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The Practice of

the Essence of the Sublim e Heart Jewel,


View, M editation and Action

The Propitious Speech


from the Beginning, M iddle and End

by
Patrul Rinpoche

translated by
Thinley Norbu
Introduction

P a tru l R in p o c h e w a s an e m a n a t i o n o f S h a n t id e v a , w h o is
in s e p a ra b le fro m A v a lo k ite s h v a ra ( T ib . C h e n r e z ig ) . F ro m
a m o n g t h e m a n y c o m m e n t a r i e s a n d p re c io u s t e a c h in g s w h ic h
he w ro te , I th ou g ht it th e most b e n e f ic ia l to t r a n s la te
P ro p itio u s S p e e c h fro m th e B e g in n in g , M id d le and End,
w hich e x p la in s h o w to p r a c t is e w ith th e six s y lla b le s : O M M A N !
P A D M E H U M . I t r a n s la t e d th is te x t w ith m y frie n d s in o r d e r to
b e n e fit m any b e in g s , i n c lu d in g E rn ie M c C o rm ic k and P ip
N ic h o lls who asked me fo r a te a c h in g on th e b est way.
W h e n a t e x t w r i t t e n b y a s u b li m e p e rs o n is tr a n s la te d b y
an o r d in a r y p e rs o n l ik e m y s e lf, t r a n s la t i o n becom es m o re
d a n g e ro u s t h a n o r ig in a l c o m p o s i t io n b e c a u s e m a n y p re c io u s
po in ts o f v ie w ca n b e lost. T h e t r a n s la t o r is l ik e th e w e a k
trekker w h o c a n n o t c lim b to th e to p o f M t E verest an d m u s t
e x p la in a b o u t it t h r o u g h m a p s , p ic tu r e s a n d t h e v ie w f r o m t h e
base c a m p . T h e s u p e r io r t r e k k e r w h o re a c h e s t h e to p o f M t
E v e re s t can see all th e d if f e r e n t lev els w it h i n space, as
V a ir o c a n a d id . T h e a u t h o r j u s t s h o w s his o w n lu n g s , k id n e y s ,
liver, h e a r t , v e in s , g a ll b la d d e r a n d s p le e n . It d o e s n o t m a t t e r
w hether his writing is b eau tiful o r disgusting. T h e r e is no o n e
i n t e r p o la tin g .
T h e r e a r e tw o d if f e r e n t s ty le s o f t r a n s la t i o n . O n e is f r o m
w o rd to w o r d a n d th e o t h e r is f r o m w o r d t o m e a n i n g . It is b est
to d o b o th w it h o u t lo s in g w o r d s , s y n ta x , o r d e r , g r a m m a r a n d
e s p e c ia lly m e a n i n g . Y e t b e c a u s e o f d if f e r e n t sty le s s o m e t im e s
it is im p o s s ib le to t r a n s la t e lit e r a lly , so one m ust try to

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10

p r e d o m i n a n t l y t r a n s la t e t h e m e a n i n g . A s m u c h as p o s s ib le ,
a n d in m y o w n s ty le , I h a v e t r ie d n o t t o lose th e m e a n i n g . If
o th e r s c a n t r a n s la t e th is te x t in a d if f e r e n t s ty le t h r o u g h th e ir
o w n u n d e r s t a n d in g m i n d , t h e n it w o u l d a ls o b e b e n e f ic ia l a n d
k in d .
A c c o r d in g t o t h is t e a c h i n g , th e s e six s y lla b le s a r e th e
es s e n c e o f all s y lla b le s . T h e d e f i n i t i o n s a n d b e n e fits o f th is
m a n t r a a r e i n n u m e r a b l e . B r ie f ly , w it h a v ie w to g a in l ib e r a t io n
f r o m t h e six r e a lm s , t h e e x p l a n a t io n is:

O M c lo se s t h e d o o r to t h e s u ffe r in g o f b e in g r e b o r n in
th e g o d s r e a lm . T h e s u ffe r in g o f th e g o d s is t h e fo r e s e e in g o f
o n e s fall f r o m t h e g o d s r e a l m w h e n o n e d ie s . T h is s u ffe r in g
c o m e s f r o m p rid e .

M A clo se s t h e d o o r to t h e s u ff e r in g o f b e in g r e b o r n in
t h e w a r r in g g o d s o r A s u r a s r e a l m . T h e s u ff e r in g o f th e s e a n ti
g o d s is c o n s t a n t f i g h t i n g . T h i s s u ff e r in g c o m e s f r o m je a lo u s y .
N I closes th e d o o r to the suffering o f being reborn in the
h u m a n r e a l m . T h e s u f f e r in g o f h u m a n s is b ir t h , s ic k n e s s , o ld
a g e a n d d e a t h . T h i s s u f f e r in g c o m e s f r o m d e s ire .

P A D ( p r o n o u n c e d P E ) clo se s t h e d o o r to th e s u f f e r in g of
b e in g r e b o r n in t h e a n i m a l r e a l m . T h e s u f f e r in g o f a n i m a ls is
s t u p id i t y , p r e y in g u p o n o n e a n o t h e r , b e in g k i l l e d fo r m e a t an d
s k in s , a n d b e in g b e a s ts o f b u r d e n . T h i s s u f fe r in g c o m e s f ro m
ig n o ran ce .

M E c lo s e s t h d o o r to t h e s u f f e r in g o f b e in g r e b o r n in
t h e h u n g r y g h o s t s r e a l m . T h e s u f fe r in g o f h u n g r y g h o s ts is
h u n g e r a n d th ir s t . T h i s s u ffe r in g c o m e s f r o m g r e e d .

HUM (p ro n o u n c e d HUNG) c lo se s th e door to the


s u f f e r in g o f b e in g r e b o r n in t h e h ell r e a lm s . T h e s u ffe r in g o f th e
h e lls is h e a t a n d c o ld . T h is s u ffe r in g c o m e s f r o m a n g e r an d
h atre d .
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T h is t e x t w as t r a n s la t e d a t t h e p la c e w h e r e th e f o u r th
B u d d h a s lo tu s fe e t b le s s e d t h e la n d ; w h e r e t h e b o d h is a t tv a s
M a n ju s h r i, A v a lo k ite s h v a ra and V a jra p a n i w ere w is d o m
m e s s e n g e rs o f all t h e B u d d h a s w is d o m b od y, speech and
m in d ; w h e r e t h e y ra is e d a n d b le s s e d m a n y s tu p a s a n d g o ld e n
tiled t e m p l e s w it h t h e i r s u n s h in e w is d o m ; w h e r e t h e y p r a y e d
for all s e n tie n t b e in g s to a c c u m u l a t e m e r i t a n d b e n e fit f r o m
these h o ly sites; w he re one can p ray to re a c h s ta in le s s
c o m p a s s io n , th e s a m e as C h e n r e z ig .

OM M ANI PADME HUM

T h in le y N o rb u
B o u d h a n a th , N epal
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N a m o L o k is h w a r a y a !

Even if ju s t o n e n e c t a r d r o p o f y o u r n a m e falls o n o u r ears,


it fills t h e m w ith t h e s o u n d o f D h a r m a fo r m a n y lives.
W o n d ro u s T r i p l e G e m , r e k n o w n e d fo r y o u r g lo r y ,
m a y y o u a lw a y s g iv e t h e a u s p ic io u s .

I, illu s o ry D h a r m a i m a g e , a m l ik e th e m a n g o fr u it o f A u t u m n ,
the o u t s id e s e e m in g ly r i p e n e d e v e n t h o u g h t h e in s id e is n o t.
M y m i n d a n d D h a r m a a r e n o t in t e g r a t e d .
T h e r e f o r e m y e x p r e s s io n o f D h a r m a is n o t c o m p l e t e .

N e v e rth e le s s , a t y o u r r e v e r e n t re q u e s t,
w ith o u t re fu s in g , h o n e s t ly I w ill s p e a k .
W it h o u t c o m p r o m i s e to t h e v u l g a r b e in g s o f t h e K a li Y u g a ,
1 will s p e a k a n d y o u s h o u ld u n d e r s ta n d .

T h e L o rd o f L o rd s , m o s t r e k n o w n e d s a g e ,
by th e p a th o f h o n e s ty a t t a in e d th e s ta te o f h o n e s ty ,
and to h o n e s t b e in g s s h o w e d t h e h o n e s t n o b le p a th .
T h e r e f o r e h e is c a lle d th e g r e a te s t h o n e s t s a g e , is n t h e ?

A las ! In t h is d e g e n e r a t e a g e , t h e t e m p e r a m e n t o f b e in g s ,
th e ir c e n t e r o f n o b le h o n e s t y , is d im in i s h e d b y t h e use o f d e c e it.
T h e re fo re th e y have c ro o k e d m in d s and c ro o k e d speech.
How can w e trust those w h o lure others minds?

A las ! M i n d is c o n fu s e d b y b e h o l d in g th e b e in g s o f th is
d eg en erate age.
A las ! W h o ca n tru s t a n y o n e s s p e e c h ?
W h ile r e m a in i n g in th is la n d o f v io le n t ra k s h a s , b e c h a r i t a b le
to y o u rs e lf.
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Previously, o u r o w n s in g le m i n d ,
w a n d e rin g a n d p u s h e d b y k a r m a , t o o k b ir th in th is w o r ld .
Now, lik e r e m o v i n g a s in g le h a ir f r o m b u tt e r ,
leave e v e r y t h in g a n d g o a lo n e .

This is im p o s s ib le w it h o u t h a v in g g o o d in t e n t i o n fo r o u rs e lv e s .
This is i m p o s s ib le w it h o u t h a v in g h o n e s t y fo r o u r s e lv e s .
By n o t a c c o m p l is h i n g t h e e s s e n c e o f D h a r m a fo r o u r o w n
b en efit, w e d e s t r o y o u r o w n d o m i n i o n b y o u r s e lv e s , d o n t w e ?

T he in t e n t io n a l a c tio n s o f p e o p l e in th e K a li Y u g a a r e so b ase ,
w h o e v e r c a n n o t b e o f b e n e f i t ju s t lures us.
It is also d if f i c u l t fo r us to b e n e f it t h e m ,
so it is b e t t e r to c u t t h e c o m m o t i o n , is n t it ?

H o w eve r s u p e r io r p e o p l e a r e s e rv e d , t h e y a r e n e v e r s a tis fie d .


H o w e v e r in f e r i o r p e o p le a re s u p p o r t e d , t h e y a r e n e v e r c o n t e n t .
Even t h o u g h w e lo v e o t h e r s , t h e y ra r e ly lo v e us.
You m u s t u n d e r s ta n d th is a n d h a v e a d e t e r m i n e d m i n d .

Even if o n e is le a r n e d , th is is n o t b e n e fic ia l; it o f t e n o n ly
increases m e t a p h y s i c a l d e b a t e .
Even if o n e is a s id d h a , th is c a n n o t b e n e f i t o t h e rs ; it o f te n
only a tt r a c t s m o r e a b u s e .
Even if a h ig h p o s itio n is h e ld , it c a n n o t b e s u s ta in e d ; it
often o n ly in c ite s re v o lt.
You m u s t u n d e r s t a n d th is a g e o f d e g e n e r a t i o n a n d h a v e a
w ea ry m i n d .
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Even if e x p l a n a t io n is g iv e n , o t h e r s m i s i n t e r p r e t a n d w ill n o t
accept it as t r u t h .
Even if i n t e n t i o n is b e n e f i c i a l , c a n d id a n d f r o m t h e h e a r t,
they k e e p t h e i r m is c o n c e p t io n s .
B e ho ld th is a g e w h e n c r o o k e d - m i n d e d p e o p l e see h o n e s t
ones as c r o o k e d .
The ro p e o f h o p e a n d e x p e c t a t io n m u s t b e c u t, sin c e it
ca n n o t b e n e f i t a n y o n e .

Th e V i c t o r i o u s O n e sa id : A ll p h e n o m e n a a re lik e m a g ic .
But w h a t g r e a t e r m a g i c is t h e r e t h a n th e p r e s e n t a g e ?
E n tic in g m a g i c ia n s a re p e r f o r m in g ;
fear th e b e g u i l in g , h y p n o t i s i n g p h a n t o m s o f t h e K a li Y u g a .

T h e V i c t o r i o u s O n e said : A ll s p e e c h is l ik e an ec h o .
But n o w a m u c h g r e a t e r e c h o
is h y p o c r it ic a l s p e e c h .
Sh un th e s e lu r in g w o rd s .

W ho ever are seen are n ot h u m a n beings, th ey are deceivers.


W h o e v e r s p e a k s , th is is n o t s p e e c h , it is ju s t l u r in g w o rd s .
N o w t h e r e is no lo n g e r a n y o n e to tru s t,
so r e m a in c o n t e n t a lo n e .

If b o d ily a c tio n is in a c c o r d a n c e w it h D h a r m a , t h e n m o s t
p e o p le o b je c t.
If sp e e c h is h o n e s t, t h e n m o s t p e o p l e g e t a n g r y .
If p u re f r o m th e h e a r t, t h e n m o s t p e o p le c o n s id e r it a fa u lt.
N o w it is t i m e to h id e th e s e lf-n a tu re .

Hide b o d y a n d sta y in a s o lita r y p la c e .


Hide s p e e c h a n d d is e n g a g e f r o m c o n v e r s a t io n .
Hide m i n d a n d o n ly w a t c h y o u r o w n fa u lts .
T h e r e f o r e b e c a lle d a h id d e n y o g i.
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No o n e c a n b e t r u s t e d , so h a v e a v e r s io n .
N o th in g has es s e n c e , so b e s o rr o w fu l.
W h a te v e r is w is h e d fo r, th e r e is n t t i m e to a c c o m p l is h , so
stop w is h in g .
To be a c o m p a n i o n o f t h e s e t h r e e is m o s t b e n e f ic ia l.

Now h a p p in e s s is e x h a u s t e d , t h e r e is n o t i m e fo r h a p p in e s s .
Not d e s ir in g s o rro w , e n d t h e a g e o f s o rr o w b y p ra c tis in g
D h arm a.
W h e th e r h a p p y o r u n h a p p y , k n o w t h a t it c o m e s f r o m k a r m i c
force.
Now, h a v e n o d o u b t o r e x p e c t a t io n in a n y o n e .

H o p in g in o t h e r s w ith fa ls e s m ile s ,
the self p r e t e n d s w ith e x p e c t a t io n ,
doing th is a n d t h a t w it h h o p e s a n d d o u b ts .
Now, w h e n th is o c c u rs , d o n o t h i n g .

Even if d e a t h c o m e s t o d a y , d o n o t r e g r e t le a v in g s a m s a ric
d h a rm a .
Even if 1 0 0 years are survived, still, passing yo u th is not
joy ful.
W h e th e r d e a t h o r life c o m e s , so w h a t ?
To a c c o m p lis h D h a r m a fo r t h e n e x t life is e n o u g h .

Ah ! M y so le lo r d , t r e a s u r e o f c o m p a s s io n ,
root g u r u , L o r d C h e n r e z ig ,
your six s y lla b le s o f D h a r m a a r e t h e e s s e n c e o f s p e e c h .
T h e re is n o s o u rc e o f h o p e e x c e p t in y o u .
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W h a te v e r is u n d e r s t o o d is j u s t a n u n d e r s t a n d in g t h o u g h t : no
benefit n o w .
W h a te v e r is d o n e is lost fo r th is life : n o b e n e f i t n o w .
W h a te v e r is c o n s id e r e d is los t in to d e lu s io n : n o b e n e f it n o w .
It is tim e to recite th e six syllable m a n tr a : tru e b en efit now.

The u n d e c e iv in g so le r e f u g e is t h e T r i p l e G e m .
Th e e s s e n c e o f th e T r i p l e G e m is C h e n r e z ig .
Having u n c h a n g i n g tru s t in C h e n r e z ig ,
with c o n f id e n t d e t e r m i n a t i o n , r e c ite t h e six s y lla b le s .

C o m p a s s io n is t h e ro o t o f t h e M a h a y a n a p a th .
Vast c o m p a s s io n is th e o n l y p a t h o f all th e B u d d h a s .
C o m p assio nate m in d is ins ep arab le fro m the n o b le path.
W ith s p o n t a n e o u s c o m p a s s io n to w a r d s s e n t ie n t b e in g s , re c ite
the six s y lla b le s .

F ro m b e g in n in g le s s t i m e u n til n o w w e h a v e w a n d e r e d in s a m s a ra ,
w h a te v e r w as d o n e has g o n e to sin a n d f u r t h e r w a n d e r in g .
Confess t ra n s g r e s s io n s w ith h e a r t f e l t c o n v i c t i o n ,
and with fo u r perfect pow ers (l) sp o nta ne ou sly recite
the six s y lla b le s .

T h e a t t a c h e d , g ra s p in g m i n d is t h e c a u s e o f s a m s a ra .
T h e r e f o r e , o f f e r u p to s u b li m e b e in g s a n d g iv e d o w n to p it ifu l
beings a c c u m u l a t e d v irtu e s , in c lu d in g w e a lt h a n d b o d y .
D e d ic a te s a m s a r a a n d n ir v a n a to all b e in g s .
T h r o w a w a y p r e c io u s s e n t i m e n t s a n d r e c it e t h e six s y lla b le s .

The ro o t g u r u is t h e e s s e n c e o f all t h e B u d d h a s .
His k in d n e s s is m u c h g r e a t e r t h a n t h a t o f all t h e B u d d h a s .
The ro o t g u r u a n d C h e n r e z ig a re in s e p a r a b le .
Have s t r o n g , e n t h u s ia s t ic fa it h a n d r e c ite th e six s y lla b le s .
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Purify all o b s c u r a tio n s : (2 ) f o ll o w t h e p a th o f m e d i t a t i o n a n d


the fo u r k a y a s (3) a re r e a liz e d .
Chenrezig is h o l d e r o f t h e f o u r i n i t i a t i o n s . (4)
When s e lf-n a t u r e is r e c o g n i z e d as t h e r o o t g u r u , t h e f o u r
initiations a r e a c c o m p l is h e d .
S p o n ta n e o u s ly a t t a in i n g s e lf- in it ia tio n , r e c ite t h e six
syllables.

S am sara is ju s t s e l f- p h e n o m e n a , n o t h i n g else.
If it is k n o w n t h a t all e x is t in g p h e n o m e n a a re t h e d e it y , th is
a u to m a t ic a lly b e n e f it s o th e r s p e r f e c t ly .
With fo u r p u r e - p h e n o m e n a i n it ia t io n s (5) g iv e n to b e in g s
in s ta n ta n e o u s ly , th u s s t ir r in g s a m s a r a s d e p th s , r e c ite th e six
syllables.

Various s y s te m s o f v is u a liz a t io n c a n n o t b e c o m p l e m e n t a r y
within t h e m i n d .
If just o n e B u d d h a is v is u a liz e d it is s p o n t a n e o u s l y th e n a t u r e
of all th e B u d d h a s .
W h a te v e r p h e n o m e n a a ris e is th e G r e a t C o m p a s s i o n B o d y ,
C h e n re z ig .
P h e n o m e n a a n d e m p t i n e s s a re i n s e p a r a b le , n a t u r a l d e it y
body, so r e c ite th e six s y lla b le s .

Deity r e lia n t m a n t r a s , o b t a in i n g m a n t r a s , a n d a c tiv ity


m a n tra s (6) a r e o n l y e l a b o r a t io n s .
T he six s y lla b le s a r e th e s o u n d o f D h a r m a , t h e all
a c c o m p lis h in g m a n t r a .
This s o u n d is i n s e p a r a b le f r o m t h e s p e e c h o f s u b li m e b e in g s .
By k n o w in g t h e m i n d th is e m p t y s o u n d is m a n t r a , so re c ite
the six s y lla b le s .
24

]
y 1
\P \ ' \ \ ' ' VX? \-N ^1 1
25

If c o n c e p tio n s o f th e tw o o b s c u r a tio n s (7) a re p u r if ie d , t h e n


ex p e rien ce a n d r e a liz a t io n n a t u r a l l y in c re a s e .
If s e lf- p h e n o m e n a is c o n q u e r e d , th e n t h e p a r a n o i a d e m o n s
and e n e m i e s a re n a t u r a l l y s u b d u e d .
C h en re z ig is t h e g r a n t e r o f c o m m o n a n d s u p r e m e
a t ta in m e n ts in th is life,
thus th e f o u r a c tiv itie s (8) a r e s p o n t a n e o u s l y a c c o m p l is h e d , so
recite th e six s y lla b le s .

Offer w h a t e v e r p h e n o m e n a aris e as t o r m a to t h e s e lf- lib e r a t io n


guests.
In th e m o l d o f e m p t in e s s m a k e tsa -tsa (9) in s e p a r a b ly f r o m all
c la y -p h e n o m e n a t h a t aris e.
Prostrate to t h e n o n - d u a lis tic t h a t n e s s - m i n d lo rd .
Practise a ll- e n c o m p a s s in g D h a r m a ; re c ite t h e six s y lla b le s .

S u b d u e t h e e n e m y o f h a t r e d w it h lo v in g w e a p o n s .
By th e s k illf u l m e a n s o f c o m p a s s io n s u s ta in y o u r re la tiv e s ,
the b e in g s o f t h e six r e a lm s .
In th e f e r t il e g r o u n d o f f a ith g r o w th e c ro p s o f e x p e r ie n c e
and r e a liz a tio n .
To a c c o m p lis h p e r f e c tly th e s e d a i ly a c tiv itie s , r e c ite th e six
syllables.

Burn th is o ld a t t a c h m e n t c o rp s e in t h e fire o f n o n - a t t a c h m e n t .
Practise e s s e n c e D h a r m a w it h p r e s e n t p h e n o m e n a , th is
c o n tain s t h e s e v e n p e rio d s . ( 10)
A c c u m u la t e d m e r i t is a s m o k e o f fe r in g ,
p e rfe c tly d e d ic a t e d to t h e d e c e a s e d , so r e c ite t h e six
syllables.
26

.X

I' '

1......
27

Son of faith, put your practice at Dharmas door.


Prevent samsaric offsprings by aversion to this lifes
phenomena-house.
Betroth the daughter of compassion to the bridegroom of the
three realms.
This perfectly accomplishes lifes occupation for being, so
recite the six syllables.

Limitless phenomena are delusion, never the truth.


Samsara and nirvana are just conceptions, nowhere real.
If it is known that arising thoughts are self-liberated, this
accomplishes perfectly the stages of the path.
By this pith of liberation, recite the six syllables.

Awareness and great void, inseparable, is continuous


Dharmakaya.
Without contriving, remaining in unending mind, luminosity
self-arises.
Spontaneously without effort, traverse the path by this sole
method and accomplish Dharma.
Just leave awareness fresh and recite the six syllables.

With calm, stillness-mind cut following moving thoughts.


With moving thoughts watch on the calm, stillness-mind.
There is no difference between stillness and m ovement,
so sustain fresh ordinary mind.
Remaining in this sole experience, recite the six syllables.
28

1..
i.
y"
29

By examining relative truth, establish absolute truth.


By establishing absolute truth, watch how relative truth
arises.
These two truths are inseparable, conceptionless, unending
self-nature.
This point of view is spontaneously free from elaborate
mental activity, so recite the six syllables.

On phenomena, cut attachm enbm ind.


On mind, demolish innermost deceiving phenomena.
Phenomena and mind, inseparable, is com pletely free of
dualitys trap.
Spontaneous realization is of one taste, so recite the six
syllables.

Natural m ind is liberation into unending awareness-


emptiness.
The self-display of awareness-thought is self-purified.
Inseparable mind and awareness is spontaneously Great
Tigle.
Non-meditation is spontaneous Dharmakaya, so recite the six
syllables.

If it is known that all appearing forms are the deity, this is


the pith of the generative visualization stage.
Concepts of attachment to beautiful and ugly phenomena are
self-liberated.
Phenomena of mind, free of attachment, is the body of the
sublime being, Chenrezig.
Spontaneously self-liberating appearance-phenomena, recite
the six syllables.
30

i ......

1......

1......
31

If it is known that all sounds are mantras, this is the pith of


chanting mantras.
Concepts of attachment to good and bad reputation are self
liberated.
Self-sound of samsara and nirvana, free of attachment, is the
speech of the six syllables.
Spontaneously self-liberating hearing-phenomena, recite the
six syllables.

If it is known that all scents are unborn, this is the pith of the
completion stage.
Concepts of attachment to fragrant and foul scents are self-
liberated.
Phenomena of scent, free of attachment, is the morality of
sublime beings.
Spontaneously self-liberating scent-phenomena, recite the six
syllables.

If it is known that all tastes are gana chakra, this is the pith
of offering.
Concepts of attachment to delicious and distasteful
phenomena are self-liberated.
Phenomena of taste, free of attachment, is the favorite food
of sublime beings.
Spontaneously self-liberating taste-phenomena, recite the six
syllables.

If it is known that all touch-phenomena are thatness-


equanimity, this is the pith of balance.
Concepts of attachment to warm and cold phenomena are
self-liberated.
Phenomena of outer and inner feeling, free of attachment, is
the effortless action of the deity.
Spontaneously self-liberating touch-phenomena, recite the six
syllables.
32

i...
r"

y -

^ ^
sp r ^

J ......
33

If it is known that all phenomena are empty, this is the pith


of point of view.
Concepts of attachment to true and false judgem ents are self
liberated.
Existence of all phenomena of samsara and nirvana, free of
attachment, is dwelling continuously in the Dharmakaya.
Spontaneously self-liberating aggregate conceptions,
recite the six syllables.

Do not follow after the object of hatred, just watch on the


grasping hatred-mind.
Self-arisen anger-phenomena are self-liberated into
emptiness-clarity.
There is no Mirror-like Wisdom other than this emptiness-
clarity.
Spontaneously liberating hatred, recite the six syllables.

Do not follow after the object of pride, just watch on the


grasping proud-mind.
Self-arisen, self-righteous pride is self-liberated into
primordial emptiness.
There is no Equanim ity Wisdom other than this primordial
emptiness.
Spontaneously liberating pride, recite the six syllables.

Do not follow after the object of desire, just watch on the


grasping attachm ent-m ind.
Self-arisen attachment-phenom ena are self-liberated into
emptiness-bliss.
There is no Discerning Wisdom other than this emptiness-bliss.
Spontaneously liberating desire, recite the six syllables.
r
35

Do not follow after the object of jealousy, just watch on the


grasping jealous-mind.
Self-arisen jealousy is self-liberated into emptiness-activity.
There is no Unhindered Activity Wisdom other than this
emptiness-activity.
Spontaneously liberating jealousy, recite the six syllables.

Do not follow after the object of ignorance, just watch on the


face of ignorance.
Self-arisen thought is self-liberated into emptiness-awareness.
There is no D harm adatu Wisdom other than this emptiness-
awareness.
Spontaneously liberating ignorance, recite the six syllables.

Primordial emptiness-form is unborn like the sky.


Sole emptiness-awareness is Chenrezig.
There is no other sublime Nam khai Gyalpo. (ii)
Spontaneously dwelling in emptiness point of view, recite the
six syllables.

Like a lasso, feeling binds subject and object.


Realizing non-dualistic equanimity is Chenrezig.
There is no other sublime Donyod Shagpa. (ii)
Spontaneously realizing equal taste, recite the six syllables.

Perceiving phenomena as real is deluded mind.


Leading all sentient beings with compassion is Chenrezig.
There is no other sublime Khorwa Dongtrug. (ii)
Spontaneously increasing aimless compassion, recite the six
syllables.
1
37

With intention one wanders in the cyclic six realms of


samsara.
Realizing that samsara and nirvana are the same is
Chenrezig.
There is no other sublime Drodul Thugje Chenpo. (li)
Spontaneously benefitting without discrimination and with
one taste, recite the six syllables.

The natural aspect of the eight consciousnesses, (12)


if realized as Dharm akaya thatness-mind, is Chenrezig.
There is no other sublime Gyalwa Gyatso. (li)
Knowing natural mind is Buddha, recite the six syllables.

To grasp body-phenomena as substance is the cause of being


bound.
To know emptiness-phenomena is Chenrezig.
There is no other sublime Khasarpani. (li)
Remaining in emptiness-phenomena, the form of the deity,
recite the six syllables.

To grasp speech-phenomena as sound is the cause of delusion.


To know emptiness-sound is mantra is Chenrezig.
There is no other sublime Senge Dra. (ii)
Recognizing all sounds are mantras, recite the six syllables.

To grasp m ind-phenomena as real is the cause of ignorance.


To remain in conceptionless nature is Chenrezig.
There is no other sublime Semnyid Ngalso. (ii)
Remaining in the Dharm akaya thatness-mind, recite the six
syllables.
38

1........ ..

..

1...........
i..
^ ^ C T W f R L I ....
i'-

S W ^ f ^ l f w i J ..

T O D I T O 1...
1 "
39

All existing phenomena are prim ordially pure, the nature of


the Dharmakaya.
Seeing the stainless self-face of the Dharm akaya is Chenrezig.
There is no other sublime Jigten Wangchug. (ii)
Spontaneously remaining in all-pervading pure phenomena,
recite the six syllables.

Sole Lord, Chenrezig, is the essence of all Buddhas.


Sole mantra, the six syllables, is the essence of all mantras.
Sole Dharm a, Bodhicitta, is the essence of the generative and
completion stages.
Spontaneously remaining in sole understanding, complete
liberation, recite the six syllables.

What is the benefit of having done so much in samsara ? It is


only the cause of more samsara.
Look at the meaningless nature of whatever we have done.
Now it is better to forget meaningless action and remain in
the effortless nature.
Forget all activities, recite the six syllables.

What is the benefit of whatever we say? It is only the cause


of gossip.
Look at the meaningless distractions we create.
Now it is better to forget meaningless talk and remain in a
speechless state.
Absolutely stop talking, recite the six syllables.
J""

/ V "'
]......

,. *^1 1..
1....
1...
r....
41

What is the benefit of coming and going ? It is only the cause


of fatigue.
Look at how much we wander, this much distance from
Dharma.
Now it is better to establish relaxed mind, single pointedly.
Be at ease, recite the six syllables.

What is the benefit of eating ? It is only the cause of shit.


Look at how much we eat but still are never satisfied.
Now it is better to be nourished by samadhi food.
Stop compulsive eating and drinking, recite the six syllables.

What is the benefit of so much thinking ? It is only the cause


of delusion.
Look at your wishing, it is never successful.
Now it is better to cut ideas of this short worldly life.
Completely stop thinking, recite the six syllables.

What is the benefit of attachm ent to wealth ?


Look at all the acquisitions abandoned at death.
Now it is better to cut grasping attachment.
Throw away the intention of collecting, recite the six
syllables.

What is the benefit of sleeping ? It is only continuous


ignorance.
See how life is wasted by just waiting around.
Now it is better to increase diligence from the heart.
Abandon distractions day and night, recite the six syllables.

No tim e, no tim e to be lax.


If death comes suddenly what can we do ?
Better to try to accomplish pure Dharma right now.
Imm ediately and with haste, recite the six syllables.
1......

y -
w^i Y

J 1
^ % w % [p 1
43

What is the benefit of calculating years, months, day and


night ?
Look at changes from m om ent to mom ent.
Each of these m oments brings us closer to death.
From now, just now, recite the six syllables.

Life just goes further and further like the sun to the West.
Death comes closer and closer like a shadow drawing near.
Our life span is like the setting sun.
There is no more leisure tim e, recite the six syllables.

Even though the Dharma of six syllables is noble,


if recited with distracted eyes and mouth, it is of no benefit.
Consider counting the mantra with strong concentration.
Single-pointedly look at mind, recite the six syllables.

If we examine our own mind again and again,


whatever we do goes along the pure path.
This is the sole essence of hundreds of other precious
teachings,
all rolled into one, recite the six syllables.

Firstly, this speech of sadness at the actions of Kali Yuga


beings,
is instructed from myself to myself.
The lamenting words are changing my heart deeply.
I offer them to you thinking you feel the same as I.

If your feelings differ from mine and you have the confidence
of high point of view and meditation,
being intelligent with sophisticated worldly dharma activities,
and rely on the plans of big organizations to benefit yourself
and others,
if you have such feelings, then I must apologize to you.
44

I" '

I .......

y '
1..

\ ........

m ^jF F^^Saei \......


i

r # f i
45

Secondly, to establish the point of view and meditation,


even though I do not have the experience of realization,
through the precious lineage of the all-knowing father and
son, (13)
I expressed m y understanding by the grace of their preserved
speech.

Lastly, even though I did not have the desire to speak,


this speech, requesting you to change from weariness-mind
to Dharma, automatically elapsed.
It is the speech of the Buddhas and Bodhisattvas,
not the opposite, so if you can practise that is very kind.

This Propitious Speech from the Beginning, M iddle and End,


was accomplished in the Victorious Point White Rock Cave,
urgently written for an insistent dear friend,
by a ruined man with the flam ing five fire passions. (14)

Maybe it is only idle chatter,


but if it is undeluded noble truth, then there is a flowing of
accumulated virtue.
For you, for me and for all sentient beings,
I dedicate this to the cause of successful com plem entary
Dharma.
46

NO TES
(1) Four Perfect Powers :
1. supportive image power : power created using an image of superior
beings in a tangible or intangible form.
2. dispelling obscurations power : with supportive image power,
obscurations are dispelled through the power of weariness and regret.
3. antidote power : with supportive image and dispelling-obscurations
power, merit is accumulated through the power of applying antidotes to
the obscurations.
4. restoring to purity p o w e r : with the three powers, purification is
attained resulting in confident action.

(2) Four Obscurations : ripened karmic obscurations; passions-obscurations;


incognitive obscurations; and residual or habitual obscurations.

(3) Four Kayas : nirmanakaya, sambhogakaya, dharmakaya,


svabhavikakaya.

(4) Four Initiations : vase, secret, wisdom and word initiations.

(5) Four Pure Phenomena Initiations :


1. Body : all form is deity phenomena,
2. Speech : all sound is deity speech,
3. Mind : all thought is awareness mind,
4. Essence : the essence is that these three are not different.

(6) Deity reliant mantras, obtaining mantras and activity mantras are
mantras with different concentrations and aims.

(7) Two Obscurations : passion and cognition.

(8) Four Activities : pacifying obscurations, increasing benefits, bringing


conditions under power and subduing evil and unfavorable interrupting
forces.

(9) Tsa-Tsa : miniature clay stupas offered in large quantities to stupas of


pilgrimage.

(10) Seven Periods : rituals are performed for the deceased during a period
of up to three weeks or fourty-nine days after death.

(11) These are names of Chenrezig used to symbolize different aspects of


this essence at appropriate place in the text.

(12) Eight Consciousnesses : sight, sound, smell, taste, touch,


consciousness, passions and the basic consciousness of not being, and
not, not being, yet also not Dharmakaya.

(13) This is the wisdom lineage of Kunkhyen Longchenpa and Rigzin Jigme
Lingpa.

(14) Five Fire Passions : desire, hatred, ignorance, pride and jealousy.