iNG FOR WHATEVER ONES ARE DONE..."192 i HAVE BEEN FORTUNATE ENOUGH/ OUR lAMA CONCLUDED/ TO RECE-iVE ThESE -iNSTRUCT-iONS ON ThE @tHREE pR-iNC-iPAL pAThS@--ON BOTh ThE VERSES OF ThE TEXT AND ThE-iR COMMENTARY--AT ThE FEET OF MANY SA-iNTLY/ ACCOMPL-iShED SAGES. i HEARD ThEM FROM ThE HOLY L-iPS OF MY OWN PREC-iOUS lAMA/ MY PROTECTOR AND SAV-iOR/ WHO -iS ThE LORD OF ThE W-iSh TO ACH-iEVE bUDDHAHOOD FOR ALL BE-iNGS/ AND WHO WAS ONE AND ThE SAME W-iTh ThE SAV-iOR sERL-iNGPA.193 aND i HEARD ThEM FROM MY REFUGE AND LORD/ ThE hOLDER OF ThE d-iAMOND FROM dRUPKANG/ WHOSE BLESSED NAME MY L-iPS ARE HARDLY WORThY TO PRONOUNCEH ThE GOOD AND GLOR-iOUS lOBSANG nGAWANG tENZ-iN gYATSO. i HAVE TR-iED HERE TO OFFER YOU BUT A VERY BR-iEF TEACH-iNG ON ThE ThREE PR-iNC-iPAL PAThS/ US-iNG ThE L-iNES OF ThE ROOT TEXT AS OUR GU-iDE. i BESEECH EVERY PERSON HERE/ PLEASE BE SO VERY K-iND/ AS TO TAKE WHAT i HAVE OFFERED -iN MY WORDS AND PUT -iT -iNTO ACTUAL PRACT-iCE/ TO ThE ABSOLUTE BEST ThAT YOU CAN. tHUS D-iD OUR lAMA BLESS US/ AND W-iTh JOY ThEN UTTERED ThE VERSE W-iTh WH-iCH WE DED-iCATE A GREAT GOOD DEED/ TO ThE GOOD OF EVERY L-iV-iNG BE-iNG.194 prayer xxi. a d-iSC-iPLE'S pRAYER hE'S ThE LORD WHO STAGES AND ThEN W-iThDRAWS ThE ShOW/ A MYR-iAD @OCEAN@ oF @M-iGHTY DEEDS@ ThE w-iCTORS -iN ALL ThREE T-iMES PERFORM TO @KEEP@ @tHE TEACH-iNG@ TRAD-iT-iON ThAT JO-iNS BOTh WAYS/ ThOSE PASSED FROM gENTLE wO-iCE aND FROM ThE SAV-iOR @lOV-iNG oNE/@ ThE DEEP ThOUGHT OF ThE w-iCTORS.195 hE'S A GOD WHO GOES TO ThE MATCHLESS MYSTERY OF H-iS M-iND/ A TREASURE rESPLENDENT W-iTh ALL TEN FORCES/ TO SPEAK ThE GOLD M-iNE OF ThE SAGES; hE'S lOBSANG dRAKPA/ OF Sh-iN-iNG FAME/ AND -iNTO Th-iS WORLD CAME tHE JEWELS OF ThE HOLY DHARMA SPEWED OUT FROM H-iS L-iPS.196 hE'S ThE REVERED FAThER OF ALL w-iCTORS; -iN ThE FORM OF ThE-iR SON/ A CH-iLD197 gAVE A TEACH-iNG ThAT DRAWS ThE ESSENCE OF ThE NECTAR FROM ThE CREAM oF ThE E-iGHTY ThOUSAND/198 ThE MYSTERY OF ThE bUDDHAS' SPEECHH WE CALL -iT tHREE pR-iNC-iPAL pAThS/ WELL-KNOWN AS ThE SUN -iN ThE SKY OF ThE -iMMACULATE wORD. h-iS L-iNES ARE NONE OF ThOSE EMPTY WORDS/ SUPPOSEDLY DEEP/ -iNCOMPLETE/ bUT RAThER SPOUT A ThOUSAND R-iCHES/ ADV-iCE FROM EXPER-iENCE oF EACH STEP OF ThE MEAN-iNG -iTSELF/ ThE H-iGH PAThS -iN ThE-iR ENT-iRETY/ cAPTUR-iNG ThE GLORY OF GOOD OF ThE WORLD OR PEACE/ WHEREVER.199 cOME GREAT WARR-iOR/ WHO HAS NO FEAR OF WHAT W-iLL MAKE H-iM W-iSE; tAKE UP ThE BOW OF ThESE WONDERFUL BOOKS/ ThE TRUE wORD/ OPEN AND SECRET; uSE -iT W-iTh ThE FEAThERED ShAFTS OF REASON-iNG/ WAY OF ThE W-iSE tHROUGHOUT ThE WORLD/ P-iERCE ThE HEARTS OF ThOSE WHO WOULD TEACH WRONG. wHEN W-iLL i DEC-iDE TO G-iVE ThE REST OF MY L-iFE SOME MEAN-iNG? wHEN W-iLL i ThROW AWAY Th-iS L-iE OF HAPP-iNESS -iN Th-iS L-iFE/ tHE Sh-iN-iNG EMBRACE OF GRABB-iNG AFTER GOOD Th-iNGS -iN Th-iS WORLD/ mY FOREVER FR-iEND/ ThE FOE OF MY FOREVER HAPP-iNESS. iN Th-iS AND MY FUTURE L-iVES MAY i NEVER FA-iL TO COLLECT mORE OF ThE ShORT AND LONG-TERM CAUSES WH-iCH BR-iNG ME BOTh ThE BOD-iES;200 mAY i W-iN ThE BEAUTY OF EYES ThAT GU-iDE MYSELF AND OThERS TOO oN ThE EXCELLENT PAThS/ F-iXED UPON ThE W-iSE AND ADEPT AHEAD. tH-iS -iS NOT A LOAD ThAT ThE L-iKES OF ME COULD EVER BEAR/ bUT i'VE TR-iED MY BEST TO PUT H-iS ELOQUENCE DOWN -iN BLACK AND WH-iTE. i MAY HAVE SL-iPPED/ AND LOST SOME WORDS OR MEAN-iNG/ OR ThE L-iKE; i KNEEL BEFORE MY lAMA AND FREELY ADM-iT ANY ERRORS MADE. bY ThE PURE WH-iTE FORCE -iN DEEDS L-iKE Th-iS ENDEAVOR i'VE COMPLETED mAY MY ThOUGHTS/ ThOSE OF OThERS TOO/ ALL TURN TO ThE HOLY DHARMA. mAY -iT COME TO CAUSE US ALL TO CUT WHAT T-iES US TO Th-iS L-iFE/ aND HELP US TAKE BEST ESSENCE FROM ThE T-iME AND CHANCE WE HAVE. sO Th-iS -iS ThE TEACH-iNG ON ThE ThREE PR-iNC-iPAL PAThS G-iVEN BY OUR LORD AND LAMA/ ThE ONE WHO GRANTED US ALL ThREE K-iNDS OF K-iNDNESS/201 OUR SAV-iOR/ ThE GOD WHO STOOD AT ThE CENTER OF OUR UN-iVERSE/ ThE hOLDER OF ThE d-iAMOND H-iMSELF/ ThE GOOD AND GLOR-iOUS pABONGKA. hE BESTOWED UPON US MANY T-iMES Th-iS PROFOUND -iNSTRUCT-iON/ US-iNG ThE WORDS OF ThE ROOT TEXT AS A GU-iDE. wAR-iOUS RECORDS WERE MADE ON ThE D-iFFERENT OCCAS-iONS ThAT HE DEL-iVERED Th-iS TEACH-iNG; ThERE WERE F-iVE SUCH MANUSCR-iPTS -iN ThE HANDS OF D-iFFERENT PEOPLE. tHEY HAVE BEEN COMP-iLED HERE BY MYSELF/ sUDDH-i wADZRA/202 A MONK FROM ThE MONASTERY OF dEN/ A MAN WHO A-iLS FROM H-iS LACK OF SP-iR-iTUAL KNOWLEDGE/ A MERE PRETENDER DRESSED -iN ROBES/ ThE VERY LOWEST OF ThE WHOLE GREAT C-iRCLE OF D-iSC-iPLES WHO HAVE REVERENTLY BOWED AND TOUCHED ThE-iR HEADS AT ThE HOLY DUST UPON ThE FEET OF ThE GREAT lAMA/ OUR DEAR FAThER/ WHOSE K-iNDNESS DEF-iES REPAYMENT. i WAS ABLE TO COMPLETE Th-iS WORK BECAUSE OF ThE BLESS-iNGS OF Th-iS H-iGHEST OF GU-iDES H-iMSELF; ThOSE RECE-iVED DUR-iNG ThE MANY YEARS i SPENT AT H-iS S-iDE WH-iLE HE WAS L-iV-iNG/ AND ThOSE WH-iCH EVEN NOW EMANATE FROM H-iS REMA-iNS/ H-iS PREC-iOUS REL-iCS. i HAVE WR-iTTEN ThESE PAGES WHERE ThOSE REL-iCS ThEMSELVES RES-iDE/ BAThED -iN ThE L-iGHT ThAT BLAZES FROM ThEM/ AT ThAT HOLY HERM-iTAGE KNOWN AS tASh-i cHUL-iNG.203 mAY -iT HELP ALL L-iV-iNG BE-iNGS! a secret key xxii. a sECRET kEY TO ThE tHREE pR-iNC-iPAL pAThS hERE -iS A "sECRET kEY TO ThE tHREE pR-iNC-iPAL pAThS/" CONS-iST-iNG OF NOTES COMPOSED BY gUNGTANG.204 tHE OPEN-iNG L-iNE OF lORD tSONGKAPA'S @tHREE pR-iNC-iPAL pAThS/@ WHAT WE CALL ThE "OFFER-iNG OF PRA-iSE/" -iS MEANT TO -iND-iCATE ThE ROOT OF ALL SUCCESSFUL PRACT-iCE--PROPER REL-iANCE ON A SP-iR-iTUAL TEACHER--AND ThE S-iX PREL-iM-iNAR-iES.205 tHE L-iNES -iNCLUD-iNG ThE ONE ThAT READS "tHE ESSENCE OF ALL H-iGH TEACH-iNGS OF ThE w-iCTORS" CAN BE TAKEN AS APPLY-iNG TO ThE ThREE PR-iNC-iPAL PAThS -iND-iV-iDUALLY/ OR TO ThE ThREE AS A WHOLE. wHEN YOU TEACH SOMEONE ThESE ThREE PAThS/ YOU GO ThROUGH ThEM ONE BY ONE; BUT WHEN YOU MED-iTATE UPON ThEM/ EACH ONE MUST BE SUFFUSED W-iTh ThE OThER TWO. tH-iS FACT YOU CAN ASCERTA-iN FROM ThE -iNTRODUCTORY REFERENCE TO ThE LATTER TWO PAThS -iN ThE VERY F-iRST VERSE. iF YOU D-iDN'T DO YOUR MED-iTAT-iONS Th-iS WAY/ ThEN YOUR FEEL-iNGS OF RENUNC-iAT-iON COULD NOT BE CONS-iDERED A PATh OF ThE GREATER WAY. eVERYONE GETS ThE URGE FROM T-iME TO T-iME TO DO SOME SP-iR-iTUAL PRACT-iCE/ BUT ALL OF US ARE CHEATED OF ThE CHANCE BY OUR TENDENCY TO PUT OUR PRACT-iCE OFF FOR ANOThER DAY. tH-iS -iS WHY/ -iN ThE ROOT TEXT/ lORD tSONGKAPA G-iVES ThE TEACH-iNG ON Th-iS PREC-iOUS L-iFE OF OPPORTUN-iTY R-iGHT TOGEThER W-iTh ThE ADV-iCES ON OUR APPROACH-iNG DEATh. hE ALSO JUXTAPOSES ThE TEACH-iNG ON ThE PROBLEMS OF CYCL-iC L-iFE AND ThE TEACH-iNG ON ACT-iONS AND ThE-iR CONSEQUENCES--FOR ThE REASON ThAT EVERY PA-iN WE FEEL -iN Th-iS C-iRCLE OF L-iFE -iS CAUSED BY ThE BAD DEEDS WE HAVE DONE BEFORE. iN ThE VERSES WHERE HE EXPLA-iNS HOW TO MED-iTATE ON ThE W-iSh FOR ENL-iGHTENMENT TOO HE MANAGES TO -iNTERWEAVE BOTh SYSTEMS--ThE ONE TAUGHT BY lORD aT-iShA AND ThE ONE WH-iCH mASTER sHANT-iDEVA GAVE. tHE FACT ThAT ThE WORD "MOThERS" -iN ThESE VERSES -iS PLURAL -iS MEANT TO REFER TO ThE ONE SYSTEM/ WHERE YOU EXCHANGE YOU SELF-CONCERN W-iTh A CONCERN FOR OThERS--A K-iND OF EVEN-M-iNDEDNESS.206 tHE VERY MENT-iON OF ThE WORD "MOThER" AT ALL -iS MEANT TO REFER TO ThE STEP -iN ThE OThER SYSTEM WHERE YOU RECOGN-iZE ThAT ALL BE-iNGS ARE YOUR OWN MOThER. aND ThE WORDS ThAT COME BEFORE ThE MENT-iON OF "MOThERS" ARE MEANT TO BR-iNG OUT ThE STEP OF COMPASS-iON. wHEN YOU "Th-iNK OF WHAT'S HAPPEN-iNG"207 HERE YOU CAN DO -iT TWO WAYS. yOU CAN @Th-iNK OF WHAT@ OThER BE-iNGS D-iD FOR YOU -iN ThE PAST WHEN ThEY WERE YOUR MOThERS; Th-iS -iS HOW YOU REMEMBER ThE-iR K-iNDNESS -iN ThE STEP ThAT FOLLOWS RECOGN-iZ-iNG ThEM AS MOThERS -iN ThE F-iRST PLACE/ -iN ThE ONE SYSTEM. oN TOP OF ThAT YOU CAN ALSO @Th-iNK OF WHAT@ OThER BE-iNGS ARE DO-iNG FOR YOU EVEN NOW/ EVERY DAY; Th-iS -iS HOW -iT'S DONE -iN ThE SYSTEM WHERE YOU EXCHANGE YOURSELF AND OThERS. tH-iS SECOND WAY OF DO-iNG -iT G-iVES FANTAST-iC RESULTSH YOU NO LONGER HAVE TO WORRY ThAT YOU LOST YOUR CHANCE TO PLANT Th-iS FERT-iLE F-iELD BY REPAY-iNG ThE-iR K-iNDNESS ThEN/ FOR HERE ThEY ARE AROUND YOU/ LOTS OF F-iELDS TO PLANT. iT'S ONLY YOUR OWN FA-iLURE TO RECOGN-iZE ThE-iR PRESENT K-iNDNESS; ThEY ARE YOUR T-iCKET TO FULF-iLL-iNG ThE NEEDS OF EVERY L-iV-iNG BE-iNG/ BUT YOU DON'T G-iVE ThEM ANY CRED-iT FOR -iT. nOW ThE CONCEPT OF -iNTERDEPENDENCE CAN REFER TO ThE FACT ThAT Th-iNGS COME FROM CAUSES. sOMET-iMES ThOUGH Th-iNGS CAN BE TURNED ALL UPS-iDE DOWN/ L-iKE SPEARS ThAT YOU PLANT PO-iNTS-UP TO SUPPORT A CANOPY/ AND WE CAN SAY -iN MANY CASES ThAT "CAUSES" DEPEND ON "RESULTS." tHEREFORE ThE SYSTEM ThAT WE USE HERE -iS BASED PR-iNC-iPALLY ON -iNTERDEPENDENCE -iN ThE SENSE OF LABELL-iNG DUE TO DEPENDENCE. hOW DOES ThE LABELL-iNG WORK? sUPPOSE ThERE'S A PERSON WHO NEVER HAD ThE NAME "tASh-i/" AND ThEN ONE DAY YOU GO AND G-iVE H-iM ThE NEW NAME "tASh-i."208 aFTER A FEW DAYS YOU BEG-iN TO FORGET ThAT -iT WAS YOU WHO GAVE H-iM ThE NAME "tASh-i/" AND HE STARTS LOOK-iNG L-iKE HE -iS "tASh-i" ALL ON H-iS OWN. tHE PROCESS BY WH-iCH YOUR PERCEPT-iON CHANGES HERE -iS RAThER SUBTLE AND D-iFF-iCULT TO RECOGN-iZE. yOU CAN READ ALL ThE BOOKS AND START TO Th-iNK YOU KNOW WHAT NO-SELF -iS/ BUT ThEN YOU'VE GOT TO GO BACK TO ThE LOWER SCHOOL SYSTEMS AND WORK YOUR WAY UPH MAKE SURE YOU CAN P-iCTURE WHAT ThEY Th-iNK "NO-SELF" MEANS AS WELL. iF YOU CAN'T ThEN YOU'RE PROBABLY PRETTY FAR FROM CORRECT V-iEW YOURSELF.209 hERE -iN H-iS VERSES lORD tSONGKAPA F-iRST MAKES ThE STATEMENT ThAT/ UNLESS YOU HAVE ThE W-iSDOM ThAT PERCE-iVES ULT-iMATE REAL-iTY/ ThE OThER TWO PR-iNC-iPAL PAThS CAN NEVER FREE YOU. tHEN ThE NEXT Th-iNG HE MENT-iONS/ AT LEAST D-iRECTLY/ -iS -iNTERDEPENDENCE. tHE PO-iNT HE -iS TRY-iNG TO MAKE -iS "iF YOU UNDERSTAND -iNTERDEPENDENCE/ YOU UNDERSTAND ULT-iMATE REAL-iTY; -iF NOT/ ThEN YOU DON'T." aND ThE SAME CAN BE SA-iD FOR GRASP-iNG ThE FACT ThAT AN UNDERSTAND-iNG OF ThE APPEARANCE OF Th-iNGS PREVENTS YOU FROM FALL-iNG -iNTO ThE EXTREME OF Th-iNK-iNG Th-iNGS EX-iST. eVEN A NON-bUDDH-iST SCHOOL L-iKE ThE SO-CALLED "cAST-oFFS"210 CAN Th-iNK ThE OPPOS-iTEH NOT EVEN ThEY MAKE ThE M-iSTAKE OF DENY-iNG ThAT UNDERSTAND-iNG ThE APPEARANCE OF Th-iNGS PREVENTS YOU FROM FALL-iNG -iNTO ThE EXTREME OF Th-iNK-iNG ThAT NOTh-iNG EX-iSTS. tHEREFORE ThE -iDEA ThAT -iT KEEPS YOU FROM FALL-iNG -iNTO ThE F-iRST EXTREME -iS TRULY UN-iQUE. tHE ABOVE ARE ONLY A FEW WORDS OF -iNSTRUCT-iON/ BUT ThEY REPRESENT ThE CONCENTRATED ESSENCE OF EVERYTh-iNG ThAT ThE mASTER tUTOR/ ThE pREC-iOUS oNE/ HAS TAUGHT. hOLD ThEM ThEREFORE VERY DEAR TO YOUR HEART. ------- tHE OR-iG-iNAL WOODBLOCK PR-iNT-iNG OF Th-iS TEXT WAS SPONSORED BY A DEVOTEE OF MATCHLESS FA-iTh AND MORALS/ FROM ThE HOUSE OF hLALU/ A VER-iTABLE GARDEN OF BL-iSS.211 hE DED-iCATES Th-iS ACT TO ThE H-iGHER GOOD OF EVERY L-iV-iNG BE-iNG. notes 1. @-iLLUSTR-iOUS SCHOLAR cHANGKYA rOLPAY dORJEH@ aN EXCELLENT -iNTRODUCT-iON TO ThE H-iSTORY OF ThE cHANGKYA L-iNE HAS BEEN WR-iTTEN BY e. gENE sM-iTh AND -iS -iNCLUDED -iN H-iS FOREWORD TO ThE COLLECTED WORKS OF ThE t-iBETAN SAGE tUKEN dHARMA wAJRA (SEE PP. 1-7/ VOL. 1/ B-iBL-iOGRAPHY ENTRY 52). 2. @F-iFTEEN SCROLL-PA-iNT-iNGSH@ tHERE ARE AT LEAST FOUR SETS OF ThE PA-iNT-iNGS OUTS-iDE OF t-iBET; ThEY ARE VERY MUCH AL-iKE BECAUSE ThE "PA-iNT-iNGS" ARE ACTUALLY BLOCK-PR-iNTS. iN MY STUDENT DAYS ThESE PR-iNTS WERE AVA-iLABLE AT nARThANG mONASTERY NEAR ThE TOWN OF sH-iGATSE TO ThE SOUThWEST OF lHASA--ONE WOULD H-iRE A PA-iNTER TO F-iLL -iN ThE COLORS AND WR-iTE ThE TRAD-iT-iONAL -iNSCR-iPT-iONS EXPLA-iN-iNG EACH SCENE. 3. @i DON'T SEE HOW...@ sEE PP. 221-2 OF wOL. i OF ThE r-iNPOCHE'S B-iOGRAPHY/ B-iBL-iOGRAPHY ENTRY 55. 4. @nGAWANG dRAKPA AND H-iS CLASSMATESH@ sEE P. 293/ B-iBL-iOGRAPHY ENTRY 27. 5. @FAMOUS BODH-iSATTVA eVER-wEEP-iNGH@ tHE TEXT -iS ST-iLL EXTANT; SEE B-iBL-iOGRAPHY ENTRY 64. 6. @ThESE FEW BEAUT-iFUL L-iNESH@ tHE L-iNES QUOTED BY pABONGKA r-iNPOCHE'S B-iOGRAPHER APPEAR ON P. 584 (B-iBL-iOGRAPHY ENTRY 69). iMMED-iATELY FOLLOW-iNG Th-iS LETTER -iN lORD tSONGKAPA'S COLLECTED WORKS ARE PRESERVED TWO MORE SENT TO nGAWANG dRAKPA; ThE F-iRST OF ThESE CONTA-iNS ThE @tHREE pR-iNC-iPAL pAThS.@ 7. @dOOR TO ThE nOBLE pAThH@ tHE ED-iT-iON OF pABONGKA r-iNPOCHE'S COMMENTARY TRANSLATED HERE -iS L-iSTED AT B-iBL-iOGRAPHY ENTRY 46; ThE OR-iG-iNAL VERSES BY lORD tSONGKAPA ARE FOUND -iN H-iS COLLECTED WORKS AT ENTRY 68. sOME OThER USEFUL EXPLANAT-iONS OF lORD tSONGKAPA'S @tHREE pR-iNC-iPAL pAThS@ ARE ThOSE BY ThE FOLLOW-iNG MASTERSH tHE gREAT f-iFTh dALA-i lAMA/ nGAWANG lOBSANG gYATSO (1617-1682) AT ENTR-iES 16 AND 17; tSECHOK l-iNG/ yEShE gYELTSEN (1713-1793) AT ENTR-iES 78 AND 79; tENDAR hLARAMPA (B. 1759) AT ENTRY 30; wELMANG kONCHOK gYELTSEN (1764-1853) AT ENTRY 7; nGULCHU dHARMABHADRA (1772-1851) AT ENTR-iES 37 AND 38; AS WELL AS mOKCHOK tRULKU (MODERN) AT ENTRY 59. 8. @hOLDER OF ThE d-iAMONDH@ a FORM OF ThE bUDDHA -iN WH-iCH HE G-iVES SECRET TEACH-iNGS. 9. @ThE SAFFRON ROBEH@ tHE ROBES OF A HUMAN/ bUDDH-iST MONK. 10. @SECRET ThREE OF EVERY w-iCTORH@ tHE MYSTERY OF BODY/ SPEECH/ AND M-iND OF EVERY ONE OF ThE COUNTLESS bUDDHAS. bUDDHAS ARE CALLED "w-iCTORS" BECAUSE ThEY HAVE OVERCOME ThE OBSTACLES ThAT PREVENT ONE FROM EL-iM-iNAT-iNG ALL BAD ThOUGHTS AND KNOW-iNG ALL Th-iNGS. 11. @gENTLE wO-iCEH@ d-iV-iNE FORM REPRESENT-iNG ALL ThE W-iSDOM OF ThE bUDDHAS. 12. @tHREE pR-iNC-iPAL pAThSH@ "pATh" -iN bUDDH-iST PH-iLOSOPHY REFERS TO A STAGE OF MENTAL REAL-iZAT-iON. tHE T-iTLE HAS OFTEN BEEN TRANSLATED AS "tHREE pR-iNC-iPLES OF ThE pATh/" BUT ThE PO-iNT -iS ThAT RENUNC-iAT-iON/ ThE W-iSh FOR ENL-iGHTENMENT/ AND CORRECT V-iEW ARE EACH ONE A PR-iNC-iPAL PATh. 13. @dHARMAH@ a WORD OF MANY MEAN-iNGS/ MOST OFTEN "SP-iR-iTUAL TEACH-iNGS" OR "EX-iST-iNG OBJECT." 14. @ALL ThREE REALMSH@ mEAN-iNG ALL ThE WORLD. bUDDH-iSM TEACHES ThAT ThERE ARE ThREE REALMS OF EX-iSTENCE. wE L-iVE -iN ThE "DES-iRE" REALM/ SO CALLED BECAUSE OUR PR-iNC-iPAL -iNTERESTS ARE FOOD AND SEX. h-iGHER UP -iS ThE "FORM" REALM/ WHERE BE-iNGS L-iVE -iN A STATE OF MED-iTAT-iON AND HAVE BEAUT-iFUL FORMS. eVEN H-iGHER -iS ThE "FORMLESS" REALM/ WHERE BE-iNGS ARE FREE OF GROSS SUFFER-iNG AND HAVE ONLY MENTAL BOD-iES. 15. @mORE ThAN A W-iSh-iNG JEWEL...@ fROM ThE VERY BR-iEF VERS-iON OF lORD tSONGKAPA'S @sTEPS ON ThE pATh TO bUDDHAHOOD@ (F. 56A/ B-iBL-iOGRAPHY ENTRY 63). tHE ENT-iRE CONTEXT APPEARS BELOW -iN ThE D-iSCUSS-iON OF RENUNC-iAT-iON. 16. @ThREE "PROBLEMS OF ThE POT"H@ hOW NOT TO L-iSTEN TO A TEACH-iNG--L-iKE A POT W-iTh ThE L-iD CLOSED (NOT PAY-iNG ATTENT-iON TO WHAT -iS GO-iNG ON)/ A POT FULL OF GR-iME (L-iSTEN-iNG W-iTh -iGNOBLE MOT-iVAT-iONS/ SUCH AS ThE DES-iRE FOR A B-iG REPUTAT-iON)/ AND A POT W-iTh ThE BOTTOM FALLEN OUT (NOT RETA-iN-iNG WHAT WAS HEARD--ONE -iS ADV-iSED TO REV-iEW DA-iLY W-iTh ONE'S FELLOW STUDENTS). sEE lORD tSONGKAPA'S GREATER @sTEPS ON ThE pATh/@ ENTRY 61/ F. 16; AS WELL AS pABONGKA r-iNPOCHE'S FAMED @l-iBERAT-iON -iN oUR hANDS/@ ENTRY 47/ FF. 54-5. 17. @S-iX -iMAGES FOR ThE -iNSTRUCT-iONaH@ hOW ONE ShOULD L-iSTEN TO A TEACH-iNG-- A) tH-iNK OF YOURSELF AS A PAT-iENT/ FOR YOUR MENTAL AFFL-iCT-iONS (DES-iRE AND ThE REST) MAKE YOU S-iCK. B) tH-iNK OF ThE DHARMA AS MED-iC-iNE. C) tH-iNK OF YOUR TEACHER AS A MASTER PHYS-iC-iAN. D) tH-iNK OF FOLLOW-iNG H-iS TEACH-iNGS EXACTLY/ AND AS LONG AS NEEDED/ AS FOLLOW-iNG ThE DOCTOR'S ORDERS TO GET BETTER. E) tH-iNK OF ThE bUDDHAS AS -iNFALL-iBLE/ OR OF ThE iNFALL-iBLE oNE (YOUR TEACHER) AS A bUDDHA. F) pRAY ThAT Th-iS GREAT CURE/ ThE TEACH-iNGS OF ThE bUDDHAS/ MAY LONG REMA-iN -iN ThE WORLD. sEE lORD tSONGKAPA/ ENTRY 61/ FF. 16-19/ AND pABONGKA r-iNPOCHE/ ENTRY 47/ FF. 55-61. 18. @ThREE LANDSH@ tHAT -iS/ BELOW ThE EARTh (WHERE ThE SERPENT- BE-iNGS AND S-iM-iLAR CREATURES L-iVE)/ UPON ThE EARTh (WHERE MEN ARE FOUND)/ AND -iN ThE SKY ABOVE ThE EARTh (WHERE DE-iT-iES MAKE ThE-iR HOME). 19. @nGAWANG dRAKPAH@ sEE ThE fOREWORD FOR A DESCR-iPT-iON OF Th-iS D-iSC-iPLE'S L-iFE. 20. @ThREE D-iFFERENT SCOPESH@ tHE W-iSh TO ESCAPE ONESELF FROM ThE LOWER REALMS/ ThE W-iSh TO ESCAPE ONESELF FROM ThE ENT-iRE C-iRCLE OF L-iFE/ AND ThE W-iSh TO ACH-iEVE FULL ENL-iGHTENMENT FOR ThE SAKE OF EVERY L-iV-iNG BE-iNG. 21. @L-iVES OF M-iSERYH@ a B-iRTh -iN ThE HELLS/ AS AN -iNSAT-iABLE SP-iR-iT/ OR AS AN AN-iMAL. 22. @cHANNELS AND w-iNDS/ ETC.H@ aLL H-iGHLY ADVANCED PRACT-iCES FROM ThE SECRET TEACH-iNGS OF ThE bUDDHA. 23. @gEShE pUCHUNGWA (1031-1106) AND cHEN-NGAWA (1038-1103)H@ sOURCE OF QUOTAT-iON NOT FOUND. gEShE pUCHUNGWA/ FULL NAME sHUNNU gYELTSEN/ WAS ONE OF ThE "ThREE GREAT BROThERS/" D-iRECT D-iSC-iPLES OF lORD dROM tONPA WHO HELPED H-iM FOUND AND SPREAD ThE sEER TRAD-iT-iON OF ThE EARLY t-iBETAN bUDDH-iST MASTERS (SEE NOTES 36 AND 49 BELOW). cHEN-NGAWA/ ALSO KNOWN AS tSULTR-iM bAR/ WAS ANOThER OF ThE ThREE/ AS WAS ThE GREAT pOTOWA (SEE NOTE 42). 24. @F-iVE SC-iENCESH@ cLASS-iCAL GRAMMAR/ LOG-iC/ bUDDH-iST ThEORY/ ThE F-iNE ARTS/ AND MED-iC-iNE. 25. @F-iVE TYPES OF CLA-iRVOYANCEH@ sUPERNORMAL POWERS OF EMANAT-iON/ S-iGHT/ HEAR-iNG/ PERCEPT-iON OF ThE PAST/ AND KNOWLEDGE OF OThERS' ThOUGHTS. 26. @E-iGHT GREAT ATTA-iNMENTSH@ tHESE ARE TO GA-iN "ThE SWORD/" WH-iCH ALLOWS ONE TO TRAVEL ANYWHERE; "ThE P-iLL/" WH-iCH ENABLES YOU TO BECOME -iNV-iS-iBLE OR ASSUME ANY OUTER FORM; "ThE EYE O-iNTMENT/" WH-iCH HELPS YOU SEE M-iNUTE OR VERY D-iSTANT OBJECTS; "SW-iFT FEET/" ThE AB-iL-iTY TO TRAVEL AT H-iGH SPEEDS; "TAK-iNG ESSENCE/" AN AB-iL-iTY TO L-iVE OFF NOTh-iNG BUT T-iNY B-iTS OF SUSTENANCE; "SKY WALK/" ThE AB-iL-iTY TO FLY; AND "UNDERGROUND/" ThE POWER TO PASS ThROUGH SOL-iD GROUND L-iKE A F-iSh ThROUGH WATER. 27. @lORD aT-iShA (982-1054)H@ fULL NAME d-iPAMKARA sHR-i jNYANA/ -iLLUSTR-iOUS iND-iAN SAGE WHO BROUGHT ThE TEACH-iNGS OF ThE sTEPS OF ThE PATh TO t-iBET. aUThOR OF @lAMP ON ThE pATh/@ A PROTOTYPE TEXT OF Th-iS GENRE (B-iBL-iOGRAPHY ENTRY 57). 28. @ThE bRAHM-iN'S SON tSANAKYAH@ iN H-iS CLASS-iC WORK ON ThE sTEPS TO bUDDHAHOOD/ pABONGKA r-iNPOCHE EXPLA-iNS ThAT tSANAKYA WAS ABLE TO MASTER ThE D-iFF-iCULT SECRET PRACT-iCE OF ThE lORD OF dEATh/ BUT FELL TO ThE LOWEST HELL BECAUSE HE USED H-iS KNOWLEDGE TO HARM OThER BE-iNGS (F. 225B/ ENTRY 47). 29. @MASTER MED-iTATOR OF lO d-iAMONDH@ tHE r-iNPOCHE'S @ l-iBERAT-iON -iN oUR hANDS@ AGA-iN EXPLA-iNS (F. 291B/ ENTRY 47). tHE PRACT-iT-iONER UNDERTOOK ONE OF ThE MOST POWERFUL PRACT-iCES OF ThE SECRET TEACH-iNGS/ BUT DUE TO H-iS LESS ThAN PERFECT MOT-iVAT-iON WAS ABLE TO ACH-iEVE ONLY A LOWER RESULT. lORD aT-iShA NOTES HERE ThAT SUCH PRACT-iT-iONERS HAD EVEN DROPPED TO ThE HELLS. 30. @G-iV-iNG/ MORAL-iTY/ ETC.H@ tHE F-iRST F-iVE OF ThE S-iX bUDDH-iST PERFECT-iONS. tHE LAST -iS ThE PERFECT-iON OF W-iSDOM. 31. @sUPPOSE YOU FA-iL...@ qUOTAT-iON FROM lORD tSONGKAPA'S REPORT TO H-iS TEACHER AND D-iSC-iPLE/ ThE VENERABLE rENDAWA/ ON TEACH-iNGS RECE-iVED FROM gENTLE wO-iCE H-iMSELF (FF. 2B-3A/ ENTRY 62). 32. @BODY OF FORM AND DHARMA BODYH@ tHE PHYS-iCAL FORM OF A bUDDHA AND H-iS M-iND (ALONG W-iTh Th-iS M-iND'S ULT-iMATE NATURE) ARE CALLED ThE "FORM BODY" AND "DHARMA BODY/" RESPECT-iVELY. 33. @TWO OBSTACLESH@ sEE NOTE 10. 34. @TWO TYPES OF DES-iRE TO REACH bUDDHAHOODH@ sEE NOTE 136. 35. @sUPPOSE YOU TRY...@ qUOTAT-iON FROM lORD tSONGKAPA'S @OPUS MAGNUM@ (F. 156B/ ENTRY 61). 36. @eVERYBODY'S GOT SOME MYST-iC BE-iNG...@ oR-iG-iNAL SOURCE OF QUOTAT-iON NOT FOUND; -iT APPEARS ALSO -iN pABONGKA r-iNPOCHE'S @l-iBERAT-iON -iN oUR hANDS@ (F. 294A/ ENTRY 47). tHE sEERS OF ThE wORD WERE AN EM-iNENT GROUP OF EARLY bUDDH-iST MASTERS -iN t-iBET WHOSE L-iNEAGE DESCENDED FROM lORD aT-iShA AND H-iS PR-iNC-iPAL D-iSC-iPLE/ lORD dROM tONPA. tHE SCHOOL'S NAME -iN t-iBETAN/ "kADAMPA/" -iS EXPLA-iNED AS MEAN-iNG ThAT ThEY WERE ABLE TO SEE ThE wORD OF ThE bUDDHA @(KA)@ AS PERSONAL -iNSTRUCT-iON @(DAM)@ ThAT APPL-iED -iMMED-iATELY TO ThE-iR OWN PRACT-iCE. 37. @i USED ThE "lAMP ON ThE pATh"H@ tHE FULL CONTEXT OF Th-iS QUOTAT-iON APPEARS -iN pABONGKA r-iNPOCHE'S @l-iBERAT-iON -iN oUR hANDS@ (F. 37B/ ENTRY 47); -iT REVEALS MUCH OF ThE SOURCES OF OUR TEXT AND RESTATES -iTS COMPREHENS-iVE NATURE. lORD tSONGKAPA HAS JUST RELATED ThE CONTENTS OF A MAJOR SECT-iON OF H-iS MASS-iVE @gREATER sTEPS ON ThE pATh TO bUDDHAHOOD@ TO H-iS D-iV-iNE MENTOR/ gENTLE wO-iCE. aND ThEN/ gENTLE wO-iCE ASKED ThE lORD -iN A PLAYFUL WAY/ "wELL NOW/ -iS ThERE ANYTh-iNG -iN YOUR WORK ThAT -iSN'T COVERED -iN ThOSE ThREE PR-iNC-iPAL PAThS i TAUGHT YOU?" lORD tSONGKAPA REPL-iED/ "tH-iS -iS HOW i COMPOSED MY WORK. i TOOK ThE ThREE PR-iNC-iPAL PAThS WH-iCH YOU/ OH hOLY oNE/ TAUGHT ME/ AND MADE ThEM ThE VERY L-iFE OF ThE PATh. i USED ThE @lAMP ON ThE pATh@ AS MY BAS-iC TEXT/ AND SUPPLEMENTED -iT W-iTh MANY OThER ADV-iCES OF ThE sEERS OF ThE wORD." 38. @mASTER dAND-iNaH@ h-iNDU POET DATED TO ABOUT ThE 7Th cENTURY a.d./ AUThOR OF @tHE m-iRROR OF pOET-iCS/@ A RENOWNED TREAT-iSE ON COMPOS-iT-iON (QUOTAT-iON ON F. 322B/ ENTRY 34). wE HAVE NOT BEEN ABLE TO LOCATE ThE NEXT QUOTAT-iON -iN ThE TEXT. 39. @TRAD-iT-iONS OF "FAR-REACH-iNG ACT-iV-iTY" AND "PROFOUND V-iEW"H @rEFER/ RESPECT-iVELY/ TO ThE TEACH-iNGS ON ThE W-iSh FOR ENL-iGHTENMENT AND CORRECT V-iEW (ThE FORMER ASSUM-iNG RENUNC-iAT-iON/ ThE Th-iRD PR-iNC-iPAL PATh). sEE ALSO NOTE 195. 40. @"kNOWLEDGE uNLOCKS ThE wORLD"H@ fAMED VERSES OF SUPPL-iCAT-iON BY lORD tSONGKAPA H-iMSELF/ NAMED FROM ThE OPEN-iNG L-iNE (SEE F. 3A/ ENTRY 65). tHE ThREE BE-iNGS MENT-iONED ARE D-iFFERENT FORMS OF ThE bUDDHA. 41. @ThREE TYPES OF KNOWLEDGEH@ rEAL-iZAT-iONS OF ThE TRUE NATURE OF REAL-iTY/ -iN VARY-iNG DEGREES. 42. @tO REACH L-iBERAT-iON...@ gEShE pOTOWA (1031-1105)/ FULL NAME r-iNCHEN sEL/ WAS A MASTER OF ThE sEER TRAD-iT-iON AND ONE OF ThE ThREE GREAT D-iSC-iPLES OF lORD dROM tONPA (SEE NOTES 23 AND 49). h-iS @mETAPHORS@ (W-iTh COMMENTARY AT ENTRY 19) ARE AN -iMPORTANT PREDECESSOR TO LATER WORKS ON ThE sTEPS. tHE QUOTAT-iON HERE -iS FOUND ON P. 14 OF hLADR-i gANGPA'S COMMENTARY TO ThE @bLUE bOOK@ (SEE ENTRY 89)/ A COMP-iLAT-iON OF ThE GREAT pOTOWA'S TEACH-iNGS WR-iTTEN OUT BY H-iS STUDENT gEShE dOLPA (SEE NOTE 174). 43. @SOURCE OF GOOD QUAL-iT-iESH@ oPEN-iNG WORDS OF A SUPPL-iCAT-iON FROM A FAMED DEVOT-iONAL TEXT/ ThE @oFFER-iNG TO lAMAS/@ BY ThE VENERED lOBSANG cHUKY-i gYELTSEN/ F-iRST OF ThE -iLLUSTR-iOUS pANCHEN lAMAS OF t-iBET (P. 54/ ENTRY 51). tHE ThREE VERSES MENT-iONED HERE READ AS FOLLOWSH sOURCE OF ALL GOOD QUAL-iT-iES/ GREAT SEA OF MORAL-iTY; bR-iMM-iNG W-iTh A MASS OF JEWELS/ TEACH-iNGS YOU HAVE LEARNED; mY LORD/ SECOND lORD OF ThE aBLE/ WEAR-iNG A SAFFRON ROBE; i SEEK YOU BLESS-iNG/ MASTER WHO KEEPS ThE KNOWLEDGE OF ThE VOWS. yOU WHO HAVE ALL TEN QUAL-iT-iES ThAT ONE MUST POSSESS TO BE wORThY TO TEACH ThE PATh OF ALL ThOSE WHO HAVE GONE TO BL-iSS; lORD OF ThE DHARMA/ REGENT STAND-iNG -iN FOR EVERY w-iCTOR; i SEEK YOUR BLESS-iNG/ SP-iR-iTUAL GU-iDE FOR ThE GREATER WAY. aLL ThREE GATEWAYS WELL RESTRA-iNED/ W-iSE/ AND PAT-iENT/ AND STRA-iGHT; fREE OF GU-iLE/ DECEPT-iON; LEARNED -iN ThE SECRETS AND ThE-iR TEXTS; mASTER AT WR-iT-iNG AND ED-iFY-iNG TWO TENS OF SECRET LORE; i SEEK YOUR BLESS-iNG/ F-iRST AMONG ALL OF ThOSE WHO HOLD ThE D-iAMOND. "lORD OF ThE aBLE" REFERS TO ThE PRESENT bUDDHA; ThE "TEN QUAL-iT-iES" ARE L-iSTED -iN ThE VERSE D-iRECTLY FOLLOW-iNG. 44. @STEADY AND W-iSEH@ a bUDDH-iST MONK -iS "STEADY" WHEN HE HAS KEPT H-iS VOWS PURE FOR AT LEAST TEN YEARS FOLLOW-iNG H-iS ORD-iNAT-iON. "w-iSE" REFERS TO KNOWLEDGE OF A WHOLE L-iST OF SUBJECTS -iN ThE STUDY OF ETh-iCS/ SUCH AS UNDERSTAND-iNG WHAT -iS A MORAL DOWNFALL AND WHAT -iS NOT/ OR WH-iCH M-iSDEEDS ARE MORE SER-iOUS ThAN OThERS. 45. @ThE ThREE TRA-iN-iNGSH@ tHESE ARE EXCEPT-iONAL MORAL-iTY/ EXCEPT-iONAL CONCENTRAT-iON/ AND EXCEPT-iONAL W-iSDOM. 46. @jEWEL OF ThE sUTRASH@ a "SUTRA" -iS AN OPEN TEACH-iNG OF ThE bUDDHA. tHE VERSE -iS FROM A FAMED COMMENTARY TAUGHT TO mASTER aSANGA (C. 350 a.d.) BY lOV-iNG oNE/ ThE fUTURE bUDDHA (FF. 20A- 20B/ ENTRY 43). 47. @E-iGHT GREAT BENEF-iTSH@ tHE E-iGHT ARE DESCR-iBED AS COM-iNG CLOSE TO bUDDHAHOOD/ PLEAS-iNG ThE bUDDHAS/ OVERCOM-iNG EV-iL -iNFLUENCES/ AVO-iD-iNG -iMPROPER ACT-iV-iT-iES AND ThOUGHTS/ REACH-iNG H-iGH REAL-iZAT-iONS/ ALWAYS MEET-iNG TEACHERS/ NEVER FALL-iNG TO ThE LOWER REALMS/ AND ATTA-iN-iNG TEMPORARY AND ULT-iMATE GOALS W-iTh EASE (lORD tSONGKAPA/ ENTRY 61/ FF. 33-6; pABONGKA r-iNPOCHE/ ENTRY 47/ FF. 124-9). 48. @f-iRST ThEN SEE...@ aGA-iN/ QUOTED FROM ThE BR-iEFER VERS-iON OF H-iS @sTEPS ON ThE pATh@ (F. 56A/ ENTRY 63). 49. @ThE GREAT dROM tONPA (1005-1064)H@ fULL NAME gYALWAY jUNGNE/ MOST FAMED D-iSC-iPLE OF lORD aT-iShA/ H-iMSELF ThE GREAT PROGEN-iTOR OF ThE TEACH-iNG ON ThE sTEPS -iN t-iBET. fOUNDED ThE RENOWNED rADRENG mONASTERY -iN CENTRAL t-iBET. tHE @bLUE aNNALS@ RELATE HOW HE GA-iNED M-iRACULOUS POWERS AFTER CLEAR-iNG lORD aT-iShA'S EXCREMENT OFF ThE FLOOR OF ThE mASTER'S CELL (P. 259/ ENTRY 94). lORD aT-iShA H-iMSELF/ -iT -iS SA-iD/ TOOK A PER-iLOUS JOURNEY BY SEA FOR OVER A YEAR TO MEET ONE OF H-iS PR-iNC-iPAL TEACHERS -iN WHAT -iS NOW iNDONES-iA. aFTER ARR-iV-iNG/ HE EXAM-iNED H-iS TEACHER FOR SOME T-iME BEFORE BECOM-iNG H-iS STUDENT/ AND ThEN SERVED H-iM FOR TWELVE YEARS. 50. @lORD m-iLAREPA (1040-1123)H@ tHE FAMED CAVE-MED-iTATOR OF t-iBET/ AUThOR OF SOME OF ThE GREATEST SP-iR-iTUAL POETRY -iN ANY LANGUAGE (SOME EXAMPLES APPEAR BELOW -iN ThE SECT-iON ON RENUNC-iAT-iON). tHE HARDSh-iPS HE UNDERTOOK AS A TEST FROM H-iS TEACHER mARPA ARE FAMOUS; SEE FOR EXAMPLE ThE @bLUE aNNALS/@ ENTRY 94/ PP. 430-1. 51. @mARPA (1012-1097) AND nAROPA (1016-1100)H@ mARPA/ ALSO KNOWN AS ThE "gREAT tRANSLATOR/" WAS A TEACHER OF lORD m-iLAREPA AND AN EARLY t-iBETAN bUDDH-iST WHO HELPED BR-iNG ThE SECRET TEACH-iNGS FROM iND-iA. h-iS OWN TEACHER WAS nAROPA/ A RENOWNED iND-iAN MASTER WHO ALSO -iNSTRUCTED lORD aT-iShA. aS pABONGKA r-iNPOCHE AGA-iN RELATES -iN H-iS @l-iBERAT-iON -iN oUR hANDS@ (F. 133A/ ENTRY 47)/ mARPA WAS ONCE FACED W-iTh ThE CHO-iCE OF PROSTRAT-iNG F-iRST TO H-iS TEACHER OR TO A FANTAST-iC D-iV-iNE BE-iNG WHO HAD MADE H-iS APPEARANCE -iN ThE ROOM; HE MADE ThE M-iSTAKE OF SELECT-iNG ThE LATTER. m-iLAREPA'S OFFER-iNG TO mARPA H-iMSELF -iS MENT-iONED ON ThE SAME FOL-iO. 52. @ThRONEHOLDER tENPA rABGYE AND ThE MASTER TUTOR nGAWANG cHUJORH@ lOBSANG yEShE tENPA rABGYE/ ALSO KNOWN AS aCH-i tUNO mONaHAN/ WAS A D-iST-iNGU-iShED SCHOLAR OF ThE gELUKPA TRAD-iT-iON OF t-iBETAN bUDDH-iSM; H-iS T-iTLE -iND-iCATES ThAT HE HELD ThE ThRONE PASSED DOWN FROM lORD tSONGKAPA H-iMSELF. h-iS COLLECTED WORKS-- CH-iEFLY ON ThE SECRET TEACH-iNGS--ARE ST-iLL EXTANT -iN TWO VOLUMES (ENTRY 32). fROM ThE COLOPHONS OF ThESE WORKS WE LEARN ThAT HE D-iD MOST OF H-iS WR-iT-iNG AT gANDEN mONASTERY NEAR lHASA/ AND SEEMS TO HAVE BEEN BORN ABOUT 1758. hERE HE ALSO STATES ThAT HE LEARNED ABOUT ThE TWO FORMS OF ThE W-iSh FOR ENL-iGHTENMENT CH-iEFLY FROM ThE GREAT nGAWANG cHUJOR. 53. @sAKYA pAND-iTA (1182-1251)H@ fULL NAME kUNGA gYELTSEN/ ONE OF ThE GREATEST SP-iR-iTUAL TEACHERS OF ALL cENTRAL aS-iA/ RENOWNED TRANSLATOR AND COMMENTATOR OF ThE bUDDH-iST CANON/ BROUGHT ThE TRAD-iT-iON FROM t-iBET TO ThE mONGOL-iANS. wENERABLE dRAK-GYEN (FULL NAME dRAKPA gYELTSEN/ 1147-1216) WAS H-iS UNCLE AND MENTOR; SEE ALSO NOTE 86 BELOW. 54. @a PERSON WHO DOESN'T TREAT AS A LAMA...@ tHE QUOTAT-iON -iS FOUND ON F. 161B (ENTRY 82) OF A COMMENTARY ON ThE SECRET TEACH-iNG OF ThE lORD OF dEATh COMPOSED BY rATNAKARA sHANT-i/ ALSO KNOWN AS sHANT-iPA. hE WAS A FAMED MASTER OF ThE GREAT w-iKRAMASh-iLA mONASTERY -iN NORThEAST iND-iA DUR-iNG ThE 10Th cENTURY/ AND TAUGHT lORD aT-iShA BEFORE H-iS JOURNEY TO t-iBET. 55. @wHEEL OF t-iMEH@ oR-iG-iNAL SOURCE FOR ThE QUOTAT-iON NOT FOUND; -iT APPEARS -iN pABONGKA r-iNPOCHE'S GREAT WORK ON ThE sTEPS OF ThE PATh (F. 130B/ ENTRY 47)/ ATTR-iBUTED ONLY TO ThE "wHEEL OF t-iME" W-iTh NO MENT-iON OF "ROOT TEXT." tHE ROOT TEXT FOR ThE SECRET TEACH-iNG ON ThE wHEEL OF t-iME WAS HUGE/ TWELVE ThOUSAND VERSES LONG/ AND ONLY ABR-iDGEMENTS HAVE BEEN -iNCLUDED -iN ThE t-iBETAN CANON. sEE ENTRY 24 FOR ThE PR-iNC-iPAL VERS-iON. 56. @ThE GREATER WAYH@ tHE bUDDHA GAVE VAR-iOUS LEVELS OF TEACH-iNGS FOR D-iSC-iPLES OF D-iFFERENT CAPAC-iT-iES; ThESE ARE KNOWN AS ThE "GREATER" AND "LESSER" WAYS. 57. @f-iFTY wERSES ON lAMASH@ tRAD-iT-iONAL MANUAL ON HOW TO BEHAVE TOWARDS ONE'S SP-iR-iTUAL GU-iDE/ BY ThE GREAT bUDDH-iST POET aShVAGHOShA (C. 100 a.d.). tHE Th-iRTEEN CAUSES OF A PREMATURE DEATh ARE L-iSTED ON F. 10A (ENTRY 29) AND EXPLA-iNED BY lORD tSONGKAPA -iN H-iS COMMENTARY (PP. 334-6/ ENTRY 66) AS FOLLOWSH AN UNBEARABLE PA-iN -iN ThE SKULL/ -iNJURY BY VAR-iOUS POWERFUL AN-iMALS/ D-iFFERENT -iLLNESSES/ DEMON-iC FORCES/ PLAGUE/ PO-iSON/ AUThOR-iT-iES OF ThE LAND/ F-iRE/ SNAKES/ WATER/ SP-iR-iTS/ Th-iEVES/ AND F-iERCE DEM-iGODS. aFTER DY-iNG -iN ONE OF ThESE WAYS/ ThE PERSON DESCENDS D-iRECTLY TO ThE HELLS. 58. @ThE MASTER sANGYE yEShEH@ iN H-iS MASTERP-iECE ON ThE sTEPS TO bUDDHAHOOD (F. 132A/ ENTRY 47)/ pABONGKA r-iNPOCHE RELATES ThE STORY OF HOW ThE iND-iAN MASTER sANGYE yEShE (NOT TO BE CONFUSED W-iTh ThE LATER t-iBETAN SAVANT OF ThE SAME NAME) WAS DEL-iVER-iNG A TEACH-iNG WHEN HE SPOTTED H-iS TUTOR PASS-iNG BY. tH-iS WAS ThE GREAT pAKTSANGWA/ WHOSE NAME MEANS "sW-iNEHERD/" FOR HE WAS POS-iNG AS A COMMON P-iG FARMER. sANGYE yEShE PRETENDED NOT TO NOT-iCE H-iS LAMA/ SO HE WOULD NOT HAVE TO PAY ThE P-iG HERDER OBE-iSANCE BEFORE H-iS ASSEMBLED STUDENTS. hE LATER SWORE TO H-iS TEACHER ThAT HE HAD NOT SEEN H-iM/ AND AS A RESULT H-iS EYES FELL FROM ThE-iR SOCKETS. tHE ACCOUNT -iS ALSO MENT-iONED -iN PASS-iNG BY sONAM hLAY wANGPO -iN H-iS BOOK OF -iLLUSTRAT-iONS FOR ThE @hEAP OF jEWEL mETAPHORS@ (P. 172/ ENTRY 88). 59. @D-iSC-iPLE OF gEShE nEUSURPAH@ pABONGKA r-iNPOCHE/ ON ThE SAME FOL-iO AS ThE PRECED-iNG NOTE/ SOMEWHAT ELUC-iDATES BY SAY-iNG ThAT ThE D-iSC-iPLE HAD FA-iLED -iN H-iS PLEDGES TO H-iS TEACHER AND SO ShOWED GREAT TERROR AT ThE MOMENT OF H-iS DEATh; ThE D-iSC-iPLE'S NAME -iS NOT MENT-iONED. gEShE nEUSURPA/ FULL NAME yEShE bAR (1042-1118)/ WAS ONE OF ThE EARLY sEER MASTERS OF t-iBETAN bUDDH-iSM; HE STUD-iED UNDER pOTOWA AND OThER GREAT TEACHERS/ AND COUNTED AMONG H-iS MANY D-iSC-iPLES ThE -iLLUSTR-iOUS lANGR-i tANGPA dORJE sENGE/ AUThOR OF ThE POPULAR @mENTAL tRA-iN-iNG -iN e-iGHT wERSES.@ 60. @ThE bUDDHA H-iMSELFH@ a NUMBER OF SUCH DECLARAT-iONS BY ThE bUDDHA H-iMSELF ThAT ONE'S LAMA -iS ThE bUDDHA H-iMSELF ARE QUOTED BY lORD tSONGKAPA H-iMSELF -iN H-iS GREATER WORK ON ThE sTEPS (SEE F. 29@FF@./ ENTRY 61). 61. @sAKYA/ gELUK/ AND nY-iNGMAH@ nAMES OF ThREE OF ThE L-iNEAGES ThAT DEVELOPED -iN t-iBET FOR PASS-iNG ON ThE bUDDHA'S TEACH-iNGS. tHE gELUK TRAD-iT-iON BEGAN W-iTh lORD tSONGKAPA H-iMSELF. 62. @eVERY H-iGH TEACH-iNG...@ tEXTUAL SOURCE NOT LOCATED. gUNGTANG jAMPEYANG (1762-1823)/ ALSO KNOWN AS gUNGTANG kONCHOK tENPAY dRONME/ WAS A STUDENT OF ThE F-iRST RE-iNCARNAT-iON OF ThE GREAT jAMYANG sHEPA (SEE ThE fOREWORD AND ENTRY 27). hE -iS KNOWN FOR H-iS ELOQUENT SP-iR-iTUAL POETRY AND PH-iLOSOPH-iCAL WORKS; H-iS -iNC-iS-iVE COMMENTS ON ThE @tHREE pR-iNC-iPAL pAThS@ HAVE BEEN APPENDED TO ThE ED-iT-iON OF pABONGKA r-iNPOCHE'S COMMENTARY USED FOR ThE PRESENT TRANSLAT-iON/ AND ARE -iNCLUDED -iN ThE F-iNAL SECT-iON. 63. @i HAVE COME TO ThE REAL-iZAT-iON...@ lORD tSONGKAPA'S LETTER TO H-iS TEACHER -iS ST-iLL EXTANT; ThE QUOTED L-iNES APPEAR ON F. 69B (ENTRY 67). tHE NAME "d-iPAMKARA jNYANA" REFERS TO lORD aT-iShA. 64. @ThE ThREE COLLECT-iONSH@ tHREE PR-iNC-iPAL D-iV-iS-iONS OF ThE bUDDHA'S TEACH-iNGSH ThE COLLECT-iON OF VOWED MORAL-iTY (WH-iCH CONCERNS PR-iNC-iPALLY ThE TRA-iN-iNG ON MORAL-iTY)/ ThE COLLECT-iON OF SUTRA (PR-iNC-iPALLY ThE TRA-iN-iNG OF CONCENTRAT-iON)/ AND ThE COLLECT-iON OF KNOWLEDGE (ThE TRA-iN-iNG OF W-iSDOM). 65. @AN ABBREV-iATED ABBREV-iAT-iON...@ aGA-iN/ FROM ThE VERY BR-iEF VERS-iON OF lORD tSONGKAPA'S @sTEPS ON ThE pATh TO bUDDHAHOOD@ (F. 56A/ ENTRY 63). 66. @h-iS WONDROUS WORD...@ sOURCE OF QUOTAT-iON NOT FOUND. sEE NOTE 49 FOR ThE AUThOR'S BACKGROUND. 67. @ThREE D-iST-iNGU-iSh-iNG FEATURES AND FOUR GREATNESSESH@ tHE ThREE FEATURES ThAT D-iST-iNGU-iSh ThE TEACH-iNG ON ThE sTEPS FROM OThER -iNSTRUCT-iONS ARE ThAT -iT -iNCLUDES ALL ThE SUBJECTS OF BOTh ThE OPEN AND SECRET TEACH-iNGS/ -iS EAS-iLY PUT TO PRACT-iCE/ AND HAS COME DOWN TO US ThROUGH MASTERS OF ThE TWO GREAT TRAD-iT-iONS DESCR-iBED -iN NOTE 195 (pABONGKA r-iNPOCHE/ ENTRY 47/ FF. 48B-50B; lORD tSONGKAPA/ ENTRY 61/ F. 8B). tHE FOUR GREATNESSES OF ThE TEACH-iNG ARE ThAT ONE COMES TO REAL-iZE ALL ThE TEACH-iNGS AS CONS-iSTENT/ ONE PERCE-iVES ALL ThE SCR-iPTURES AS PERSONAL ADV-iCE/ ONE EAS-iLY GRASPS ThE TRUE -iNTENT OF ThE bUDDHAS (NONE OThER ThAN ThE ThREE PR-iNC-iPAL PAThS)/ AND ONE AUTOMAT-iCALLY AVO-iDS ThE gREAT m-iSTAKE OF D-iSPARAG-iNG ANY TEACH-iNG (lORD tSONGKAPA/ ENTRY 61/ FF. 8B-14B; pABONGKA r-iNPOCHE/ ENTRY 47/ FF. 41B-48B). 68. @ThE GLOR-iOUS sECRET cOLLECT-iONaH@ oNE OF ThE MAJOR SECRET TEACH-iNGS OF ThE bUDDHA (ENTRY 87). 69. @jEWEL OF rEAL-iZAT-iONSH@ iMPORTANT TEXT ON ThE PERFECT-iON OF W-iSDOM -iMPARTED TO mASTER aSANGA BY lOV-iNG oNE; REFER TO NOTE 46 (ENTRY 44). 70. @tRY TO M-iX UP ALL ThE SYSTEMS...@ sOURCE OF QUOTAT-iON NOT FOUND. tUKEN dHARMA wAJRA/ ALSO KNOWN AS lOBSANG cHUKY-i nY-iMA (1737-1802)/ WAS ThE Th-iRD OF ThE tUKEN L-iNE OF SP-iR-iTUAL MASTERS AND -iS FAMED FOR H-iS WORK ON COMPARAT-iVE bUDDH-iST SCHOOL SYSTEMS/ AS WELL AS FOR B-iOGRAPH-iES OF SA-iNTS SUCH AS cHANGKYA rOLPAY dORJE/ SA-iD TO BE ThE FORMER L-iFE OF pABONGKA r-iNPOCHE H-iMSELF (SEE ThE fOREWORD/ AND ALSO H-iS COLLECTED WORKS AT ENTRY 52). 71. @ROYAL LAMA jANGCHUB uWH@ 11Th cENTURY RULER OF ThE gUGE K-iNGDOM OF WESTERN t-iBET/ -iNSTRUMENTAL -iN BR-iNG-iNG lORD aT-iShA AND H-iS TEACH-iNGS TO ThE lAND OF sNOWS. 72. @iT -iS Th-iS PERFECT-iON...@ tHE WORD-iNG OF ThE SUTRA AS FOUND -iN ThE t-iBETAN CANON D-iFFERS SL-iGHTLY/ ALThOUGH ThE -iNTENT -iS ThE SAME (F. 206A/ ENTRY 84). 73. @eVEN -iN SOME -iNS-iGN-iF-iCANT BUS-iNESS...@ qUOTAT-iON FROM F. 95A OF H-iS FAMED WORK ON ThE ThREE TYPES OF VOWS (ENTRY 2/ SEE ALSO NOTE 53). 74. @tHE PO-iNTH -iF YOU DON'T MED-iTATE...@ sOURCE OF QUOTAT-iON NOT FOUND. sEE NOTE 50 FOR -iNFORMAT-iON ON -iTS AUThOR. 75. @ThE SAGE kYUNGPO nELJOR (978-1079)H@ h-iS PERS-iSTENCE -iN SEEK-iNG ThE SECRET TRAD-iT-iONS -iN iND-iA AND BR-iNG-iNG ThEM TO t-iBET -iS WELL DOCUMENTED -iN ThE @bLUE aNNALS@ (PP. 728FF./ ENTRY 94). bON -iS ThE ShAMAN-iST-iC REL-iG-iON WH-iCH WAS PREVALENT -iN t-iBET PR-iOR TO ThE -iNTRODUCT-iON OF bUDDH-iSM. 76. @sAKYA LAMA kUN-NY-iNG (1092-1158)H@ fULL NAME kUNGA nY-iNGPO/ SON OF ThE FOUNDER OF ThE FAMED sAKYA mONASTERY -iN NORTh-CENTRAL t-iBET/ AND GRANDFAThER OF ThE -iLLUSTR-iOUS sAKYA pAND-iTA (SEE NOTE 53). 77. @tHE RENUNC-iAT-iON OF ALL ThREE...@ fROM A WORK -iN ThE SECRET TEACH-iNGS DEVOTED TO gENTLE wO-iCE (QUOTAT-iON FROM F. 10A/ ENTRY 25). 78. @mASTER dAND-iNaH@ rEFER TO ThE WORD "ESSENCE" BACK -iN H-iS VERSE EXPLA-iNED AT NOTE 38. 79. @wE CALL SOMEONE...@ fROM A CLASS-iC TEXT ON ThE TEACH-iNGS OF EMPT-iNESS BY mASTER aRYADEVA (C. 200 a.d.). qUOTAT-iON FROM F. 13A/ ENTRY 40. 80. @S-iX -iMAGES FOR ThE -iNSTRUCT-iONaH@ fOR ThESE AND ThE ThREE "PROBLEMS OF ThE POT/" SEE NOTE 16. 81. @ThE F-iRST ONE OF ThESE VERSESH@ tHE GREATER "sTEPS ON ThE pATh" TREATS ThE EM-iNENCE OF ThE AUThOR ON FOL-iOS 3A-8A/ AND ThE EM-iNENCE OF ThE TEACH-iNG ON FOL-iOS 8A-14B. aDV-iCE ON HOW TO TEACH AND LEARN ThE STEPS -iS FOUND ON FOL-iOS 14B-22A. tHE ACTUAL -iNSTRUCT-iONS ON HOW TO LEAD STUDENTS ALONG ThE sTEPS OF ThE PATh COMPR-iSE FOL-iOS 22A-523A. tHESE FOUR BAS-iC SECT-iONS ARE FOUND -iN ThE M-iDDLE-LENGTh VERS-iON OF ThE "sTEPS ON ThE pATh" AT FOL-iOS 2A-5B; FOL-iOS 5B-8B; FOL-iOS 8B-13B; AND FOL-iOS 13B-201B. bOTh WORKS ARE BY lORD tSONGKAPA (SEE ENTR-iES 61 AND 60/ RESPECT-iVELY). 82. @NORMAL SUFFER-iNG BE-iNGH@ oUR BE-iNG CONS-iSTS OF OUR PHYS-iCAL FORM/ OUR FEEL-iNGS/ OUR AB-iL-iTY TO D-iSCR-iM-iNATE/ OUR REMA-iN-iNG MENTAL FUNCT-iONS AND VAR-iOUS OThER PARTS/ AND OUR CONSC-iOUSNESS. tHESE ARE KNOWN AS ThE "HEAPS/" OR GROUPS OF Th-iNGS ThAT MAKE US UP/ S-iNCE EACH OF ThE F-iVE D-iV-iS-iONS -iNVOLVES NUMEROUS MEMBERS P-iLED TOGEThER. tHEY ARE "-iMPURE" BAS-iCALLY BECAUSE ThEY ARE PRODUCTS OF AND ALSO PROMOTE BAD ThOUGHTS AND -iGNORANT ACT-iONS. 83. @LOWER N-iRVANAH@ n-iRVANA/ OR ThE PERMANENT END OF ALL ONE'S MENTAL AFFL-iCT-iONS/ -iS EQU-iVALENT TO bUDDHAHOOD -iF ONE ATTA-iNS -iT W-iTh ThE W-iSh TO L-iBERATE ALL BE-iNGS. n-iRVANA W-iThOUT Th-iS W-iSh -iS A "LOWER N-iRVANA." 84. @aBOUT Th-iS ATT-iTUDE...@ qUOTAT-iON FOUND ON FF. 168A-168B OF lORD tSONGKAPA'S @gREATER sTEPS ON ThE pATh@ (ENTRY 61). sHARAWA (1070-1141) WAS ONE OF ThE P-iLLARS OF ThE EARLY sEER TRAD-iT-iON OF t-iBETAN bUDDH-iST MASTERS; HE WAS A STUDENT OF ThE GREAT pOTOWA AND A TEACHER OF ThE -iLLUSTR-iOUS cHEKAPA. 85. @oNLY -iN t-iBET...@ oR-iG-iNAL SOURCE NOT FOUND. tHE QUOTAT-iON ALSO APPEARS -iN ThE GREATER WORK ON ThE sTEPS BY lORD tSONGKAPA (F. 206B/ ENTRY 61). 86. @nO PRACT-iT-iONER/ A PERSON WHO LOVES Th-iS L-iFE...@ qUOTAT-iON FROM P. 436 OF Th-iS CLASS-iC "MENTAL TRA-iN-iNG" TEXT OF ThE VENERABLE dRAKPA gYELTSEN (ENTRY 12/ SEE ALSO NOTE 53). tHE "FOUR LOVES" ARE L-iSTED Th-iS WAYH lOVE FOR Th-iS L-iFE/ WH-iCH MAKES ONE NO PRACT-iT-iONER. lOVE FOR Th-iS WORLD/ WH-iCH -iS NO RENUNC-iAT-iON. lOVE FOR ONE'S SELF-iSh -iNTERESTS/ WH-iCH MAKES ONE NO BODH-iSATTVA. gRASP-iNG TO A REAL "ME/" WH-iCH -iS NO CORRECT V-iEW. 87. @REPEATED ThREE T-iMES/ AND LOUDH@ a FULL ACCOUNT OF ThE -iNC-iDENT -iS FOUND -iN ThE @cOLLECTED sAY-iNGS OF ThE sEERS/@ COMP-iLED BY tSUNPA cHEGOM; SEE F. 21/ ENTRY 18. fOR -iNFORMAT-iON ON lORD dROM tONPA/ SEE NOTE 49. 88. @sHANG nACHUNG tONPAH@ tHE -iNC-iDENT W-iTh lORD aT-iShA -iS RELATED BY lORD tSONGKAPA -iN H-iS @gREATER sTEPS ON ThE pATh@ (F. 192A/ ENTRY 61); S-iM-iLAR EXCHANGES APPEAR -iN pABONGKA r-iNPOCHE'S @l-iBERAT-iON@ (FF. 169A AND 294A/ ENTRY 47) AND -iN ThE @cOLLECTED sAY-iNGS OF ThE sEERS@ (F. 5B/ ENTRY 18). wE READ -iN ThE @bLUE aNNALS@ ThAT Th-iS STUDENT WAS H-iMSELF A MASTER OF ThE TEACH-iNGS OF lOV-iNG oNE/ ThE fUTURE bUDDHA/ AND -iMPARTED ThEM TO mONTON jUNG-NE sHERAB/ A NEPHEW OF ThE RENOWNED TRANSLATOR mA lOTSAWA (PP. 232-3/ ENTRY 94). 89. @tHEY GO -iNTO SECLUS-iON...@ sOURCE OF Th-iS AND ThE FOLLOW-iNG QUOTAT-iON NOT FOUND. bOTh APPEAR -iN pABONGKA r-iNPOCHE'S @l-iBERAT-iON -iN oUR hANDS@ (F. 171A/ ENTRY 47). "dROWAY gONPO" -iS A NAME APPL-iED TO A NUMBER OF t-iBETAN SAGES; pABONGKA r-iNPOCHE ADDS ThE WORD "gYER" BEFORE ThE NAME -iN ONE -iNSTANCE/ BUT -iT -iS ST-iLL NOT CLEAR TO WHOM ThE QUOTAT-iONS ARE TO BE ATTR-iBUTED. 90. @aLL ThE SP-iR-iTUAL PRACT-iCE...@ oR-iG-iNAL SOURCE OF QUOTAT-iON NOT FOUND. nGAR-i pANCHEN/ FULL NAME pADMA wANGYAL (1487-1543)/ WAS A SAGE OF ThE nY-iNGMA TRAD-iT-iON OF t-iBETAN bUDDH-iSM. 91. @oH WORLDLY W-iSE!@ fROM ThE FAMED EP-iSTLE OF SP-iR-iTUAL -iNSTRUCT-iON SENT BY ThE GREAT bUDDH-iST PH-iLOSOPHER mASTER nAGARJUNA (C. 200 a.d.) TO ThE iND-iAN K-iNG uDAY-iBHADRA (F. 42A/ ENTRY 6; FOR eNGL-iSh TRANSLAT-iON SEE P. 68/ ENTRY 95). 92. @iN ThE C-iTY OF DA-iLY CONCERNS...@ oR-iG-iNAL SOURCE OF QUOTAT-iON NOT FOUND; ThE L-iNES APPEAR AS WELL -iN pABONGKA r-iNPOCHE'S WORK ON ThE sTEPS (F. 169B/ ENTRY 47). iT -iS A PRACT-iCE FOR bUDDH-iST MED-iTATORS TO GO TO SOME FR-iGHTEN-iNG PLACE/ L-iKE A CEMETERY OR A H-iGH CL-iFF/ TO OBSERVE ThE-iR HE-iGHTENED SENSE OF A "SELF" AND BETTER UNDERSTAND -iT. gRAVEYARDS -iN t-iBET AND iND-iA WERE ESPEC-iALLY FEAR--iNSP-iR-iNG BECAUSE BOD-iES WERE S-iMPLY LA-iD OUT RAThER ThAN BUR-iED/ AND Th-iS WOULD ATTRACT DANGEROUS W-iLD AN-iMALS. tHE GREAT l-iNGREPA/ FULL NAME pADMA dORJE (1128-1188)/ WAS A STUDENT OF dROWAY gONPO pAKMO dRUPA AND FOUNDED ONE OF ThE ORDERS OF ThE kAGYU TRAD-iT-iON OF t-iBETAN bUDDH-iSM. 93. @iT DOESN'T DO ANY GOOD...@ tHE QUOTAT-iON -iS FOUND/ F-iTT-iNGLY/ -iN H-iS TREAT-iSE ON ThE SECRET PRACT-iCE OF "GREAT COMPLET-iON" (P. 221/ ENTRY 76). yANG gONPA/ FULL NAME gYAL tSEN pEL (1213-1258) AND H-iS TEACHER gU-TSANGPA gONPO dORJE (1189-1258) WERE ALSO FOUND-iNG FAThERS OF ONE OF ThE ORDERS OF ThE kAGYU TRAD-iT-iON. 94. @TEN "ULT-iMATE R-iCHES"H@ wE SEE ThE ROOTS OF ThESE TEN R-iCHES -iN ThE -iNSTRUCT-iONS OF gEShE sHAWOPA AMONG ThE @ cOLLECTED sAY-iNGS OF ThE sEERS@ (FF. 47B-48B/ ENTRY 18). 95. @aND -iN ThE DAYS WHEN MY TEACH-iNG...@ tHE bUDDHA'S ELOQUENT OATh APPEARS ON F. 414/ ENTRY 28. tHE "SAFFRON ROBE" -iS ThAT OF A bUDDH-iST MONK. 96. @iN FUTURE DAYS...@ sOURCE OF Th-iS AND FOLLOW-iNG QUOTAT-iON NOT LOCATED. 97. @gYALCHOK kELSANG gYATSO (1708-1757) AND pANCHEN lOBSANG yEShE (1663-1737)H@ tHE FORMER WAS ThE SEVENTh OF ThE dALA-i lAMAS/ SP-iR-iTUAL AND TEMPORAL RULERS OF t-iBET. hE BU-iLT ThE nORBUL-iNGKA/ MAGN-iF-iCENT SUMMER PALACE OF ThE dALA-i lAMAS/ AND SPONSORED A CARV-iNG OF ThE WOODEN PR-iNT-iNG-BLOCKS FOR ThE ENT-iRE COLLECT-iON OF OVER 4/000 T-iTLES -iN ThE t-iBETAN bUDDH-iST CANON. tHE LATTER F-iGURE WAS ThE SECOND OF ThE pANCHEN lAMAS/ ANOThER EXALTED L-iNEAGE OF SP-iR-iTUAL AND TEMPORAL LEADERS CENTERED AT ThE GREAT tASh-i lHUNPO mONASTERY -iN SOUTh-CENTRAL t-iBET. hE WAS AN EM-iNENT PRACT-iT-iONER AND SCHOLAR OF bUDDH-iSM WH-iLE ST-iLL ONE OF ThE MOST POWERFUL POL-iT-iCAL F-iGURES OF H-iS T-iME. 98. @REL-iNQU-iShED ThE-iR ThRONES AND LEFT ThE HOMEH@ tHE bUDDHA H-iMSELF TURNED DOWN ThE OPPORTUN-iTY TO BECOME A wORLD eMPEROR/ AND WAS OR-iG-iNALLY pR-iNCE s-iDDHARThA/ SON OF k-iNG sUDDHODANA AND qUEEN mAYA OF ThE VAST sHAKYA EMP-iRE OF NORTh iND-iA. mASTER sHANT-iDEVA/ ThE GREAT 8Th cENTURY bUDDH-iST PH-iLOSOPHER AND POET/ WAS BORN SON OF ThE K-iNG OF sAURAShTRA/ -iN WHAT -iS NOW gUJARAT (NORTh OF bOMBAY). lORD aT-iShA WAS ThE SON OF k-iNG kALYANAShR-i AND qUEEN pRABHAVAT-i/ RULERS OF ThE 10Th cENTURY sAHOR K-iNGDOM OF bENGAL/ AROUND cALCUTTA; ThE-iR M-iGHT WAS SA-iD TO EQUAL ThAT OF ThE eMPEROR OF cH-iNA. 99. @ThE EMPEROR OF cH-iNAH@ tHE -iNC-iDENT OCCURRED -iN 1408/ AND ThE EM-iSSAR-iES WERE D-iSPATCHED BY yUNG lO/ ThE Th-iRD EMPEROR OF ThE m-iNG dYNASTY. iN H-iS STEAD/ lORD tSONGKAPA SENT jAMCHEN cHUJE sHAKYA yEShE/ WHO LATER WENT ON TO FOUND ThE GREAT sERA mONASTERY/ WHERE pABONGKA r-iNPOCHE WAS H-iMSELF TRA-iNED NEARLY 500 YEARS LATER. tHE "pUREST e-iGHT" WHO FOLLOWED ThE mASTER -iNTO RETREAT WERE jAMKARWA jAMPEL cHUSANG/ nETEN sANG-KYONGWA/ nETEN r-iNCHEN gYELTSEN/ nETEN jANGSENGPA/ lAMA jAMPEL gYATSO/ gEShE sHERAB dRAK/ gEShE jAMPEL tASh-i/ AND gEShE pELKYONG. 100. @m-iLAREPA/ OF DAYS GONE BY...@ tHE GREAT wENSAPA (1505- 1566) WAS ThE LEARNED TEACHER OF kEDRUP sANGYE yEShE/ WHO WAS -iN TURN ThE TEACHER OF ThE F-iRST pANCHEN lAMA. tHE "lOBSANG dUNDRUP" OF ThE VERSE -iS wENSAPA H-iMSELF/ FOR Th-iS WAS H-iS ORD-iNAT-iON NAME. h-iS GLOW-iNG REFERENCE TO H-iS OWN ATTA-iNMENTS SEEMS PRESUMPTUOUS UNT-iL WE REAL-iZE ThAT HE -iS REFERR-iNG ONLY TO WHAT HE HOPES HE CAN BE/ FOR ThE VERSE -iS FOUND -iN A SECT-iON OF H-iS WR-iT-iNGS ENT-iTLED "aDV-iCES TO mYSELF" (SEE F. 26b/ ENTRY 53). 101. @iF -iN YOUR HEART...@ tHE QUOTED L-iNES APPEAR ON P. 163 OF ThE FAMOUS B-iOGRAPHY OF lORD m-iLAREPA BY H-iS D-iSC-iPLE rECHUNG dORJE dRAKPA (1083-1161); SEE ENTRY 36. 102. @nO WAY MY LOVED ONES KNOW...@ tHE L-iNES ARE FOUND -iN ThE SECT-iON ABOUT lORD m-iLAREPA (FF. 72-100) FROM ThE @oCEAN OF sONGS OF ThE kAGYU@ BY kARMAPA m-iKYU dORJE (1507-1554); SEE ENTRY 58. 103. @tH-iS BODY OF LE-iSURE...@ aNOThER QUOTAT-iON FROM ThE VERY BR-iEF VERS-iON OF lORD tSONGKAPA'S @sTEPS ON ThE pATh TO bUDDHAHOOD;@ SEE F. 56A/ ENTRY 63. 104. @E-iGHT WAYS OF LACK-iNG OPPORTUN-iTYH@ tHESE ARE TO HOLD WRONG V-iEWS/ SUCH AS BEL-iEV-iNG ThAT WHAT YOU DO DOES NOT COME BACK TO YOU; TO BE BORN AS AN AN-iMAL; B-iRTh AS AN -iNSAT-iABLE SP-iR-iT; B-iRTh -iN ThE HELLS; B-iRTh -iN A LAND WHERE ThE bUDDHA'S TEACH-iNGS ARE NOT AVA-iLABLE; B-iRTh -iN AN "UNC-iV-iL-iZED" LAND/ WHERE NO ONE KEEPS ThE VOWS OF MORAL-iTY; B-iRTh AS A HUMAN WHO -iS RETARDED OR OThERW-iSE HAND-iCAPPED/ SO CANNOT PRACT-iCE ThE TEACH-iNGS; AND B-iRTh AS A LONG-L-iVED BE-iNG OF PLEASURE -iN ONE OF ThE TEMPORARY PARAD-iSES (lORD tSONGKAPA/ PP. 135-7/ ENTRY 61; pABONGKA r-iNPOCHE/ FF. 154B-156B/ ENTRY 47; AND mASTER nAGARJUNA/ PP. 95-6 OF ThE eNGL-iSh TRANSLAT-iON/ ENTRY 95). 105. @"fORTUNE"H@ tHE "FORTUNES" WE HAVE ARE D-iV-iDED -iNTO TWO GROUPS OF F-iVEH ThOSE ThAT RELATE TO OURSELVES--PERSONAL QUAL-iT-iES--AND ThOSE ThAT RELATE TO "OThERS/" OR ThE OUTS-iDE WORLD. tHE F-iRST F-iVE ARE TO BE BORN AS A HUMAN; TO BE BORN -iN A "CENTRAL" LAND/ WHERE PEOPLE KEEP ThE TRAD-iT-iONAL VOWS OF MORAL-iTY; TO BE BORN W-iTh ALL ONE'S FACULT-iES -iNTACT; NOT TO HAVE COMM-iTTED HE-iNOUS M-iSDEEDS/ SUCH AS K-iLL-iNG ONE'S PARENTS; AND TO HAVE FA-iTh -iN ThE TEACH-iNGS. tHE SECOND F-iVE ARE TO L-iVE -iN A WORLD WHERE A bUDDHA HAS COME; WHERE H-iS TEACH-iNGS HAVE BEEN SPOKEN; WHERE ThE TEACH-iNGS SPOKEN HAVE NOT BEEN LOST; WHERE PEOPLE ST-iLL PRACT-iCE ThEM; AND WHERE PRACT-iT-iONERS ENJOY ThE K-iND SUPPORT ThEY REQU-iRE (lORD tSONGKAPA/ ENTRY 61/ PP. 137-8; pABONGKA r-iNPOCHE/ ENTRY 47/ FF. 156B-158A). 106. @HAPP-iER REALMSH@ tHESE CONS-iST OF ThE BE-iNGS WHO L-iVE AS HUMANS/ AS FULL PLEASURE BE-iNGS -iN ThE TEMPORARY PARAD-iSES/ AND AS LESSER PLEASURE BE-iNGS. 107. @BENEF-iTS ThAT COME FROM KEEP-iNG YOUR M-iND ON DEATh/ ETC.H @iN H-iS MASTERWORK @l-iBERAT-iON -iN oUR hANDS/@ pABONGKA r-iNPOCHE L-iSTS S-iX BENEF-iTS OF KEEP-iNG YOUR M-iND ON DEAThH YOUR PRACT-iCE BECOMES REALLY PURE; -iT GA-iNS POWER; ThE ThOUGHTS HELP YOU START PRACT-iCE; ThEY HELP YOU STR-iVE HARD DUR-iNG YOUR PRACT-iCE; ThEY HELP BR-iNG YOUR PRACT-iCE TO A SUCCESSFUL CONCLUS-iON; AND -iN ThE HOUR OF DEATh YOU GO W-iTh SAT-iSFACT-iON/ FOR YOU KNOW YOU HAVE SPENT YOUR L-iFE MEAN-iNGFULLY. tHE r-iNPOCHE ALSO L-iSTS S-iX PROBLEMS ThAT COME FROM NOT KEEP-iNG YOUR M-iND ON DEAThH YOU NEGLECT YOUR REL-iG-iOUS L-iFE/ AND SPEND ALL YOUR DAYS -iN ThOUGHTS OF WHAT TO EAT OR WEAR-- Th-iS L-iFE'S D-iSTRACT-iONS; YOU CONS-iDER DEATh OCCAS-iONALLY BUT ALWAYS Th-iNK -iT W-iLL COME LATER/ AND DELAY YOUR PRACT-iCE; OR YOU DO PRACT-iCE/ BUT FOR ThE WRONG REASON--W-iTh HOPES OF REPUTAT-iON; YOU PRACT-iCE BUT W-iTh NO ENThUS-iASM/ AND DROP -iT AFTER A WH-iLE; YOU GET DEEPER -iNTO Th-iS L-iFE/ YOUR ATT-iTUDE GETS WORSE/ AND L-iFE BEG-iNS TO HURT YOU; AND AT DEATh YOU NATURALLY FEEL -iNTENSE REGRET/ FOR YOU HAVE WASTED ALL YOUR EFFORTS ON Th-iS PRESENT L-iFE. tHE ThREE PR-iNC-iPLES/ FOR HOW ACTUALLY TO KEEP YOUR M-iND ON DEATh/ HAVE ThREE REASONS EACH/ MAK-iNG A TOTAL OF N-iNE. f-iRST OF ALL/ DEATh -iS CERTA-iNaH NO POWER -iN ThE UN-iVERSE CAN STOP DEATh WHEN -iT ARR-iVES; ThERE -iS NO WAY TO ADD T-iME TO YOUR L-iFE/ YOU COME CLOSER TO DEATh EVERY M-iNUTE; EVEN WH-iLE YOU ARE AL-iVE/ ThE FREE T-iME AVA-iLABLE FOR YOUR PRACT-iCE -iS EXTREMELY L-iM-iTED BEFORE YOU HAVE TO D-iE. tHE SECOND PR-iNC-iPLE -iS ThAT ThERE -iS ABSOLUTELY NO CERTA-iNTY WHEN YOU W-iLL D-iE. wE ARE -iN A T-iME AND REALM WHERE ThE LENGTh OF L-iFE -iS UNCERTA-iN; WE CAN BE SURE WE W-iLL NEVER HAVE ENOUGH T-iME TO DEFEAT ALL OUR ENEM-iES/ RA-iSE UP ALL OUR FR-iENDS/ AND ST-iLL COMPLETE OUR REL-iG-iOUS PRACT-iCE BEFORE WE D-iE. tHE Th-iNGS ThAT CAN K-iLL US ARE MANY; ThE Th-iNGS ThAT KEEP US AL-iVE ARE FEW. aND -iN GENERAL ThE BODY WE HAVE -iS FRAG-iLE/ WEAKH A SMALL SPL-iNTER -iN ThE HAND CAN G-iVE US AN -iNFECT-iON ThAT K-iLLS US--WE ARE L-iKE BUBBLES/ L-iKE CANDLES -iN A W-iNDSTORM. tHE Th-iRD PR-iNC-iPLE -iS ThAT/ AT ThE MOMENT OF DEATh/ NOTh-iNG AT ALL CAN HELP US BUT OUR SP-iR-iTUAL PRACT-iCE. nONE OF YOUR MONEY OR Th-iNGS CAN HELP YOU. nONE OF YOUR FR-iENDS OR FAM-iLY CAN HELP YOU--ThEY CAN BE HOLD-iNG YOU T-iGHTLY BY ThE ARMS AND LEGS/ BUT ST-iLL YOU W-iLL SL-iP AWAY ALONE. aND NOT EVEN YOUR OWN BODY CAN HELP YOU--YOU HAVE TO G-iVE UP YOUR MOST CHER-iShED POSSESS-iON/ YOUR BELOVED BODY/ ALONG W-iTh EVERYTh-iNG ELSE. tHE ThREE PR-iNC-iPLES CALL FOR ThREE RESOLVES ON OUR PART. kNOW-iNG ThAT WE ShALL HAVE TO D-iE/ WE MUST RESOLVE TO BEG-iN OUR PRACT-iCE. kNOW-iNG ThAT WE COULD D-iE ANY T-iME/ WE MUST QU-iT OUR WORLDLY WORK -iMMED-iATELY AND START OUR PRACT-iCE TODAY. aND F-iNALLY/ S-iNCE NOTh-iNG ELSE CAN HELP US/ WE MUST DEVOTE OURSELVES TO OUR PRACT-iCE ONLY. a MAN WHO -iS H-iK-iNG MANY M-iLES DOESN'T F-iLL UP H-iS PACK W-iTh A LOT OF CRAP ThAT HE WON'T BE NEED-iNG. tHE ABOVE PO-iNTS ARE PARAPHRASED FROM ThE WORKS ON ThE sTEPS OF ThE PATh BY lORD tSONGKAPA (ENTRY 61/ FF. 65-75) AND pABONGKA r-iNPOCHE (ENTRY 47/ FF. 168-182). fOR ThE LAST PO-iNT MENT-iONED -iN ThE TEXT/ ThE MED-iTAT-iON ON WHAT -iT'S L-iKE TO D-iE/ WE QUOTE ThE r-iNPOCHE D-iRECTLY (FF. 182B-183A)H tHEY TRY ALL D-iFFERENT K-iNDS OF TREATMENTS AND HOLY R-iTUALS BUT YOUR COND-iT-iON GETS WORSE AND WORSE. tHE DOCTORS START LY-iNG TO YOU. yOUR FR-iENDS AND RELAT-iVES SAY ALL SORTS OF CHEERY Th-iNGS TO YOUR FACE/ BUT BEH-iND YOUR BACK ThEY START WRAPP-iNG UP YOUR AFFA-iRS/ BECAUSE EVERYONE CAN SEE YOU'RE GO-iNG TO D-iE. yOUR BODY STARTS TO LOSE -iTS FAM-iL-iAR WARMTh. iT'S HARD TO BREAThE. tHE NOSTR-iLS COLLAPSE. tHE L-iPS CURL BACK. tHE COLOR STARTS TO DRA-iN FROM YOUR FACE. aLL SORTS OF REPULS-iVE S-iGNS BEG-iN TO ShOW/ -iNS-iDE AND OUTS-iDE OF YOU. yOU Th-iNK OF ALL ThE WRONG Th-iNGS YOU D-iD -iN YOUR L-iFE/ AND W-iSh SO BADLY YOU HAD NEVER DONE ThEM. yOU CAN'T QU-iTE BE SURE -iF YOU EVER REALLY GOT R-iD OF ThEM ALL WHEN YOU CONFESSED; OR ThAT YOU REALLY D-iD ANY TRUE GOOD DEED. tHEN COMES ThE F-iNAL PA-iN/ ThE UNSPEAKABLE SEAR-iNG PA-iN ThAT COMES W-iTh DEATh. tHE BAS-iC BU-iLD-iNG BLOCKS OF YOUR BODY BEG-iN ThE-iR DOM-iNO COLLAPSE/ YOU ARE BL-iNDED BY CATASTROPH-iC -iMAGES/ HALLUC-iNAT-iONS OF PURE TERROR CROWD -iNTO YOUR M-iND/ AND CARRY YOU AWAY/ AND ThE WHOLE WORLD YOU HAVE BEEN L-iV-iNG BL-iNKS OUT. pEOPLE TAKE YOUR CORPSE AND WRAP -iT UP -iN A ShEET AND LAY -iT -iN SOME CORNER. tHEY HANG UP A CURTA-iN TO H-iDE -iT. sOMEBODY L-iGHTS UP A SMUDGY L-iTTLE CANDLE AND LEAVES -iT ThERE. iF YOU'RE ONE OF ThOSE RE-iNCARNATED LAMAS/ ThEY DRESS YOU UP -iN YOU FANCY R-iTUAL ROBES AND TRY TO MAKE YOU LOOK GOOD. r-iGHT NOW WE ARE ALL RUNN-iNG AROUND TRY-iNG TO ARRANGE OURSELVES A N-iCE HOUSE/ SOFT CLOThES/ COZY CHA-iRS. bUT YOU KNOW ThE CUSTOM HERE -iN t-iBET--WHEN YOU D-iE ThEY'LL T-iE YOUR ARMS AND LEGS UP AGA-iNST YOUR CHEST W-iTh A LEAThER STRAP/ CARRY ThE BODY FAR FROM TOWN/ AND ThROW -iT NAKED OUT ON ThE ROCKS. r-iGHT NOW WE ALL GO HOME AND TRY TO COOK OURSELVES UP SOME DELECTABLE D-iSh--BUT ThERE W-iLL COME A DAY WHEN YOU STAND ThERE PRAY-iNG FOR A L-iTTLE TASTE OF ThOSE CAKES ThEY OFFER ThE SP-iR-iTS OF ThE DEAD. r-iGHT NOW WE HAVE ThE B-iG NAME--ThEY CALL US dOCTOR pROFESSOR/ OR rESPECTED s-iR/ OR yOUR rEVERENCE. bUT ThERE W-iLL COME A DAY WHEN ThEY LOOK AT YOUR BODY AND CALL YOU NOTh-iNG BUT "ThAT ST-iNK-iNG CORPSE." tHERE W-iLL COME A DAY WHEN ThE T-iTLE ThEY PUT -iN FRONT OF YOUR NAME -iS "ThE LATE/" OR "ThAT GUY ThEY USED TO CALL..." sO NOW WHEN YOU RESPECTED LAMAS OUT ThERE -iN ThE AUD-iENCE LOOK AT YOUR R-iTUAL ROBES/ LET -iT COME -iNTO YOUR ThOUGHTS ThAT ThESE ARE ThE ROBES ThEY W-iLL DRESS YOUR REMA-iNS -iN AFTER YOU HAVE EXP-iRED. aND ALL ThE REST OF US/ WHEN WE LOOK AT OUR BEDShEETS BEFORE WE GO TO SLEEP/ ShOULD TRY TO REMEMBER ThAT ThESE ARE WHAT ThEY W-iLL WRAP OUR ST-iNK-iNG CORPSE -iN WHEN WE D-iE. aS m-iLAREPA SA-iD/ tHAT FR-iGHTFUL CORPSE ThEY TALK ABOUT iS ThE VERY BODY YOU WEAR/ MED-iTATOR. hE MEANS LOOK AT YOUR OWN BODY NOW/ AND ALWAYS SEE ThE FUTURE CORPSE. 108. @ThE REALMSH@ sEE NOTE 14. 109. @nON-V-iRTUE BR-iNGS ALL SUFFER-iNGS...@ qUOTAT-iON FROM F. 116B OF ThE mASTER'S @jEWEL rOSARY/@ ENTRY 3. 110. @ThE ThREE RARE JEWELSH@ sO NAMED BECAUSE ThEY ARE SUPREMELY VALUABLE AND -iNFREQUENTLY FOUND--ThE bUDDHA/ DEF-iNED AS ThE ULT-iMATE ShELTER/ A BE-iNG WHO HAS COMPLETED ThE H-iGHEST POSS-iBLE GOOD FOR H-iMSELF AND OThERS; ThE dHARMA/ REAL-iZAT-iONS OR ThE END OF UNDES-iRABLE QUAL-iT-iES W-iTh-iN A PERSON'S M-iND; AND ThE sANGHA/ OR ANY BE-iNG WHO HAS PERCE-iVED ThE TRUE NATURE OF REAL-iTY D-iRECTLY. 111. @ThE MONK NAMED lEKKARH@ hE SPENT MANY YEARS -iN ThE SERV-iCE OF ThE bUDDHA H-iMSELF BUT FA-iLED M-iSERABLY TO UNDERSTAND H-iS TEACH-iNGS. tHE D-iSMAY-iNG STORY -iS FOUND -iN ThE TWELFTh CHAPTER OF ThE @tOTAL-n-iRVANA sUTRA@ (FF. 285B-418B/ VOL. 2/ ENTRY 81) AND REFERENCES TO -iT APPEAR OFTEN -iN LATER L-iTERATUREH SEE FOR EXAMPLE F. 136B OF pABONGKA r-iNPOCHE'S @l-iBERAT-iON@ (ENTRY 47); P. 161 OF ThE GREAT pOTOWA'S @jEWELS@ (ENTRY 19); AND F. 5A OF ThE F-iRST pANCHEN lAMA'S @pATh OF bL-iSS@ (ENTRY 50). 112. @AS WELL AS dEVADATTAH@ a CLOSE RELAT-iON OF ThE bUDDHA WHO WAS DR-iVEN BY JEALOUSY TO DESP-iSE ThE tEACHER. a "HEAP" OF SCR-iPTURES -iS SOMET-iMES DESCR-iBED AS ThE AMOUNT YOU COULD WR-iTE W-iTh ThE QUANT-iTY OF -iNK ThAT rABTEN/ A FANTAST-iC MYTh-iCAL ELEPHANT/ COULD CARRY ON H-iS BACK. oNE SUTRA SAYS ThAT dEVADATTA COULD REC-iTE ENOUGH SCR-iPTURES TO MAKE 60/000 LOADS FOR ThE GREAT ELEPHANT "iNCENSE." nUMEROUS TEXTUAL REFERENCES TO ThE STORY OF ThE M-iSLED MONK ARE L-iSTED BY pROF. eDGERTON (P. 271/ ENTRY 92). 113. @AN APPROPR-iATE ANT-iDOTEH@ bUDDH-iSM TEACHES ThAT ThERE ARE FOUR ANT-iDOTE FORCES/ WH-iCH TOGEThER CAN REMOVE ThE POWER OF ANY BAD DEED. tHE "BAS-iS" FORCE CONS-iSTS OF Th-iNK-iNG WHO -iT WAS ThAT WAS OFFENDED BY YOUR DEED/ AND WHO -iT -iS YOU W-iLL RELY ON TO CLEAR YOURSELF OF -iT. tHE "DESTRUCT-iON" FORCE -iS AN -iNTENSE FEEL-iNG OF ShAME AND REGRET FOR ThE DEED/ WH-iCH W-iLL CERTA-iNLY RETURN TO HURT YOU. tHE "REVERSE" FORCE -iS TO TURN YOURSELF AWAY FROM DO-iNG ThAT K-iND OF DEED AGA-iN. tHE "COUNTERAGENT" FORCE -iS TO UNDERTAKE SOME SP-iR-iTUAL PRACT-iCE --CONFESS-iON/ MED-iTAT-iON/ OR ANY GOOD DEED--TO OFFSET ThE POWER OF ThE WRONG (SEE pABONGKA r-iNPOCHE/ ENTRY 47/ FF. 109-113/ 246-8). 114. @ThE TEN NON-V-iRTUESH@ tHE TEN NON-V-iRTUES TO BE AVO-iDED -iN bUDDH-iST PRACT-iCE ARE SA-iD TO BE A VERY GROSS ABBREV-iAT-iON OF ThE MANY ThOUSANDS ThAT WE DO. tHE TEN -iNCLUDE ThREE BY BODY (K-iLL-iNG ANY BE-iNG/ STEAL-iNG/ AND SEXUAL M-iSCONDUCT); FOUR -iN SPEECH (LY-iNG/ D-iV-iS-iVE SPEECH/ HARSh WORDS/ AND -iDLE TALK); AND ThREE W-iTh-iN ThE M-iND (COVET-iNG OThERS' Th-iNGS/ ThOUGHTS TO HARM/ AND WRONG V-iEWS SUCH AS BEL-iEV-iNG ThAT ThERE -iS NO CONNECT-iON BETWEEN WHAT YOU DO NOW AND WHAT YOU EXPER-iENCE LATER). 115. @REAL-iZED BE-iNGH@ aNY PERSON WHO HAS D-iRECTLY PERCE-iVED "EMPT-iNESS"; Th-iS W-iLL BE EXPLA-iNED BELOW -iN ThE SECT-iON ON CORRECT V-iEW. 116. @tHE PATh BEG-iNS...@ sOURCE OF QUOTAT-iON NOT FOUND. 117. @rEV-iVEH@ tHE HELL -iS SO NAMED BECAUSE ThE -iNaHAB-iTANTS BEAT EACH OThER UNT-iL ThEY ALL FALL DOWN SENSELESS; ThEN ThEY REV-iVE AND START TO F-iGHT ONE ANOThER AGA-iN. tHE PROCESS -iS REPEATED OVER AND OVER FOR ThOUSANDS OF YEARS/ UNT-iL ThE BE-iNGS ARE F-iNALLY ABLE TO D-iE. 118. @wORD OF ThE gENTLE oNEH@ cOUNTED AMONG ThE PR-iNC-iPAL WORKS ON ThE sTEPS OF ThE PATh TO bUDDHAHOOD/ AND COMPOSED BY ThE "gREAT f-iFTh" dALA-i lAMA/ nGAWANG lOBSANG gYATSO (1617- 1682); SEE ENTRY 15. tH-iS SAME dALA-i lAMA HAS WR-iTTEN TWO COMMENTAR-iES ON ThE @tHREE pR-iNC-iPAL pAThS@ (ENTR-iES 16/17). 119. @"pATh OF bL-iSS" AND "qU-iCK pATh"H@ tHE FORMER WORK -iS ANOThER OF ThE CLASS-iC EXPLANAT-iONS OF ThE sTEPS TO bUDDHAHOOD AND WAS COMPOSED BY ThE F-iRST OF ThE GREAT pANCHEN lAMAS/ lOBSANG cHUKY-i gYELTSEN (1570-1662)/ WHO WAS ALSO ThE TUTOR OF ThE ABOVE-MENT-iONED f-iFTh dALA-i lAMA. tHE LATTER TREAT-iSE WAS WR-iTTEN -iN EXPLANAT-iON OF ThE F-iRST BY pANCHEN lAMA ii/ lOBSANG yEShE (SEE NOTE 97/ AND ENTR-iES 50/54). 120. @ThE F-iGHT-iNGH@ iT -iS SA-iD ThAT ThE LESSER PLEASURE BE-iNGS ARE DR-iVEN OUT OF ATTACHMENT AND JEALOUSY TO WAGE FREQUENT WAR ON ThE-iR SL-iGHTLY MORE GLOR-iOUS COUS-iNS/ ThE FULL PLEASURE BE-iNGS. 121. @E-iGHT/ S-iX/ AND ThREE TYPES OF SUFFER-iNGH@ tHE E-iGHT SUFFER-iNGS ARE BE-iNG BORN/ GETT-iNG OLDER/ GETT-iNG S-iCK/ DY-iNG/ ENCOUNTER-iNG Th-iNGS ThAT ARE UNPLEASANT/ LOS-iNG WHAT -iS PLEASANT/ TRY-iNG AND FA-iL-iNG TO GET WHAT YOU WANT/ AND ThE SUFFER-iNG OF S-iMPLY BE-iNG AL-iVE AND HAV-iNG ALL ThE -iMPURE PARTS OF OURSELVES ThAT WE DO (lORD tSONGKAPA/ ENTRY 61/ FF. 137- 151; pABONGKA r-iNPOCHE/ ENTRY 47/ FF. 250-267). aN EXPLANAT-iON OF ThE ThREE SUFFER-iNGS FOLLOWS -iN ThE TEXT. 122. @k-iNG mEFEEDH@ a LEGENDARY K-iNG OF YORE WHO WAS SA-iD TO HAVE BEEN BORN SPONTANEOUSLY; HE WAS NAMED FROM ThE FACT ThAT ThE CONCUB-iNES OF H-iS FAThER COMPETED TO BREAST-FEED ThE M-iRACULOUS CH-iLD AND ThEREBY BECOME ThE qUEEN mOThER. h-iS STORY -iS MENT-iONED -iN MANY WORKS; SEE pABONGKA r-iNPOCHE'S @l-iBERAT-iON@ (F. 252A)/ AS WELL AS ThE L-iST -iN pROF. eDGERTON'S @d-iCT-iONARY@ UNDER ThE K-iNG'S sANSKR-iT NAME/ mANDHATA (P. 430/ ENTRY 92). 123. @kEEP YOUR WANTS FEW...@ tHE D-iCTUM -iS EXPOUNDED UPON BY ThE GREAT bUDDH-iST PH-iLOSOPHER wASUBANDHU (C. 300 a.d.) -iN ThE S-iXTh CHAPTER OF H-iS CLASS-iC @tREASURE OF w-iSDOM@ (SEE PP. 316- 7/ ENTRY 14). 124. @iF PEOPLE L-iKE ThESE...@ fROM ThE ELOQUENT MANUAL FOR BODH-iSATTVAS BY ThE bUDDH-iST POET-PH-iLOSOPHER sHANT-iDEVA (695- 743 a.d.). qUOTAT-iON ON F. 3A/ ENTRY 71. 125. @ThREE COLLECT-iONS AND ThREE TRA-iN-iNGSH@ sEE NOTE 64. 126. @L-iSTENERS AND SELF-MADE V-iCTORSH@ pRACT-iC-iONERS WHO HAVE NOT YET DEVELOPED ThE H-iGHEST MOT-iVAT-iON OF ATTA-iN-iNG bUDDHAHOOD FOR ThE SAKE OF ALL BE-iNGS. "l-iSTENERS" ARE SO NAMED BECAUSE ThEY CAN L-iSTEN TO ThE H-iGHER TEACH-iNGS AND RELATE ThEM TO OThERS/ BUT NOT PRACT-iCE ThESE -iNSTRUCT-iONS ThEMSELVES. "sELF-MADE V-iCTORS" CAN REACH ThE-iR GOAL W-iThOUT RELY-iNG ON A SP-iR-iTUAL GU-iDE -iN Th-iS L-iFE/ ALThOUGH ONLY BECAUSE OF EXTENS-iVE -iNSTRUCT-iON BY COUNTLESS TEACHERS -iN ThE-iR PAST L-iVES. 127. @A LOWER ESCAPEH@ sEE NOTE 83. 128. @"ENEMY DESTROYERS"H@ tHOSE WHO HAVE PERMANENTLY DEFEATED ThE ENEMY OF MENTAL AFFL-iCT-iONS--SUCH AS DES-iRE/ ANGER/ AND -iGNORANCE--AND HAVE ThEREFORE ACH-iEVED N-iRVANA. sEE ALSO NOTE 83. 129. @"tHE bODH-iSATTVA'S l-iFE/" "eNTER-iNG ThE m-iDDLE wAY/" AND "tHE rARE sTACK"H@ mASTER sHANT-iDEVA'S MANUAL FOR BODH-iSATTVAS HAS BEEN L-iSTED AT NOTE 124. tHE CLASS-iC TEXT ON CORRECT V-iEW BY mASTER cHANDRAK-iRT-i/ ThE -iLLUSTR-iOUS 7Th cENTURY iND-iAN PH-iLOSOPHER OF bUDDH-iSM/ W-iLL BE COVERED BELOW W-iTh ThE Th-iRD OF ThE PR-iNC-iPAL PAThS. iN EACH CASE/ ThE BENEF-iTS OF ThE W-iSh FOR ENL-iGHTENMENT APPEAR -iN ThE OPEN-iNG VERSES. @tHE rARE sTACK@ -iS A SEPARATE SECT-iON OF ThE bUDDH-iST CANON CONTA-iN-iNG SOME 49 D-iFFERENT SUTRAS. oNE OFTEN QUOTED -iN EXPLANAT-iONS OF ThE W-iSh FOR bUDDHAHOOD -iS @tHE cHAPTER OF l-iGHT pROTECTOR@ (ENTRY 75); -iT CONTA-iNS ELOQUENT DESCR-iPT-iONS OF ThE BENEF-iTS OF ThE W-iSh ThROUGHOUT/ AND ThE SECT-iON AROUND F. 237 -iS PART-iCULARLY RELEVANT HERE. 130. @eVEN JUST W-iSh-iNG...@ qUOTAT-iON ON F. 3A OF Th-iS TEXTBOOK FOR BODH-iSATTVAS (ENTRY 71). 131. @wERE ThE MER-iT OF ThE W-iSh...@ qUOTAT-iON FROM F. 352B OF Th-iS TEACH-iNG OF ThE bUDDHA H-iMSELF (ENTRY 11). 132. @lOV-iNG-gAZEH@ tHE D-iV-iNE FORM OF ThE bUDDHA ThAT REPRESENTS ALL H-iS COMPASS-iON. tHE PRACT-iCE MENT-iONED CAN BE LEARNED FROM A QUAL-iF-iED LAMA. 133. @cOMMENTARY ON wAL-iD pERCEPT-iONaH@ fAMED TREAT-iSE WH-iCH FORMS ThE BAS-iS FOR ThE STUDY OF FORMAL LOG-iC -iN bUDDH-iST MONASTER-iES. iT WAS COMPOSED BY mASTER dHARMAK-iRT-i (C. 630 a.d.) -iN EXPLANAT-iON OF ThE @cOMPEND-iUM ON wAL-iD pERCEPT-iON@ WR-iTTEN BY mASTER d-iGNAGA (C. 450 a.d.)/ GREAT FOREFAThER OF ThE bUDDH-iST LOG-iC TRAD-iT-iONS. tHE REASON-iNG MENT-iONED -iS FOUND -iN ThE SECOND CHAPTER/ ThE "pROOF OF iNFALL-iB-iL-iTY/" BEG-iNN-iNG FROM L-iNE 142 (FF. 108B-109A/ ENTRY 22). 134. @PREVENT-iNG A PERSON FROM SL-iPP-iNGH@ sOME D-iSCUSS-iONS OF ThESE BENEF-iTS APPEAR -iN lORD tSONGKAPA'S WORK ON FF. 182-6 AND 189 (ENTRY 61). 135. @"BEAUT-iFUL" FORM OF LOV-iNG-K-iNDNESSH@ mEANS TO SEE EVERY OThER L-iV-iNG CREATURE AS BEAUT-iFUL OR BELOVED AS ONE'S ONLY CH-iLD; Th-iS LOV-iNG-K-iNDNESS -iS D-iST-iNGU-iShED FROM ThE ONE MENT-iONED NEXT. 136. @TWENTY-TWO FORMS OF ThE W-iShH@ tHESE METAPHORS ARE FOUND ON F. 2B OF ThE @jEWEL OF rEAL-iZAT-iONS@ (SEE NOTE 69). hERE ThE W-iSh FOR ENL-iGHTENMENT -iS COMPARED TO EARTh/ GOLD/ ThE F-iRST DAY'S MOON/ F-iRE/ A M-iNE/ A CACHE OF GEMSTONES/ ThE OCEAN/ A D-iAMOND/ ThE K-iNG OF MOUNTA-iNS/ MED-iC-iNE/ A SP-iR-iTUAL GU-iDE/ A W-iSh-G-iV-iNG JEWEL/ ThE SUN/ A SONG/ A K-iNG/ A TREASURE/ A H-iGHWAY/ A R-iD-iNG HORSE/ A FOUNTA-iN OF WATER/ A SWEET SOUND/ A R-iVER/ AND A CLOUD. eACH METAPHOR STANDS FOR ThE W-iSh AT A D-iFFERENT LEVEL OF REAL-iZAT-iON; ThE VENERABLE lAMA OF cHONE/ dRAKPA sHEDRUP (1675-1748) G-iVES A CONC-iSE EXPLANAT-iON OF ThEM -iN H-iS COMMENTARY (PP. 45-6/ ENTRY 13). tHE D-iST-iNCT-iON BETWEEN "PRAY-iNG" FOR AND "ENGAG-iNG" -iN ThE W-iSh FOR ENL-iGHTENMENT -iS DESCR-iBED AS ThE D-iFFERENCE BETWEEN WANT-iNG TO GO SOMEWHERE AND ThEN ACTUALLY STEPP-iNG ALONG W-iTh ThE RESOLVE TO REACH ThE GOAL. iN ThE LATTER CASE ONE HAS TAKEN ThE FORMAL VOWS FOR ThE W-iSh AND -iS ACT-iNG W-iTh ThE CONSC-iOUS -iNTENT-iON OF ATTA-iN-iNG ENL-iGHTENMENT FOR ALL L-iV-iNG BE-iNGS. sEE PP. 109-110 OF ENTRY 31/ ThE COMMENTARY TO ThE @jEWEL@ BY kEDRUP tENPA dARGYE (1493-1568)/ A RENOWNED SCHOLAR FROM pABONGKA r-iNPOCHE'S OWN sERA mEY cOLLEGE. 137. @mANY EONS ThE aBLE lORDS...@ tH-iS QUOTAT-iON FOUND ON F. 2A; ThE PRECED-iNG REFERENCE -iS ON F. 7B (ENTRY 71). 138. @cENTER BEAM OF ThE H-iGHEST WAY...@ aGA-iN FROM ThE VERY BR-iEF VERS-iON OF H-iS @sTEPS ON ThE pATh@ (P. 310/ ENTRY 63). tHE ENT-iRE CONTEXT READS AS FOLLOWSH cENTER BEAM OF ThE H-iGHEST WAY/ ThE W-iSh; fOUNDAT-iON/ SUPPORT FOR ThOSE OF M-iGHTY DEEDS; aLCHEM-iST EL-iX-iR FOR TURN-iNG BOTh ThE COLLECT-iONS; gOLD M-iNE OF MER-iT/ FULL OF A MASS OF GOOD. bODH-iSATTVA PR-iNCES/ KNOW-iNG Th-iS/ kEEP ThE H-iGH JEWEL W-iSh ThE-iR CENTER PRACT-iCE. tHE "TWO COLLECT-iONS" ARE ThE ACCUMULAT-iONS OF KNOWLEDGE AND V-iRTUE WH-iCH PRODUCE ThE BOD-iES OF A bUDDHA (SEE NOTE 32). 139. @ThE eL-iM-iNAT-iON r-iTUAL/ ETC.H@ wE HAVE NOT LOCATED ThE SPUR-iOUS TEXTS L-iSTED. 140. @tHREE hEAPS sUTRA/ ETC.H@ tHESE FOUR TEACH-iNGS OF ThE bUDDHA H-iMSELF ARE L-iSTED AT ENTR-iES 39/ 21/ 33/ AND 10 RESPECT-iVELY. 141. @bUDDHA-dHARMA-sANGHA PRAYERH@ a TRAD-iT-iONAL PRAYER FOR REFUGE AND DEVELOP-iNG ThE W-iSh FOR ENL-iGHTENMENT. iT READS/ i GO FOR REFUGE/ UNT-iL i REACH ENL-iGHTENMENT/ tO ThE bUDDHA/ dHARMA/ AND ThE H-iGHEST sANGHA. bY ThE MER-iT OF G-iV-iNG AND OThER GOODS DEEDS i DO mAY i BECOME A bUDDHA TO HELP ALL L-iV-iNG BE-iNGS. tHE bUDDHA/ dHARMA/ AND sANGHA ARE EXPLA-iNED -iN NOTE 110. 142. @sTAGES OF mED-iTAT-iONaH@ tHE PO-iNT -iS D-iSCUSSED BY lORD tSONGKAPA AT FF. 89-92 OF H-iS ShORTER @sTEPS ON ThE pATh@ (ENTRY 60)/ AND FF. 191-202 -iN H-iS LONGER VERS-iON (ENTRY 61). hERE A NUMBER OF T-iMES HE QUOTES ThE @sTAGES OF mED-iTAT-iON/@ A TREAT-iSE -iN ThREE PARTS BY ThE E-iGHTh-CENTURY bUDDH-iST MASTER kAMALASh-iLA (ENTRY 1). kAMALASh-iLA -iS BEST KNOWN FOR H-iS SUCCESSFUL DEFENSE OF ThE iND-iAN bUDDH-iST TEACH-iNG OF ANALYT-iCAL MED-iTAT-iON BEFORE ThE t-iBETAN K-iNG tR-iSONG dETSEN. h-iS OPPONENTS WERE cH-iNESE MONKS WHO WRONGLY ASSERTED ThAT MED-iTAT-iNG ON NOTh-iNG AT ALL WOULD BE OF ANY BENEF-iT. 143. @PATh OF PREPARAT-iONaH@ aNOThER SET OF F-iVE PAThS/ OR LEVELS OF REAL-iZAT-iON/ -iS DESCR-iBED -iN bUDDH-iSM. iNCLUDED ARE ThE PAThS OF ACCUMULAT-iON/ PREPARAT-iON/ SEE-iNG/ HAB-iTUAT-iON/ AND "NO MORE LEARN-iNG." tHE F-iVE FOR ThE "GREATER" WAY D-iFFER FROM ThOSE OF ThE "LESSER" WAY (SEE NOTE 56). 144. @ALL E-iGHT LEVELSH@ rEFERS TO -iNTENSELY DEEP FORMS OF MED-iTAT-iON ThAT LEAD TO LATER B-iRThS -iN ThE E-iGHT SECT-iONS OF ThE FORM AND FORMLESS REALMS/ WH-iCH ARE ST-iLL COUNTED AS SUFFER-iNG (SEE NOTE 14). 145. @tHE WORLDLY MED-iTATE ON CONCENTRAT-iON...@ tHE VERSE -iS FOUND ON FF. 44A-44B OF Th-iS FAMOUS TEACH-iNG OF ThE bUDDHA (SEE ENTRY 23). tHE FOLLOW-iNG C-iTAT-iON -iS ThE NEXT VERSE -iN ThE SUTRA/ FROM F. 44B. tHE WORD-iNG OF ThE ED-iT-iON AVA-iLABLE TO US -iS SL-iGHTLY D-iFFERENT/ BUT ThE -iNTENT EQUAL. uDRAKA WAS A NON- bUDDH-iST SAGE WHO WOKE FROM AN EXTENDED PER-iOD OF MED-iTAT-iON AND WENT -iNTO A RAGE BECAUSE M-iCE HAD -iN ThE MEANT-iME CHEWED AWAY AT H-iS -iMPRESS-iVE YOG-i'S LOCKS OF HA-iR; BECAUSE OF H-iS ANGER/ HE WAS ThEN BORN -iN ThE HELLS. 146. @tHERE -iS NO SECOND DOOR...@ qUOTAT-iON FROM F. 13B OF mASTER aRYADEVA'S WORK (SEE ENTRY 40 AND NOTE 79). 147. @w-iSDOM NOT STEEPED -iN METhOD...@ tHE L-iNES APPEAR ON F. 313A OF Th-iS WELL-KNOWN SUTRA/ AND ARE CLAR-iF-iED BY -iT -iMMED-iATELY AFTERWARD (SEE ENTRY 35). 148. @bY Th-iS V-iRTUE MAY ALL BE-iNGS...@ f-iNAL L-iNES OF ThE mASTER'S @s-iXTY wERSES OF rEASON-iNG/@ AND OFTEN USED NOWADAYS AS A PRAYER OF DED-iCAT-iON AFTER ThE GOOD DEED OF L-iSTEN-iNG TO A TEACH-iNG. oR-iG-iNAL FROM F. 22B/ ENTRY 5. 149. @oN VAST W-iDE-SPREAD-iNG W-iNGS...@ qUOTAT-iON ON F. 212A OF @eNTER-iNG ThE m-iDDLE wAY@ (SEE ENTRY 74 AND NOTE 129). 150. @uNDERSTAND-iNG ThAT hAS nO eNDH@ a FAMED TEACH-iNG OF ThE bUDDHA REQUESTED BY A D-iSC-iPLE OF Th-iS NAME (ENTRY 49). tHE @rOOT w-iSDOM@ OF mASTER nAGARJUNA (C. 200 a.d.) -iS L-iSTED AT ENTRY 4; FOR OThER WORKS OF H-iS FAMED "cOLLECT-iON/" SEE ThE B-iOGRAPHY -iN ThE eNGL-iSh TRANSLAT-iON OF H-iS @lETTER TO A fR-iEND @(P. 10/ ENTRY 95). 151. @ThE MASTERS bUDDHAPAL-iTA/ ETC.H@ fOR ThE COMMENTARY OF mASTER bUDDHAPAL-iTA (C. 500 a.d.)/ SEE ENTRY 85. mASTER aRYADEVA'S WORK HAS ALREADY BEEN L-iSTED (SEE NOTE 79)/ AS HAS mASTER cHANDRAK-iRT-i'S @eNTER-iNG ThE m-iDDLE wAY@ (NOTE 129). fOR @a cLAR-iF-iCAT-iON OF ThE wORDS/@ SEE ENTRY 73. 152. @tHERE'S NO WAY TO PEACE...@ fROM ThE S-iXTh CHAPTER OF mASTER cHANDRAK-iRT-i'S WORK (F. 205A/ ENTRY 74). bR-iEFLY/ ThE "TWO TRUThS" MENT-iONED ARE WHAT ARE USUALLY CALLED "DECEPT-iVE TRUTh" AND "ULT-iMATE TRUTh." bOTh ARE VAL-iD/ AND ALL OBJECTS HAVE BOTh. tHE DEPENDENCE OF OBJECTS (ESPEC-iALLY -iN ThE SENSE DESCR-iBED BELOW/ UPON CONCEPTS AND NAMES) -iS ThE-iR CONVENT-iONAL OR DECEPT-iVE TRUTh. tHE-iR APPEARANCE -iS "DECEPT-iVE" BECAUSE TO ThE M-iNDS OF NORMAL PEOPLE ThEY APPEAR TO BE SOMETh-iNG OThER ThAN WHAT ThEY ACTUALLY ARE. tHE "ULT-iMATE" (HERE CALLED "REAL") TRUTh OF OBJECTS -iS ThE-iR LACK OF NON-DEPENDENCE/ AND -iS F-iRST SEEN D-iRECTLY -iN ThE ALL--iMPORTANT MED-iTAT-iVE STATE KNOWN AS ThE "PATh OF SEE-iNG." sEE-iNG Th-iS TRUTh D-iRECTLY ACTS -iMMED-iATELY TO STOP ThE PROCESS ThROUGH WH-iCH WE SUFFER. 153. @nAGARJUNA'S STUDENT WAS cHANDRAK-iRT-i...@ tHE L-iNES ARE FROM H-iS WORK ON ThE TWO TRUThS; SEE F. 72A/ ENTRY 56. 154. @"dETA-iL-iST" SCHOOLH@ sO CALLED BECAUSE "ThEY DEVOTE ThE-iR STUDY EXCLUS-iVELY TO ThE CLASS-iCAL COMMENTARY KNOWN AS @ dETA-iLED eXPOS-iT-iON/@ OR ELSE BECAUSE ThEY UNDERSTAND ThE @eXPOS-iT-iON@'S MEAN-iNG" (ThE f-iRST dALA-i lAMA/ ENTRY 14/ P. 14). 155. @"sCR-iPTURAL-iST" SCHOOLH@ tHE NAME -iS SA-iD TO COME FROM ThE FACT ThAT "Th-iS SCHOOL OF PH-iLOSOPHERS HOLDS ThAT SCR-iPTURE [EG. SUTRA] -iS VAL-iD/ BUT DEN-iES ThE VAL-iD-iTY OF CLASS-iCAL COMMENTAR-iES SUCH AS ThE sEVEN wORKS ON kNOWLEDGE" (-iB-iD). 156. @"m-iND-oNLY" SCHOOLH@ tHE NAME COMES FROM ThE SCHOOL'S ASSERT-iON ThAT "EVERY EX-iST-iNG OBJECT -iS NOTh-iNG BUT PART OF ThE M-iND/" ALThOUGH Th-iS GENERAL DESCR-iPT-iON -iS FURThER REF-iNED BY ThE SCHOOL. 157. @MADE FROM ANY D-iFFERENT "SUBSTANCE"H@ tHAT -iS/ COME FROM ANY D-iFFERENT PR-iNC-iPAL CAUSE OR LATENCY. 158. @"iNDEPENDENT" PART OF ThE m-iDDLE wAY SCHOOLH@ tHE SCHOOL -iS SO NAMED BECAUSE -iTS FOLLOWERS ADVOCATE A M-iDDLE WAY WH-iCH AVO-iDS ThE EXTREME OF Th-iNK-iNG Th-iNGS EX-iST (NATURALLY) AND ThE EXTREME OF Th-iNK-iNG Th-iNGS CAN'T EX-iST (-iF ThEY DON'T EX-iST NATURALLY). tHE "iNDEPENDENTS" ARE ONE OF ThE TWO PARTS OF ThE SCHOOL; ThEY BEL-iEVE ONE MUST LEAD A PERSON TO ThE CORRECT V-iEW ThAT Th-iNGS ARE EMPTY OF NATURAL EX-iSTENCE BY MEANS OF TAK-iNG AN -iNDEPENDENT OBJECT AND D-iSCUSS-iNG -iT -iN COMMON TERMS--RAThER ThAN START-iNG FROM ThE PERSON'S OWN -iNCORRECT V-iEW AND DEMONSTRAT-iNG ThE ABSURD-iTY ThAT -iT NECESSAR-iLY -iMPL-iES. tHESE PO-iNTS ARE -iLLUM-iNATED BY ThE GREAT cHANGKYA rOLPAY dORJE/ SA-iD TO BE A FORMER L-iFE OF pABONGKA r-iNPOCHE H-iMSELF/ -iN H-iS @cOMPARAT-iVE sYSTEMS@ (PP. 289/ 305/ 325; ENTRY 80). 159. @UNAFFECTED AWARENESSH@ aNY NORMAL/ "REASONABLE" PERCEPT-iON--ThE VAST MAJOR-iTY OF OUR EVERYDAY PERCEPT-iONS; ThE OPPOS-iTE WOULD BE ThOSE -iNFREQUENT CASES WHERE WE TAKE SOMETh-iNG WRONG/ SUCH AS M-iSTAK-iNG A MOV-iNG LEAF FOR A SMALL AN-iMAL AS WE DR-iVE A CAR/ OR BEL-iEV-iNG -iN SOMETh-iNG UNREAL ThAT WE Th-iNK WE SEE UNDER ThE -iNFLUENCE OF ALCOHOL OR A DRUG. 160. @"iMPL-iCAT-iON" SECT-iON OF ThE m-iDDLE wAY SCHOOLH@ sO NAMED BECAUSE OF ThE-iR BEL-iEF ThAT A L-iNE OF REASON-iNG WH-iCH -iMPL-iES A NECESSARY ABSURD-iTY -iN AN OPPONENT'S -iNCORRECT V-iEW ON ThE SUBJECT -iS SUFF-iC-iENT TO -iNSP-iRE -iN H-iS M-iND ThE CORRECT V-iEW OF ThE NATURE OF EX-iSTENCE (AGA-iN SEE cHANGKYA rOLPAY dORJE/ P. 407/ ENTRY 80). 161. @"fUNCT-iONAL-iST" GROUPH@ rEFERS COLLECT-iVELY TO ThE dETA-iL-iST/ sCR-iPTURAL-iST/ AND m-iND-oNLY SCHOOLS/ S-iNCE ALL ASSERT ThAT FUNCT-iONAL Th-iNGS EX-iST TRULY. 162. @ThE FOURFOLD ANALYS-iSH@ bR-iEFLY/ pABONGKA r-iNPOCHE L-iSTS ThE FOUR AS FOLLOWS -iN H-iS TREAT-iSE ON ThE sTEPS (ENTRY 47/ FF. 362-377)H 1) @iDENT-iFY WHAT YOU DENYH@ ANY OBJECT ThAT COULD EX-iST TRULY. yOU CANNOT CATCH A Th-iEF -iF YOU DON'T KNOW WHAT HE LOOKS L-iKE. 2) @rECOGN-iZE ThE NECESS-iTYH@ ThAT -iF AN OBJECT EX-iSTS TRULY/ -iT MUST BE TRULY ONE OR TRULY MANY. 3) @pERCE-iVE ThAT -iT -iS NOT TRULY ONEH@ -iF YOU WERE TRULY YOUR PARTS/ YOU COULDN'T SAY "PARTS/" S-iNCE YOU ARE ONLY ONE. 4) @pERCE-iVE ThAT -iT -iS NOT TRULY MANYH@ -iF YOUR PARTS WERE TRULY YOU/ ThEN WHEN YOU TOOK ANY ONE PART -iT WOULD BE YOU--ThE SAME WAY YOU GET A COW WHEN YOU HAVE A GOAT AND A ShEEP AND A COW AND TAKE OUT ThE GOAT AND ThE ShEEP. tHE CONCLUS-iON -iS ThAT S-iNCE YOU ARE NE-iThER TRULY ONE NOR TRULY MANY/ YOU DO NOT TRULY EX-iST. lORD tSONGKAPA D-iSCUSSES ThESE PO-iNTS ON FF. 374-475 OF H-iS GREATER sTEPS (ENTRY 61). 163. @DESTRUCT-iBLE V-iEWH@ tH-iS WAY OF LOOK-iNG AT Th-iNGS -iS CALLED "DESTRUCT-iBLE" BOTh BECAUSE -iT FOCUSES ON ME/ AND i W-iLL ONE DAY PER-iSh/ AND BECAUSE ThE WRONG V-iEW -iTSELF W-iLL ONE DAY BE CORRECTED AND D-iSAPPEAR. 164. @hERE WHAT WE CALL A SELF...@ qUOTAT-iON FROM H-iS COMMENTARY ON ThE @400 wERSES@ OF mASTER aRYADEVA (NOTE 79). sEE F. 187B/ ENTRY 72. 165. @s-iNCE EVERY OBJECT -iS LABELLED...@ fOUND ON P. 396 OF ENTRY 45. 166. @l-iKE AN -iLLUS-iON...@ tHE FULL L-iNE -iS FOUND OF F. 16A OF ThE WORK/ ENTRY 70. 167. @oNCE YOU GRASP ThE SECRET...@ sOURCE OF QUOTAT-iON NOT FOUND. 168. @PREC-iOUS TEACHER cHONE lAMAH@ rEFERS TO pABONGKA r-iNPOCHE'S TEACHER NAMED cHONE gEShE lOBSANG gYATSO tR-iN. 169. @tHEREFORE Th-iS PROOF EMPLOY-iNG -iNTERDEPENDENCE...@ qUOTAT-iON FROM H-iS @eNTER-iNG ThE m-iDDLE wAY/@ FF. 206B-207A (ENTRY 74). 170. @eVERYTh-iNG -iS R-iGHT...@ qUOTAT-iON FROM F. 15A OF mASTER nAGARJUNA'S MASTERP-iECE (ENTRY 4). 171. @fORM -iS EMPT-iNESS...@ fROM ThE FAMOUS @hEART OF w-iSDOM sUTRA/@ F. 259B (ENTRY 20). 172. @E-iGHT WORLDLY ThOUGHTSH@ tHEY WERE L-iSTED ABOVE -iN SECT-iON wiii/ ON "sTOPP-iNG dES-iRE FOR tH-iS l-iFE." 173. @ThREE "COUNTLESS" EONSH@ tHE WORD "COUNTLESS" HERE ACTUALLY REFERS TO A SPEC-iF-iC NUMBER--1/000/000/000/000/000/ 000/000/000/000/000/000/000/000/000/000/000/000. tHE LENGTh OF AN "EON" -iS VAR-iOUSLY DESCR-iBED -iN bUDDH-iST SCR-iPTURE/ AND -iS T-iED TO CYCLES -iN ThE L-iFESPANS OF BE-iNGS; SUFF-iCE TO SAY -iT ENTA-iLS M-iLL-iONS OF YEARS. 174. @sTEPS OF ThE PATh!@ oR-iG-iNAL SOURCE OF QUOTAT-iON NOT FOUND. pABONGKA r-iNPOCHE'S @l-iBERAT-iON@ TW-iCE CRED-iTS ThE ThREE -iNSTRUCT-iONS TO gOMPA r-iNCHEN lAMA (ENTRY 47/ FF. 168A/ 334A)/ WHO -iS SA-iD TO HAVE BEEN A STUDENT OF lORD aT-iShA (SEE lORD tSONGKAPA'S @gREATER sTEPS/@ ENTRY 61/ F. 12A)/ AND OF lORD dROM tONPA (@bLUE aNNALS/@ ENTRY 94/ P. 264). gEShE dOLPA/ FULL NAME mARShURPA rOK sHERAB gYATSO (1059-1131) WAS A STUDENT OF ThE GREAT pOTOWA AND COMP-iLED H-iS MENTOR'S TEACH-iNGS -iNTO A FAMED TEXT OF ThE sEER TRAD-iT-iON ENT-iTLED ThE @bLUE bOOK@ (SEE -iTS COMMENTARY AT ENTRY 89). 175. @dON'T BE A QU-iTTER...@ fROM ThE CHAPTER ON EFFORT -iN mASTER sHANT-iDEVA'S CLASS-iC (F. 20A/ ENTRY 71). "tHOSE WHO'VE gONE tHAT wAY" REFERS TO ThE bUDDHAS. 176. @ThE GLOR-iOUS lOBSANG dRAKPAH@ aS MENT-iONED -iN ThE fOREWORD/ Th-iS WAS lORD tSONGKAPA'S ORD-iNAT-iON NAME. 177. @ThE PROPER SER-iES OF V-iSUAL-iZAT-iONSH@ tHE SECT-iON ThAT FOLLOWS WAS -iNCLUDED -iN pABONGKA r-iNPOCHE'S COMMENTARY FOR ThE BENEF-iT OF H-iS D-iSC-iPLES ALREADY FAM-iL-iAR W-iTh ThE PRACT-iCE. iT -iS TRANSLATED HERE FOR COMPLETENESS/ BUT L-iKE ANY bUDDH-iST TEACH-iNG REQU-iRES ThE PERSONAL GU-iDANCE OF A QUAL-iF-iED LAMA FOR SUCCESSFUL RESULTS. 178. @cOLLECT-iON f-iELDH@ tRAD-iT-iONAL PA-iNT-iNGS OF Th-iS V-iSUAL-iZAT-iON ARE FA-iRLY COMMON; ONE GOOD EXAMPLE APPEARS -iN ThE nEWARK mUSEUM'S CATALOGUE (-iLLUSTRAT-iON p20/ P. 170/ ENTRY 93). tHE NAME OF ThE V-iSUAL-iZAT-iON -iS MEANT TO ShOW ThAT ThESE HOLY BE-iNGS ARE ThE BEST F-iELD -iN WH-iCH ONE CAN PLANT ThE SEEDS OF H-iS ENL-iGHTENMENTH ThE TWO COLLECT-iONS OF MER-iT AND W-iSDOM. tHE SYMBOL-iSM OF ThE P-iCTURE -iS DETA-iLED CAREFULLY BY pABONGKA r-iNPOCHE -iN H-iS @l-iBERAT-iON -iN oUR hANDS@ (FF. 92-102/ ENTRY 47). 179. @"pATh OF bL-iSS" OR "qU-iCK pATh"H@ sEE NOTE 119. 180. @ATT-iTUDES AS ThESE PEOPLE HAVE ThEMH@ aS MENT-iONED ABOVE (NOTE 20)/ ThE PRACT-iT-iONER OF LESSER SCOPE SEEKS TO SAVE H-iMSELF FROM ThE LOWER REALMS. tHE PRACT-iT-iONER OF MED-iUM SCOPE HOPES TO ESCAPE FROM ALL FORMS OF SUFFER-iNG L-iFE/ EVEN ThE H-iGHER REALMS. tHE PRACT-iT-iONER OF ThE GREATEST SCOPE ShARES ThESE ATT-iTUDES/ BUT SEEKS EQUALLY TO ASSURE ThAT EVERY OThER BE-iNG REACHES ThESE GOALS TOO. 181. @HUGE BLACK SOWH@ aLSO STANDS FOR -iGNORANCE/ ThE ROOT OF ALL OUR SUFFER-iNG. 182. @TWO REASONS FOR TAK-iNG REFUGEH@ tHESE ARE (1) TO FEAR ThE LOWER REALMS AND CYCL-iC L-iFE -iN GENERAL/ AND (2) TO BEL-iEVE ThAT ThE ThREE JEWELS HAVE ThE POWER TO PROTECT YOU (SEE NOTE 110). 183. @ThE "-iMMEASURABLES"H@ tHESE ARE -iMMEASURABLE LOV-iNG- K-iNDNESS/ COMPASS-iON/ JOY/ AND NEUTRAL-iTY; ThEY ARE DESCR-iBED -iN A CLASS-iC VERSE/ RESPECT-iVELY/ AS FOLLOWSH mAY ALL L-iV-iNG BE-iNGS GA-iN HAPP-iNESS AND WHAT CAUSES HAPP-iNESS. mAY ALL L-iV-iNG BE-iNGS ESCAPE SUFFER-iNG AND WHAT CAUSES SUFFER-iNG. mAY ALL L-iV-iNG BE-iNGS NEVER BE W-iThOUT ThE HAPP-iNESS FREE OF EVERY SUFFER-iNG. mAY ALL L-iV-iNG BE-iNGS STAY NEUTRAL/ FREE OF ALL L-iKE FOR ThE-iR FR-iENDS AND D-iSL-iKE FOR ThE-iR ENEM-iES. tHE FOUR ARE CALLED "-iMMEASURABLE" BECAUSE ThEY ARE ThOUGHTS D-iRECTED AT AN -iMMEASURABLE NUMBER OF BE-iNGS/ AND BECAUSE ONE GA-iNS -iMMEASURABLE MER-iT FROM Th-iNK-iNG ThEM. tHERE -iS ANOThER SET OF FOUR ATT-iTUDES W-iTh ThE SAME NAMES/ KNOWN COLLECT-iVELY AS ThE "FOUR PLACES OF ThE pURE oNE." pABONGKA r-iNPOCHE ELSEWHERE EXPLA-iNS ThAT ThE LOV-iNG-K-iNDNESS OF Th-iS SET COVERS MANY/ BUT NOT ALL/ SENT-iENT BE-iNGS/ AND SO ONE WHO MED-iTATES UPON -iT -iS BORN AS A BE-iNG L-iKE ThE WORLDLY GOD NAMED pURE oNE/ WHOSE AUThOR-iTY EXTENDS OVER MANY/ BUT NOT ALL/ PLACES. bY FOCUSS-iNG ON ALL BE-iNGS/ ONE ACH-iEVES N-iRVANA "W-iThOUT A PLACE" (BEYOND BOTh Th-iS SUFFER-iNG WORLD AND A LOWER N-iRVANA) AS ThE gREAT pURE oNE (ANOThER NAME FOR A FULL bUDDHA) (SEE FF. 308B- 309A/ ENTRY 47). 184. @SPEC-iAL W-iSh FOR bUDDHAHOODH@ tHE L-iNES READ "fOR ThE SAKE OF ALL MY MOThER BE-iNGS/ i W-iLL DO ANYTh-iNG i HAVE TO -iN ORDER TO REACH PREC-iOUS TOTAL ENL-iGHTENMENT/ AS FAST AS i CAN. tHUS i W-iLL NOW BEG-iN A MED-iTAT-iON ON ThE TEACH-iNG OF ThE sTEPS ON ThE PATh TO bUDDHAHOOD/ US-iNG ThE PROFOUND PATh OF PRACT-iCE ThAT CENTERS UPON MY LAMA/ MY GOD" (F. 5A/ ENTRY 26). 185. @e-iGHT tHOUSAND wERSESH@ oNE OF ThE MOST FAMED AND ELOQUENT SUTRAS ON ThE PERFECT-iON OF W-iSDOM/ OR CORRECT V-iEW (ENTRY 83). 186. @ThE gREAT tUTOR/ ThE hOLDER OF ThE d-iAMONDH@ pROBABLY REFERS TO pABONGKA r-iNPOCHE'S ROOT MASTER/ dAKPO lAMA jAMPEL hLUNDRUP. 187. @"kNOWLEDGE uNLOCKS ThE wORLD"H@ sEE NOTE 40 ON ThESE L-iNES COMPOSED BY lORD tSONGKAPA H-iMSELF. 188. @"oFFER-iNG TO lAMAS" MANUALH@ sEE NOTE 43; ThE gREAT sEAL -iS A PRACT-iCE OF ThE SECRET TEACH-iNGS. 189. @"uNSURPASSED" GROUP/ ETC.H@ tHESE REFER TO ThE FOUR TRAD-iT-iONAL CLASSES OF ThE SECRET TEACH-iNGS. 190. @"sECRET cOLLECT-iON/" ETC.H@ tHE BE-iNGS MENT-iONED ARE ALL FORMS WH-iCH ThE bUDDHA TAKES TO G-iVE ThE SECRET TEACH-iNGS/ AND BELONG TO ThE "uNSURPASSED" GROUP. 191. @BODY MANDALA -iN ThE "oFFER-iNG TO lAMAS"H@ sEE PP. 44-7 OF ThE WORK (ENTRY 51). 192. @mAY Th-iS GOOD DEED...@ f-iNAL VERSES OF "kNOWLEDGE uNLOCKS ThE wORLD" (PP. 207-8/ ENTRY 65). tHEY READ AS FOLLOWSH mAY Th-iS GOOD DEED/ STAND-iNG FOR WHATEVER ONES ARE DONE bY MYSELF AND OThERS ThROUGHOUT ALL OF ThE ThREE T-iMES nEVER EVEN FOR A S-iNGLE MOMENT -iN ThE MANY l-iVES WE TAKE G-iVE FORTh -iTS FRU-iT BY TURN-iNG -iNTO SOMETh-iNG wH-iCH W-iLL LEAD US TO ThE K-iNDS OF Th-iNGS ThE WORLD HOPES FORH gA-iNS ThAT PUT ThEMSELVES AHEAD/ OR ELSE SOME REPUTAT-iON/ cROWDS OF FOLLOWERS/ L-iFE'S ENJOYMENTS/ OThERS' G-iFTS AND HONORS; rAThER MAY -iT ONLY BR-iNG US ENL-iGHTENMENT UNMATCHED. bY ThE WONDROUS BLESS-iNGS OF ThE w-iCTORS AND ThE-iR SONS/ bY ThE TRUTh ThAT -iNTERDEPENDENCE CANNOT EVER FA-iL/ bY ThE M-iGHT OF MY W-iLL-iNGNESS TO FREE ALL BE-iNGS MYSELF/ mAY ALL ThAT i HAVE PRAYED FOR HERE SO PURELY COME TO PASS. 193. @SAME W-iTh ThE SAV-iOR sERL-iNGPAH@ aGA-iN REFERS TO pABONGKA r-iNPOCHE'S ROOT TEACHER/ dAKPO lAMA r-iNPOCHE (SEE NOTE 186). lAMA sERL-iNGPA/ ALSO KNOWN AS dHARMAK-iRT-i (BUT D-iFFERENT FROM ThE SAGE OF ThE SAME NAME WHO COMPOSED ThE @cOMMENTARY ON wAL-iD pERCEPT-iON@)/ WAS A GREAT MASTER OF ThE TEACH-iNGS ON ThE W-iSh FOR ENL-iGHTENMENT. hE L-iVED -iN WHAT -iS NOW iNDONES-iA AND -iNSTRUCTED lORD aT-iShA FOR TWELVE YEARS (SEE NOTE 49). 194. @TO ThE GOOD OF EVERY L-iV-iNG BE-iNGH@ aMONG ThE VERSES ThAT pABONGKA r-iNPOCHE SPOKE -iN H-iS F-iNAL PRAYER OF DED-iCAT-iON WAS ThE FOLLOW-iNG. iT COMES FROM ThE END OF @tHE hUNDRED gODS OF bL-iSS pARAD-iSE@ (SEE ENTRY 86)/ WH-iCH -iS A LAMA-PRACT-iCE TEXT CENTERED ON ThE GREAT tSONGKAPA/ lOBSANG dRAKPAH mAY WHATEVER V-iRTUE i'VE COLLECTED -iN Th-iS DEED OF M-iNE bE OF ALL POSS-iBLE BENEF-iT TO ALL BE-iNGS AND ThE TEACH-iNGS. eSPEC-iALLY MAY -iT HELP ME TO -iLLUM-iNATE FOR LONG tHE -iNNER ESSENCE OF ThE TEACH-iNGS lOBSANG dRAKPA GAVE. 195. @DEEP ThOUGHT OF ThE w-iCTORSH@ "w-iCTORS" REFERS TO ThE bUDDHAS; -iN OUR WORLD/ ThE -iNSTRUCT-iONS OF ThE sTEPS OF ThE PATh TO bUDDHAHOOD HAVE BEEN PASSED DOWN ALONG TWO GREAT L-iNEAGESH ThE sTEPS ON CORRECT V-iEW ThROUGH D-iSC-iPLES OF mASTER nAGARJUNA/ WHO LEARNED ThEM FROM ThE D-iV-iNE BE-iNG gENTLE wO-iCE; AND ThE sTEPS ON ThE W-iSh FOR ENL-iGHTENMENT ThROUGH D-iSC-iPLES OF mASTER aSANGA/ WHO HEARD ThEM FROM lOV-iNG oNE--ThE fUTURE bUDDHA. iT -iS A TRAD-iT-iON OF t-iBETAN POET-iCS TO WEAVE A GREAT PERSONAGE'S NAME -iNTO A VERSE/ OFTEN W-iTh SPEC-iAL MARKS UNDER ThE APPROPR-iATE SYLLABLES. hERE ThE -iTAL-iCS STAND FOR pABONGKA r-iNPOCHE'S FULL NAME (SEE ThE fOREWORD). 196. @SPEWED OUT FROM H-iS L-iPSH@ pOET-iC METAPHOR BASED ON A TRAD-iT-iONAL BEL-iEF ThAT ThE MONGOOSE VOM-iTS UP JEWELS. tHE "TEN FORCES" ARE ThE TEN SUPREME FORMS OF KNOWLEDGE POSSESSED BY A bUDDHA/ SUCH AS KNOW-iNG PERFECTLY WHAT -iS ACTUAL AND WHAT -iS NOT/ AND EXACTLY HOW DEEDS W-iLL R-iPEN UPON A PERSON. tHE WORDS "Sh-iN-iNG FAME" ARE A PUN ON ThE SECOND PART OF lORD tSONGKAPA'S ORD-iNAT-iON NAME/ lOBSANG dRAKPA/ S-iNCE @DRAKPA@ MEANS "FAMED." 197. @ThE-iR SON/ A CH-iLDH@ lORD tSONGKAPA -iS SA-iD TO HAVE ACTUALLY BEEN A bUDDHA WHO APPEARED TO H-iS D-iSC-iPLES -iN ThE FORM OF A BODH-iSATTVA/ OR A "SON OF ThE w-iCTORS." tHE WORD "CH-iLD" -iS AN ALLUS-iON TO ThE YOUThFUL ASPECT -iN WH-iCH gENTLE wO-iCE SOMET-iMES APPEARS. 198. @E-iGHTY ThOUSANDH@ rEFERS TO ThE 84/000 D-iFFERENT MASSES OF TEACH-iNG OR "HEAPS OF SCR-iPTURE" -iMPARTED BY ThE bUDDHAS (SEE NOTE 112). 199. @WORLD OR PEACE/ WHEREVERH@ rEFERS -iN Th-iS CASE TO ThE WORLD AND WHAT TRANSCENDS -iT. 200. @BOTh ThE BOD-iESH@ sEE NOTE 32. tHE MENTAL BODY -iS CAUSED PR-iMAR-iLY BY CORRECT V-iEW; ThE PHYS-iCAL BODY BY ACT-iV-iT-iES MOT-iVATED BY ThE W-iSh FOR ENL-iGHTENMENT. sEE ALSO TEXT RELATED TO NOTE 148. 201. @ThREE K-iNDS OF K-iNDNESSH@ iN ThE TRAD-iT-iON OF ThE OPEN TEACH-iNGS/ A LAMA PAYS H-iS STUDENT ThE K-iNDNESSES OF GRANT-iNG H-iM PERSONAL -iNSTRUCT-iONS/ ORAL TRANSM-iSS-iONS/ AND FORMAL EXPLANAT-iONS OF SCR-iPTURE. w-iTh-iN ThE SECRET TRAD-iT-iON/ HE ALLOWS ThE STUDENT -iN-iT-iAT-iON/ EXPLANAT-iON/ AND ADV-iCES. 202. @sUDDH-i wADZRAH@ t-iBETAN TRANSL-iTERAT-iON FOR ThE sANSKR-iT EQU-iVALENT OF ThE NAME OF ThE t-iBETAN ED-iTOR/ lOBSANG dORJE. h-iS HOME D-iSTR-iCT WAS dEN mA/ -iN ThE SOUThEAST OF t-iBET (SEE ALSO fOREWORD). 203. @tASh-i cHUL-iNGH@ pABONGKA r-iNPOCHE'S MOUNTA-iN HERM-iTAGE; SEE fOREWORD. 204. @gUNGTANGH@ rEFERS TO gUNGTANG jAMPEYANG; SEE NOTE 62. tH-iS "kEY" TO ThE @tHREE pR-iNC-iPAL pAThS@ -iS FOUND -iN H-iS COLLECTED WORKS (SEE ENTRY 9) AND -iS FOLLOWED BY AN -iNSTRUCT-iON (ENTRY 8) ON HOW TO PERFORM A FORMAL MED-iTAT-iON SESS-iON UPON ThE ThREE PAThS/ US-iNG ThE L-iNES OF lORD tSONGKAPA'S OR-iG-iNAL TEXT. 205. @S-iX PREL-iM-iNAR-iESH@ tHE S-iX PRACT-iCES BEFORE A MED-iTAT-iON SESS-iON ARE CLEAN-iNG ONE'S ROOM AND SETT-iNG UP AN ALTAR/ PUTT-iNG FORTh OFFER-iNGS/ S-iTT-iNG -iN ThE PROPER POSTURE AND PREPAR-iNG ONE'S M-iND BY ThE ThOUGHTS OF SEEK-iNG REFUGE AND ThE W-iSh FOR ENL-iGHTENMENT/ V-iSUAL-iZ-iNG ThE TRAD-iT-iONAL ASSEMBLAGE OF HOLY BE-iNGS/ GO-iNG ThROUGH ThE STEPS OF GAThER-iNG V-iRTUE AND REMOV-iNG BAD DEEDS/ AND ThEN SUPPL-iCAT-iNG ThE LAMAS. sEE ALSO NOTE 177. 206. @A K-iND OF EVEN-M-iNDEDNESSH@ tHE PHRASE -iTSELF -iS A DOUBLE ENTENDRE/ S-iNCE ThE SECOND SYSTEM'S F-iRST STEP -iS NEUTRAL-iTY TOWARDS ALL BE-iNGS (SEE SECT-iON xii/ "hOW TO dEVELOP ThE w-iSh FOR eNL-iGHTENMENT"). 207. @"Th-iNK OF WHAT'S HAPPEN-iNG"H@ tH-iS PHRASE AS WELL -iS L-iFTED FROM ThE E-iGHTh VERSE OF lORD tSONGKAPA'S ROOT TEXT/ AND ThEN PLAYED UPON. 208. @tASh-iH@ a COMMON t-iBETAN PERSONAL NAME. 209. @FAR FROM CORRECT V-iEW YOURSELFH@ tHE TENETS OF ThE LOWER bUDDH-iST SCHOOLS CONCERN-iNG "NO-SELF" HAVE BEEN EXPLA-iNED ABOVE -iN SECT-iON xiw/ "wHY yOU nEED cORRECT w-iEW." 210. @ThE SO-CALLED "cAST-oFFS"H@ a PH-iLOSOPH-iCAL SCHOOL OF ANC-iENT iND-iA/ CONS-iDERED ONE OF ThE CRUDEST S-iNCE ThEY D-iD NOT ACCEPT ThE CONCEPTS OF PAST AND FUTURE L-iVES/ AND ThE RELAT-iON BETWEEN ONE'S PAST DEEDS AND PRESENT EXPER-iENCES. 211. @ThE HOUSE OF hLALUH@ a WELL-KNOWN AR-iSTOCRAT-iC FAM-iLY OF OLD t-iBET. tHE-iR PR-iNC-iPAL HOLD-iNGS WERE LOCATED TO ThE NORThWEST OF lHASA/ ON ThE ROAD TO dREPUNG mONASTERY. bibliography wE WOULD L-iKE TO ACKNOWLEDGE ThE ASS-iSTANCE OF rOBERT lACEY/ aRTEMUS eNGLE/ AND sUSAN mE-iNaHE-iT -iN COMP-iL-iNG ThE B-iBL-iOGRAPHY AND NOTES. iNFORMAT-iON ON MANY OF ThE WORKS AND AUThORS MENT-iONED -iS AS YET FAR FROM STANDARD-iZED; DATES ARE TAKEN FOR ThE MOST PART FROM rOER-iCH/ wOSTR-iKOV/ AND AVA-iLABLE l-iBRARY OF cONGRESS L-iST-iNGS. tHESE LAST ARE A TREMENDOUS RESOURCE RESULT-iNG FROM ThE SELFLESS EFFORTS OF e. gENE sM-iTh OVER ThE ENT-iRE LENGTh OF ThE l-iBRARY'S COMMENDABLE sfcp FORE-iGN TEXTS COLLECT-iON PROGRAM. sOME OF ThE WORKS L-iSTED BELOW -iNCLUDE BOTh t-iBETAN AND wESTERN PAG-iNAT-iON; ThESE ARE -iND-iCATED BY "F" (FOL-iO) AND "P" (PAGE) RESPECT-iVELY. tHE FOLLOW-iNG ABBREV-iAT-iONS ARE ALSO USEDH kg =@BkA'-'GYUR@ COLLECT-iON OF bUDDH-iST SCR-iPTURE/ -iN 101 VOLS. lHASAH zHOL PAR-KHANG/ 1934; M-iCROF-iCHE ED-iT-iON sTONY bROOK/ nEW yORKH iNST-iTUTE FOR aDVANCED sTUD-iES OF wORLD rEL-iG-iONS/ 1974. tg =@BStAN-'GYUR@ COLLECT-iON OF bUDDH-iST COMMENTARY/ -iN 209 VOLS. cO-NE/ t-iBETH cO-NE DGON CHEN/ C. 1725; M-iCROF-iCHE ED-iT-iON ALSO AVA-iLABLE FROM iaswr. tOH = u-i/ pROF. hAKUJU/ ET AL. @a cOMPLETE cATALOGUE OF ThE t-iBETAN bUDDH-iST cANONS (bKAH{.}- H{.}GYUR AND bSTAN-H{.}GYUR)/@ -iN 2 VOLS. sENDA-i/ jAPANaH tOHOKU iMPER-iAL uN-iVERS-iTY/ 1934 (FOR REF. NOS. 1-4569). kANAKURA/ pROF. yENShO/ ET AL. @cATALOGUE OF ThE tOHOKU uN-iVERS-iTY cOLLECT-iON OF t-iBETAN wORKS ON bUDDH-iSM.@ sENDA-i/ jAPANaH tHE sEM-iNARY OF iNDOLOGY/ tOHOKU uN-iVERS-iTY/ 1953 (FOR REF. NOS. 5001-7083). a. wORKS -iN t-iBETAN AND sANSKR-iT 1. (sLOB-DPON) kA-MA-LA-Sh-I-LA (kAMALAS{'}-i{-}LA). @BSgOM- PA-I-R-iM-PA (bHA{-}VANA{-}KRAMA)/@ FF. 22A-42B (F-iRST); 42B-56B (SECOND); 56B-70A (Th-iRD); VOL. 31 (K-i) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REFS. 3915/ 3916/ 3917. 2. (sA-SKYA PAN{.}D{.}-i-TA) kUN-DGA' RGYAL-MTSAN. @SdOM-PA GSUM-GY-i RAB-TU DBYE-BA-I BSTAN-BCOS BZHUGS-SO.@ SgANG-TOGH N.P./ 1967?/ 101 FF. 3. (DpAL-MGON 'PHAGS-PA) kLU-SGRUB (nA{-}GA{-}RJUNA). @RgYAL-PO LA GTAM-BYA-BA R-iN-PO-CHE-I PHRENG-BA (rA{-}JAPAR-iKAThA{- }RATNAMA{-}LA{-})/@ FF. 116A-135A/ VOL. 93 (GE) -iN ThE SpR-iNG- Y-iG SECT-iON OF ThE tg. tOH REF. 4158. 4. ------. @DbU-MA RTZA-BA-I TS-iG-LE'UR BYAS-PA ShES-RAB CES-BYA-BA (RtZA-BA ShES-RAB) (pRAJN{~}A{-}NA{-}MAMU{- }LAMADHYAMAKAKA{-}R-iKA{-})/@ FF. 1A-19A/ VOL. 17 (TZA) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3824. 5. ------. @r-iGS-PA DRUG-CU-PA-I TS-iG-LE'UR BYAS-PA ZHES-BYA- BA (yUKT-iS{.}AS{.}T{.}H-iKA{-}KA{-}R-iKA{-}NA{-}MA)/@ FF. 20A- 22B/ VOL. 17 (TZA) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3825. 6. ------. @BsHES-PA-I SPR-iNG-Y-iG (sUHR{.}LLEKHA)/@ FF. 40B- 46A/ VOL. 94 (NGE) -iN ThE SpR-iNG-Y-iG SECT-iON OF ThE tg. tOH REF. 4182. 7. (DbAL-MANG) DkON-MCHOG RGYAL-MTSAN. @lAM-GY-i GTZO-BO RNAM GSUM GY-i Z-iN-ThO/@ PP. 531-552/ VOL. 5 OF COLLECTED WORKS. nEW dELH-iH gYALTAN gELEK nAMGYAL/ 1974/ 629 PP. 8. (gUNG-ThANG 'jAM-PA-I DBYANGS) DkON-MCHOG BSTAN-PA-I SGRON- ME. @lAM GY-i GTZO-BO RNAM-GSUM RTZA-TS-iG G-i STENG NAS GZHUNGS- BSRANGS TE/ NYAMS-SU LEN-TSUL/@ PP. 641-49 -iN VOL. 3 (GA) OF COLLECTED WORKS. nEW dELH-iH gEDAN sUNGRAM m-iNYAM gYUNPHEL sER-iES/ nGAWANG gELEK dEMO/ 1972/ 934 PP. 9. ------. @lAM-GTZO-I Z-iN-BR-iS GSANG-BA-I LDE-M-iG/@ PP. 639- 40 APPENDED TO @bYANG-CHUB KY-i SEMS GNY-iS SGOM-TSUL ThEG-PA MCHOG-G-i 'JUG-NGOGS ZHES-BYA-BA BZHUGS-SO/@ PP. 621-40 -iN VOL. 3 (GA) OF COLLECTED WORKS (-iB-iD). 10. @('pHAGS-PA) BSkAL-PA BZANG-PO ZHES-BYA-BA ThEG-PA CHEN- PO-I MDO (MdO-SDE BSKAL-BZANG) (a{-}RYABHADRAKALP-iKANA{- }MAMAHA{-}YA{-}NASU{-}TRA)/@ FF. 1B-548A/ VOL 1 (KA) -iN ThE MdO-MANG SECT-iON OF ThE kg. tOH REF. 94. 11. @('pHAGS-PA) kHY-iM-BDAG DpAS-BY-iN GY-iS ZHUS-PA ZHES-BYA-BA ThEG-PA CHEN-PO-I MDO@ (VAR-iANT SPELL-iNGS @DpA'@ AND @DpAL@) @(a{-}RYAV-i{-}RADATTAGR{.}HAPAT-iPAR-iPR{.}CCHA{-}NA{-}MAMAHA{- }YA{-}NASU{-}TRA)/@ FF. 339A-355A/ VOL 5 (CA) -iN ThE DkON- BRTZEGS SECT-iON OF ThE kg/ ETC. tOHOKU REF. 72. 12. (RjE-BTZUN) gRAGS-PA RGYAL-MTSAN. @zHEN-PA BZH-i-BRAL BZHUGS-SO/@ PP. 436-39 OF ThE COLLECT-iON @sEMS-DPA' CHEN-PO DkON-MCHOG RGYAL-MTSAN GY-iS PHYOGS-BSGR-iGS MDZAD-PA-I BLO- SBYONG BRGYA-RTZA DANG DKAR-CHAG GDUNG-SEL ZLA-BA BCAS BZHUGS- SO.@ dHARAMSALA/ iND-iAH sHES-R-iG PAR-KHANG/ 1973/ 478 PP. sEVERAL RELATED TEXTS FOLLOW -iN ThE COLLECT-iON. 13. (cO-NE RJE-BTZUN) gRAGS-PA BShAD-SGRUB. @RgYAN GY-i T{.}-i- KA ZHES-BYA-BA BZHUGS-SO.@ bYLAKUPPE/ iND-iAH sERMEY mONASTERY pR-iNT-iNG pRESS/ 1988/ 233 PP. 14. (RgYAL-BA) DgE-'DUN GRUB-PA. @dAM-PA-I CHOS MNGON-PA MDZOD KY-i RNAM-PAR BShAD-PA ThAR-LAM GSAL-BYED CES-BYA-BA.@ wARANAS-i/ iND-iAH wA-N{.}A MThO-SLOB DGE-LDAN SPY-i LAS-KHANG/ 1973/ 391 PP. tOH REF. 5525. 15. (RgYAL-MCHOG LNGA-PA) nGAG-DBANG BLO-BZANG RGYA-MTSO. @bYANG-CHUB LAM GY-i R-iM-PA-I 'KHR-iD-Y-iG 'JAM-PA-I DBYANGS KY-i ZHAL-LUNG ZHES-BYA-BA BZHUGS-SO.@ tH-iM-BUH kUN-BZANG STOBS- RGYAL/ 1976/ 108 FF. tOH REF. 5637. 16. ------. @lAM GY-i GTZO-BO RNAM GSUM GY-i MCHAN-'GREL/@ 4 FF. -iN VOL. 12 (NA) OF COLLECTED WORKS/ ED-iT-iON HELD AT ThE bE-iNECKE rARE bOOK AND mANUSCR-iPT l-iBRARY/ yALE uN-iVERS-iTY l-iBRARY/ nEW hAVEN. tOH REF. 5641. 17. ------. @lAM GTZO RNAM GSUM GY-i DGONGS-'GREL LUNG-R-iGS GTER-MDZOD/@ 26 FF. -iN VOL. 12 (NA) OF COLLECTED WORKS (-iB-iD). 18. (BtZUN-PA) LcE-SGOM. @BkA'-GDAMS KY-i SKYES-BU DAM-PA RNAMS KY-i GSUNG-BGROS ThOR-BU-BA RNAMS BZHUGS-SO/@ FF 1B-51A OF 60. n.P./ N.D.H MODERN iND-iAN REPR-iNT SPONSORED BY DgE-SLONG tHUB- BSTAN DON-YOD W-iTh A PR-iNT-iNG PRAYER BY SkYABS-RJE kHR-i-BYANG R-iN-PO-CHE. nOTEH tHERE -iS SOME CONFUS-iON ABOUT ThE AUThOR'S DATES AND EXACT NAME; WE HAVE L-iSTED AS REPORTED -iN Th-iS AND ThE FOLLOW-iNG TEXT. wE SEE ThE VAR-iANT @SpY-iL-SGOM RDZONG-PA sHES-RAB RDO-RJE@ -iN ThE @BkA'-GDAMS CHOS-'BYUNG@ OF pAN{.}- CHEN BsOD-NAMS GRAGS-PA; ThERE -iS ALSO A @LcE-BTZUN sENG-GE DBANG-PHYUG@ P-iCTURED -iN ThE @iCONOGRAPHY@ OF lOKESh cHANDRA (F-iGURE @##1722/ SEE ENTRY 90 BELOW). 19. LcE-SGOM-PA (sHES-RAB RDO-RJE). @DpE-CHOS R-iN-CHEN SPUNGS- PA-I 'BUM-'GREL.@ sARNATh/ wARANAS-iH tHE pLEASURE [@S-iC@] OF eLEGANT sAY-iNGS pR-iNT-iNG pRESS/ 1965/ 366 PP. 20. @BcOM-LDAN-'DAS-MA ShES-RAB KY-i PHA-ROL-TU PHY-iN-PA-I SNY-iNG-PO (sHES-RAB SNY-iNG-PO) (bHAGAVAT-i{-}PRAJN{~}A{-}PA{- }RAM-iTA{-}HR{.}DAYA)/@ FF. 259A-261A/ VOL. 1 (KA) -iN ThE sHER- PHY-iN SNA-TSOGS SECT-iON OF ThE kg. tOH REF. 21 (ALSO FOUND AT 531). 21. @('pHAGS-PA) BcOM-LDAN-'DAS SMAN GY-i BLA BA-i-D{.}'URYA-I 'OD-KY-i SNGON GY-i LAM GY-i KHYAD-PAR RGYAS-PA ZHES-BYA-BA ThEG- PA CHEN-PO-I MDO (SmAN BLA-I MDO) (a{- }RYABHAGAVATOBHA-iS{.}AJYAGURUVA-iD{.}U{-}RYAPRABHA{-}SYAPU{- }RVAPRAN{.}-iDHA{-}NAV-iS{'}ES{.}AV-iSTA{-}RANA{-}MAMAHA{-}YA{- }NASU{-}TRA)/@ FF. 419A-433B/ VOL. 9 (TA) -iN ThE RgYUD SECT-iON OF ThE kg. tOH REF. 504. 22. (sLOB-DPON) cHOS-KY-i GRAGS-PA (dHARMAK-i{-}RT-i). @tSAD-MA RNAM-'GREL GY-i TS-iG-LE'UR BYAS-PA (pRAMA{-}N{.}AVARTT-iKAKA{- }R-iKA{-})/@ FF. 94A-151B/ VOL. 95 (CE) -iN ThE tSAD-MA SECT-iON OF ThE tg. tOH REF. 4210. 23. @('pHAGS-PA) cHOS ThAMS-CAD KY-i RANG-BZH-iN MNYAM-PA NY-iD RNAM-PAR SPROS-PA T-iNG-NGE-'DZ-iN GY-i RGYAL-PO ZHES-BYA-BA ThEG- PA CHEN-PO-I MDO (MdO T-iNG-NGE-'DZ-iN GY-i RGYAL-PO) (a{- }RYASARVADHARMASVABHA{-}VASAMATA{-}V-iPAN{~}C-iTASAMA{-}DH-iRA{- }JANA{-}MAMAHA{-}YA{-}NASU{-}TRA)/@ FF. 1B-269B/ VOL. 9 (TA) -iN ThE MdO-MANG SECT-iON OF ThE kg. tOH REF. 127. 24. @McHOG G-i DANG-PO-I SANGS-RGYAS LAS BYUNG-BA RGYUD KY-i RGYAL-PO DPAL DUS KY-i 'KHOR-LO ZHES-BYA-BA (pARAMA{- }D-iBUDDHODDHR{.}TAS{'}R-i{-}KA{-}LACAKRANA{-}MATANTRARA{-}JA{- })/@ FF. 28B-186B/ VOL. 1 (KA) -iN ThE RgYUD-'BUM SECT-iON OF ThE kg. tOH REF. 362. 25. @('pHAGS-PA) 'jAM-DPAL YE-ShES SEMS-DPA-I DON-DAM-PA-I MTSAN YANG-DAG-PAR BRJOD-PA ('jAM-DPAL MTSAN-BRJOD) (mAN{~}JUS{'}R-i{-}JN{~}A{-}NASATTVASYAPARAMA{-}RThANA{- }MASAM{.}G-i{-}T-i)/@ FF. 1B-19A/ VOL. 1 (KA) OF ThE RgYUD-'BUM SECT-iON OF ThE kg. tOH REF. 360. 26. (dVAGS-PO BLA-MA R-iN-PO-CHE) 'jAM-DPAL LHUN-GRUB. @bYANG- CHUB LAM GY-i R-iM-PA-I DMAR-KHR-iD MYUR-LAM GY-i SNGON-'GRO-I 'DON GY-i R-iM-PA KHYER-BDE BKLAGS-CHOG BSKAL-BZANG MGR-iN-RGYAN ZHES- BYA-BA BZHUGS-SO.@ kAL-iMPONG/ iND-iAH mAN-i pR-iNT-iNG wORKS/ C. 1965/ 25 FF. 27. (kUN-MKHYEN) 'jAM-DBYANGS BShAD-PA-I RDO-RJE. @ rJE-BTZUN tZONG-KHA-PA CHEN-PO-I RNAM-ThAR RAS-BR-iS KY-i TSUL BRGYA NGA- GSUM-PA TZ-iNTA-MA-N{.}-i-I PHRENG-BA ThUB-BSTAN RGYAS-BYED PHAN-BDE-I ROL-MTSO CHEN-PO/@ PP. 285-336 OF VOL. 4 (NGA) OF COLLECTED WORKS. nEW dELH-iH nGAWANG gELEK dEMO/ 1972. 28. @('pHAGS-PA) SnY-iNG-RJE PADMA DKAR-PO ZHES-BYA-BA ThEG-PA CHEN-PO-I MDO (SnY-iNG-RJE PAD-DKAR) (a{-}RYAKA{-}RUN{.}A{- }PUN{.}D{.}AR-i{-}KANA{-}MAMAHA{-}YA{-}NASU{-}TRA)/@ FF. 209B- 474A OF VOL. 6 (CHA) -iN ThE MdO-MANG SECT-iON OF ThE kg/ ETC. tOH REF. 112. 29. (sLOB-DPON) RtA-DBYANGS (aS{'}VAGHOS{.}A). @bLA-MA LNGA- BCU-PA (gURUPAN{~}CA{-}S{'}-iKA{-})/@ FF. 9B-11B/ VOL. 207 (TSU) -iN ThE RgYUD SECT-iON OF ThE tg. tOH REF. 3721. 30. BStAN-DAR LHA-RAMS-PA. @lAM GY-i GTZO-BO GSUM GY-i 'GREL-PA 'DOD-'JO-I DPAG-BSAM ZHES-BYA-BA BZHUGS-SO/@ PP. 323-370/ VOL. 1 (KA) OF COLLECTED WORKS. nEW dELH-iH lAMA gURU dEVA/ 1971/ 755 PP. 31. (MkHAS-GRUB) BStAN-PA DAR-RGYAS (DPAL BZANG-PO). @BStAN- BCOS MNGON-PAR RTOG-PA-I RGYAN RTZA-'GREL GY-i SPY-i-DON RNAM- BShAD SNY-iNG-PO RGYAN GY-i SNANG-BA ZHES-BYA-BA BZHUGS-SO (pHAR-PHY-iN SPY-i-DON).@ nEW dELH-iH PR-iNT-iNG SPONSORED BY gEShE lOBSANG tHARCH-iN/ 1980/ 604 PP. 32. (a-CH-i ThU-NO-MON-HAN bLO-BZANG YE-ShES) BStAN-PA RAB- RGYAS. @cOLLECTED wORKS.@ dHARAMSALA/ iND-iAH l-iBRARY OF t-iBETAN wORKS AND aRCH-iVES/ 1985. tOH REFS. 6199-6257. 33. @('pHAGS-PA) tHAR-PA CHEN-PO PHYOGS-SU RGYAS-PA 'GYOD- TSANGS KY-iS SD-iG SBYANGS TE SANGS-RGYAS SU GRUB-PAR RNAM-PAR BKOD-PA ZHES-BYA-BA ThEG-PA CHEN-PO-I MDO (tHAR-PA CHEN-PO-I MDO) (a{-}RYAMAHA{-}MOKS{.}AD-iS{'}UNPUS{.}YAKROKRAMTYAPA{- }PAM{.}S{'}ODHANANA{-}MAV-iHARAT-iSMA)/@ FF. 423A-506A/ VOL. 21 (ZHA) OF ThE MdO-MANG SECT-iON OF ThE kg. tOH REF. 264. 34. (sLOP-DPON) dAN{.}D{.}-i (dBYUG-PA-CAN) (dAN{.}D{.}-iN). @SnYAN-NGAG ME-LONG (kA{-}VYA{-}DARS{'}A)/@ FF. 322A-345B/ VOL. 118 (SE) -iN ThE SgRA-MDO SECT-iON OF ThE tg. tOH REF. 4301. 35. @('pHAGS-PA) dR-i-MA MED-PAR GRAGS-PAS BSTAN-PA ZHES-BYA-BA ThEG-PA CHEN-PO-I MDO (a{-}RYAV-iMALAK-i{-}RT-iN-iRDES{'}ANA{- }MAMAHA{-}YA{-}NASU{-}TRA)/@ FF. 270B-376B/ VOL. 14 (PHA) -iN ThE MdO-MANG SECT-iON OF ThE kg. tOH REF. 176. 36. (rAS-CHUNG) RdO-RJE GRAGS-PA. @RnAL-'BYOR GY-i DBANG-PHYUG DAM-PA RJE-BTZUN m-i-LA-RAS-PA-I RNAM-ThAR ThAR-PA DANG ThAMS- CAD MKHYEN-PA-I LAM-STON BZHUGS-SO.@ mODERN ED-iT-iON FROM BLOCKS STORED AT ThE MONASTERY OF cH-iTAR-i -iN kULU mANAL-i/ iND-iA/ 639 PP. 37. (DnGUL-CHU) dHARMA bHADRA. @lAM GY-i GTZO-BO RNAM GSUM GY-i T{.}-I-KA TS-iG-DON RAB-TU GSAL-BAR BYED-PA-I SGRON-ME/@ PP. 487-511 -iN VOL. 5 OF COLLECTED WORKS. nEW dELH-iH cHAMPA oSER/ 1973/ 445 PP. tOH REF. 6404. 38. ------. @lAM GY-i GTZO-BO GSUM GY-i 'KHR-iD-Y-iG SKAL-LDAN 'JUG-NGOGS SOGS/@ PP. 133-145 -iN VOL. 3 OF COLLECTED WORKS (-iB-iD)/ 799 PP. tOH REF. 6342. pHA-BONG-KHA-PAH SEE (SkYABS-RJE pHA-BONG-KHA-PA RJE-BTZUN) bYAMS-PA BSTAN-'DZ-iN 'PHR-iN-LAS RGYA-MTSO (DPAL BZANG-PO). 39. @('pHAGS-PA) pHUNG-PO GSUM-PA ZHES-BYA-BA ThEG-PA CHEN-PO-I MDO (pHUNG-PO GSUM-PA-I MDO) (a{-}RYATR-iSKANDHAKANA{-}MAMAHA{- }YA{-}NASU{-}TRA)/@ FF. 133B-164A/ VOL. 22 (ZA) OF ThE MdO-MANG SECT-iON OF ThE kg. tOH REF. 284. 40. @(sLOP-DPON) 'pHAGS-PA LHA (a{-}RYADEVA). BStAN-BCOS BZH-i- BRGYA-PA ZHES-BYA-BA-I TS-iG-LE'UR BYAS-PA (BzH-i-BRGYA-PA) (cATUH{.}S{'}ATAKAS{'}A{-}STRAKA{-}R-iKA{-}NA{-}MA)/@ FF. 1A- 18A/ VOL. 18 (TSA) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3846. 41. (RgYAL-DBANG) 'pHR-iN-LAS RNAM-RGYAL. @'jAM-MGON CHOS KY-i RGYAL-PO tZONG-KHA-PA CHEN-PO-I RNAM-ThAR ThUB-BSTAN MDZES- PA-I RGYAN GC-iG NGO-MTSAR NOR-BU-I 'PHRENG-BA (RnAM-ThAR CHEN- MO).@ sARNATh/ iND-iAH sA-RA-N{.}A-ThA-I LEGS-BShAD GTER-MDZOD- KHANG/ 1967/ 636 PP. 42. @bOD-RGYA TS-iG-MDZOD CHEN-MO/@ 3 VOLS. bE-iJ-iNGH m-i-R-iGS DPE-SKRUN KHANG/ 1985. 43. (RjE-BTZUN) bYAMS-PA (mA-iTREYA). @tHEG-PA CHEN-PO-I MDO- SDE-I RGYAN ZHES-BYA-BA-I TS-iG-LE'UR BYAS-PA (mAHA{-}YA{- }NASU{-}TRA{-}LAM{.}KA{-}RANA{-}MAKA{-}R-iKA{-})/@ FF. 1A-37A/ VOL. 44 (PH-i) -iN ThE sEMS-TZAM SECT-iON OF ThE tg. tOH REF. 4020. 44. ------. @sHES-RAB KY-i PHA-ROL TU PHY-iN-PA-I MAN-NGAG G-i BSTAN-BCOS MNGON-PAR RTOGS-PA-I RGYAN ZHES-BYA-BA-I TS-iG-LE'UR BYAS-PA (mNGON RTOGS RGYAN) (aBH-iSAMAYA{-}LAM{.}KA{-}RANA{- }MAPRAJN{~}A{-}PA{-}RAM-iTOPEDES{'}AS{'}A{-}STRAKA{-}R-iKA{-})/@ FF. 1A-13A/ VOL 1. (KA) -iN ThE sHES-PHY-iN SECT-iON OF ThE tg. tOH REF. 3786. 45. (SkYABS-RJE pHA-BONG-KHA-PA RJE-BTZUN) bYAMS-PA BSTAN-'DZ-iN 'PHR-iN-LAS RGYA-MTSO (DPAL BZANG-PO). @bCOM-LDAN-'DAS DPAL RdO-RJE 'J-iGS-BYED DPA'-BO GC-iG-PA-I SGRUB-ThABS BDUD LAS RNAM- RGYAL GY-i NGAG-'DON NAG-'GROS BLO-DMAN LAS-DANG-PO-PA LA KHYER BDE-BAR BKOD-PA BZHUGS-SO/@ PP. 377-451 -iN @bLA-MA-I RNAL- 'BYOR DANG Y-i-DAM KHAG G-i BDAG-BSKYED SOGS ZHAL-'DON GCES-BTUS BZHUGS-SO.@ dHARAMSALA/ iND-iAH t-iBETAN cULTURAL pR-iNT-iNG pRESS/ 1985/ 704 PP. 46. ------. @RdO-RJE 'CHANG pHA-BONG-KHA-PA DPAL BZANG-POS LAM- GTZO-I ZAB-KHR-iD STZAL-SKABS KY-i GSUNG-BShAD Z-iN-BR-iS LAM- BZANG SGO-'BYED CES-BYA-BA BZHUGS-SO.@ lHASA PR-iNT-iNG SPONSORED BY lHA-KLU FAM-iLY/ C. 1930/ 41 FF. cOMPR-iSES PP. 375-455 -iN VOL. 8 (NYA) OF COLLECTED WORKS/ nEW dELH-iH cHOPHEL lEGDEN UNDER ThE GU-iDANCE OF kYABJE tR-iJANG r-iNPOCHE/ 1973. 47. ------. @RnAM-GROL LAG-BCANGS SU STOD-PA-I MAN-NGAG ZAB-MO TSANG LA MA-NOR-BA MTSUNGS-MED CHOS-KY-i RGYAL-PO-I ThUGS-BCUD BYANG-CHUB LAM GY-i R-iM-PA-I NYAMS-KHR-iD KY-i Z-iN-BR-iS GSUNG-RAB KUN GY-i BCUD-BSDUS GDAMS-NGAG BDUD-RTZ-i-I SNY-iNG-PO ZHES-BYA-BA BZHUGS-SO (lAM-R-iM RNAM-GROL LAG-BCANGS).@ bLOCKS AT DgA'-LDAN mONASTERY/ mUNDGOD/ iND-iAH iND-iAN RECARV-iNG SPONSORED BY SkYABS-RJE kHR-i-BYANG R-iN-PO-CHE bLO-BZANG YE-ShES BSTAN-'DZ-iN RGYA-MTSO/ C. 1974/ 392 FF. 48. @bYE-BRAG TU RTOGS-PAR BYED-PA CHEN-PO (mAHA{-}VYUTPATT-i)/@ 2 VOLS. tOKYOH ED. rYO{-}ZABURO{-} sAKUK-i/ 1962. aLSO AT FF. 1A-131A/ VOL. 125 (CO) -iN ThE SnA-TSOGS SECT-iON OF ThE tg. tOH REF. 4346. 49. @('pHAGS-PA) bLO-GROS M-i-ZAD-PAS BSTAN-PA ZHES-BYA-BA ThEG- PA CHEN-PO-I MDO (a{-}RYA{-}KS{.}AYAMAT-iN-iRDES{'}ANA{-}MAMAHA{- }YA{-}NASU{-}TRA)/@ FF. 122B-270B/ VOL. 14 (PHA) -iN ThE MdO- MANG SECT-iON OF ThE kg. tOH REF. 175. bLO-BZANG GRAGS-PAH SEE (RgYAL-BA RjE) tZONG-KHA-PA (CHEN-PO bLO-BZANG GRAGS-PA) 50. (pAN{.}-CHEN) bLO-BZANG CHOS KY-i RGYAL-MTSAN (DPAL BZANG- PO). @bYANG-CHUB LAM GY-i R-iM-PA-I DMAR-KHR-iD ThAMS-CAD MKHYEN- PAR BGROD-PA-I BDE-LAM ZHES-BYA-BA BZHUGS-SO.@ n.P./ N.D./ WOODBLOCK ED-iT-iON ON t-iBETAN PAPER -iN POSSESS-iON OF gEShE lOBSANG tHARCH-iN/ 31 FF. tOH REF. 5944. 51. ------. @zAB-LAM BLA-MA MCHOD-PA-I CHO-GA BDE-STONG DBYER- MED-MA (bLA-MA MCHOD-PA)/@ PP. 39-68 OF @bLA-MA-I RNAL-'BYOR DANG Y-i-DAM KHAG G-i BDAG-BSKYED SOGS ZHAL-'DON GCES-BTUS BZHUGS-SO.@ dHARAMSALA/ iND-iAH t-iBETAN cULTURAL pR-iNT-iNG pRESS/ 1985/ 704 PP. 52. (tHU'U-BKVAN DHARMA BADZRA) bLO-BZANG CHOS KY-i NY-i-MA. @cOLLECTED wORKS/ wOL. 1 (kA).@ nEW dELH-iH nGAWANG gELEK dEMO/ 1969/ 966 PP. (10 VOLS. TOTAL). 53. (DbEN-SA-PA) BlO-BZANG DON-GRUB. @rANG LA GDAM-PA BDE-CHEN GTER-MDZOD SOGS ThOR-BU SKOR/@ FF. 20B-35A/ VOL. 1 (KA) OF COLLECTED WORKS. nEW dELH-iH dON-'GRUB RDO-RJE/ 1976/ 131 PP. 54. (pAN{.}-CHEN) bLO-BZANG YE-ShES. @bYANG-CHUB LAM GY-i R-iM- PA-I DMAR-KHR-iD ThAMS-CAD MKHYEN-PAR BGROD-PA-I MYUR-LAM ZHES- BYA-BA BZHUGS-SO.@ mODERN iND-iAN REPR-iNT SPONSORED BY bLO- BZANG DPAL-SGRON/ CONCLUD-iNG PRAYER BY SkYABS-RJE Gl-iNG R-iN-PO- CHE/ 87 FF. tOH REF. 6980. 55. (SkYABS-RJE kHR-i-BYANG R-iN-PO-CHE) bLO-BZANG YE-ShE BSTAN- 'DZ-iN RGYA-MTSO/ ED. @r-iGS DANG DKY-iL-'KHOR RGYA-MTSO-I KHYAB- BDAG hE-RU-KAH DPAL NGUR-SMR-iG GAR-ROL SKYABS-GC-iG pHA-BONG- KHA-PA BdE-CHEN SNY-iNG-PO DPAL BZANG-PO-I RNAM-PAR ThAR-PA DON- LDAN TSANGS-PA-I DBYANGS-SNYAN ZHES-BYA-BA BZHUGS-SO/@ PP. 5- 592 OF VOL. i/ PP. 1-542 OF VOL. ii. nEW dELH-iH nGAWANG sOPA/ 1981. DbEN-SA-PAH SEE (DbEN-SA-PA) BlO-BZANG DON-GRUB 56. (DpAL) mAR-ME MDZAD YE-ShES (d-i{-}PAM{.}KARA s{'}R-i{- }JN{~}A{-}NA). @BdEN-PA GNY-iS LA 'JUG-PA (sATYADVAYA{-}VATA{- }RA)/@ FF. 71B-73A/ VOL. 30 (A) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3902. 57. ------. @bYANG-CHUB LAM GY-i SGRON-MA (bODH-iPAThAPRAD-i{- }PA)/@ FF. 242A-245A/ VOL. 32 (KHE) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3947 (ALSO FOUND AT 4465). 58. (kARMA-PA) m-i-BSKYOD RDO-RJE. @McHOG-G-i DNGOS-GRUB MNGON- DU BYED-PA-I MYUR-LAM BKA'-BRGYUD BLA-MA RNAMS KY-i RDO-RJE-I MGUR-DBYANGS YE-ShES CHAR-'BEBS RANG-GROL LHUN-GRUB BDE-CHEN RAB-'BAR NGES-DON RGYA-MTSO-I SNY-iNG-PO (BkA'-BRGYUD MGUR- MTSO).@ s-iKK-iMH rUMTEK mONASTERY/ MODERN REPR-iNT/ 142 FF. 59. RmOG-LCOG SPRUL-SKU. @lAM GY-i GTZO-BO RNAM GSUM GY-i MCHAN- 'GREL BZHUGS-SO/@ PP. 2-9 OF ThE COLLECT-iON @lAM GY-i GTZO-BO RNAM GSUM DANG DE-I 'GREL-PA/ LTA-MGUR A-MA NGO-'DZ-iN DANG DE-I 'GREL-PA/ RmOG-LCOG GSUNG-MGUR RNAMS GZHUGS-SO.@ n.P./ N.D.H SET -iN MOVABLE TYPE -iN wESTERN BOOK FORM/ PR-iNT-iNG PRAYER BY nANG-SOG pA-RU'ANG SU-NY-iD-ShOG G-i MCHOG-SPRUL cHOS-RJE BLA-MA ET AL./ 35 PP. 60. (RgYAL-BA RJE) tZONG-KHA-PA (CHEN-PO bLO-BZANG GRAGS-PA). @SkYES-BU GSUM GY-i NYAMS-SU BLANG-BA-I BYANG-CHUB LAM GY-i R-iM- PA (lAM-R-iM CHUNG-BA)/@ PP. 4-406/ VOL. 14 (PHA) OF COLLECTED WORKS. nEW dELH-iH REPR-iNT SPONSORED BY gEShE lOBSANG tHARCH-iN/ 1979. tOH REF. 5393. 61. ------. @MnYAM-MED tZONG-KHA-PA CHEN-POS MDZAD-PA-I BYANG- CHUB LAM-R-iM CHE-BA (lAM-R-iM CHEN-MO)/@ PP. 33-1077/ VOL. 13 (PA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5392. 62. ------. @RjE-BTZUN 'jAM-PA-I DBYANGS KY-i LAM GY-i GNAD RjE rED-MDA'-BA LA ShOG-DR-iL DU PHUL-BA BZHUGS-SO/@ PP. 671-81/ VOL. 14 (PHA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5397. 63. ------. @bYANG-CHUB LAM GY-i R-iM-PA-I NYAMS-LEN GY-i RNAM- GZHAG MDOR-BSDUS (lAM-R-iM BSDUS DON)/@ PP. 308-13/ VOL. 2 (KHA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5275 (59). 64. ------. @bYANG-CHUB SEMS-DPA' SEMS-DPA' CHEN-PO RtAG-TU NGU-I RTOGS-PA BRJOD-PA-I SNYAN-DNGAGS DPAG-BSAM GY-i JON-PA ZHES-BYA-BA/@ PP. 397-444/ VOL. 2 (KHA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5275 (70). 65. ------. @bY-iN-RLABS NYE-BRGYUD KY-i BLA-MA RNAMS LA GSOL-BA 'DEBS-PA DNGOS-GRUB KY-i SNYE-MA (MkHYEN SR-iD MA)/@ PP. 206-8/ VOL. 2 (KHA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5275 (2). 66. ------. @bLA-MA LNGA-BCU-PA-I RNAM-BShAD SLOB-MA-I RE-BA KUN-SKONG ZHES-BYA-BA/@ PP. 315-71/ VOL. 1 (KA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5269. 67. ------. @bLA-MA DbU-MA-PA LA MdO-KHAMS SU PHUL-BA-I CHAB- ShOG/@ PP. 334-7/ VOL. 2 (KHA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5275 (65). 68. ------. @lAM GY-i GTZO-BO RNAM GSUM/@ PP. 584-6/ VOL. 2 (KHA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5275 (85). 69. ------. @tSA-KHO-BA MkHAN-CHEN nGAG-DBANG GRAGS-PAS PHR-iN- Y-iG SPR-iNGS BYUNG-BA-I LAN/@ PP. 580-4/ VOL. 2 (KHA) OF COLLECTED WORKS (-iB-iD). tOH REF. 5275 (84). 70. (sER-SNGAGS) tSUL-KHR-iMS DAR-RGYAS. @DpAL 'kHOR-LO SDOM-PA GRUB-CHEN dR-iL-BU ZHABS-LUGS LHA-LNGA-I SGRUB-DKY-iL GY-i CHO- GA-I CHOG-BSGR-iGS BDE-CHEN 'DOD-'JO-I BUM-BZANG ZHES-BYA-BA LAS MNGON-RTOGS KY-i R-iM-PA BZHUGS-SO.@ lHASAH PR-iNT-iNG SPONSORED BY Sm-iN-SKY-iD CHOS-SGRON/ "1921"/ 46 FF. 71. (sLOB-DPON) zH-i-BA LHA (s{'}A{-}NT-iDEVA). @bYANG-CHUB SEMS-DPA-I SPYOD-PA LA 'JUG-PA (bODH-iSATTVACARYA{-}VATA{-}RA)/@ FF. 1A-39A/ VOL. 26 (LA) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3871. 72. (DpAL-LDAN) zLA-BA GRAGS-PA (cANDRAK-i{-}RT-i). @bYANG-CHUB SEMS-DPA-I RNAL-'BYOR SPYOD-PA BZH-i-BRGYA-PA-I RGYA-CHER 'GREL- PA (bODH-iSATTVAYOGA{-}CA{-}RYACATUH{.}S{'}ATAKAT{.}-i{-}KA{-})/@ FF. 29A-236A/ VOL. 24 (YA) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3865. 73. ------. @DbU-MA RTZA-BA-I 'GREL-PA TS-iG-GSAL BA ZHES-BYA-BA (mU{-}LAMADHYAMAKAVR{.}TT-iPRASANNAPADA{-}NA{-}MA)/@ FF. 1A- 197A/ VOL. 23 ('A) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3860. 74. ------. @DbU-MA LA 'JUG-PA ZHES-BYA-BA (mADHYAMAKA{-}VATA{- }RANA{-}MA)/@ FF. 198A-216A/ VOL. 23 ('A) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3861. 75. @('pHAGS-PA) 'oD-SRUNG G-i LE'U ZHES-BYA-BA ThEG-PA CHEN- PO-I MDO (a{-}RYAKA{-}S{'}YAPAPAR-iVARTANA{-}MAMAHA{-}YA{- }NASU{-}TRA)/@ FF. 211A-260B/ VOL. 6 (CHA) -iN ThE DkON-BRTZEGS SECT-iON OF ThE kg. tOH REF. 87. 76. (RgYAL-BA) yANG-DGON-PA (RGYAL MTSAN DPAL) (LHA GDONG-PA). @pHYAG-RGYA CHEN-PO LHAN-C-iG SKYES-SBYOR GY-i ThON-CHOS BZHUGS- SO/@ PP. 207-242 -iN VOL. 1 (KA) OF COLLECTED WORKS. tH-iMPHU/ bHUTANaH kUNSANG tOPGEY/ 1976/ 570 PP. 77. (tSE-MCHOG GL-iNG yONGS-'DZ-iN) yE-ShES RGYAL-MTSAN. @RjE-I ThUG-SRAS tSA-KHO DBON-POR GRAGS-PA MKHAN-CHEN nGAG-DBANG GRAGS-PA-I SKOR/@ PP. 830-2/ VOL. 1 OF @bYANG-CHUB LAM GY-i R-iM- PA-I BLA-MA BRGYUD-PA-I RNAM-PAR ThAR-PA RGYAL-BSTAN MDZES-PA-I RGYAN-MCHOG PHUL-BYUNG NOR-BU-I PHRENG-PA ZHES-BYA-BA BZHUGS- SO.@ nEW dELH-iH nGAWANG gELEK dEMO/ 1970/ 947 PP. 78. ------. @lAM GY-i GTZO-BO RNAM-PA GSUM GY-i KHR-iD-Y-iG LAM- BZANG GSAL-BA-I SGRON-ME/@ PP. 1-91 -iN VOL. 5 OF COLLECTED WORKS. nEW dELH-iH t-iBET hOUSE l-iBRARY/ 1974/ 445 PP. tOH REF. 5987. 79. ------. @lAM GY-i GTZO-BO GSUM GY-i SNY-iNG-PO-I GNAD STON- PA-I MAN-NGAG SKAL-LDAN 'JUG-NGOG/@ PP. 345-437 -iN VOL. 19 OF COLLECTED WORKS (-iB-iD)/ 488 PP. tOH REF. 6094. 80. (LcANG-SKYA ROL-PA-I RDO-RJE) yE-ShES BSTAN-PA-I SGRON-ME. @gRUB-PA-I MThA-I RNAM-PAR BZHAG-PA GSAL-BAR BShAD-PA ThUB- BSTAN LHUN-PO-I MDZES-RGYAN ZHES-BYA-BA.@ sARNATh/ wARANAS-i/ iND-iAH tHE pLEASURE [@S-iC@] OF eLEGANT sAY-iNGS pR-iNT-iNG pRESS/ 1970/ 545 PP. 81. @('pHAGS-PA) yONGS-SU MYA-NGAN LAS 'DAS-PA CHEN-PO-I MDO (a{-}RYAMAHA{-}PAR-iN-iRVA{-}N{.}ANA{-}MASU{-}TRA)/@ VOLS. 1 (KA/ 528 FF.) AND 2 (KHA/ 529 FF.) -iN ThE mYANG-'DAS SECT-iON OF ThE kg/ ETC. tOH REF. 119. 82. (SlOB-DPON) rATNA-KA-RA sHANT-i (rATNA{-}KARAS{'}A{- }NT-iPA). @DpAL GsH-iN-RJE DGRA-NAG-PO-I RGYUD KY-i RGYAL-PO CHEN-PO-I DKA'-'GREL R-iN-PO-CHE-I SGRON-MA (s{'}R-i{- }KR{.}S{.}N{.}AYAMA{-}R-iMAHA{-}TANTRARA{-}JAPAN{~}J-iKA{- }RATNAPRAD-i{-}PANA{-}MA)/@ FF. 124B-173B/ VOL. 174 (B-i) -iN ThE RgYUD SECT-iON OF ThE tg. tOH REF. 1919. 83. @('pHAGS-PA) sHES-RAB KY-i PHA-ROL TU PHY-iN-PA BRGYAD-STONG- PA (a{-}RYA{-}S{.}T{.}ASA{-}HASR-iKAPRAJN{~}A{-}PA{-}RAM-iTA{-})/ @FF. 1B-450A/ VOL. 1 (KA) -iN ThE BRgYAD-STONG SECT-iON OF ThE kg. tOH REF. 12. 84. @('pHAGS-PA) sHES-RAB KY-i PHA-ROL TU PHY-iN-PA SDUD-PA TS-iGS-SU BCAD-PA (sHER-PHY-iN MDO SDUD-PA) (a{-}RYAPRAJN{~}A{- }PA{-}RAM-iTA{-}SAN{~}CAYAGAThA{-})/@ FF. 189A-215A/ VOL. 1 (KA) -iN ThE sHER-PHY-iN SNA-TSOGS SECT-iON OF ThE kg. tOH REF. 13. 85. (sLOB-DPON) sANGS-RGYAS BSKYANGS (bUDDHAPA{-}L-iTA). @DbU- MA RTZA-BA-I 'GREL-PA bUDDHA-PA-L-i-TA (bUDDHAPA{-}L-iTAMU{- }LAMADHYAMAKAVR{.}TT-i)/@ FF. 154B-278A/ VOL. 17 (TZA) -iN ThE DbU-MA SECT-iON OF ThE tg. tOH REF. 3842. 86. (RgYUD-CHEN) sANGS-RGYAS RgYA-MTSO/ COMP. @DgE-LDAN SNYAN- BRGYUD KY-i MAN-NGAG LAS BYUNG-BA-I BLA-MA-I RNAL-'BYOR DgA'- LDAN LHA-BRGYA-MAR GRAGS-PA BZHUGS-SO (DgA'-LDAN LHA-BRGYA-MA)/ @PP. 11-14 -iN @cHOS-SPYOD ZHAL-'DON NYER-MKHO PHYOGS-BSDEBS BZHUGS.@ wARANAS-i/ iND-iAH wA-N{.}A MThO-SLOB DGE-LDAN SPY-i- LAS-KHANG/ 1979/ 352 PP. 87. @(DpAL) GsANG-BA 'DUS-PA ZHES-BYA-BA RGYUD-KY-i RGYAL-PO CHEN-PO (s{'}R-i{-}GUHYASAMAJAMAHA{-}TANTRARA{-}JANA{-}MA)/@ FF. 431B-536A/ VOL. 4 (NGA) -iN ThE RgYUD SCT-iON OF ThE kg. tOH REF. 442. 88. (DgE-SLONG) BsOD-NAMS LHA-I DBANG-PO. @DpE-CHOS R-iN-CHEN SPUNGS-PA-I GSAL-BYED R-iN-PO-CHE-I SGRON-ME'AM GTAM-BRGYUD R-iN- CHEN PHRENG-MDZES SU GRAGS-PA BZHUGS-SO.@ dHARAMSALA/ iND-iAH t-iBETAN cULTURAL pR-iNT-iNG pRESS/ N.D.; DED-iCAT-iON BY SkYABS-RJE kHR-i-BYANG R-iN-PO-CHE/ 278 PP. 89. lHA-GR-i SGANG-PA. @BkA'-GDAMS KY-i MAN-NGAG BE'U BUM SNGON- PO-I 'GREL-PA.@ b-iR/ iND-iAH tSONDU sENGE/ 1976/ 481 PP. (jO-BO RJE DPAL-LDAN) a-T-i-ShAH SEE (DpAL) mAR-ME-MDZAD YE- ShES. b. wORKS -iN eNGL-iSh 90. cHANDRA/ lOKESh. @bUDDH-iST iCONOGRAPHY.@ nEW dELH-iH aD-iTYA pRAKAShAN/ 1987/ 2 VOLS. 91. dAS/ sARAT cHANDRA. @a t-iBETAN-eNGL-iSh d-iCT-iONARY.@ rEPR-iNT nEW dELH-iH mOT-iLAL bANARS-iDASS/ 1970/ 1353 PP. 92. eDGERTON/ fRANKL-iN. @bUDDH-iST hYBR-iD sANSKR-iT gRAMMAR AND d-iCT-iONARY/ wOLUME iiH d-iCT-iONARY.@ rEPR-iNT nEW dELH-iH mOT-iLAL bANARS-iDASS/ 1972/ 627 PP. 93. rEYNOLDS/ wALRAE/ ET AL. @cATALOGUE OF tHE nEWARK mUSEUM t-iBETAN cOLLECT-iON/ wOLUME iiiH sCULPTURE AND pA-iNT-iNG.@ nEWARKH tHE nEWARK mUSEUM/ 1986/ 208 PP. 94. rOER-iCH/ gEORGE n./ TR. @tHE bLUE aNNALS [OF 'gOS LO-TSVA- BA GzHON-NU DPAL/ 1392-1481].@ rEPR-iNT nEW dELH-iH mOT-iLAL bANARS-iDASS/ 1979/ 1275 PP. 95. tHARCH-iN/ gEShE lOBSANG/ AND aRTEMUS b. eNGLE/ TR. @nA{- }GA{-}RJUNA'S lETTERH nA{-}GA{-}RJUNA'S "lETTER TO A fR-iEND" W-iTh A cOMMENTARY BY ThE wENERABLE rENDAWA/ zHON-NU lO-DRO.@ dHARAMSALA/ iND-iAH l-iBRARY OF t-iBETAN wORKS AND aRCH-iVES/ 1979/ 163 PP. 96. wOSTR-iKOV/ a.i. @t-iBETAN h-iSTOR-iCAL l-iTERATURE/@ TR. h.c. gUPTA. cALCUTTAH iND-iAN sTUD-iES/ pAST & pRESENT/ 1970/ 275 PP.cHANGES TO b-iBL-iOGRAPHY pR-iNC-iPAL tEACH-iNGS OF bUDDH-iSM jANUARY 31/ 1989 1) aDD ThE FOLLOW-iNG ENTRY AFTER B-iBL-iOGRAPHY ENTRY 82 AND BEFORE ENTRY 83H 82a (SlOB-DPON) sHAKYA BLO (s{'}A{-}KYABUDDH-i). @tSAD-MA RNAM-'GREL GY-i 'GREL-BShAD (pRAMA{-}N{.}AVA{- }RTT-iKAT{.}-i{-}KA{-})/@ VOLS. 97 (JE/ 319 FF.) AND 98 (NYE/ 287 FF.) -iN ThE tSAD-MA SECT-iON OF ThE tg. tOHOKU REF. 4220. 2) oN B-iBL-iOGRAPHY ENTR-iES 10 AND 11/ ADD A PER-iOD AFTER ThE WORD "VOL" -iN EACH CASE (FOLLOWED BY ONE SPACE AND ThEN ThE VOLUME NUMBER). 3) oN B-iBL-iOGRAPHY ENTRY 87/ CORRECT ThE WORD "SCT-iON" TO "SECT-iON".