3 Urging to Solitude

(C.1) There is nothing that surpasses meditation in mountain solitude,

forests, and so forth, for accomplishing the excellent benefit
of yourself and others. All the buddhas of the three times have perfected
all the bhumis and paths15 in solitary places such as in
mountain retreats. In addition, all the previous lineage masters16
have attained all the enlightened qualities in places such as the
mountain solitude. By meditating in such places the kindness of
the lama is returned, and by meditating in mountain solitude immeasurable
qualities will arise in your17 mind stream.

Therefore, it is important to meditate with one-pointed concentration

in mountain solitude, and it is of immense merit when
great meditators go into the mountains. The King of Samadhis
Sutra18 says that to take seven steps toward the retreat place thinking
“I will practice virtue” is of greater merit than filling the billionfold
universe19 to the brim with jewels and offering them to all
the buddhas and bodhisattvas.

15
sa lam refers to the bodhisattva stages or bhumis and the bodhisattva
paths that are, for example, taught in the Avatamsaka Sutra.
16
brgyud pa gong ma. The precious lineage masters are the lineage holders
Tilopa, Naropa, Marpa, etc.
17
The Tibetan does not specify a pronoun to express a general meaning.
However, to keep with the directness of the advice as in the introduction
to this book above, “you” is used throughout the text.
18
Ting ‚dzin rgyal po‘i mdo is Skt. Samadhirajasutra.
19
stong gsum gyi stong chen, lit. “the great thousandfold to the third order,”
or 10003, is the universe consisting of a billion worlds. One
world consists of four continents, the sun, the moon, and Mount Meru
as well as the desire god realm and the Brahma realm (ABHI 2003:176).
4 Motivation for Going [into Retreat]
(C.2) If when initially developing the desire to go to those places
you have20 a negative attitude from afflictive emotions, and that
is the reason you go, the result, the intended goal, will not be accomplished.
The wish to go to those places should not be developed
while having a negative attitude.

[However,] if being blessed by a positive attitude such as bodhicitta

when going to such places, the result of this, happiness
and goodness,21 will arise. Thus the wish to go to those places
should be developed while giving rise to a positive attitude.

5 Faults of a Negative Attitude22

In this regard, if you go [into retreat] with attachment to the desirable

objects23 of the external [world, the container], you will
not find sustenance and clothing. If you go with attachment to the
sentient beings [contained] inside,24 disciplined conduct will not
be perfected, and through this attachment to others you will accumulate
misdeeds and not be trusted. If you go with an angry attitude,
you will encounter enemies and thieves, your body and mind

20
byin gyis brlabs pa means lit. “is blessed with.”
21
bde legs, here “happiness” stands for “temporary” and “goodness” for
“ultimate happiness.”
22
Note that there are two types of motivation: the initial motivation
(dang po kun slong) and the motivation or attitude when actually going
into the retreat (dngos su kun slong). Even though the initial motivation
might be full of good intentions, if you feel, for example,
anger while actually going to the retreat place, this is a negative attitude
and motivation full of afflictive emotions.
23
‚dod yon are desirable objects of form, sound, smell, taste, and touch.
24
phyi nang. The term pair “external” and “internal” refers to the outer
container of the material world and the beings contained inside.
will suffer, and slander, fighting, and argument will ensue. If you
go with an ignorant attitude, the practice of virtue25 will not flourish,
it will not turn out well, and many great calamities will occur.
If you go with an attitude of pride, you will encounter adversaries,
and good qualities will not arise in your mind stream. If you go
with a jealous attitude, you will not find friends, [but] will be hated,
slandered, and so forth, by all. If you go with a disparaging attitude,
you will not remain rooted at the retreat place, there will
be many obstacles,26 no purpose at all will be accomplished, and
you will become worse. If you go looking for gain and fame, the
opposite result will ripen. Finally, if you go thinking only about
your own interests, that is like the shravaka vehicle of hearers, and
your own and others’ benefit will not be accomplished.
Those attitudes are non-virtuous in the beginning, so favorable
conditions for practice will not come together. They are non-virtuous
in the middle, so practice of virtue will not flourish. And
they are non-virtuous in the end, so obstacles will arise. Therefore,
[these attitudes] should be abandoned.

6 Benefits of a Positive Attitude

If you go [into retreat] with a loving attitude, you will become an
object of everyone’s veneration, all disagreements will be pacified,
and auspiciousness will be everywhere. If you go with a compassionate
attitude, all will be attracted to you, and others’ benefit
will be accomplished. If you go into the mountains joyfully, you

25
dge sbyor, lit. “applying virtue,” refers to the spiritual practice you
are engaging in.
26
bar chad. Obstacles can be classified into three categories: outer
(such as sickness, attacks of wild animals, or demons), inner (such
as your own conceptual thoughts and afflictive emotions), and secret
(which are based on blockages of the channels, winds, and drops).
will gain the admiration and praise of gods, humans, and demons.
If you go into the mountains with equanimity, you will overcome
appearances. If you go into the mountains [mindful of] the four
immeasurables,27 your own and others’ benefit will be accomplished
through the four supreme activities.28 If you go with an
attitude mindful of protecting [the vows], disciplined conduct will
be perfected. If you go with an attitude mindful of bodhicitta, your
own and others’ benefit will be accomplished. If you go thinking
of [being] the desired deity,29 obstacles will not arise and you will
gain the common attainments.30 If you go with an attitude of devotion
to the lama, practice of virtue will progress and you will
gain the supreme attainments.31 If you go mindful of mahamudra,
it will outshine32 appearances.
These [attitudes] are virtuous in the beginning, so favorable
conditions will converge. They are virtuous in the middle, so obstacles
will not arise and practice of virtue will flourish. And they

27
tshad med bzhi. The four immeasurables are the four previously mentioned
attitudes enlarged to become “immeasurable,” which can be
understood in two ways: The love, compassion, rejoicing, and equanimity
are immeasurable, and the number of sentient beings who are
the objects of our love, compassion, rejoicing, and equanimity are
also immeasurable.
28
phrin las bzhi. The four supreme activities are pacifying, increasing
or enriching, powerful or ruling, and wrathful or destructive for the
benefit of others.
29
‚dod lha, lit. “desired deity,” here is a synonym for the personal tantric
deity (yi dam).
30
thun mong dngos grub. “Common attainments” refers to what can be
accomplished by people who have not yet attained the path of seeing,
i.e., the first bhumi, such as clairvoyance, the ability to fly, or
the ability to overcome sickness.
31
mchog gi dngos grub. “Extraordinary attainments” refers to buddhahood
and all the attainments associated with it.
32
zil gyis gnon, lit. “outshine,” but one could also say that appearances
are overcome, i.e., you are not influenced by them in terms of attachment
or aversion. The mahamudra view outshines ordinary appearances
like the sun outshines candlelight.
are virtuous in the end, so your own and others’ benefit will be
accomplished.
In general, wherever you go [into retreat], whether into mountain
solitude or elsewhere, you should go with an attitude thinking:
“I am going in order to fulfill the lama’s heart wishes and
cause the Buddha’s teachings to spread and flourish and all sentient
beings such as the local spirits33 and so forth to attain perfect
enlightenment.” In particular you should develop love toward the
local spirits of the place to which you go.

7 Methods of Being Friendly with Local Spirits

(A.2) It is important that mountain retreatants are friendly with
local spirits and set up the dependent origination34 [for this].
There is resentment because of using the water, wood, earth,
and rocks, there is resentment because of scorching the hearth,35
there is resentment because of quarrels with fellow [retreatants],
there is resentment because of breaking the promise of how long
you will stay, there is resentment because of burning [harmful]
incense,36 there is resentment because of missing or late torma offerings,
and there is resentment because of meeting at an unfavorable
date. There are thus seven situations, and it is important
to know the dependent originations [to alleviate them]:

33
Local spirits, deities, and protectors, lit. “owners of the ground” (gzhi
bdag), so these spirits consider themselves owners of the locality.
34
rten ‚brel. In this text the term “dependent origination” often refers
to methods to create the causes for the dependent origination of favorable
circumstances for practice.
35
Especially the smells and sounds coming from spilling and burning
something on the fire, or burning something unclean, can harm the
local spirits.
36
Some kinds of incense can contain substances that are harmful to
some local spirits.
1) Mountain retreatants, after you go forth on auspicious days and
arrive [at the retreat place], set up a pair of [white] tormas before
unpacking. First give rise to bodhicitta:
May all mother sentient beings infinite as space, foremost the
local spirits, humans and non-humans, the owners of this
ground, attain perfect buddhahood. For this purpose I will
stay here for such and such duration.

Saying this, meditate on yourself as the yidam deity37 radiating

light from the heart, and visualize all the local spirits of this mountain
in front. [Offer] a torma while [reciting] Akāro...38 and think
that they are pleased and satisfied.
Then invoke the power of truth39 and command:
Because you grant me one third of this place with water and
wood for as long as I remain here, I, the yogi, will act for your
welfare. By this merit, may all sentient beings infinite as
space, with you foremost, have happiness, be free from suffering,
and attain perfect, precious enlightenment. Thus do
not be malicious or envious.

After saying this, imagine that [the local spirits] offer their mountain
to you and then dissolve into their abodes.

37
yi dam, Skt. ishthadevata, refers to the chosen personal tantric deity.
38
This is a mantra to purify tormas and transform them into the nectar
of primordial wisdom. According to ritual texts it is recited as: Om
Akāro Mukham Sarwa Dharmānām ādjan utpannatwāt Om
  Hūng Phat Swāhā. (See, for example, the preliminary torma offering
in the Achi Drolma or Mahakala sadhanas or the Sadhana of
the Exalted Glorious Co-emergent Chakrasamvara with Five Deities.)
39
bden stobs brjod refers to the power of the blessings of the truth of
the Three Jewels.
 Recite the [heart] sutra40 once, part the torma,41 and dedicate
the virtue to their benefit. This is the dependent origination of
[keeping] the residents of the woods and waters from bearing resentment.
So it was explained.

2) In general, it is also important to avoid [burning smells] on the

hearth. If something boils over accidently, immediately upon the
spill take a handful of earth and scatter it around while reciting
the hundred syllable mantra. Then with your speech invoke the
power of truth, and as if in conversation with the local spirits say:

May your eyes not go blind, your nose not be congested, your
tongue not stutter, and may all imperfections and defects of
limbs,42 faculties, and vital organs be pacified. Svāhā!

Thus remedy [the burning on] the hearth through dependent origination
[of favorable circumstances for the earth element].
Then also for the water [element], sprinkle some water, reciting
similarly. [For the fire element,] permeate the surroundings with
smoke from burning juniper or rhododendron incense, whichever
is suitable, and recite similarly. [For the air element,] wave a fan
or the ends of the robe and recite as before. By the dependent origination
[of favorable circumstances for] the four elements of earth,
water, fire, and air, the harm of the hearth is alleviated and cleared
away.
You should also recite the hundred syllable mantra and purify43
yourself. At the end, dedicate the root of virtue to the local spirits.

40
mDo here is short for Heart Essence of Wisdom (Shes rab snying po);
see DRI (2002: 325).
41
Set the torma outside in a clean spot.
42
yan lag. Aside from arms and legs, the limbs also include the head.
43
khrus here refers to a cleansing ritual where the five limbs (see presource
3) If there is quarreling among the [retreat] companions, it should
be confessed immediately. If that is not done, since the local spirits
of each place individually protect their own meditator, they
will quarrel with each other, which causes various problems and
discordance. Therefore, it is important to be careful.

4) If mixing incense with musk, the nagas will resent it. If mixing
it with guggul resin,44 the earth spirits will resent it. Therefore,
you can [only] mix incense with other medicinal herbs.

5) The performance of the [hundred] torma [ritual]45 should coincide

with the sun being above the mountain peaks,46 and [the
ritual] should never be missed. If you don’t follow that, it is similar
to your own food and drink failing to be on time and you becoming
hungry and unhappy. Therefore, it is important to take
care there is no delay.

6) Regarding the pledge of how many years, months, and days you
promised to stay, when that time has passed, you will leave and
move elsewhere. In case it becomes necessary to stay, ask for [the
local spirits’] permission, offer tormas, and say: “Assist [my] stay!”
Not doing that is improper, since the gods and demons are strict
about agreements. Because they become suspicious when loans47

vious note) are sprinkled with water and a specific mantra from the
text All Conquering Vajra (rDo rje rnam par ‚joms pa) is recited.
44
gu gul. Guggul is a type of resin, also called Indian myrrh or frankincense.
45
This offering of one hundred small tormas is accompanied with a ritual
text by Rigdzin Chokyi Dragpa called gTor ma brgya tsa‘i cho ga
(a short version of this practice is contained in DRI 2002: 240, gTor
ma brgya tsa‘i cho ga mdor bsdus).
46
The exact time is not as important, but it should always be at the
same time of day.
47
ko gyar po. The local spirits offer the use of their place to the retreat
[are kept] for a long time, you should be strict about [keeping] the
agreement.

7) If you go into the mountains on an inauspicious date, since

non-humans know well about timing, they will stand in the way,
not at all liking it due to its unsuitability. Therefore, it is important
to go at an auspicious time. If the date falls at an auspicious
time, they will be pleased and assist, causing good conditions. You
thus should act in this way. So it was explained.
14 Methods to Turn Any Place You Stay
into a Place of Accomplishment
The dependent origination by which any mountain where you stay
becomes a place of accomplishment is similar to a consecration. If
you wonder how this occurs: Since all is the self-embodiment of
thought, the affinity a practitioner feels for any place, whether
Tsari, Lapchi, or Tise,97 is a sign of a profound earlier connection.
If mountain retreatants anywhere, whether in Kham or central Tibet,98
have an affinity, for example, for Tsari but do not get to go
there, they should imagine the other place to which they wish to
go as Tsari and develop the corresponding visualizations. They
should imagine everything, such as the wood collected and the
water drawn as wood and water from Tsari and also the torma [as
being offered] in Tsari.
Then visualize yourself as the yidam or lama, and from your
heart light radiates and hits Tsari. After Tsari has dissolved into
light, visualize it becoming one with a golden Lam syllable. Then
the light is drawn back and is absorbed into the mountain where
you stay. Imagine that merely by [this] absorption the mountain,
its way of being, form, and so forth, immediately become like Tsari.

97
tsa ri la phyi ti se. Tsari, Lapchi, and Tise are considered the most revered
places for retreat in the Kagyu tradition. They represent respectively
the body, speech, and mind of Chakrasamvara. Tise is
Mount Kailash.
98
khams dbus. Since most of the students of Jigten Sumgon come from
Kham and Central Tibet, two of the three large provinces of Tibet,
these areas are mentioned as examples.
 In the appearance of the yidam, recite the mantra of dependent
origination99 108 times and toss barley flowers.100 Recite Om Ah
Hung 108 times and request stability [of this place as Tsari].101
This is also auspicious. By doing this and not wavering from the
perception of Tsari, it is certain you will obtain the excellent qualities
of Tsari there.
If you possess such a perception, the mountains where you stay
will become Tise, Lapchi, or Tsari; their dependent origination is
instantaneous. If you all understand it this way, the place of accomplishment
can be anywhere, can it not? So it was explained.

99
rten ‚brel snying po, the mantra (lit. “essence”) of dependent origination:
Om Ye Dharma Hetu Prabhawa Hetuntekhan Tat‘agato
Hyawadata/ Tekhantsa Yo Nirodha Ewam Wadi Maha Shramana
Ye Swaha.
100
nas kyi me tog. While tossing barley grains they are visualized as
flowers. Alternatively, real flowers or rice, etc., can be used.
101
brtan par bya. As a request, the four-line verse “Remain Stable” (brtan
bzhugs) can be recited: ‚dir ni gzugs dang lhan cig tu/ ‚khor ba srid du
bzhugs nas kyang/ nad med tshe dang dbang phyug dang/ mchog rnams
legs par brtsal du gsol.
17 The Pure Realm as Method of Purification
For the practice of dependent origination of the pure realm,107 at
a solitary place exert yourself in strongly increasing loving kindness,
compassion, and bodhicitta. Visualize the place [where you
are] as a completely pure buddha field filled with countless buddhas
and bodhisattvas. In the “yogic posture of the indestructible
Vajrasattva,”108 with feet placed on the thighs and both hands
touching the knees, generate bodhicitta and meditate on your
body clearly and distinctly as that of the yidam deity. In the navel
of the crossed vajra of the sitting or sleeping cushion109 visualize
a lotus flower with one thousand petals that completely fill the
place.
With this samadhi you can settle in any place and are allowed
to use the wood and water. This is called the “blessing of the
ground” and “dependent origination of the pure realm.”

107
zhing kham means “pure realm or buddha field.” Note that this does
not refer to a specific location, as any realm or place can be experienced
as a pure realm.
108
rdo rje sems dpa‘ mi shigs pa‘i ‚khrul ‚khor is another term for “the full
lotus posture.”
109
The meditation cushion often has a design of a crossed vajra or is visualized
like that.
21.3 The Vital Point of Exchanging the Body of What
Is to Be Given Up Against the Body of the Antidote

The third is the vital point of exchanging the body of what is to be

abandoned against the body of the antidote:126
By so persevering in the previous practice of virtue without replacing
the object [of the practice] even if sickness or harm occurs,
what is abandoned and its antidote are like the arms of a
scale going up and down: When [the body of] what is being abandoned
ceases, it becomes the body of the antidote, and when the
antidote ceases, it becomes the body of what is abandoned.
For example, since water is the counter-agent of fire, if the force
of the water is greater, fire will get extinguished, [but] if the force
of the fire is greater, water will quickly evaporate. It is similar to
that. If the antidote becomes more powerful, what is to be abandoned
does not remain, and if what is to be abandoned becomes
stronger, the antidote does not remain.
For example, when a female patron gave a cow to Jowo Atisha127
she died the same evening, since her body, which had been

126
spang bya dang gnyen po‘i lus. What is to be abandoned is the causes
of suffering, and the antidote is the practice. For example, if you are
angry in one moment, it is called the body of what is to be abandoned.
If in the next moment you practice patience, you have exchanged
it against the body of the antidote. In this way, both bodies
can be exchanged with each other from moment to moment without
having to externally take on a new body in dying and rebirth.
127
jo bo rje. Jowo Atisha (982–1054) is a famous Indian Buddhist master.
accomplished through negative actions, was not able to bear the
merit of these [positive actions]. But even though she had died
immediately due to the great power of the antidote, she was born
in joyous Tushita heaven by the force of the merit. This is similar
to the servant offering water to Katayana128 and other [stories].
The spiritual practice is the antidote that causes the yogi to
overcome the afflictive emotions that should be abandoned. Thus
the vital point is endurance in the practice itself.

21.4 The Vital Point of Steeping in Compassion

The fourth is the vital point of steeping [the practice] in compassion

to preserve your life force:
The yogis who exchange the body of what is to be abandoned
against that of the antidote in this way strive in the practice of the
antidote. [However,] the power for this [can]not be borne by their
body, which has been accomplished by negative karmic propensities
that have been in their mind stream since beginningless time.
Earlier karmic propensities thus are raised up, and the aggregates
(skandhas) that are to be abandoned and were established by their
causes, the negative actions, are destroyed: Dangerous sicknesses
such as edema, wrong winds, mental confusion, or lice disease129
[may] come, and one [can] die quickly. To illustrate, the vajra in
the hand of Bhattarak Guhyadhipati130 cannot be borne by any
worldly or transcendent being.

128
Once Katayana, a monk at the time of the Buddha, came to a river
where an old slave woman drew water. Unhappy about her miserable
circumstances, she wanted to take her own life, but Katayana
convinced her to “sell her poverty” by offering him pure water. By
this merit, she died the same night and was reborn in the god realms.
(See BEE 1978: 125.)
129
shig nad is a life-threatening disease caused by lice.
130
rje btsun gsang bdag, Skt. Bhattarak Guhyadhipati, is another name for
Vajrapani (phyag na rdo rje).
 Since this is difficult to control [just] by maintaining the practice
of virtue at that time, visualization131 is needed as an additional
component. If during the healing process of the sickness yogis meditate
through visualization on immeasurable great compassion,132
the faults will become purified and good qualities perfected.
Therefore, reeling with masses of tears streaming down, they
give rise to immeasurable great compassion for all sentient beings,
which causes a long life for the practitioners themselves. If they
have a cherished retinue, those in the retinue will receive long
lives as well.
The way in which immeasurable compassion was born in the
Dharma Lord is also explained by him here.133 To illustrate, if the
vajra in the hand of Bhattarak Guhyadhipati were to be placed on
the ground, the earth could hold it only if the vajra were laid down
with the visualization134 that it has the nature of the ground. Similarly,
since in order to preserve your life force it is not sufficient
to just maintain the practice, it is necessary to steep it in compassion.
Furthermore, even meditating one hundred times on our mothers
does not compare to meditating on [compassion for] harm doers,
and even one thousand of those contemplations are surpassed

131
dmigs pa‘i kha tshar ‚debs. Aside from the visualization to develop
compassion mentioned here, visualizations that should be “planted”
as auxiliary components of the practice refer to specific instructions
that are described, for example, by Jigten Sumgon in dMigs pa gegs
sel chen mo (SUM 2008b) for various types of diseases.
132
tshad med pa‘i snying rje chen po sgom. Imagine the suffering of all beings,
and develop the wish that they are free from all suffering.
133
This is a text with On Sherab Jungne’s notes of teachings by Kyobpa
Jigten Sumgon. The lineage founder seems to have described personal
experiences there.
134
byin gyis brlabs pa, lit. “blessed.” The blessing is done by the visualization.
by it. It thus is important to meditate many times on [compassion
for] those who do harm; that is the vital point.

21.5 The Vital Point of Obstacles

Not Arising Without Causes

The fifth is the vital point of obstacles [or accomplishments] not

arising without causes:
By meditating in your virtuous practice in union with compassion,
emptiness and compassion are inseparable, emptiness possesses
the essence of compassion, and the path that joins wisdom and
method135 is unmistaken. During that time, there are neither faults
nor qualities, nothing is amiss, and either obstacles or accomplishments
will arise. Which of these will arise depends on the causes.
Regarding causes for obstacles to arise and accomplishments
not to arise: Upon defilements through transgressions and downfalls
of the self-liberation vows, upon slacking and lapses in the
training to give rise to bodhicitta, and upon breaking of the secret
mantra samayas, obstacles will arise and accomplishments will
not arise. In particular, how you regard the body, speech, and
mind of the lama makes a difference, and if the way of viewing
the actions of the lama’s body, speech, and mind is faulty, obstacles
but not accomplishments will arise.
The cause for the arising of accomplishments and not obstacles
is to turn away from the earlier mentioned [negatives] toward the
positive wholesome. Thus if the three vows are not being damaged
and the view of the lama’s activities is positive, obstacles will not
arise and accomplishments will.
Furthermore, [Jigten Sumgon] said: Practice with determination
in mountain solitude, and whichever accomplishments arise,
through this you have entered into the profound path, the lama’s

135
thabs shes zung du ‚brel ba‘i lam refers to the Mahayana path.
path.136 Then, how you look at the lama and perceive him, and all
the things you do for the lama, will be only what you yourself
will experience and no one else.137 Similarly, it is said [by Phagmodrupa]:

It is not taught that the powerful yogi Mila
attained enlightenment through the hardship
of eating nettles without salt;
rather the result ripened through his offering
of body and life
through various hardships and sufferings
to the completely pure field, the lama.138
And also:

E Ma,139 powerful yogis, the result of your taking on

suffering
ripened in the hermitage of the mountain solitude!
[However,] if you turn away from the arising of accomplishments,
obstacles arise: If you block the cause, results are prevented.
Whichever hindering conditions arise come from the three poisons
[of attachment, hatred, and ignorance], so it is extremely important
that you abandon the three poisons, the afflictive emotions,
at all times. Thus to abandon the three poisons, to not let yourself

136
lam zab mo bla ma‘i lam. This is an allusion to guru yoga.
137
This means you will develop the qualities you see in the lama.
138
zhing rnam par dag pa. The “completely pure field” is the field of
qualities (yon tan gyi zhing) referring to the lamas. There are also the
field of benefit (phan thogs pa‘i zhing) referring to the lamas as well
as your parents and the field of suffering (sdug bsngal gyi zhing) referring
to beings in need to whom you practice generosity.
139
This is a joyful exclamation like “Amazing!” or “How wonderful!”
lapse in the vows, and to give rise to great devotion for the lama
is the vital point.

21.6 The Vital Point of What Is to Be Abandoned

and Its Antidote Being Non-Dual

The sixth is the vital point of non-duality of what is to be abandoned

and its antidote when [obstacles] occur:

If obstacles occur even though you have purified the mind stream
through the three vows and developed devotion to the lama, this
is a sign of neglecting the three vows140 and of having engaged in
small infractions of the samaya commitments. At that time, the vital
point of non-duality of what is to be abandoned and its antidote
is necessary. If you wonder what that is, it is like the practice of
the Master Padma.141 It is said:

By making all appearances one with Heruka

in his own experience,
the Lord of the world, Padmasambhava,
tamed all mara demons.

Thus he practiced the pith instructions of what is to be cultivated

and what is to be discarded as being non-dual. Even if there are
many different opinions on this practice of non-duality of what is
to be abandoned and its antidote, what the Protector of the [Three]
Worlds142 asserted is the Dharma for Ten,143 and its vital point is to
penetrate and practice its essential points.

140
sdom pa gsum. The three vows are the self-liberation, bodhisattva,
and tantric vows.
141
slob dpon pad ma refers to Padmasambhava.
142
‚jig rten mgon po is another name for Jigten Sumgon.
143
bcu chos. According to Jigten Sumgon, in terms of method and wissource
21.7 The Vital Point of Deepening Through Method
and Wisdom

The seventh is the vital point of deepening144 [the realizations]

through method and wisdom:
By having practiced the non-duality of what is to be abandoned
and its antidote in this way, obstacles are pacified and realizations
arise. Faults change into qualities. However, if there is still no progress
in the realizations, they [can be] deepened through method
and wisdom: Since it is said that one is deepened through the other,
145
the practice of wisdom enhances method, and the practice of
method enhances wisdom.
In terms of deepening wisdom through method, if obstacles
such as drowsiness or dullness arise while meditating on mahamudra,
it is suitable to do virtuous practices of body and speech
with signs.146
In terms of deepening method through wisdom, summing up
virtuous [practices] with signs – the wheel of activities and actions,
the wheel of reading and reciting,147 the seven branches of

dom, method alone is not enough to develop the realization that

what is to be abandoned as well as its antidote are non-existent and
then recognize the non-duality of both. Dharma for Ten is a text from
the profound hidden Dharma (gSang ba‘i zab chos) of Jigten Sumgon,
which can only be taught to ten students at one time.
144
bags ‚don. The ancillary practice enhances or deepens realizations
from the main practice.
145
A similar meaning can be found, for example, in the Bodhipathapradipa
of Atisha. A quote and further explanations can be found in
the chapter on wisdom in Gampopa’s Jewel Ornament of Liberation
(see GAM 1998: 234, “The Perfection of Wisdom Awareness”).
146
mtshan bcas. These are practices in which the mind focuses on objects.
147
Two of the “three wheels” (‚khor lo gsum) are mentioned here: 1) the
wheel of actions and activities (bya ba las kyi ‚khor lo) and 2) the
wheel of reading and reciting (klog pa kha ‚don gyi ‚khor lo). The third
Dharma conduct, prostrations, circumambulations, mandala offerings,
tsatsa and water torma [offerings], meditations of the generation
stage, loving kindness, compassion, bodhicitta, the path of
methods,148 and so forth – without exception all these virtuous
roots149 of methods are practices of deepening mahamudra. When
feeling tired and exhausted from these [practices], meditate again
on mahamudra. By alternately meditating on each practice entirely,
you will not remain anywhere, neither in the [circle] of becoming
nor in peace.150 Abiding in the peace of calm abiding, you are
liberated by special insight,151 and having special insight, you are
liberated by calm abiding. [Having both] parts equally, you are
liberated by the element [of buddha nature]. So it is explained.
Thus through wisdom you pass beyond the circle of the three
realms. And since from the virtuous roots of methods arises the
152

inexhaustible wheel of adornments,153 if you possess both [wisdom

and method], you possess the capacity of a bird’s wings, because
similarly you can get to any place you wish. The yogis who know
the practice of the union of method and wisdom will, after they

would be the wheel of abandoning and meditative concentration

(spong ba bsam gtan gyi ‚khor lo), which is associated with wisdom.
148
thabs lam. This refers to the six yogas of Naropa.
149
dge ba‘i rtsa ba. All virtues are also called roots, since they are the
roots of happiness.
150
srid zhi. These are also synonyms for “samsara and nirvana.” Through
wisdom you are liberated from samsara, and method prevents you
from remaining in nirvana.
151
zhi gnas und lhag mthong. Calm abiding and special insight here represent
method and wisdom.
152
‚khor ba‘ khams gsum. The three realms are the desire, form, and
formless realms.
153
mi zad pa rgyan gyi ‚khor lo is short for sku gsung thugs mi zad pa rgyan
gyi ‚khor lo, “the inexhaustible adornment wheel of [the activities of]
body, speech, and mind [of the buddhas].”
realize the meaning of their equality, reach the place of great bliss,
the great liberation.154 As it is said:

Method and wisdom are two legs or wings extended:

You will get to any place you want and reach the place of
bliss.

Thus the vital point is to practice deepening one with the other.

21.8 The Vital Point of the Field, Motivation,

and Objects

The eighth is the vital point of the three supports of the field, motivation,
and objects:
By practicing as [above], the lotus155 of the mind will be filled
with excellent experiences and realizations. However, if you do
not have any material wealth, it is necessary to arrange for the dependent
origination of the arising of perfectly complete wealth.
To accomplish this, meditate on the root lama in the form of the
Bhagavan Ratnasambhava as the [supporting] field for the dependent
origination. The [supporting] motivation for the dependent
origination is to imagine that by attaining the “sky-treasury
samadhi,”156 the poverty of all sentient beings is eradicated. The
[supporting] objects for the dependent origination are offerings of
precious things such as gold and silver, or silken brocade, or various
grains and herbs, and so forth, however much is at hand. Offer
these while supplicating that perfectly complete wealth may
arise.

154
bde chen thar chen po‘i gnas is a synonym for “buddhahood.”
155
Lotus is used here to represent mindfulness to emphasize its purity.
156
nam mkha‘ mdzod kyi ting nge ‚dzin. While practicing, imagine that
the entirety of space is filled with material goods.
 If by acting in this way the merit of material things arises and
all the abundance comes forth, there is the concern that the yogi
may suddenly die. Therefore, it is also necessary to arrange for the
dependent origination of a long life through the field, motivation,
and objects. In terms of the field, visualize the lama as the Longlife
Protector Amitayu. The motivation is to imagine that you and
all sentient beings may obtain a lasting body.157 As objects, imagine
offering the virtuous roots of abandoning killing, foods, the
nectar of immortality,158 and so forth, and supplicate for a long
life.
However, even if in this way a long life and wealth come together,
if [the yogi] were to become sick it might be harmful for
the view of some beings. Thus it is necessary to arrange for the
dependent origination to prevent sickness through the field, motivation,
and objects. The field is to meditate on the lama as the
Medicine Buddha.159 With the motivation of wishing that all sentient
beings and yourself are free from sicknesses of the four types
of [main physical] constituents,160 as objects offer medicine such
as myrobalan arura161 and the six precious medicinal substances162

157

rtag pa‘i sku thob pa. In other words, may the level of deathlessness,
the stage of Buddha Amitayus, be attained.
158
mchi ba med pa‘i zhal zas bdud rtsi. These are offered in the form of
long-life pills and alcohol (tshe ril tshe chang), for example.
159
bcom ldan ‚das sman gyi bla, Skt. Bhagavan Bhaishajaguru, is the Medicine
Buddha.
160
‚du ba rnams pa bzhi‘i nad. In general, all sicknesses can be divided
into four categories. Depending on the mental affliction causing each
sickness, each increases another element and corresponding body
constituent (see “Supplementary Lists” in the appendix).
161
a ru ra. This is one of the three substances the Medicine Buddha
holds in his hands. The other two are emblic myrobalan (skyu ru ra)
and terminalia belerica (ba ru ra).
162
[sman] bzang [po] drug. The six precious substances are [large] cardamom
seeds (ka ko la) for the spleen, [small] cardamom seeds (sug
smel) for the kidneys, bamboo juice (cu gang) for the lungs, clove (li
while supplicating: “From today on and in all successive lives, may
I and all others be free from sickness.”
For a yogi who in general realizes mind itself as clear and unstained
light, and in particular for whom a long life, freedom from
sickness, and all abundances have been spontaneously accomplished,
any activities the yogi strives to accomplish will be accomplished.
Thus if you wish to accomplish peaceful activities, as the field
for their dependent origination, meditate on the lama as Vairochana;
as the motivation for their dependent origination, wish that all
peaceful activities are accomplished; and as objects for their dependent
origination, offer the three white163 and the three sweet
[substances]164 and so forth; and supplicate for the accomplishment
of the peaceful activities.
Similarly, the field for increasing activities is the Bhagavan
Amoghasiddhi, the motivation is the wish to accomplish the increasing
activities, and the objects are in accord with that. For attracting165
activities, the [field is the Buddha Amitabha] of Boundless
Light, the motivation is the wish to accomplish the attracting
activities, and the objects correspond to that. And for wrathful activities,
[the field] is Lord Bhattarak Guhyadhipati, the motivation
is [the wish] to accomplish the wrathful activities, and [the corresponding
objects are offered] with the supplication for this. In this
way, the dependent origination [of favorable conditions] is arranged
for all [objectives] through the field, motivation, and objects.

shi) for life force, saffron (gur gum) for the liver, and nutmeg (dza ti)
for the heart.
163
dkar gsum. The three white substances are milk, yogurt, and butter.
164
mngar gsum. The three sweet substances are crystal sugar, molasses,
and honey.
165
dbang, lit. “power,” is generally translated as “magnetizing or attracting”
[activities].
 The vital point is that you should practice as though [using]
hardwood and reed166 or a mixture of concepts. There are many
explanations like this about connecting the vital points of the dependent
origination of field, motivation, and objects with the four
supreme activities, [but it is rarely mentioned that these also
should be practiced in connection with other practices].
As, for example, it is appropriate to eat well-prepared food at
the time one is hungry, these eight vital points are practiced by
great meditators, while alone without anybody else, in solitary
places in the mountains. For those who practice in the manner of
a pig snout and pestle,167 placing the heart [of Dharma] at their
chest and making it their heart issue, there is the Mountain Dharma
in Eight Vital Points.168 It is indispensable for the five Dharmas169
that should be cultivated, and it should be practiced just like that
with unsurpassable great diligence.

22 Methods to Clear Various Hindrances

(C.8) In brief, even if craving at all times for the desirable things
you wish for, ordinary or supreme accomplishments, gain, fame,
and so forth, they will not be accomplished. Since hindering ob-

166
tshar bu dang ‚dam bu. Tsharbu is a specific kind of hardwood. Just as
in the world different kinds of woods and materials are used according
to a given purpose, in Dharma practice different methods and
concepts are used.
167
phag sna dang. The snout is the most sensitive part of a pig’s body.
To chase a pig away, it is lightly bumped on the snout with a pestle
(see KRE 2004: 190). We should practice in the same way by skillfully
turning our attention to what is most sensitive and effective.
168
ri chos gnad brgyad ma. This text is mainly provided in the eight sections
of this twenty-first chapter of this edition.
169
chos lnga. This refers to the Fivefold Mahamudra: bodhicitta, meditation
on the yidam, guru yoga, mahamudra, and dedication.
stacles are drawn by [ordinary] accomplishments and so forth, it
is very important to give up all wishes. If [craving] in that way
while doing a retreat, for a supreme [yogi] meditating for three
months, obstacles like the wish to depart will arise. Thus at that
time, it is important to penetrate the vital points through the Dharma
for Ten and Dharma for Three170 and meditate solely on loving
kindness, compassion, and bodhicitta.
If, for example, fear or terror arises, visualizing your own body
in ordinary form, imagine cutting it into small pieces and offering
it to all sentient beings such as the local spirits and so forth. Thereby,
each of those will have all the sense objects they desire. After
they have been freed from all sicknesses and mental sufferings,
imagine they unvaryingly become desire gods.
If while your practice of virtue is unfolding, it appears, for example,
like someone at the door is calling, a supreme yogi remains
unwavering and immovable even if the sky were to fall from
above, the oceans were to burst forth from below, or the mara of
death were to appear in front. Even, for example, when the 360
million warriors of Mara appeared to the Bhagavan,171 he did his
practice single-pointedly. Thus since he did not move from his earlier
seat172 and remained evenly in the samadhi of clear light and
loving kindness, he was not harmed by obstacles and in perfect
awakening became a buddha.
A middling yogi practices the Dharma for Ten and Dharma for
Three. While, for example, the gods and demons led their armies
against Jetsun Mila, he recognized everything as dharmakaya and

170
bcu chos dang sum chos. These are texts of the hidden profound Dharma
(gSang ba‘i zab chos) of Kyobpa Jigten Sumgon. These teachings
can only be given to ten or three students at a time.
171
bcom ldan ‚das, Bhagavan, lit. “Transcendent Conqueror,” refers to
the historical Buddha.
172
bzhugs pa. Here “seat” refers to the place of Bodhgaya where the Buddha
attained enlightenment. It also could be understood indirectly
as dharmakaya.
generously gave away his body, abandoning self-grasping. Through
reciting aspiration prayers, he gained control over the gods and
demons.
An inferior yogi practices the Fulfillment and Confession.173
While, for example, Nyen Chenpo Acarya Pelyang174 meditated, it
happened that someone came to the door saying: “Your mother
has died!” After he got up and went to his mother she said: “Son,
you didn’t get obstacles, [did you?]” Thereupon, after he returned
and went back into solitary retreat, blood started running from his
nose and would not stop. He thus pacified the obstacles by practicing
the Confession of the Supreme Wisdom Body.175
In brief, while practicing, give up all clinging to what is cherished.176
While it is necessary to let go of treasuring and clinging
to body and life, hold on to [your intentions and] intense yogic
discipline that abide in a one-pointed attitude without hope or
doubt.
Furthermore, it is excellent when signs like howling wolves and
yelping foxes appear or when crying women and so forth appear
in dreams.177 Since this means the gods and demons, who have
been born from your own afflictive emotions, cannot bear [the
progress in your practice],178 you should strongly emphasize the
Dharma for Ten, Dharma for Three, and Fivefold Mahamudra at that

173
bskang bshags. The texts for this are collected, for example, in the
Tantra of Stainless Confession (Dri med bshags rgyud).
174
gnyan chen po a tsarya dpal dbyangs is one of the twenty-five heart
students of Padmasambhava.
175
Ye shes sku mchog gi bshags pa. This practice text of the Nyingma tradition
can be found, for example, in DRI (2002: 223-226). Its original
name is Inexpressible Confession of the Ultimate (brJod med don gyi
bshags pa).
176
gces ‚dzin. The three main objects are wealth, body, and life force.
177
In the Tibetan culture these signs are generally regarded as inauspicious.
178
Since they cannot bear this, they create the obstacles mentioned before.
time. Thereby, the harmful influences will be pacified, and you
will gain certainty that all appearances are your own mind.
If due to dependent origination by the elements179 gathered inside,
the forms of the yidams or rakshasas180 and so forth actually
arise outside, don’t be [overjoyed or] afraid. If it is Mara, he will
flee if you sound the twelve laughters of primordial wisdom such
as Ha Ha Hi Hi and so forth with the pride of being the yidam
deity. In addition, when you recite a wrathful mantra such as the
essence [mantra] of the deity and so forth181 while focusing on it
[in the form of the deity], if it is Mara, he will flee. If it does not
know the response when you perform the gestures of the powerful
[activity],182 or if it appears similarly when you appear as the
[mandala] wheel of deities183 or at times as a single vira, it is Mara.
If [the appearance] flees during the integration [of it with
yourself in the form of the yidam] into non-duality, or if it flees
when it is dissolved into a wisdom being resembling it, it is also
Mara.
[However, if] you understand it in this way as your desired
[yidam] deity, it is resolved that it is your own mind. After you
have pleased [the yidam] with tantric feasts and so forth without
clinging to it, you ask it for common accomplishments, life elixir,
or prophecies and dissolve it into yourself.

179
This refers here to the channels, winds, and drops and so forth.
180
srin mo is a type of demon that feeds off human flesh and blood.
181
This refers to the near essence and other mantras of the deity. If
when seeing the appearance of the deity, you recite one of its mantras,
if it is really the deity, it will appear stronger, but if it is Mara,
he will disappear.
182
dbang gi brda. These are mudras of the powerful ruling or magnetizing
activity, one of the four supreme activities.
183
tsakra‘i lha tshogs is the yidam in union with the consort and the complete
mandala of the surrounding deities.
 If [the appearance] is Mara, give up fear and hope,184 generate
Mara himself as a deity, and dissolve the wisdom beings into him.
Bless his three places, then grant him an empowerment, make offerings,
and regard him as an actual buddha. Then dissolve him
into yourself three times.
Since this [shows that] appearances are one’s own mind,
everything becomes as whatever it is labeled. Thus give rise to the
confidence that [Mara] really is a buddha and cannot be found
anywhere other [than in your own mind]. Through this, obstacles
emerge as attainments.
Appearances are one’s own mind in principle, so other than in
your own mind there are no yidams, attainments, or obstacles outside
at all, and there is [really] no need to investigate.185 Having
understood [Mara or the deity] from the beginning as a yidam and
practiced the generation [stage] and so forth as described earlier,
you penetrate the vital points through the Dharma for Ten.
While the practice of virtue is unfolding, you should not do too
many activities, such as composing verse, explaining Dharma, doing
healing rituals for others, and so forth. Virtuous practices of
body and speech should not be done as the main practice, and you
should not get distracted from the Fivefold Mahamudra by any
positive or negative thoughts.
By meditating in this way for three or five months [or so], magical
appearances, such as the generated merit,186 might be shown
by a deity or demon. If desired objects appear just as wished for,
generate longing for the supreme. If it thereupon happens that
[the deity or demon] becomes embarrassed and listens to the

184
This refers to fears of getting harmed or hopes that one might be able
to destroy Mara.
185
The earlier investigation regarding whether it is a deity or Mara is
helpful for beginners.
186
bsod nams. Merit here refers to material goods that are obtained as a
result of the gathering of merit.
Dharma, he should take just a single vow and generate bodhicitta.
Explain karma, cause and result, to him, and moisten his mind
stream with bodhicitta. If you are not able to do that, however, set
the time when you will have that ability as the time to explain the
Dharma to him and plant aspirations.

(B.3) Furthermore, if you become tense or the like at this place,

give rise to bodhicitta and imagine yourself as the single Lord of
Great Compassion. Generate the [retreat] cave as a hollow crystal
stupa. At your heart on a four-petaled lotus is a Hri surrounded
by six pure white syllables187 on a moon disk. Through visualizing
and reciting them, light radiates. Imagine that at this place a murmur
of the six syllables resounds from all the great compassionate
ones who are as numerous as atoms. By expanding [this] “samadhi
of loving kindness,” your own mind stream will become gentle,
and all the welfare you desire will be brought to completion. Immeasurable
auspiciousness and well-being will arise at this place,
and since all beings are attracted this is called the “samadhi of dependent
origination of perfect abundance.”
Moreover, if it happens that you become fearful at this place,
or you give rise to concepts and activities and so forth thinking
[only] of this life, give rise to bodhicitta and generate yourself as
the Great Compassionate [Avalokiteshvara] with the mudra of
perfect generosity. At the secret place, visualize a red drop about
the size of an egg, and at the crown of the head visualize a white
drop about the size of the thumb. Then through the connection of
the upper and lower winds, from the white [drop] nectar descends
like a stream of milk and dissolves into the red one. Through this,
the mix of the white and red nectar boils up, and by the steam radiating
light, the fields of merit of nirvana and samsara, the lamas,

187
These are the six syllables of the mantra Om Ma Ni Pad Me Hung.
yidams, [dakinis], Three Jewels, and transformed six classes of beings188
are invited. Imagine they each take a seat at their place,189
and by consuming [the nectar] they are gradually satisfied.
Through this, they dissolve into the nectar and become inseparable
from your own body, speech, and mind. Thus imagine you are
completely filled inside. If afterward you abide in the unborn [mahamudra],
obstacles will not arise, but rather a long life, freedom
from sickness, and so forth, all you need and desire, will arise
spontaneously. This is thus called the “dependent origination of
the torma that pacifies obstacles.”
It is said that regardless of the place where a great meditator
stays, by [the force of] one who practices these Three Dharmas of
Dependent Origination,190 higher qualities also will arise even for
the great meditators in the surroundings. I thus also urge all of you
to consider them essential and practice them with great fervor,
penetrating their vital points.191

188

rigs drug gnas bsgyur. The light turns the beings of the six realms into
beings of the buddha fields.
189
gnas so so. They take a place according to their placement in the refuge
tree.
190
rten ‚brel gyi chos gsum. These are the dependent origination of the
buddha field (see chapter 17), the samadhi of the dependent origination
of perfect abundance, and the dependent origination of the
torma that pacifies obstacles.
191
Since the following section (B.4) in the original Tibetan is not clear
at the present time and was not explained, it could not be translated
and included here.
23 How to Transform Obstacles
into Realizations
(A.5) If the meditation has become faultless, whatever of the earlier
karma is predominant, whether good or bad, will arise through
the practice of virtue. If negative karma is stronger, sickness, suffering,
and negatives will ripen. If the lama192 is knowledgeable
about cause and result, he should know their treatments, since as
antidotes to any kind of sickness, whether hot or cold, the corresponding
visualizations are needed.
In principle, what transforms all obstacles into realizations is
one’s own mind. The mind is non-conceptual primordial wisdom.
It thus cannot be harmed by obstacles. Since the mind is dominated
by delusions, however, conflicts will come. This is how the pith
instructions need to be understood.
Since the body comes along with [positive or negative] karma,
the body [itself] is neutral; since the speech comes along with karma,
it is neutral; and since the mind comes along with karma, it is
neutral. They are suitable for anything. For example, if men such
as kings, or non-human beings such as local spirits, create obstacles
and you give rise to immeasurable love and compassion toward
them, they are blessed by the bodhicitta. After their harmful
attitude has been pacified by it, they accomplish inconceivable
welfare. [The human beings] thus assist you, and [the non-humans]
become your own Dharma protectors. [However,] if you
give rise to hatred toward them and use substances and wrathful
mantras,193 due to the essential point that the demons arise from

192
bla ma. Here the lama can be understood as either the teacher or the
practitioner him- or herself.
193
rdzas dang drag sngags. In black magic, substances such as tsampa or
earth are “blessed” with mantras and then used to harm enemies,
cause storms, etc.
the mind, through the hatred burning in your mind their power
will grow stronger and they will create more obstacles.
Generally, even though it is definitely a deity, if you take it as a
demon, it will become a demon. And even though it is definitely a demon,
if you take it as a deity, it will become a deity. In this way, these
deluded concepts arise from the neutrality of body, speech, and mind.
At the time when the dependent origination of the channels,
winds, or elements is errant for sentient beings, their conceptual
thoughts are rigid. Pollution of the channels then abides as delusions,194
and through these conditions, earth spirits, nagas, Nyen195
mountain spirits, and so forth, cause obstacles. The [long term]
result will ripen as [rebirth as] an animal. Pollution of the drops
abides as attachment. Through these conditions, Senmos196 and so
forth create obstacles, and the result will ripen as [rebirth as] a
hungry ghost. Pollution of the winds abides as hatred. Through
these conditions, Gyalpo [demons]197 and the like and Phodön
[demons]198 create obstacles, and the result will ripen as [rebirth
as] a hell being. Even if by temporarily mixing this base of the
three [types of pollution] with virtue the [result] may ripen in the
three higher realms, this is not of great benefit.
When a yogi who understands this dependent origination in
such a way penetrates the vital points through the extraordinary
methods199 more decisively, [the channels, winds, and drops be-

194

The channels can be pure or impure: The pollution of the channels
is related to the affliction of delusions, pollution of the drops to attachment,
and pollution of the winds to anger.
195
gnyan is a type of demon resembling earth spirits (sa bdag) that causes
a specific kind of disease (Nyen disease).
196
bsen mo is a type of demoness that incites one to break vows and
rules.
197
rgyal po, lit. “king,” here refers to a type of demon.
198
pho gdon is a type of male demon.
199
thabs thun mong ma yin pa. “Extraordinary” or “uncommon” here refers
to tantric methods.
come pliable]. [When the channels are pliable,] the pure essence200
gives rise to non-conceptual experience. The result of this practice
is the actualization of dharmakaya. When the drops are pliable,
the pure essence gives rise to the experience of bliss, and the result
of this practice is the actualization of sambhogakaya. When
the winds are pliable, the pure essence gives rise to the experience
of clarity, and the result of this practice is the actualization of nirmanakaya.
If you connect the Dharmas [of the Fivefold Mahamudra] in
stages from bodhicitta up to the dedication with those [extraordinary
methods], the excellent inconceivable ornaments and displays201
of the buddhas will be actualized. This is how the faults
and qualities of the channels, winds, [and drops] arise. So it was
explained.
*
(A.6) Without having even the least positive qualities, [supportive
or hindering] conditions will not arise. Thus only if there are qualities
in the mind can any one condition for deepening them arise.
First, these conditions should be recognized, and then either you
can stop them, leave them aside, or accept them. They are stopped
by visualizations, accepted by loving kindness, and left aside without
abandoning or accepting anything.
In brief summary, wherever you go, whether into the mountains
or to Kham,202 all realizations arise from the concepts of sub-

200

dwangs ma is the pure essence or pure part that remains when the
pollution (snyigs ma) has been removed.
201
rgyan dang rol pa. These refer to the qualities and activities of the
buddhas.
202
khams. The Kham region is mentioned as an example, since many
students of Jigten Sumgon came from Kham and returned home to
go there on retreat after receiving the instructions.
ject and object203 remaining inside,204 and all faults and problems
arise from the concepts of subject and object spreading outside.
You thus need to understand this root of samsara and nirvana. For
this reason, this is also the root of my saying that all phenomena
of samsara and nirvana are one’s own mind, and for this reason,
I also regard the Dharma for Ten as excellent, you understand? So
it was explained.

Remembering the lama when it is not time205 [can be] a recollection

that is either positive or negative; remembering the lama also
can lead to obstacles. How is that? When remembering the lama
while penetrating the vital points of the virtuous practice and giving
rise to longing, there is recollection. When some give rise to
experience in meditation and wish to tell [the lama], there is recollection.
When some gain understanding and realizations of
Dharma, there is recollection. When some see magical illusions
and become afraid of them, or due to [the lama’s generosity of
providing them with] food and clothing, there is recollection.
Since these are signs of the arising of a minute quality, when the
maras notice this, they create obstacles and cause the recollection
of the lama. This brings more conceptual distractions, which can
cause thoughts of needing to get up and leave that place. If at this
time you are not kept by antidotes, obstacles will happen.
Thus in terms of the method to prevent obstacles, this is another
reason why you need a footprint [of the lama], which you place
in front of yourself, and also an image if you have one. In your

203
gzung ‚dzin, lit. “perceived and perceiver.”
204
nang du gnas pa. Through the practice of Shamatha and Vipashyana,
you accomplish thoughts about subject and object “remaining inside,”
which means such thoughts are not there anymore.
205
dus min. This refers mainly to the times outside the practice sessions
of guru yoga.
mind, invite the lama, imagine that he actually sits down inseparable
from his representation, and offer the seven limbs.206 Supplicate
fervently, and then hold a mental conversation about the desired
questions and issues just as you wished for earlier [during
the recollection]. Imagine [the lama] again explains the Mountain
Dharma that he taught earlier. Then dissolve him into yourself
again and again. After the place where you are staying and the
residence of the lama are thus made inseparable, penetrate the vital
point through the Dharma for Ten. Since the vital point is that
everything is one’s own mind, this becomes the cause for you not
being harmed by obstacles and staying settled in the mountains.
Moreover, in terms of [positive] recollections of the lama: When
through supreme devotion the lama is seen as dharmakaya and supplicated
in the state of mahamudra, experiences and realizations
will be born in yourself. When through middling devotion the lama
is seen as sambhogakaya and supplicated in the state of clarity of the
generation stage, the four supreme activities will be accomplished.
When through lesser devotion the lama is seen as nirmanakaya and
supplicated while remaining in the state of bodhicitta, benefit for
others will arise. This is the pith instruction to remember the lama
and supplicate him. Similarly, Lord Phagmodrupa said:

After generating supreme bodhicitta,

with the pride of the deity,
invite the lama onto the crown of your head,
giving rise to the perception of him as the Buddha.
Present him with offerings arising from the mind,
and supplicate him for your practice of virtue
to flourish
and for you to give rise to realizations.

206
These are the activities of prostrating, offering, confessing, rejoicing,
requesting, supplicating, and dedicating.
 *

Furthermore, if some think about and contemplate desirable objects

in mountain solitude, due to the significance of the mountains
and the practice of virtue, these desirable objects might manifest
as wished for. Mara [might have] noticed [this longing] and
caused their appearance. If that causes more joy and happiness,
then even more of what is desired might come. Since the practice
of virtue is hindered by this, all kinds of disagreeable things will
come to [those practitioners].
Because the [desired objects turn out] to be obstacles, they
should be recognized. After recognizing them, the method to alter
desirable objects when they appear in the mind is to thoroughly
examine their roots, causes, and results and then turn your
thoughts away from them.207 Since you are then adopting a state
without creating much thought and turning the mind away from
all the appearances of desirable objects there are, [Mara] is humiliated
and they are pacified. So it was explained.

Moreover, since it is very difficult for the supportive conditions

such as food and so forth to be available in mountain solitude, the
question arises whether it becomes an obstacle for yourself when
they are not available. Thus the precious lama also said: When
practicing the path, in general, well-being is achieved either
through [undergoing] well-being or suffering.
In the first case, by the power of the merit gathered in earlier
lifetimes, good conditions come together in this life. This is the attainment
of well-being [through undergoing well-being]. In the
second case, since no merit was gathered in previous lifetimes, as

207
If you have gathered their causes, you will obtain the desired objects,
but if their causes are not there, it is pointless to hope for any
results.
a result of negative actions, supportive conditions have not been
gathered in this life. If you understand it in this way and practice
while [using only] the bare necessities of food and clothing, for
someone of the highest faculties, supportive conditions will arise
in this life, and for someone of middling faculties, abundance will
ripen in the next life. This then is attainment of well-being through
[undergoing] suffering.
However, for those who stay in mountain solitude, there is a
dependent origination of not being deprived of provisions. While
staying alone without companions in mountain solitude, there is
no hope and refuge but the Three Jewels. Thus at that time they
remember those three, [and the Three Jewels] keep them in their
enlightened minds and regard them with their wisdom eyes.208
Therefore, when [retreatants] supplicate them fervently, offer the
seven limbs, and with all their possessions make an effort to offer
tormas [even if they are] as small as a needle, or [dough] balls209
[even if only] the size of a lentil, or at least small bowls filled with
clean water, they won’t lack provisions, and furthermore obstacles
will not come and attainments are near.

(A.7) Moreover, the precious lama said: For those staying in mountain
solitude free from the elaborations [of worldly activities], a
mandala is necessary – if available, one made of precious [materials],210
and if not, then an excellent one made of stone or wood.
The reason is that at the times when you have [gained] experience
or qualities, you clean the mandala, remember the lama, yidam,

208
spyan gis gzigs pa. This refers to the Three Jewels supporting the yogis.
209
ril lu. The little dough balls or buttons preferably made from tsampa
are used for the offering of water tormas.
210
rin po che. “Precious” here means a mandala made of gold, silver,
copper, or iron.
and Three Jewels, and offer the mandala [together with] the experience
and qualities without expecting anything while supplicating
as follows:

By the blessings of the precious lama I, called ... (fill in your

name), pray: “May the primordial wisdom of the tathagatas
fill me, fill me completely, and lead me to maturity, to complete
maturity!”211

By the blessings of the yidam deity I, called ..., pray: “May

the primordial wisdom of the tathagatas fill me, fill me completely,
and lead me to maturity, to complete maturity!”

By the blessings of the Three Jewels I, called ..., pray: “May

the primordial wisdom of the tathagatas fill me, fill me completely,
and lead me to maturity, to complete maturity!”
If you thus supplicate fervently, great advantage will arise. When
I previously offered a stone mandala, I experienced this. So do it
in this way.
*
Moreover, the precious lama said: While the practitioner meditates
in mountain solitude, obstacles still may arise even if one
shows devotion to a lama. By gathering the accumulations of merit,
it still may be exhausted, and by offering tormas to the local
spirits, provisions still may not increase. You need to know this.
Thus a faultless field for the devotion, a lama who has many
qualities like my lama Phagmodrupa, is necessary. Some lamas

211
smin dang shin tu smin mdzad gsol. “Maturity” can be understood as
removal of the obscurations of afflictive emotions (nyon sgrib) and
“complete maturity” as removal of the obscurations to knowledge
(shes sgrib).
have both qualities and faults, and if one has devotion to them,
qualities [and faults each] will arise directly to the same extent
[for the student]. If the faults are predominant, they will arise
first.212 While one of my students was meditating in Lapchi, he
contemplated natural and created Dharmas.213 Through that, he
gave rise to devotion to the Great Palden Thagmawa214 and supplicated
him fervently. No sooner had he been moved by devotion
than he found himself facing death; unable to remain in meditation,
he appeared in front of me. When I asked him about the reason
for his sickness, he told me how he had given rise to devotion
to Palden Thagmawa. In the end, I responded that this outcome
was unavoidable, because instead of supplicating a faultless lama
like me, he had supplicated someone who has faults. So in short,
he finally died of edema.
Through the power of developing samadhi215 in the rugged wilderness
of mountain solitude and through energetically developing
devotion, if the lama is without faults, qualities resembling his
will arise in the mind stream. [However,] if he is with faults, they
will arise as obstacles [for the student] in the form of defilements.
Devotion to someone of lower mental capacity serves no purpose.
It is powerless in this way: The power [of the devotion] corre-

212
The fifth vajra statement in the sixth chapter of the Gongchig explains
that a lama who does not have the signs and qualifications will be
unable to give rise to those qualities in others (see for example RDO
2007b: 288; SUM 2009: 104).
213
bcas pa dang rang bzhin gyi thad so‘i chos. “Natural” Dharmas refer to
rules such as abandoning the ten non-virtuous acts, and “created”
Dharmas refer to, for example, the rule that the ordained should not
have meals after noon. Jigten Sumgon maintains that acts of both
categories are similarly harmful (see eleventh root statement of the
third chapter of the Gongchig: bcas dang rang bzhin kha na ma tho gcig,
as in RDO 2007a: 261; SUM 2009: 59).
214
dpal chen po thag ma ba.
215
ting ‚dzin. Here “samadhi” is used as a synonym for “mahamudra.”
sponds to the extent of the lama’s mental capacity. Thus [the significance
of] selecting the lama is this.

Because of offering tormas to the local spirits, they crave the food
when the torma offering is missed. Hence [your own] provisions
will not increase, and even offering tormas [later] will not benefit.
A method to prevent this is to set aside the first part216 of what you
receive, so it becomes the mental support of the local spirits.
[However,] in general, the most important advice is to not miss
the torma offerings themselves.
Furthermore, if you turn those who have not accumulated any
merit into a field of merit and offer them meals and so forth, it will
be as in the story of Telbu Chukye where the retreat provisions
became like a dammed up river. Thus the selection of the field of
merit is very important. So it was explained.

(A.8) Moreover, the precious lama said: For the ordained who stay
in mountain solitude, it is not necessary to [only] accept what is
offered.217 After Jetsun [Milarepa] said: “Glorious Gampopa, go
into the mountains!” the glorious Gampopa asked him: “How can
I obtain offerings without having friends [there]?” Then Jetsun
sang him this spiritual song in a quiet voice:

A yogi in delightful mountain solitude,

free from worldly activities,
without attachment and free from grasping,

216
phud. The first and best selection of the food is offered.
217
byin len, the Vinaya practice of reciting verse as thanks for receiving
offerings. The Vinaya proscribes that the ordained should only use
things that were given to them.
 who lives alone without companions,
should do [this] to receive offerings purely:

What work he does, Heruka218 is doing.

[Thus] there is no transgression in digging in the ground
or touching fire.
The four outer and inner elements are the four dakinis,219
and the three [parts] of activities – entering, abiding,
and emerging220 –
everything, outer and inner, is dependent origination.
If you understand the general principle in this way,
you are a venerable one.221
Not modifying the various formations, this mirage,
but leaving them in their own nature,
is the intent of the buddhas of the three times.
If you understand in this way, you are a learned one.

Venerable learned yogi,

a place in the snowy mountain slopes is happiness:
Your clothing is the warming cotton cloth of tummo,
your food delicious nettles and garlic,222
yaks and vultures are good companions,

218

he ru ka. Heruka here stands as representative for any personal yidam.
By visualizing yourself as the yidam, all your actions become
pure.
219
phyi nang ‚byung bzhi‘i mkha‘ ‚gro bzhi. The correspondence of the outer
and inner elements to the four dakinis is described in “Supplementary
Lists” in the appendix.
220
ldang ‚jug gnas. In the Tibetan, the sequence of the syllables is emerging,
entering, and abiding. This is probably due to the rules of combining
Tibetan syllable sounds.
221
btsun pa. “Venerable” is a title for the ordained who are to be honored
because of keeping their vows pure.
222
rug pa is a specific kind of garlic plant.
 the conduct of great equalizing into same taste
is delightful,
and as witness of doing any activity, mind is the best:
If resting the mind without contriving, you are a buddha;
if drinking undisturbed water, it is nectar.223

Act in this way, son of the [Kagyu] family!

This is my pith instruction for following the discipline.

After [Milarepa] expressed this, Gampopa took it to heart as well

and proceeded into the mountains. Since it was not long before he
actually appeared as we know him, you all should act in this way
too, and you will become like the children of Jetsun, the father.
*
(G.1) Since the supreme and common realizations depend on the
lama, you may wonder by what method devotion toward your lama
should be [developed]. You may have either some slight practice
of virtue or not. Whichever it may be, you may sometimes
think your lama is kind and at other times that this isn’t quite so.
When you do this, your devotion becomes unstable, and thus your
practice of virtue also becomes unstable. This is dependent origination.
In this regard, a method to deepen [your devotion] is to select
a faultless mandala and offer it together with supplicating [the lama].
Here, [on the mahamudra path of the Kagyupas,] to vigorously
develop realizations requires vigorously practicing devotion.
Thus think: “This lama of mine is really the form in which all
the buddhas of the ten directions and three times, as well as all

223
Undisturbed water that is not stirred up is clear, pure, and wholesome,
thus its comparison with nectar. Similarly, mind that is undisturbed
also is clear, pure, and wholesome.
lineage lamas, are united!” If you internalize this thought more
and more, he becomes its self-embodiment. In addition, as previously
indicated for the vase meditation,224 here as well visualize
the lama in the center of your heart. Supplicate: “To the embodiment
of all the buddhas, to the essence of Vajradhara, to the root
of the Three Jewels – I prostrate to all the lamas!” Meditate focusing
on the supreme lama. By doing this, due to the vital point of
“dependent origination of the thoughts,” earlier realizations, even
if you have only very few, will be deepened, and if you have no
earlier realizations, they will grow like the waxing moon225 – this
is dependent origination.
Further, to show devotion to the lama is outer dependent origination,
and to understand that the lama’s and your own mind are
to be realized as one is inner dependent origination. Based on the
coming together of these [dependent originations], realizations
will arise in the mind stream, and that is the occurrence of secret
dependent origination. Here, the embodiment of the outer, inner,
and secret dependent origination teaches the Dharma as well.
However, if you wonder about how it is taught, your own realization
of this itself226 is the Dharma, since through this realization
the meaning of extensive studies turns into your own purified
mind stream:
First, the Dharma that is taught in this way is the certainty that
everything is your own mind only and nothing more than that.
And by understanding the ways of being of the mind, you under-

224
bum pa la bsgom pa. This refers to a meditation described in a section
of the text not included in this collection (see SUM 2008a, ja; p. 58,
bottom; SUM 2001, ja, p. 150, top).
225
Even if initially only little of the moon can be seen in the sky, in the
waxing phase it will steadily grow.
226
de ltar rtogs pa. You recognize that the lama is the embodiment of the
buddhas of the three times and the lineage lamas, and you therefore
develop devotion.
stand the basic disposition and nature of samsara and nirvana. The
Hevajra [Tantra] says accordingly:227

The one who explains is me; the Dharma is me as well.

The one who has his own [audience] gathering
and the listener are me.
The worldly and the transcendent are me.
The transcendent that is to be accomplished is me.228

Second, Acharya Vira229 said in this regard:

The twelve branches of the [Buddha’s] excellent speech,230

which accord with the Dharmata,231
and the Dharmata itself are without arising and ceasing
and are devoid of elaborations.

227
Part II, chapter 2, verse 39 (see FAR 2001: 167; SNE 1959a: 92).
228
‚jig rten ‚jig rten ‚das pa. “The worldly” can be interpreted as the first
two noble truths of suffering and the origin of suffering. Accordingly,
“the transcendent” corresponds to the truth of the path and “the
transcendent that is to be accomplished” to the truth of cessation. In
SNE (1959: 51), a different version of the last two lines can be found:
“The teacher of the world and what is to be realized are me. The
worldly and the transcendent are me” (‚jig rten ston pa bsgrub bya
nga/ ‚jig rten ‚jig rten ‚das pa nga/).
229
The author of this quote is listed in the Tengyur (Derge vol. 1, no.
1144, fol. 104r) as Mahacarya Maticitra. This is probably a synonym
for Acarya Ashvagosha (slob dpon rta dbyangs), who is a student of
Nagarjuna and who composed the Fifty Verses of Worshipping the Lama
(Bla ma lnga bcu pa).
230
See Supplementary Lists in the appendix.
231
chos nyid, Skt. Dharmata, lit. “Dharma-ness,” the inner nature of
Dharmas, i.e., phenomena, the true nature of reality, real condition
of existence, or pure being.
Third, [Rahulabhadra’s Praise to the Great] Mother232 says:

The perfect wisdom beyond word, thought,

and description
is non-arising and non-ceasing like the nature of space,
is the sphere of activity of discriminating awareness
wisdom,
is the mother of the victors of the three times:
I prostrate to her.

Thus the inner and outer lama described earlier is the Buddha. The
realization or understanding that the lama and the nature of mind
are one is the Dharma, and the one who understands this is the
Sangha. Thus the Three Jewels are of one nature.
Moreover, when outer, inner, and secret dependent originations
come together, these Three Jewels arise, as in the example
of the lute.233 The example of the lute also illustrates that when
they don’t come together, the [Three Jewels] don’t arise.234

232
sGra gcan ‚dzin gyis yum la bstod pa. Yum (“mother”) here stands for
the Prajnaparamita. This quote is contained in the Tengyur with
small deviation (Derge vol. 1, no. 1170, fol. 247r, sByor ba bzhi‘i lha
la bstod pa zhes bya ba): Instead of phyag tshal lo it says phyag tshal
bstod (“I prostrate to her and praise her”).
233
pi wang. The lute resounds only when an excellent and well-tuned
instrument and a talented musician come together.
234
Since the following passage (G.2) is not clear, the Tibetan text remained
uncommented and therefore untranslated.