The teachings of my Guru-Father are beneficial to the mind; Thus, contemplating that which bringeth benefit, I’ll earn the Great Happiness of Deliverance; Therefore to Lapchi-Kang I’m going.
Do thou, my sister, cling -to worldliness.
Acquire sins by the pound and stone.
Strive to remain, for all the time thou canst, in the Sang sara, And strive to win thyself a birth in the Three Lower Worlds.
Yet if thou fear the Sangsara in the least.
Renounce, in this life now, the Eight Sangsaric Aims, And let us go together, unto Lapchi-Kang, Let us, the twain, brother and sister, be high-destined ones.
And go together to the Ranges of the Lapchi-Kang.
On my singing thus, Peta said, I see that thou meanest ease and comfort by worldliness, my brother. As for that, both of us have so little to give up. All these fine-sounding truths and sermons are merely excuses to cloak thine inability to be as well off as Lama Bari-Lotsawa; but, as for me, I will not LIFE AND HYMNS OF MILAREPA 593 go to Lapchi-Kang, where I shall have nothing to eat, nor any- thing to wear: it would be unendurable misery, which I need not go to seek at Lapchi. I do not even know where it is; and I would entreat thee, my brother, to remain permanently in one place, instead of rushing about and clinging to uninhab- ited cliffs and rocks, like an animal pursued by dogs. I could find thee more easily then. The people of this place seem dis- posed to regard thee with veneration, so it would be best if thou remain here permanently...It is quite clear that thou wilt not do anything such as I wish thee to do, yet I cannot give thee up. So please use these; and I will do what I can to obtain more. Having said this, she was about to go away. I, however, wishing to turn her heart towards religion, induced her to remain as long as the provisions might last, so that even though she did not earn merit by prac- tising devotion, she would for that much time, at least, be free from committing sin. As long as she thus lived with me, I talked to her about religious subjects and about the Law of Karma. At last, I succeeded in turning her heart towards the Faith, to some extent...
I have obtained spiritual knowledge through giving up all thought of food, clothing, and name. Inspired with zeal in my heart, I bore every hardship and inured myself to all sorts of privations of the body; I devoted myself to meditation in the most unfrequented and solitary places. Thus did I obtain knowledge and experience; do ye also follow in the path trod- den by me, and practise devotion as I have done...At the time when Jetsun had fulfilled the various duties mentioned above, there lived, in the interior of Brin (Drin), a learned Lama named Tsaphuwa, very rich and influential, who was accustomed to take the highest seat in the assemblies of the people of Brin. This man feigned great reverence for Jet- sun, while at heart he was bursting with envy of him, and de- sirous of exposing what he took to be Jetsun’s ignorance, by putting difficult questions to Jetsun in a public gathering of his own supporters. In this wise he asked Jetsun many and various questions, all the while pretending that it was for the clearing of his own doubts.
Then, in the first month of the autumn of the Wood-Tiger 594 SELECTIONS FROM TIBETAN SOURCES year, there happened to be a grand marriage feast to which Jetsun was invited, and he was placed on the highest seat at the head of the first row of guests, and the Geshe Tsaphuwa was seated next to him. The Geshe bowed down to Jetsun, expecting that Jetsun would bow down to him in return. Jet- sun, however, did not do so; for never having bowed down to, nor returned the obeisance of any person save his own Guru, he did not depart from his usual custom on this occasion.
Much chagrined, the Geshe thought to himself. What! shall so learned a pandit as I am bow down to an ignoramus like h im, and he not condescend to return the salutation! I shall certainly do my best to lower him in the esteem of the public. And, producing a book on philosophy, he addressed Jetsun thus: O Jetsun, please be so good as to dissipate my perplexi- ties by going through this book and explaining it to me word by word.
Upon this, Jetsun answered, As for the mere word-by-word explication of these dialectics, thou thyself are sufficiently ex- pert; but to realize their true import it is necessary to renounce the Eight Worldly Ambitions, lopping off their heads, to sub- due the illusion of belief in the personal ego, and, regarding Nirvana and Sangsara as inseparable, to conquer the spiritual ego by meditation in mountain solitudes. I have never valued or studied the mere sophistry of word-knowledge, set down in books in conventionalized form of questions and answers to fae committed to memory (and fired off at one’s opponent); these lead but to mental confusion and not to such practice as bring- eth actual realization of Truth. Of such word-knowledge I am ignorant; and if ever I did know it, I have forgotten it long ago. I pray that thou wilt give ear to the song which I am about to sing, to show my reasons for forgetting book-learn- ing. And then Jetsun sang this song: Obeisance to the honored Feet of Marpa the Translator!
May I be far removed from arguing creeds and dogmas.
E’er since my Lord’s Grace entered in my mind.
My mind hath never strayed seeking various distractions.
Accustomed long to contemplating Love and Pity, I have forgot all difference between my self and others.
LIFE AND HYMNS OF MILAREPA 595 Accustomed long to meditating on my Guru as enhaloed o’er my head, I have forgot all those who rule by power and by prestige.
Accustomed long to meditating on my Guardian Gods as from myself inseparable, I have forgot the lowly fleshly form.
Accustomed long to meditating on the Whispered Chosen Truths, I have forgot all that is said in written and in printed books.
Accustomed, as I’ve been, to the study of the Common Science, Knowledge of erring Ignorance I’ve lost.
Accustomed, as I’ve been, to contemplating the Three Bodies as inherent in myself, I have forgot to think of hope and fear.
Accustomed, as I’ve been, to meditating on this life and the future life as one, I have forgot the dread of birth and death.
Accustomed long to studying, all by myself, mine own experiences, I have forgot the need of seeking the opinions of friends and brethren.
Accustomed long to application of each new experience to mine own growth spiritual, I have forgot all creeds and dogmas.
Accustomed long to meditating on the Unborn, the In- destructible, and the Unabiding, I have forgot all definitions of this or that particular Goal.
596 SELECTIONS FROM TIBETAN SOURCES Accustomed long to meditating on all visible phenomena as the Dharma-Kaya, I have forgot all mind-made meditations.
Accustomed long to keep my mind in the Uncreated State of Freedom, I have forgot conventional and artificial usages.
Accustomed long to humbleness, of body and of mind, I have forgot the pride and haughty manner of the mighty.
Accustomed long to regard my fleshy body as my hermit- age, I have forgot the ease and comfort of retreats in monas- teries.
Accustomed long to know the meaning of the Wordless, I have forgot the way to trace the roots of verbs and source of words and phrases; May thou, Q learned one, trace out these things in stand- ard books.
Milarepa’s Final Words Now hear my principal testament, of which none save my chief disciples and lay followers, male and female, should be informed...
As to how ye are to carry the religious teachings into prac- tice in your everyday life, bear in mind the following: Some there may be among you who are proud of their apparent sanctity, but who, at heart, are really devoted to acquiring name and fame in this world; they dispense a hundred neces- sary and unnecessary things in charity, hoping thereby to reap a liberal return. This, though displeasing to the Divinities gifted with divine vision, is persevered in by selfish beings of obscured vision. The hypocrisy of thus hankering after the rich juices of this world, while outwardly appearing pious and devout, because unable to face the ridicule of the world (which LIFE AND HYMNS OF MILAREPA 597 might otherwise come to know of the hankering), is like partak- ing of delicacies and rich food mixed with deadly aconite. Therefore, drink not the venom of desire for worldly fame and name; but casting aside all the fetters of worldly duties, which but lead to this desire, devote yourselves to sincere and earnest devotion.
The disciples then inquired if they could engage in worldly duties, in a small way, for the benefit of others, and Jetsun said, If there be not the least self-interest attached to such duties, it is permissible. But such (detachment) is indeed rare; and works performed for the good of others seldom succeed if not wholly freed from self-interest. Even without seeking to benefit others, it is with difficulty that works done even in one’s own interest (or selfishly) are successful. It is as if a man helplessly drowning were to try to save another man in the same predicament. One should not be over-anxious and hasty in setting out to serve others before one hath oneself realized Truth in its fullness; to do so, would be like the blind leading the blind. As long as the sky endureth, so long will there be no end of sentient beings for one to serve; and to every one cometh the opportunity for such service. Till the op- portunity comes, I exhort each of you to have but the one re- solve, namely, to attain Buddhahood for the good of all living things.
Be lowly and meek. Clothe yourselves in rags. Be resigned to hardships with respect to food and dress. Renounce all thought of acquiring worldly renown. Endure bodily penance and mental burdens. Thus gain knowledge from experience. That your study and penance be directed towards the right path, it is necessary to hold these injunctions in your hearts.
Having so spoken, Jetsun sang this hymn: Obeisance at the Feet of Lordly Marpa the Translator!
If ye who would be devotees, and Wisdom win, Do not procure and serve a Guru wise.
Though ye have faith and meekness, small will be the Grace.
If ye do not obtain the Initiation deep and mystic.
The words alone, the Tantras hold, will merely serve as fetters.
598 SELECTIONS FROM TIBETAN SOURCES If ye keep not the Tan trie Scriptures as your witness. All practice of the rites will be but many snares.
If ye do not the Chosen Teachings meditate.
Mere renunciation of the worldly life will be but vain self-torture.
If ye subdue not evil passions by their antidote.
Mere verbal preachings will be but empty sounds.
If ye know not the Subtle Methods and the Path, Mere perseverance will bear but little fruit.
If ye know not the Secret and the Subtle Methods, Mere exercise of zeal will make the Pathway long.
If ye do not acquire great merit.
And work for self alone, sangsaric being will continue.
If ye do not devote unto Religion all your worldly goods amassed.
Much meditation will not gain much Knowledge.
If ye do not acquire contentment in yourselves, Heaped-up accumulations will only enrich others.
If ye do not obtain the Light of Inner Peace, Mere external ease and pleasure will become a source of pain.
If ye do not suppress the Demon of Ambition, Desire of fame will lead to ruin and to lawsuits.
The desire to please exciteth the Five Poisonous Passions; The greed of gain separateth one from dearest friends; The exaltation of the one is the humiliation of the others.
Hold your peace and no litigation will arise; Maintain the State of U ndistractedness and distraction will fly off; LIFE AND HYMNS OF MILAREPA 599 Dwell alone and ye shall find a Mend; Take the lowest place and ye shall reach the highest; Hasten slowly and ye shall soon arrive; Renounce all worldly goals and ye shall reach the highest goal.
If ye tread the Secret Path, ye shall find the shortest way; If ye realize the Voidness, Compassion will arise within your hearts; If ye lose all differentiation between yourselves and others, fit to serve others ye will be; And when in serving others ye shall win success, then shall ye meet with me; And finding me, ye shall attain to Buddhahood.
To me, and to the Buddha, and the Brotherhood of my disciples Pray ye earnestly, without distinguishing one from the other.
Thus did Jetsun sing. And then he said', Seeing that I may not have much longer now to live, observe my teachings and follow me.
After saying this, Jetsun sank in to the quiescent state of Samadhi. Thus did Jetsun pass away at the age of eighty- four years, on the fourteenth day of the last of the three winter months of the Wood-Hare Year (A.D. 1135), at dawn.
THE SUPREME PATH, THE ROSARY OF PRECIOUS GEMS Obeisance to the Honored Guru!
The Foreword L ET him who desireth deliverance from the fearful and dif- ficult-to-traverse Sea of Successive Existences, by means of the precepts taught by the inspired Kargyutpa Sages, render due homage to these Teachers, whose glory is immaculate, whose virtues are as inexhaustible as the ocean, and whose in- finite benevolence embraceth all beings, past, present, and fu- ture, throughout the Universe.
For the use of those who share in the quest for Divine Wis- dom there follow, recorded in writing, the most highly esteemed precepts, called The Supreme Path, the Rosary of Precious Gems, transmitted to Gampopa, either directly or indirectly, through that Inspired Dynasty of Gurus, out of their love for him.
The Twenty-Eight Categories of Yogic Precepts I. The Ten Causes of Regret The devotee seeking Liberation and the Omniscience of Buddhahood should first meditate upon these ten things which are causes of regret: (1) Having obtained the difficult-to-obtain, free, and en- dowed human body, it would be a cause of regret to fritter life away.
(2) Having obtained this pure and difficult-to-obtain, free, and endowed human body, it would be a cause of regret to die an irreligious and worldly man.
(3) This human life in the Kale-Yuga (or Age of Dark- ness) being so, brief and uncertain, it would be a cause of re- gret to spend it in worldly aims and pursuits.
(4) One’s own mind being of the nature of the Dharma- 600 THE SUPREME PATH, 601 Kaya, uncreated, it would be a cause of regret to let it be swallowed up in the morass of the world’s illusions.
(5) The holy guru being the guide on the Path, it would be a cause of regret to be separated from him before attaining Enlightenment.
(6) Religious faith and vows being the vessel which convey- eth one to Emancipation, it would be a cause of regret were they to be shattered by the force of uncontrolled passions.
(7) The Perfect Wisdom having been found within oneself in virtue of the guru’s grace, it would be a cause of regret to dissipate it amidst the jungle of worldliness.
(8) To sell like so much merchandise the Sublime Doctrine of the Sages would be a cause of regret.
(9) Inasmuch as all beings are our kindly parents, it would be a cause of regret to have aversion for and thus disown or abandon any of them.
(10) The prime of youth being the period of development of the body, speech, and mind, it would be a cause of regret to waste it in vulgar indifference.
These are The Ten Causes of Regret.
II. The Ten Requirements Come Next (1) Having estimated one’s own capabilities, one requireth a sure line of action.
(2) To carry out the commands of a religious preceptor, one requireth confidence and diligence.
(3) To avoid error in choosing a guru, the disciple requireth knowledge of his own faults and virtues.
(4) Keenness of intellect and unwavering faith are required to tune in with the mind of the spiritual preceptor.
(5) Unceasing watchfulness and mental alertness, graced with humility, are required to keep the body, speech, and mind unsullied by evil.
(6) Spiritual armour and strength of intellect are required for the fulfilment of one’s heart’s vows.
(7) Habitual freedom from desire and attachment is neces- sary if one would be free from bondage.
(8) To acquire the Twofold Merit, bom of right motives, right actions, and the altruistic dedication of their results, there is need of unceasing effort.
(9) The mind, imbued with love and compassion in thought 60s SELECTIONS FROM TIBETAN SOURCES and deed, ought ever to be directed to the service t>f all sentient beings.
(10) Through hearing, understanding, and wisdom, one should so comprehend the nature of all things as not to fall into the error of regarding matter and phenomena as real.
These are The Ten Requirements.
III. The Ten Things to be Done (1) Attach thyself to a religious preceptor endowed with spiritual power and complete knowledge.
(2) Seek a delightful solitude endowed with psychic influ- ences as a hermitage.
(3) Seek friends who have beliefs and habits like thine own and in whom thou canst place thy trust.
(4) Keeping in mind the evils of gluttony, use just enough food to keep thee fit during the period of thy retreat.
(5) Study the teachings of the Great Sages of all sects im- partially.
(6) Study the beneficent sciences of medicine and astrology, and the profound art of omens.
{7) Adopt such regimen and manner of living as will keep thee in good health.
(8) Adopt such devotional practices as will conduce to thy spiritual development.
(9) Retain such disciples as are firm in faith, meek in spirit, and who appear to be favoured by karma in their quest for Divine Wisdom.
(10) Constantly maintain alertness of consciousness in walk- ing, in sitting, in eating, and in sleeping.
These are The Ten Things to be Done.
IV. The Ten Things to be Avoided (1) Avoid a guru whose heart is set on acquiring worldly fame and possessions.
(2) Avoid friends and followers who are detrimental to thy peace of mind and spiritual growth.
(3) Avoid hermitages and places of abode where there hap pen to be many persons who annoy and distract thee.
(4) Avoid gaining thy livelihood by means of deceit and theft.
THE SUPREME PATH 603 (5) Avoid such actions as harm thy mind and impede thy spiritual development.
(6) Avoid such acts of levity and thoughtlessness as lower thee in another’s esteem.
(7) Avoid useless conduct and actions.
(8) Avoid concealing thine own faults and speaking loudly of those of others.
(9) Avoid such food and habits as disagree with thy health.
(10) Avoid such attachments as are inspired by avarice.
These are The Ten Things to be Avoided.
V. The Ten Things Not to be Avoided (1) Ideas, being the radiance of the mind, are not to be avoided.
(2) Thought-forms, being the revelry of Reality, are not to be avoided.
(3) Obscuring passions, being the means of reminding one of Divine Wisdom (which giveth deliverance from them), are not to be avoided (if rightly used to enable one to taste life to the full and thereby reach disillusionment).
(5) Illness and tribulations, being teachers of piety, are not to be avoided.
(6) Enemies and misfortune, being the means of inclining one to a religious career, are not to be avoided.
(7) That which cometh of itself, being a divine gift, is not to be avoided.
(8) Reason, being in every action the best friend, is not to be avoided.
(9) Such devotional exercises of body and mind as one is capable of performing are not to be avoided.
(10) The thought of helping others, howsoever limited one’s ability to help others may be, is not to be avoided.
These are The Ten Things Not To Be Avoided.
VI. The Ten Things One Must Know (1) One must know that all visible phenomena, being il- lusory, are unreal.
(2) One must know that the mind, being without inde- pendent existence (apart from the One Mind), is impermanent.
(3) One must know that ideas arise from a concatenation of causes.
604 SELECTIONS FROM TIBETAN SOURCES (4) One must know that the body and speech, being com- pounded of the four elements, are transitory.
(5) One must know that the effects of past actions, whence cometh all sorrow, are inevitable.
(6) One must know that sorrow, being the means of con- vincing one of the need of the religious life, is a guru.
(7) One must know that attachment to worldly things mak- eth material prosperity inimical to spiritual progress.
(8) One must know that misfortune, being the means of leading one to the Doctrine, is also a guru.
(9) One must know that no existing thing has an inde- pendent existence.
(10) One must know that all things are interdependent.
These are The Ten Things One Must Know.
VII. The Ten Things to be Practised (1) One should acquire practical knowledge of the Path by '' treading it, and not be as are the multitude (who profess, but do npt practice, religion).
(2) By quitting one’s own country and dwelling in foreign lands one should acquire practical knowledge of non-attach- ment.
(3) Having chosen a religious preceptor, separate thyself from egotism and follow his teachings implicitly.
(4) Having acquired mental discipline by hearing and medi- tating upon religious teachings, boast not of thine attainment, but apply it to the realization of Truth.
(5) Spiritual knowledge having dawned in oneself, neglect it not through slothfulness, but cultivate it with ceaseless vigilance.
(6) Once having experienced spiritual illumination, com- mune with it in solitude, relinquishing the worldly activities of the multitude.
(7) Having acquired practical knowledge of spiritual things and made the Great Renunciation, permit not the body, speech, or mind to become unruly, but observe the three vows, of poverty, chastity, and obedience.
(8) Having resolved to attain the Highest Goal, abandon selfishness and devote thyself to the service of others.
(9) Having entered upon the mystic Mantrayanic Pathway, THE SUPREME PATH. 605 permit not the body, the speech, or the mind to remain un- sanctified, but practise the threefold mandala.
(10) During the period of youth, frequent not those who cannot direct thee spiritually, but acquire practical knowledge painstakingly at the feet of a learned and pious guru.
These are The Ten Things to be Practised.
VIII. The Ten Things to be Persevered in (1) Novices should persevere in listening to, and meditating upon, religious teachings.
(2) Having had spiritual experience, persevere in meditation and mental concentration.
(3) Persevere in solitude until the mind hath been, yogically disciplined.
(4) Should thought-processes be difficult to control, per- severe in thine efforts to dominate them.
(5) Should there be great drowsiness, persevere in thine ef- forts to invigorate the intellect (or to control the mind).
(6) Persevere in meditation until thou attainest the imper- turbable mental tranquillity of samadhi.
(7) Having attained this state of samadhi, persevere in prolonging its duration and in causing its recurrence at will.
(8) Should various misfortunes assail thee, persevere in pa- tience of body, speech, and mind.
(9) Should there be great attachment, hankering, or mental weakness, persevere in an effort to eradicate it as soon as it manifesteth itself.
(10) Should benevolence and pity be weak within thee, persevere in directing the mind towards Perfection.
These are The Ten Things to be Persevered in.
IX. The Ten Incentives (1) By reflecting upon the difficulty of obtaining an en- dowed and free human body, mayest thou be incited to adopt the religious career.
(2) By reflecting upon death and the impermanence of life, mayest thou be incited to live piously.
(3) By reflecting upon the irrevocable nature of the results which inevitably arise from actions, mayest thou be incited to avoid impiety and evil.
606 SELECTIONS FROM TIBETAN SOURCES (4) By reflecting upon the evils of life in the round of successive existences, mayest thou be incited to seek Emancipa- tion.
(5) By reflecting upon the miseries which all sentient be- ings suffer, mayest thou be incited to attain deliverance there- from by enlightenment of mind.
(6) By reflecting upon the perversity and illusory nature of the mind of all sentient beings, mayest thou be incited to listen to, and meditate upon, the Doctrine.
(7) By reflecting upon the difficulty of eradicating erroneous concepts, mayest thou be incited to constant meditatibn (which overcometh them).
(8) By reflecting upon the predominance of evil propensities in this Kali-Yuga (or Age of Darkness), mayest thou be in- cited to seek their antidote (in the Doctrine).
(9) By reflecting upon the multiplicity of misfortunes in this Age of Darkness, mayest thou be incited to perseverance (in the quest for Emancipation).
(10) By reflecting upon the uselessness of aimlessly fritter- ing away thy life, mayest thou be incited to diligence (in the treading of the Path).
These are The Ten Incentives.
X. The Ten Errors (1) Weakness of faith combined with strength of intellect are apt to lead to the error of talkativeness.
(2) Strength of faith combined with weakness of intellect are apt to lead to the error of narrow-minded dogmatism.
(3) Great zeal without adequate religious instruction is apt to lead to the error of going to erroneous extremes (or follow- ing misleading paths).
(4) Meditation without sufficient preparation through hav- ing heard and pondered the Doctrine is apt to lead to the error of losing oneself in the darkness of unconsciousness.
(5) Without practical and adequate understanding of the Doctrine, one is apt to fall into the error of religious self- conceit.
(6) Unless the mind be trained to selflessness and infinite compassion, one is apt to fall into the error of seeking libera- tion for self alone.
THE SUPREME PATH • 607 (7) Unless the mind be disciplined by knowledge of its own immaterial nature, one is apt to fall into the error of diverting all activities along the path of worldliness.
(8) Unless all worldly ambitions be eradicated, one is apt to fall into the error of allowing oneself to be dominated by worldly motives.
(9) By permitting credulous and vulgar admirers to con- gregate about thee, there is liability of falling into the error of becoming puffed up with worldly pride.
(10) By boasting of one’s occult learning and powers, one is liable to fall into the error of proudly exhibiting proficiency in worldly rites.
These are The Ten Errors.
XI. The Ten Resemblances Wherein One May Err (1) Desire may be mistaken for faith.
(2) Attachment may be mistaken for benevolence and com- passion.
(3) Cessation of thought-processes may be mistaken for the quiescence of infinite mind, which is the true goal.
(4) Sense perceptions (or phenomena) may be mistaken for revelations (or glimpses) of Reality.
(5) A mere glimpse of Reality may be mistaken for com- plete realization.
(6) Those who outwardly profess, but do not practise, religion may be mistaken for true devotees.
(7) Slaves of passion may be mistaken for masters of yoga who have liberated themselves from all conventional laws.
(8) Actions performed in the interest of self may be mis- takenly regarded as being altruistic.
(9) Deceptive methods may be mistakenly regarded as being prudent.
(10) Charlatans may be mistaken for Sages.
These are The Ten Resemblances Wherein One May Err.
XII. The Ten Things Wherein One Erreth Not (1) In being free from attachment to all objects, and being ordained, a bhikshu into the Holy Order, forsaking home and entering upon the homeless state, one doth not err.
(2) In revering one’s spiritual preceptor one doth not err.
(3) In thoroughly studying the Doctrine, hearing discourses 6o8 SELECTIONS FROM TIBETAN SOURCES thereon, and reflecting and meditating upon it, one doth not err.
(4) In nourishing lofty aspirations and a lowly demeanour one doth not err.
(5) In entertaining liberal views (as to religion) and yet being firm in observing (formal religious) vows one doth not err.
(6) In having greatness of intellect and smallness of pride one doth not err.
(7) In being wealthy in religious doctrines and diligent in meditating upon them one doth not err.
(8) In having profound religious learning, combined with knowledge of things spiritual and absence of pride, one doth not err.
(9) In being able to pass one’s whole life in solitude one doth not err.
(10) In being unselfishly devoted to doing good to others, by means of wise methods, one doth not err.
These are The Ten Things Wherein One Erreth Not.
XIII. The Thirteen Grievous Failures (1) If, having been born a human being, one give no heed to the Holy Doctrine, one resembleth a man who retumeth empty-handed from a land rich in precious gems; and this is a grievous failure.
(2.) If, after having entered the door of the Holy Order, one return to the life of the householder, one resembleth a moth plunging into the flame of a lamp; and this is a grievous failure.
(3) To dwell with a sage and remain in ignorance is to be like a man dying of thirst on the shore of a lake; and this is a grievous failure.
(4) To know the moral precepts and not apply them to the cure of obscuring passions is to be like a diseased man carrying a bag of medicine which he never useth; and this is a grievous failure.
(5) To preach religion and not practise it is to be like a parrot saying a prayer; and this is a grievous failure.
(6) The giving in alms and charity of things obtained by theft, robbery, or deceit, is like lightning striking the surface of water; and this is a grievous failure.
THE SUPREME PATH 609 (7) The offering to the deities of meat obtained by killing animate beings is like offering a mother the flesh of her own child; and this is a grievous failure.
(8) To exercise patience for merely selfish ends rather than for doing good to others is to be like a cat exercising patience in order to kill a rat; and this is a grievous failure.
(9) Performing meritorious actions in order merely to attain fame and praise in this world is like bartering the mystic wish- granting gem for a pellet of goat’s dung; and this is a grievous failure.
(10) If, after having heard much of the Doctrine, one’s nature still be unattuned, one is like a physician with a chronic disease; and this is a grievous failure.
(11) To be clever concerning precepts yet ignorant of the spiritual experiences which come from applying them is to be like a rich man who hath lost the key of his treasury; and this is a grievous failure.
(12) To attempt to explain to others doctrines which one hath not completely mastered oneself is to be like a blind man leading the blind; and this is a grievous failure.
(13) To hold the experiences resulting from the first stage of meditation to be those of the final stage is to be like a man who mistaketh brass for gold; and this is a grievous failure.
These are The Thirteen Grievous Failures.
XIV. The Fifteen Weaknesses (1) A religious devotee showeth weakness if he allow his mind to be obsessed with worldly thoughts while dwelling in solitude.
(2) A religious devotee who is the head of a monastery showeth weakness if he seek his own interests (rather than those of the brotherhood).
(3) A religious devotee showeth weakness if he be careful in the observance of moral discipline and lacking in moral restraint.
(4) It showeth weakness in one who hath entered upon the Righteous Path to cling to worldly feelings of attraction and repulsion.
(5) It showeth weakness in one who hath renounced world- liness and entered the Holy Order to hanker after acquiring merit.
610 SELECTIONS FROM TIBETAN SOURCES (6) It showeth weakness in one who hath caught a glimpse of Reality to fail to persevere in sadhama (or yogic meditation) till the dawning of Full Enlightenment.
(7) It showeth weakness in one who is a religious devotee to enter upon the Path and then be unable to tread it.
(8) It showeth weakness in one who hath no other occupa- tion than religious devotion to be unable to eradicate from him- self unworthy actions.
(9) It showeth weakness in one who hath chosen' the re- ligious career to have hesitancy in entering into close retreat while knowing full well that the food and everything needed would be provided unasked.
(xo) A religious devotee who exhibiteth occult powers when practising exorcism or in driving away diseases showeth weakness.
(11) A religious devotee showeth weakness if he barter sacred truths for food and money.
(12) One who is vowed to the religious life showeth weak- ness if he cunningly praise himself while disparaging others.
(13) A man of religion who preacheth loftily to others and doth not live loftily himself showeth weakness.
(14) One who professeth religion and is unable to live in solitude in his own company and yet knoweth not how to make himself agreeable in the company of others showeth weakness.
(15) The religious devotee showeth weakness if he be not indifferent to comfort and to hardship.
These are The Fifteen Weaknesses.
XV. The Twelve Indispensable Things / (1) It is indispensable to have an intellect endowed with the power of comprehending and applying the Doctrine to one’s own needs.
(2) At the very beginning (of one’s religious career) it is indispensably necessary to have the most profound aversion for the interminable sequence of repeated deaths and births.
(3) A guru capable o’f guiding thee on the Path of Emanci- pation is also indispensable.
(4) Diligence combined with fortitude and invulnerability to temptation are indispensable.
THE SUPREME PATH.
611 (5) Unceasing perseverance in neutralizing the results of evil deeds, by the performance of good deeds, and the fulfilling of the threefold vow, to maintain chastity of body, purity of mind, and control of speech, are indispensable.
(6) A philosophy comprehensive enough to embrace the whole of knowledge is indispensable.
(7) A system of meditation which will produce the power of concentrating the mind upon anything whatsoever is indis- pensable.
(8) An art of living which will enable one to utilize each activity (of body, speech, and mind) as an aid on the Path is indispensable.
(9) A method of practising the select teachings which will make them more than mere words is indispensable.
(10) Special instructions (by a wise guru) which will en- able one to avoid misleading paths, temptations, pitfalls, and dangers are indispensable.
(1 1) Indomitable faith combined with supreme serenity of mind are indispensable at the moment of death.
(12) As a result of having practically applied the select teachings, the attainment of spiritual powers capable of trans- muting the body, the speech, and the mind into their divine essences is indispensable.
These are The Twelve Indispensable Things.
XVI. The Ten Signs of a Superior Man