Screenshot 2020-12-25 at 00.20.09 PDF
Screenshot 2020-12-25 at 00.20.09 PDF
Screenshot 2020-12-25 at 00.20.09 PDF
Do no wrong,
cultivate every virtue,
train your mind completely.
This is the teaching of the Buddha.
Reject nonvirtue,
then reject self,
finally reject all views.
He who knows this is wise.
There are ten nonvirtues that are the main causes of birth in
the lower realms. They are: the three physical nonvirtuous
activities of killing, stealing, and adultery; the four verbally
created nonvirtuous activities of lying, divisive speech, harsh
speech, and idle gossip; the three mentally created nonvirtu-
ous activities of envy, malice, and wrong view. It is taught
that those whose nonvirtuous activity is great will be born in
hell, those of medium nonvirtuous activity will take birth as
a hungry ghost, and those whose nonvirtuous activity is
small will be born as an animal. Nonvirtuous activity is
determined as small, medium, or great by whether or not its
preparation, execution, and conclusion are complete.
42
]r-yn( -ifn-v]* -d[*X -hv$ !
pc-ac-z[([-a-’fn-W-# Nd≈œ n! !l*n-en$rn-n!( !
[*-dl#]-[-^ zuf-fe(]-gr· -w-a-y]* -an( -Wr-!
Nœ-*≈ ¢-$ zu#en-cr$ -zw(c-dz#-exr-n-c!$ !
eCe( n-f[* -et#e-ac$ -q]^ -o-^ ‰-^X d-]! !
[q(]-fy(e-en$f-[r-z[C-dz#-Nd≈œ n-e]n-f[* ! !
[*-sc#X -dnf-a-pe-an-Nd≈œ n-n-$ nr( -! !l*n-en$rn-a-Vcø -
dnfn-]n-x[# -yn* -W-# [[-a-dØ]-a-( [r-zdCv* -nrn-‰nX -
W#n-u-# Vcø -en$rn-a-dl#]-Ne#“ -Nr(å -[e*-Nd&ç´ -v-i]# -fh]-q]^ -o-^
zd[-[e(n-a-x]# -]!( !
z(-]-zdCn-d-$ Ne^“ -dN®v-f-# z[([-an! [*-x-# ‰-^X Ne#“ -a-f-# [e*-d-
Når( -[e(n-]! N“e# -a-f-# [e*-d-]-# er-le# -x]# ! [*-Nr(å -az#-
pdn-u-# Vcø -x]# -l-* ]! Nåc#≈ -Ne#“ -a-f-# [e*-a-v-fpz-xn-a-
l#e-x[( -Wr-! N√d( -[a(]-[dXe# -ei*]-Rn# !
[*-vn-y-* vr( -dN“n^ -]n-]!# !
[e*-[r-f-# [e*-t-# ce# n-a-! !
vn-W-# vf-]-# dt$c-en$rn-n!( !l*n-en$rn-a-Vcø -r]-nr( -
[^-N-*≈œ dz#-‰z^X -# eg·-d-( f-# [e*-d-dt$-x[( -v! [*-xr-ne(C -et([-a-
[r-! f-N]#≈∂ -ac-v]* -a! v(e-ac-ex*f-a-dtn-vn$ -W-# f-#
How to Practice the Buddhadharma 43
Dedication of Merits
At the end of each teaching session the lama and the stu-
dents, should rejoice by thinking on the good fortune of
being able to listen or teach the holy Dharma in these degen-
eration times when the precious doctrine of insight and trans-
mission is in decline. As a mandala of gratitude wealthy stu-
dents can offer horses, elephants, gold, silver, and those less
96
]r-yn( -ifn-v]* -d[*X -hv$ !
[*-[e-N[(‘ -V]“ -R-# Nd(√ -fc-bn* -]-[-* f-pe-yn( -zy[-[-^ cr$ -dc-
xr-en$rn-an-[-* Vcø -dzX !( !
xr-yn( -db[-az#-Ndœ n-n-$ Nd(√ -fz#-q]^ -N[(≈å -W-# y-]n-db[-[-^
f#-cr$ -d-]!# N√d( -f-f-# ]-dc-iv-d-v-D-√ f-z[^e-N-*ø yn( -f-#
db[-a-ne( n-i-# b-^ Ì-[e^C -z[^v-d-f[(-Ì-d-vn-en$rn-a-Vcø -
x$v-[n^ -er-v-db[-a-[r-f-# db[-az#-∑[-ac-bn* -ac-d-X
[e(n-a-[r-! [*-xr-el]-v-]r-yn( -zy[-a-v-cr-i[# -Wn# -
]r-az#-yn( -hv$ -v-Nd(√ -Nr(≈∂ -d[*X -fr(X -d-gf-[r-ifn-v]* -d[*X -
h$v-ne( n-tr$ -;[-bn* -a-gf-Rn# -f-# ye( -ac-cr-D-(√ cr-v-
Vœe( -o-^ f-Rc^ -a-x]# -an-el%r-y]* -a-( h[-V]“ -’fn-vn-yn( -
zy[-a-a-( v-∑[-yn( -er-V]“ -[e(n-ac-en$rn-a-’fn-bn* -
ac-dnX -]n-[-* ’fn-cr-v-hr-f-hr-dVø-[e(n-br# -! f-hr-
]-e]n-Ndœ n-el]-v-yn( -db[-N-® f-dnX -]-ve* n-a-x]# -o!*
c#en-az#-[dr-se%X -[av-V]“ -yn( -W-# eeC n-an!
pdn-dr^X -[-* ‰-^X Ve(œ -Rc^ -a! !
[*-zy[-ac-]-# [qz-d-x]# ! l*n-[r-!
‰Xv-d-zdCf( -N](ø -an-Wr-! cr-‰[^X -v-ifn-Øe( n-t-# xr-f[* -
az#-vn-[r-a-( az#-er-;e-en# -nf* n-t]-v-yn( -W-# s]-
How to Practice the Buddhadharma 97
well off can offer just a needle and thread or whatever they
can afford. These are offered with prostrations of respect.
Then, as a pure and final adornment, dedication prayers such
as the King of Prayers, the Prayer of Maitreya, the final dedication
prayer from the Stages of the Path, or the Prayer to Tsongkhapa
(Mig tse me) are offered and the session comes to a close.
By correctly listening and teaching the holy Dharma
and by proper practice we gain insights. These begin with
the practices of guru devotion and end in the experience and
insights of the state of enlightenment. Therefore, in the
beginning we have to gain the insights of guru devotion.
This is under two headings:
1. Preparation
2. Actual practice
3. Conclusion
98
]r-yn( -ifn-v]* -d[*X -hv$ !
doen-Wr-f-# pe( n-N!*ø dX]# -cd√ n-N[(‘ -Nr(ø -a-d-(X d-[r-z[C-dz#-
dX]# -cd√ n-v-zr( -‰-^X f[* ! e[fn-re-Nr∂ -f-f-f]]-ac-
dn#rn-az#-yr-[r-z[C-N!*ø e[fn-re-v-c-( dt$[-f[* !
l*n-[r-! u(-d-( Ë-* [av-V]“ -,-o-# bz#-lv-]n-Wr-! cr-‰[^X -
f-pv$ -dc-[-^ el]-‰[^X -f-# pv$ -an-]-pe( -fc-cr-‰[^X -pv$ ! !
y(n-]-# bn* -a-gf-Rn# -nrn-f-# ‰-X dn-bn* -an-f-# ye( -ifn-
n$-vr( n! !
l*n-en$rn-a-Vcø -cr-‰[^X -v-dØen-]n-ifn-Øe( n-fp(-
[f]-R-# h[· -Wn# -Nd(å n-a-v-e]n-bn* -a-b]# -o-^ ev-y-* N!*ø
el]-[-^ ]-cr-el]-v-s]-e]([-er-zR^c-f-# bn* -az#-sc#X -o!*
e^r-pr-dNø]-az#-N](ç´ -fz* -# lv-]n-Wr-!
y$n-∑c* -y-$ xn# -∑c* -d-v! !
zu$n-]-ei#n-q-dr#X -dc-zR^c!
l*n-en$rn-a-Vcø -zR^c-i]* -yz* !( !
en$f-a-zu$e-o-^ p]$ -fr( -[-^ u-# Vcø -d-X d-]!#
[*-xr-yn( -p]$ -[-* [r-[z* -# zu$e-o-^ D-√ Nd(√ -pfn-t[-Wn# -[-V-ø
NIe# n-fz#-[n^ -‰vX -dz#-vr$ -Øe( n-W-# dNø]-a-c]# -a-( y-* fc-
zeCd# -W-# Ndœ n-z[#c! [f-az#-yn( -zy[-i]-d[*X -‰-^X dr^X -d-z[#-
How to Practice the Buddhadharma 99
Preparation
The results and abilities we derive from our training in virtu-
ous activity will depend upon well-organized preparation.
Therefore, we should pay attention to preparation and put
great effort into it, just as we would take care in buying the
ingredients in order to make a good lunch. Preparation as a
method for acquiring higher realizations is under six headings:
The head is bent slightly and the eyes rest upon the tip of
the nose. The shoulders should be balanced. Marpa and
other great siddhas have emphasized the importance of this
seven-point posture.
In this posture first visualize the objects of refuge, and in
their presence go for refuge, generate bodhichitta and the four
immeasurables as explained in the preparatory practices. Then
strive to bless the actual and mentally transformed offerings.
Actual practice
In accord with the guru’s instruction train yourself in culti-
vating the points of practice of the paths of sutra and tantra
from guru devotion in the beginning up to stable realization
and experiences within the generation and completion stages
of tantra as taught in the Tsongkhapa’s Foundation of All Good
Qualities. Until you have gained firm conviction, use analytical
meditation on those points that need it and placement medi-
tation in practices where it is necessary. Practice hard in this
way and bring meaning to this human rebirth with its eight
freedoms and ten endowments, found this one time only.
To reach the state of enlightenment by practicing
according to the stages of paths of sutra and tantra, we must
rely correctly on a spiritual friend who can show us the paths
without fault. As Lama Tsongkhapa says in his Foundation of
All Good Qualities:
All insights and experiences of the paths and levels will increase automatically.
If we properly devote ourselves in thought and action to a
spiritual teacher with whom we have Dharma connection,
then even if our meditation sessions stop and we have no
opportunity to meditate for months and years, our karmic
obstructions will still diminish and we will soon gain higher
qualities such as clairvoyance. Moreover, like great masters
of the past we will gain a deep and unmistaken understand-
ing of the thinking behind the sutra and tantra teachings.
144
]r-yn( -ifn-v]* -d[*X -hv$ !
e#n-dr^X -dz#-Ne^“ -dN®v-en$f-[r-! [Ce^ -[r-! d‰X[-v-ne( n-
a-fr(]-Rc^ -azf-cen-a-]n-u-* yr$ -[r-u-* ir^ -[-^ eo(r-dz#-N-(´
]n-pc-d-[r-pfn-t[-f∑*]-az#-e-( zsr-v-cr-be^ n-Wn# -i-*
dc-zR^c-a-x]# -an-D-√ f-dNø]* -]-i]( -fr( n-[r-in* -N[(≈å -cr-
b^en-Wn# -zee-ac-zR^c-dz(! !
[*-xr-[a*c-]-s-f-x-cdn-N[(≈å -d;r-e-# s-^C e-^ hn· -Wr-s-fn-
cr-e-# f-# hz° -# zeC-( Nrø n-dN√d-d-X er-e]r-d-Vcø -dN´d&ç n-]-
fp$]-se(X n-]n-f-# el]-’fn-cr-v-nf* n-[ez-lr# -hr-fz#-
dN®en-dË([-W-# xv$ -[-^ zR^c-d-[r-! f-;[-Nd(√ -Nr(≈∂ -e-# ed^C -
zdCn-ne( n-dnf-[]( -dl#]-zeCd^ -]n-f-# h-° 'v# -ac( -d[*-d-[r-
Nœ[#≈ -az#-rr-]n-Nv*≈œ -pd$ -a-le# -[r-! [ee-se(X n-]n-el]-
v-e]([-nf* n-zyr-d-[r-! [*-[e-en([-a! ¤^]-f-¤-^ d!
,-ce-ne( n-N-(≈ƒ d[*X -W-# ce# n-v-[ez-d! fp(-d-v-seC -[e(
!fif-a-v-feC]-nf* n! [f]-d-v-pd$ -h[· -[r-dÈn-dt(n-
n(en-N[(≈å -r]-’fn-cr-be^ n-Wn# -zee-ac-zR^c-d-dl#]-]!(
V®-a-n-vf-ifn-Øe( n-pfn-t[-er( -zs*v-[-^ zR^c-dz#-s]-
x(]-]!# cr-[r-yn( -W-# zdCv* -d-x[( -az#-[e*-¢]-[-* dnf-Nc(≈∂ -
ei#n-W-# N-(´ ]n-hv$ -dl#]-dNø]* -]-p]$ -[r-p]$ -fhfn-dt[-
How to Practice the Buddhadharma 145
“Faith” here refers to faith the Three Jewels and in the infalli-
bility of virtuous and nonvirtuous activity as causes to pro-
duce the results of happiness and suffering. Endowed with
such a faith we will properly enter practices of eradication
and cultivation such as guarding the morality that abandons
the ten nonvirtuous actions, which will result in the achieve-
ment of the higher rebirth happiness of a human or god.
“Wisdom” refers to the analysis that knows the nonexis-
tence of the object grasped by the ignorance that lies at the
root of cyclic existence, as asserted by all the proponents of
Buddhist tenets. With meditational development of this wis-
dom we will attain the peace or freedom known as nirvana,
the elimination of the suffering of one’s own cyclic existence.
By joining that wisdom with great compassion and the pre-
cious mind of enlightenment with its practices of giving and
the other perfections and by continuous development of
these two accumulations, we will achieve the resultant form
152
]r-yn( -ifn-v]* -d[*X -hv$ !
R#n-Wr-drX -dc-zR^c-c!( !l*n-en$rn-br# -! [*-[r-fp$]-
ac-zuf-fe(]-gr· -w-a-y]* -an( -Wr-! db*n-ei*]-dNI]* -
dq^c-an-]!# r]-zeCc( -fr(X -dz#-vn-’fn-h-° z[#c-vn$ -
n*fn-v-e]([-a-s-C f-( gf-ff-Ï-# vf-[-^ fr(X -dn-Wr-vn-[-*
[Cr^ n-]n-;[-ac-zR^c-d-[rt*n-en$rn-a-Vcø -c!( !
d‰X[-a-zsCv-se$ -e-# []( -pfn-t[-zd[-f[* -[-^ zeCd^ -az#-s]-
x(]-]!# r-cr-hn· -[]( -[-^ ei*c-dzX f-pd( -d-X [-* v-e]n-Ndœ n-
W#-pd( -d-X fr(]-fp(-V-µ fz# -# vn$ -Ø]* -[r-! fpc-pe$ -e-# pd( -d-X
pc-a-[r-! pfn-t[-f∑*]-a-dtn-x]# -v! [*-[e-zeCd^ -
dX[* -W-# ‰z^X f-pd( -d[*X -et(-d-( ]-# ! [av-fe(]-zsen-a-Q-^√ Nd&ç´ -
W#-[d$-f-c]# -y]* -sr*C -d-vn-! [*-v-fr(]-fp(-d[*-d-N!*ø !
r*n-ac-ve* n-a-pc-ac-z[([! !
[*-x-# Nd&ç´ -a-f[(c-dN“-^ ]! !
f[(c-]-[[-[r-bn* -cd-d!( !en$rn-a-dl#]-[[-a-[r-bn* -
cd-ei#n-x]# -lr# -[-* z[Cz-# [[-a-]!# et(-d-( ‰-^X [e*-Ne#“ -vn-
zdCn-d-$ d[*-Ne^“ -zdXr^ -dc-f-# dN√-^ az#-vn-zdCn-[r-fy(e-
en$f-v-[[-a-x]# -v-[z* -# [dr-en# -f-# [e*-dt$-Nr(å -e-# hv$ -
„#fn-nr^C -d-ne( n-Nrå n-Dr√ n-hv$ -dl#]-dnX -a-vn-fr(]-
How to Practice the Buddhadharma 153
Also:
If one is contemptuous of the guru, one is contemptuous of the all the buddhas.
For the benefit of disciples buddhas reveal themselves in
pure and impure forms. They do not do so freely from their
own side, showing themselves in whatever forms they wish
but due to the varying karma-determined views or obstruc-
tions of disciples they appear in the form of gurus and teach-
ers. For example, in water one can see reflections of the sun
and moon in varying degrees of clarity. These differences are
not due to the sun and moon themselves but to the clarity of
the water. Therefore, the teachers and gurus with whom we
have a teacher and student relationship are simply the forms
of all buddhas in aspects of ordinary appearance. To have no
faith in them or to have contempt for them is to hold every
buddha in contempt, and in many scriptures this is said to be
a very heavy accumulation of nonvirtuous activity.
Therefore, do not think that we are always unmistaken with
regard to the way objects appear to us. The Fifty Verses of Guru
Devotion says:
160
]r-yn( -ifn-v]* -d[*X -hv$ !
5! x(]-o]-N®c-f-Nœ≈*n-a-’fn-enc-[^-f#-Nœ≈*-l#r-N≈*nœ -;#]-
ifn-a!
6! h°-z[#c-][-n(en-f#-z[([-an-eg°n-a!
7! sX#-fc-r]-n(r-f$-fpz-f*[-ac-z∑fn-a!
8! h°-cdn-pfn-t[-[^-[e*-dz#-db*n-ei*]-R#n-s(rn-az(! !
[r-a-( D-√ f-v-dÈn-N[(ƒ -dnX -]-‰vX -d-q]^ -v-dÈn-N[(ƒ -[-^ zR^c-
az#-]!# [*-xr-nrn-‰nX -’fn-Wn# -e[^v-d-X v-s]-az#-y[* -[-^
[e-f-[e-er-e-# Ø]* -t]-R-# ’f-ac-dNø]-a-]!# nrn-‰nX -
cr-rn( -]n-’f-zR^c-er-z[([-dNø]-az#-]n^ -a-x[( -az#-cr-
[dr-en# -f]# -tr# -! r-cr-h-· e[^v-d-X ’fn-W-# cr-cr-e-# vn-
N‘r-rf-vn-Nd#ç´ -y-* yr$ -e-# [dr-en# -D-√ f-N-*ø [e*-¢]-ne( n-[-*
[r-[z* -# ’f-ac-bc-zr( -d-x]# ! [a*c-]-yz$ -# ]r-[-^ i-# :z√ -#
e;$en-env-f-# env-[-^ f-le# -bc-xr-[-* [e-i-# :z√ -# [dr-
e#n-f]# -ac! i#-:z√ -# e;$en-bc-xv$ -R-# y-$ [r n-f]# -vn-x]# -
a-dl#]-]!( !
[*n-]-cr-v-[a*-„[# -ne( n-yn( -zdCv* -[r(n-x[( -W-# D-√ f-N-*ø [e*-
¢]-’fn-]-# nrn-‰nX -q]^ -R-# cr-e;$en-cr-en# -p-fv-az#-
’f-ac-Nr‘ -d-gf-x]# -an! [*-[e-v-f-[[-a-[r-dÈn-N[(ƒ -
How to Practice the Buddhadharma 161
If one has anger or ill will toward the guru, one will destroy roots of
virtue and will be born in the hell realms for an equal number of eons as
there were moments of anger.
If a bodhisattva becomes angry with another bodhisattva of
162
]r-yn( -ifn-v]* -d[*X -hv$ !
b(c-]-nrn-‰nX -pfn-t[-v-dÈn-N[(ƒ -[-^ zR^c-dn-Ne#“ -a-
b#]-o-^ y-* dc-el^r-[-^ f-]n-en$rn-an-xv$ -er-Nr‘ -v-cr-
i#[-z„^v-a-f[* -a-x]# -dnf-ac-f-# dzX !( !
[*-Vcø -xr-D-√ f-V-® dt$-a-vn!
[*-z[Cz-# fe(]-v-dnf-dnX -]n! !
N√d( -fc-Rc^ -]n-dÈn-]-]!# !
nrn-‰nX -pfn-t[-dÈn-an-]! !
[*n-]-# Øe-o-^ Ne^“ -dN®v-zp(d! !t*n-[r-!
d[^[-Ìz‹ -# Nr#I -a-( vn-Wr-!
[e*-dz#-db*n-’fn-‰vX -q]^ -zsC]# -vn-[!* !
cr-e-# D-√ f-bc-d-i[# -x]# -sc#X ! !
[*-v-f-en^ -‰vX -q]^ -f-en^ -ac! !
en$rn-sc#X -[-* vn-’f-N]#ƒ -V-#† d-er-! !l*n-en$rn-a-Vcø -
x#]-an-d;([-ac-[qz-dz#-’f-N]#ƒ -R-# Ne^“ -dN®v-yn* -V-#† dc-
x$]-cr# -[-^ fr(X -d[*X -W-# vn-Nd#ç´ -z[#-V-ø dn$ -f-en( -ac-d[*X -a-b]# -
o^-ev-y-* d-[r-! ev-n[#C -en( -]-[-* f-pe-zR([-Nf“( -[eC -an( -
[e-pdn-v-zd[-a-y]* -an( -dÌ(]-[e(n-n!( !
ei#n-a-D-√ f-v-„-( nf* n-Nn*≈œ -]-[z* -# N[œ -te# -fz#-erC n-[r-
How to Practice the Buddhadharma 163
Even though one practices tantra with great effort, it will be like practic-
ing for birth in hell and the other lower realms.
A person who truly dislikes his teacher or master and holds
him in contempt may give up sleep, food, contact with oth-
ers and spend a long time alone practicing with great deter-
mination for the accomplishment of the supreme siddhi but
it will all be like practicing for the accomplishment of hell.
The Vajramandalamkara Tantra says:
These quotes are very true and we should think about this
and be very careful.
Unborn qualities will remain unborn while those developed will weaken.
If we tarnish our practice of guru devotion by going against
his words, losing faith in him, despising him, and weakening
the bond between us, no matter what practice we do we will
not develop any new qualities. Though we have studied,
contemplated, and meditated throughout our lives, we will
find it very difficult to be of any benefit to the Dharma, one-
self and others.
Great meditators of the past, such as Nakpo Chopa, Re-
chungpa and many others were not able to achieve enlighten-
ment in their lifetimes because they went against their gurus’
words. These accounts can be known from their biographies.
the mountains of Nehu Zur are pressing down upon me! The
monastery is in flames and falling upon me!” Thus he died in
agony and terror with the sense of being burnt alive. There
is no greater cause of suffering in this and future lives than
breaking the devotion to the guru. Therefore, those of intelli-
gence who seek liberation must gain conviction on this point.
Think about this and while you have eyes do not jump off a
cliff. Otherwise, without the guidance of a spiritual teacher
showing us the practices of eradication and cultivation, we
will have to wander endlessly throughout the lower realms in
future lives.
176
]r-yn( -ifn-v]* -d[*X -hv$ !
dØ*]-]n-[-]n-d;$r-z[#-v-f-# dNø]* -lr# -en^ -ldn-ne( n-f-#
dX[* -NfI -a-dr^X -]! cr-D-√ f-[-* v-dNø]* -hv$ -ve( -a-x]# -v! z[#-
]#-in* -a-b]# -o-^ y-* dc-en$rn-an-[r-a-( ]n-D]^√ -a-( y-$ N-‘ ec-
„#[-V-ø dc$ ! f-dØe-ac-D-√ f-le# -v-[[-en^ -d[*X -N-√ d-[r-!
N√c-ve( -N-√ d-ei#n-qc-d-X f-# cr$ -N!*ø z[#-v-w-* i]* -m-tr-y-*
an-e][-[]( -z[#-v-[r-ac( -xr-xr-dØe-a-[r-! dNø]* -]n-
[[-en^ -dØ]-a-( d[*X -a-ev-yz* !( !
[*-xr-cr-e-# D-√ f-[e*-dz#-db*n-ei*]-v-x]( -o]-dVø-dz#-N-(´
]n-[e-Nr‘ -[r-[[-a-dNœ[*≈ -a-]-# b]# -o-^ ev-y-* d-[r-! xr-ev-
-n[#C -[-* Vcø -[e-Nr‘ -u-# dl#]-dN´f( -f-]n^ -]zr-! cr-e-# D-√ f-v-
Ì‹-dq^c-f[* -az#-Ne#“ -ee(C n-r]-a-ne( n-W-# [dr-en# -xr-[r(n-
b^en-i]# -fh]-[n^ -dl#-er-[z^ r-cr-e-# D-√ f-[e*-dz#-db*n-
ei*]-v-N](≈œ -dË([-[r-f-en^ -a-’f-a-pfn-t[-[-^ f-# d-X N!*ø
‰Xv-hd-Ën* ! pc-vf-env-d[*X -vn! [e-Nr‘ -Nr(≈∂ -dc-f-
]^n-]zr-N](≈œ -dË([-W-# N-çƒ d-ir^ -rc$ -dnX -]-fj°n-n!( !l*n-
en$rn-a-Vcø -dnfn-]n-fe# -x[( -exr-v-zy(r-dc-f-# dzX !(
el]-[-^ ]-cr-i[# -Dr√ -[c( -dNø]-az#-[e*-dz#-db*n-ei*]-R-#
fe(]-[r-dvC -]n-N-*≈œ d-s-#X f-’fn-n-$ r]-nr( -f-$ fpz-f[* -ac-
How to Practice the Buddhadharma 177
Also:
In a sutra it says:
Dharmakirti said:
Our gurus and spiritual friends are actual buddhas but with
our impure karma we are tainted with desire, miserliness and
so forth and are unable to see them as being anything more
than ordinary people such as ourselves.
Even these days buddhas and bodhisattvas are working for the benefit of
sentient beings.
We should think along the following lines. As long as there
are sentient beings who suffer, buddhas and bodhisattvas will
attempt to free them from their suffering. When these
beings gain the forms of humans or gods capable of practic-
ing Dharma, buddhas will visibly appear in the guise of ordi-
nary spiritual teachers. They will teach the ways of practice
without fault, omission, in the correct order and in accord
with the dispositions of the disciples, beginning with prac-
tices of eradication and development. In accord with these
teachings the disciples will practice analytical and placement
meditation to develop in their minds the three wisdoms of
214
]r-yn( -ifn-v]* -d[*X -hv$ !
h$v-Vcø -c!( !
[*-Vcø -xr-d[^[-Ì-‹ Nr#I -a-( vn!
vn-r]-Nd#ç´ -ex(e-z[#-[r-f-dvC -dc! !
nrn-‰nX -f-vn$ -[r(n-n-$ d](X -]-xr-! !
[-Vzø -# Nr‘ -d-z[#-i[# -f-eo(en-az#! !
fh]-[a*n-d‰X]-az#-N-^œ fy(e-fp(r-Nvœ -f[* ! !l*n-en$rn-
a-Vcø -cr-cz* -# D-√ f-[e*-dz#-db*n-ei*]-z[#-’fn-nrn-‰nX -
[r(n-x]# -Wr-cr-i[# -vn-f-[e-az#-[dr-en# -yen-Nr“ -t]-
[r-nc* -N-‘ t]-ne( n-W-# N](≈œ -[r-dtn-az#-cr-[r-cr-fif-R-#
p-fv-a-le# -vn-Veµ -[-V-ø fuv-f-# ]n^ -a-x]# -]!( !
en$f-a-[r* -nr-e-# [n^ -n-$ xr-nrn-‰nX -[r-drX -nf* n-’fn-
W#n-nf* n-t]-R-# []( -fj[-a-]!# [*-xr-z[#-Vcø -dnf-[e(n-
o*! N“e^ -dN®v-t]-R-# nf* n-t]-u-# n[#C -x[( -a-[-* n[#C -[-^ nrn-
‰Xn-[r-drX -yd$ -nf* n-[az-’fn-Wn# -nf* n-t]-’fn-Ne^“ -
dN®v-[r-dvC -pdn-fj[-a-x]# -v! [*-v-]-# nf* n-t]-w-( cr-
h·n-yn( -ifn-v]* -d[*X -]n^ -az#-V-µ f-# ne( n-W-# vn$ -Ø]* -pd( -a-]!
[*-[e-en# -fp(r-]n^ -h[· -W-# [e*-dz#-db*n-ei*]-p-fv-az#-’f-
ac-dNø]-]n-[-* [e-e-# dnf-a-[r-fp$]-a-[e*-Ne#“ -Dr√ -[c( -
How to Practice the Buddhadharma 215
at whatever time,
that will appear.
In ordinary guise,
to lead living beings,
compassionate protector.
such as food, clothes, and shelter. Then they will guide them
through the stages of Dharma practice with teachings and
instruction, wrathful or peaceful according to need. Tsong-
khapa said:
Again:
252
]r-yn( -ifn-v]* -d[*X -hv$ !
s]-az#-v]-[-^ fy([-a-d-X d-]!# !
dN´-( dz#-he‹ -dl#]-ifn-n-$ v]* -a-x]# ! l*n-[r-! Ë*-f[# -vn!
s-D-√ fz#-[]#C -v]-Nd&ç´ -an-fuv! l*n-[r-!
NIr# -cn$ -Ne^“ -n]C -Rn# -Nd&ç´ -a-z[#! !
s-D-√ f-fi*n-az#-ldn-oe( -x]# ! l*n-en$rn-a-dl#]-x]# -
an-cr-v-]n^ -a-t-# x[( -Wn# -D-√ f-[e*-dz#-db*n-ei*]-R-# dqz-
dl#]-Nd&ç´ -az#-ifn-v]* -v-zd[-ac-zhv-v!( ![*-Vcø -D-√ fz#-
f]-re-dl#]-vr$ -ce# n-W-# vf-]n-[rC n-az#-]r-yn( -ifn-
n$-v]* -hv$ -N-#≈å [r-∑[-ac-[-^ db*n-ei*]-dNø]* -hv$ -ne( n-v-
[aX[-dN´f( n-Wn# -fr(X -d-p]( -a-]! [*-]n-[v-zdXc( -È[* -[qz-
]n-d;$r-vf-R-# cf# -a-Veµ -f-’fn-v-[f#en-’f-Nr≈∂ -az#-N-(´
]n-[v-zdXc( -pd( -a-[]( -[r-V]“ -ac-dzX !( !
N√c-Nnçƒ -a! z[#-zd[-vn-dr^X -’f-[qc-v-dØ*]-]n! !
[C]# -t]-ifn-pe-f-Rc^ -zeC-( d-q]^ ! !
r*n-zdXr^ -drX -nf* n-xr-[e-V-ø d-ne( n! !
‰Xv-nnC -N[(≈å -[r-cf# -ei#n-fpc-s]#X -o!* !
Nœ-^ pe$ n-;r$ -zu$e-d[*-y]* -fr(]-zR^c-az#! !
‰X-^ x-# eg·-d-( db*n-ei*]-dNø]* -hv$ -ne( n! !
How to Practice the Buddhadharma 253
This first part of the Lamp to Light the Path to Liberation, is a brief
introduction to Buddhism and to its practice for beginners
interested in Buddhism. A few sincere students indicated a
necessity for such a work. Because of such a request and in
order to benefit myself and similar ignorant beings this so-
called Sera Je Trehor Geshe in a form of a monk in these
degenerate times who goes by the name of Tsulga or
Tsultrim Chophel completed this work in the Tibetan year
2126 in the earth-rabbit year of the 17th sixty-year cycle, on
December 26, 1999. Tashi Delek.
This translation was completed by Gavin Kilty, with help from Damchoe
(Tsering Gyurme Lama). Editorial assistance was provided by Susan
Macy, David Kittelstrom, and Erin Ehmen. The photo on the cover was
taken by Kris Snibbe, and the book was designed by David Kittelstrom.
Wisdom Publications sponsored the printing of this volume in 2002. In
2004 a kind donor sponsored this second reprint.
Sarva Mangalam!