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Gampopa : “The Precious Garland of the Sublime Path”
Marpa Dharma House
“The Precious Garland of the Sublime Path” NAMO RATNA GURU Adorned with the pure conduct of the precious Kagyu, you help us traverse the ocean of samsara, so terrifying and difficult to cross. Your stream of blessings is as inexhaustibly immense as the expanse of the great ocean, and your aspirations are vast, enduring, and spontaneously accomplished. Noble masters of the flawless Practice Lineage, I bow before you: be my refuge and grant your blessings! Having cherished the spoken advice of these Kagyu masters in my heart for so long, I shall now write down these most treasured oral instrutions for those who are directly or indirectly devoted to me, as a precious garland that is the sublime path. First of all, the person who wishes to attain liberation and the omniscient state of buddhahood should remember the ten kinds of waste:
1
The ten kinds of waste: 1
This perfect human body, so difficult to find, is wasted by engaging in nonvirtuous evil deeds.
2 This perfect human body with the leisures and endowments, so hard to obtain, is wasted by dying an ordinary, unspiritual person. 3
This fleeting human life, already short in this dark age, is wasted when spent on pointless activities.
4
The mind, whose unobstructed nature is dharmakaya, is wasted by sinking into the muddy swamp of samsaric delusion.
5 The sublime guru, who leads you onto the path, is wasted when you dissociate from him before attaining enlightenment. 6
Your vows and samayas, the ship to reach liberation, are wasted when broken through frivolous disturbing emotions.
7
The experience and realization discovered within yourself through the assistance of a guru are wasted when allowed to dissipate in the jungle of materialistic activities.
8 9 10
The profound oral instructions of the siddhas are wasted when bartered like merchandise to unfortunate, ordinary people. All sentient beings, your own kind parents, are wasted when, out of hatred, you abandon and forsake them. Your youth, when your body, speech, and mind are fresh and vigorous, is wasted when spent in ordinary indifference. These were the ten kinds of waste.
2
Here are
The ten necessary things:
1
You need to stay independent so as not to lose your true priorities.
2 3
You need to select instructions of your guru unmistakenly, by understanding the difference between the instructions on faults and on qualities.
4 5 6 7
You need to follow the words of a sublime guru with faith and deligence.
You need to assimilate the sublime guru’s realization with discriminating knowledge and persistent devotion. You need to remain untainted by faults in thought, word, and deed by being mindful, watchful, and careful. You need to keep your resolve steady and unwavering with the armor of courage.
You need to be unattached and free from clinging so as to avoid letting the rope to your nose slip into the hands of others.
8
You need to constantly exert yourself in gathering the two accumulations by embracing them with the preliminary, main, and concluding stages.
9
You need to turn your mind toward helping other beings with loving-kindness and compassion, both directly and indirectly.
10
You need to not mistake phenomena to be substantial and inherently endowed with characteristics through knowledge, understanding, and realization. These were the ten necessary things.
3
Here are
The ten things on which you should depend:
1 Depend on a sublime guru who is realized and compassionate. 2 Depend on a hermitage that is solitary, pleasant, and blessed. 3 Depend on companions whose view and conduct are harmonious [with yours], and who are trustworthy.
4 Depend on moderation in necessities, by remembering their faults. 5 Depend on the oral instructions of the lineage of accomplished masters without limitation.
6
Depend on what is of benefit for both yourself and others with regard to material things, medicines, mantras, and the profound interdependence.
7
Depend on food and methods that are in harmony with your physical constitution.
8 9 10
Depend on spiritual practices and behavior that help your experience.
Depend on disciples who are fortunate, devoted, and respectful. Always depend on mindfulness and watchfulness during the four bodily activities. These were the ten things on which you should depend.
4
Here are
The ten things to be rejected:
1 2 3
Reject, no matter what, a teacher who is mixed up in the eight worldly concerns. Reject evil companions and supporters who harm your attitude and experience. Reject a hermitage or place of meditation that is distracting or harmful.
4 Reject sustenance acquired through stealing, robbery, or deceit. 5 Reject aims and activities that harm your attitude and experience. 6 Reject food and behavior that harm your physical constitution. 7 Reject all attachment that binds you with greed to desirable things. 8 Reject frivolous behavior, which may cause others to lose faith. 9 Reject meaningless aims and activities while walking and sitting. 10 Reject hiding your own faults while proclaiming those of others. These were the ten things to be rejected.
5
Here are
The ten things not to be rejected:
1 Don’t reject compassion, since it is the basis for helping others. 2 Don’t reject appearances, since they are the natural radiance of your mind.
3
Don’t reject thoughts, since they are the play of your innate nature.
4
5 6 7
Don’t reject disturbing emotions, since they are the reminders of wisdom.
Don’t reject sense-pleasures, since they are the water and fertilizer for experience and realization. Don’t reject sickness and suffering, since they are your spiritual friends. Don’t reject enemies and obstructions, since they are inspiration for your innate nature.
8 Don’t reject whatever comes naturally, since it is a sign of success. 9 Don’t reject any type of method, since they are stepping-stones for knowledge.
10
Don’t reject physical activities of a spiritual nature that you are capable of accomplishing. Don’t reject the intention to help others, even if your powers are feeble. These were the ten things not to be rejected.
6
Here are
The ten things to be understood: 1
Understand that outer appearances are unreal because they are mistaken.
2 3 4
Understand that inner mind is empty because it is devoid of self-entity.
Understand that thoughts are momentary because they occur due to conditions.
Understand that both your physical body and your voice are impermanent because they are composite.
5
Understand that the consequences of your actions are inevitable because all the pleasure and pain of sentient beings result from karma.
6 7
Understand that suffering is your spiritual friend because it is the cause of renunciation.
Understand that pleasure and happiness are the demon of attachment because they “are the root of samsara.
8 9
Understand that many distractions are obstacles for merit, because they hinder spiritual practice. Understand that enemies and obstructers are your teachers, because obstacles are an inspiration for spiritual practice.
10 Understand that everything is of equal nature, because all phenomena are ultimately devoid of self-nature. These were the ten things to understand.
7
Here are 1 2
Having entered the door to the Dharma, don’t get involved with many mundane concerns, but train in accordance with spiritual principles.
Having left your homeland behind, don’t establish a new base in a foreign place, but train without attachment.
3 4
The ten things to train in:
Having followed a sublime guru, give up conceit and train in accordance with his words.
Having prepared your mind through learning and conemplation, don’t use it to embrace mere platitudes, but train in the meaning of what you understand.
5
When realization dawns within your mind stream, don’t let it dissipate into indifference, but train undistractedly.
6
When practical experience has taken birth within you, don’t get involved in many dis “tractions, but keep to training.
7 8
Once you have made commitments and promises, don’t leave your three doors in heedlessness, but observe the three trainings.
Having generated bodhicitta, don’t pursue selfish aims, but train in doing everything for the welfare of others.
9
Having entered the gateway to secret mantra, don’t let your three doors be ordinary, but train in them being the three mandalas.
10
While young, don’t roam pointlessly to many places. Instead, undertake hardship at the feet of a sublime spiritual teacher. These were the ten things to train in.
8
Here are
The ten things to persist in: 1
When a beginner, persist in learning and reflection.
2
When experience arises, persist in meditation and accomplishment.
3
Until you attain stability, persist in solitude.
4
5
When particularly scattered or agitated, persist in softening your awareness. When dullness and sinking predominate, persist in refreshing your awareness.
6 Until your mind is stable, persist in the composure of the meditation state. 7 8
Based upon the composure of the meditation state, persist in the (daily activities of) post-meditation.
When adversity abounds, persist in the three types of patience.
9
When you feel strong cravings for desirable things, persist in decisively turning away from attachment.
10
When your love and compassion are feeble, persist in the training of bodhicitta. These were the ten things to persist in.
9
Here are
The ten things to encourage yourself: 1
Reflecting upon the difficulty of obtaining the leisures and endowments, encourage yourself to adopt the sacred Dharma.
2 3
Reflecting upon death and impermanence, e ncourage yourself to virtuous practice.
Reflecting upon the inevitable consequences of karmic actions, encourage yourself to abandon misdeeds and nonvirtue.
4
Reflecting upon the faults of samsara, encourage yourself to attain liberation.
5 6
Reflecting upon the sufferings of samsaric beings, e ncourage yourself to train in bodhicitta.
Reflecting upon the utterly deluded mental states of sentient beings, encourage yourself to hear and contemplate.
7
Reflecting upon the difficulty of leaving behind the habitual tendencies of delusion, encourage yourself to meditation and accomplishment.
8 9 10
Reflecting upon the harmful disturbing emotions in this dark age, encourage yourself to apply the antidotes. Reflecting upon the abundance of adverse conditions during this dark age, encourage yourself to be patient. Reflecting upon the ease with which one can squander away this life in distraction, wandering here and there, encourage yourself to be diligent. These were the ten things to encourage yourself.
10
Here are
The ten ways to go astray: 1 2
3
When your faith is feeble but your intelligence sharp, you can stray into being a propagator of platitudes. When your faith is strong but your intelligence weak, you can stray into close-minded stubbornness.
When your perseverance is great but you lack the oral instructions, you can stray into mistakes and pitfalls.
4
When you don’t first dispel misconceptions through hearing and contemplation, your meditation can stray into being a source of ignorance.
5
When you don’t bring a fresh understanding into the realm of experience, you can stray into being an insensitive “spiritual expert.”
6
When you don’t train your mind in great compassion, the method aspect, your path can stray into that of the lesser vehicles.
7
When you don’t train your mind in emptiness, the wisdom aspect, whatever you do can stray into the ways of samsara.
8 9
When you don’t equalize the eight worldly concerns, whatever you do can stray into embellishing worldly life. When you receive a great deal of respect from townspeople, you can stray into ingratiating yourself with the public.
10
When your knowledge and powers are significant but your mind is unstable, you can stray into becoming a performer of rituals for townspeople. These were the ten ways to go astray.
11
Here are
1
2 3
The ten things that are easily mistaken: It is possible to mistake desire for devotion.
It is possible to mistake passion for loving kindness and compassion.
It is possible to mistake mind-made emptiness for the natural emptiness of all things.
4
7
It is possible to mistake the nihilistic view for dharmadhatu.
5 6
9
It is possible to mistake an experience for realization. It is possible to mistake a hypocrite for a noble person.
It is possible to mistake one distracted by Mara for someone whose delusion has been destroyed.
8
It is possible to mistake a charlatan for a siddha.
It is possible to mistake self-serving activity for altruism.
10
It is possible to mistake deceit for skillful means.
These were the ten things that are easily mistaken.
12
Here are
1
It is unmistaken to become part of a monastery with renunciation and without any attachment whatsoever.
2 3
It is unmistaken to respect an authentic guru y elevating him to the crown of your head.
It is unmistaken to train yourself in the threefold combination of hearing, contemplation, and meditation.
4 5 6
The ten things that are unmistaken:
It is unmistaken to keep a high view while maintaining modest conduct.
It is unmistaken to be carefree while at the same time keeping a strict resolve.
It is unmistaken to have much knowledge while remaining humble.
7
It is unmistaken to be rich in oral instructions while striving in practice.
8 9 10
It is unmistaken to have excellent experience and realization while being free from conceit and vanity.
It is unmistaken to be able to live in solitude while also being able to be with others. It is unmistaken to be unbound by selfishness while being skillful in helping others. These were the ten things that are unmistaken.
13
Here are
1
Like returning empty-handed from an island of precious gems, it is meaningless to ignore the sacred Dharma after having obtained a human body.
2 3 4 5
The fourteen things that are meaningless:
Like a moth diving into a flame, it is meaningless to return to family life after having entered renunciation. Like dying of thirst at the shore of a lake, it is meaningless to live near a noble Dharma master while having no devotion.
Like leaning an axe against a tree-trunk, it is meaningless to have a Dharma practice that is not used to remedy the four roots and ego-clinging. Like a sick person holding a bag of medicine, it is meaningless to have heard oral instructions that don’t remedy disturbing emotions.
6
Like a parrot reciting verses, it is meaningless to have a tongue expert in Dharma terms that are not taken to heart.
7
Like trying to wash a sheepskin coat in plain water, it is meaningless to be generous with wealth acquired through thievery, robbery, or deception.
8
Like handing a mother her child’s flesh, it is meaningless to make offerings to the Three Jewels by hurting other sentient beings.
9
Like a cat lying in wait for a mouse, it is meaningless to be disciplined and patient for interests of this life.
14
10
Like trading a wish-fulfilling jewel for a pile of ordinary gems, a load of leftover chang-mash, or a single bag of tsampa, it is meaningless to perform ostentatious virtuous actions out of a desire for mundane praise, fame, honor, and gain.
11
Like a doctor struck by an incurable disease, it is meaningless to have studied a lot and yet remain a ordinary person.
12
Like a rich man without the key to his treasury, it is meaningless to be knowledgeable in the oral instructions but not apply them in practice.
13
Like the blind leading the blind, it is meaningless to teach others the significance of a spiritual practice you haven’t realized yourself.
14
Like mistaking brass to be gold, it is meaningless to hold experiences arising from methods to be supreme while neglecting the search for the natural [ultimate] state. These were the fourteen things that are meaningless.
15
Here are
1
The eighteen errors of a Dharma practitioner:
A Dharma practitioner is in error when he lives in seclusion and still strives for greatness in worldly life.
2 3
A Dharma practitioner is in error when he leads others and still strives for selfish aims.
A Dharma practitioner is in error when he is knowledgeable in the teachings and still doesn’t shy away from committing nonvirtues.
4
A Dharma practitioner is in error when he has received abundant oral instructions and his mind still remains that of an ordinary person.
5
A Dharma practitioner is in error when he keeps pure discipline and still remains full of craving.
6 7 8 9
A Dharma practitioner is in error when he has good experience and realization, and still hasn’t tamed his own mind. A Dharma practitioner is in error when, having entered the gateway of the teachings, he still hasn’t given up attachment and aversion. A Dharma practitioner is in error when, after setting aside worldly affairs and practicing the sacred Dharma, he is still involved in farming. A Dharma practitioner is in error when he comprehends the meaning and still doesn’t put it into practice.
10
A Dharma practitioner is in error when he forms the resolve to practice and still wanders around.
16
11
A Dharma practitioner is in error when he does nothing other than practice Dharma and still doesn’t behave properly.
12 13
A Dharma practitioner is in error when sufficient food and clothing are naturally obtained and he still continues to pursue them.
A Dharma practitioner is in error when he utilizes his powers of Dharma practice only to assist the sick and possessed.
14
A Dharma practitioner is in error when he teaches the profound instructions in order to receive food and wealth.
15
A Dharma practitioner is in error when he shrewdly applauds himself and cleverly denounces others.
16
A Dharma practitioner is in error when he teaches the oral instructions to others while his own mind is not in harmony with the teachings.
17 18
A Dharma practitioner is in error when he can neither live in solitude nor get along with other people. A Dharma practitioner is in error when he is carried away by pleasure and also cannot endure pain. These were the eighteen errors of a Dharma practitioner.
17
Here are
The twelve indispensable things:
1
First of all, it is indispensable to possess stable faith born from sincere dread of birth and death.
2
It is indispensable to have a guru who guides you onto the path of liberation.
3 4 5
It is indispensable to be intelligent enough to understand the meaning.
It is indispensable to be diligent while wearing an armor of courage. It is indispensable to be insatiable in cultivating the three trainings and the two accumulations.
6 7 8
10
12
It is indispensable to possess the meditation that leaves your attention wherever you place it.
It is indispensable to possess the conduct that utilizes all activities as part of the path.
9
11
It is indispensable to possess the view that realizes the basic nature of phenomena.
It is indispensable to dispel obstacles and Mara’s harm without oral instructions. It is indispensable to possess oral instructions with experience, not just lip service. It is indispensable to possess the deep confidence of inner peace when the time comes for body and mind to part. It is indispensable to possess the fruition of the three kayas that are spontaneously present within yourself. These were the twelve indispensable things.
18
Here are
The eleven signs of a holy being:
1
It is a sign of a holy being to be less envious and conceited.
2
It is a sign of a holy being to have less craving and be content with just the bare necessities.
3
It is a sign of a holy being not to be pompous, haughty, or arrogant.
4
It is a sign of a holy being to be without hypocrisy and double-dealing.
5
It is a sign of a holy being to examine any course of action precisely and conscientiously, and then carry it out with mindfulness.
6 It is a sign of a holy being to be on guard concerning the karmic consequences of actions, as carefully as he would protect his own eyes. 7
It is a sign of a holy being to be free from duplicity in keeping vows and samaya “commitments.
8 9
It is a sign of a holy being not to be biased or fickle toward sentient beings.
It is a sign of a holy being to be forgiving and unaggressive toward those who accumulate nonvirtue.
10 11
It is a sign of a holy being to offer all victories to others and accept all defeats for himself. It is a sign of a holy being to differ from worldly-minded people in all thoughts and deeds.
These were the eleven signs of a holy being. The opposites of these are the signs of not being a holy being.
19
Here are 1
The ten useless things:
It is useless to cater to and perform protective rituals for this illusory body since it will most certainly perish no matter how much trouble you take.
2
It is useless to crave material things and be stingy with them since the day you die you will leave poor and empty-handed no matter how much trouble you take.
3
It is useless to build castles and mansions since the day you die you leave alone and even your corpse will be thrown out no matter how much trouble you take.
4
It is useless to lovingly take care of your children and descendants since they have no power at all to help you at the moment of death no matter how much trouble you take.
5 6 7
It is useless to affectionately care for friends and relatives since the day you die you leave alone without their company no matter how much trouble you take.
It is useless to have possessions that will surely be squandered when given to children and descendants since they are all impermanent no matter how much wealth you may have. It is useless to have property, dominion, and enterprises since the day you die you cut all connections no matter how much trouble you take.
8
It is useless not to conduct yourself in accordance with Dharma because this will cause rebirth in the lower realms even if you have entered the gate of Dharma.
20
9
It is useless not to practice after training your mind in hearing and contemplating since there is then nothing to apply at the moment of death - no matter how much Dharma you understand.
10 It is useless to lack faith and respect for a holy teacher since you will not receive his qualities or blessing that way - even if you remain in his presence for a long time. These were the ten useless things.
21
Here are
The ten ways to bring on your own disaster :
1
Like an imbecile eating a strong poison, you bring on your own disaster by having a family without being able to provide for them.
2
Like a madman jumping over the brink of an abyss, you bring on your own disaster by engaging in nonvirtues without Dharma.
3 4
Like enjoying a poisoned meal, you bring on your own disaster by being a charlatan and deceiving other people. Like an infirm old lady trying to herd cattle, you bring on your own disaster by childishly acting as a leader for others.
5 Like a blind man roaming the northern plains, you bring on your own disaster by being self-serving and motivated by the eight worldly concerns, without acting for the welfare of others with pure motivation. 6
Like a weakling trying to carry a big load, you bring on your own disaster by grabbing for grandeur and unreachable feats.
7 Like losing the company of a powerful guide, you bring on your own disaster by arrogantly belittling the words of a sublime guru and the Buddha. 8
Like a mountain deer descending into the valley, you bring on your own disaster by postponing your practice to rove through the towns of common people.
9
Like a garuda breaking its wings, you bring on your own disaster by getting car “ried away by distractions instead of sustaining innate wakefulness.
10
Like a small child trying to eat embers, you bring on your own disaster by heedlessly enjoying the funds of your guru and the Three Jewels. These were the ten ways to bring on your own disaster.
22
Here are
1
The ten ways to do yourself a favor:
You do yourself a favor by giving up the attachments and aversions of worldly life, and practicing the pure Dharma.
2
You do yourself a favor by leaving behind married life, family, and friends, and following a holy being.
3
You do yourself a favor by giving up distracted activities and engaging in hearing, contemplating, and meditating.
4 5 6
You do yourself a favor by abandoning village people and neighbors, and living alone in secluded places.
You do yourself a favor by cutting the ties of sense pleasures, and remaining stable in nonattachment.
You do yourself a favor by being content with the bare necessities and not craving better things
7
You do yourself a favor by keeping a steadfast resolve without\ letting yourself fall under the control of others.
8
You do yourself a favor by pursuing the lasting happiness of enlightenment, without regard for the temporary pleasures of this life.
9
You do yourself a favor by abandoning the clinging to phenomena as being real, and bringing emptiness into your experience.
10
You do yourself a favor by unifying the two accumulations without leaving your three doors in the ordinary state. These were the ten ways to do yourself a favor.
23
Here are 1
The ten perfect Dharmas:
Trusting in the consequences of karmic deeds is the perfect view for the person of lesser capacity.
2
Realizing all outer and inner phenomena to be the fourfold unity of appearance and emptiness, and awareness and emptiness, is the perfect view for the person of medium capacity.
3
Realizing that the viewer, the viewed, and the realization are inseparable is the perfect view for the person of highest capacity.
4 5
Remaining one-pointedly concentrated on the object of focus is the perfect meditation for the person of lesser capacity. Remaining in the samadhi of the fourfold unity is the perfect meditation for the person of medium capacity.
6 Remaining in the state of nonfocus in which the meditator, the object meditated upon, and the meditation itself are inseparable is the perfect meditation for the person of highest capacity. 7
Being on guard against the consequences of karmic actions as carefully as you would protect your own eyes is the perfect conduct of the person of lesser capacity.
8
Acting as though all phenomena are like dreams and magical illusions is the perfect conduct of the person of medium capacity.
9
Being without any conduct whatsoever is the perfect conduct of the person of the highest capacity.
10
The signs of progress for people of all three capacities are that ego-clinging and all disturbing emotions consistently decrease and subside. These were the ten perfect dharmas.
24
Here are
1
The ten mistakes of a Dharma practitioner:
It is extremely mistaken to follow an empty-talking impostor rather than attending a guru who correctly practices the sacred Dharma.
2
It is extremely mistaken to pursue pointless logic instead of seeking the pith instructions that are the oral transmission of the Hearing Lineage.
3 4
It is extremely mistaken to struggle with endless worldly affairs as though you were going to live forever, instead of being carefree concerning the temporary events of this life. It is extremely mistaken to spout the Dharma aloud in gatherings rather than pondering its meaning in solitude.
5
It is extremely mistaken to hoard resources and possessions with avarice and “deceit rather than giving away your excess wealth and supplies as offerings and alms.
6
It is extremely mistaken to be careless and frivolous with your three doors rather than observing your samayas and vows correctly.
7
It is extremely mistaken to let your life run out in petty pursuits, chasing this and that, rather than familiarizing yourself with realization of the natural state.
8 It is extremely mistaken to try to tame the minds of incorrigible and childish people rather than taming your own entrenched habits of delusion. 9
It is extremely mistaken to pursue ambitions of grandeur in this life, rather than cultivating the experience and realization you have already glimpsed.
25
10
It is extremely mistaken to remain fond of laziness and indolence, rather than being “diligent now while all the right conditions are present. These were the ten mistakes of a Dharma practitioner.
26
Here are
1
The ten essentials:
At the beginning, pure devotion that dreads birth and death, like a deer escaping a trap, is essential.
2
In the middle, diligence that holds no regrets even in the face of death, like a farmer who has finished tilling the soil, is essential.
3
In the end, a relieved mind confident of no death, like a person who has completed a great endeavor, is essential.
4
At the beginning, acknowledgment that you have no time to waste, like someone who has been hit in the chest by an arrow, is essential.
5 6
In the middle, unwavering meditation, like a mother whose only child just died, is essential. In the end, recognizing that there is no ‘thing’ to do, like a milkmaid after the “enemy has carried off all the cattle, is essential.
7
At the beginning, gaining certainty in the Dharma, like a starving man finding a delicious meal, is essential.
8
In the middle, gaining certainty in your mind, like a strongman discovering a jewel, is essential.
9
In the end, gaining certainty in nonduality, like a charlatan whose falsehood is exposed, is essential.
10
Resolving suchness, like a crow flying up from a ship, is essential. These were the ten essentials.
27
Here are
The ten unnecessary things:
1 2
Once you realize that your mind is emptiness, you don’t need to study and contemplate. Once you recognize that awareness is undefiled, you don’t need to purify misdeeds.
3 Once you abide on the natural path, you don’t need to gather the accumulations. 4 Once you can sustain the innate state, you don’t need to train in the path of means. 5
Once you recognize that thoughts are the dharmata (innate nature,) you don’t need nonconceptual meditation.
6 7
Once you recognize that disturbing emotions are rootless, you don’t need to apply their antidotes.
Once you recognize that sights and sounds are magical illusions, you don’t need to accept or reject.
8
Once you recognize that suffering is a siddhi, you don’t need to search for happiness.
9
Once you realize that your mind is unborn, you don’t need to train in the ejection of consciousness (phowa).
10
When everything you do is for the welfare of others, you don’t need to accomplish your own aims. These were the ten unnecessary things.
28
Here are
The ten superior phenomena:
1
One human body with the leisures and endowments is far superior to any number of the six classes of sentient beings.
2 One spiritual person is far superior to any number of irreligious lay people. 3
This vehicle of essential meaning is far superior to any number paths from other vehicles.
4
One instant of wisdom resulting from meditation is far superior to any amount of wisdom resulting from hearing and contemplation.
5
A single moment of non-compound virtue is far superior to any amount of compound virtue.
6
One second of nonconceptual samadhi is far superior to any amount conceptual samadhi.
7
One moment of undefiled virtue is far superior to any amount of defiled virtue.
8 A single instant of realization is far superior to any number of experiences that arise in the mind. 9
One moment of spontaneous action is far superior to any amount of deliberately intended positive deeds.
10
Not to have any personal possessions is far superior to any amount of material generosity. These were the ten superior phenomena.
29
Here are
The ten qualities that make whatever you do excellent:
1
For someone whose mind and thoughts have turned to the Dharma, it is excellent if he gives up activities, but also if he doesn’t.
2 3
For someone who has true understanding in his mind, it is excellent if he meditates but also if he doesn’t.
For someone who has cut through attachment to sense pleasures, it is excellent if he acts detached but also if he doesn’t.
4
For someone who has realized the innate nature in actuality, it is excellent if he lives in an empty cave but also if he acts as a community leader.
5
For someone who has recognized that appearances are a magical illusion, it is excellent if he lives alone in mountain retreat, but also if he wanders aimlessly.
6 7
For someone who has gained mastery over his mind, it is excellent if he gives up sense pleasures but also if he puts them to use. For someone who possesses bodhicitta, it is excellent if he practices in seclusion but also if he acts for the welfare of others in society.
8 9 10
For someone whose devotion is constant, it is excellent if he remains at the feet of his guru but also if he doesn’t. For someone who has heard much and understood the meaning, it is excellent if siddhis arise but also if he has obstacles. For the yogi who has attained supreme realization, it is excellent if he possesses the common signs of accomplishment but also if he doesn’t.
These were the ten qualities that make whatever you do excellent.
30
Here are
1
The ten virtues of the sacred Dharma:
The ten virtuous deeds, the six paramitas, all aspects of emptiness, the virtues of the factors of enlightenment, the four truths of noble beings, the four dhyana, the four formless absorptions, the ripening and liberation of Mantrayana, and so forth all these appear in this world by virtue of the sacred Dharma.
2
Among human beings, the important and lofty royal caste, the important and lofty Brahmin caste, the important and lofty caste of householders, the six classes of gods in the desire realm including the Four Great Kings, the seventeen classes of gods in the form realm, and the four classes of gods in the formless realm all these appear in this world by virtue of the sacred Dharma.
3
The stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and the omniscient buddhas all these appear in this world by virtue of the sacred Dharma.
4
The two form-kayas, naturally manifesting out of compassion by the power of bodhicitta and aspiration prayers, that spontaneously accomplish the welfare of beings for as long as samsara has not been emptied - all these appear by virtue of the sacred Dharma.
5
6
When an abundance of necessities for sentient beings appears according to each one’s need through the power of bodhisattvas’ aspiration prayers this is by virtue of the sacred Dharma. When in the lower realms and in the unfree states there is some slight temporary happiness, created through the merit of wholesome virtuous deeds this is by virtue of the sacred Dharma.
31
7
When even evil beings turn their minds toward the sublime teachings, remain in the family of noble beings, and become objects of respect for others this is by virtue of the sacred Dharma.
8
When someone who formerly has carelessly engaged in evil misdeeds, adding firewood to the flames of hell, turns his mind toward the sublime teachings and connects with the happiness of the higher realms and liberation - this is by virtue of the sacred Dharma.
9
When someone merely gains trust in, interest in, or delights in the sublime teachings, or simply wears the robes, becomes liked by everyone and is respected this is by virtue of the sacred Dharma.
10
When someone abandons all possessions and wealth, joins a monastic community through renunciation, and hides in the mountains as an ascetic and still has abundant necessities of life this is by virtue of the sacred Dharma. These were the ten virtues of the sacred Dharma.
32
Here are
1 2
5
Since the nature of the ground is indescribable, ground is merely a name.
Since in the path there is nothing to be traversed and no one traversing it, path is merely a name.
3 4
The ten things that are merely names:
Since in the natural state there is nothing to be viewed and no viewer, realization is merely a name. Since in the innate state there is nothing to meditate upon and no meditator, experience is merely a name.
Since in the ultimate nature there is nothing to be done and no doer, conduct is merely a name.
6
Since in the ultimate meaning there is nothing to be guarded and no guard, samaya is merely a name.
7
Since ultimately there is nothing to be accumulated and no accumulator, the two accumulations are merely names.
8 9
Since ultimately there is nothing to be purified and no purifier, the two obscurations are merely names.
Since ultimately there is nothing to be abandoned and no abandoner, samsara is merely a name.
10
Since ultimately there is nothing to be attained and no attainer, fruition is merely a name. These were the ten things that are merely names.
33
Here are
The ten things that are spontaneously present as great bliss: 1
Since the nature of mind of all beings is dharmakaya, it is spontaneously present as great bliss.
2
Since in the ground, the expanse of dharmata, there are no elaborations of characteristics, it is spontaneously present as great bliss.
3
Since realization is free from extremes and beyond conceptual thought, and has no elaboration of partiality, it is spontaneously present as great bliss.
4
Since in experience free from mental activity there are no conceptual elaborations, it is spontaneously present as great bliss.
5
Since in effortless conduct free from action there are no elaborations of acceptance and rejection, it is spontaneously present as great bliss.
6
Since the dharmakaya, inseparable dhatu and wisdom, has no elaborations of object and subject, it is spontaneously present as great bliss.
7 Since the sambhogakaya, self-arisen compassion, has no elaborations of birth, death, transition, or change, it is spontaneously present as great bliss. 8
Since the nirmanakaya, self-arisen compassion, has no elaborations of the perception of dualistic appearances, it is spontaneously present as great bliss.
9
Since in the Wheel of Dharma there is no sign of self-cherishing or characteristics, it is spontaneously present as great bliss.
10
Since in the activity of boundless compassion there is no limitation or season, it is spontaneously present as great bliss.
These were the ten things that are spontaneously present as great bliss.
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Conclusion This completes The Precious Garland of the Supreme Path, a compilation of the flawless oral instructions of the kind Kadampa masters of the lineage of Glorious Atisha and his heart disciples—those acclaimed as illuminators of the Buddhadharma in this northern Land of Snows by gurus endowed with stainless wisdom, by yidams such as Tara, and by Jetsun Milarepa, the lord of yogis, and holder of the heart essence of accomplished masters such as Marpa of Lhodrak and the sublime beings Naropa and Maitripa, who are as renowned as the sun and the moon in the noble land of India. This was written by Sonam Rinchen, the meditator of the Nyi clan from Dagpo in the south, who holds the treasury of the oral instructions of both Kadampa and mahamudra. Colophon Lord Gampopa once said: “In the future, people who have devotion for me and feel sad that they didn’t meet me, please read The Precious Garland of the Supreme Path, The Jewel Ornament of Liberation, and my other writings. It will be no different from meeting me face to face. Therefore, everyone with devotion for Lord Gampopa should exert themselves in propagating these teachings. Credits Based on a translation by Eric Pema Kunsang, published by Rangjung Yeshe Publications as The Precious Garland of the Sublime Path, combined with a translation by Lama Yeshe Gyamtso, published by Snow Lion Publications as The Instructions of “Gampopa: A Precious Garland of the Supreme Path. Revisions made by Khenpo Tsultrim Tenzin and Khenmo Trinlay Chödron at the Tibetan Meditation Center, May 2012.
35
Glossary of Enumerations Two accumulations: merit and wisdom form-kayas: sambhogakaya and nirmanakaya kayas: dharmakaya and rupakaya Obscurations: afflicting emotions and subtle obscurations to enlightenment Three doors: body, speech and mind Three Jewels: Buddha, Dharma and Sangha Kayas: 1. nirmanakaya, the emanation body 2. sambhogakaya, the complete enjoyment body 3. dharmakaya, the perfect wisdom body Mandalas: 1. the outer mandala of sense perceptions and outer relationships 2. the inner mandala of the relationship with our body 3. the secret mandala, which is having a sacred relationship to our emotions Trainings: 1. moral ethics, or shila 2. meditative concentration, or samadhi 3. incisive wisdom, or prajña Types of patience: 1. with sentient beings as its object 2. with phenomena as its object 3. non-objectified Fourclasses of gods in the formless realm: 1. Akashanantya (Infinite Space Ayatana) 2. Vijnananantya (Infinite Consciousness Ayatana) 3. Akinshannya (Nothingness Ayatana) 4. Nirsangyaasangya (Neither perception nor Non-perception Ayatana) Dhyana: 1. first 2. second 3. third 4. fourth
36
Formless Absorptions: 1. infinite space 2. infinite consciousness 3. nothingness 4. neither perceptions nor non-perception Great Kings: 1. Vaiśravaṇa (Kubera) 2. Virūḍhaka 3. Dhṛtarāṣṭra 4. Virūpākṣa Roots: 1. killing 2. stealing 3. lying 4. sexual activity Truths of Noble Beings: 1. truth of suffering 2. truth of the cause of suffering 3. truth of the cessation of suffering 4. truth of path Six Classes of Gods in the Desire Realm: 1. Carturmaharajkayika (Four Guardian Kings) 2. Triyestrimsha (Heaven of the Thirty-three) 3. Yama (Free of Combat) 4. Tushita (Joyous Realm) 5. Nirmanratia (Enjoying Emanation) 6. Parinirmitvashavartin (Controlling Others’ Emanations) paramitas: 1. generosity 2. moral ethics 3. patience 4. perseverance 5. meditative concentration 6. wisdom awareness
37
Realms: 1. hell realms 2. hungry spirit 3. animal 4. human 5. demi-god 6. god Eight Leisures (freedom from these eight unfavorable conditions): 1. being born in a hell realm 2. being born a hungry ghost 3. being born an animal 4. being born a barbarian 5. being born a long-lived god 6. holding wrong views 7. absence of a buddha 8. muteness worldly concerns: 1. gain 2. loss 3. praise 4. blame 5. pleasure 6. pain 7. fame 8. disgrace Ten “endowments: having these five personal conditions: 1. being human 2. being born in a central country 3. possessing all the senses 4. having committed none of the heinous actions 5. having devotion for the Dharma and having these five external conditions: 6. a buddha has appeared 7. a buddha has taught 8. the Dharma that was taught remains
38
9. there are practitioners of the Dharma 10. there is love and kind support for practice Virtuous Deeds: 1. writing commentaries and spiritual instructions, if one is qualified to do so. 2. making offerings 3. giving to the needy “4. listening to teachings 5. reading the holy scriptures 6. committing their meaning to memory 7. explaining this meaning to others 8. reciting one’s daily prayers 9. pondering over the teachings one has received 10. assimilating them through meditation Seventeen Classes of Gods in the Form Realm:
First Meditative Concentration: 1. Realm of Brahma 2. Realm of Brahma’s Retinue 3. Realm of Great Brahma
Second Meditative Concentration: 4. Realm of Lesser Light 5. Realm of Infinite Light 6. Realm of Radiant Light
Third Meditative Concentration: 7. Realm of Lesser Virtue 8. Realm of Infinite Virtue 9. Realm of Steady Virtue
Fourth Meditative Concentration: 10. Realm Without Clouds 11. Realm Born from Merit 12. Realm of Great Fruit 13. Durable Realm 14. Painless Realm 15. Beautiful Realm 16. Clear-sighted Realm 17. Highest Realm
39
Thirty-seven Factors of Enlightenment:
Four Types of Essential Mindfulness
1. sustaining mindfulness of the body 2. sustaining mindfulness of feelings 3. sustaining mindfulness of the mind 4. sustaining mindfulness of phenomena
Four Types of Perfect Abandonment or Correct Trainings 5. abandoning nonvirtues which have been created 6. not allowing new nonvirtues to be produced 7. producing the antidotes, virtues which have not arisen 8. allowing those virtues which have arisen to increase
Four Supports for Miraculous Ability 9. the absorption of strong aspiration 10. the absorption of perseverance 11. the absorption of the mind 12. the absorption of investigation
Five Powers or Faculties
13. the power of faith 14. the power of perseverance 15. the power of mindfulness 16. the power of absorption 17. the power of wisdom awareness
Five Strengths
18. the strength of faith 19. the strength of perseverance 20. the strength of mindfulness 21. the strength of absorption 22. the strength of wisdom awareness
Seven Branches of Enlightenment
23. the perfect mindfulness branch 24. the perfect discrimination branch 25. the perfect perseverance branch 26. the perfect joy branch 27. the perfect relaxation branch 28. the perfect absorption branch 29. the perfect equanimity branch
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Eightfold Path
30. perfect view 31. perfect conception 32. perfect speech 33. perfect action 34. perfect livelihood 35. perfect effort 36. perfect mindfulness 37. perfect absorption
This ebook is created to support Venerable Khenpo Tsultrim Tenzin on the Teaching
“The Precious Garland of the Sublime Path” Layout and design by Rinchen Sherab Lhamo “May the Guru have a long life and healthy May his Dharma activity always successful for benefit all sentient beings”
Marpa Dharma House August 2020
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Marpa Dharma House
“The Precious Garland of the Sublime Path” NAMO RATNA GURU Adorned with the pure conduct of the precious Kagyu, you help us traverse the ocean of samsara, so terrifying and difficult to cross. Your stream of blessings is as inexhaustibly immense as the expanse of the great ocean, and your aspirations are vast, enduring, and spontaneously accomplished. Noble masters of the flawless Practice Lineage, I bow before you: be my refuge and grant your blessings! Having cherished the spoken advice of these Kagyu masters in my heart for so long, I shall now write down these most treasured oral instrutions for those who are directly or indirectly devoted to me, as a precious garland that is the sublime path. First of all, the person who wishes to attain liberation and the omniscient state of buddhahood should remember the ten kinds of waste:
1
The ten kinds of waste: 1
This perfect human body, so difficult to find, is wasted by engaging in nonvirtuous evil deeds.
2 This perfect human body with the leisures and endowments, so hard to obtain, is wasted by dying an ordinary, unspiritual person. 3
This fleeting human life, already short in this dark age, is wasted when spent on pointless activities.
4
The mind, whose unobstructed nature is dharmakaya, is wasted by sinking into the muddy swamp of samsaric delusion.
5 The sublime guru, who leads you onto the path, is wasted when you dissociate from him before attaining enlightenment. 6
Your vows and samayas, the ship to reach liberation, are wasted when broken through frivolous disturbing emotions.
7
The experience and realization discovered within yourself through the assistance of a guru are wasted when allowed to dissipate in the jungle of materialistic activities.
8 9 10
The profound oral instructions of the siddhas are wasted when bartered like merchandise to unfortunate, ordinary people. All sentient beings, your own kind parents, are wasted when, out of hatred, you abandon and forsake them. Your youth, when your body, speech, and mind are fresh and vigorous, is wasted when spent in ordinary indifference. These were the ten kinds of waste.
2
Here are
The ten necessary things:
1
You need to stay independent so as not to lose your true priorities.
2 3
You need to select instructions of your guru unmistakenly, by understanding the difference between the instructions on faults and on qualities.
4 5 6 7
You need to follow the words of a sublime guru with faith and deligence.
You need to assimilate the sublime guru’s realization with discriminating knowledge and persistent devotion. You need to remain untainted by faults in thought, word, and deed by being mindful, watchful, and careful. You need to keep your resolve steady and unwavering with the armor of courage.
You need to be unattached and free from clinging so as to avoid letting the rope to your nose slip into the hands of others.
8
You need to constantly exert yourself in gathering the two accumulations by embracing them with the preliminary, main, and concluding stages.
9
You need to turn your mind toward helping other beings with loving-kindness and compassion, both directly and indirectly.
10
You need to not mistake phenomena to be substantial and inherently endowed with characteristics through knowledge, understanding, and realization. These were the ten necessary things.
3
Here are
The ten things on which you should depend:
1 Depend on a sublime guru who is realized and compassionate. 2 Depend on a hermitage that is solitary, pleasant, and blessed. 3 Depend on companions whose view and conduct are harmonious [with yours], and who are trustworthy.
4 Depend on moderation in necessities, by remembering their faults. 5 Depend on the oral instructions of the lineage of accomplished masters without limitation.
6
Depend on what is of benefit for both yourself and others with regard to material things, medicines, mantras, and the profound interdependence.
7
Depend on food and methods that are in harmony with your physical constitution.
8 9 10
Depend on spiritual practices and behavior that help your experience.
Depend on disciples who are fortunate, devoted, and respectful. Always depend on mindfulness and watchfulness during the four bodily activities. These were the ten things on which you should depend.
4
Here are
The ten things to be rejected:
1 2 3
Reject, no matter what, a teacher who is mixed up in the eight worldly concerns. Reject evil companions and supporters who harm your attitude and experience. Reject a hermitage or place of meditation that is distracting or harmful.
4 Reject sustenance acquired through stealing, robbery, or deceit. 5 Reject aims and activities that harm your attitude and experience. 6 Reject food and behavior that harm your physical constitution. 7 Reject all attachment that binds you with greed to desirable things. 8 Reject frivolous behavior, which may cause others to lose faith. 9 Reject meaningless aims and activities while walking and sitting. 10 Reject hiding your own faults while proclaiming those of others. These were the ten things to be rejected.
5
Here are
The ten things not to be rejected:
1 Don’t reject compassion, since it is the basis for helping others. 2 Don’t reject appearances, since they are the natural radiance of your mind.
3
Don’t reject thoughts, since they are the play of your innate nature.
4
5 6 7
Don’t reject disturbing emotions, since they are the reminders of wisdom.
Don’t reject sense-pleasures, since they are the water and fertilizer for experience and realization. Don’t reject sickness and suffering, since they are your spiritual friends. Don’t reject enemies and obstructions, since they are inspiration for your innate nature.
8 Don’t reject whatever comes naturally, since it is a sign of success. 9 Don’t reject any type of method, since they are stepping-stones for knowledge.
10
Don’t reject physical activities of a spiritual nature that you are capable of accomplishing. Don’t reject the intention to help others, even if your powers are feeble. These were the ten things not to be rejected.
6
Here are
The ten things to be understood: 1
Understand that outer appearances are unreal because they are mistaken.
2 3 4
Understand that inner mind is empty because it is devoid of self-entity.
Understand that thoughts are momentary because they occur due to conditions.
Understand that both your physical body and your voice are impermanent because they are composite.
5
Understand that the consequences of your actions are inevitable because all the pleasure and pain of sentient beings result from karma.
6 7
Understand that suffering is your spiritual friend because it is the cause of renunciation.
Understand that pleasure and happiness are the demon of attachment because they “are the root of samsara.
8 9
Understand that many distractions are obstacles for merit, because they hinder spiritual practice. Understand that enemies and obstructers are your teachers, because obstacles are an inspiration for spiritual practice.
10 Understand that everything is of equal nature, because all phenomena are ultimately devoid of self-nature. These were the ten things to understand.
7
Here are 1 2
Having entered the door to the Dharma, don’t get involved with many mundane concerns, but train in accordance with spiritual principles.
Having left your homeland behind, don’t establish a new base in a foreign place, but train without attachment.
3 4
The ten things to train in:
Having followed a sublime guru, give up conceit and train in accordance with his words.
Having prepared your mind through learning and conemplation, don’t use it to embrace mere platitudes, but train in the meaning of what you understand.
5
When realization dawns within your mind stream, don’t let it dissipate into indifference, but train undistractedly.
6
When practical experience has taken birth within you, don’t get involved in many dis “tractions, but keep to training.
7 8
Once you have made commitments and promises, don’t leave your three doors in heedlessness, but observe the three trainings.
Having generated bodhicitta, don’t pursue selfish aims, but train in doing everything for the welfare of others.
9
Having entered the gateway to secret mantra, don’t let your three doors be ordinary, but train in them being the three mandalas.
10
While young, don’t roam pointlessly to many places. Instead, undertake hardship at the feet of a sublime spiritual teacher. These were the ten things to train in.
8
Here are
The ten things to persist in: 1
When a beginner, persist in learning and reflection.
2
When experience arises, persist in meditation and accomplishment.
3
Until you attain stability, persist in solitude.
4
5
When particularly scattered or agitated, persist in softening your awareness. When dullness and sinking predominate, persist in refreshing your awareness.
6 Until your mind is stable, persist in the composure of the meditation state. 7 8
Based upon the composure of the meditation state, persist in the (daily activities of) post-meditation.
When adversity abounds, persist in the three types of patience.
9
When you feel strong cravings for desirable things, persist in decisively turning away from attachment.
10
When your love and compassion are feeble, persist in the training of bodhicitta. These were the ten things to persist in.
9
Here are
The ten things to encourage yourself: 1
Reflecting upon the difficulty of obtaining the leisures and endowments, encourage yourself to adopt the sacred Dharma.
2 3
Reflecting upon death and impermanence, e ncourage yourself to virtuous practice.
Reflecting upon the inevitable consequences of karmic actions, encourage yourself to abandon misdeeds and nonvirtue.
4
Reflecting upon the faults of samsara, encourage yourself to attain liberation.
5 6
Reflecting upon the sufferings of samsaric beings, e ncourage yourself to train in bodhicitta.
Reflecting upon the utterly deluded mental states of sentient beings, encourage yourself to hear and contemplate.
7
Reflecting upon the difficulty of leaving behind the habitual tendencies of delusion, encourage yourself to meditation and accomplishment.
8 9 10
Reflecting upon the harmful disturbing emotions in this dark age, encourage yourself to apply the antidotes. Reflecting upon the abundance of adverse conditions during this dark age, encourage yourself to be patient. Reflecting upon the ease with which one can squander away this life in distraction, wandering here and there, encourage yourself to be diligent. These were the ten things to encourage yourself.
10
Here are
The ten ways to go astray: 1 2
3
When your faith is feeble but your intelligence sharp, you can stray into being a propagator of platitudes. When your faith is strong but your intelligence weak, you can stray into close-minded stubbornness.
When your perseverance is great but you lack the oral instructions, you can stray into mistakes and pitfalls.
4
When you don’t first dispel misconceptions through hearing and contemplation, your meditation can stray into being a source of ignorance.
5
When you don’t bring a fresh understanding into the realm of experience, you can stray into being an insensitive “spiritual expert.”
6
When you don’t train your mind in great compassion, the method aspect, your path can stray into that of the lesser vehicles.
7
When you don’t train your mind in emptiness, the wisdom aspect, whatever you do can stray into the ways of samsara.
8 9
When you don’t equalize the eight worldly concerns, whatever you do can stray into embellishing worldly life. When you receive a great deal of respect from townspeople, you can stray into ingratiating yourself with the public.
10
When your knowledge and powers are significant but your mind is unstable, you can stray into becoming a performer of rituals for townspeople. These were the ten ways to go astray.
11
Here are
1
2 3
The ten things that are easily mistaken: It is possible to mistake desire for devotion.
It is possible to mistake passion for loving kindness and compassion.
It is possible to mistake mind-made emptiness for the natural emptiness of all things.
4
7
It is possible to mistake the nihilistic view for dharmadhatu.
5 6
9
It is possible to mistake an experience for realization. It is possible to mistake a hypocrite for a noble person.
It is possible to mistake one distracted by Mara for someone whose delusion has been destroyed.
8
It is possible to mistake a charlatan for a siddha.
It is possible to mistake self-serving activity for altruism.
10
It is possible to mistake deceit for skillful means.
These were the ten things that are easily mistaken.
12
Here are
1
It is unmistaken to become part of a monastery with renunciation and without any attachment whatsoever.
2 3
It is unmistaken to respect an authentic guru y elevating him to the crown of your head.
It is unmistaken to train yourself in the threefold combination of hearing, contemplation, and meditation.
4 5 6
The ten things that are unmistaken:
It is unmistaken to keep a high view while maintaining modest conduct.
It is unmistaken to be carefree while at the same time keeping a strict resolve.
It is unmistaken to have much knowledge while remaining humble.
7
It is unmistaken to be rich in oral instructions while striving in practice.
8 9 10
It is unmistaken to have excellent experience and realization while being free from conceit and vanity.
It is unmistaken to be able to live in solitude while also being able to be with others. It is unmistaken to be unbound by selfishness while being skillful in helping others. These were the ten things that are unmistaken.
13
Here are
1
Like returning empty-handed from an island of precious gems, it is meaningless to ignore the sacred Dharma after having obtained a human body.
2 3 4 5
The fourteen things that are meaningless:
Like a moth diving into a flame, it is meaningless to return to family life after having entered renunciation. Like dying of thirst at the shore of a lake, it is meaningless to live near a noble Dharma master while having no devotion.
Like leaning an axe against a tree-trunk, it is meaningless to have a Dharma practice that is not used to remedy the four roots and ego-clinging. Like a sick person holding a bag of medicine, it is meaningless to have heard oral instructions that don’t remedy disturbing emotions.
6
Like a parrot reciting verses, it is meaningless to have a tongue expert in Dharma terms that are not taken to heart.
7
Like trying to wash a sheepskin coat in plain water, it is meaningless to be generous with wealth acquired through thievery, robbery, or deception.
8
Like handing a mother her child’s flesh, it is meaningless to make offerings to the Three Jewels by hurting other sentient beings.
9
Like a cat lying in wait for a mouse, it is meaningless to be disciplined and patient for interests of this life.
14
10
Like trading a wish-fulfilling jewel for a pile of ordinary gems, a load of leftover chang-mash, or a single bag of tsampa, it is meaningless to perform ostentatious virtuous actions out of a desire for mundane praise, fame, honor, and gain.
11
Like a doctor struck by an incurable disease, it is meaningless to have studied a lot and yet remain a ordinary person.
12
Like a rich man without the key to his treasury, it is meaningless to be knowledgeable in the oral instructions but not apply them in practice.
13
Like the blind leading the blind, it is meaningless to teach others the significance of a spiritual practice you haven’t realized yourself.
14
Like mistaking brass to be gold, it is meaningless to hold experiences arising from methods to be supreme while neglecting the search for the natural [ultimate] state. These were the fourteen things that are meaningless.
15
Here are
1
The eighteen errors of a Dharma practitioner:
A Dharma practitioner is in error when he lives in seclusion and still strives for greatness in worldly life.
2 3
A Dharma practitioner is in error when he leads others and still strives for selfish aims.
A Dharma practitioner is in error when he is knowledgeable in the teachings and still doesn’t shy away from committing nonvirtues.
4
A Dharma practitioner is in error when he has received abundant oral instructions and his mind still remains that of an ordinary person.
5
A Dharma practitioner is in error when he keeps pure discipline and still remains full of craving.
6 7 8 9
A Dharma practitioner is in error when he has good experience and realization, and still hasn’t tamed his own mind. A Dharma practitioner is in error when, having entered the gateway of the teachings, he still hasn’t given up attachment and aversion. A Dharma practitioner is in error when, after setting aside worldly affairs and practicing the sacred Dharma, he is still involved in farming. A Dharma practitioner is in error when he comprehends the meaning and still doesn’t put it into practice.
10
A Dharma practitioner is in error when he forms the resolve to practice and still wanders around.
16
11
A Dharma practitioner is in error when he does nothing other than practice Dharma and still doesn’t behave properly.
12 13
A Dharma practitioner is in error when sufficient food and clothing are naturally obtained and he still continues to pursue them.
A Dharma practitioner is in error when he utilizes his powers of Dharma practice only to assist the sick and possessed.
14
A Dharma practitioner is in error when he teaches the profound instructions in order to receive food and wealth.
15
A Dharma practitioner is in error when he shrewdly applauds himself and cleverly denounces others.
16
A Dharma practitioner is in error when he teaches the oral instructions to others while his own mind is not in harmony with the teachings.
17 18
A Dharma practitioner is in error when he can neither live in solitude nor get along with other people. A Dharma practitioner is in error when he is carried away by pleasure and also cannot endure pain. These were the eighteen errors of a Dharma practitioner.
17
Here are
The twelve indispensable things:
1
First of all, it is indispensable to possess stable faith born from sincere dread of birth and death.
2
It is indispensable to have a guru who guides you onto the path of liberation.
3 4 5
It is indispensable to be intelligent enough to understand the meaning.
It is indispensable to be diligent while wearing an armor of courage. It is indispensable to be insatiable in cultivating the three trainings and the two accumulations.
6 7 8
10
12
It is indispensable to possess the meditation that leaves your attention wherever you place it.
It is indispensable to possess the conduct that utilizes all activities as part of the path.
9
11
It is indispensable to possess the view that realizes the basic nature of phenomena.
It is indispensable to dispel obstacles and Mara’s harm without oral instructions. It is indispensable to possess oral instructions with experience, not just lip service. It is indispensable to possess the deep confidence of inner peace when the time comes for body and mind to part. It is indispensable to possess the fruition of the three kayas that are spontaneously present within yourself. These were the twelve indispensable things.
18
Here are
The eleven signs of a holy being:
1
It is a sign of a holy being to be less envious and conceited.
2
It is a sign of a holy being to have less craving and be content with just the bare necessities.
3
It is a sign of a holy being not to be pompous, haughty, or arrogant.
4
It is a sign of a holy being to be without hypocrisy and double-dealing.
5
It is a sign of a holy being to examine any course of action precisely and conscientiously, and then carry it out with mindfulness.
6 It is a sign of a holy being to be on guard concerning the karmic consequences of actions, as carefully as he would protect his own eyes. 7
It is a sign of a holy being to be free from duplicity in keeping vows and samaya “commitments.
8 9
It is a sign of a holy being not to be biased or fickle toward sentient beings.
It is a sign of a holy being to be forgiving and unaggressive toward those who accumulate nonvirtue.
10 11
It is a sign of a holy being to offer all victories to others and accept all defeats for himself. It is a sign of a holy being to differ from worldly-minded people in all thoughts and deeds.
These were the eleven signs of a holy being. The opposites of these are the signs of not being a holy being.
19
Here are 1
The ten useless things:
It is useless to cater to and perform protective rituals for this illusory body since it will most certainly perish no matter how much trouble you take.
2
It is useless to crave material things and be stingy with them since the day you die you will leave poor and empty-handed no matter how much trouble you take.
3
It is useless to build castles and mansions since the day you die you leave alone and even your corpse will be thrown out no matter how much trouble you take.
4
It is useless to lovingly take care of your children and descendants since they have no power at all to help you at the moment of death no matter how much trouble you take.
5 6 7
It is useless to affectionately care for friends and relatives since the day you die you leave alone without their company no matter how much trouble you take.
It is useless to have possessions that will surely be squandered when given to children and descendants since they are all impermanent no matter how much wealth you may have. It is useless to have property, dominion, and enterprises since the day you die you cut all connections no matter how much trouble you take.
8
It is useless not to conduct yourself in accordance with Dharma because this will cause rebirth in the lower realms even if you have entered the gate of Dharma.
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9
It is useless not to practice after training your mind in hearing and contemplating since there is then nothing to apply at the moment of death - no matter how much Dharma you understand.
10 It is useless to lack faith and respect for a holy teacher since you will not receive his qualities or blessing that way - even if you remain in his presence for a long time. These were the ten useless things.
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Here are
The ten ways to bring on your own disaster :
1
Like an imbecile eating a strong poison, you bring on your own disaster by having a family without being able to provide for them.
2
Like a madman jumping over the brink of an abyss, you bring on your own disaster by engaging in nonvirtues without Dharma.
3 4
Like enjoying a poisoned meal, you bring on your own disaster by being a charlatan and deceiving other people. Like an infirm old lady trying to herd cattle, you bring on your own disaster by childishly acting as a leader for others.
5 Like a blind man roaming the northern plains, you bring on your own disaster by being self-serving and motivated by the eight worldly concerns, without acting for the welfare of others with pure motivation. 6
Like a weakling trying to carry a big load, you bring on your own disaster by grabbing for grandeur and unreachable feats.
7 Like losing the company of a powerful guide, you bring on your own disaster by arrogantly belittling the words of a sublime guru and the Buddha. 8
Like a mountain deer descending into the valley, you bring on your own disaster by postponing your practice to rove through the towns of common people.
9
Like a garuda breaking its wings, you bring on your own disaster by getting car “ried away by distractions instead of sustaining innate wakefulness.
10
Like a small child trying to eat embers, you bring on your own disaster by heedlessly enjoying the funds of your guru and the Three Jewels. These were the ten ways to bring on your own disaster.
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Here are
1
The ten ways to do yourself a favor:
You do yourself a favor by giving up the attachments and aversions of worldly life, and practicing the pure Dharma.
2
You do yourself a favor by leaving behind married life, family, and friends, and following a holy being.
3
You do yourself a favor by giving up distracted activities and engaging in hearing, contemplating, and meditating.
4 5 6
You do yourself a favor by abandoning village people and neighbors, and living alone in secluded places.
You do yourself a favor by cutting the ties of sense pleasures, and remaining stable in nonattachment.
You do yourself a favor by being content with the bare necessities and not craving better things
7
You do yourself a favor by keeping a steadfast resolve without\ letting yourself fall under the control of others.
8
You do yourself a favor by pursuing the lasting happiness of enlightenment, without regard for the temporary pleasures of this life.
9
You do yourself a favor by abandoning the clinging to phenomena as being real, and bringing emptiness into your experience.
10
You do yourself a favor by unifying the two accumulations without leaving your three doors in the ordinary state. These were the ten ways to do yourself a favor.
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Here are 1
The ten perfect Dharmas:
Trusting in the consequences of karmic deeds is the perfect view for the person of lesser capacity.
2
Realizing all outer and inner phenomena to be the fourfold unity of appearance and emptiness, and awareness and emptiness, is the perfect view for the person of medium capacity.
3
Realizing that the viewer, the viewed, and the realization are inseparable is the perfect view for the person of highest capacity.
4 5
Remaining one-pointedly concentrated on the object of focus is the perfect meditation for the person of lesser capacity. Remaining in the samadhi of the fourfold unity is the perfect meditation for the person of medium capacity.
6 Remaining in the state of nonfocus in which the meditator, the object meditated upon, and the meditation itself are inseparable is the perfect meditation for the person of highest capacity. 7
Being on guard against the consequences of karmic actions as carefully as you would protect your own eyes is the perfect conduct of the person of lesser capacity.
8
Acting as though all phenomena are like dreams and magical illusions is the perfect conduct of the person of medium capacity.
9
Being without any conduct whatsoever is the perfect conduct of the person of the highest capacity.
10
The signs of progress for people of all three capacities are that ego-clinging and all disturbing emotions consistently decrease and subside. These were the ten perfect dharmas.
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Here are
1
The ten mistakes of a Dharma practitioner:
It is extremely mistaken to follow an empty-talking impostor rather than attending a guru who correctly practices the sacred Dharma.
2
It is extremely mistaken to pursue pointless logic instead of seeking the pith instructions that are the oral transmission of the Hearing Lineage.
3 4
It is extremely mistaken to struggle with endless worldly affairs as though you were going to live forever, instead of being carefree concerning the temporary events of this life. It is extremely mistaken to spout the Dharma aloud in gatherings rather than pondering its meaning in solitude.
5
It is extremely mistaken to hoard resources and possessions with avarice and “deceit rather than giving away your excess wealth and supplies as offerings and alms.
6
It is extremely mistaken to be careless and frivolous with your three doors rather than observing your samayas and vows correctly.
7
It is extremely mistaken to let your life run out in petty pursuits, chasing this and that, rather than familiarizing yourself with realization of the natural state.
8 It is extremely mistaken to try to tame the minds of incorrigible and childish people rather than taming your own entrenched habits of delusion. 9
It is extremely mistaken to pursue ambitions of grandeur in this life, rather than cultivating the experience and realization you have already glimpsed.
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10
It is extremely mistaken to remain fond of laziness and indolence, rather than being “diligent now while all the right conditions are present. These were the ten mistakes of a Dharma practitioner.
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Here are
1
The ten essentials:
At the beginning, pure devotion that dreads birth and death, like a deer escaping a trap, is essential.
2
In the middle, diligence that holds no regrets even in the face of death, like a farmer who has finished tilling the soil, is essential.
3
In the end, a relieved mind confident of no death, like a person who has completed a great endeavor, is essential.
4
At the beginning, acknowledgment that you have no time to waste, like someone who has been hit in the chest by an arrow, is essential.
5 6
In the middle, unwavering meditation, like a mother whose only child just died, is essential. In the end, recognizing that there is no ‘thing’ to do, like a milkmaid after the “enemy has carried off all the cattle, is essential.
7
At the beginning, gaining certainty in the Dharma, like a starving man finding a delicious meal, is essential.
8
In the middle, gaining certainty in your mind, like a strongman discovering a jewel, is essential.
9
In the end, gaining certainty in nonduality, like a charlatan whose falsehood is exposed, is essential.
10
Resolving suchness, like a crow flying up from a ship, is essential. These were the ten essentials.
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Here are
The ten unnecessary things:
1 2
Once you realize that your mind is emptiness, you don’t need to study and contemplate. Once you recognize that awareness is undefiled, you don’t need to purify misdeeds.
3 Once you abide on the natural path, you don’t need to gather the accumulations. 4 Once you can sustain the innate state, you don’t need to train in the path of means. 5
Once you recognize that thoughts are the dharmata (innate nature,) you don’t need nonconceptual meditation.
6 7
Once you recognize that disturbing emotions are rootless, you don’t need to apply their antidotes.
Once you recognize that sights and sounds are magical illusions, you don’t need to accept or reject.
8
Once you recognize that suffering is a siddhi, you don’t need to search for happiness.
9
Once you realize that your mind is unborn, you don’t need to train in the ejection of consciousness (phowa).
10
When everything you do is for the welfare of others, you don’t need to accomplish your own aims. These were the ten unnecessary things.
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Here are
The ten superior phenomena:
1
One human body with the leisures and endowments is far superior to any number of the six classes of sentient beings.
2 One spiritual person is far superior to any number of irreligious lay people. 3
This vehicle of essential meaning is far superior to any number paths from other vehicles.
4
One instant of wisdom resulting from meditation is far superior to any amount of wisdom resulting from hearing and contemplation.
5
A single moment of non-compound virtue is far superior to any amount of compound virtue.
6
One second of nonconceptual samadhi is far superior to any amount conceptual samadhi.
7
One moment of undefiled virtue is far superior to any amount of defiled virtue.
8 A single instant of realization is far superior to any number of experiences that arise in the mind. 9
One moment of spontaneous action is far superior to any amount of deliberately intended positive deeds.
10
Not to have any personal possessions is far superior to any amount of material generosity. These were the ten superior phenomena.
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Here are
The ten qualities that make whatever you do excellent:
1
For someone whose mind and thoughts have turned to the Dharma, it is excellent if he gives up activities, but also if he doesn’t.
2 3
For someone who has true understanding in his mind, it is excellent if he meditates but also if he doesn’t.
For someone who has cut through attachment to sense pleasures, it is excellent if he acts detached but also if he doesn’t.
4
For someone who has realized the innate nature in actuality, it is excellent if he lives in an empty cave but also if he acts as a community leader.
5
For someone who has recognized that appearances are a magical illusion, it is excellent if he lives alone in mountain retreat, but also if he wanders aimlessly.
6 7
For someone who has gained mastery over his mind, it is excellent if he gives up sense pleasures but also if he puts them to use. For someone who possesses bodhicitta, it is excellent if he practices in seclusion but also if he acts for the welfare of others in society.
8 9 10
For someone whose devotion is constant, it is excellent if he remains at the feet of his guru but also if he doesn’t. For someone who has heard much and understood the meaning, it is excellent if siddhis arise but also if he has obstacles. For the yogi who has attained supreme realization, it is excellent if he possesses the common signs of accomplishment but also if he doesn’t.
These were the ten qualities that make whatever you do excellent.
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Here are
1
The ten virtues of the sacred Dharma:
The ten virtuous deeds, the six paramitas, all aspects of emptiness, the virtues of the factors of enlightenment, the four truths of noble beings, the four dhyana, the four formless absorptions, the ripening and liberation of Mantrayana, and so forth all these appear in this world by virtue of the sacred Dharma.
2
Among human beings, the important and lofty royal caste, the important and lofty Brahmin caste, the important and lofty caste of householders, the six classes of gods in the desire realm including the Four Great Kings, the seventeen classes of gods in the form realm, and the four classes of gods in the formless realm all these appear in this world by virtue of the sacred Dharma.
3
The stream-enterers, once-returners, non-returners, arhats, pratyekabuddhas, and the omniscient buddhas all these appear in this world by virtue of the sacred Dharma.
4
The two form-kayas, naturally manifesting out of compassion by the power of bodhicitta and aspiration prayers, that spontaneously accomplish the welfare of beings for as long as samsara has not been emptied - all these appear by virtue of the sacred Dharma.
5
6
When an abundance of necessities for sentient beings appears according to each one’s need through the power of bodhisattvas’ aspiration prayers this is by virtue of the sacred Dharma. When in the lower realms and in the unfree states there is some slight temporary happiness, created through the merit of wholesome virtuous deeds this is by virtue of the sacred Dharma.
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7
When even evil beings turn their minds toward the sublime teachings, remain in the family of noble beings, and become objects of respect for others this is by virtue of the sacred Dharma.
8
When someone who formerly has carelessly engaged in evil misdeeds, adding firewood to the flames of hell, turns his mind toward the sublime teachings and connects with the happiness of the higher realms and liberation - this is by virtue of the sacred Dharma.
9
When someone merely gains trust in, interest in, or delights in the sublime teachings, or simply wears the robes, becomes liked by everyone and is respected this is by virtue of the sacred Dharma.
10
When someone abandons all possessions and wealth, joins a monastic community through renunciation, and hides in the mountains as an ascetic and still has abundant necessities of life this is by virtue of the sacred Dharma. These were the ten virtues of the sacred Dharma.
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Here are
1 2
5
Since the nature of the ground is indescribable, ground is merely a name.
Since in the path there is nothing to be traversed and no one traversing it, path is merely a name.
3 4
The ten things that are merely names:
Since in the natural state there is nothing to be viewed and no viewer, realization is merely a name. Since in the innate state there is nothing to meditate upon and no meditator, experience is merely a name.
Since in the ultimate nature there is nothing to be done and no doer, conduct is merely a name.
6
Since in the ultimate meaning there is nothing to be guarded and no guard, samaya is merely a name.
7
Since ultimately there is nothing to be accumulated and no accumulator, the two accumulations are merely names.
8 9
Since ultimately there is nothing to be purified and no purifier, the two obscurations are merely names.
Since ultimately there is nothing to be abandoned and no abandoner, samsara is merely a name.
10
Since ultimately there is nothing to be attained and no attainer, fruition is merely a name. These were the ten things that are merely names.
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Here are
The ten things that are spontaneously present as great bliss: 1
Since the nature of mind of all beings is dharmakaya, it is spontaneously present as great bliss.
2
Since in the ground, the expanse of dharmata, there are no elaborations of characteristics, it is spontaneously present as great bliss.
3
Since realization is free from extremes and beyond conceptual thought, and has no elaboration of partiality, it is spontaneously present as great bliss.
4
Since in experience free from mental activity there are no conceptual elaborations, it is spontaneously present as great bliss.
5
Since in effortless conduct free from action there are no elaborations of acceptance and rejection, it is spontaneously present as great bliss.
6
Since the dharmakaya, inseparable dhatu and wisdom, has no elaborations of object and subject, it is spontaneously present as great bliss.
7 Since the sambhogakaya, self-arisen compassion, has no elaborations of birth, death, transition, or change, it is spontaneously present as great bliss. 8
Since the nirmanakaya, self-arisen compassion, has no elaborations of the perception of dualistic appearances, it is spontaneously present as great bliss.
9
Since in the Wheel of Dharma there is no sign of self-cherishing or characteristics, it is spontaneously present as great bliss.
10
Since in the activity of boundless compassion there is no limitation or season, it is spontaneously present as great bliss.
These were the ten things that are spontaneously present as great bliss.
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Conclusion This completes The Precious Garland of the Supreme Path, a compilation of the flawless oral instructions of the kind Kadampa masters of the lineage of Glorious Atisha and his heart disciples—those acclaimed as illuminators of the Buddhadharma in this northern Land of Snows by gurus endowed with stainless wisdom, by yidams such as Tara, and by Jetsun Milarepa, the lord of yogis, and holder of the heart essence of accomplished masters such as Marpa of Lhodrak and the sublime beings Naropa and Maitripa, who are as renowned as the sun and the moon in the noble land of India. This was written by Sonam Rinchen, the meditator of the Nyi clan from Dagpo in the south, who holds the treasury of the oral instructions of both Kadampa and mahamudra. Colophon Lord Gampopa once said: “In the future, people who have devotion for me and feel sad that they didn’t meet me, please read The Precious Garland of the Supreme Path, The Jewel Ornament of Liberation, and my other writings. It will be no different from meeting me face to face. Therefore, everyone with devotion for Lord Gampopa should exert themselves in propagating these teachings. Credits Based on a translation by Eric Pema Kunsang, published by Rangjung Yeshe Publications as The Precious Garland of the Sublime Path, combined with a translation by Lama Yeshe Gyamtso, published by Snow Lion Publications as The Instructions of “Gampopa: A Precious Garland of the Supreme Path. Revisions made by Khenpo Tsultrim Tenzin and Khenmo Trinlay Chödron at the Tibetan Meditation Center, May 2012.
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Glossary of Enumerations Two accumulations: merit and wisdom form-kayas: sambhogakaya and nirmanakaya kayas: dharmakaya and rupakaya Obscurations: afflicting emotions and subtle obscurations to enlightenment Three doors: body, speech and mind Three Jewels: Buddha, Dharma and Sangha Kayas: 1. nirmanakaya, the emanation body 2. sambhogakaya, the complete enjoyment body 3. dharmakaya, the perfect wisdom body Mandalas: 1. the outer mandala of sense perceptions and outer relationships 2. the inner mandala of the relationship with our body 3. the secret mandala, which is having a sacred relationship to our emotions Trainings: 1. moral ethics, or shila 2. meditative concentration, or samadhi 3. incisive wisdom, or prajña Types of patience: 1. with sentient beings as its object 2. with phenomena as its object 3. non-objectified Fourclasses of gods in the formless realm: 1. Akashanantya (Infinite Space Ayatana) 2. Vijnananantya (Infinite Consciousness Ayatana) 3. Akinshannya (Nothingness Ayatana) 4. Nirsangyaasangya (Neither perception nor Non-perception Ayatana) Dhyana: 1. first 2. second 3. third 4. fourth
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Formless Absorptions: 1. infinite space 2. infinite consciousness 3. nothingness 4. neither perceptions nor non-perception Great Kings: 1. Vaiśravaṇa (Kubera) 2. Virūḍhaka 3. Dhṛtarāṣṭra 4. Virūpākṣa Roots: 1. killing 2. stealing 3. lying 4. sexual activity Truths of Noble Beings: 1. truth of suffering 2. truth of the cause of suffering 3. truth of the cessation of suffering 4. truth of path Six Classes of Gods in the Desire Realm: 1. Carturmaharajkayika (Four Guardian Kings) 2. Triyestrimsha (Heaven of the Thirty-three) 3. Yama (Free of Combat) 4. Tushita (Joyous Realm) 5. Nirmanratia (Enjoying Emanation) 6. Parinirmitvashavartin (Controlling Others’ Emanations) paramitas: 1. generosity 2. moral ethics 3. patience 4. perseverance 5. meditative concentration 6. wisdom awareness
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Realms: 1. hell realms 2. hungry spirit 3. animal 4. human 5. demi-god 6. god Eight Leisures (freedom from these eight unfavorable conditions): 1. being born in a hell realm 2. being born a hungry ghost 3. being born an animal 4. being born a barbarian 5. being born a long-lived god 6. holding wrong views 7. absence of a buddha 8. muteness worldly concerns: 1. gain 2. loss 3. praise 4. blame 5. pleasure 6. pain 7. fame 8. disgrace Ten “endowments: having these five personal conditions: 1. being human 2. being born in a central country 3. possessing all the senses 4. having committed none of the heinous actions 5. having devotion for the Dharma and having these five external conditions: 6. a buddha has appeared 7. a buddha has taught 8. the Dharma that was taught remains
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9. there are practitioners of the Dharma 10. there is love and kind support for practice Virtuous Deeds: 1. writing commentaries and spiritual instructions, if one is qualified to do so. 2. making offerings 3. giving to the needy “4. listening to teachings 5. reading the holy scriptures 6. committing their meaning to memory 7. explaining this meaning to others 8. reciting one’s daily prayers 9. pondering over the teachings one has received 10. assimilating them through meditation Seventeen Classes of Gods in the Form Realm:
First Meditative Concentration: 1. Realm of Brahma 2. Realm of Brahma’s Retinue 3. Realm of Great Brahma
Second Meditative Concentration: 4. Realm of Lesser Light 5. Realm of Infinite Light 6. Realm of Radiant Light
Third Meditative Concentration: 7. Realm of Lesser Virtue 8. Realm of Infinite Virtue 9. Realm of Steady Virtue
Fourth Meditative Concentration: 10. Realm Without Clouds 11. Realm Born from Merit 12. Realm of Great Fruit 13. Durable Realm 14. Painless Realm 15. Beautiful Realm 16. Clear-sighted Realm 17. Highest Realm
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Thirty-seven Factors of Enlightenment:
Four Types of Essential Mindfulness
1. sustaining mindfulness of the body 2. sustaining mindfulness of feelings 3. sustaining mindfulness of the mind 4. sustaining mindfulness of phenomena
Four Types of Perfect Abandonment or Correct Trainings 5. abandoning nonvirtues which have been created 6. not allowing new nonvirtues to be produced 7. producing the antidotes, virtues which have not arisen 8. allowing those virtues which have arisen to increase
Four Supports for Miraculous Ability 9. the absorption of strong aspiration 10. the absorption of perseverance 11. the absorption of the mind 12. the absorption of investigation
Five Powers or Faculties
13. the power of faith 14. the power of perseverance 15. the power of mindfulness 16. the power of absorption 17. the power of wisdom awareness
Five Strengths
18. the strength of faith 19. the strength of perseverance 20. the strength of mindfulness 21. the strength of absorption 22. the strength of wisdom awareness
Seven Branches of Enlightenment
23. the perfect mindfulness branch 24. the perfect discrimination branch 25. the perfect perseverance branch 26. the perfect joy branch 27. the perfect relaxation branch 28. the perfect absorption branch 29. the perfect equanimity branch
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Eightfold Path
30. perfect view 31. perfect conception 32. perfect speech 33. perfect action 34. perfect livelihood 35. perfect effort 36. perfect mindfulness 37. perfect absorption
This ebook is created to support Venerable Khenpo Tsultrim Tenzin on the Teaching
“The Precious Garland of the Sublime Path” Layout and design by Rinchen Sherab Lhamo “May the Guru have a long life and healthy May his Dharma activity always successful for benefit all sentient beings”
Marpa Dharma House August 2020
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