The Yoga Of The One Mind
|The Intoductory Preliminaries||The Wondrousness Of These Teachings|
|The Obeisance||The Fourfold Great Path|
|The Forward||The Great Light|
|The Guru's First Charge To The Disciples||The Doctrine Of The Three Times|
|Salutation To The One Mind||The Yoga Of The Nirvanic Path|
|The Teachings Supplement Those Of The Buddha||The Yoga of The Thatness|
|The Guru's Second Charge To The Disciples||The Yogic Science of Mental Concepts|
|The Result Of Not Knowing The One Mind||The Realization and The Great Liberation|
|The Results Of Desires||The Concluding Sections|
|The Transcendent AtOneMent||The General Conclusion|
|The Great Self Liberation||The Final Good Wishes|
|The Guru's Third Charge To The Disciples||The Gurus Final Charge To The Disciples|
|The Nature Of The Mind||The Colophon|
|The Names Given To The Mind||The Last Teachings Of Phadampa Sangay|
|The Practical Application||The Guru's Teachings|
|The Timelessness Of Mind||The Ten Pious Acts|
|Mind In Its True State||The Ten Paramita|
|Mind Is Non Created||The Four Noble Truths :|
|The Yoga Of Introspection|
|The Dharma Within|
The Yoga Of The One Mind
Here follows the Yoga,Of Knowing The Mind, The Seeing Of Reality, called Self Liberation, from "The Profound Doctrine Of Self-liberation By Meditation Upon The Peaceful And Wrathful Deities".
The Intoductory Preliminaries
To the Divine Ones,the Tri-Kaya,Who are the embodiment of the All-Enlightened Mind Itself, obeisance.
This book relates to "The Profound Doctrine of Self-Liberation by Meditating upon the Peaceful and Wrathful Deities". It expounds the Yoga of Knowing the Mind, the Seeing of Reality, the Self-Liberation. By this method,one's mind is understood.
The Guru's First Charge To The Disciples
Blessed disciples, ponder these teachings deeply.Samaya; gya, gya, gya. E-ma-ho!
Salutation To The One Mind
All hail to the One Mind that embraces the whole Sangsara and Nirvana, that eternally is as it is, yet is unknown,and although ever clear and ever existing, is not visible, that, although radiant and unobscured, is not recognized.
The Teachings Supplement Those Of The Buddha
The teachings are for the purpose of enabling one to know this Mind. All that has been taught hitherto by the Buddhas of the Three Times, in virtue of Their having known this Mind, as recorded in "The Door of the Dharma", consisting of the Eight-Four Thousand Shlokas, and elsewhere, remains incomprehensible.
The Conquerors have not elsewhere disclosed anything concerning the One Mind. Although as vast as the illimitable sky, the Sacred Scriptures contain but a few words relating to knowledge of the mind. This, the true explanation of the eternal teachings of the Conquerors, constitutes the correct method of their practical application.
The Guru's Second Charge To The Disciples
Kye! Kye! Ho! Blessed disciples, harken.
The Result Of Not Knowing The One Mind
Knowledge of that which is vulgarly called the mind is widespread. Inasmuch as the One Mind is unknown, thought of erroneously, or known one-sidedly without being thoroughly known as it is, desire for the teachings will be immeasurable. They will also be sought after by ordinary individuals, who not knowing the One Mind, do not know themselves.
They wander hither and thither among the Three Regions, and thus among the Six Classes of Beings, suffering sorrow. Such is the result of their error of not having attained understanding of their mind. Because their suffering is in every way overpowering, even self control is lacking to them. Thus, although one may wish to know the mind as it is, one fails.
The Results Of Desires
Others, in accordance with their own personal faith and practice, having become fettered by desires, cannot perceive the Clear Light. They are overwhelmed by suffering and are in darkness because of their suffering.
Although the Middle Path contains the Twofold Truth, because of all desires it finally becomes obscured. Desires likewise obscure the Kriya-Yoga,Seva-Sadhana and even the greatest and most sublime states of mind.
The Transcendent At-One-Ment
There being really no duality, pluralism is untrue. Until duality is transcended and at-one-ment realized, Enlightenment cannot be attained. The whole Sangsara and Nirvana, as an inseparable unity, are one's mind.
The Great Self Liberation
Owing to worldly beliefs, which he is free to accept or reject, man wanders in the Sangsara. Therefore practising the Dharma, freed from every attachment, grasp the whole essence of these teachings expounded in this yoga of Self-Liberation by Knowing the Mind in its Real Nature. The truths set forth herein are known as "The Great Self Liberation" and in them culminates the Doctrine of the Great Ultimate Perfection.
The Guru's Third Charge To The Disciples
Samaya; gya, gya, gya.
The Nature Of The Mind
That which is commonly called the mind is of intuitive Wisdom. Although the One Mind is, it has no existence. Being the Source of all the bliss of Nirvana and of all the sorrow of the Sangsara, it is cherished like the Eleven Yanas.
The Names Given To The Mind
The various names given to it are innumerable. Some call it "The Mental Self". Some heretics call it "The Ego". The Hinayanaists called it "The Essentiality of Doctrines". By the Yogachara it is called "Wisdom".
Some call it "The Means of Attaining the Other Shore of Wisdom". Some call it "The Buddha Essence". Some call it "The Great Symbol." Some call it "The Sole Seed". Some call it "The Potentiality of Truth" or "The All Foundation". Other names in ordinary language are also given to it.
The Practical Application
The Timelessness Of Mind
If one knows how to apply in a threefold manner this knowing of the mind, all past knowledge lost to memory becomes perfectly clear, and also knowledge of the future, thought of as unborn and unconceived. In the present, when the mind remains as it is naturally it is ordinarily comprehended by its own time.
Mind In Its True State
When one seeks one's mind in its true state, it is found to be quite intelligible although invisible. In its true state, mind is naked, immaculate; not made of anything, being of the Voidness; clear, vacuous, without duality, transparent, timeless, uncompounded, unimpeded, colorless, not realizable as a separate thing, but as the unity of all things, yet not composed of them; of one taste, and transcendent over all differentiation.
Nor is one's own mind separable from other minds. To realize the quintessential being of the One Mind is to realize the immutable at-one-ment of the Tri-Kaya.
The mind, being, as the Uncreated and of the Voidness, the Dharma-Kaya, and as the Vacuous and Self-Radiant, the Sambhoga-Kaya,and, as the Unobscured, shining for all living creatures, the Nirmana-Kaya, is the Primordial Essence wherein the Three Divine Aspects are One.
If the yogic application of this Wisdom be thorough, one will comprehend that which has just been set forth above.
Mind Is Non Created
Mind in its true nature being non-created and self-radiant, how can one, without knowing the mind, assert that mind is created? There being in this yoga nothing objective upon which to meditate, how can one, without ascertaining the true nature of mind by meditation, ascertain that mind is created? Mind in its true state being Reality, how can one, without having discovered one's own mind, assert that mind is created?
Mind in its true state being undoubtedly ever-existing, how can one, without having seen the mind face to face, assert that mind is created? The thinking principle being the very essence of mind, how can one, without having sought and found it, assert that mind is created?
Mind being transcendent over creation, and thus partaking of the Uncreated, how can one assert that mind is created? Mind being in its primordial, unmodified naturalness non-created, as it should be taken to be, and without form, how can one assert that is created?
Inasmuch as mind can also be taken to be devoid of quality, how can one venture to assert that it is created? The self-born, qualityless mind, being like the Three Voids, undifferentiated, unmodified, how can one assert that mind is created.
Mind being without objectivity and causation, self originated, self born, how can one, without having endeavored to know mind, assert that mind is created?
Inasmuch as Divine Wisdom dawns in accordance with its own time, and one is emancipated, how can opponents of these teachings assert that it is created? Mind being, as it is, of this nature, and thus unknowable, how can one assert that it is created?
The Yoga Of Introspection
The One Mind being verily of the Voidness and without any foundation, one's mind is, likewise, as vacuous as the sky. To know whether this be so or not, look within thine own mind.
Being of the Voidness, and thus not to be conceived as having beginning or end, Self-Born Wisdom has in reality been shining forever, like the Sun's essentiality, itself unborn. To know whether this be so or not, look within thine own mind.
Divine Wisdom is undoubtedly indestructible, unbreakable, like the ever flowing current of a river. To know whether this be so or not look within thine own mind. Being merely a flux of instability like the air of the firmament, objective appearances are without power to fascinate and fetter. To know whether this be so or not, look within thine own mind.
All appearances are verily one's own concepts, self-conceived in the mind, like reflections seen in a mirror. To know whether this be so or not, look within thine own mind. Arising of themselves and being naturally free like the clouds in the sky, all external appearances verily fade away into their own respective places. To known whether this be so or not look within thine own mind.
The Dharma Within
The Dharma being nowhere save in the mind, there is no other place of meditation than the mind. The Dharma being nowhere save in the mind, there is no other doctrine to be taught or practised elsewhere.
The Dharma being nowhere save in the mind, there is no other place of truth for the observance of a vow. The Dharma being nowhere save in the mind, there is no Dharma elsewhere whereby Liberation may be attained. Again and again look within thine own mind.
When looking outward into the vacuity of space, there is no place to be found where the mind is shining. When looking inward into one's own mind in search of the shining, there is to be found no thing that shines. One's own mind is transparent, without quality.
Being of the Clear Light of the Voidness, one's own mind is of the Dharma-Kaya; and being void of quality, it is comparable to a cloudless sky. It is not a multiplicity and is omniscient. Very great, indeed, is the difference between knowing and not knowing the import of these teachings.
The Wondrousness Of These Teachings
This self-originated Clear Light, eternally unborn is a parentless babe of Wisdom. Wondrous is this. Being non-created, it is Natural Wisdom. Wondrous is this. Not having known birth, it knows not death. Wondrous is this.
Although it is Total Reality, there is no perceiver of it. Wondrous is this. Although wandering in the Sangsara, it remains undefiled by evil. Wondrous is this. Although seeing the Buddha, it remains unallied to good. Wondrous is this.
Although possessed by all beings, it is not recognized. Wondrous is this. Those not knowing the fruit of this yoga seek other fruit. Wondrous is this. Although the Clear Light of Reality shines within ones own mind, the multitude look for it elsewhere. Wondrous is this.
The Fourfold Great Path
All hail to this Wisdom here set forth, concerning the invisible, immaculate Mind! This teaching is the most excellent of teachings. This meditation, devoid of mental concentration, all embracing, free from every imperfection, is the most excellent of meditations.
This practice concerning the Uncreated State, when rightly comprehended is the most excellent of practices. This fruit of the yoga of the Eternally Unsought, naturally produced, is the most excellent of fruits.
Herewith we have accurately revealed the Fourfold Great Path. This teaching without error, this Great Path, is of the Clear Wisdom here set forth, which being clear and unerring is called the Path. This meditation upon this unerring Great Path, is of the Clear Wisdom here set forth, which, being clear and unerring, is called the Path.
This practice relating to this unerring Great Path is of the Clear Wisdom here set forth, which, being clear and unerring, is called the Path. This fruit of this unerring Great Path is of the Clear Wisdom here set forth, which being clear and unerring, is called the Path.
The Great Light
This yoga also concerns the foundation of the immutable Great Light. The Teaching of this changeless Great Light is of the unique Clear Wisdom here set forth, which, illuminating the Three Times, is called "The Light"
The meditation upon this changeless Great Light is of the unique Clear Wisdom here set forth, which illuminating the Three Times is called "The Light".
The practice relating to this changeless Great Light is of the unique Clear Wisdom, here set forth, which, illuminating the Three Times, is called "The Light".
The fruit of this changeless Great Light is of the unique Clear Wisdom here set forth, which illuminating the Three Times, is called "The Light".
The Doctrine Of The Three Times
The essence of the doctrine concerning the Three Times in at-one-ment will now be expounded. The yoga concerning past and future not being practised, memory of the past remains latent. The future, not being welcomed, is completely severed by the mind from the present. The present, not being fixable, remains in the state of the Voidness.
The Yoga Of The Nirvanic Path
There being no thing upon which to meditate, no meditation is there whatsoever. There being no thing to go astray, no going astray is there if one be guided by memory. Without meditating, without going astray, look into the True State, wherein self cognition, self knowledge, self illumination shine resplendently. These, so shining, are called the Bodhisattvic Mind.
In the Realm of Wisdom, transcendent over all meditation, naturally illuminative, where there is no going astray, the vacuous concepts, the self-liberation, and the primordial Voidness are of the Dharma-Kaya. Without realization of this, the Goal of the Nirvanic Path is unattainable.
Simultaneously with its realization the Vajra-Sattva state is realized. These teachings are exhaustive of all knowledge, exceedingly deep and immeasurable. Although they are to be contemplated in a variety of ways, to this Mind of self-cognition and self originated Wisdom, there are no two such things as contemplation and contemplator.
When exhaustively contemplated, these teachings merge in at-one-ment with the scholarly seeker who has sought them, although the seeker himself when sought can not be found. Thereupon is attained the goal of seeking, and also the end of the search itself.
Then nothing more is there to be sought; nor is there need to seek anything. This beginningless, vacuous, unconfused Clear Wisdom of self-cognition is the very same as that set forth in the Doctrine of the Great Perfection.
Although there are no two such things as knowing and not knowing, there are profound and innumerable sorts of meditation; surpassingly excellent it is in the end to know one's mind.
There being no two such things as object of meditation and meditator, if by those who practice or do not practice meditation the meditator of meditation be sought and not found, thereupon the goal of the meditation is reached and also the end of the meditation itself.
There being no two such things as meditation and object of meditation, there is no need to fall under the sway of deeply obscuring Ignorance; for, as the result of meditation upon the unmodified quiescence of mind, the non-created Wisdom instantaneously shines forth clearly.
Although there is an innumerable variety of profound practices, to one's mind in its true state they are non-existent; for there are no two such things as existence and non-existence.
There being no two such things as practice and practitioner, if by those who practice or do not practice the practitioner of practice be sought and not found, thereupon the goal of practice is reached and also the end of practice itself.
Inasmuch as from eternity there is nothing whatsoever to be practised, there is no need to fall under the sway of errant propensities. The non-created, self-radiant Wisdom here set forth, being actionless, immaculate, transcendent over acceptance or rejection, is itself the perfect practice.
Although there are not two such things as pure and impure, there is an innumerable variety of fruits of yoga, all of which, to one's mind in its True State, are the conscious contents of the Tri-Kaya.
There being no two such things as action and no performer of action, if one seeks the performer of action and no performer of action be found anywhere, thereupon the goal of all fruit-obtaining is reached and also the final consummation itself.
There being no other method whatsoever of obtaining the fruit, there is no need to fall under the sway of the dualities of accepting and rejecting, trusting and distrusting these teachings.
Realization of the self-radiant and self-born Wisdom, as the manifestation of the Tri-Kaya in the self cognizing mind, is the very fruit of attaining the perfect Nirvana.
The Explanation Of The Names Given To This Wisdom
This Wisdom delivers one from the eternally transitory Eight Aims. Inasmuch as it does not fall under the sway of any extreme, it is called "The Middle Path". It is called "Wisdom" because of its unbroken continuity of memory. Being the essence of the vacuity of mind, it is called "The Essence of the Buddha's"
If the significance of these teachings were known by all beings, surpassingly excellent would it be. Therefore, these teachings are called "The Means of Attaining the Other Shore of Wisdom". To them who have passed away into Nirvana, this Mind is both beginningless and endless; therefore it is called "The Great Symbol".
Inasmuch as this Mind, by being known and by not being known, becomes the foundation of all the joys of Nirvana and of all the sorrows of the Sangsara, it is called "The All Foundation".
The impatient ordinary person when dwelling in his fleshly body calls this very clear Wisdom "common intelligence". Regardless of whatever elegant and varied names be given to this Wisdom as the result of thorough study, what Wisdom other than it, as here revealed, can one really desire?
To desire more than this Wisdom is to be like one who seeks an elephant by following the footprints when the elephant itself has been found.
The Yoga of The Thatness
Quite impossible it, even though one seek throughout the Three Regions, to find the Buddha elsewhere than in the mind.
Although he that is ignorant of this may seek externally or outside the mind to know himself, how is it possible to find oneself when seeking others rather than oneself? He that thus seeks to know himself is like a fool giving a performance in the midst of a crowd and forgetting who he is and then seeking everywhere to find himself. This simile applies to one's erring in other ways.
Unless one knows or sees the natural state of substances [or things] and recognizes the Light in the mind, release from the Sangsara is unattainable. Unless one sees the Buddha in one's mind, Nirvana is obscured. Although the Wisdom of Nirvana and the Ignorance of the Sangsara illusorily appear to be two things, they cannot be truly differentiated.
It is an error to conceive them otherwise than as one. Erring and non-erring are intrinsically, also a unity. By not taking the mind to be naturally a duality, and allowing it as the primordial consciousness, to abide in its own place, beings attain deliverance.
The error of doing otherwise than this arises not from Ignorance in the mind itself, but from not having sought to know the Thatness. Seek with thine own self-illuminated, self-originated mind whence, firstly, all such concepts arise, secondly, where they exist, and, lastly whither they vanish.
This realization is likened to that of a crow which, although already in possession of a pond, flies off elsewhere to quench its thirst, and finding no other drinking-place returns to the one pond. Similarly, the radiance which emanates from the One Mind, by emanating from one's own mind, emancipates the mind.
The One Mind, omniscient, vacuous, immaculate, eternally, the Unobscured Voidness, void of quality as the sky, self originated Wisdom, shining clearly , imperishable, is Itself the Thatness. The whole visible Universe also symbolizes the One Mind.
By knowing the All Consciousness in one's mind, one knows it to be as void of quality as the sky. Although the sky may be taken provisionally as an illustration of the Unpredicable Thatness, it is only symbolically so.
Inasmuch as the vacuity of all visible things is to be recognized as merely analogous to the apparent vacuity of the sky, devoid of mind, content and form, the knowing of the mind does not depend on the sky symbol.
Therefore not straying from the Path, remain in that very state of the Voidness.
The Yogic Science of Mental Concepts
The various concepts, too, being illusory, and none of them real, fade away accordingly. Thus, for example, everything postulated of the Whole, the Sangsara and Nirvana, arises from nothing more than mental concepts.
Changes in one's train of thought [or ones association of ideas] produce corresponding changes in one's conception of the external world. Therefore, the various views concerning things are merely two different mental concepts.
The six classes of beings respectively conceive ideas in different ways. The unenlightened externally see the externally-transitory dually. The various doctrines are seen in accordance with one's own mental concepts.
As a thing is viewed so it appears. To see things as a multiplicity, and so to cleave unto separateness, is to err. Now follows the yoga of knowing all mental concepts. The seeing of the Radiance [of this Wisdom or Mind], which shines without being perceived, is Buddhahood.
Mistake not, by not controlling one's thoughts, one errs. By controlling and understanding the thought-process in one's mind, emancipation is attained, automatically gained. In general, all things mentally perceived are concepts.
The bodily forms in which the world of appearances is contained are also concepts of the mind. "The quintessence of the six classes of beings" is also a mental concept. "The happiness of the gods in heaven-worlds and of men" is another mental concept. "The three unhappy states of suffering", too, are concepts of the mind.
"Ignorance, miseries, and the Five Poisons" are likewise, mental concepts. "Self-originated Divine Wisdom" is also a concept of the mind. "The full realization of passing away into Nirvana" is also a concept of mind.
"Misfortunes caused by demons and evil spirits" is also a concept of mind. "Gods and good fortune" are also concepts of mind. "Likewise the various perfections" are mental concepts. "Unconscious one-pointedness" is also a mental concept.
The color of any objective thing is also a mental concept. "The Qualityless and the Formless" is also a mental concept "The One and the Many in at-one-ment" is also a mental concept. "Existence and non-existence", as well as "the Non-Created", are concepts of mind.
The Realization and The Great Liberation
Nothing save mind is conceivable. Mind when uninhibited conceives everything that comes into existence. That which comes into existence is like the wave of an ocean. The state of mind transcendent over all dualities brings Liberation.
It matters not what name may carelessly be applied to mind; truly mind is one, and apart from mind there is naught else. That unique One Mind is foundationless and rootless. There is nothing else to be realized.
The Non-Created is the Non-Visible. By knowing the invisible Voidness and the Clear Light through not seeing them separately, there being no multiplicity in the Voidness - one's own clear mind may be known, yet the Thatness is not knowable.
Mind is beyond nature, but is experienced in bodily forms. The realization of the One Mind constitutes the All Deliverance. Without the mastery of the mental processes there can be no realization. Similarly, although sesamum seed is the source of oil, and milk the source of butter, not until the seed is pressed and the milk churned do oil and butter appear.
Although sentient beings are of the Buddha essence itself, not until they realize this can they attain Nirvana. Even a cowherd [or an illiterate person] may by realization attain Liberation.
The Concluding Sections
The General Conclusion
Though lacking in the power of expression, the author has here made a faithful record [of his own yogic experiences]. To one who has tasted honey, it is superfluous for those who have not tasted it to offer an explanation of its taste.
Not knowing the One Mind, even pandits go astray, despite their cleverness in expounding the many different doctrinal systems. To give ear to the reports of one who has neither approached nor seen the Buddha even for a moment is like harkening to flying rumors concerning a distant place one has never visited.
Simultaneously with the knowing of the Mind comes release from good and evil. If the mind is not known, all practice of good and evil results in nothing more than Heaven, or Hell, or the Sangsara. As soon as one's mind is know to be of the Wisdom of the Voidness, concepts like good and evil Karma cease to exist.
Even as in the empty sky there seems to be, but is not, a fountain of water, so the Voidness is neither good nor evil. When one's mind is thus known in its nakedness, this Doctrine of Seeing the Mind Naked, this Self-Liberation, is seen to be exceedingly profound.
Seek therefore thine own Wisdom within thee. It is the Vast Deep.
The Final Good Wishes
All Hail! this is the Knowing of the Mind, the Seeing of Reality, Self- Liberation. For the sake of future generations who shall be born during the Age of Darkness, these essential aphorisms, necessarily brief and concise, herein set forth, were written down in accordance with Tantric teachings .
Although taught during the present Epoch, the text of them was hidden away amidst a cache of precious things. May this book be read by those blessed devotees of the future.
The Gurus Final Charge To The Disciples
Samaya; gya, gya, gya,
[Vast, vast, vast, is Divine Wisdom]
These teachings called "The Knowing of the Mind in Its Self-Identifying, Self-Realizing, Self-Liberating Reality" were formulated by Padma-Sambhava, the spiritually endowed Teacher from Urgyan.
May they not wane until the whole Sangsara is emptied.
The Last Teachings Of Phadampa Sangay
May blessings rest upon this book!
Dhampa Tsharchen [the disciple] approached Phadampa Sangay the guru and supplicatingly said "O Reverend Phadampa, thou art yourself growing old and going on from bliss to bliss, but what are we ourselves to do, or to whom can we look for protection and guidance?
The guru overwhelmed with sadness; and his voice was broken with weeping as he gave utterance to the following verses, which were his last testamentary teachings to the people of Tingri.
The Guru's Teachings
To Give oneself, body, speech, and heart, to the cause of Holy Truth, is the best and highest occupation, O ye Tingri folk.
Wealth and riches are illusory, loaned for a moments use; show not overfondness for them, neither hoard them, Tingri folk.
One's kindred are alluring visions, glamorous mirages; break the tie, sever the knot of sentiment, O Tingri folk.
Fatherland and homes are transient, even as a nomads camp; let not fondness bind you to them; renounce all things, O Tingri folk.
Even on one's birthday morning, omens of one's death appear; ever be alert and watchful; waste not time, O Tingri folk.
One pointedly devote yourself to the Sacred Dharma Path; it shall be in the hour of death, your Guide and Boat O Tingri folk.
Infallible is karmic law, ever impartial, just and sure; abstain from even the smallest wrongful act. O ye Tingri folk.
In a dream-state are all actions, however righteous they may seem; transcend deeds and seek ye the knowledge of the Real O Tingri folk.
Ever transient is this world of ours; all things change and pass away; for a distant journey even now prepare O Tingri Folk.
The rhinoceros, deep in a jungle, thinketh he's immune from harm; but look now, the jungle is afire! Is he safe now, Tingri folk.
Over the sea of birth and illness, age and death there is no bridge; build even now the Vessel that can cross it, O ye Tingri folk.
Narrow is the ambuscade of birth, death and the dread Bardo; the Five Passions like armed bandits, oft waylay one on the Path.
Seek the sacred Guru, he will conduct you safely Tingri folk. Once when found the sacred Guru is never afterward is lost.
Visualize him over head and worship him O Tingri folk. Should the Guru will to do so he can reach one anywhere. Firmly fix your faith and reverence on your Guru O Tingri folk.
He that hath the most of money may have the most of avarice. Impartially, to everyone give ye alms O Tingri folk.
He that hath he most of power may have the most of evil deeds. Hanker not for worldly power O ye folk of Tingri land.
Hesitate not, neither tarry, lest ye fail to gain the Goal; be brave of heart and fixed of mind even now O Tingri folk.
None can tell when Death, that grim spectral enemy, will come. Even now make preparations for his coming, Tingri folk
None can help one on the morrow after Death hath cut one off; hasten onward, ever goalward; win the Race, O Tingri folk.
Surely, like the shades of evening slowly merging into night, Grim Death, pausing not a moment, cometh nearer hour by hour; even now prepare the means to baffle him O Tingri folk.
Fair are the flowers in summer,then they fade and die in autumn; likewise doth this transient body bloom and pass, O Tingri folk.
Glorious is this human body when illumined by life's light; fearful like the demons host, is the sight of it when dead; perfidious its allurements ever are, O Tingri folk.
"Men meet a mart, and then, when all their trading is done, they part; so from kindred and from friends shall ye be parted, Tingri folk."
Know for certain that illusion's shaky building will fall down; even now prepare efficient safeguards, O ye Tingri folk.
The Eagle of the Mind is sure to take its flight with wings spread free; train yourselves to fly as freely, even now, O Tingri folk.
All the beings of the Six Realms have been our loving parents; meditate with love and kindness towards each one, O Tingri folk.
Harmful foes, inciting wrong thoughts are illusions karma wrought; thoughts of vengeance, harm and hatred cast away, O Tingri folk.
Pilgrimage and doing reverence purge the body of its faults; worldly business put aside; it is never finished Tingri folk.
Chanting the prayers of refuge, purgeth foulness from the tongue, waste no time in foolish talking; chant your prayers O Tingri folk.
Humble faith, and pure devotion purge the mind of wrongful thoughts; meditate the precious Guru overhead, O Tingri folk.
Bones and flesh, though born together, in the end must separate. Think not your life a lasting good; soon it endeth Tingri folk.
Seek the True State, firm and stable, of the Pure Mind; hold it fast; that is forever the Enduring and the Changeless, Tingri folk.
Grasp the Mind, the holy treasure, best of riches of man's life; that is the only lasting treasure, O ye folk of Tingri land.
Seek and enjoy the sacred elixir of meditation; once samadhi hath been tasted hunger endeth Tingri folk.
Drink ye deeply of the nectar of the Stream of Consciousness; tis perennial , thirst assuaging, cool and pure, O Tingri folk.
Seek as your son the ever fair, immortal Child of Wisdom; that is the best and noblest offspring, never dying, Tingri folk.
Brandish the Spear of Reason aloft in the Voidness of space; aspiration hath no frontier, nor obstruction, Tingri folk.
Keep alert the Unrestricted, as a guard against distraction; be calm of mind but never slothful, O ye folk of Tingri land.
Draw strength from the Unobstructed; let the Stream flow naturally; there should be no suppression no indifference, O Tingri folk.
Seek in your minds the Bodies that are fourfould and inseparable; neither hoping , neither fearing for results, O Tingri folk.
Likes and dislikes leave no traces, like the flight of birds through the air; cling not to experiences; ever changing are they, Tingri folk.
Unborn Truth, the Dharma-Kaya, like the Orb that giveth day, waxeth not nor ever waneth in its radiance O Tingri folk.
Rebellious thoughts are a house abandoned wherein robbers prowl; hidden gold they seek within it, but they find none Tingri folk.
Sensuousness is ever-fleeting, like the ripples on a pond; seek ye not the ever- fleeting; tis delusive Tingri folk.
Though desires remembered charm one, as a rainbows colors do, no need is there to cling to them; show not weakness, Tingri folk.
Bright and effulgent is the Mover, like the Sun when free from clouds; in your own mind [in its darkness], place no trust, O Tingri folk.
Like the zephyr is the Free Mind, unattached to any thought; for no object have attachment; transcend weakness, Tingri folk.
The seeing of Reality, like a dream by one that's dumb, cannot be described in language to another Tingri folk.
Blissful is the dawn of Wisdom, like a virgin's wedding night; till experienced none can know it as it is, O Tingri folk.
Forms objective and the Voidness, in their essence, know as one; without circumference and without center are they, Tingri folk.
Uncontrolled thoughts like the gazings of a belle into here mirror, lead not to spiritual insight, know this truth, O Tingri folk.
Like the frame and mounts of a violin are illusive bliss and pain; from the primary come the secondary causes, Tingri folk.
All creation, within and without is contained in one's own mind,like the water in ice; seek to know this truly Tingri folk.
The erring Wheel of Ignorance, like the moisture in a meadow, never can be checked, though one trieth every means, O Tingri folk.
This human life, endowed and free, is indeed the greatest boon; piteous are they who waste it aimlessly, O Tingri folk.
Like the magic Chintamani is the Great Path of the Truth, hard indeed to find, though sought for everywhere, O Tingri Folk.
Life-maintaining food and raiment in some manner will be found; So devote yourselves, most earnestly, to the Dharma, Tingri folk.
Practice hardships and endurance in your youth and in your prime; difficult to change is habit when one's old, O Tingri folk.
If when any passion dawneth there be sought the antidote, infallibly all the symptoms will be cured, O Tingri folk.
Evermore bear in your hearts the pain and sorrow of the world; faith thereby regaineth vigour; trim your lamps, O Tingri folk.
Life is transitory, like the morning dewdrops on the grass; be not idle; nor give time to worthless works, O Tingri folk.
Like the sunshine from a clear space twixt the clouds the Dharma is; know that now there is such Sunshine; use it wisely, Tingri folk.
Though one thinketh joys and sorrows come of causes opposite, yet within oneself are found their roots and causes, Tingri folk.
If excess of faith should lead you to contempt of the truth at times, meditate karmic results in the Sangsara, Tingri folk.
Associates whose acts are wrong tend to make one's own like theirs; keep yourselves detatched from friendships that mislead one, Tingri folk.
Associates whose acts are right help one on the Virtuous Path; in the Wise and Holy have unwavering trust, O Tingri folk.
Delusions born of Ignorance are the root of every ill, Keep the Knower ever watchful and controlled, O Tingri folk.
By neutralizing all the Poisons, ye shall cut the Journey short; keep in your hearts the antidote; e'er apply it, Tingri folk.
Not From the effort that's half-hearted cometh perfect Buddhahood; evermore be clad in Wisdom's armour, O ye Tingri folk.
Propensities long entertained give direction to one's acts; deeds that have done in past time recollect not, Tingri folk.
If ye fail to grasp a meaning, [to the Guru] make ye prayer; doubt ye not that understanding will then come, O Tingri folk.
The Ten Pious Acts :
Saving life, Chastity, and Charity (acts of the body), Truth telling, Peace making, Politeness of speech, and Religious discourse (acts of speech), and Benevolence, Good Wishes and Meekness combined with Faith (acts of the mind).
The Ten Paramita :
Boundless Charity, Morality, Renunciation, Wisdom, Energy, Tolerance, Truthfulness, Good Will , Love, and Equanimity.
The Four Noble Truths :
1) Existence in the Sangsara or transitory and phenomenal universe is inseparable from Suffering or Sorrow.
2) The Cause of Suffering is Desire and Lust for Existence in the Sangsara.
3) The Cessation of Suffering is attained by conquering and eradicating Desire and Lust for Existence in the Sangsara.
4) The Path to the Cessation of Suffering is the Noble Eightfold Path.