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Garab D o ijes
Three Verses That Strike the
Key Points o f Practice
As Taught
By
Lingtrul Rinpoche
M ir r o r o f W is d o m
0TS115
Garab D oijes
Three Verses That Strike the
Key Points o f Practice
As Taught
By
Lingtrul Rinpoche
Translated by
Richard Barron (Chokyi Nyima)
realms.
In one of his writings, the great Jigmed Lingpa
stated that if you think of the infinite numbers of be
ings in all realms, the number of human beings is ex
tremely small. It is within the realm of possibility that
there are human beings, when compared to all those
other realms, but only barely. Even within the human
realm, if you think of the people truly committed to
Dharma, it is like seeing a star in the daytime. It can
happen, but it is only barely within the realm of possi
bility. And if you think about it, it is true. The number
of people truly motivated to even receive teachings let
alone do anything about them in terms of practice, is
very few. If a very high, respected lama in one of the
traditions of Buddhism gives a talk and 200 or 300
people come, everyone is amazed that such a crowd
showed up. But if you go to your average concert or
sports event and 20,000 people show up, no one is sur
prised. They say, Tt happens all the time. It is a ques
tion of priorities, the number of people who actually
show up for anything spiritually significant in terms of
receiving teachings and perhaps implementing them in
practice is quite few. We can see this around us all the
time. The emphasis that people have is on anything
but receiving teachings.
We have a tendency, because we focus entirely
on our own situation as human beings, to think that hu
man beings arent very rare; there are billions of us.
But if you really compare the human form of life per
se, forget about the precious human existence, but just
the number of human beings compared to the number
of other beings, we can see on a universal level that the
number of human beings are very few. Most of us
cant see pretas and hell beings, so, lets talk about
something we can seethe beings in the animal realm.
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If you take the average ant hill and count the number of
beings, that number is far greater than the number of
human beings in your average major city. Hell beings
and pretas are far more numerous than animals. Even
though we cant see them, the numbers of beings that
are experiencing those realms cant be fathomed; we
cant even begin to imagine how many beings are ex
periencing hell realms or preta realms. But we can see
something like ants, fish and birds that are far more nu
merous than human beings.
If you think about it just one step further than
we normally do, we can see that human existence is
relatively rare, even that level of being merely human
per se. Given that we have attained this ideal working
basis from all the alternatives of cyclic existence, given
that we have the ideal working basis for spiritual prac
tice, we should understand again that it does not come
about without reason, without cause or haphazardly. It
is due to an enormous store of merit that has been gen
erated in previous lifetimes. That is what has brought
us to this particular point of freedom and opportunity.
When you consider among the six classes of ordinary
beings in cyclic existence what opportunities are avail
able for those beings to effectively generate merit and
gather the accumulation of merit, again, it will remind
you of just how rare this opportunity is. That is be
cause the circumstances under which your average be
ing in the six realms can truly and effectively generate
merit in those circumstances is just as rare as the result
to which that merit leads. This is true for even the
most intelligent animals from our perspective, those
animals which can be trained and follow commands.
What happens if you walk up to the most clever and
best trained dog or elephant and ask them to recite one
mantra, or tell them, if they recite Om Marti Padme
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each and every one of you has before him or her. But at
the very least, even if you cant apply yourself on the
level of practice that might lead you to enlightenment
in this lifetime, at the very least, cherish these teach
ings. Continue to hold them in your heart with respect
for the profundity and purity of what they represent. In
this way you guard your samaya connection with these
teachings and you establish circumstances that may
very well lead to your liberation, if not in this lifetime
at the moment of death, when the mind is freed from
the physical body and there is the opportunity for dra
matic realization to take place. Or perhaps, in the bardo
state following death and before rebirth. At the very
least, by maintaining this samaya connection with these
teachings through your attitude of respect of cherishing
these teachings and what they represent, you assure
yourself circumstances under which your mind will be
reborn in favorable circumstances, into a family that
holds the values of the Dharma in high regard so that in
future lifetimes you can come into contact with the
teachings again. By establishing that kind of positive
relationship with such teachings, you assure that even
though you may not, through your diligence, gain en
lightenment in this lifetime that you certainly will be
fore a very long time has elapsedthree lifetimes, five
lifetimes, seven lifetimes in a very short time, you
will attain enlightenment. Such is the veiy special na
ture and blessing of such instructions. And so it is my
hope that you will not use these teachings just for idle
speculation about rigpa is this or rigpa is that or what
do you think of this or what do you think of that, but
really practice them on whatever level of understand
ing or experience or realization you are able. That is
my hope.
We find a lot of terminology being used in the
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