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We have great pleasure in publishing The Jewel Ladder, a short and comprehensive Nyingma Lamrim for beginners by Minling Terchen Gyurme Dorjee (1643-1714), commonly known as Terdak Lingpa, one of the foremost early master-scholars of Tibet, who was both a teacher and disciple of the Great Fifth Dalai Lama.

This particular text was chosen and taught by Ven. Garje Khamtrul Rinpoche during his six-week teaching programme at the Library of Tibetan Works and Archives, in 1987.

The content of the text introduces us to the preliminaries of the Buddhist practice required for higher spiritual development, such as the four basic ways of concentrating one's mind on the Dharma and the Four Noble Truths.

Khamtrul Rinpoche's commentary unravels the gist of this short and pithy text making it into a language easy to understand and digest by common people who are looking for such a manual. Included at the end of the book is a guide to the Nyingma Lamrim (Kun-bzang bla-ma'i zhal-lung) both in English and original Tibetan.

We are thankful to Rinpoche for sparing his time and for giving this excellent teaching and to Mr. Tsepak Rigzin of the Translation Department of LTWA, for his translation, editing and for bringing this book to completion. We hope this will be of great help to students, schoIars and practitioners.

 
A Preliminary Nyingma Lamrim


Minting Terchen Gyurmed Dorjee

Translated and Edited by Tsepak Rigzin


Part I:

The Root Text -The Jewel Ladder 1


Part II:
<poem>

Commentary/ Introductory Teachings
Preliminaries of Composing the Text 51
Qualities of an Author 53
Obeisance 55
Promise to Compose 57
Preliminaries of the Actual Text 58
Extensive motivation - generation of Mind of Enlightenment 59
Precepts of the Aspiring Mind of Enlightenment 64
Precepts of the Venturing Mind of Enlightenment - the six perfections 66
Perfection of Generosity 66
Perfection of Morality 67
Perfection of Patience 68
Perfection of Enthusiastic Perseverence 68
Perfection of Concentration 69
Perfection of Wisdom 69
Benefits of the Mind of Enlightenment 70
Extensive means - generating motivation according
to secret mantrayana tradition 72
Taking Faith as a Path 72
Taking Aspiration as a Path 73
Behaviour 74
How a Teacher must give a Discourse 74
Three Scopes of person 76
The Four Common Points 79
The Difficulty of Finding a Precious Human Rebirth 79
Recognizing the Freedom and Endowments 79
Rarity of Finding a Precious Human Rebirth 84
Significance of Precious Human Rebirth 87
Contemplating Death and Impermanence of Human Rebirth 89 Death is Certain 90
The Time of Death is Uncertain 93
At Death only Dharma is of Benefit 96
Contemplating the Drawbacks of Cyclic Existence 99
The Sufferings of the Three Lower Realms 100
The Sufferings of the Hot Hells 104
The Sufferings of the Cold Hells 109
The Sufferings of the Neighbouring hells 112
The Sufferings of Occasional hells 116
The Sufferings of the Hungry Ghosts 119
The Sufferings of the Animals 123
The Sufferings of the Higher Realms 127
The Nature of the three types of Sufferings 138
Contemplating the Law of Cause and Effect 138
The General Contemplation of Cause and Effect 139
The Specific Contemplation of Cause and Effect 143
Transforming the Unspecified Karmas into Virtues 159
A Summary of the Four Noble Truths 163
The Truth of Origin of Suffering 166
The Truth of Suffering 170
The Truth of Path 173
The Truth of Cessation 178
Concluding Remarks on the Four Noble Truths 180
Taking Refuge 183
Footnotes 188


Part III


[[Guide to the Nyingma Lamrim
(Kiin-bzang bla-ma'i zhal-lung) 197

Part IV

Guide to the Nyingma Lamrim - Tibetan text

PUBLISHER S NOTE

We have great pleasure in publishing The Jewel Ladder,, a short and comprehensive Nyingma Lamrim for beginners by Minling Terchen Gyurme Dorjee (1643-1714), commonly known as Terdak Lingpa, one of the foremost early master-scholars of Tibet, who was both a teacher and disciple of the Great Fifth Dalai Lama^

This particular text was chosen and taught by Ven. Garje Khamtrul Rinpoche during his six-week teaching programme at the Library of Tibetan Works and Archives, in 1987.

The content of the text introduces us to the preliminaries of the Buddhist practice required for higher spiritual development, such as the four basic ways of concentrating one's mind on the Dharma and the Four Noble Truths. Khamtrul Rinpoche's commentary unravels the gist of this short and pithy text making it

into a language easy to understand and digest by common people who are looking for such a manual. Included at the end of the book is a guide to the Nyingma Lamrim (Kun-bzang bla-ma'i zhal-lung) both in English and original Tibetan.

We are thankful to Rinpoche for sparing his time and for giving this excellent teaching and to Mr. Tsepak Rigzin of the Translation Department of LTWA, for his translation, editing and for bringing this book to completion. We hope this will be of great help to students, scholars and practitioners.

Gyatsho Shering Director

ABOUT THE AUTHOR

Minting Terchen Gyurmed Dorje, also known as Terdak Lingpa or Pedma Garwang Gyurmed Dorjce was born in the year 1646 at Dargye Choling monastery in Dranang, Central Tibet, to Sangdag Trinley Lhundup and Ladzin Yangchen Dolma amidst auspicious omens of the witnessing of earthquakes and rainbows.

Both of his parents were very spiritual, and particularly his father was a great tantric adept. Just before he was born, his father dreamt of a red naked lady who offered him a handful of red RHI

mantric syllable and his mother saw the belle of her village making an offering of a crystal stupa of one arms length. He was named Kunga Ngodup Rinchen Wangi Gyalpo.

As a child, he was quite unsual boy. While playing with other children he acted as if he were a teacher giving sermons and made his mates listen to him; at times he made stupas, images and offering article out of clay moulds and sometimes stayed all alone meditating and chanting lines of prayers.

He began receiving his religious trainings when he was just four years of age under the guidance of his father, who first initiated him into the Kagyad Sangdzog (bK'a- brgyad gsaiig-rdzogs) empowerment. The great scholar, Dhondup Wangyal, was his teacher who taught him reading, waiting, grammar and

literature. His others teachers at that age were Rigzin Perna Trinlcy, Gonpo Sonam Chogdcn and Lochen Zhcnphan Dorjce from whom he also received oral transmissions and initiations. Surprisingly even at that early age he showed remarkable signs of success in his trainings.

When he was nine, he took lay ordination vows upholding the precepts of the refuge (sKyabs-gsum 'dzin-pa'i dge-bsityen) from his father and received further trainings in meditation, rituals and rites of the Nyingma practices with particular emphasis on Dzogchen philosophy and meditation. Then he entered into a three-month meditative retreat and received visions of Guru Padmasambhava giving initiations to him. Once when he was in his retreat in Sangphug cave, he envisioned all of Tibet within a beam of light and after he scrutinized it, he saw all the worldly activities of his town.

The Jewel Ladder

When he penetrated further into this nature, he experienced that all his visions had turned into an inconceivable divine mansion deep blue in colour amidst which appeared Vajrasattva whose body had ail the major and minor marks of a fully enlightened Buddha flanked by a red and white goddess on both sides holding a violin and flute, and then he heard the goddess singing:

The Buddhas in the Akanista Budha field enjoys uncontaminated nectar;

The gods in the Tushita relished immortal nectar;

And humans of this world sip intoxicating nectar;

Though these tastes distinctly have a single nature.

When Akshobhya Vajra relishes this;

His energy and wisdom are reawakened.

Oh! How wonderful is this.

Then his visions vanished and transformed into a huge radiant white A syllable and this further dissolved into a tiny drop of light to the size of a sesame seed and this then dissolved into his third eye.

According to his own description, the whole experience took about half a day. All of this symbolised his profound understanding of seeing all worldly and transworldly phenomena as being illusory in their nature.

Whilst in retreat periodically he memorised the traditional texts concerning invocation rites of the dharma protectors, sadhanas of the Avalokiteshvara, Amitayus, Mahakala, Guru Padmasambhava, Vajrapani, consecration rites and fire pujas without any difficulty. He also learnt by

heart the fundamental texts and commentaries of the Essential Root Tantra (rTsa-rgyud gsang-ba snying-po), the Peerless Continuum (rGyud-bla-ma), the Relaxation of Mind Nature (Setns- nyid ngal-gso), the Wish Granting Treasure (Yid-bzhin-mdzod) and the Four Medicine Tantras (sMan-dpyad rgyud-bzhi)

and others. Thus showed an inconceivable advancement difficult for ordinary people to understand. Between the age of fifteen and early twenties, he received the oral transmission of the eighteen volumes of Nyingma Tantra (rNying-ma rgyud-butn bco-brgyad) at Tashi Choling monastery. And, later he also received teachings on the Treatise on

About the Author

Mani Mantra (Ma-ni bk'a-'bum), the Seventeen Tantras (rGyud-bcu-bdun), the Khro-ma Tantras (Khros-ma'i rgyud), the Heart Teachings of Vimalamitra (Bi-ma snying-thig), the Quintessential Teachings of the Dakinis (mKh'a-'gro yang-thig), the Vajramala Initiations (rDor- phreng-gi dbang), the Pronouncement (bK'a-ma) and the Treasure Teachings (gTer-rna) and innumerable others.

At the age of twenty three he met the great Fifth Dalai Lama Ngawang Lobsang Tenzin Gyatso at Drepung and; received the hair cutting ceremony and was given the name Ngawang Perna Tenzin. Later at the advice of his father, he took the vows of a full fledged layman (Yongs-rdzogs dge-bsnyen) of the Pratimoksha,

Bodhisattva and Tantric tradition. This coincided with the bringing of the self-arisen image of Arya Avalokiteshvara at Kyirong toi the palace of the Dalai Lama and was recognised as an auspicious Sign. As Zurchen Kunkhyen Choying Rangdrol remarked, "This is auspicious omen and he will certainly become a great master helping the spread of Buddhism."

The Fifth Dalai Lama also took this as ain auspicious sign and offered a special hat made out of fine brocade th Terdak Lingpa. Following this, he received transmissions and teachings from the Fifth Dalai Lama.

Of particular Importance was the transmission of the Great Sealed Secrets (gSang-ba rgya-can) cycle of teachings, comprised of the Fifth Dalai Lama's visionary texts, treasure teachings and supplementary notes of extremely isecret levels of practices.

He then travelled back and forth between Gungthang, Benyul, Nyemo and Kyitsal monasteries and studied scriptures and meditation. These included the Great Illusion Tantra (sGyu-'phrul), the Union Tantra (mNyam-sbyor), the Vajra Kila (Phur-pa) the Yamri Tantra (gShed-skor), the Sublime, Complete and Heart (Bia- dzogs thugs-gsum) treatises on the meditation level (sGrub-sde) class of

teachings; and also the tantras such as the Hundred Sadhanas (sGrub-thabs brgya-rtza), Cakra Sambhara (dDe-mchog), Guhyasamaja (gSang-'dus), Hevajra (dGyes-rdor) and many more. He also studied the texts of scholars - Sakya Pandita, Rongzom, and ift particular, the texts of the great all-knowing Longchen Ramjampa.

The Jewel Ladder visions from whom he had received miscellaneous teachings. The first three were the great Fifth Dalai Lama, Sangdak Trinley Lhundrup - his father and Sungtrul Tsultrim Dorjee. Amongst the eleven, to

mention a few, these were Rigzin Perna Trinley, Zhalu Rinchen Sonam Chogdup, Zur Ngawang Phuntsok, Trulzhig Longyang Odsal, Sakyapa Sonam Wangchuk, and Konchog Lhundrup and others. Especially, the great Fifth Dalai Lama and his own father, Sangdak Trinley Lhundrup, were principal teachers from

whom he had directly attained higher accomplishments (siddhi). In all he had around thirty- five teachers from whom he had received oral transmissions, teachings and profound techniques of meditation and ritual practice.

After all this intensive study he went into solitary retreat for one year and ten days. During this, he experienced himself as actually arising in the form of deities like Vajra Kila, and also received visions of innumerable Indian and Tibetan masters such as Padmasambhava, Vimala Mitra,

Vairocana, Khadr Yeshi Tsogyal, Nyangral Nyima Odzer and Kunkhyen Chocje. In his visions he was bestowed essential instructions and pronouncements where he would be responsible for finding treasure article,

objects and scriptures. It was during this retreat that he unearthed many treasure texts, articles, sacred pills and images.

He look out the text Rig-'dzin ihugs-lig from Yama Lung, and later he obtained the text gSlun-rje-gshed gregs-'joms from Shcl Drag and also the cycle of Thugs-rje chen-po bde-gshegs kun-dus. When he took out these concealed texts people around him witnessed many miracles. As soon as he came out of this retreat, he then

went into meditation combining the Mahamudra and Dzogchen practices. At one point when he was giving some esoteric initiations and teachings to the Fifth Dalai Lama at Potala, to everyone’s surprise, flowers actually fell from heaven.

When he was twenty-four, he passed the transmissions of the tantra of Vajrapani’s Whispered lineage (Phyag-rdor snyan-brgyud]), the Seven Treasury Texts (niDzod-bduii) of Longchen Rabjampa, the Triple Relaxation (Ngal-gso skor-gsum), the Profound Quintessential Droplet (Zab-ino yang-thig), and the treasure teachings of Padma Lingpa, Dorje Lingpa, Ratna Lingpa and around two hundred major initiations to the Fifth Dalai Lama. In this way, a strong spiritual tie was developed between Terdak Lingpa and the Fifth Dalai Lama. In

About the Author xin the following year, on the 10th of the fourth Tibetan month the Fifth Dalai Lama fully patronised the building of Minting Rinpoche’s personal monastery and gave it the name Ogmin Ogyan Mindol Ling Ngedon Gatsal, which took seven years to complete,. On the same day monks took refuge vows from the Dalai Lama and who also performed a hair cutting ceremony for the new monks. In the subsequent year when the Dalai Lama fell sick, Terdak Lingpa performed grand religious services and rituals to expel the hindrances, and because of his power of

ritual the Dalai Lama was fully recovered. Later at a meeting Terdak Lingpa is said to have given many secret advices to the Dalai Lama. When all his activities were thriving, at thirty-three Terdak Lingpa became seriously ill and as per the prediction and instruction of the

Dalai Lama, he accepted a spiritual messenger (consort). This not only enhanced his own tantric realisations more deeply but also proved beneficial to his disciples and the doctrine. Though this consort did not bear a child, later another consort gave birth to a child, who became a great practitioner.

During the three consecutive years he travelled extensively to many places in the region of central Tibet and implanted the seed of dharma in the hearts of countless people. When the Fifth Dalai Lama passed away on the 25th of 2nd Tibetan month he was appointed a member of the the team of officials responsible for keeping the death of the Dalai Lama secret. Saddened at the death of his teacher and closest disciple, he made

huge offerings and prayers for his quick return and also made a grand donation of gold, silver, precious stones and article to build tomb for the preservation of the Dalai Lama's body.

Terdak Lingpa was known for his generosity. Whatever material offerings he collected from his faithful disciples were all generously donated to Mindrol Ling monastery. Because of his donations, the three hundred monks at Mindrol Ling did not lack anything. Further, he made many blocks for printing

scriptures and books, and moulded figures of various Buddhist deities. After Terdak Lingpa has done all these meritorious deeds in the Wood-Horse year, during the first month of 1714, when he was nearing sixty-eight, he fell ill, and after leaving proper instructions, advices and prophecies passed away on

xiv The Jewel Ladder the 2nd of the 2nd Tibetan month. That morning he first said: Tt is necessary to go seven steps to the east!" and then spoke this verse: AU appearance, sound and intrinsic awareness arising in the form of deities, mantras and the Dharmakaya

Has intermingled into the realm of the body and wisdom.

May this profound experience of secret nature of a great Yogi Become inseparably one in taste and essence with his heartcentre.

Suddently, his hands performed the gesture of beating the hand drum and ringing the bell, and his eyes were wide open. In this way, the Dakinis invited him to the pure realm of Buddha. The disciples assembled there in agony witnessed the smell of camphor in the surrounding and heard the sounds of bells and hand drum.

Amongst his disciples, the great Fifth Dalai Lama and Dcsi Sangye Gyatso were his foremost disciples and patrons, like the sun and moon. Rigzin Perna Trinley, Sakya Trichen Kunga Tashi,

Tsurphu Gyaltsab Rinpoche, Drigung Kunchok Trinley Zangpo, Taglung Tenzing Sizhi Namgyal Rinpoche, Dzogchen Rinpoche Gyurme Thcckchok Tenzin and innumerable other great masters also became his disciples and tasted the nectar of teachings from his wisdom. Besides countless people in U-Tsang,

Kham, Dagpo, Kongpo and Ngari regions of Tibet had the fortune of contenting themselves with the teachings of Terdag Lingpa. A prophecy in the Treasure Teachings has it that three rulers will support him. Thirty-eight disciples will deliver themselves. Two thousand will be attached to his teachings and sixty-seven will carry out his activities.

Treatises authored, compiled and edited by him in all constitute more than thirty volumes, and these may be classified into those belonging to the Prounccments of the Early Translation (sNga-'gyur bk'a-ma'i skor); the Mind Treasure Texts of the New Translation (gTer-gsar thugs-lhig skor); the Instructions and Advices (bSlab-bya zhal-gdatns-kyi skor); and the Common Studies (Thun-mongs phyi'i gnas-kyi skor) comprising of poetry, rejoinders, personal notes, short prayers and autobiographies. This text of translation - the Jewel Ladder - a preliminary instructions to the commoners itself do not

carry any information concerning the time, location and at whose request this has been written. Besides, my attempt at locating any information from the existing autobiographies and contemporary writings proved a failure in this context. I suspect that the time and events leadings to all his writings could not be mentioned in his

autobiography. Above all this text being one of his minor writings, perhaps he purposely chose not to mention where and when he compiled it. In any ease, this should not give rise to any doubt regarding Terdak Lingpa's authorship of the text because one finds this listed in Rinchen Terdzod compiled by Kongtrul Yonten Gyatso

(1813-1899) among the writings of Minting Tcrchen Gyurmed Dorjee and also the caption of the text as well mentions: "...sNyoms-ias-pa 'gyur-med dorjes yi-gcr-spel ba-'o", which means, this has been written by the lazy Gyurmed Dorjee.

As such we can perhaps speculate and say that this lamrim text belongs to the category of instructions and advices certainly written at the behest of some of his disciples. Nevertheless, the text besides being short is clear belonging to the literary genre of the Great Fifth Dalai Lama's time useful for beginners of (he present generation.

1.sNga-'gyur mying-ma'i bta-ma bryud-pa rjes-'brangs dang bcas-pa't mam-tharngo-mtsarrgya-mtso’i-smad-cha (Biographical Dictionary of Tibet and Tibetan Buddhism, Vol. IV) by Khetsun Sangpo Rinpoche. Dharamsala, LTWA. 1973.

2.gTer-chen chos-kyi rgyal-po'i mam-thar dad-pa'i shing-rta (The Life of gTcr-bdag glin-pa, Vol. I) by Terdak Lingpa himself and his brother Lochen Dharma Shri. Reproduced from the Ven. Dil-mgo mkhycn-btsc Rinpoche's collection. Paro, Bhutan. 1982

3.gTer-bdag glin-pa'i gsan-ba'i mam-thar (The autobiographical record of the esoteric spiritual experience of Gter-bdag-glin-pa 'Gyur-med-rdo-rje) by Gter-bdag-glin-pa 'Gyur-mcd-rdo-rje. Nyingmapa Lama's College, Clement Town, Dehra Dun. 1977.

4.The Rise of Esoteric Buddhism in Tibet by Eva M. Dargay. Motilal Banarsidass, Delhi, 1977.

Acknowledgement

This book would never have been conceived without the kind teachings of Ven. Khamtrul Rinpoche, and I am deeply indebted to him for revealing the secrets of his hidden wisdom. Thanks are due to Ani Ursula Sollmann for her laborious and painstaking transcription of Rinpoche's teachings; Prof. Dexter M. Roberts for his generous editorial assistance; Ku-ngo Gyatsho Tshcring, Tashi Tscring and Ven. Tenzin Dorjce for their encouragement; and lastly to T. Dhendup and Norbu Chophel for computer-setting and making the manuscript camera-ready.

THE ROOT TEXT

This is a Preliminary Discourse for Commoners called The Jewel Ladder.

Om Svasti !

Obeisance to all Buddhas and Bodhisattvas.

I make prostration to my Guru, the entity of Three Jewels The bestowal of all energy, benefit and happiness.

Being immutable from the sphere of peace and great bliss, You display an infinite multitude dance of illusion.

I shall hereby elucidate the stages of the path Of the Jewel Ladder in order that the fortunate ones Travel quickly and blissfully

Into the Supreme City of Thorough Liberation.

Generally speaking, in order that the reality of the minds of all sentient beings, which exists as Buddhas, to become manifest, there are two ways of entering the paths:

1.How a person of lower calibre enters (into practice) in reliance upon the gradual path of hearing, contemplation and meditation.

2.How a person of superior calibre enters (into practice) through the path of faith, devotion and leap over.

These two systems exists in both Sutra and Tantra traditions. According to the first, it is to train oneself in the cultivation of three interests in reliance upon the lack of three attachments.

i)Through contemplating the rarity of finding a human rebirth endowed with freedoms and endowments, and its being impermanent, attachment towards this life is released, and consequently a natural interest in obtaining the joys of higher rebirth in the future lives is generated.

ii)Through contemplating the sufferings of cyclic existence and the causality, attachment towards samsara is released, and consequently a genuine interest in seeking definite goodness, (the state of liberation and enlightenment), the path of individual emancipation is generated.

iii)Through contemplating love, compassion and the mind of enlightenment, attachment towards one’s own selfish ends is released, and consequently a natural interest in achieving enlightenment for the sake of others is generated.

Thus meditating upon the above paths of the three persons until the time you are able to experience a transformation of your mind becomes the foundation of all spiritual practices. Without having produced these three within one's mental continuum what you do, such as meditation on deity and chanting of mantras will lead to no where. Therefore, you must know the order of your practices in the following manner:

I.Contemplating the rarity of finding a human rebirth endowed with freedoms and endowments

II.Contemplating death and impermanence

III.Contemplating the faults of cyclic existence

IV.Contemplating the law of causality

I. Contemplating the Rarity of Finding a Human Rebirth

This has three divisions:

a.Recognition of the freedoms and endowments

b.The difficulty of finding freedoms and endowments

c.Contemplating their significance

Recognition of the freedoms and endowments

We must strive in seeking the means of not taking rebirth in this cyclic existence which is difficult to endure. Such a rebirth can be achieved only upon this body of freedoms and endowments, which is extremely difficult to find, but this time alone. Therefore, realizing this one must generate a wholehearted interest thinking, "Today, I shall try by all means to extract essence out of this.”

As it is said in Astasdhstrikamahatika ;

To be born as a hell, hungry ghost, animal,

Barbarian, long-living god, holder of wrong view,

In places devoid of Buddhas and as a fool

Are the eight bondages to freedoms.

If one is born in the three lower realms, the suffering is intense, and because the rebirth is extremely inferior, there is no opportunity to carry out spiritual practices. The gods of the desire realm have weak repentance due to their distraction towards sensual objects; and because most of the gods within

form and formless realm are constantly intoxicated with their meditative concentration, they lack opportunity to carry out spiritual practices.

Those born in the world realms where Buddhas have not appeared or in places which are devoid of Buddhas; or those born in remote barbaric lands where Buddhism did not flourish even though Buddhas have

made their presence; or those who, even though are born in places where Buddhism flourishes but profess wrong views denying the existence of past and future lives, law of causality and the Three Jewels; and

those who are deaf and dumb thus lacking any wisdom to discri-minate those to be cultivated and abandoned constitute the remainder of eight bondages of freedoms. Among these, to be born as a being in any of the three lower realms and as a long-living god are the four non-human bondages, and the other four are the bondages of

a human being. However, according to some explanation, the gods with bondages here has reference only to gods without discrimination. Hence, lack of the eight bondages constitute the freedoms. As the AkaSaratna siitra says:

The Bodhisattva Akasagarbha asked,

O Tathagata, How shall I recognize the freedoms and endowments? The Tathagata replied, when the mind is disturbed and distracted by extraneous thoughts, it is called busy, but when conceptualizations are pacified and the mind abides in its natural form it is called freedom.

The Samudaitana sutra says:

He who has overcome the eight bondages shall always find freedom.

Of the ten endowments, the five personal endowments are :

To be born as a human, in a central land, possessing complete sense organs, not having committed an extreme activity, and having faith in the object (moral principles).

Thus, in general, we have obtained this human rebirth; and in particular, wc arc born in a central land, a place where Buddhism flourishes; we have the five senses complete, thus enabling us to understand those to be cultivated and abandoned; we have neither committed an act without respite nor have caused others to do so; and have faith in the moral principles, the source of all worldly and transworldly wholesome qualities, i.e., wc have faith also in the teachings of Buddha. Since these five conditions associated with one's mental continuum facilitate the spiritual practice, these are known as the five personal endowments. Freedom from eight bondages and the five personal endowments arc essentially the same. The five circumstantial endowments arc as follows.

It is said:

Buddhas having come and taught the Dharma.

The flourishing of his teachings and the existence of his followers, and compassionate feeling for others.

Hence, these arc the facts that Buddha has come to the world; has taught the sublime dharma; his teachings survives without diminishment; there are many others who follow his teachings: and there are many who provide the necessities like food and clothing with compassionate feeling to those practicing dharma.

There are, however, those who explain that the compassionate feeling for others here refers only to the teachings given by a spiritual mentor with sympathy. Because the above five conditions are associated with the mental continuum of others and facilitate the practice of Dharma, these arc known as the five circumstantial endowments.

As the Sutra says:

Endowment is understanding of the nature of mind and directing the mind to its perfect meaning.

Therefore, according to this, the freedoms are the foundation and the endowments are features that qualify the freedoms. Because this human rebirth endowed with eighteen qualities of freedoms and endowments is extremely difficult to find, realizing this, one must think wholeheartedly, "Today I must make efforts in carrying out spiritual practices." A guide to Bodhisattva's Way of Life says:

When having found freedoms such as this, If I do not attune myself to what is wholesome, There could be no greater deception And there could be no greater fool. The difficulty of finding freedoms and endowments

Amongst the sentient beings, it is said that those in the three lower realms arc extremely numerous, as infinite as the number of dust particles on this great earth, and those of the higher realms arc very few like the dust particles contained on a finger nail. Within the beings of the three lower realms, animals arc fewest, and the majority of them, who live in the great oceans, are inconceivable, and those scattered throughout the world alone are sufficient to fill the whole earth, mountains, rivers and space. However, compared to the [[animal

world]], gods and human beings become a mere example of existence; within this, in general, human beings are fewer, and in particular human beings of this world are still fewer, and still to find a human rebirth attuned to dharma is nearly impossible. Even so, amongst them those who commit non-virtues are quite many, even infinite, and those who commit virtues are very few; still among them those who observe morality capable of ensuring human rebirth are extremely rare.

Therefore, to find a human rebirth is extremely difficult. The Madhyamakavatara says:

The cause of higher rebirth is morality and no other.

This shows that the cause for higher rebirth is certainly morality alone. Lord Nagarjuna has illustrated the rarity of finding precious human rebirth in the following verse which states:

Since attaining human rebirth after animal Is more difficult than for a turtle to insert its neck Into a hole of a yoke in the ocean,

O, King, make this a life fruitful Through practising the holy doctrine.

Using this as an example, one must, realizing that in general to find a human rebirth is difficult, and in particular, finding such a human rebirth attuned to dharma being the result of having accumulated enormous meritorious collections, think: "Today, when I have found this excellent rebirth, which is rare to find, in order to obtain ultimate peace, I shall carry out a pure spiritual practice by all means."

Contemplating the significance of finding a human rebirth

If you wonder what is the purpose of obtaining a human rebirth, extremely difficult to find, it is extremely beneficial, because temporarily it is upon this rebirth that the joys of higher realms, body, wealth and all the marvels can be easily obtained life after life. Not only this, but one can also achieve Nirvana of the initial vehicle (Hinayana) and the unsurpassable enlightenment

(Buddhahood). If you do not obtain such a human rebirth, let alone attaining the state of liberation, there is no means even to find the joys of cyclic existence. Therefore, today if you do not work to extract essence out of this rebirth of freedoms and endowments, it would be a great loss and disappointment for you like a person returning empty handed from a jewel island.

A Guide to Bodhisattva's Way of Life says:

Relying upon the boat of a human (body), Free yourself from the great river of pain! As it is hard to find this boat again, This is no time for sleep, you fool.

This rebirth, found but once only, upon which your supreme wishes can be fulfilled has been excessively wasted in the past; however, being mindful of this from the depth of your heart, think, "From now onwards I shall devote wholeheartedly to the practice of sublime dharma," and do not to let this rebirth of freedoms and endowments become meaningless.

II. Contemplating Death and Impermanence

Although all of us think that death will come, we still have hope of not dying for sometime, which is present in us even at the brink of death. Because we arc obstructed by this wrong idea and arc immersed in the distractions of this life and laziness of procrastination against seeking the fulfillment of future lives, we must meditate on impermanence, which has three points:

a.Contemplating death as imminent b.Contemplating the uncertainty of death c.Contemplating that nothing is of benefit at death

Contemplating death as imminent

Once having obtained this rebirth of freedoms and endowments, if we do not die, then it is a different matter; however, there is least validity of its permanence. No matter whatever form of rebirth we take, and place or company we rely on, death is inescapable. All wandering beings that have existed in the past, that would come into being in the future and those that are presently existing, for all, death is inescapable. In brief, ever since we were born, until today, how many of our enemies, friends and neutral beings have died? What confidence do we have for not dying.

As the Sutra says:

All those that have existed and would exist, must migrate by leaving this body, the realizing them all as transitory and those dwelling in dharma must certainly practice.

Asvagosa has also said:

Have you ever seen, or heard about or even doubted that someone on this earth or above had survived death, after death ? Furthermore; Wherever you go, nowhere can be found a place, Where death is insusceptible, Neither in the space nor deep in the ocean; Or even if you hide in the hearts of mountains. Therefore, in general, death is inescapable. Nevertheless, it is possible that you might live long; yet as every year, month, day and meal-time passes away and it takes us closer to death; many have died that way in the past and our remaining life span will also diminish steadily without increment.

It is ^aid in Latta wsttzra Sutra:

The three states of existence are impermanent, like an autumn cloud The life of creatures passes like a waterfall down the steep mountain The life of migrators passes like lightning in the sky. It goes rapidly, like a waterfall down a steep mountain. Similarly, A Guide to Bodhisattva's Way of Life says: Remaining neither day or night, Life is always slipping by And never getting any longer, Why will death not come to one like me?

Therefore, at the early youthful days of our life, due to lack of interest, wc did not do any spiritual practice; finally, when we become old, even though wc may wish to do dharma practice, due to weakness of our physical and mental strength, no constructive result could be gained. By then half of our life will have been wasted in sleep. Furthermore, wc are being carried away by distractions and many insignificant activities of wandering and sitting etc. Consequently, whatever little time is now available at our disposal for carrying out dharma practices, understanding all marvels and allurements of this life like a joyous session of a dream, make strong efforts in practising the sublime dharma.

Contemplating the uncertainty of death

If you think, although I shall finally die but why should I remain too concerned, for I am not going to die temporarily, generally speaking, except for the human beings of Uttarkuru (sgra-mi-snyan)t continent the life of others is uncertain, and in particular, the life of human beings of this world is extremely uncertain. No doubt, originally the life-span of the human beings of this world was infinite; ultimately their maximum life-span would be only ten years. This being so, yet we cannot recount the time of death of any person old, young and middling. This is said in the.

AbhidharmakoSa:

As of now, it is uncertain, and finally It would be ten, though initially was infinite.

Given that, due to one's good karma of the past, one could possibly live between sixty to seventy years, but this cannot be counted from today onwards. How much of this has already been spent in the past, and for how long are you going to live? We cannot ascertain this. Also, it might be possible that the karma propels you to live only thirty or forty years. Because if you take into account the sudden death of many wc see and hear about, we could certainly think of ourselves being a perfect example of a similar situation.

Just as the Omniscient Choje has said:

This life is impermanent like a clay pot, One is never sure, which of The two, the experiences of Tomorrow or next life will come first. Therefore, right from today practice the sublime doctrine. Since we do not know which of these - tomorrow or the day after, or our next life-would come first, we must try to completely sever attachment towards all activities of this life.

Nagarjuna said:

When the earth, Meru, the oceans, and the seven suns, Are to be consumed by the blazing flame Leaving not even dust. What need is there To speak of such a frail thing as the human body? This human body is as feeble as water-bubbles, our breath is always as unpredictable as the automn clouds, and this unfree mind is not sure where is it travelling. Therefore, it has been said: Thinking, "I won't die at least today," It is improper to stay delighted. "

Nagarjuna has also said:

The conditions for death arc many And those of survival are few

Even the latter are conditions for death Therefore, always practice the dhanna.

There are many causes of death, the external condition such as harms caused by humans beings, animals, evil spirits; the natural catastrophes caused by fire, water and mountain-steep; and the internal conditions caused by four hundred and twenty four ailments. In brief, there is not anything that cannot cause death. Even our reliance on basic necessities such as food, clothing and medicines required for our survival may transform into conditions and causes of our death. Therefore, as we stay amidst storms of evil conditions and we are never sure of the time of our death, thinking, "the time of death is uncertain," practice meditation.

Phadampa Sangye has said:

O Dingri people! enwrapped in distraction, You will be seized by the lord of death Therefore, start practising right now. Contemplating that nothing but dharma is of benefit at death When the time for death comes, no matter how much wealth you may have accumulated, you have no freedom to carry it, nor even your body of flesh and bone with which you were born. You must leave them behind. You have no freedom to enjoy the company of your spiritual friends, relatives, beloved attendants and servants who may be around you. Even though the walls of your house may be strong, you cannot hang onto it or have freedom to live in it, but have to discard all your belongings of this life and migrate towards directions unknown to you. Neither food, wealth, strength, mantras nor can any coincidence avoid death.

It is said in the Sutra

O great king ! Sickness destroys healthy body, Old age destroys youth, Degeneration destroys excellence, Death destroys life; However, these cannot be easily avoided Through a quick escape, deception by wealth, Material, mantras and medicine.

Shantideva has also said:

When seized by the messengers of death, What benefit will friends and relatives afford? If the above factors do not decide our course, you might ask what arc the other factors that can decide our destination? It is the virtuous and non-virtuous kannas accumulated by us that we must follow: The Sutra Instructed to a King says:

When it is time for the king to die, His resources, friends and teachers shall not follow him But wherever shall a person migrates His kanna will follow him like the shadow of his own. Therefore, understanding all transitory nature of the world outside and its inhabitants as signalling impermanence to oneself, it is important to realise all activities of this life as having no end and being insignificant, that it is only the sublime doctrine that is of continual benefit from the time of death, and think, "right from now I shall strive to carry out spiritual practices."

Nagarjuna has said:

Even if one's head or clothing should suddenly catch fire lit should forgo oiUiuguishing it And exert himself in putting an end to rebirth For no aim is more exalted than that.

Phadampa Sangye said:

O the people of Dingri ! As soon as you recollect That you have not turned to spiritual practice Even after having completed your busy periods Then you must rush to do so.

III. Contemplating the Faults of Cyclic Existence

This has three division:

a.Contemplating the sufferings of the three lower realms b.Contemplating the sufferings of the higher realms c.Contemplating the nature of the three sufferings in general Contemplating the sufferings of the three lower realms

Think, "because death is certain, we have no freedom to live throughout this life, (for ever); death is not the end; we must certainly take rebirth, that too, either as a happy or an unfortunate being, of which we have no choice but must follow the projection of one's positive or negative karma. I may have also accumulated numerous non-virtuous activities, and if I were to be born in the lower realms, how much suffering I must undergo."

Just as Lord Nagarjuna has said:

Reflect each day The hot and cold hells So also the long duration of thirst and hunger Of the hungry ghosts. Sufferings of the ignorant are many Reflect upon them by watching the stupid beings Avoid their cause and cultivate cause for happiness. First, contemplating the sufferings of the hells has four: Contemplating the sufferings of the hot hells

Environment

It has burning iron ground with huge mountain and gauges always shooting fire-flames about the length of a handspan. Molten copper and acids drench, and the burning iron forest blazes. The surrounding is filled with malignant birds, wild animals, hell-guardians and malicious butchers. The burning iron walls cause a raging holocaust of fire throughout all directions. It is explained that fire in the hell realm is hotter than the fire at the end of an aeon, and it becomes four times hotter at each subsequent hell realm below. The intermediate beings to be born in those hell realms receive experiences of intense cold as if being driven away by torrential rain, and thereafter are reborn as hot hells. Knowing that it is warmer over there in the hot hell realms they run towards it with craving and suddenly take rebirth like awaking from sleep. Further, because their sensation is quick, and body smooth and delicate, this also makes both their body and mind not only weak to resist the pains, but aggravates their suffering.

Sufferings

1.First concerns the "reviving” hell beings. Due to their past karma they held various weapons in their hands; out of strong hatredanger they consider each other as their enemies and attack one another to faint and fall. At such point, cither a voice is heard from the sky calling "revive again" or due to cold wind blowing they regain their life, and once again experience intense suffering until their karma is finished.

2.The guardians of the hell draw four or eight lines on the bodies of the "black line" hell beings (with hot pokers), then their flesh is cut with saws and sliced with axes etc. along these lines. The suffering is endless.

3.When the "mass crushing" hell beings physically gather at once, the guardians of the hell drive them into mountains resembling goat, sheep, tiger and lion etc., and they are crushed in between those mountains. Blood shoots out from all orifices, then again when they gather together, they are pounded like sesame seeds with huge hammers; burning iron rocks roll down like shower of rain and torture them. Such is their suffering.

4.The "crying" hell beings search out for places of dwelling in dismay and find metal houses, but as soon as they enter these houses immediately the doors are locked and catch fire in and out, in which they are burnt. Consequently they cry and wail to seek refuge but suffer from not finding one.

5.The nature of sufferings of the "great crying" hell beings is similar to that of the previous hells, but here the metal houses have double walls where they are being burnt and experience intense suffering.

6.The "hot” hell beings arc roasted like fishes in a large iron- cauldron, which measures many Yojanas. Hot and burning iron bars arc violently driven from their anus through crown which burns all their internal organs: consequently flames shoot out throughout all orifices and pores of their body. The hell beings are then laid down on the hot burning iron grounds and are beaten by burning hammers.

7.Burning-hot tridents are driven into the bodies of the "extremely hot" hell beings through their anus and up through the crown and two shoulders blazing all orifices. Then their bodies are enwrapped with burning metal sheets and are cooked like rice up to their crown in boiling acid for softening iron and copper. When only the skeleton of their body is left the hell beings are again laid down upon iron ground to regain flesh and blood, only to be cooked again.

8.Throughout all directions, the raging fire produced from the burning hot iron ground consumes the body of "the hells without respite" through their skin, flesh, sinews, bones upto the level of marrow becoming indistinguishable from the fire, like the flame of a butter lamp. It is only through their cries of mourning that they could manifest their existence as beings. Then the hell beings are roasted in the sparkling iron filing; forced to climb up and down the huge burning iron mountains; their tongues arc laid out on burning iron ground and nailed down; then by skinning out their body, they are laid down flat and upturned on the burning iron ground, then by opening their mouth widely, red hot iron balls and molten copper liquid are poured into their mouth, which burn and flush down their mouth, throat and all internal organs through the lower part of body. Such is their unbearable suffering.

Duration of Life

Abhidhamiakosa says:

Fifty human years is a single day For the lowest of the desire gods. As such their life-span is five hundred years. That of the higher regions increase by twice as much. And a single day of the first six hells Such as the reviving, in their respective Order is equal to the life-span of the desire gods. Accordingly, fifty human years is the duration of a single day of the four great kings (in the desire realm); as such their life-span is fifty years, which is equivalent to one day of the reviving hell and as such the life-span of reviving hell is five hundred years. In each realm below, the number of years as well the number of days increases twice as much, as such you should understand that (the duration of life) in each subsequent hell is quadruple compared to that of its predecessors.

Contemplating the sufferings of cold hells

Environment

There is no light of the sun, moon, and others. The surrounding is filled with darkness, snow and glaciers. Freezing wind and storm blow constantly, the sound of which resembles the nature of their bodily pains and the wailing. It is said that the intensity of suffering of cold in each subsequent hell realm below is seven times greater than the preceding hell realm. The intermediate beings to be born in those hell realms receive experience as if they are being burnt in the fire, and encounter cold hell realm. Consequently they take rebirth into it, due to the generation of craving.

Sufferings

1.The "blistering" (goose-pimples) hell beings are enwrapped in cold wind and storms due to which their body shrivels covered with goose pimples. Such is their sufferings. 2.The "bursting blister" hell beings suffer extreme intensity of cold due to which even the blisters of their bodies break out (into sores) which are infested with worms with sharp iron beaks that tear away the sores so much so that even the blood and pus dripping down from these turn into ice. Such is the nature of their suffering. 3.The so called "achu" calling hell beings are only able to utter a moaning sound, "achu" at a very low ebb. 4.The "khi-hud" calling hell beings experience extremely intensive cold even stronger than the preceding cold hell so much so that the utterance of speech is not possible, but they can only utter a grasp of groan. 5.The "chattering teeth" hell beings experience even more cold than the previous hells and the being is unable to make any noise. Their bodies shiver and the jaws clamp down frozen shut. 6.The "utpala like crack" hell beings experience even more cold than the previous hells. The flesh of these hell beings turns bluish and cracks into five or six lines like that of petals of a blue lotus flower. 7.The "lotus like crack" hell beings' body turns into red from blue and splits into ten or even more cracks like that of petals of a lotus flower. 8.The "great lotus like cracks" hell beings experience the severest of cold due to which the flesh of their body falls apart, becomes extremely red and split into a hundred or thousand of cracks, and they experience excruciating pain.

Life-span

AbhidharmakoSa says:

The life-span in the blistering hell Equals the length of time taken For the sesame seeds to be exhausted From a full container, Removing one seed every hundred years. That of the others increases progressively By twenty times as much.

If someone were to discard a single grain of sesame seed each every hundred years out of a container of grain of the Magadha city, which has the capacity to hold 80 bags (khal) of grain with sesame, the length of time taken to empty the full container filled with 80 bags of sesame seeds would be equivalent to the duration of life-span of a blistering hell being. In each subsequent hell realms the life-span will be twenty times longer.