The Precious Treasury of Elegant Sayings
Posted: Sat Sep 11, 2010 10:38 pm
Hello dear Sakyapas,
These sayings were one of my first beloved text about 25 years ago.
These sayings are very helpfull in our daily vision and practice
These sayings can form a base
These sayings lose never their value
Best wishes for our individual practice
Kalden Yungdrung
PART 1
Pages 60 - 62.
The Precious Treasury of Elegant Sayings [1270 AD].
Attributed to the Grand Lama of Sakya Pandita.
Recognized by Khubilai Khan as the head of the Lamaist Church.
Stanza 20
'A hen, when at rest, produceth much fruit;
A peacock, when it remaineth still, hath a handsome tail;
A gentle horse hath a swift pace;
The quiescence of a holy man is the sign of his being a
sage.'
Stanza 29
'Not to be cheered by praise,
Not to be grieved by blame,
But to know thoroughly one's own virtues or powers
Are the characteristics of an excellent man.'
Stanza 33
'In the same place where the Great Lord [Buddha] is present
Who would acknowledge any other man?
When the Sun hath arisen, though there be many bright
stars in the sky,
Not one of them is visible.'
Stanza 58
'A foolish man proclaimeth his qualifications;
A wise man keepeth them secret within himself;
A straw floateth on the surface of the water,
But a precious gem placed upon it sinketh.'
Stanza 59
'It is only narrow-minded men that make such distinctions
As "This is our friend, this our enemy";
A liberal-minded man showeth affection for all.
For it is uncertain who may yet be of aid to one.'
Stanza 74
'An excellent man, like precious metal,
Is in every way invariable;
A villain, like the beams of a balance,
Is always varying, upwards and downwards.'
Stanza 118
'Much talking is a source of danger;
Silence is the means of avoiding misfortune:
The talkative parrot is shut up in a cage;
Other birds, which cannot talk, fly about freely.'
Stanza 134
'The greatest wealth consisteth in being charitable,
And the greatest happiness in having tranquility of mind.
Experience is the most beautiful adornment;
And the best comrade is one that hath no desires.'
Stanza 173
'Men of little ability, too,
By depending upon the great, may prosper;
A drop of water is a little thing,
But when will it dry away if united to a lake?'
Stanza 182
'Hurtful expressions should never be used,
Not even against an enemy;
For inevitably they will return to one,
Like an echo from a rock.'
Stanza 208
'When about to perform any great work,
Endeavour to have a trustworthy associate;
If one would burn down a forest,
The aid of a wind is, of course, needed.'
Stanza 228
'Meditation without Knowledge, [1] though giving results for awhile
Will, in the end, be devoid of true success;
One may melt gold and silver completely,
But once the fire be gone they grow hard again.'
[1] Or without the guiding teachings of a guru.
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Pages 62 - 63.
The Staff of Wisdom [2nd or 3rd century AD].
Attributed to Nagarjuna.
Recognized as the author of the first systematic exoteric
exposition of the Doctrine of the Voidness.
Folio 5
'To him who knoweth the True Nature of things,
What need is there of a teacher?
To him who hath recovered from illness,
What need is there of a physician?
To him who has crossed the river,
What need is there of a boat?'
Folio 7
'An astronomer calculations and divinations concerning
the motion of the Moon and the stars,
But he doth not divine that in his own household his own
womenfolk, being a variance, are misbehaving.'
Folio 8
'In eating, sleeping, fearing, and copulating, men and beasts
are alike;
Man excelleth the beast by engaging in religious practices.
So why should a man, if he be without religion, not be
equal to the beast?'
Folio 13
'Time is fleeting, learning is vast; no one knoweth the
duration of one's life:
Therefore use the swan's art of extracting milk from water,
And devote thyself to the Most Precious [Path].'
Although many stars shine, and that ornament of the Earth,
the Moon also shineth,
Yet when the Sun setteth, it becometh night.'
Folio 15
'The science which teacheth arts and handicrafts
Is merely science for the gaining of a living;
But the science which teacheth deliverance from worldly
existence,
Is not that the true science?'
Folio 20
'That which one desireth not for oneself,
Do not do unto others.'
Folio 22
'The foolish are like ripples on water,
For whatsoever they do is quickly effaced;
But the righteous are like carvings upon stone,
For their smallest act is durable.'
Folio 23
'With the wise and gentle, the contented and the truthful,
Companionship, even in prison, is better than sovereignty
with the unruly.'
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Pages 63 - 66.
The Ocean of Delight for the Wise.
Verses 25-8
'The Supreme Path of Altruism is a short-cut,
Leading to the Realm of the Conquerors,--
A track more speedy than that of a racing horse;
The selfish, however, know naught of it.'
Verses 29-34
'Charity produceth the harvest in the next birth,
Chastity is the parents of human happiness.
Patience is an adornment becoming to all.
Industry is the conductor of every personal accomplishment.
Dhyana is the clarifier of a beclouded mind.
Intellect is the weapon which overcometh every enemy.'
Verses 41-2
'Gloat not even though death and misfortune overwhelm
thine enemies;
Boast not, even though thou equal Indra [in greatness].'
Verses 51-2
'Some there are who turn inside out their whole interior
By means of over-talkativeness.'
Verses 66-7
'Be humble and meek if thou would be exalted;
Praise every one's good qualities if thou would have friends.'
Verses 69-72
'Argue not with the self-conceited;
Vie not with the fortunate;
Disparage not the vengeful;
Have no grudge with the powerful.'
Verses 73-6
'Relinquish an evil custom even though it be of thy fathers
and ancestors;
Adopt a good custom even though it be established among
thine enemies:
Poison is not to be taken even though offered by one's mother;
But gold is acceptable even from one who is inimical.'
Verses 77-80
'Be not to quick to express the desire of thy heart.
Be not short-tempered when engaged in a great work.
Be not jealous of a devotee who is truly religious and pious.
Consult not him who is habituated and hardened to evil-doing.'
Verses 112-13
'Rogues there are even in religious orders;
Poisonous plants grow even on hills of medicinal herbs.'
Verses 120-1
'Some there are who marvel not at others removing mountains,
But who considers it a heavy task when obliged to carry a
bit of fleece.'
Verses 140-3
'He who is ever ready to take the credit for any action when
it hath proved successful
And is equally ready to throw the blame on others when it
goeth wrong in the least,
And who is ever looking for faults in those who are learned
and righteous,
Possesseth the nature of a crow.'
Verse 146
'Preaching religious truths to an unbeliever is like feeding a
venomous serpent with milk.'
Verses 159-61
'Although a cloth be washed a hundred times,
How can it be rendered clean and pure
If it be washed in water which is dirty?'
Verse 181
'The unreasoning zeal and narrow-mindedness of an ignoramus
merely serveth to lower one's esteem of the person
he trieth to praise.'
Verses 186-8
'The greatest fault to be avoided is Ignorance.
To overcome the enemy Ignorance, one requireth Wisdom.
The best method of acquiring Wisdom is unfaltering
endeavour.'
Verses 193-4
'He who knoweth the Precepts by heart, but faileth to practise
them,
Is like unto one who lighteth a lamp and then shutteth his
eyes.'
Verses 204
'Who can say with certainty that one will live to see the
morrow?'
Verse 214
'How can it be just to kill helpless and inoffensive creatures?'
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Page 66.
From 'THE VOICE OF THE SILENCE'.
Attributed to Kargyutpa Sages.
'Give up thy life, if thou would'st live.
* * *
The Wise Ones tarry not in the pleasure-grounds of senses.
The Wise Ones heed not the sweet-tounged voices of illusion.
* * *
If through the Hall of Wisdom, thou would'st reach the Vale of
Bliss, Discipline, close fast thy senses against the great dire heresy
of Separateness that weaneth thee from the rest.
* * *
The Pupil must regain the child state he hath lost ere the first
sound can fall upon his ears.
* * *
To live to benefit mankind is the first step. To practise the six
glorious virtues is the second.
* * *
If Sun thou canst not be, then be the humble planet.
Be humble, if thou would'st attain to Wisdom. Be humbler still,
when Wisdom thou hast mastered.
* * *
The Teacher can but point the way. The Path is one for all; the
means to reach the Goal must vary with the Pilgrims.
* * *
Hast thou attuned thy being to Humanity's great pain, O candidate
for light?
* * *
Compassion speaketh and saith: "Can there be bliss when all
that live must suffer? Shalt thou be saved and hear the whole
world cry?" '
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Page 67-100 [1150 AD].
[THE SUPREME PATH OF DISCIPLESHIP: THE PRECEPTS OF THE GURUS]
Attributed to the Great Guru Gampopa.
Recognized as the founder of the Monastery of Ts'ur-lka,
which is now the principal seat of the Kargyutpa Order.
Let him who desireth deliverance from the fearful and difficult
-to-traverse Sea of Successive Existences, by means of
the precepts taught the inspired Kargyutpa Sages, render
due homage to these Teachers, whose glory is immaculate,
whose virtues are as inexhaustible as the ocean, and whose
infinite benevolence embraceth all beings, past, present, and
future, throughout the Universe.
For the use of those who share in the quest for Divine
Wisdom there follow, recorded in writing, the most highly
esteemed precepts, called 'The Supreme Path, the Rosary of
Precious Gems', transmitted to Gampopa, either directly or
indirectly, through that Inspired Dynasty of Gurus, out
of their love for him.
[THE TWENTY-EIGHT CATEGORIES OF YOGIC PRECEPTS]
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I. THE TEN CAUSES OF REGRET
The devotee seeking Liberation and the Omniscience of
Buddhahood should first meditate upon these ten things which
are causes of regret:
(1) Having obtained the difficult-to-obtain, free, and endowed
human body, it would be a cause of regret to fritter
life away.
(2) Having obtained this pure and difficult-to-obtain, free,
and endowed human body, it would be a cause of regret to
die an irreligious and worldly man.
(3) This human life in the Kali-Yuga [or Age of Darkness]
being so brief and uncertain, it would be a cause of regret to
spend it in worldly aims and pursuits.
(4) One's own mind being of the nature of the Dharma-Kaya,
uncreated, it would be a cause of regret to let it be
swallowed up in the morass of the world's illusions.
(5) The holy guru being the guide on the Path, it would
be a cause of regret to be separated from him before attaining
Enlightenment.
(6) Religious faith and vows being the vessel which conveyeth
one to Emancipation, it would be a cause of regret
were they to be shattered by the force of uncontrolled passions.
(7) The perfect Wisdom having been found within oneself
in virtue of the guru's grace, it would be a cause of regret to
dissipate it amidst the jungle of worldliness.
(8) To sell like so much merchandise the Sublime Doctrine
of the Sages would be a cause of regret.
(9) Inasmuch as all beings are our kindly parents, [1] it would
be a cause of regret to have aversion for and thus disown or
abandon any of them.
[1] In the Buddhist, as in the Hindu view, so interminably during
inconceivable aeons have evolution and transition and rebirth been
going on that all sentient beings have been our parents. Reference
should here be made to a parallel passage and its commentary in
"Tibet's Great Yogi Milarepa", p. 203.
(10) The prime of youth being the period of development
of the body, speech, and mind, it would be a cause of regret
to waste it in vulgar indifference.
These are The Ten Causes of Regret.
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II. THE TEN REQUIREMENTS COME NEXT
(1) Having estimated one's own capabilities, one requireth
a sure line of action.
(2) To carry out the commands of a religious preceptor, one
requireth confidence and diligence.
(3) To avoid error in choosing a guru, the disciple requireth
knowledge of his own faults and virtues.
(4) Keenness of intellect and unwavering faith are required
to tune in with the mind of the spiritual preceptor.
(5) Unceasing watchfulness and mental alertness, graced
with humility, are required to keep the body, speech, and
mind unsullied by evil.
(6) Spiritual armour and strength of intellect are required
for the fulfillment of one's heart's vows.
(7) Habitual freedom from desire and attachment is necessary
if one would be free from bondage.
(8) To acquire the Twofold Merit, [1] born of right motives,
right actions, and the altruistic dedication of their results,
there is need of unceasing effort.
[1] The Twofold Merit is expounded in XXVII. (7) {p. 97[2]}
(9) The mind, imbued with love and compassion in thought
and deed, ought ever to be directed to the service of all sentient
beings.
(10) Through hearing, understanding, and wisdom, one
should so comprehend the nature of all things as not to fall
into the error of regarding matter and phenomena as real.
These are The Ten Requirements.
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III. THE TEN THINGS TO BE DONE
(1) Attach thyself to a religious preceptor endowed with
spiritual power and complete knowledge.
(2) Seek a delightful solitude endowed with psychic influences
as a hermitage.
(3) Seek friends who have beliefs and habits like thine own
and in whom thou canst place thy trust.
(4) Keeping in mind the evils of gluttony, use just enough
food to keep thee fit during the period of thy retreat.
(5) Study the teachings of the Great Sages of all sects
impartially.
(6) Study the beneficent sciences of medicine and astrology,
and the profound art of omens.
(7) Adopt such regimen and manner of living as will keep
thee in good health.
(8) Adopt such devotional practices as will conduce to thy
spiritual development.
(9) Retain such disciples as are firm in faith, meek in spirit,
and who appear to be favoured by karma in their quest for
Divine Wisdom.
(10) Constantly maintain alertness of consciousness in walking,
in sitting, in eating, and in sleeping.
These are The Ten Things To Be Done.
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IV. THE TEN THINGS TO BE AVOIDED
(1) Avoid a guru whose heart is set on acquiring worldly
fame and possessions.
(2) Avoid friends and followers who are detrimental to thy
peace of mind and spiritual growth.
(3) Avoid hermitages and places of abode where there
happen to be many persons who annoy and distract thee.
(4) Avoid gaining thy livelihood by means of deceit and
theft.
(5) Avoid such actions as harm thy mind and impede thy
spiritual development.
(6) Avoid such acts of levity and thoughtlessness as lower
thee in another esteem.
(7) Avoid useless conduct and actions.
(8) Avoid concealing thine own faults and speaking loudly
of those of others.
(9) Avoid such food and habits as disagree with thy health.
(10) Avoid such attachments as are inspired by avarice.
These are The Things To Be Avoided.
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V. THE TEN THINGS NOT TO BE AVOIDED
(1) Ideas, being the radiance of the mind, are not to be
avoided.
(2) Thought-forms, being the revelry of Reality, are not to
be avoided.
(3) Obscuring passions, being the means of reminding one
of Divine Wisdom [which giveth deliverance from them], are
not to be avoided [if rightly used to enable one to taste life to
the full and thereby reach disillusionment].
(4) Affluence, being the manure and water for spiritual
growth, is not to be avoided.
(5) Illness and tribulations, being teachers of piety, are not
to be avoided.
(6) Enemies and misfortune, being the means of inclining
one to a religious career, are not to be avoided.
(7) That which cometh of itself, being a divine gift, is not to
be avoided.
(8) Reason, being in every action the best friend, is not to
be avoided.
(9) Such devotional exercises of body and mind as one is
capable of performing are not to be avoided.
(10) The thought of helping others, however limited one's
ability to help others may be, is not to be avoided.
These are The Ten Things Not To Be Avoided.
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VI. THE TEN THINGS ONE MUST KNOW
(1) One must know that all visible phenomena, being
illusory, are unreal.
(2) One must know that the mind, being without independent
existence [apart from the One Mind], is impermanent.
(3) One must know that ideas arise from a concatenation of
causes.
(4) One must know that the body and speech, being compounded
of the four elements, are transitory.
(5) One must know that the effects of past actions, whence
cometh all sorrow, are inevitable.
(6) One must know that sorrow, being the means of convincing
one of the need of the religious life, is a guru.
(7) One must know that attachment to worldly things
maketh material prosperity inimical to spiritual progress.
(8) One must know that misfortune, being the means of
leading one to the Doctrine, is also a guru.
(9) One must know that no existing thing has an independent
existence.
(10) One must know that all things are interdependent.
These are The Ten Things One Must Know.
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VII. THE TEN THINGS TO BE PRACTISED
(1) One should acquire practical knowledge of the Path by
treading it, and not be as are the multitude [who profess, but
do not practise, religion].
(2) By quitting one's own country and dwelling in foreign
lands one should acquire practical knowledge of non-attachment. [1]
[1] This implies non-attachment to all worldly possessions, to home
and kin, as to the tyranny of social intercourse and custom, which
commonly causes the attached to fritter life away in what Milarepa
so wisely teaches, 'All worldly pursuits have but the one unavoidable
and inevitable end, which is sorrow: acquisitions end in dispersion;
buildings, in destruction; meetings, in separation; births, in
death.' (See Tibet's Great Yogi Milarepa, p. 259.) All the Great
Sages, in every land and generation, have traversed the Garden of
Human Existence, have plucked and eaten of the glamorous vari-
coloured fruits of the Tree of Life growing in the midst thereof,
and, as a result, have attained world-disillusionment, whereby man
first sees that Divine Vision which alone can give to him
imperishable contentment both now and in the hour of death.
Ecclesiastes, the Jewish Sage, who was once 'king over Israel in
Jerusalem', in language very much like that of Milarepa, tells us,
'I have seen all the works that are done under the sun; and, behold,
all is vanity and vexation of spirit.' (Ecclesiastes i. 14.)
(3) Having chosen a religious preceptor, separate thyself
from egotism and follow his teachings implicitly.
(4) Having acquired mental discipline by hearing and meditating
upon religious teachings, boast not of thine attainment,
but apply it to the realization of Truth.
(5) Spiritual knowledge having dawned in oneself, neglect
it not through slothfulness, but cultivate it with ceaseless
vigilance.
(6) Once having experienced spiritual illumination, commune
with it in solitude, relinquishing the worldly activities of
the multitude.
(7) Having acquired practical knowledge of spiritual things
and made the Great Renunciation, permit not the body, speech,
or mind to become unruly, but observe the three vows, of
poverty, chastity, and obedience.
(8) Having resolved to attain the Highest Goal, abandon
selfishness and devote thyself to the service of others.
(9) Having entered upon the mystic Mantrayanic Pathway,
permit not the body, the speech, or mind to remain
unsanctified, but practise the threefold mandala. [1]
[1] A mandala is a symbolical geometrical diagram wherein dieties are
invoked. (See Tibet's Great Yogi Milarepa, p. 132.) The threefold
mandala is dedicated to the spiritual forces (often personified as
Tantric deities) presiding over, or manifesting through, the body,
the speech, and the mind of man, as in Kundalini Yoga.
(10) During the period of youth, frequent not those who
cannot direct thee spiritually, but acquire practical knowledge
painstakingly at the feet of a learned and pious guru.
These are The Ten Things To Be Practised.
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VIII. THE TEN THINGS TO BE PERSEVERED IN
(1) Novices should persevere in listening to, and meditating
upon, religious teachings.
(2) Having had spiritual experience, persevere in meditation
and mental concentration.
(3) Persevere in solitude until the mind hath been yogically
disciplined.
(4) Should thought-processes be difficult to control, persevere
in thine efforts to dominate them.
(5) Should there be great drowsiness, persevere in thine
efforts to invigorate the intellect [or to control the mind].
(6) Persevere in meditation until thou attainest the
imperturbable mental tranquility of samadhi.
(7) Having attained this state of samadhi, persevere in prolonging
its duration and in causing its recurrence at will.
(8) Should various misfortunes assail thee, persevere in
patience of body, speech, and mind.
(9) Should there be great attachment, hankering, or mental
weakness, persevere in an effort to eradicate it as soon as it
manifesteth itself.
(10) Should benevolence and pity be weak within thee,
persevere in directing the mind towards Perfection.
These are The Ten Things To Be Persevered In.
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XI. THE TEN INCENTIVES
(1) By reflecting upon the difficulty of obtaining an endowed
and free human body, mayest thou be incited to adopt the
religious career.
(2) By reflecting upon death and the impermanence of life,
mayest thou be incited to live piously.
(3) By reflecting upon the irrevocable nature of the results
which inevitably arise from actions, mayest thou be incited to
avoid impiety and evil.
(4) By reflecting upon the evils of life in the round of
successive existences, mayest thou be incited to seek Emancipation.
(5) By reflecting upon the miseries which all sentient
beings suffer, mayest thou be incited to attain deliverance
therefrom by enlightenment of mind.
(6) By reflecting upon the perversity and illusory nature of
the mind of all sentient beings, mayest thou be incited to
listen to, and meditate upon, the Doctrine.
(7) By reflecting upon the difficulty of eradicating erroneous
concepts, mayest thou be constant meditation [which
overcometh them].
(8) By reflecting upon the predominance of evil propensities
in this Kali-Yuga [or Age of Darkness], mayest thou be
incited to seek their antidote [in the Doctrine].
(9) By reflecting upon the multiplicity of misfortunes in this
Age of Darkness, mayest thou be incited to perseverance [in
the quest for Emancipation].
(10) By reflecting upon the uselessness of aimlessly frittering
away thy life, mayest thou be incited to diligence [in the
treading of the Path].
These are The Ten Incentives.
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X. THE TEN ERRORS
(1) Weakness of faith combined with strength of intellect
are apt to lead to the error of talkativeness.
(2) Strength of faith combined with weakness of intellect
are apt to lead to the error of narrow-minded dogmatism.
(3) Great zeal without adequate religious instruction is apt
to lead to the error of going to erroneous extremes {or follow-
ing misleading paths].
(4) Meditation without sufficient preparation through having
heard and pondered the Doctrine is apt to lead to the error
of losing oneself in the darkness of unconsiousness. [1]
[1] This refers to that mental chaos or delusion which is the
antithesis of the mental discipline acquired by right practice
of yoga under a wise guru's guidance.
(5) Without practical and adequate understanding of the
Doctrine, one is apt to lead to the error of religious self-conceit.
(6) Unless the mind be trained to selflessness and infinite
compassion, one is apt to lead to the error of seeking liberation
for self alone.
(7) Unless the mind be disciplined by knowledge of its
own immaterial nature, one is apt to lead to the error of
diverting all activities along the path of worldliness.
(8) Unless all worldly ambitions be eradicated, one is apt
to fall into the error of allowing oneself to be dominated by
worldly motives.
(9) By permitting credulous and vulgar admirers to congregate
about thee, there is liability of falling into the error
of becoming puffed up with worldly pride.
(10) By boasting of one's occult learning and powers, one
is liable to fall into the error of proudly exhibiting proficiency
in worldly rites. [1]
[1] No true master of the occult sciences ever allows himself to
boast or make public exhibition of his yogic powers. It is only
in secret initiations of disciples, as was the case with Marpa,
that they are shown, if at all. (See Milarepa, pp. 132-3, 154-5
,163.)
These are The Ten Errors.
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XI. THE TEN RESEMBLANCES WHEREIN ONE MAY ERR
(1) Desire may be taken for faith.
(2) Attachment may be mistaken for benevolence and compassion.
(3) Cessation of thought-processes may be mistaken for
the quiescence of infinite mind, which is the true goal.
(4) Sense perceptions [or phenomena] may be mistaken
for revelations [or glimpses] of Reality.
(5) A mere glimpse of Reality may be mistaken for complete
realization.
(6) Those who outwardly profess, but do not practise,
religion may be mistaken for true devotees.
(7) Slaves of passion may be mistaken for masters of yoga
who have liberated themselves from all conventional laws.
(8) Actions performed in the interest of self may be
mistakenly regarded as being altruistic.
(9) Deceptive methods may be mistakenly regarded as
being prudent.
(10) Charlatans may be mistaken for Sages.
These are The Ten Resemblances Wherein One May Err.
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XII. THE TEN THINGS WHEREIN ONE ERRETH NOT
(1) In being free from attachment to all objects, and being
ordained a bhikshu [1] into the Holy Order, forsaking home
and entering upon the homeless state, one doth not err.
[1] Bhikshu (Skt.) = Bhikkhu (Pali): a member of the Sangha,
the Buddhist Order of those vowed to the Path of World
Renunciation.
(2) In revering one's spiritual preceptor one doth not err.
(3) In thoroughly studying the Doctrine, hearing discourses
thereon, and reflecting and meditating upon it, one doth
not err.
(4) In nourishing lofty aspirations and a lowly demeanour
one doth not err.
(5) In entertaining liberal views [as to religion] and yet
being firm in observing [formal religious] vows one doth
not err.
(6) In having greatness of intellect and smallness of pride
one doth not err.
(7) In being wealthy in religious doctrines and diligent in
meditating upon them one doth not err.
(8) In having profound religious learning, combined with
knowledge of things spiritual and absence of pride, one doth
not err.
(9) By passing one's whole life in solitude [and meditation]
one doth not err.
(10) In being unselfishly devoted to doing good to others,
by means of wise methods, one doth not err.
These are The Ten Things Wherein One Erreth Not.
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XIII. THE THIRTEEN GRIEVOUS FAILURES
(1) If, after having been born a human being, one give no
heed to the Holy Doctrine, one resembleth a man who
returneth empty-handed from a land rich in precious gems;
and this is a grievous failure.
(2) If, after having entered the door of the Holy Order,
one return to the life of the householder, one resembleth
a moth plunging into the flame of a lamp; and this is a
grievous failure.
(3) To dwell with a sage and remain in ignorance is to be
like a man dying of thirst on the shore of a lake; and this is
a grievous failure.
(4) To know the moral precepts and not apply them to
the cure of obscuring passions is to be like a diseased man
carrying a bag of medicine which he never useth; and this is
a grievous failure.
(5) To preach religion and not practise it is to be like
a parrot saying a prayer; and this is a grievous failure.
(6) The giving in alms and charity of things obtained by
theft, robbery, or deceit, is like lightning striking the surface
of water; and this is a grievous failure. [1]
[1] According to this simile, lightning in striking water fails of
its true purpose, which is to set afire some inflammable object, even
as does the giving in alms and charity of things dishonestly
acquired.
(7) The offering to the dieties of meat obtained by killing
animate beings is like offering a mother the flesh of her own
child; [1] and this is a grievous failure.
[1] All living things are inseparably parts of One Whole, so that
any injury or suffering inflicted upon the microcosm affects the
macrocosm. See {pp. 11 and 90} XXIII (10) [1]. Herein the
Kargyupta Sages prove themselves to be true to the great
compassionate doctrine of ahimsa (or 'not hurting') which is
stressed by Hinduism, Buddhism, Jainism, Taoism, and Sufism.
(8) To exercise patience for merely selfish ends rather than
for doing good to others is to be like a cat exercising patience
in order to kill a rat; and this is a grievous failure.
(9) Performing meritorious actions in order merely to
attain fame and praise in this world is like bartering the
mystic wish-granting gem [1] for a pellet of goat's dung; and
this is a grievous failure.
[1] The wish-granting gem of oriental myth, known in Sanskrit as the
Cintamani, like Aladdin's magic lamp, grants any desire which its
possessor formulates.
(10) If, after having heard much of the Doctrine, one's
nature still be unattuned, one is like a physician with a
chronic disease; and this is a grievous failure.
(11) To be clever concerning precepts yet ignorant of the
spiritual experiences which come from applying them is to
be like a rich man who hath lost the key of his treasury; and
this is a grievous failure.
(12) To attempt to explain to others doctrines which one
hath not completely mastered oneself is to be like a blind
man leading the blind; and this is a grievous failure.
(13) To hold the experiences resulting from the first stage
of meditation to be those of the final stage is to be like a
man who mistaketh brass for gold; and this is a grievous
failure.
These are The Thirteen Grievous Failures.
----------------------------------------------------------------------
XIV. THE FIFTEEN WEAKNESSES
(1) A religious devotee showeth weakness if he allow his
mind to be obsessed with worldly thoughts while dwelling in
solitude.
(2) A religious devotee who is the head of a monastery
showeth weakness if he seek his own interests [rather than
those of the brotherhood].
(3) A religious devotee showeth weakness if he be careful
in the observance of moral discipline and lacking in moral
restraint.
(4) It showeth weakness in one who hath entered upon the
Righteous Path to cling to worldly feelings of attraction and
repulsion.
(5) It showeth weakness in one who hath renounced
worldliness and entered the Holy Order to hanker after
acquiring merit.
(6) It showeth weakness in one who hath caught a glimpse
of Reality to fail to persevere in sadhana [or yogic meditation]
till the dawning of Full Enlightenment.
(7) It showeth weakness in one who is a religious devotee
to enter upon the Path and then be unable to tread it.
(8) It showeth weakness in one who hath no other occupation
than religious devotion to be unable to eradicate from
himself unworthy actions.
(9) It showeth weakness in one who hath chosen the
religious career to have hesitancy in entering into close
retreat while knowing full well that the food and everything
needed would be provided unasked.
(10) A religious devotee who exhibiteth occult powers
when practising exorcism or in driving away diseases showeth
weakness.
(11) A religious devotee showeth weakness if he barter
sacred truths for food and money.
(12) One who is vowed to the religious life showeth weakness
if he cunningly praise himself while disparaging others.
(13) A man of religion who preacheth loftily to others and
doth not live loftily himself showeth weakness.
(14) One who professeth religion and is unable to live in
solitude in his own company and yet knoweth not how to
make himself agreeable in the company of others showeth
weakness.
(15) The religious devotee showeth weakness if he be not
indifferent to comfort and to hardship.
These are The Fifteen Weaknesses.
----------------------------------------------------------------------
These sayings were one of my first beloved text about 25 years ago.
These sayings are very helpfull in our daily vision and practice
These sayings can form a base
These sayings lose never their value
Best wishes for our individual practice
Kalden Yungdrung
PART 1
Pages 60 - 62.
The Precious Treasury of Elegant Sayings [1270 AD].
Attributed to the Grand Lama of Sakya Pandita.
Recognized by Khubilai Khan as the head of the Lamaist Church.
Stanza 20
'A hen, when at rest, produceth much fruit;
A peacock, when it remaineth still, hath a handsome tail;
A gentle horse hath a swift pace;
The quiescence of a holy man is the sign of his being a
sage.'
Stanza 29
'Not to be cheered by praise,
Not to be grieved by blame,
But to know thoroughly one's own virtues or powers
Are the characteristics of an excellent man.'
Stanza 33
'In the same place where the Great Lord [Buddha] is present
Who would acknowledge any other man?
When the Sun hath arisen, though there be many bright
stars in the sky,
Not one of them is visible.'
Stanza 58
'A foolish man proclaimeth his qualifications;
A wise man keepeth them secret within himself;
A straw floateth on the surface of the water,
But a precious gem placed upon it sinketh.'
Stanza 59
'It is only narrow-minded men that make such distinctions
As "This is our friend, this our enemy";
A liberal-minded man showeth affection for all.
For it is uncertain who may yet be of aid to one.'
Stanza 74
'An excellent man, like precious metal,
Is in every way invariable;
A villain, like the beams of a balance,
Is always varying, upwards and downwards.'
Stanza 118
'Much talking is a source of danger;
Silence is the means of avoiding misfortune:
The talkative parrot is shut up in a cage;
Other birds, which cannot talk, fly about freely.'
Stanza 134
'The greatest wealth consisteth in being charitable,
And the greatest happiness in having tranquility of mind.
Experience is the most beautiful adornment;
And the best comrade is one that hath no desires.'
Stanza 173
'Men of little ability, too,
By depending upon the great, may prosper;
A drop of water is a little thing,
But when will it dry away if united to a lake?'
Stanza 182
'Hurtful expressions should never be used,
Not even against an enemy;
For inevitably they will return to one,
Like an echo from a rock.'
Stanza 208
'When about to perform any great work,
Endeavour to have a trustworthy associate;
If one would burn down a forest,
The aid of a wind is, of course, needed.'
Stanza 228
'Meditation without Knowledge, [1] though giving results for awhile
Will, in the end, be devoid of true success;
One may melt gold and silver completely,
But once the fire be gone they grow hard again.'
[1] Or without the guiding teachings of a guru.
----------------------------------------------------------------------
----------------------------------------------------------------------
Pages 62 - 63.
The Staff of Wisdom [2nd or 3rd century AD].
Attributed to Nagarjuna.
Recognized as the author of the first systematic exoteric
exposition of the Doctrine of the Voidness.
Folio 5
'To him who knoweth the True Nature of things,
What need is there of a teacher?
To him who hath recovered from illness,
What need is there of a physician?
To him who has crossed the river,
What need is there of a boat?'
Folio 7
'An astronomer calculations and divinations concerning
the motion of the Moon and the stars,
But he doth not divine that in his own household his own
womenfolk, being a variance, are misbehaving.'
Folio 8
'In eating, sleeping, fearing, and copulating, men and beasts
are alike;
Man excelleth the beast by engaging in religious practices.
So why should a man, if he be without religion, not be
equal to the beast?'
Folio 13
'Time is fleeting, learning is vast; no one knoweth the
duration of one's life:
Therefore use the swan's art of extracting milk from water,
And devote thyself to the Most Precious [Path].'
Although many stars shine, and that ornament of the Earth,
the Moon also shineth,
Yet when the Sun setteth, it becometh night.'
Folio 15
'The science which teacheth arts and handicrafts
Is merely science for the gaining of a living;
But the science which teacheth deliverance from worldly
existence,
Is not that the true science?'
Folio 20
'That which one desireth not for oneself,
Do not do unto others.'
Folio 22
'The foolish are like ripples on water,
For whatsoever they do is quickly effaced;
But the righteous are like carvings upon stone,
For their smallest act is durable.'
Folio 23
'With the wise and gentle, the contented and the truthful,
Companionship, even in prison, is better than sovereignty
with the unruly.'
----------------------------------------------------------------------
----------------------------------------------------------------------
Pages 63 - 66.
The Ocean of Delight for the Wise.
Verses 25-8
'The Supreme Path of Altruism is a short-cut,
Leading to the Realm of the Conquerors,--
A track more speedy than that of a racing horse;
The selfish, however, know naught of it.'
Verses 29-34
'Charity produceth the harvest in the next birth,
Chastity is the parents of human happiness.
Patience is an adornment becoming to all.
Industry is the conductor of every personal accomplishment.
Dhyana is the clarifier of a beclouded mind.
Intellect is the weapon which overcometh every enemy.'
Verses 41-2
'Gloat not even though death and misfortune overwhelm
thine enemies;
Boast not, even though thou equal Indra [in greatness].'
Verses 51-2
'Some there are who turn inside out their whole interior
By means of over-talkativeness.'
Verses 66-7
'Be humble and meek if thou would be exalted;
Praise every one's good qualities if thou would have friends.'
Verses 69-72
'Argue not with the self-conceited;
Vie not with the fortunate;
Disparage not the vengeful;
Have no grudge with the powerful.'
Verses 73-6
'Relinquish an evil custom even though it be of thy fathers
and ancestors;
Adopt a good custom even though it be established among
thine enemies:
Poison is not to be taken even though offered by one's mother;
But gold is acceptable even from one who is inimical.'
Verses 77-80
'Be not to quick to express the desire of thy heart.
Be not short-tempered when engaged in a great work.
Be not jealous of a devotee who is truly religious and pious.
Consult not him who is habituated and hardened to evil-doing.'
Verses 112-13
'Rogues there are even in religious orders;
Poisonous plants grow even on hills of medicinal herbs.'
Verses 120-1
'Some there are who marvel not at others removing mountains,
But who considers it a heavy task when obliged to carry a
bit of fleece.'
Verses 140-3
'He who is ever ready to take the credit for any action when
it hath proved successful
And is equally ready to throw the blame on others when it
goeth wrong in the least,
And who is ever looking for faults in those who are learned
and righteous,
Possesseth the nature of a crow.'
Verse 146
'Preaching religious truths to an unbeliever is like feeding a
venomous serpent with milk.'
Verses 159-61
'Although a cloth be washed a hundred times,
How can it be rendered clean and pure
If it be washed in water which is dirty?'
Verse 181
'The unreasoning zeal and narrow-mindedness of an ignoramus
merely serveth to lower one's esteem of the person
he trieth to praise.'
Verses 186-8
'The greatest fault to be avoided is Ignorance.
To overcome the enemy Ignorance, one requireth Wisdom.
The best method of acquiring Wisdom is unfaltering
endeavour.'
Verses 193-4
'He who knoweth the Precepts by heart, but faileth to practise
them,
Is like unto one who lighteth a lamp and then shutteth his
eyes.'
Verses 204
'Who can say with certainty that one will live to see the
morrow?'
Verse 214
'How can it be just to kill helpless and inoffensive creatures?'
----------------------------------------------------------------------
----------------------------------------------------------------------
Page 66.
From 'THE VOICE OF THE SILENCE'.
Attributed to Kargyutpa Sages.
'Give up thy life, if thou would'st live.
* * *
The Wise Ones tarry not in the pleasure-grounds of senses.
The Wise Ones heed not the sweet-tounged voices of illusion.
* * *
If through the Hall of Wisdom, thou would'st reach the Vale of
Bliss, Discipline, close fast thy senses against the great dire heresy
of Separateness that weaneth thee from the rest.
* * *
The Pupil must regain the child state he hath lost ere the first
sound can fall upon his ears.
* * *
To live to benefit mankind is the first step. To practise the six
glorious virtues is the second.
* * *
If Sun thou canst not be, then be the humble planet.
Be humble, if thou would'st attain to Wisdom. Be humbler still,
when Wisdom thou hast mastered.
* * *
The Teacher can but point the way. The Path is one for all; the
means to reach the Goal must vary with the Pilgrims.
* * *
Hast thou attuned thy being to Humanity's great pain, O candidate
for light?
* * *
Compassion speaketh and saith: "Can there be bliss when all
that live must suffer? Shalt thou be saved and hear the whole
world cry?" '
----------------------------------------------------------------------
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Page 67-100 [1150 AD].
[THE SUPREME PATH OF DISCIPLESHIP: THE PRECEPTS OF THE GURUS]
Attributed to the Great Guru Gampopa.
Recognized as the founder of the Monastery of Ts'ur-lka,
which is now the principal seat of the Kargyutpa Order.
Let him who desireth deliverance from the fearful and difficult
-to-traverse Sea of Successive Existences, by means of
the precepts taught the inspired Kargyutpa Sages, render
due homage to these Teachers, whose glory is immaculate,
whose virtues are as inexhaustible as the ocean, and whose
infinite benevolence embraceth all beings, past, present, and
future, throughout the Universe.
For the use of those who share in the quest for Divine
Wisdom there follow, recorded in writing, the most highly
esteemed precepts, called 'The Supreme Path, the Rosary of
Precious Gems', transmitted to Gampopa, either directly or
indirectly, through that Inspired Dynasty of Gurus, out
of their love for him.
[THE TWENTY-EIGHT CATEGORIES OF YOGIC PRECEPTS]
----------------------------------------------------------------------
I. THE TEN CAUSES OF REGRET
The devotee seeking Liberation and the Omniscience of
Buddhahood should first meditate upon these ten things which
are causes of regret:
(1) Having obtained the difficult-to-obtain, free, and endowed
human body, it would be a cause of regret to fritter
life away.
(2) Having obtained this pure and difficult-to-obtain, free,
and endowed human body, it would be a cause of regret to
die an irreligious and worldly man.
(3) This human life in the Kali-Yuga [or Age of Darkness]
being so brief and uncertain, it would be a cause of regret to
spend it in worldly aims and pursuits.
(4) One's own mind being of the nature of the Dharma-Kaya,
uncreated, it would be a cause of regret to let it be
swallowed up in the morass of the world's illusions.
(5) The holy guru being the guide on the Path, it would
be a cause of regret to be separated from him before attaining
Enlightenment.
(6) Religious faith and vows being the vessel which conveyeth
one to Emancipation, it would be a cause of regret
were they to be shattered by the force of uncontrolled passions.
(7) The perfect Wisdom having been found within oneself
in virtue of the guru's grace, it would be a cause of regret to
dissipate it amidst the jungle of worldliness.
(8) To sell like so much merchandise the Sublime Doctrine
of the Sages would be a cause of regret.
(9) Inasmuch as all beings are our kindly parents, [1] it would
be a cause of regret to have aversion for and thus disown or
abandon any of them.
[1] In the Buddhist, as in the Hindu view, so interminably during
inconceivable aeons have evolution and transition and rebirth been
going on that all sentient beings have been our parents. Reference
should here be made to a parallel passage and its commentary in
"Tibet's Great Yogi Milarepa", p. 203.
(10) The prime of youth being the period of development
of the body, speech, and mind, it would be a cause of regret
to waste it in vulgar indifference.
These are The Ten Causes of Regret.
----------------------------------------------------------------------
II. THE TEN REQUIREMENTS COME NEXT
(1) Having estimated one's own capabilities, one requireth
a sure line of action.
(2) To carry out the commands of a religious preceptor, one
requireth confidence and diligence.
(3) To avoid error in choosing a guru, the disciple requireth
knowledge of his own faults and virtues.
(4) Keenness of intellect and unwavering faith are required
to tune in with the mind of the spiritual preceptor.
(5) Unceasing watchfulness and mental alertness, graced
with humility, are required to keep the body, speech, and
mind unsullied by evil.
(6) Spiritual armour and strength of intellect are required
for the fulfillment of one's heart's vows.
(7) Habitual freedom from desire and attachment is necessary
if one would be free from bondage.
(8) To acquire the Twofold Merit, [1] born of right motives,
right actions, and the altruistic dedication of their results,
there is need of unceasing effort.
[1] The Twofold Merit is expounded in XXVII. (7) {p. 97[2]}
(9) The mind, imbued with love and compassion in thought
and deed, ought ever to be directed to the service of all sentient
beings.
(10) Through hearing, understanding, and wisdom, one
should so comprehend the nature of all things as not to fall
into the error of regarding matter and phenomena as real.
These are The Ten Requirements.
----------------------------------------------------------------------
III. THE TEN THINGS TO BE DONE
(1) Attach thyself to a religious preceptor endowed with
spiritual power and complete knowledge.
(2) Seek a delightful solitude endowed with psychic influences
as a hermitage.
(3) Seek friends who have beliefs and habits like thine own
and in whom thou canst place thy trust.
(4) Keeping in mind the evils of gluttony, use just enough
food to keep thee fit during the period of thy retreat.
(5) Study the teachings of the Great Sages of all sects
impartially.
(6) Study the beneficent sciences of medicine and astrology,
and the profound art of omens.
(7) Adopt such regimen and manner of living as will keep
thee in good health.
(8) Adopt such devotional practices as will conduce to thy
spiritual development.
(9) Retain such disciples as are firm in faith, meek in spirit,
and who appear to be favoured by karma in their quest for
Divine Wisdom.
(10) Constantly maintain alertness of consciousness in walking,
in sitting, in eating, and in sleeping.
These are The Ten Things To Be Done.
----------------------------------------------------------------------
IV. THE TEN THINGS TO BE AVOIDED
(1) Avoid a guru whose heart is set on acquiring worldly
fame and possessions.
(2) Avoid friends and followers who are detrimental to thy
peace of mind and spiritual growth.
(3) Avoid hermitages and places of abode where there
happen to be many persons who annoy and distract thee.
(4) Avoid gaining thy livelihood by means of deceit and
theft.
(5) Avoid such actions as harm thy mind and impede thy
spiritual development.
(6) Avoid such acts of levity and thoughtlessness as lower
thee in another esteem.
(7) Avoid useless conduct and actions.
(8) Avoid concealing thine own faults and speaking loudly
of those of others.
(9) Avoid such food and habits as disagree with thy health.
(10) Avoid such attachments as are inspired by avarice.
These are The Things To Be Avoided.
----------------------------------------------------------------------
V. THE TEN THINGS NOT TO BE AVOIDED
(1) Ideas, being the radiance of the mind, are not to be
avoided.
(2) Thought-forms, being the revelry of Reality, are not to
be avoided.
(3) Obscuring passions, being the means of reminding one
of Divine Wisdom [which giveth deliverance from them], are
not to be avoided [if rightly used to enable one to taste life to
the full and thereby reach disillusionment].
(4) Affluence, being the manure and water for spiritual
growth, is not to be avoided.
(5) Illness and tribulations, being teachers of piety, are not
to be avoided.
(6) Enemies and misfortune, being the means of inclining
one to a religious career, are not to be avoided.
(7) That which cometh of itself, being a divine gift, is not to
be avoided.
(8) Reason, being in every action the best friend, is not to
be avoided.
(9) Such devotional exercises of body and mind as one is
capable of performing are not to be avoided.
(10) The thought of helping others, however limited one's
ability to help others may be, is not to be avoided.
These are The Ten Things Not To Be Avoided.
----------------------------------------------------------------------
VI. THE TEN THINGS ONE MUST KNOW
(1) One must know that all visible phenomena, being
illusory, are unreal.
(2) One must know that the mind, being without independent
existence [apart from the One Mind], is impermanent.
(3) One must know that ideas arise from a concatenation of
causes.
(4) One must know that the body and speech, being compounded
of the four elements, are transitory.
(5) One must know that the effects of past actions, whence
cometh all sorrow, are inevitable.
(6) One must know that sorrow, being the means of convincing
one of the need of the religious life, is a guru.
(7) One must know that attachment to worldly things
maketh material prosperity inimical to spiritual progress.
(8) One must know that misfortune, being the means of
leading one to the Doctrine, is also a guru.
(9) One must know that no existing thing has an independent
existence.
(10) One must know that all things are interdependent.
These are The Ten Things One Must Know.
----------------------------------------------------------------------
VII. THE TEN THINGS TO BE PRACTISED
(1) One should acquire practical knowledge of the Path by
treading it, and not be as are the multitude [who profess, but
do not practise, religion].
(2) By quitting one's own country and dwelling in foreign
lands one should acquire practical knowledge of non-attachment. [1]
[1] This implies non-attachment to all worldly possessions, to home
and kin, as to the tyranny of social intercourse and custom, which
commonly causes the attached to fritter life away in what Milarepa
so wisely teaches, 'All worldly pursuits have but the one unavoidable
and inevitable end, which is sorrow: acquisitions end in dispersion;
buildings, in destruction; meetings, in separation; births, in
death.' (See Tibet's Great Yogi Milarepa, p. 259.) All the Great
Sages, in every land and generation, have traversed the Garden of
Human Existence, have plucked and eaten of the glamorous vari-
coloured fruits of the Tree of Life growing in the midst thereof,
and, as a result, have attained world-disillusionment, whereby man
first sees that Divine Vision which alone can give to him
imperishable contentment both now and in the hour of death.
Ecclesiastes, the Jewish Sage, who was once 'king over Israel in
Jerusalem', in language very much like that of Milarepa, tells us,
'I have seen all the works that are done under the sun; and, behold,
all is vanity and vexation of spirit.' (Ecclesiastes i. 14.)
(3) Having chosen a religious preceptor, separate thyself
from egotism and follow his teachings implicitly.
(4) Having acquired mental discipline by hearing and meditating
upon religious teachings, boast not of thine attainment,
but apply it to the realization of Truth.
(5) Spiritual knowledge having dawned in oneself, neglect
it not through slothfulness, but cultivate it with ceaseless
vigilance.
(6) Once having experienced spiritual illumination, commune
with it in solitude, relinquishing the worldly activities of
the multitude.
(7) Having acquired practical knowledge of spiritual things
and made the Great Renunciation, permit not the body, speech,
or mind to become unruly, but observe the three vows, of
poverty, chastity, and obedience.
(8) Having resolved to attain the Highest Goal, abandon
selfishness and devote thyself to the service of others.
(9) Having entered upon the mystic Mantrayanic Pathway,
permit not the body, the speech, or mind to remain
unsanctified, but practise the threefold mandala. [1]
[1] A mandala is a symbolical geometrical diagram wherein dieties are
invoked. (See Tibet's Great Yogi Milarepa, p. 132.) The threefold
mandala is dedicated to the spiritual forces (often personified as
Tantric deities) presiding over, or manifesting through, the body,
the speech, and the mind of man, as in Kundalini Yoga.
(10) During the period of youth, frequent not those who
cannot direct thee spiritually, but acquire practical knowledge
painstakingly at the feet of a learned and pious guru.
These are The Ten Things To Be Practised.
----------------------------------------------------------------------
VIII. THE TEN THINGS TO BE PERSEVERED IN
(1) Novices should persevere in listening to, and meditating
upon, religious teachings.
(2) Having had spiritual experience, persevere in meditation
and mental concentration.
(3) Persevere in solitude until the mind hath been yogically
disciplined.
(4) Should thought-processes be difficult to control, persevere
in thine efforts to dominate them.
(5) Should there be great drowsiness, persevere in thine
efforts to invigorate the intellect [or to control the mind].
(6) Persevere in meditation until thou attainest the
imperturbable mental tranquility of samadhi.
(7) Having attained this state of samadhi, persevere in prolonging
its duration and in causing its recurrence at will.
(8) Should various misfortunes assail thee, persevere in
patience of body, speech, and mind.
(9) Should there be great attachment, hankering, or mental
weakness, persevere in an effort to eradicate it as soon as it
manifesteth itself.
(10) Should benevolence and pity be weak within thee,
persevere in directing the mind towards Perfection.
These are The Ten Things To Be Persevered In.
----------------------------------------------------------------------
XI. THE TEN INCENTIVES
(1) By reflecting upon the difficulty of obtaining an endowed
and free human body, mayest thou be incited to adopt the
religious career.
(2) By reflecting upon death and the impermanence of life,
mayest thou be incited to live piously.
(3) By reflecting upon the irrevocable nature of the results
which inevitably arise from actions, mayest thou be incited to
avoid impiety and evil.
(4) By reflecting upon the evils of life in the round of
successive existences, mayest thou be incited to seek Emancipation.
(5) By reflecting upon the miseries which all sentient
beings suffer, mayest thou be incited to attain deliverance
therefrom by enlightenment of mind.
(6) By reflecting upon the perversity and illusory nature of
the mind of all sentient beings, mayest thou be incited to
listen to, and meditate upon, the Doctrine.
(7) By reflecting upon the difficulty of eradicating erroneous
concepts, mayest thou be constant meditation [which
overcometh them].
(8) By reflecting upon the predominance of evil propensities
in this Kali-Yuga [or Age of Darkness], mayest thou be
incited to seek their antidote [in the Doctrine].
(9) By reflecting upon the multiplicity of misfortunes in this
Age of Darkness, mayest thou be incited to perseverance [in
the quest for Emancipation].
(10) By reflecting upon the uselessness of aimlessly frittering
away thy life, mayest thou be incited to diligence [in the
treading of the Path].
These are The Ten Incentives.
----------------------------------------------------------------------
X. THE TEN ERRORS
(1) Weakness of faith combined with strength of intellect
are apt to lead to the error of talkativeness.
(2) Strength of faith combined with weakness of intellect
are apt to lead to the error of narrow-minded dogmatism.
(3) Great zeal without adequate religious instruction is apt
to lead to the error of going to erroneous extremes {or follow-
ing misleading paths].
(4) Meditation without sufficient preparation through having
heard and pondered the Doctrine is apt to lead to the error
of losing oneself in the darkness of unconsiousness. [1]
[1] This refers to that mental chaos or delusion which is the
antithesis of the mental discipline acquired by right practice
of yoga under a wise guru's guidance.
(5) Without practical and adequate understanding of the
Doctrine, one is apt to lead to the error of religious self-conceit.
(6) Unless the mind be trained to selflessness and infinite
compassion, one is apt to lead to the error of seeking liberation
for self alone.
(7) Unless the mind be disciplined by knowledge of its
own immaterial nature, one is apt to lead to the error of
diverting all activities along the path of worldliness.
(8) Unless all worldly ambitions be eradicated, one is apt
to fall into the error of allowing oneself to be dominated by
worldly motives.
(9) By permitting credulous and vulgar admirers to congregate
about thee, there is liability of falling into the error
of becoming puffed up with worldly pride.
(10) By boasting of one's occult learning and powers, one
is liable to fall into the error of proudly exhibiting proficiency
in worldly rites. [1]
[1] No true master of the occult sciences ever allows himself to
boast or make public exhibition of his yogic powers. It is only
in secret initiations of disciples, as was the case with Marpa,
that they are shown, if at all. (See Milarepa, pp. 132-3, 154-5
,163.)
These are The Ten Errors.
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XI. THE TEN RESEMBLANCES WHEREIN ONE MAY ERR
(1) Desire may be taken for faith.
(2) Attachment may be mistaken for benevolence and compassion.
(3) Cessation of thought-processes may be mistaken for
the quiescence of infinite mind, which is the true goal.
(4) Sense perceptions [or phenomena] may be mistaken
for revelations [or glimpses] of Reality.
(5) A mere glimpse of Reality may be mistaken for complete
realization.
(6) Those who outwardly profess, but do not practise,
religion may be mistaken for true devotees.
(7) Slaves of passion may be mistaken for masters of yoga
who have liberated themselves from all conventional laws.
(8) Actions performed in the interest of self may be
mistakenly regarded as being altruistic.
(9) Deceptive methods may be mistakenly regarded as
being prudent.
(10) Charlatans may be mistaken for Sages.
These are The Ten Resemblances Wherein One May Err.
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XII. THE TEN THINGS WHEREIN ONE ERRETH NOT
(1) In being free from attachment to all objects, and being
ordained a bhikshu [1] into the Holy Order, forsaking home
and entering upon the homeless state, one doth not err.
[1] Bhikshu (Skt.) = Bhikkhu (Pali): a member of the Sangha,
the Buddhist Order of those vowed to the Path of World
Renunciation.
(2) In revering one's spiritual preceptor one doth not err.
(3) In thoroughly studying the Doctrine, hearing discourses
thereon, and reflecting and meditating upon it, one doth
not err.
(4) In nourishing lofty aspirations and a lowly demeanour
one doth not err.
(5) In entertaining liberal views [as to religion] and yet
being firm in observing [formal religious] vows one doth
not err.
(6) In having greatness of intellect and smallness of pride
one doth not err.
(7) In being wealthy in religious doctrines and diligent in
meditating upon them one doth not err.
(8) In having profound religious learning, combined with
knowledge of things spiritual and absence of pride, one doth
not err.
(9) By passing one's whole life in solitude [and meditation]
one doth not err.
(10) In being unselfishly devoted to doing good to others,
by means of wise methods, one doth not err.
These are The Ten Things Wherein One Erreth Not.
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XIII. THE THIRTEEN GRIEVOUS FAILURES
(1) If, after having been born a human being, one give no
heed to the Holy Doctrine, one resembleth a man who
returneth empty-handed from a land rich in precious gems;
and this is a grievous failure.
(2) If, after having entered the door of the Holy Order,
one return to the life of the householder, one resembleth
a moth plunging into the flame of a lamp; and this is a
grievous failure.
(3) To dwell with a sage and remain in ignorance is to be
like a man dying of thirst on the shore of a lake; and this is
a grievous failure.
(4) To know the moral precepts and not apply them to
the cure of obscuring passions is to be like a diseased man
carrying a bag of medicine which he never useth; and this is
a grievous failure.
(5) To preach religion and not practise it is to be like
a parrot saying a prayer; and this is a grievous failure.
(6) The giving in alms and charity of things obtained by
theft, robbery, or deceit, is like lightning striking the surface
of water; and this is a grievous failure. [1]
[1] According to this simile, lightning in striking water fails of
its true purpose, which is to set afire some inflammable object, even
as does the giving in alms and charity of things dishonestly
acquired.
(7) The offering to the dieties of meat obtained by killing
animate beings is like offering a mother the flesh of her own
child; [1] and this is a grievous failure.
[1] All living things are inseparably parts of One Whole, so that
any injury or suffering inflicted upon the microcosm affects the
macrocosm. See {pp. 11 and 90} XXIII (10) [1]. Herein the
Kargyupta Sages prove themselves to be true to the great
compassionate doctrine of ahimsa (or 'not hurting') which is
stressed by Hinduism, Buddhism, Jainism, Taoism, and Sufism.
(8) To exercise patience for merely selfish ends rather than
for doing good to others is to be like a cat exercising patience
in order to kill a rat; and this is a grievous failure.
(9) Performing meritorious actions in order merely to
attain fame and praise in this world is like bartering the
mystic wish-granting gem [1] for a pellet of goat's dung; and
this is a grievous failure.
[1] The wish-granting gem of oriental myth, known in Sanskrit as the
Cintamani, like Aladdin's magic lamp, grants any desire which its
possessor formulates.
(10) If, after having heard much of the Doctrine, one's
nature still be unattuned, one is like a physician with a
chronic disease; and this is a grievous failure.
(11) To be clever concerning precepts yet ignorant of the
spiritual experiences which come from applying them is to
be like a rich man who hath lost the key of his treasury; and
this is a grievous failure.
(12) To attempt to explain to others doctrines which one
hath not completely mastered oneself is to be like a blind
man leading the blind; and this is a grievous failure.
(13) To hold the experiences resulting from the first stage
of meditation to be those of the final stage is to be like a
man who mistaketh brass for gold; and this is a grievous
failure.
These are The Thirteen Grievous Failures.
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XIV. THE FIFTEEN WEAKNESSES
(1) A religious devotee showeth weakness if he allow his
mind to be obsessed with worldly thoughts while dwelling in
solitude.
(2) A religious devotee who is the head of a monastery
showeth weakness if he seek his own interests [rather than
those of the brotherhood].
(3) A religious devotee showeth weakness if he be careful
in the observance of moral discipline and lacking in moral
restraint.
(4) It showeth weakness in one who hath entered upon the
Righteous Path to cling to worldly feelings of attraction and
repulsion.
(5) It showeth weakness in one who hath renounced
worldliness and entered the Holy Order to hanker after
acquiring merit.
(6) It showeth weakness in one who hath caught a glimpse
of Reality to fail to persevere in sadhana [or yogic meditation]
till the dawning of Full Enlightenment.
(7) It showeth weakness in one who is a religious devotee
to enter upon the Path and then be unable to tread it.
(8) It showeth weakness in one who hath no other occupation
than religious devotion to be unable to eradicate from
himself unworthy actions.
(9) It showeth weakness in one who hath chosen the
religious career to have hesitancy in entering into close
retreat while knowing full well that the food and everything
needed would be provided unasked.
(10) A religious devotee who exhibiteth occult powers
when practising exorcism or in driving away diseases showeth
weakness.
(11) A religious devotee showeth weakness if he barter
sacred truths for food and money.
(12) One who is vowed to the religious life showeth weakness
if he cunningly praise himself while disparaging others.
(13) A man of religion who preacheth loftily to others and
doth not live loftily himself showeth weakness.
(14) One who professeth religion and is unable to live in
solitude in his own company and yet knoweth not how to
make himself agreeable in the company of others showeth
weakness.
(15) The religious devotee showeth weakness if he be not
indifferent to comfort and to hardship.
These are The Fifteen Weaknesses.
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