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Parent Category: Tibetan linage Gurus
Category: Nyingma
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Paltrul Rinpoche

 

 

Om Vajra Tiksna.

Mañjusri, Wisdom-being,

Who plants the victory banner of the Dharma,

Renowned for auspiciousness, virtues, and fame,

Auspiciousness of all the auspiciousnesses, please protect me.

 

At one time, blessed by the sole divinity, Water Lotus, touched by the feet of the Ascetic Lotus King, in the country inhabited by Tara Pemo Yogini herself, in the forest on the wide face of the mountain Lofty Lotus Peak, in the White Crystal Lotus Cave, like the rising moon, in that place there lived a Brahman boy known as Lotus Joy who came from the Flower Garden of the Northern Plain.

He was all-knowing, wandering everywhere, living anywhere, and harmonious with everyone. He was training in the activities of the Sons of the Victors [Bodhisattvas] known as the medita­tion of Lotuslike Stainlessness. He was meditating on the mind of enlightenment known as Passionless Water Lotus.

At that time, not far from that place, there was a garden called the Pleasure Garden of Lotus Heaps, a meadow flat as a mirror, surrounded by a wall of trees, a garden of blossoming lotuses, filled with tall lotuses with straight stems, blossoming lotuses with wide petals, ripe lotuses with many sweet anthers, well-arrayed lotuses with large petals, unripe lotuses with blooming sprouts, closed lotuses with folded petals, decayed lotuses with no pistils, emptied lotuses barren of pollen, worn-out lotuses with fallen petals, smiling lotuses exhibiting their pistils, hiding lotuses remaining in their coverings, and naturally ripened lotuses ready to bloom.

Among them, there were three extraordinary lotuses; full, ripened, and well-arrayed. Of those three, two were fully blos­somed and one was especially full and well-arrayed, but they were enjoyed by no one.

Then, in that pleasure garden, there were many swarms of honeybees zooming and playing. In particular, a tiny golden honeybee named Wide Lotus Wings and a tiny turquoise honeybee named Sweet Lotus Voice lived together as mates. The golden honeybee possessed youth, vitality, a bright intellect, and a broad mind; not anxious for new friends, he had a relaxed nature and was generous. The turquoise bee was also greatly able to give, with a beneficial mind and a tender nature; devoted to Dharma,. she had little deceit, envy, or jealousy. These two, with affection for each other, lived together with smiling faces, loving words, and a harmonious way of life. In confidence they shared their minds' wishes with each other. Wide Wings said:

 

Oh, how delightful is the flower of youth.

It is not painted by the brush strokes of the Creator of Prosperity [God],

But produced by the illusory display of virtuous deeds.

Is it not even able to compete with the gods within the gods' realms?

 

The glory of enjoyments is not accumulated by ourselves,

But it appears because of the power of former deeds.

The tender seats of flowers are not woven.

The tender touch is their own property from the beginning.

The sweetness of the pistil is not prepared.

This drink of one hundred tastes is an immortal nectar.

 

The glory of happiness and joy does not arise because of exertions.

It is accomplished naturally because of former accumulated merit.

If you can apply the mind's intention to the Dharma,

Then your own body is worthy to be called the body of freedom and endowments.

However, toward the state of those human beings accomplishing evil deeds,

Although they can speak and understand, it is not worthy to make aspirations.

 

O, listen, my delightful sweetheart.

Here, the flower garden is splendid, The taste and nutriment of the sweet nectar is rich,

The swarms of harmonious-voiced bees are numerous.

But the glory of the summer months is momentary, The numerous causes of death are sudden,

The changes of happiness and suffering are instantaneous,

The escort of the Lord of Death comes closer and closer.

 

If we waste our lives in the desire for happiness,

Then the happiness of this life will have no essence.

Concerning the distractions of the so-called engagement in samsaric activities,

There is no end, now and in the future.

Even if efforts are made for this life's living arrangements for a long time,

There is no essence if the life span becomes exhausted.

Even though the appearance of this flower garden is comfortable,

If we must separate, then there is no benefit.

Reflect on this meaning and resolve your mind.

My loving companion, let us follow the Dharma path.

My fortunate friend, I aspire to the holy Dharma.

My heart-friend, do you feel the same?

 

At this, Sweet Voice said:

 

Excellent, excellent; sweetheart, you are right!

Your heart-words, the support of my mind, are right,

The words of your heart poured as the essence of my heart

Are my heart's nectar of immortality.

It is not invited here from the land of the Gods.

The delightful flower garden of the land of men, The wealth of the fortunate and harmonious bees,

Provides great joy because of previous deeds.

Although beautiful, it is impermanent, the character of samsara.

Although prosperous, it is impermanent, the wealth of illusion.

Although enjoyed, it is dissatisfying, the deception of wealth.

Essenceless is the realm of samsara.

 

As for you, put armor on your mind.

I also will draw the same picture in my heart.

How can we change our firm decision?

We, fortunate friends, will follow the path of Dharma.

Hoarded wealth has no essence.

Even though seeking it through efforts,

Wealth will be enjoyed by others.

Cherished retinues have no essence.

Although they are cared for with kindness, it becomes an invitation to animosity.

Constructed castles have no essence.

Although intended to be beneficial, they become the rolling stone that cuts off life.

Cultivated fields have no essence.

Although counted as excellent, they become the slaughterhouses of insects.

Yet we should proceed slowly.

Hurried activities will not reach their end.

Let us write these heart-promises in our hearts.

No one but ourselves has greater control over our own minds.

 

At that time there was a sage known as the All-Accomplished One [Don-Kun Grub-Pa] who had a peaceful bearing, a loving heart, and especially delighted in serving beings. And he came to that land. The two bees arrived near him and bowed with respect. They offered the sweet tasting honey. Commencing with polite speech they prayed to him:

 

O great holy sage! You are the regent of the Teacher [Buddha]. Therefore please give a teaching in accordance with the precepts of the Buddha. You are the torch of the doctrine, therefore please give an essential teaching on practice. You are a member of the noble community [Sangha], therefore please explain the way of life of the Buddha's sons. We also will follow after you, Holy One.

 

Having heard their prayer thus, the countenance of that great Sage glowed with the effulgence of his mind. He displayed the splendor of his body. He expressed the resonance of his speech, speaking the Dharma thus:

 

Homage to the Noble Holy One!

To the Protector, the God of the Gods,

The Excellent One among human beings, the Peerless Guide who leads living beings,

The Excellent being born in the Sakyan race, I bow down.

Please turn the minds of the beings of the six realms to the Dharma.

 

O two bees, you who are related to me by previous karma,

If you seek the Dharma path from the heart, then reflect on this meaning.

These are the precepts of the Buddha, so think about their purpose.

This is the very essence of the Dharma, so keep it in your minds.

 

Ema! Living beings of the six classes

From past times have wandered long in the realm of samsara.

In the future there will be no exhaustion of the illusory appearances of karma and defilements.

For tens of millions of eons, beyond calculation,

It is difficult even to hear the names of the Three jewels.

Therefore, to meet the Buddha's teachings is like seeing a star in daytime.

 

In this age, the Fourth Leader [Buddha], the son of Suddhodhana,

The Excellent Leader, the Lord of Sages, came to this world.

He turned the three successive wheels of the Dharma.

The duration of the doctrine, the tenfold five-hundred-year period, has not yet become exhausted.

At this time, when one has the desire for seeking the Dharma path and

Possesses the favorable circumstances of being accepted by a virtuous friend [teacher],

If you do not seek the Dharma path from the heart,

In the future you will not take rebirth in this kind of land.

Even hearing the name of the Three Jewels will be difficult.

 

Ema, worldly beings who wander within illusory appearances

Apprehend the essenceless composite phenomena as eternal.

However, the realm of the elements of the outer world is impermanent.

The lives of the living beings, the contained, are impermanent.

In between, the glory of the seasons and months is impermanent.

Even those holy beings, the Buddha and his sons, are impermanent.

Look at their demonstration of the way of entering cessation [nirvana].

For the Master of Beings, the Lord of Brahmas, the greatest within existence [samsara],

There is no need to say that they will be lassoed by the noose of the Lord of Death.

No one has certainty of when and where one will die.

There are many causes of death and very few causes of life.

Therefore, you should seek the Dharma path quickly,

Otherwise it is uncertain when the Lord of Death will arrive, and

All beings are certain to die like animals in a slaughterhouse.

 

Ema, after death one will not disappear,

But one will transmigrate and take birth in this realm of samsara.

Wherever one is born there is no opportunity for happiness.

In the eighteen hell realms beings are tormented by the suffering of burning and freezing,

In the hungry-ghost realm by hunger and thirst, and in the animal realm by eating each other.

Human beings are tormented by short lives and demigods by fighting and struggling,

Gods by careless distraction, dying, and falling.

There is no happiness anywhere, but a pit of fire everywhere.

In birth and the succession of lives, beings wander, suffering continuously.

You must develop revulsion for the phenomena of cyclical existence.

 

Ema, happiness and suffering are created by karma.

Karma is the creator of all things, like a painter.

Karma ripens without being exhausted even after one hundred eons.

Karma produced by oneself will not change and will not be experienced by another.

Virtuous karma produces happiness and birth in high realms and liberation.

Unvirtuous karma produces suffering and rebirth in inferior realms and samsara.

Even if the cause is small, it produces a great result.

The glory, prosperity, joy, and happiness of the gods, the high realms, and

The unbearable sufferings of hell, the inferior realms,

Are created by nothing else but one's own karma.

Therefore at all times and in all circumstances,

Establish recollection, mindfulness, and alertness as the basis.

Exert yourselves earnestly in the right way of accepting and rejecting causes and effects.

 

Ema, the excellent torch that guides one on the path of liberation,

The source of all the qualities, the virtuous friend [teacher],

Performs the actions of the actual Buddha in this dark age.

His compassion and graciousness are immeasurable, greater than that of the Buddhas.

If you do not have a perfect, virtuous friend,

Then you are like a blind man entering a path without a support.

Therefore, this wish-fulfilling gem, this wish-granting tree,

The holy master-first examine him and then take him as a teacher.

Finally learn his activities and thoughts, and unify your mind with his.

This kind of fortunate disciple will not fall under the control of the devil, and

He will obtain the excellent path pleasing to the Buddhas.

 

Ema, the abode of nirvana, peace and bliss,

Is the Dharma, free from all the diseases of samsara,

The total perfection of the exhaustion of suffering together with its causes,

The holy city, liberated together with its uncontaminated paths,

Fully filled with the riches of the Victors and the Sons of the Victors, and

The place of delight for the Noble Ones, the Hearers, and Self-enlightened Ones.

It is proper to seek this path of liberation.

 

Ema, the perpetual, infallible, holy protectors,

The peerless Precious Jewels possessing graciousness-

I am satisfied by seeking refuge in them.

It is proper for you also to seek refuge in them.

If you take refuge with belief and respect from the heart,

There is no equal to the Three Jewels, infallible throughout all time.

The Three Jewels are capable of protecting from the sufferings of samsara.

The merits of taking refuge are equal to the limits of space.

In this life, the eight and sixteen fears, and so forth-

The complete mass of unfavorable evil-will be removed.

In the next life, it is certain that you will be liberated from

All the suffering of an inferior being revolving in the' inferior realms.

Therefore always remember the Triple Gem,

Go for refuge again and again, and recite prayers.

 

Ema, the trial of progress of the numerous Buddhas,

The sole path of progress of the Buddha's sons,

The peerless jewel, the excellent Mind of Enlightenment,

With its aspects of aspiration and entering, please develop.

From this you will obtain the name of the Son of the Victors.

You will proceed from the path of bliss to the field of bliss.

Attainment of perfect, full Buddhahood is not far away.

The beings of the three worlds are your kind parents.

They are like a protectorless and friendless blind man wandering in a field.

Although desiring happiness they indulge in the causes of suffering.

By composing the mind in love and compassion for them,

Thinking to dispel the suffering of all beings by yourself,

Attire yourself in the armor of this great, inconceivable mind.

Meditate on the equality of self and others, the exchange of self with others, and the view that others are more dear than yourself.

Practice with exertion from the heart the four boundless states of mind, the six perfections, and the four means of attraction of disciples.

It is said that the complete activities of the Sons of the Victors

Are completed in the excellent path of the six perfections.

This perfect, excellent path, pleasing to the Buddhas,

Is the essence of the heart, so keep it in the center of your heart.

 

Ema, the duration of living in the dwelling of samsara is long.

From beginningless time we have gravely accumulated evil deeds.

Therefore, by the application of the complete four powers [sTobs-bZhi],

If one does not cultivate this skillful means of confession of evil deeds and falls from the precepts,

It will be difficult to be liberated from the inferior realms of samsara.

The sole body of all the Bliss-gone Buddhas,

According to the jewel method [tradition] condensing all the root and lineage Lamas;

Vajrasattva, white like the color of the conch shell and moon,

Seated upon a white lotus and moon with a smiling face:

If you visualize him and recite the hundred syllables according to the liturgy,

Then you will destroy all effects of evil deeds and falls from the precepts, and

Stir [empty] the depths of all the realms of hell.

 

Ema, Buddhahood is for those who have completed the accumulations of merit and wisdom.

There is no chance of accomplishment for those who have not completed the accumulations.

Therefore, as a skillful means, offer the collected assemblage of wealth and

The Buddha Lands manifested by mind.

Visualizing the triple thousand Nirmanakaya pure lands, the unexcelled Sambhogakaya pure lands, and

The ultimate nature Dharmakaya pure land;

With your body, wealth, and virtues of the three times,

Offer these to the divine Lama, to the Three Jewels, and to the three Bodies.

From this, merit will be completed and one's perceptions of Buddha fields will be perfected.

The minds of beings will be ripened and the merit will be infinite.

Therefore I accept the accumulations as the heart of the instructions.

 

Ema, from beginningless time, due to ignorance,

Beings wander in samsara by apprehending that which is selfless to be the self.

Desire and hatred arise through clinging to the non-existent body, assuming it to be the body.

Therefore, this cherished illusory body,

Dedicate as the substance of offering and giving without attachment.

In the form of nectar offer upward to the Three Jewels, and

Give downward to the beings of the six realms.

They will be satisfied and your dual accumulations will be perfected.

All your karmic debts will be paid, obstructing and harmful spirits will be satisfied, and obstructions will be pacified.

All substances of offerings manifested by mind and all necessary wealth,

Offer upward and give downward and dedicate the merit for the sake of all beings.

All phenomena are merely different varieties of thought.

So this merit is equal to giving your own body directly.

It establishes the habit of great generosity.

It completes the merit, purifies obscurations, and causes the realization of the clarity of the intermediate state.

It ransoms death and reverses sickness, obstructions, and harmful forces.

Therefore this is a skillful means for the accumulation of merit.

 

Ema, the embodiment of the Three Jewels possessing kindness,

The essence of all the Buddhas, the precious one,

The holder of the treasure of teachings of the three transmissions, the blessed one:

The supreme guide, the root Lama-pray to him or her.

If you visualize the Lama on the crown of your head or in the center of your heart,

The merit is equal to visualizing all the Bliss-gone Buddhas.

The blessings of the Lamas of the three transmissions will enter into your own mind.

The Lama's mind and your mind will mix inseparably and realization will arise.

Therefore, for the most excellent method of progress in realization of the ultimate nature,

Guru Yoga is the profound essence.

Receive the four initiations from the lights of the letters in the three places.

Establish the capacity for purifying the four obscurations,

Attaining the levels of four bodies and the level of Knowledge-holder of the four classes.

You will then attain the potential to practice the four paths and will restore the decay of the sacred vows.

All the phenomena of samsara and nirvana will arise as the play of the Lama.

For the time being unfavorable circumstances will be pacified and wishes fullfilled.

Ultimately in this life you will secure the reign of Dharmakaya.

Even if not, in the next life you will be reborn in the land of Lotus Light.

In that land, from progressing through the path of the four Knowledge-holders,

You will enter into the primordial sphere like an illusion.

You will serve the purposes of beings equal to the limits of space.,

The appearances of bodies and wisdom will fill phenomenal existence.

 

Ema, these are the sole path of progress of all the Buddhas,

The oral precepts of the lineage of the Knowledge­holders of the three transmissions,

The condensation of the sutras of the eighty-four thousand sacred Dharmas are

The crucial essence of the instructions!

Even if one hundred learned ones and one thousand saints should arrive,

There will be no one who teaches a more profound Dharma than this.

This is the inner essence of the sacred Dharma nectar.

This is the main practice of the thousands of the Sangha, the holy assemblage.

By whatever merits are obtained through preaching and listening to this path,

May all the endless living beings, Relying on this excellent path, in a single lifetime

Achieve fully perfected enlightenment.

 

After speaking thus, he gave blessings and said aspirations for the two bees. By wandering, he fulfilled the needs of living beings, of whoever saw, heard, remembered, or touched him. Then in the hermitage known as Medicinal Eye Drops he attained complete nirvana in the state of no residue of body, like the exhaustion of the fuel of a fire.

Then, for a long time, the two bees followed their daily lives mostly in accordance with the teachings of the sage, but some­times they played carelessly with attachment to the objects of desire. Once, while Sweet Voice was drinking the sweet essence of the flowers and Wide Wings was flying around in the sky, the light color of the sun suddenly faded. The shadow of the dark clouds fell on the ground. The flowers simultaneously closed their mouths. Sweet Voice was enclosed within the flower. Suffocating, filled with fear and unable to speak, she remained trapped within, uttering "Bub Bub Bub Bub." Wide Wings, also filled with fear and helplessness, landed at the foot of the flower. His heart suppressed by torments of suffering, he rolled on the ground and said:

 

Alas, alas, how fearful and scary!

Oh, Oh, what a sudden misfortune!

What to do, what to do with this cruel violence?

Which devil has arrived here so suddenly?

The enchanting disk of the sun in the sky,

who is the ferocious one who has covered it so suddenly?

The one-hundred-petaled flowers arrayed on the ground,

what bad circumstances have terminated their lives so suddenly?

My charming, sweetheart companion, where have you gone?

My tender, wide-winged, moving one, where have you gone?

My emitter of sweet songs, where have you gone?

My confidante of love, where have you gone?

My beautiful, smiling one, where have you gone?

My delightful, buzzing one, where have you gone?

My turquoise, fuzzed one with slanting glances, where have you gone?

My beautiful six-legged one, where have you gone?

My shining, spotted one, where have you gone?

My black, rich hair-knotted one, where have you gone?

Piece of my own heart, where have gone?

Wide Wing's inside is empty; what to do?

Get up, get up! Can you hear, beloved Sweet Voice?

If there is no answer to Wide Wing's plea,

Then my heart will be near to splitting in pieces.

 

O sudden dark cloud without pity,

what is this catastrophe for the innocent bees?

O gracious, wide, one-hundred-petaled flower,

don't you have any independence?

 

All-beneficial sun, master of compassion,

please don't remain behind the furious dark cloud.

Please send forth your light rays and heat of compassion.

If I were Vayabe [the wind] I would be joyous that

the storm was dispersing the furious black cloud.

If I were a two-legged human I would be happy

with the power to open one hundred wide flowers.

 

Alas, high sky, do you pay attention to

this kind of fate of the humble bee?

Please issue a command to the furious dark clouds.

 

Sweet Voice, Sweet Voice, essence of my heart,

Sweet Voice, Sweet Voice, vine of my heart,

Sweet Voice, Sweet Voice, loving companion,

Sweet Voice, Sweet Voice, my beloved goddess, alas, alas!

 

Sad Wide Wings said this, rolling on the ground in total exhaustion. In that place, when she caught her breath a little bit, Sweet Voice was able slowly to utter a cry. From the middle of the flower she called out: "Wide Wings, Wide Wings." Then, Wide Wings became very happy, thinking that Sweet Voice had revived. He stood up quickly and, facing the flower closely, cried out, "Sweet Voice." At that time, Sweet Voice heard the crying voice of Wide Wings. She realized that she was trapped within the middle of the flower and considered the situation precisely. She thought:

"Oh no, although we two have formerly heard all the pro­found teachings from that Great Sage known as Accomplishing the Welfare of All, we have not practiced even a little. Although we made the promise and had the determination to practice the pure, holy Dharma, my life has become exhausted in the state of merely wishing to practice Dharma. Now I must die enclosed within the middle of this flower after having experienced for a long time suffering like the decline and fall of the gods. Or will it be possible that, being touched by the rays of the sun, the one-­hundred-petaled flower will open and I will be delivered before death arrives? Either way, Wide Wings is depressed by sorrow and if I give an answer he might hear." She said:

 

O, O, Wide Wings, O, O, Wide Wings,

Excellent Wide Wings, divine prince,

After hearing your charming sweet voice, nectar of the ears,

I have joy in my heart; but this youthful, handsome face,

The nectar of the eyes, what a misfortune that I cannot see it.

 

The sudden dark messenger of the Lord of Death,

I do not know when he will arrive.

Beneficial to all, the creator of the day, the orb of light,

Without remaining in the sky, where did it go?

 

The decorative bedding of petals, soft to the touch,

The dripping essence of nectar, sweet to the taste, The ambrosia of the nose, sweetly fragrant to the smell,

The youthfulness of white and red flowers, the joyful celebration for the eyes,

The assembly of flowers, the enjoyment of all wishes,

How did it become a murdering executioner?

The hundreds of thin, soft petals becoming a vicious prison, and

The sweet wealth becoming binding chains

Is the character of the suffering of change.

 

O! When the great, kind sage

Gave the nectar-like instructions,

He said that impermanence was the characteristic of samsara.

Today it is apparent to us.

Although my enjoyments competed with the prosperity of the gods,

To arrive exhausted at the gates of the Lord of Death

Did not take more than the blink of my eyes.

Alas, the suffering of death is like this.

Although I had in mind the desire to practice the divine Dharma,

I was unable to immediately endeavor in practice.

If I must proceed on the long, narrow path of the intermediate state,

I will not have any sacred Dharma attainment on which to rely.

 

Although the thought of death's coming was in my mind,

While being careless, indifferent, and lazy,

The demon Lord of Death has suddenly arrived.

 

Although I had in my mind the suffering of samsara,

I could not cut off the attachment to the joys of adventitious appearances.

Through the five faculties being deceived by the five devils of the objects,

The basis of the suffering of samsara has been established.

Although the belief in the infallibility of cause and effect was in my mind,

I could not practice their profound acceptance and rejection.

Having exhausted life in the state of distraction,

I have no reliance on the practice of virtue.

 

O my youthful sweetheart bee,

There is a fearful enemy, the Demon Lord of Death,

Of whom I have formerly heard.

Now he has arrived in person.

 

Regarding a dwelling place,

I don't have in my heart the desire to leave the flower garden,

But now suddenly by the Lordly King of Death

I am being led to the city gates of the Lord of Death.

Regarding food to eat,

Although in my mind I don't have the desire to abandon the sweet honey,

By the law of the powerful one, powerless,

I must eat the burnt smell as food.

 

Regarding the path of travel,

Except for the wide sky I don't have the desire to land anywhere else,

But now taken by the Lord of Death, powerless,

It seems necessary to wander on the narrow path of the intermediate state.

 

Regarding loving relations,

Although I don't want to separate from my gracious mother and father,

Now in the court of the King of the Law,

Relationless and friendless, it seems I must wander.

 

Regarding my cherished retinue, my friends the honeybees,

Although I don't wish to be separated from them, Now from taking the great road of the next life,

Friendless and alone, it seems I must wander.

 

Regarding clothing to wear,

Although in my mind I don't wish to abandon the soft and tender cotton,

Now bound by the noose of the Lord of Death,

Naked without clothing it seems I am led.

 

Regarding my companion and friend, the golden bee Wide Wings,

Although in my mind I don't wish to separate from him,

Now due to the faults of compound phenomena being demonstrated,

It seems he will disappear from my sight and hearing.

 

O my handsome and youthful sweetheart,

From our first companionship to now,

Your beautiful face has been adorned with loving smiles.

I don't remember angry frowns.

 

Sweet Voice, cared for with words of love,

does not remember your giving wrathful scoldings.

Excellent nature of companionship with a loving heart,

I don't remember any shameless fickleness in you.

 

Regarding immediate wealth, necessities,

I don't remember your making distinctions between me and yourself.

For the long duration of our lives together I don't recall any unpleasant behavior.

 

The kindness of your caring for me

With a heart of excellent nature and loyalty is in my mind.

The affection of your companionship

Of uninterrupted love for me is in my mind.

The words of love of your enchanting and

Harmonious speech is in my mind.

The affectionate devotion of your

Ceaseless intimate heart is in my mind.

 

Although it seems I shall now be leaving my dwelling place,

I do not grieve from thinking about my land or my place.

Although it seems I shall now be separated from my amassed wealth,

I do not grieve from thinking about my abundance and wealth.

Although it seems that I shall now be separated from my cherished servants,

I do not grieve from thinking about my attending servants and deputies.

Although it seems I shall now be separated from my cherished body,

I do not grieve from thinking about my youthful age.

Although it seems that I shall be separated from my dear life,

I do not grieve from remembering the joy of this life.

 

But the suffering of inevitable separation

From you, my sweetheart cared for with love, pierces the heart.

There is no means to console my grief.

From remembering the beauty of your lovely face,

An incessant rain of tears falls from my eyes.

From remembering the attention of your loving heart,

The darkness of sorrow covers my mind.

From remembering the inspiration of your loving words,

The flame of sadness burns in my mind.

 

But what can I do? The forces of karma have arrived.

Who can repulse the forces of the Lord of Death?

Who can prevent the appearances of suffering samsara?

You also, from thinking about this nature,

I beg you not to grieve.

 

Still, if the light rays of the sun arise,

There is the possibility of my being freed.

Please relax and remain optimistic.

 

Even if I cannot escape, and I die here,

There is nothing more you could have done in the past

Regarding loving care and affection, you, my heart-friend,

Who accompanied me with love.

So the wishes of my life's end are fulfilled.

 

In the past when we were happy,

The promises of our wishes were written in our hearts.

Now do you remember in your heart, excellent one?

In the future even if the time of our separation arrives,

Please do not abandon your heart-vow.

If you could concentrate your mind and fulfill the training in holy Dharma,

There is nothing else to request from you than this.

 

Then Wide Wings said:

 

O Sweet Voice, O Sweet Voice, Sweet Voice,

my little singing turquoise bee,

Do not be afraid or fear but relax.

Do not be frightened or terrified but be courageous of mind.

Temporary situations do not last for a long time.

The dark clouds in the sky do not remain in one place.

It is impossible for the sun's light to fade.

The sudden dark clouds, this sudden unfortunate obstacle;

there may be a way to dispel it.

 

Our large circle of cherished insects, bees, and worms,

If we send them as messengers in all directions,

We will be able to accomplish the wishes sought by our hearts.

The treasure of honey, our accumulated wealth,

If we were able to give it as charity, would dispel our sudden disaster.

If we inquire from the wise and learned ones of the world,

We would know the means to avert the cause and conditions of our sudden disaster.

If we rely on others endowed with power and strength,

It would avert the face of the sudden dark cloud.

 

In unfixed nests in hamlets and rock mountains, The small, black raven caws

And, it is said, gives predictions to the entire world.

If we ask him, he will give prophecies.

 

On the roofs of the lofty fortresses,

There is assembled a great flock of sparrows.

It is said that they recite the dharani of Vajra Vidarana.

If we invite this flock they may perform propitiations.

 

In the midst of the wetness of ponds and springs,

There are frogs ugly in appearance.

It is said that they are messengers of black Mara Naga.

If we ask them, they may have a way.

 

In the midst of leaves at the foot of trees and in holes,

There are black, venomous snakes revealing dreaded forms.

It is said that they possess the very form of the poisonous Lord of Water.

If we take refuge in them, the dark clouds will be averted.

 

In the abode of the mountaintop earthen burrows,

There are great, marmot meditators, meditating for a long time.

It is said that they possess the concentration to accomplish the absorptions.

If we ask them, they will grant heart blessings.

 

On the top of the branches of enchanting trees,

There are turquoise cuckoos emitting sweet songs.

It is said that they are the emissarial voices inviting the rain clouds.

If we serve them they will silence their voices.

 

In the enchanting meadows of the northern plains,

Are the divine messengers, the small, wild, white-muzzled horses.

It is said that they possess a Jewel invoking the sun's rays.

If we ask them, they will raise their muzzles.

 

In its own hole and in other uncertain places,

Is a nine-legged black spider, the killer of all.

It is said that he is the manifestation of a black Dolpa.

If we approach him, he will make arrangements.

 

From the sky, on the bare-rocked mountain tops,

Are brownish kites emitting screeches.

It is said that they are messengers of the King of Eagles.

If we rely on them, they will show their wrathful actions.

 

It is impossible to have a disaster that cannot be overcome by some means.

It is impossible to have an evil deed that cannot be cleansed by confession.

It is impossible to have an obstruction that cannot be subdued by antidotes.

It is impossible to have a demonic obstruction without a means of reversal.

The golden bee Wide Wings has ideas and methods.

In this spacious place I have complete independence.

I must try whichever of the hundred methods is better and effective.

 

Having said this, Wide Wings approached the raven who said:

 

The source is the Naga, the remedy is the Garuda.

The antidote is the wind, there are many methods of reversal.

Although it is stormy now, there will be no ill effects in the end.

 

Likewise Wide Wings visited all the others. The chief of the flock of sparrows said:

 

The blessings of this assemblage are like a force of flames.

Since it is able to burn the forest of former evil deeds,

What need is there to mention a clump of adventitious circumstances?

But careful offerings and services are necessary.

 

Having said this, the sparrow came and performed propitiations.

The frog said:

 

I, the frog, exhibiting ugliness,

Am the messenger of the Black Demon Naga.

The barbarous Naga is the source of the black cloud.

If I ask him, he will certainly be able to disperse it.

 

Having said this, the frog positioned himself, staring at the sky.

The serpent said:

 

From the fangs of the wrathful Lord of the Water

Arises steam, clouds, and hail.

Just as the snake possesses vicious fangs,

so I have the means to clear away the black cloud.

 

Having said this, the serpent slithered around.

The marmot said:

 

I contemplate on the absorptions without distraction.

But because the golden bee's presence is so compelling,

I will surely perform long-life prayers from my meditation burrow.

It is certain that in the end there will be no harm.

 

Having said this, the marmot sat with half-closed eyes.

The cuckoo said:

 

The rainclouds are the emissaries of the gods.

Their messenger is the blue cuckoo.

I have a little power over their movements.

Of course I will do my best.

 

Having said this, the cuckoo sat flexing his body.

The wild horse said:

 

I am the small, wild, grey stallion.

My upper muzzle is the wish-fulfilling jewel.

It is the broom clearing the covering of the sky.

You did not make a mistake in coming to me.

 

Having said this, the wild horse raised his upper muzzle to the sky.

The black spider said:

 

The breath of the vicious, barbarous Naga

Is not able to be cleared by other means.

If the flesh of insects and flies is gathered,

I will perform the offering liberating the harmful spirits.,

 

Having said this, he weaved many threaded masts.

The kite said:

 

I myself am the great Garuda, who subdues the Nagas.

I eat snakes, gobble up frogs, and destroy the wealth of the Nagas.

The power of my talons is like thunder.

I will destroy the Nagas into atoms by means of my wrathful actions.

 

Having spoken these words, the kite soared in the sky and screeched.

Then Wide Wings thought: "Judging from the explanations given by the great beings known to all, in the end the dark clouds will disappear and Sweet Voice will be liberated," and so he remained relaxed for a while. Then at that moment, the dark clouds started boiling and grimly churned in all directions. From the southern direction, the sound of thunder rumbled and the violent storm raged and howled. Simultaneously, the flower petals closed even more tightly. Enclosed within the flower, not only was Sweet Voice unable to move her arms and legs but she was suffocated and could hardly utter a sound. She said with a hintvoice:

 

Kyema! Wide Wings, Divine Prince,

The hundred petals of the flower are tightening.

The roughness of the pistils is harsh like thorns.

The many furrows of the petals are as hard as a rock.

 

Enclosed, it is difficult to move my arms and legs.

Suffocating, it is difficult to inhale and exhale.

Choked up, it is difficult to speak.

Now it is certain that I shall not be freed.

 

From all sides the sound of thunder is rumbling.

The sudden storm is howling.

Since the flower is floating and bobbing,

The pond must be agitated and shaking.

It is certain that hail from the dark cloud will come.

 

When the violent hail arrives,

The growing green grass will be flattened,

The stems standing upright will break down,

The array of branches will be chopped off,

The ripened fruits will be scattered,

The blossoming flowers will be destroyed.

 

It will be almost as if the sky and earth are turned upside down.

It will be almost as if the hard rock is dismantled.

It will be almost as if the tall trees are destroyed.

 

Fierce lightning will come.

Now it is time even for you to run away.

Sweet Voice will not be freed, it is certain.

These are the last words of separation between the living and dying.

It is not proper to say much, but in brief.

 

The past words of the great Sage,

They are sticking in my mind even more.

The words about the suffering of cyclical existence,

Now I recognize them even more.

The teaching about the impermanence of everything,

Now even more it has become manifest.

All that is gathered will certainly separate.

Do not allow your mind to be depressed,

I also will not grieve but will persevere.

Our past words, a silken knot,

Are they still tied without loosening?

Our wishes, pictures of stone,

Are they still vivid without fading?

Our promises, the stakes of the heart,

Are they still planted without being pulled out?

 

In the appearances of suffering cyclical existence,

Have you developed remorse from the depth of your heart?

In the uncertainty of the time of arrival of the Lord of Death,

Do you now have definite surety in your mind?

Toward the deception of the five sense objects,

Have you reversed attachment from the depth of your heart?

In the certainty of separation of all that is composite,

Have you attained firm confidence?

 

Though I met the holy lord [teacher],

I regret not having cleared away my doubts.

Though I heard the excellent teachings of the holy Dharma,

I regret not having gained experience in practice.

Though I obtained a birth having freedom and endowments,

I regret not having achieved the essence.

 

Though I understood impermanence and death,

I regret not having accomplished the Dharma for death.

Though I heard various aspects of causes and effects,

I regret not having been able to accept and reject them appropriately.

Though the suffering of samsara was discoursed upon,

I regret not having given birth to remorse toward it.

Now death has suddenly arrived.

 

The frown of the Lord of Death is as black as darkness.

When his raging eyes dart about, I will be terrified.

When escorted in front by the fearful darkness,

Not finding my own way, I will be terrified.

When pursued from behind by the storm of karma,

Not obtaining freedom, I will be terrified.

When roaring like thunder, "Kill, Kill, Hit, Hit!"

Such delusory appearances arise, I will be terrified.

 

When the grimacing executioners of the Lord of Death

Perform their ferocious deeds, I will be terrified.

When my neck is caught by the lasso of the Lord of Death,

Powerlessly being dragged along, I will be terrified.

When transferring to the next life,

Friendless and alone, I will be terrified.

 

When I wander in a strange land without coming back,

Not knowing where to go, I will be terrified.

When the illusory appearances of the six realms are as clear as stars,

Without protection and refuge, I will be terrified.

 

I am an example of a person who intended to practice the Dharma

But was unable to accomplish it immediately.

You, my little sweetheart bee,

Contemplate on this situation and make efforts in the practice of the holy Dharma.

 

Without delaying, go to the holy Dharma.

Without wavering, commit your mind to practice.

Without deferring, bear courage in mind.

Without postponing, develop perseverance immediately.

 

Even facing significant difficulties, do not reject the Dharma.

Even at the cost of your life, keep your promise.

The counsels of this world are the words of demons.

Do not keep them in your mind but disregard them.

Distractions and laziness are the causes of deceiving.

Reject them as poison.

 

A life filled from beginning to end with Dharma,

A life connected to Dharma,

The practice of holy Dharma perfected to the end,

Maintaining security for yourself,

Achievement of the path of liberation for myself, and

Finally in the pure land of great bliss,

The direct meeting between living you and dead me:

 

Whether we accomplish all of this or not depends on you.

I will be counting on you from the next world.

My dead eyes will be watching you from the tomb.

My last testament is only these three [few] words.

Sweetheart, keep this meaning in your heart.

Now please, you should go to a mighty fortress [safe place].

Although I am going to the land of death,

It will be beneficial to my mind if you survive.

If you accomplish the holy Dharma it will be of benefit to both of us.

Before the arrival of the hail storm

It would be better to search quickly for a hiding place.

 

I make aspirations for your good health.

I make aspirations for your long life.

I make aspirations for your accomplishing the divine Dharma.

I make aspirations that you achieve your heart's wishes.

Now please stay well.

 

Having spoken, she suffocated. Then Wide Wings, tormented by the sorrow of the sharp thorns of suffering suddenly driving into his heart, unable to respond, remained and lamented: "A Kha Kha." At that time, from the midst of the gale, hail pelted down. From the sky above, the terrifying sound of thunder rumbled. The noose of lightning flashed in the sky. Wide Wings was stunned, and squeezing into a hole he continued lamenting: "Kye hud! Kye hud!"

 

Then the violent hail pelted down,

Landslides and floods seemed to fill the mountains and valleys.

Thunder and lighting seemed to fill the sky.

The crashing waves of all the rivers seemed to splash toward the sky.

All of the mountains became barren.

All of the flooded fields became dried river beds.

All of the lakes turned red as blood.

All of the large flowers, bushes, and grasses were flattened.

 

The small ones were scattered.

The long ones were broken.

The short ones were pressed flat.

The little ones were destroyed without a trace.

 

After that, as the dark clouds cleared away and the bright sun rose, Wide Wings went to the flower garden. All of the large flowers growing in the swamps and the fields had been flattened and scattered. The small ones had disappeared without a trace. All of the lotuses in the water, which were sunken into the depths when the hail fell upon them, now floated above the water when the hail stopped. The petals also opened and some bees pleasantly played and flew among them. The flower in which Sweet Voice was trapped had not been destroyed by the hail storm, but was sunk in the depths of the water, and Sweet Voice was dead by suffocation within it; her corpse stuck stiffly to the pistil.

Then Wide Wings' heart leapt to his throat, his eyes filled with tears, and he was weighed by great sorrow. The brightness of the sun, the blossoming of the flowers, the joyous play of the other bees, and so forth, all of which previously had produced joy in his mind, now became the source of more suffering. In a feeble voice he uttered lamentations:

 

How sad, how sad, how sad.

What suffering, what suffering, what suffering.

Suffering, the nature of samsara, look at this, the miseries.

Impermanence, the city of illusion, look at this, the ruins.

Impermanence, the dwelling of illusion, look at this, how it collapses.

Unreal, the deceptive objects of enjoyment, look at this how they change.

 

The flowers, well arranged in the past, their petals are destroyed now.

The plants grown in the past are everywhere flattened now.

The valley of joy and happiness this morning

Has met with suffering now.

The body and mind of my excellent mate of the past have separated now.

 

Wide Wings, cheerful in the past, has lost all hope now.

The objects of desire, attractive in the past,

Have become the source of suffering now.

The beautiful six-legged bee of this morning has become a corpse now.

 

From thinking about these appearances:

Sad, sad, my mind is sad.

Confused, confused, my mind is confused.

Disturbed, disturbed, my mind is disturbed.

Trembling, trembling, my mind is trembling.

 

The sudden devil, the Lord of Death, arrived for her first.

When will he come for me?

O Lama, O Lama!

Sad Wide Wings is sad!

 

For turning my mind toward the Dharma,

Lama, please bestow blessings.

 

Then the golden bee's mind became very sad, and, unable to stay, he went to the peak of the Lotus mountain. He flew among the turquoise junipers covered with dewdrops near the residence of the Brahman boy, Lotus Joy, and sang a song of lamentation:

 

Alas, it is delightful, the garden of flowers,

It is depressing, the city of suffering.

They are attractive, the five objects of desire,

It is repelling, the suffering of the formations.

My life-long mate, my charming sweetheart,

Has turned into an ugly, rotten corpse.

 

Please heed me, please heed me, O Three Jewels, please heed me.

I remember, I remember, now I remember the holy Dharma.

Quickly, quickly I will enter the path of Dharma.

 

Since all that is constructed will fall down,

What is the use of houses?

Since all that is accumulated will dwindle,

What is the use of material wealth?

Since all who are assembled will separate,

What is the use of relatives and loved ones?

Since all who rise will fall,

What is the use of position?

Since all who are born will die,

What is the use of the appearances of this world?

 

My loving companion, bound to me by karma,

About now she will have arrived at the land of the intermediate state.

At death, there is no hope other than the holy Dharma.

 

Since I have not practiced the beneficial holy Dharma myself,

Then even if I were rich, there would be nothing to be bought with wealth,

Even if I had many allies, there would be nothing to be taken by force,

Even if I were harmonious, there would be nothing with which to ransom my friend.

Even if I had virtuous karma,

Virtuous karma could not be sent as a farewell gift.

 

The law of the Lord of Death cannot be put off.

Without practicing there is no benefit from studying.

Without plowing there is no benefit from a field.

Without riding there is no benefit from a horse.

Because I now realize the uselessness of everything,

I will devote the rest of my life to the holy Dharma.

 

I will not think about enemies, nor try to subdue them.

I will not think about relatives, nor try to serve them.

I will not think about wealth, nor have time to accumulate it.

I will not think about leaders, nor show deference toward them.

 

I will not think about friends, nor be attached with affection.

I will not think about clothing, nor will I have warm and soft things.

I will not think about food, nor will I obtain tasty sweet food.

I will not think about houses, nor will I own dwellings.

I will not think about this life; the appearances of this life are demonic.

I will not think about anything; delusory appearances are enemies.

 

I will remain in the state free from conceptions, openness.

I will relax in the state of no-thought, in contemplation.

The Realized One, the one who has seen the Dharmakaya in the state of non-meditation and

Sleeps at the foot of the mountain, is joyous.

 

Since delusory appearances are dissolved, there are few discursive thoughts.

Since acceptance and rejection are dissolved, there are no efforts at fabrication.

Since hope and fear are dissolved, free from wishes,

The Dissolved One who is free from delusions is joyous.

 

The unmodified mind as such, the ordinary mind,

Unmodified hair, the freely flowing locks, Unmodified actions, aimless and spontaneous-

one who is like this, the Ascetic [Yogi] who has renounced artifice, is joyous.

 

Since his inner heat burns, he is carefree in nakedness.

Since he has perfected his meditation, he is delighted without food.

Since he has realized self-awareness, he is at ease in nakedness.

The Adept [Siddha] who has perfected the signs of the path is joyous.

 

Since he has great perserverance, he is comfortable with austerities.

Since he is able to observe his vows, he dwells by himself.

Sustained by drinking water and eating pebbles,

The Sage who accomplishes his esoteric training is joyful.

 

Whoever practices Dharma is joyful,

Whoever is attached to this life suffers.

Among the solitary mountains it is always joyous.

The city of samsara is suffering by all means.

Whoever relies on the Three Jewels is forever satisfied.

Whoever has hopes of profit and fame will always be impoverished.

 

I have paid and paid dues to my superior masters.

I am tired of paying them.

I will leave them to do what they like as they are.

I have given and given every gift to my inferior subordinates.

I am tired of giving to them.

I will leave them to do what they like.

I have protected and protected my mediocre relatives.

I am tired of protecting them.

I will leave them to do what they like.

I have fought and fought against my hateful enemies.

I am tired of fighting with them.

I will leave them to do what they like.

I have plowed and plowed my cultivated fields.

I am tired of plowing them.

I will leave them barren.

I have lived and lived in built-up fortresses.

I am tired of living in them.

I am going to leave for the solitary mountains.

 

I have eaten and eaten edible foods.

I am tired of eating.

I will enter into the ascetic life.

I have worn and worn wearable clothing.

I am tired of wearing them.

I will leap away in nakedness.

Now, I will practice and practice the practice of the very holy Dharma!

Now, I will accomplish and accomplish the accomplishment of the holy Dharma for death!

This is my vow. O Deities, please understand it!

This is my promise. My mind is the witness!

 

At that time, Lotus Joy thought: "Although the golden bee, Wide Wings, was formerly sincere toward the Dharma, reliable in all activities and good natured, at this time the sudden revulsion arisen in him due to circumstantial changes may not last a long time, so I must investigate it to test him." So he said:

 

O heart-friend, golden bee, Wide Wings.

Why are you lamenting alone?

Today your lifelong friend assigned by karma

Has suddenly been caught in the noose of the Lord of Death.

However, don't feel sad but develop courage.

You should have the prosperity of worldly Dharma, the foundation of the holy Dharma

Worldly Dharma is the happiness and joy of samsara.

 

What is the use of a Dharma that does not aspire to happiness and joy?

The purpose of understanding Dharma is desire for happiness and joy.

 

Even if one friend dies, how can you lack friends?

There is no example in the world of deprivation through the death of a friend.

The rotation of happiness and suffering is the nature of samsara.

There will be hundreds of times when you think, "This is happiness."

The sudden renunciation of samsara is the display of Radzas.

It has no essence, don't you understand?

 

The sudden occurrences of faith are the changing shadows of the mind.

They don't last, don't you understand?

Vain generosity is Alahasud.

It is fruitless, don't you understand?

Unfortunate circumstances are sudden, adventitious, and momentary.

There is no poverty or prosperity to them, don't you understand?

The combination of the worldly and Dharma systems is the thing to be accomplished by the wise ones.

In it is the path of liberation, don't you understand?

Transforming sensory objects into the path is the skillful means of Tantra.

In it is the short path of liberation, don't you understand?

 

Holding the position of a king is an activity of the Bodhisattvas.

In it are the benefits for beings, don't you understand?

For people who accumulate wealth, it is possible to give.

In it is the completion of the six perfections, don't you understand?

Many promises without the mind's determination

Should be known as the cause of many transgressions in the end.

Performing austerities without perserverance

Is the cause of the arising of wrong views in the end, so be careful!

Disgust and revulsion in samsara, which does not endure,

Is the cause of losing the provisions of this life in the end, so be careful!

To stay in solitary mountains without having developed absorption

Is the cause of being fed up in the end, so be careful!

Without realizing the view, wandering in power [haunted] places

Is the cause of being possessed by gods and demons in the end, so be careful!

Without the attainment of accomplishment, performing esoteric activities

Is the cause of taking rebirth in hell in the end, so be careful!

Without changing one's own mind, to change costumes

Is the cause of others' feeling disgust for you in the end, so be careful!

Without examination, having many sporadic ideas

Is the cause of developing regret in the end, so be careful!

Without certainty in a single activity, to be involved in numerous activities

Is the cause of irritation of everyone in the end, so be careful!

Without obtaining the path of seeing, talking about foreknowledge

Is the cause of the impoverishment of self and others in the end, so be careful!

Without having developed compassion, acting for beings

Is the cause of the arising of attachment in the end, so be careful!

 

Without making subtle investigations carefully,

It is not proper to say whatever thoughts come to mind and

It is not proper to do whatever one has said.

 

After catching, it is essential not to lose.

After holding, it is essential not to let go.

Having spoken, it is essential not to lie.

 

O golden bee, keep this in your mind.

It is the heart-advice of the relaxed Lotus Joy.

These are the experiences of my own mind, please don't laugh at them.

These are loving confidences, please don't reprimand me.

Please keep it in mind and investigate it, it is the speech of truth.

 

The golden bee, a little displeased in his mind, responded:

 

Ema, in the solitary forest

The brahman boy is so relaxed.

Lotus Joy is charming.

 

To the tiny bee who is left alone,

Your consolation bespeaks your enduring friendship.

To Wide Wings who is lamenting,

Sharing confidential speech bespeaks your everlasting friendship.

To the golden bee who is tormented by sorrow,

Your giving consolation is a great kindness.

Your speech, which is harmonious with both systems, worldly and spiritual,

If it really possesses excellent meaning, then it is wonderful.

 

In the nature of samsaric suffering,

I, the little bee who has developed revulsion,

Formerly stayed with a holy teacher,

Concentrated my mind on the holy Dharma, and

Drew the promise of practice in my heart.

It is not just a sudden reaction, I swear upon death.

 

I kept the solitary forests in my heart.

I maintained the lives of the earlier masters in my mind.

It is not just childish thoughts, I swear upon death.

 

I focused my mind on the Triple Gem.

I carried the gracious Lama on the crown of my head.

There is no error in the object of my focus, I swear upon death.

 

I maintained a broad mind toward hated enemies.

I kept an enduring friendship with my loving relatives.

I don't hate or fight, I swear upon death.

 

I made offerings to the Triple Gem.

I gave charity to the disabled.

I did not give or offer fruitlessly, I swear upon death.

 

I kept my qualities inside [hidden].

I unfurled other's qualities like banners.

I did not have pride or talk nonsense, I swear upon death.

 

The enduring, lifelong friend

Has suddenly been caught by the noose of the Lord of Death.

This time I saw the impermanence clearly and

Developed revulsion and renunciation.

In my talk there is no pretension, I swear upon death.

 

I have written the promises in the core of my heart.

I have whipped my practice with the whip of diligence.

In these words there are no lies, I swear upon death.

Affable Lotus Joy, have you met the teachers who are true Buddhas, and

Do you possess the profound instructions?

Have you carried out the studies, impartially pondered upon the scriptures, and

Have you dispelled the doubts about the words?

Have you observed your practices in solitary places, and

Have you developed uncontrived realization?

Have you sung joyful songs at the feet of rocky mountains, and

Has the power of meditative experiences blazed forth?

Have you performed your activities relaxedly and naturally, and

Attained the experience of equal taste as the path?

Have you seen the show of the cities of samsara, and

Developed revulsion from the depth of your heart?

 

Please give a speech in accordance with the Dharma.

Please sing a song in accordance with the path.

Please give an example that illustrates impermanence.

Please denounce the city of samsara.

Please speak of the virtues of the path of liberation.

Please speak the praises of the solitary mountains.

 

I, Wide Wings, the small golden bee,

Will make my residence in the solitary abodes.

I will maintain my affections toward the holy Dharma and friends.

I will watch the show of my own mind, and

I will have harmonious discussions with you.

I am presenting my words without any concealment.

 

Then the Brahman boy, Lotus Joy, thought: "The golden bee, Wide Wings, has a good nature, enduring friendship, and stands straight. He is not like many other ordinary beings who possess vanity and many sporadic ideas. Nevertheless, if I guess from what he is saying now, it seems that he has faith in the Dharma from the depth of his heart. So, I should speak to him in accordance with what suits his mind."

 

Kye Kye, harmonious heart-friend,

You, Wide Wings, the golden bee!

You entrusted your mind to the Triple Gem.

You put your trust in the holy Dharma.

You reduced the scope of your thoughts

Through revulsion and renunciation, and

You have devotion toward practice.

These are the signs of having excellent aspirations in past lives.

 

You have understood the constructed phenomena

As impermanent and illusory apparitions.

You have developed revulsion toward the city of samsara.

You have avoided the evil minds of this life's eight worldly Dharmas.

These are the signs that you have a karmic connection with the Dharma.

 

Your analysis has opened toward the objects of studying and pondering.

You have understood the acceptances and rejections of the profound causation [karma].

You know the activities of the Holy Sons of the Victors.

You have found the entrance to the excellent path.

These are the signs that you are accepted by a holy Lord.

 

To the fortunate little bee,

I, a disciple of an excellent Lama,

Give the introduction of the excellent certainty.

Accept it as an addition to your excellent intentions.

 

In the city of inferior samsara,

The container [world] is called Maya, the illusory appearances.

The contained [beings] are called solid delusions.

The container and contained are gathered together,

By frantically being involved in evil deeds.

Suffering is spread just as a fire spreads in the forest.

 

By having turned one's back on virtuous deeds,

Happiness and joy become like the stars of dawn.

By having embraced evil activities,

The age of dregs' draws near as the evening shadows of the mountains.

Within the grinder of the cruel hatred

Is marked the navel hole of desire.

In it is poured the popped barley of the humans of the upper realms.

Having been ground, it falls out in the depths of the inferior realms.

 

Watch the process of a few big grains at the top of the grinder.

Watch the process of the increase into many fine particles of flour at the bottom.

See the manner of how subtle the process of cause and result is!

 

In ancient times, in the Jambu continent of the human realm,

The towns were joined together breadthwise and lengthwise.

Roosters could travel from house to house by flying.

Wealth and happiness could compete with that of the gods.

The leaders were the Universal Kings.

They ruled their states by the power of their golden wheels.

The subjects were contained within the four continents and eight subcontinents.

The law was the ten virtuous deeds.

Human beings increased and migrated to the upper realms of the gods.

The gods increased and filled the flower gardens.

 

Nowadays, in the age of dregs,

The cities are lined-up broken walls.

The barren fields stretch out in chains.

The people eat meat and blood for enjoyment.

The leaders are the messengers of hell.

They rule their states by the power of war and death.

The subjects are wandering beings with evil karma.

The laws are based upon the means to get food and the spread of deception.

The endless roots of society are controlled by robbers.

The robbers are heading for the gates of the city of hell.

Their progress is the increase of the heat and cold of hell.

Their war is the victory of the demigods and Raksasas.

Their consumption is the development of sickness and plague.

The rulers, on their seats of power, defraud their subjects.

Through cunning they punish innocent people.

Through lies they enumerate the faults of their workers.

Through deceit they throw themselves and others into destitution.

 

The spiritual masters underneath their parasols deceive their disciples.

They employ the holy Dharma as a shield.

They roar their lies of foreknowledge with random guesses.

They perform empowerments as a business to accumulate wealth.

They pay attention to the dispositions of the worldly leaders.

For Dharma practice they perform ceremonies only to repulse the unfavorable circumstances of the townspeople.

 

The great meditators in their hermitages deceive their devotees.

In their hermitages they sleep like corpses.

If lay people see them, they straighten their bodily postures.

If they have wealth, they keep it hidden somewhere else.

To their patrons they express flattery.

 

The lay people deceive themselves.

Their minds are like a potter's wheel.

They look at what they want and then turn the wheel accordingly.

Their words are like the tools of a smith.

They are examined for their suitability and then altered accordingly.

Their activities are like the sky in the spring,

Now it is clear, now it is dark.

Lasting relationships are like the suckers of bees,

They are there while they suck, but absent when finished.

Flattering behavior is like a drawing of a thang-ka,

It is beautiful in front, but there is nothing behind it.

Affections are like a dish of lung,

There is something in the mouth, but nothing substantial [satisfying].

 

Religious people deceive others.

Their study and pondering is like the body of a tadpole,

The head is big but the tail is thin.

Their perseverance is like the mouth of a frog,

It is there when they hear but not when they practice.

They deceive their teachers with lies.

With cunning they craft the unspiritual into the spiritual.

With deceit they gossip about the practice of meditation.

 

When the earth is captured by robbers,

How can the highways of truth be maintained?

When the country is filled with fools,

To whom will the scriptures of the wise ones be taught?

When the rulers destroy their own laws,

In whom can the subjects depend through their happiness and sorrow?

When the spiritual teachers are only concerned for their own needs,

Who will work for the benefit of the weak?

When the leaders are robbing their servants and retinues,

Who will take care of the destitute?

 

Alas, alas, alas!

In me, the young boy, revulsion has developed from the depth of my heart.

Between the teeth of the Raksasas of impermanence,

The beings of the three realms are wandering.

Still bound by the attachment of apprehending phenomena as permanent,

Having worked and worked for their necessities in this life,

At the time of death they will struggle,

Grasping their hands to their chests because of remorse.

They make sure to fulfill tomorrow's needs,

But they postpone the Dharma for the next life.

Look at how the bodies that were alive this morning

This evening are cold corpses.

Either tomorrow or the next life, do you know which will come first?

 

I, the young boy, Lotus Joy,

Met the Lama, the real Buddha,

Who accepted me with a gracious mind.

My faith, devotion, and trust are one-pointed.

My devotion never wavered.

I said whatever arose in my mind.

I never made a choice about the terms that I used.

My activities are natural and spontaneous.

I have never deceived others nor am I two-tongued.

I have trust in one person and one deity.

I never sought refuge from others.

I spent a long time near holy teachers.

The number of the wise teachers I have had is many.

My impartial study of scriptures is vast.

Therefore I know what is Dharma and what just looks like Dharma.

 

Little golden bee, Wide Wings,

If you want to practice the Dharma from the heart, and

If you have developed revulsion from the depth of your mind

You need certain teachings in order to reject various experiences.

At the beginning, when you seek the path of Dharma,

There are experiences that are similar to revulsion.

First is the revulsion caused by the languishing of a suffering person.

Second is adventitious circumstances.

Third is the abuse of lovers.

Fourth is the exhausting hardship of work.

Fifth is the interaction of elements in the body.

These are similar to revulsion but are not revulsion.

 

There are experiences that are similar to renunciation.

First is the renunciation caused by the desire for attractiveness by changing costumes.

Second is desiring relaxation in the comfort of a hermitage.

Third is to perform recitations with the hope of achieving esoteric powers.

Fourth is to make pilgrimages to see the world.

Fifth is the desire for the eight worldly dharmas that create hope and fear,

These are similar to renunciation but are not renunciation.

 

There are ways of life that are similar to living in a hermitage.

First is to be strict outside and loose inside.

Second is to have no schedule and to be careless.

Third is to be involved in physical skills and sciences.

Fourth is to indulge in sudden works and activities.

Fifth is to waste the human life in sleep.

Even if you live in hermitages there is no essence.

 

There are experiences that are similar to disgust with samsara.

First is the counseling of someone who cannot succeed in worldly dharmas.

Second is the sporadic speech of wild, crazy people who run around.

Third is the loud boasting of thoughtless people.

Fourth is the lack of concern for wealth of apathetic people.

Fifth is the sudden destitution of people who lack ideas for recovery.

These are similar to disgust with samsara but are not disgust.

 

There are ways that are similar to wandering with renunciation in the world.

First is the way of those wishing to be excited by seeing sights.

Second is the way of those going to see pilgrimage places having no faith.

Third is the way of those doing circumambulations without knowing the benefits.

Fourth is the way of robbers who pick on others intending to rob them.

Fifth is the way of those rushing around without any thoughts.

These are similar to pilgrimage but are not pilgrimage.

 

There are ways that are similar to retreat.

First is performing recitations without visualizing the forms of deities.

Second is practicing the developmental and perfecting stages without certainty.

Third is doing wrathful practices wishing to attain power.

Fourth is completing the sessions of counting the numbers of recitations.

Fifth is practicing the four activities for the hopes of this life.

These are similar to retreat but have no essence.

 

Then, when you pursue the practice of Dharma,

There are practices that are similar to going for refuge.

First is the enumeration of the accumulation of words.

Second is not knowing how to rely on the Triple Gem with a trusting mind.

Third is not knowing the special distinctions of the objects of refuge.

Fourth is not knowing the virtues of the Triple Gem.

Fifth is going for refuge with expectations.

These are similar to going for refuge, but they have no essence.

 

There are practices that are similar to developing the mind of enlightenment [Bodhicitta].

First is the development of the mind of enlightenment, desiring good for oneself.

Second is expecting to have results and maturation.

Third is compassion with partiality.

Fourth is the development of the mind of enlightenment verbally.

Fifth is not to know, except for hearsay, about the disciplines of training.

Even though these are called the development of the mind of enlightenment, there is no essence.

 

There are practices that are similar to the developmental stage [bsKyed-Rim].

First is the pride of being the deity without clarity of the visualized form.

Second is the clarity of visualization without the pride.

Third is the doubts and hopes of the apprehending mind.

Fourth is the wrathfulness without the mind of enlightenment [Bodhicitta].

Fifth is the lacking of the applications of purification, perfection, and maturation.

Although it is called the development stage, it is the cause of samsara.

 

There are practices that are similar to the perfection stage [rDzogs-Rim].

First is practice on the channels and energy without knowing luminous absorption [A’od-gSal].

Second is practice on dreams without perfecting them into illusions [sGyu-Ma].

Third is practice on the path of skillful means without liberating the knots of the channels.

Fourth is practice on the Great Seal [Phyag-Chen] and Great Perfection [rDzogs-Pa Chen-Po] without knowing the method of liberation.

Fifth is practice of Direct Approach [Thod-rGal] with attachment to the visions.

These are called great perfections, but there is no essence.

 

Lastly, when you attain the results of the practice,

There are results that are similar to acting for the benefit of others.

First is having foreknowledge of the appearance of meditative experiences.

Second is having certain accomplishments due to possession by gods and demons.

Third is giving teachings that accumulate the eight worldly dharmas.

Fourth is gathering retinues without leading them to Dharma.

Fifth is giving instructions, but having no experiences.

These are similar to the action of benefiting others but have no essence.

 

These fifty-five comparisons are not given as a mirror for looking at others' faults.

This is even refreshing for myself.

You should also keep it always in your mind.

When you practice Dharma just in appearance,

As to whether various kinds of deviations arise or not,

It is necessary to exert yourself in precise examination and correction.

 

Though my words have no great beauty,

The meaning possesses the taste and sustenance of nine innumerable profundities.

It is the oral transmission of the peerless Lama.

If you intend to practice the holy Dharma from the heart,

There is no need for gossip and boasting,

There is no need to prepare a show of provisions,

There is no need to fix a time,

There is no need to go away to seek Dharma.

 

The holy Dharma is like the body and its limbs.

Whenever you need it, it is within yourself.

Every instant you should exert yourself.

At all times you should clearly remind yourself.

In each moment you should correct yourself.

Every day you should reprimand yourself for your evil deeds.

Every morning you should make vows.

In every period of meditation you should analyze yourself.

Even incidentally, you should not separate yourself from Dharma.

In the stream of time you should not forget the Dharma.

 

If the practice is not performed in its subtlety,

Then for the practitioner who puts on a great show of practicing Dharma

It has no way of becoming a true form of Dharma.

 

First, carried off by laziness in the mountains;

Second, practicing in the monasteries with distractions;

Third, seeking solitude and desiring comforts;

In the world there is nothing worse than these three.

Divine Prince, do you follow?

 

Happiness is not good, suffering is good.

If you are happy, the five poisonous emotions rage.

If you suffer, previously accumulated evil deeds are exhausted.

Suffering is the kindness of the Lama.

Praise is not good, blame is good.

If praised, then pride and arrogance increase.

If blamed, then one's own faults are exposed

Defamation is the gift of the Gods.

 

High position is not good, a low position is good.

If you are high, pride and jealousy arise.

If you are low, openess and dedication increase.

A low position is the seat of superior ones.

 

Wealth is not good, poverty is good.

If you are wealthy, there is the great suffering of collecting and protecting.

If you are poor, austerity and the holy Dharma are accomplished.

The body [life] of a beggar is the goal of the religious person.

 

Being given to is not good, being stolen from is good.

If one is given to, then the load of karmic debt increases.

If one is stolen from, then the debts of future lives are paid back.

Contentment is the crown jewels [common wealth] of the Noble Ones.

 

Friends are not good, enemies are good.

Friends hinder the path of liberation.

Enemies are the objects of patience.

The practice of equal taste is the crucial juncture.

 

If you want to practice according to Dharma, you should act according to this advice.

If you want to make up your mind, you should act according to this advice.

If you want to live in a solitary retreat, you should act according to this advice.

If you want to roam around the world, you should act according to this advice.

The six condensed points, the essential profound advice, is the oral transmission of the sole father Guru.

These six words are the essence of the heart.

Except to you, my sole friend, I have not shown even a hint to others.

 

Ema, golden bee, divine prince!

 

For the sacred pilgrimage place to stay in, there is the high-peaked Lotus Mountain.

This is the pure land of the sole deity, Tara.

This is the palace of Avalokitesvara.

This is the place of accomplishment of the Lotus King.

Look at this mountain, the body of the Noble One.

It possesses his complete form, relaxing in the natural state of mind.

Look at the rocks, the speech of the Noble One.

There are countless self-emerged six-syllable mantras.

Look at the trees, the blue-green groves.

They perfect the characteristics of the Land of Turquoise Leaves, the Pure Land of Tara.

This land is surrounded by vicious, venomous snakes.

It is difficult for small-minded, ill-fortuned people to cross into it.

It possesses the characteristics of the Potala Mountain, the Pure Land of Avalokitesvara.

In front is the heart emanation-the Lotus Born,

Sending forth emanations for the sake of beings.

Nearby is the beautiful palace of the women saints.

The time for these goddesses to serve beings has arrived.

In the heart of Avalokitesvara is the meditation cave of me, Lotus Joy.

 

For the deity, we will accept the powerful Avalokitesvara.

For the mantra, we will recite the six syllables.

For the Dharma, we will meditate on loving-kindness and compassion.

For the path, we will pursue the blissful path of the Sons of the Victors.

Then, even if we should desire suffering, we will experience only happiness!

Happiness for this life, joy for the next life – A-la-la [wonderful]!

We will proceed from happiness to happiness.

Eternal happiness will never change, A-la-la!

Let us make prayers to the Lord Lama.

His compassion will not fail, A-la-la!

 

Let us beseech Avalokitesvara as our tutelary deity.

The accomplishments will not be postponed, A-la-la!

It is a great wonder!

Don't you think this is a great wonder, Divine Prince?

 

First, my heart vows;

Second, your heart wishes;

If they agree, then we will be able to follow after the lives of the past masters.

Let us renounce the path of the eight worldly dharmas like stones on the road,

Abandon the appearances of this life like harmful poison,

And practice subtly on diligence.

Let the instructions strike our own faults,

Let us throw boasting and gossiping to the wind.

Let us maintain our attitude along the path of Bodhicitta.

If we agree on these, then we have established the basis for counsel.

Two brotherly friends who have agreed in harmony

Proceed together along the path of liberation.

We are protected by these aspirations.

Throughout all successive lives we will meet together.

We will practice the Bodhisattva activities together.

Do you think this is proper, Divine Prince?

This is the condensation of the meanings, A-la-la!

This is the joining together of all the essential instructions.

 

When this had been said, Wide Wings agreed very much, and his wisdom was perfected.

 

As the moon waxes in the night sky of autumn,

The divine Manjusri displays the signs and characteristics of youth.

For the Buddhas, he is the wisdom-being.

For all beings, he is the ultimate nature of their minds.

 

For the realm of endless beings, the characteristic of which is suffering,

The One with Unblinking Eyes [Avalokitesvara] stretches his long arms of loving-kindness.

For the Buddhas, he is the great compassion.

For all beings, he is their seed of liberation.

 

The holder of the profound treasure of mystery

Is the Holder of the Vajra [Vajrapani], the master of the mysteries of all the Buddhas.

For the Buddhas, he is their wisdom-actions.

For the realm of beings, he is the presence of the union of naked intrinsic awareness and emptiness.

 

I pray to the Sons of the Victors, the Lords of the Three Classes.

Lord Lama, who is inseparable from them, please bestow your blessings.

Until the attainment of enlightenment I hold you as the family Lord without separation.

O Compassionate Ones, please hold me continually with compassion.

 

This speech, which is in accordance with the divine doctrine, known as the Dramatic Performance in the Lotus Garden, at the request of the boy Trashi Geleg, with his root points, is written by the relaxed Paltrul.

 

 

Adapted from "Enlightened Living", a collection of various texts mainly by Dza Patrul Rinpoche, translated by Tulku Thondrup (see introduction in the book or in separate file). © Rangjung Yeshe Publications (formerly published by Shambhala Publications)