THE ROOT TEXT
' The Light of Wisdom '
" Lamrim Yeshe Nyingpo "
~ The Wisdom Essence of
Oral Instructions in Stages of the Path ~
Homage to Dorje Drakpo Tsal, Powerful Vajra Wrath, embodiment
of the Three Roots.
The essence of all the Buddhas of three times, the supreme sovereign of all power-wielding vidyadharas, the all-encompassing lord of the ocean of peaceful and wrathful yidams, the chief of the gatherings of all the dakas and dakinis, the great being who by his splendor outshines all the vraja protectors of the Dharma and the haughty forces of appearance and existence, is the one renowned throughout the infinite realms of the teachers of the three kayas as Mahaguru Padmasambhava.
Invited by Manjushri's incarnation, the Dharma-upholding King Trisong Deutsen, he came to this snowy land of Tibet, the realm of the noble Great Compassionate One. He placed all the vicious elemental forces under the majestic seal of his command, erected the triple-styled Unchanging and Spontaneous Perfected Temple, a palace with shrines, and strewed the flowers of consecration. He established the great tradition of expounding and practicing the entire doctrine of the Buddha and, in particular, he turned an infinite variety of the Dharma Wheels of the tantras, statements, and instructions of Vajrayana.
He visited personally all the sacred places, the snow mountains, caves, and lakes, blessed them, and concealed innumerable named and unnamed treasures. Thus his immeasurable kindness permeates all of Tibet, both the central and surrounding lands, and will remain right up to the last day of the final future age. SAMAYA.
At that time and occasion, the moment had come for the ripening of the result of perverted aspirations made through many lifetimes, showing itself as the hostile and evil-minded ministers and Queen Margyenma, engaging in various kinds of perverted thoughts and deeds. In the presence of the king they said:
" This sorcerer from the borderland of Mon has deceived you, the king, with all kinds of deceit, trickery, and optical illusions. At worst, he will deprive you of your life. Second to that, he will rob the kingdom. At the least, he will make the people revolt, spreading slander between the king, ministers, and queens. He should therefore be thrown in the river before the eyes of everyone. "
As they insisted in this way, the king became saddened and related in detail to Guru Rinpoche the story of what had happened. "What will you do about this?" he asked. Tears streamed from the king's eyes and for a short while he fell unconscious from intense devotion. When he regained his senses after a few moments, Guru Rinpoche laughed and with a beaming smile said in the fearless voice of a roaring lion:
"Great king, you need not feel even slightly disheartened about this. Formerly, Mara and the heretics also tried to harm the truly perfected Buddha, but rather than causing even the smallest injury to the Three Jewels, they could only reveal his supreme enlightened virtues. Likewise, since I have attained mastery over the ex
When Guru Rinpoche had spoken in this way, the great king felt deep devotion and rejoiced. He prostrated numerous times and made this supplication:
" How wonderful, nirmanakaya Guru!
There is never any deception
In whatever vajra words you utter,
Since you are the embodiment of all the masters,
The great lord encompassing the ocean of yidams,
And the chief of the assemblies of dakinis.
Please subdue the evil-minded ministers
By the miraculous power of your compassion
In order that we, your devoted disciples,
May rejoice and be inspired,
And that the precious doctrine
Of the Buddha, Dharma, and Sangha may flourish. "
Since the king supplicated in this way, the Guru joyfully promised, "I will do that!" And in the center of the nine regions of Tibet and Kham, in the courtyard of Golden Orphan Temple at Glorious Samye, he entered the samadhi that tames the hordes of Mara.
During this time, in the middle of the great courtyard amidst his gathered retinue - panditas, translators, monks, mantrikas, the king, ministers, queens, and common subjects - the Guru, while remaining seated, performed billions of unfathomable and miraculous displays to tame beings according to their needs, such as letting his body disappear, becoming a blazing fire, making the earth quake, manifesting peaceful and wrathful deities together with their assemblages, and filling the sky with the thunderlike sounds of mantras.
At this time, all the classes of maras were subdued and lost their power to inflict harm. The power of faith was fully established in both intermediate beings and non-believers. The faith of the believers was increased even further, and they yearned to drink the nectar of his words. All the people whose minds were ripened achieved the supreme siddhi of liberation, and the liberated ones attained the state of realization of Guru Rinpoche himself, in which the retinue is indivisible from the teacher.
Because of these marvelous and inconceivable deeds, His Majesty the king felt even greater faith and devotion. In particular, at a time when Guru Rinpoche was staying in the Shining Turquoise Temple in the middle story of Samye, thinking of the future disciples in the age of degeneration, the king arranged upon a mandala plate of gold shining heaps of precious turquoise resembling huge and radiant stars. The king and the princes made numerous prostrations and, together with the incarnated translator Vairochana and myself, who was granted to be spiritual consort, made this supplication:
You are the fully perfected body, speech, mind, qualities and
Of all the Buddhas and their sons of the ten directions and four
Lotus Vajra body, untainted by a womb,
Mahaguru, we prostrate at your feet.
Protector, equal to all the Buddhas,
Your kindness toward the beings in the Land of Snow is
In particular, there exists for us, the gathering of king and
No other crown jewel.
Your special display of great miracles
Has subdued the impure hordes of Mara.
Raising the victory banner of the Buddha's teachings throughout
the ten directions,
You have ripened and freed the fortunate ones and established
them on the path of enlightenment.
Your benefiting whoever is linked with you is an inconceivable
So our accumulations must be extremely great.
However, when in the future the age of degenerations arrives,
The side of virtue will be feeble and the evil forces raised high.
With the violation-demons visibly possessing people's hearts,
Buddhism, the doctrine holders,
And the happiness of sentient beings will be ravaged and
And the evil ages of plagues, famine, warfare, and conflict will
therefore simultaneously well up.
Since there will be no other refuge than you, the Guru,
When this ocean of misery overflows Tibet and Kham,
We beg you to consider us with kindness
And, for the sake of us and the disciples in the future,
Bestow the quintessence of all the profound and vast
That temporarily subjugates the outer and inner maras,
Effortlessly accomplishes the four activities,
And ultimately is the method for attaining the bhumi of
The light-body of the fivefold essence.
When we had made this supplication, Guru Rinpoche manifested himself in an instant in the form of the vidyadhara Dorje Drakpo Tsal and bestowed all the empowerments and oral instructions. Following this, he displayed, in the manner of totally filling up dharmadhatu, the miracle of emanating and absorbing in a single mudra heruka, the manner with the elaborations of heads and arms of "full approach," "accomplishment," and "great accomplishment." Through the great splendor of blessings, he manifested everywhere throughout the central and surrounding areas of Tibet and Kham magical and miraculous displays of rainbows, lights, rains of flowers, earth tremors, spontaneous sounds and self-resounding music, and the vajra wisdom in actuality descending into the fortunate disciples.
Once again, the Guru appeared majestically in the form of Padmasambhava, of the nature of light, and uttered with his vajra voice of dharmata this, the ultimate vajra speech, the stages of the path condensed to the essence. SAMAYA.
OM AH HUNG HO
The essence of primordially pure space is Samantabhadra,
The spontaneously present awareness is Padmasambhava,
And their indivisible unity, Dorje Drakpo Tsal,
Is the heruka, the supreme sovereign of all mandalas.
In the realm of the great sphere, the all-pervasive
In the sambhogakaya palace with the fivefold luminosity,
And in all the indefinite places of nirmanakayas who tame beings,
They turn throughout the three times
The wheel of Dharma of the inconceivable number of casual and
For oceanlike assemblies of disciples possessing potential,
In accordance with the various types of suitability and capacity
of each individual.
I will now teach to my closest disciples
The quintessence of all these condensed into one,
The essence of my heart, the ultimate counsel,
As a direct instruction that is easy to understand and simple to
Don't let it dwindle away, but practice one-pointedly.
It has that to be understood, that which causes realization, and
the final result.
Thus it is demonstrated by these three aspects.
The ground to be understood is the all-pervasive sugata
Uncompounded, luminous, and empty, it is the natural state of
Beyond confusion and liberation, it is completely quiescent, like
Although it abides without separation in samsara or joining in
Due to the great demon of coemergent and conceptual
From the solidified habitual patterns of grasping and fixation,
And the different perceptions of worlds and inhabitants,
The six classes of beings appeared as a dream.
Although this is so, you have never moved and will never
From the original condition of the essence.
Endeavor therefore in purifying the temporary stains.
The stages of the path that bring about realization are
Purify your being, sow the seeds, and cultivate them.
Remove the hindrances, and likewise bring forth
Thus enter the correct path through these five aspects.
First of all is to purify your mind and being.
The Vajra Master, the root of the path,
Is someone who has the pure conduct of samaya and vows.
He is fully adorned with learning, has discerned it through
And through meditation he possesses the qualities and signs of
experience and realization.
With his compassionate action he accepts disciples.
Serve a master endowed with these characteristics by means of
the three pleasing actions,
And do not commit the displeasing ones for even an instant.
Take the pledge to accomplish whatever he commands
By the skill of correctly training in his thoughts and deeds.
The master should give the teachings suited to the mind of the
Who has faith, renunciation, and compassion,
And who has sharp faculties, intelligence, and discipline.
He should not give instructions that are inappropriate for the recipient.
For the way of guiding gradually in accordance with the types of
First, keep far away from places of disturbance
By going to a place of solitude and giving up worldly activities.
Sit on a comfortable seat, straighten your body, and expel the
Supplicate the Three Jewels and generate devotion to your
Apply mindfulness and reflect in the following way.
This bodily support adorned with the perfect freedoms and
Like the udumbara flower, is extremely hard to find.
If you skillfully take advantage of it,
Then this find has great value, exceeding that of a wish-fulfilling
Therefore follow spiritual guides and virtuous friends
At all times and on all occasions.
Giving up concerns for this life, and for the sake of the future,
Exert yourself quickly to take advantage of it, for if you don't , it
will not last.
Like the rising and setting of the sun and moon, composite things
The time of death lies uncertain, like a flash of lightning in the
At the time of death nondharmic things are of no help at all,
So practice the sacred and sublime Dharma correctly.
The root of practicing the sacred Dharma is the law of karma.
Through evil deeds and non-virtues you will go to the three
By virtuous actions you achieve the higher realms and
Therefore confess evil deeds and make the wholehearted vow to
refrain from them.
Diligently take up the roots of virtue.
Prostrations and circumambulations purify the wrongdoings of
Reciting and reading the Buddha's words purify the obscurations
of your speech,
And supplicating the Three Jewels pacifies the faults of your
Always train correctly in being mindful, careful, and
In particular, for accomplishing the state of emancipation,
With the recognition and remembrance that all of samsara
Is like a fiery pit, a garden of razors, or a forest of swords,
Arouse again and again the intense and genuine attitude
Of desiring to be quickly freed from the three sufferings.
At some point, when you understand that all samsaric grandeur
Is impermanent, inconstant, and illusive,
Fascination with even the splendor of Brahma and Indra
Will have no occasion to arise for as much as an instant.
While truly perceiving the Three Precious Ones, the Roots, and
the guardians of the Dharma
To be the unfailing and permanent protection,
Regard them respectfully as your refuge until enlightenment
In order to free yourself and others from the terrors of samsara.
Using your own experience as a measure,
Arouse the bodhichitta of aspiration
Through the four immeasurables of love, compassion, joy, and
In order that your mothers, all beings, may have happiness and
be free from suffering.
With the intent of pursuing complete enlightenment solely for
the sake of others,
Give away, like grass, your body and possesions,
And give the relief of protection to those disturbed by dangers.
Practice the Dharma yourself and establish others in it.
With the intention of renouncing, a thoroughly delighted frame
Constrain yourself from committing the negative misdeeds of
your three doors.
Practice the conditioned and unconditioned virtues as much as
And motivate yourself to carry out all your deeds for the sake of
In order never to be overcome by harmdoers,
Cultivate patience through mindfulness of the demerits of
Joyfully undertake hardships for the sake of the Dharma,
And be unafraid of the profound emptiness.
By awakening a courageous fortitude for what is virtuous,
Don the armor of tirelessly engaging in bodhisattva deeds.
Exert yourself without distraction throughout day and night,
And cast away weariness when achieving the welfare of others.
With the thorough intention to calm your mind,
Take the mundane dhyanas as the foundation.
Through fully accomplishing samadhi with vipassana,
Enter the domain of the experience of the Tathagatas.
By means of the intelligence that fully discerns phenomena,
First comprehend the words of all teachings through learning.
Next seek an understanding of their meaning through
And finally realize the meaning through meditation.
Having ripened your own being, gather followers through
Delight them with pleasing words, and comfort them by being
Through counseling them in meaningful conduct, fully establish
them, temporarily and ultimately,
In the splendor of benefit and well-being.
As the essential point, take upon yourself the burden
Of all the miseries of sentient beings.
Give away your happiness and virtue to the six classes of
And train in compassion and bodhichitta without being carried
away by difficulties.
In particular, external objects grasped by fixation
Are all unreal and appear like an illusion.
Not permanent, yet their transiency is able to function.
They are not singular, since a variety emerges and changes.
They are not independent, but follow the karmic deeds.
They are not particles, since partless atoms do not exist.
If they did exist, gross things could not be assembled.
If they had parts, this would contradict the assertion of
They are nothing but a nonexistent and false appearance, an
Like dreams, magical illusion, and the reflection of the moon in
Regard them as a city of gandharvas and as a rainbow.
The mind that observes is also devoid of an ego or a self-entity.
It is neither seen as something different from the aggregates.
Nor as identical with these five aggregates.
If the first were true, there would exist some other substance.
This is not the case, so were the second to be true,
That would contradict a permanent self, since the aggregates are
Therefore, based on the five aggregates,
The self is a mere imputation by the power of ego-clinging.
As to that which imputes, the past thought has vanished and is
The future thought has not occurred, and the present thought
does not withstand scrutiny.
In short, understand the twofold self, the perciever and the perceived,
To be totally quiescent, like the sky, and devoid of arising,
And also that this nonarising is beyond the domain of conceptual
Since even the Omniscient Ones find no words for this,
This absence of mental constructs is called the Middle Way.
Having realized this, rest in equanimity,
Free from conceptual activity, in the state devoid of fixation.
Thoughts then subside, and the natural state of the essence is
Hereby you accomplish the virtues such as the eyes,
superknowledges, and dharani-recall.
The casual vehicle of the parmitas
Is to gradually attain the paths and bhumis.
On the path of fruition, you should still regard
The practice of unified emptiness and compassion as the basis of