Whenever I am with others,
I will practise seeing myself as the lowest of all,
And from the very depths of my heart
I will respectfully hold others as supreme.

In all actions I will examine my mind
And the moment a disturbing attitude arises,
Endangering myself or others,
I will firmly confront and avert it.

Whenever I meet a person of bad nature,
Overwhelmed by negative energy and intense suffering,
I will hold such a rare one dear
As if I’ve found a precious treasure.

When others out of jealousy,
Mistreat me with abuse, slander and so on,
I will practise accepting defeat
And offering the victory to them.

When someone I have benefited and in whom
I have placed great trust hurts me very badly,
I will practise seeing that person
As my supreme teacher.

In short, I will offer directly and indirectly
Every benefit and happiness to all beings, my mothers.
I will practise in secret taking upon myself
All their harmful actions and sufferings.

Without these practices being defiled
By the stains of the eight worldly concerns,
By perceiving all phenomena as illusory,
I will practise without grasping to release all beings
From the bondage of the disturbing unsubdued mind and karma.

Fully understanding that abiding, in accordance with the Dharma, under the patronage of my compassionate Guru who is the root of all merits is the foundation of pure happiness, this disciple takes refuge in You with sincere reverence, and will not withdraw even at the cost of my life!

Contemplating over the importance of my meritorious Guru so as to yield complete control of myself over to my Guru’s guidance.

The nine attitudes of devotion to the Guru:

1. That of a filial child. Like a filial child, one thoroughly carries out the instructions of the Guru without the slightest deviation.

2. That of a Vajra. Like a Vajra that cannot be split apart, even when facing division created by devils or bad associates, one will never split away from the Guru.

3. That of the Earth. Like the Earth carrying everything in the world, one shoulders all assignments ordered by the Guru.

4. That of the Iron Circle of Mountains. Like everlasting mountains, while abiding under the patronage of the Guru one endures hardships and sufferings without ever swaying in one’s determination.

5. That of a servant. Like an obedient servant, even when one is obliged to carry out very difficult assignments one holds no grudges in one’s heart.

6. That of a sweeper. Like a humble sweeper, one renounces self-pride and regards oneself as inferior to the Guru.

7. That of a rope. Like a continuous rope, one rejoices in carrying on the Dharma activities of the Guru, regardless of its degree of difficulty and heaviness of load.

8. That of a domestic dog. Like a loyal dog, even when the Guru ridicules, irritates or ignores one, one never responds with anger.

9. That of a boat. Like a ferry one goes back and forth on the Guru’s assignments without any discontent.

My virtuous and precious Root Guru, please bless this disciple to be able to practise as described above! From this moment onward, throughout endless future lives, may this disciple be able to take refuge in Your Holiness in this way!

Through recitation of these words and inner reflection over their meanings, in all future times one will be fortunate enough to abide, in accordance with the Dharma, under the patronage of the precious Guru from life to life.

If one can, based on these nine attitudes, serve, venerate and make offerings to the precious Guru, then even without deliberate cultivation many virtuous merits will be developed, huge amounts of spiritual stocks will be accumulated, and even up to one’s speedy attainment of perfect Buddhahood will be realised.

2. All the Buddhas of the past, present and future, residing in every land in the ten directions, have paid homage to the Tantric Masters from whom they have received the highest initiations. (Is there need to mention that you should too?)

3. Three times each day, with supreme faith, you must show your respect to your Guru who teaches you (the tantric path), by pressing your palms together, offering a mandala as well as flowers and prostrating (touching) your head to his feet.

4. Those who hold ordination vows, if (your Guru) is a layman or your junior, prostrate (in public) while facing such things as his scriptural texts in order to avoid worldly scorn. But in your mind (prostrate to your Guru).

5. As for serving (your Guru) and showing him respect, such as obeying what he says, standing up (when he comes) and showing him to his seat — these should be done even by those with ordination vows (whose Gurus are laymen or their juniors). But (in public), avoid prostrating and unorthodox actions (such as washing his feet).

6. In order for the words of honour of neither the Guru nor the disciple to degenerate, there must be a mutual examination beforehand (to determine if each can) brave a Guru-disciple relationship.

7. A disciple with sense should not accept as his Guru someone who lacks compassion or who is angersome, vicious or arrogant, possessive, undisciplined or boasts of his knowledge.

8. (A Guru should be) stable (in his actions), cultivated (in his speech), wise, patient and honest. He should neither conceal his shortcomings, nor pretend to possess qualities he lacks. He should be an expert in the meanings (of tantra) and in its ritual procedures (of medicine and turning back obstacles). Also he should have loving compassion and a complete knowledge of the scriptures.

9. He should have full experience in all ten fields, skill in the drawing of mandalas, full knowledge of how to explain the tantras, supreme faith and his senses fully under control.

10. Having become the disciple of such a protecting (Guru), should you then despise him from your heart, you will reap continual suffering as if you had disparaged all the Buddhas.

11. If you are so foolish as to despise your Guru, you will contract contagious diseases and those caused by harmful spirits. You will die (a horrible death) caused by demons, plagues or poison.

12. You will be killed by (wicked) kings or fire, by poisonous snakes, water, witches or bandits, by harmful spirits or savages, and then be reborn in a hell.

13. Never disturb you Guru’s mind. Should you be foolish and happen to do this, you will surely boil in hell.

14. Whatever fearful hells have been taught, such as Avici, the Hell of Uninterrupted pain, it is clearly explained that those who disparage their Gurus will have to remain there (a very long time).

15. Therefore, exert yourself wholeheartedly never to belittle your Tantric Master who makes no display of his great wisdom and virtues.

16. (If from a lack of awareness you have shown disrespect) to your Guru, reverently present an offering to him and seek his forgiveness. Then in the future such harms and plagues will not befall you.

17. It has been taught that for the Guru to whom you have pledged your word of honour (to visualize as one with your meditational deity), you should willingly sacrifice your wife, children and even your life, although these are not (easy) to give away. Is there need to mention your fleeting weath?

18. (Such practice of offering) can confer even Buddhahood on a zealous (disciple) in his very lifetime, which otherwise might be difficult to attain even in countless millions of eons.

19. Always keep your word of honour. Always make offerings to the Enlightened Ones. Always make offerings also to your Guru, for he is the same as all the Buddhas.

20. Those who wish (to attain) the inexhaustible (state of a Buddha’s Wisdom Body) should give to their Guru whatever they themselves find pleasing, from the most trifling objects to those of best quality.

21. Giving (to your Guru) is the same as making continual offerings to all the Buddhas. From such giving, much merit is gathered. From such collection comes the supreme powerful attainment (of Buddhahood).

22. Therefore, a disciple with the good qualities of compassion, generosity, moral self-control and patience should never regard his Guru and the Buddha Vajradhara as different.

23. If you should never tread even on (your Guru’s) shadow, because the fearsome consequences are the same as destroying a stupa, is there need to mention never stepping on or over his shoes or seat, (sitting in his place or riding) his mount?

24. (A disciple) having great sense should obey the words of his Guru joyfully and with enthusiasm. If you lack the knowledge or ability (to do what he says), explain in (polite) words why you cannot (comply).

25. It is from your Guru that powerful attainments, higher rebirth and happiness come. Therefore, make a wholehearted effort never to transgress your Guru’s advice.

26. (Guard) your Guru’s belongings as you would your own life. Treat even your Guru’s beloved (family) with the same (respect you show for him). (Have affectionate regard for) those closely around him as if they were your own dearest kin. Single-mindedly think (in this way) at all times.

27. Never sit on the (same) bed or seat (as your Guru), nor walk ahead of him. (At teachings do not) wear your hair in a top-knot, (a hat, shoes or any weapons). Never touch a seat (before he sits down), or if he happens to sits on the ground. Do not place your hands (proudly) on your hips or wring them (before him).

28. Never sit or recline while your Guru is standing (nor lie while he is sitting). Always be ready to stand up and serve him skillfully in an excellent manner.

29. In the presence of your Guru, never do such things as spit, (cough or sneeze without covering your mouth). Never stretch out your legs when at your seat, nor walk back and forth (without reason before him), and never argue.

30. Never massage or rub your limbs. Do not sing, dance or play musical instruments (for other than religious purposes). And never chatter idly or speak in excess (or too loudly) within the range of (your Guru’s) hearing.

31. (When your Guru enters the room) get up from your seat and bow your head slightly. Sit (in his presence) respectfully. At night, at rivers or on dangerous paths, with (your Guru’s) permission, you may walk before him.

32. In the direct sight of his Guru, (a disciple) with sense should not (sit) with his body twisted around, nor lean (casually) against pillars and such. Never crack your knuckles, (play with your fingers or clean your nails).

33. When washing (your Guru’s) feet or his body, drying, massaging (or shaving) him, precede such actions with (three) prostrations and at their conclusion do the same. Then attend (to yourself) as much as you like.

34. Should you need to address (your Guru) by his name, add the title “Your Presence” after it. To generate respect for him in others, further honorifics may also be used.

35. When asking for your Guru’s advice, first announce why you have come. With palms pressed together at your heart, listen to what he tells you, without (letting your mind) wander about. Then (when he has spoken), you should reply, “I shall do exactly as you have said.”

36. After doing (what your Guru has told you), report (what has happened) in polite, gentle words. Should you yawn or cough, (clear your throat or laugh in his presence), cover your mouth with your hand.

37. If you wish to receive a certain teaching, request three times with your palms pressed together, while before him on your (right) knee. (Then at his discourse), sit humbly and with respect, wearing appropriate clothing that is neat (and clean, without ornaments, jewelry or cosmetics).

38. Whatever you do to serve (your Guru) or show him respect, should never be done with an arrogant mind. Instead you should be like a newlywed bride, timid, bashful and very subdued.

39. In the presence of (the Guru) who teaches you (the Path), stop acting in a conceited, coquettish manner. As for boasting to others what you have done (for your Guru), examine (your conscience) and discard all such acts.

40. If you are (requested) to perform a consecration, (an initiation into) a mandala, a fire puja or to gather disciples and deliver a discourse, you may not do so if your Guru resides in that area, unless you receive his prior permission.

41. Whatever offerings you receive from performing such rites as (the consecration known as) “Opening the Eyes”, you should present all these to your Guru. Once he has taken a token portion, you may use the rest for whatever you like.

42. In the presence of his Guru, a disciple should not act (as a Guru) to his own disciples and they should not act towards him as their Guru. Therefore (before your own Guru), stop (your disciples) from showing you respect such as rising (when you come) and making prostrations.

43. Whenever you make an offering to your Guru, or whenever your Guru presents you with something, a disciple with sense will (present and) receive this, using both hands and with his head slightly bent.

44. Be diligent in all your actions, (alert and) mindful never to forget (your word of honour). If fellow disciples transgress (what is proper) in their behaviour, correct each other in a friendly manner.

45. If because of sickness you are physically (unable) to bow to your Guru and must do what normally would be prohibited, even without (his explicit) permission, there will be no unfortunate consequences if you have a virtuous mind.

46. What need is there to say much more. Do whatever pleases your Guru and avoid doing anything he would not like. Be diligent in both of these.

47. “Powerful attainments follow from (doing what) your Guru (likes).” This has been said by (the Buddha) Vajradhara himself. Knowing this, try to please your Guru fully with all the actions (of your body, speech and mind).

48. After a disciple has taken refuge in the Triple Gem and developed a pure (Enlightened) motive, he should be given this (text) to take to his heart (how to abandon his own arrogant self-will and) follow in his Guru’s footsteps (along the Graded Path to Enlightenment).

49. (By studying the prerequisite trainings of Guru-devotion and the Graded Path, common to both the Sutra and Tantra,) you will become a (suitable) vessel (to hold) the pure Dharma. You may then be given such teachings as Tantra. (After receiving the proper initiations,) recite out loud the fourteen root vows and take them sincerely to your heart.

50. As I have not made the mistake (of adding my personal interpretation) when writing this work, may this be of infinite benefit to all disciples who would follow their Guru. By the limitless merit I have gathered in this way, may all sentient beings quickly attain Buddhahood.

KYAI

From mansion of wisdom and perfect power
May the fierce foe-conquering devas be exalted!

Like the sun rising in mid-heaven
May the fierce foe-conquering devas be exalted!

Like the sun and moon overcome darkness
May the fierce foe-conquering devas be exalted!

Root and lineage gurus, please bestow blessings!
Meditational Deities, grant your support!
Dharma Protector guardians, conquer all foes!

Propitiating the fierce foe-conquering devas,
Like sun and moon go with sky
Foe-conquering devas leave us not!

Like shadows go with bodies
Foe-conquering devas leave us not!

Like snow goes with lions
Foe-conquering devas leave us not!

Like wings go with garudas
Foe-conquering devas leave us not!

Like thunder goes with dragons
Foe-conquering devas leave us not!

Like forests go with tigers
Foe-conquering devas leave us not!

Like fish go with water
Foe-conquering devas leave us not!

At home, abroad, or on the way,
Wherever we go and wherever we stay,
Fierce foe-conquering devas, grant your help!

Act as friendly forces with kind support!

Ki Ki So So Che-oh Lha Gyel Lo!

(Victory to the Devas!)

The Wheel of Sharp Weapons, a basic text for the Mahayana training of the mind, was composed by the great yogi Dharmarakshita. It was brought to Tibet by the great Indian Pandit Atisha (982-1054) and was translated from Sanskrit into Tibetan by Atisha and his main disciple Upasaka Drom Tonpa.

The present English translation from the Tibetan text has been prepared by the Translation Bureau of the Library of Tibetan Works & Archives.

The name of this work is ‘The Wheel of Sharp Weapons
Effectively Striking the Heart of the Foe’.
I pay heartfelt homage to you, Yamantaka;
Your wrath is opposed to the Great Lord of Death.

(1)
In jungles of poisonous plants strut the peacocks,
Though medicine gardens of beauty lie near.
The masses of peacocks do not find gardens pleasant,
But thrive on the essence of poisonous plants.

(2)
In similar fashion, the brave Bodhisattvas
Remain in the jungle of worldly concern.
No matter how joyful this world’s pleasure gardens,
These brave ones are never attracted to pleasures,
But thrive in the jungle of suffering and pain.

(3)
We spend our whole life in the search for enjoyment,
Yet tremble with fear at the mere thought of pain;
Thus since we are cowards, we are miserable still.
But the brave Bodhisattvas accept suffering gladly
And gain from their courage a true lasting joy.

(4)
Now desire is the jungle of poisonous plants here.
Only brave ones, like peacocks, can thrive on such fare.
If cowardly beings, like crows, were to try it,
Because they are greedy, they might lose their lives.

(5)
How can someone who cherishes self more than others
Take lust and such dangerous poisons for food?
If he tried like a crow to use other delusions,
He would probably forfeit his chance for release.

(6)
And thus Bodhisattvas are likened to peacocks:
They live on delusions – those poisonous plants.
Transforming them into the essence of practice,
They thrive in the jungle of everyday life.
Whatever is presented they always accept,
While destroying the poison of clinging desire.

(7)
Uncontrollable wandering through rounds of existence
Is caused by our grasping at egos as real.
This ignorant attitude heralds the demon
Of selfish concern for our welfare alone:
We seek some security for our own egos;
We want only pleasure and shun any pain.
But now we must banish all selfish compulsion
And gladly take hardship for all others’ sake.

(8)
All of our sufferings derive from our habits
Of selfish delusions we heed and act out.
As all of us share in this tragic misfortune,
Which stems from our narrow and self-centred ways,
We must take all our sufferings and the miseries of others
And smother our wishes of selfish concern.

(9)
Should the impulse arise now to seek our own pleasure,
We must turn it aside to please others instead;
For even if loved ones should rise up against us,
We must blame our self-interest and feel it’s our due.

(10)
When our bodies are aching and racked with great torment
Of dreadful diseases we cannot endure,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have injured the bodies of others;
Hereafter let’s take on what sickness is theirs.

(11)
Depressed and forlorn, when we feel mental anguish,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have deeply disturbed minds of others;
Hereafter let’s take on this suffering ourselves.

(12)
When hunger or violent thirst overwhelms us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have kept what we had without sharing;
We have plundered and stolen and lured people on.
Hereafter let’s take from them hunger and thirst.

(13)
When we lack any freedom, but must obey others,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have looked down upon those who were lowly
And used them as servants for our own selfish needs;
Hereafter let’s offer our service to others
With humble devotion of body and life.

(14)
When we hear only language that is foul and abusive,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have said many things without thinking;
We have slandered and caused many friendships to end.
Hereafter let’s censure all thoughtless remarks.

(15)
When we are born in oppressive and wretched conditions,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have always had a negative outlook –
We have criticised others, seeing only their flaws.
Hereafter let’s cultivate positive feelings
And view our surroundings as stainless and pure.

(16)
When we are parted from friends and from those who can help us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have taken the friends and good servants
Of others away, wanting them for ourselves;
Hereafter let’s never cause close friends to part.

(17)
When supreme holy gurus find us displeasing,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have turned from the gurus and teachings,
Preferring the counsel of misleading friends;
Hereafter let’s end our dependent relations
With those who would turn us away from the path.

(18)
When unjustly we are blamed for the misdeeds of others,
And are falsely accused of flaws that we lack,
And are always the object of verbal abuse,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have despised and belittled our gurus;
Hereafter let’s never accuse others falsely,
But give them full credit for virtues they have.

(19)
When the things we require for daily consumption
And use, fall apart or are wasted or spoilt,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have been careless with others’ possessions;
Hereafter let’s give them whatever they need.

(20)
When our minds are unclear and our hearts are unhappy,
We are bored doing virtue but excited by vice,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have led others to acts of non-virtue;
Hereafter let’s never provide the conditions
That rouse them to follow their negative traits.

(21)
When our minds are disturbed and we feel great frustration
That things never happen the way that we wish,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have caused interfering disturbance
When others were focused on virtuous acts;
Hereafter let’s stop causing such interruption.

(22)
When nothing we do ever pleases our gurus,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now with our gurus we have feigned pious manners,
But out of their presence have reverted to sin.
Hereafter let’s try to be less hypocritical
And take all the teachings sincerely to heart.

(23)
When others find fault with whatever we are doing
And people seem eager to blame only us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have been shameless, not caring about others,
We have thought that our deeds did not matter at all,
Hereafter let’s stop our offensive behaviour.

(24)
When our servants and friends are annoyed by our habits,
And after a while cannot stay in our homes,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have imposed our bad habits on others;
Hereafter let’s change and show only kind ways.

(25)
When all who are close turn against us as enemies,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have held grudges inside us with anger
With thoughts of sly methods to cause others pain;
Hereafter let’s try to have less affectation,
Nor pretend to be kind while we harbour base aims.

(26)
When we suffer from sickness and such interference,
Especially when gout has swollen our legs,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now without shame and with no self-control
We have stolen or misused what others have given;
Hereafter let’s never take anything offered
To the Three Jewels of Refuge as if it were ours.

(27)
When strokes and diseases strike without warning,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have broken our vowed words of honour;
Hereafter, let’s shun such non-virtuous deeds.

(28)
When our mind becomes clouded whenever we study,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have thought that the study of Dharma
Lacked prime importance and could be ignored;
Hereafter let’s build up the habits of wisdom
To hear and to think about what Buddha taught.

(29)
When sleep overwhelms us while practising virtue,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have gathered the causes for obstacles
Hindering our practice of virtuous acts.
(We have lacked all respect for the scriptural teachings;
We have sat on our books and left texts on the ground.
We have also looked down upon those with deep insight.)
Hereafter for the sake of our practice of Dharma
Let’s gladly endure all the hardships we meet.

(30)
When our mind wanders greatly and runs towards delusion,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have neglected to meditate fully
On defects pervading this transient world;
Hereafter let’s work to renounce this existence
(And see the impermanent nature of things).

(31)
When all our affairs, both religious and worldly,
Run into trouble and fall into ruin,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have felt cause and effect could be slighted;
Hereafter let’s practise with patience and strength.

(32)
When rites we perform never seem to be fruitful,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have relied on the gods of this world
Or on unskilful actions to bring us relief;
Hereafter let’s turn in another direction
And leave our non-virtuous actions behind.

(33)
When none of the wishes we make reach fulfilment,
Although we have made prayers to the Three Precious Gems,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have had an imperfect commitment
To Buddha whose teachings deserve complete trust;
Hereafter let’s place our exclusive reliance
On Buddha, his teachings and those in his fold.

(34)
When prejudice, polio or strokes have us crippled
And external forces or harm rise against us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have collected vast stores of non-virtue
By breaking our vows and offending protectors
In our practice from guru-devotion to Tantra;
Hereafter let’s banish all prejudiced views.

(35)
When we lack all control over where we must travel
And always must wander like waifs with no home,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have disturbed holy gurus and others
And forced them to move from their homes or their seats;
Hereafter let’s never cause others disturbance
By evicting them cruelly from where they reside.

(36)
When the crops in our fields are continually plagued
By drought, floods and hailstones, insects and frost,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have failed to honour our pledges;
Hereafter let’s keep all our moral vows pure.

(37)
When we are poor, yet are filled with much greed and desire,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have been misers, reluctant to share.
The offerings we have made to the Three Jewels were meagre;
Hereafter let’s give with a generous heart.

(38)
When our bodies are ugly and others torment us
By mocking our flaws, never showing respect,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have made images lacking in beauty,
By venting our anger, we have made ugly scenes;
Hereafter let’s print books and make pleasing statues,
And not be short-tempered, but be of good cheer.

(39)
When attachment and anger disturb and upset us
No matter how much we may try to suppress them,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have held on to the improper outlook,
Stubbornly cherishing only ourselves;
Hereafter let’s uproot self-interest completely.

(40)
When success in our practices always eludes us,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now, deep within, we have clung to our ego,
Fully immersed in self-cherishing ways;
Hereafter let’s dedicate all of the virtuous
Actions we do, so that others may thrive.

(41)
When our mind is untamed though we act with great virtue,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have engaged in those worldly ambitions
That aim at success for ourselves in this life;
Hereafter let’s work with pure one-pointed effort
To nourish the wish to gain freedom’s far shore.

(42)
When after we do any virtuous action
We feel deep regret or we doubt its effect,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have been fickle and, stirred by base motives,
Have courted only those who have power or wealth;
Hereafter let’s act with complete self-awareness,
Exerting great care in the way we make friends.

(43)
When those with ambition repay trusting friendship
By luring us on with their devious schemes,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now from ambition we have acted with arrogance,
Hereafter let’s dampen our self-centred pride.

(44)
When the force of attraction or that of repulsion
Colours whatever we hear or we say,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have ignored what has caused all our troubles:
The mass of delusion that dwells in our heart;
Hereafter let’s try to abandon all hindrances –
Note their arisal, examine them well.

(45)
When no matter how well-meant our actions towards others,
They always elicit a hostile response,
This is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Till now we have repaid loving-kindness with malice;
Hereafter let’s always accept others’ favours
Both graciously and with most humble respect.

(46)
In short then, whenever unfortunate sufferings
We haven’t desired crash upon us like thunder,
This is the same as the smith who had taken
His life with a sword he had fashioned himself.
Our suffering is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Hereafter let’s always have care and awareness
Never to act in non-virtuous ways.

(47)
All of the sufferings that we have endured
In the lives we have led in the three lower states,
As well as our pains of the present and future,
Are the same as the case of the forger of arrows
Who later was killed by an arrow he had made.
Our suffering is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Hereafter let’s always have care and awareness
Never to act in non-virtuous ways.

(48)
When the troubles and worries of family life grieve us,
This is the same as the case of a child,
Who was cared for with love, later killing his parents.
Our suffering is the wheel of sharp weapons returning
Full circle upon us from wrongs we have done.
Hereafter it is fitting in all of our lifetimes
For us to live purely as monks or as nuns.

(49)
As it’s true what I have said about self-centred interest,
I recognise clearly my enemy now.
I recognise clearly the bandit who plunders,
The liar who lures by pretending he is part of me;
Oh what relief that I have conquered this doubt!

(50)
And so Yamantaka, spin round with great power
The wheel of sharp weapons of good actions now.
Three times turn it round, in your wrathful-like aspect –
Your legs set apart for the two grades of truth,
With your eyes blazing open for wisdom and means.

(51)
Baring your fangs of the four great opponents,
Devour the foe – our cruel selfish concern!
With your powerful mantra of cherishing others,
Demolish this enemy lurking within!

(52)
Frantically running through life’s tangled jungle,
We are chased by sharp weapons of wrongs we have done
Returning upon us; we are out of control.
This sly, deadly villain – the selfishness in us,
Deceiving ourselves and all others as well –
Capture him, capture him, fierce Yamantaka,
Summon this enemy, bring him forth now!

(53)
Batter him, batter him, rip out the heart
Of our grasping for ego, our love for ourselves!
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern!
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release!

(54)
Hum! Hum! Show all your powers, O mighty protector.
Dza! Dza! Tie up this enemy; do not let him loose.
P’a! P’a! Set us free by your might, O great Lord over Death.
Cut! Cut! Break the knot of self-interest that binds us inside.

(55)
Appear Yamantaka, O wrathful protector;
I have further entreaties to make of you still.
This sack of five poisons, mistakes and delusions,
Drags us down in the quicksand of life’s daily toil –
Cut it off, cut it off, rip it to shreds!

(56)
We are drawn to the sufferings of miserable rebirths,
Yet mindless of pain, we go after its cause.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(57)
We have high expectations of speedy attainments,
Yet do not wish to work at the practice involved.
We have many fine projects we plan to accomplish,
Yet none of them ever are done in the end.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(58)
Our wish to be happy is strong at all times,
Yet we do not gather merit to yield this result.
We have little endurance for hardship and suffering,
Yet ruthlessly push for the things we desire.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(59)
With comparative ease, we develop new friendships,
Yet since we are callous, not one of them lasts.
We are filled with desire for food and fine clothing,
Yet failing to earn them, we steal and we scheme.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(60)
We are experts at flattering others for favours,
Yet always complaining, we are sad and depressed.
The money we have gathered we cannot bear to part with;
Like misers we hoard it and feel we are poor.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(61)
We have done very little to benefit someone,
Yet always remind him how much we have done.
We have never accomplished a thing in our lifetime
Yet, boasting and bragging, we are filled with conceit.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(62)
We have many great masters and teachers to guide us,
Yet, shirking our duty, ignore what they teach.
We have many disciples, yet do not ever help them;
We cannot be bothered to give them advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(63)
We promise to do many glorious deeds,
Yet in practice we give others minimal help.
Our spiritual fame has been spread far and wide,
Yet inwardly all of our thoughts are repulsive
Not only to gods, but to demons and ghosts.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(64)
We have read very little, heard only a few teachings,
Yet talk with authority expertly on voidness.
Our knowledge of scriptures is pitifully lacking,
Yet glibly we make up and say what we like.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(65)
We have many attendants and people around us,
Yet no one obeys us nor heeds what we say.
We feel we have friends in positions of power,
Yet should we need help, we are left on our own.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(66)
We have gained lofty status and ranks of prestige.
Yet our knowledge is poorer than that of a ghost.
We are considered great gurus, yet even the demons
Do not harbour such hatred or clinging desire
Or as closed-minded an outlook as we seem to have.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(67)
We talk about theories and the most advanced teachings,
Yet our everyday conduct is worse than a dog’s.
We are learned, intelligent, versed in great knowledge,
Yet cast to the wind wisdom’s ethical base.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(68)
We have selfish desires and horrible anger
Which fester inside us, we would never admit;
Yet without provocation we criticise others
And self-righteously charge them with faults we possess.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(69)
We wear robes of saffron, yet seek our protection
And refuge in spirits and gods of this world.
We have promised to keep solemn vows of strict morals,
Yet our actions accord with the demons’ foul ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(70)
Our pleasure and happiness come from the Buddhas,
The gurus, the teachings, and those who live by them,
Yet still we make offerings to ghosts and the spirits.
All of our guidance derives from the teachings,
And yet we deceive those who give this advice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(71)
We seek to have homes in monastic seclusion
Yet, drawn by distractions, we venture to town.
Discourses we hear teach us most noble practice,
Yet we spend all our time telling fortunes with dice.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(72)
We give up monks’ vows, the true path to gain freedom;
We would rather be married, have children and homes.
We cast to the wind this rare chance to be happy,
And pursue further suffering, more problems and woes.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(73)
Discarding our practice to reach liberation,
We drift about searching for pleasure or trade.
We have obtained human bodies with precious endowments,
Yet use them to gain only hellish rebirths.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(74)
Ignoring effects that the teachings can bring us,
We travel on business for profit and gain.
Leaving behind all our gurus’ wise lectures,
We tour different places in search of some fun.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(75)
We hoard what we have, never willing to use it,
And leech all our food and our clothing from friends.
We leave aside wealth from our father’s inheritance,
Taking from others as much as we can.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(76)
It’s amazing how little endurance we have
To do meditation, and yet we pretend
To have gained special powers so others are fooled.
We never catch up with the paths of deep wisdom,
Yet run here and there in needless great haste.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(77)
Someone gives us advice from the depths of his heart,
Which is for our own good, but is harsh to our ears,
And with anger we view him as if he is our foe.
Yet when someone without any true feelings for us
Deceitfully tells us what we like to hear,
Without taste or discernment we are kind in return.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(78)
When others consider us close and dear friends
And relate in strict confidence all they know,
We disclose their deep secrets especially to their foes.
When we have a good friend who is constantly with us,
We locate his weak points so we can torment him.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(79)
Our jealousy is strong and whatever is said
We are always the sceptic, we doubt what is meant.
We are fussy, bad-tempered and hard to get on with,
Inflicting obnoxious behaviour on others.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(80)
When someone requests us to do something for him,
We are never obliging, but think up instead
Clever devious methods to do him some harm.
When others concede and agree with our viewpoint,
We do not acquiesce – we argue still more.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(81)
We do not pay attention to what others tell us;
We are a trial to be with; we strain others’ nerves.
Our feelings are hurt at the slightest remark,
And we hold grudges strongly – we never forgive.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(82)
We always are jealous of those of great status;
We feel holy gurus are threats to avoid.
Overwhelmed by attachment and ruled by our passions,
We spend all our time lusting after young loves.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(83)
We do not think of friendships as long-term commitments,
We treat old companions with thoughtless neglect.
And when we are making new friends with a stranger,
We try to impress him with grandiose ways.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(84)
We lack clairvoyance, yet lie, feigning powers,
And then when proved wrong, we must bear all complaints.
We have little compassion for those who are near us;
Whenever they blunder, we are quick to lash out.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(85)
We have poor education and limited knowledge;
Whenever we speak we are unsure of ourselves.
Our learning in scriptural texts is so meagre,
When hearing new teachings we doubt they are true.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(86)
By making a habit of anger and passion,
We come to despise everyone that we meet;
And by making a habit of jealous resentment,
We ascribe fruits to others, disclaiming their worth.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(87)
We do not follow proper procedures of study;
We say it is needless to read the vast texts.
We feel there is no value in learning from gurus;
We slight oral teachings and think we know best.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(88)
We fail to explain what the ‘Three Baskets” teach’,
But instead dwell on theories we have made up ourselves.
We lack deep conviction and faith in the teachings,
Whatever we say leaves disciples confused.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(89)
We do not despise actions unwise and immoral,
Instead we dispute and attempt to pick flaws
In the excellent teachings and great masters’ works.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(90)
We are never embarrassed when acting disgracefully,
Only respectable deeds cause us shame.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(91)
All the things we should do we do not do even once,
For improper behaviour takes up all our time.
Trample him, trample him, dance on the head
Of this treacherous concept of selfish concern.
Tear out the heart of this self-centred butcher
Who slaughters our chance to gain final release.

(92)
O mighty destroyer of selfishness-demons.
With body of wisdom unchained from all bonds,
Yamantaka, come brandish your skull-headed bludgeon
Of egoless wisdom of voidness and bliss.
Without any misgivings now wield your fierce weapon
And wrathfully swing it three times round your head.

(93)
With all of your fierceness come smash this foul enemy!
Burst ego-concepts with your wisdom’s great might!
With your boundless compassion protect us from suffering
The miseries caused by our self-centred actions;
Destroy our self-cherishing once and for all!

(94)
With all of the sufferings that others experience,
Smother completely our selfish concern.
The sufferings of others arise from five poisons;
Thus whichever delusion afflicts other beings
Take it to smother delusions of self.

(95)
Though we have not a doubt, for we recognise fully
The cause and the root of mistakes we all make,
If there is still left a part of our minds that would tend
To support this delusion of self that we have,
Then destroy the firm hold of this part of our minds
That, against our true wishes, makes fools of us still.

(96)
As all that is wrong can be traced to one source –
Our concern for ourselves whom we cherish the most –
We must meditate now on the kindness of others.
Accepting the suffering that they never wished for,
We must dedicate fully our virtues to all.

(97)
Thus accepting ourselves all deluded non-virtuous
Actions that others have done in the past,
In the present and future with mind, speech and body,
May delusions of others as well as our own
Be the favoured conditions to gain our enlightenment,
Just as the peacocks eat poison and thrive.

(98)
As crows may be cured after swallowing poison
By a powerful antidote given in time,
Let’s direct to all others our virtuous merit,
That this may replenish their chances for freedom –
May all sentient beings reach Buddhahood soon!

(99)
Till the time when all motherly beings and I
Gain the perfect conditions for us to be Buddhas,
Though the force of our actions may cause us to wander
Through various realms in the six rebirth states,
May we always be able to help one another
To keep our aim fixed on enlightenment’s shore.

(100)
Then for even the sake of but one sentient being
May we gladly take birth in the three lower states.
With enlightening conduct that never grows weak
May we lead all the beings in miserable rebirths
Out of their sufferings and causes for pain.

(101)
As soon as we have placed ourselves into their realm
May the guards of the hells come to see us as gurus.
May the weapons of torture they hold turn to flowers;
May all harm be stilled – peace and happiness grow.

(102)
Then may even hell beings develop clairvoyance
And take higher rebirths as men or as gods.
By developing strongly the wish to be Buddhas,
May they pay back our kindness through heeding the teachings
And regard us as gurus with confident trust.

(103)
Then may all sentient beings of the three higher rebirths
Perfect meditation on egolessness.
In this way may they realise the non-self-existence
Of worldly involvement and freedom as well.
May they place concentration on both of these equally,
Seeing their natures as equally void.

(104)
If we practise these methods we shall soon overcome
Our true enemies: selfish concern and self-love.
If we practise these methods we shall overcome also
False concepts of ego we hold to be real.
Thus by joint meditation on egolessness
And on non-dual wisdom of voidness and bliss,
How can anyone not gain the causes to win
A Buddha’s physical body and its fruit, Buddhahood?

(105)
O mind, understand that the topics discussed here
Are interdependent phenomena all;
For things must rely on dependent arising
To have an existence – they cannot stand alone.
The process of change is alluring like magic,
For physical form is but mental appearance,
As a torch whirling round seems a circle of flame.

(106)
There is nothing substantial to anyone’s life-force –
It crumbles apart like a water-soaked log;
And there is nothing substantial to anyone’s life span –
It bursts in an instant like bubbles of foam.
All the things of this world are but fog-like appearance;
When closely examined, they fade out of sight.
Like mirages these things at a distance seem lovely,
But when we come closer, they are not to be found.

(107)
All things are like images found in a mirror,
And yet we imagine they are real, very real;
All things are like mist or like clouds on a mountain,
And yet we imagine they are stable and firm.
Our foe: our insistence on ego-identities
Truly our own, which we wish were secure,
And our butcher: the selfish concern for ourselves –
Like all things these appear to be truly existent,
Though they never have been truly existent at all.

(108)
Although they appear to be concrete and real,
They have never been real, anytime, anywhere.
They are not things we should burden with ultimate value,
Nor should we deny them their relative truth.
As our grasping for egos and love for ourselves
Lack substantial foundations with true independence,
How can they yield acts that exist by themselves?
And then how can this cruel vicious circle of suffering,
The fruit of these actions, be real from its core?

(109)
Although all things thus lack inherent existence,
Yet just as the face of the moon can be seen
In a cup of clear water reflecting its image,
The various aspects of cause and effect
Appear in this relative world as reflections.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(110)
When our bodies are charred in a horrible nightmare
By the world-ending flames of a stellar explosion,
Although this ordeal is not actually happening,
We nevertheless feel great terror and scream.
In similar fashion, unfortunate rebirths
In hells or as ghosts are not actually real,
And yet we can fully experience their pain.
Thus fearing such suffering as burning alive,
We must cease all these actions that yield this result.

(111)
When our minds are delirious, burning with fever,
Although there is no darkness, we feel we are plummeting
Further and further into a black pit
With the walls pressing closer the deeper we fall.
In similar fashion, although our dark ignorance
Lacks self-existence, we nevertheless
Must by all means break out of its strangling constriction
By putting the three kinds of wisdom to use.

(112)
When musicians are playing a beautiful melody,
Should we examine the sound they are making
We would see that it does not exist by itself.
But when we are not making our formal analysis,
Still there is a beautiful tune to be heard,
Which is merely a label on notes and on players
That is why lovely music can lighten sad hearts.

(113)
When we closely examine effects and their causes,
We see that they both lack inherent existence –
They cannot stand alone, either whole or apart,
Yet there seem to exist independently rising
And falling events, which, in fact, are conditioned
By various forces, components and parts.
It is this very level on which we experience
Birth and our death and whatever life brings.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(114)
When a vase has been filled by the dripping of water,
The first drops themselves did not fill it alone;
Nor was it made full by the last several drops.
It was filled by an interdependent collection
Of causes and forces that came all together –
The water, the pourer, the vase and such things.

(115)
It is precisely the same when we come to experience
Pleasure and pain: the results of our past.
Effects never come from the first causal actions,
Nor do they arise from the last several acts.
Both pleasure and pain come from interdependent
Collections of forces and causes combined.
So please, in this world of appearances only,
Let’s always be sure what we do is of virtue
And shun all those acts that would cause us great pain.

(116)
When not making formal dissections with logic,
Merely letting life’s happenings flow freely on,
Although we experience feelings of pleasure,
In ultimate truth, this appearance of happiness
Lacks self-existence inherently real.
And yet on the everyday operative level
This seeming appearance has relative truth.
To understand fully this deep profound meaning
For slow-minded persons, alas, will be hard.

(117)
And now, when we try to do close contemplation
On voidness, how can we have even a feeling
Of conventional truth at the very same time?
Yet what can there be that has true self-existence?
And what can there be that lacks relative truth?
How can anyone anywhere believe in such things?

(118)
Just as objects of voidness are non-self-existent,
The voidness of objects itself is the same.
The shunning of vice and the practice of virtue
Are likewise devoid of all mental constructions
That they are independent, self-contained acts.
In fact, on the whole, they are lacking completely
All mental projections and all pre-conceptions.
Thus, if we can focus our clear concentration
On voidness without our mind wandering astray,
Then truly we shall come to be wondrous beings
With a deep understanding of the most profound void.

(119)
By practising this way the two Bodhicittas
Of the ultimate and the conventional truth,
And thus by completing without interference
Collections of insight and merit as well,
May all of us quickly attain full enlightenment
Granting what we and all others have wished.

Epilogue

‘The Wheel of Sharp Weapons Effectively Striking the Heart of the Foe’ was composed by the great Yogi Dharmarakshita in his retreat in the jungle where many fierce animals prey. What this great yogi, the possessor of vast scriptural knowledge, the full powers of logic and deep profound insight has written here is the essence of the teachings of all his holy gurus. He always practised in accordance with this essence in his fearsome jungle retreat during the degenerate age in which he lived.

From among his many disciples, Dharmarakshita transmitted these teachings to Atisha (982-1054); and Atisha practised them wherever he traveled in order to tame those who were most wild. When Atisha developed true insight into the two Bodhichittas through these teachings, he composed the following verses:

I went through much hardship abandoning royalty,
But, by collecting much virtuous merit,
I met my true guru, Dharmarakshita.
By showing me these supreme nectar-like teachings,
He has granted me sovereignty over my mind;
So that now I have attained all the forceful opponents,
Having memorised fully these words he has taught.

Although I do not favour a partisan viewpoint –
Whenever I study the various teachings
I always make efforts to broaden my wisdom
To see boundless wonders in every tradition –
Yet I have to admit that these teachings especially
Have been of great help in this age of decay.

From among his many unimaginably great disciples in both India and Tibet, Atisha transmitted these teachings to Upasaka Drom Tonpa, who had been prophesied to be his most fitting disciple by many of Atisha’s meditational deities such as Tara. Atisha transmitted these teachings to Drom Tonpa in order to pacify the minds of the disciples of remote Tibet who were difficult to tame.

This work has been translated from Sanskrit into Tibetan by the fatherly Atisha himself and his spiritual son Drom Tonpa.

After two years had passed, he decided to return to India, and Jang Chub Ö requested him to give one last teaching before he left.

Atisha replied that he had already given them all the advice they needed, but Jang Chub Ö persisted in his request and so Atisha accepted and gave the following advice.

How wonderful!

Friends, since you already have great knowledge and clear understanding, whereas I am of no importance and have little wisdom, it is not suitable for you to request advice from me. However, because you dear friends, whom I cherish from my heart, have requested me, I shall give you this essential advice from my inferior and childish mind.

Friends, until you attain Enlightenment the Spiritual Teacher is indispensable, therefore rely upon the holy Spiritual Guide.

Until you realize ultimate truth, listening is indispensable, therefore listen to the instructions of the Spiritual Guide.

Since you cannot become a Buddha merely by understanding Dharma, practise earnestly with understanding.

Avoid places that disturb your mind, and always remain where your virtues increase.

Until you attain stable realizations, worldly amusements are harmful, therefore abide in a place where there are no such distractions.

Avoid friends who cause you to increase delusions, and rely upon those who increase your virtue. This you should take to heart.

Since there is never a time when worldly activities come to an end, limit your activities.

Dedicate your virtues throughout the day and the night, and always watch your mind.

Because you have received advice, whenever you are not meditating always practise in accordance with what your Spiritual Guide says.

If you practise with great devotion, results will arise immediately, without your having to wait for a long time.

If from your heart you practise in accordance with Dharma, both food and resources will come naturally to hand.

Friends, the things you desire give no more satisfaction than drinking sea water, therefore practise contentment.

Avoid all haughty, conceited, proud, and arrogant minds, and remain peaceful and subdued.

Avoid activities that are said to be meritorious, but which in fact are obstacles to Dharma.

Profit and respect are nooses of the maras, so brush them aside like stones on the path.

Words of praise and fame serve only to beguile us, therefore blow them away as you would blow your nose.

Since the happiness, pleasure, and friends you gather in this life last only for a moment, put them all behind you.

Since future lives last for a very long time, gather up riches to provide for the future.

You will have to depart leaving everything behind, so do not be attached to anything.

Generate compassion for lowly beings, and especially avoid despising or humiliating them.

Have no hatred for enemies, and no attachment for friends.

Do not be jealous of others’ good qualities, but out of admiration adopt them yourself.

Do not look for faults in others, but look for faults in yourself, and purge them like bad blood.

Do not contemplate your own good qualities, but contemplate the good qualities of others, and respect everyone as a servant would.

See all living beings as your father or mother, and love them as if you were their child.

Always keep a smiling face and a loving mind, and speak truthfully without malice.

If you talk too much with little meaning you will make mistakes, therefore speak in moderation, only when necessary.

If you engage in many meaningless activities your virtuous activities will degenerate, therefore stop activities that are not spiritual.

It is completely meaningless to put effort into activities that have no essence.

If the things you desire do not come it is due to karma created long ago, therefore keep a happy and relaxed mind.

Beware, offending a holy being is worse than dying, therefore be honest and straightforward.

Since all the happiness and suffering of this life arise from previous actions, do not blame others.

All happiness comes from the blessings of your Spiritual Guide, therefore always repay his kindness.

Since you cannot tame the minds of others until you have tamed your own, begin by taming your own mind.

Since you will definitely have to depart without the wealth you have accumulated, do not accumulate negativity for the sake of wealth.

Distracting enjoyments have no essence, therefore sincerely practise giving.

Always keep pure moral discipline for it leads to beauty in this life and happiness hereafter.

Since hatred is rife in these impure times, don the armour of patience, free from anger.

You remain in samsara through the power of laziness, therefore ignite the fire of the effort of application.

Since this human life is wasted by indulging in distractions, now is the time to practise concentration.

Being under the influence of wrong views you do not realize the ultimate nature of things, therefore investigate correct meanings.

Friends, there is no happiness in this swamp of samsara, so move to the firm ground of liberation.

Meditate according to the advice of your Spiritual Guide and dry up the river of samsaric suffering.

You should consider this well because it is not just words from the mouth, but sincere advice from the heart.

If you practise like this you will delight me, and you will bring happiness to yourself and others.

I who am ignorant request you to take this advice to heart.

(This is the advice that the holy being Venerable Atisha gave to Venerable Jang Chub Ö.)

May the light of the lamp be equal to the great three thousand worlds and their environments,
May the wick of the lamp be equal to the king of mountains – Mount Meru.
May the butter be equal to the infinite ocean.
May there be billions of trillions of lamps in the presence of each and every Buddha.

May the light illuminate the darkness of ignorance of all sentient beings
From the peak of samsara down to the most torturous hell,
Whereby they can see directly and clearly all the
Ten directions’ Buddhas and Bodhisattvas and their pure lands.

OM VAJRA ALOKE AH HUM
E MA HO

I offer these beautifully exalted clear and luminous lights
To the thousand Buddhas of the fortunate eon,
To all the Buddhas and Bodhisattvas of the infinite pure lands and of the ten directions,
To all the Gurus, Yidams, dakas, dakinis, Dharma Protectors, and the assembly of deities of all mandalas.

Due to this, may my father, mother, and all sentient beings in this life and in all their future lives,
Be able to see directly the actual pure lands of the complete and perfect Buddhas,
May they unify with Buddha Amitabha in inseparable oneness,
Please bless me and may my prayers be actualised as soon as possible,
Due to the power of the truth of the Three Jewels and the assembly of deities of the three roots.

TAYATHA OM PÄNCHA GRIYA AVA BODHANI SO HA (7x)

VISUALISATION

The light transforms into single brilliant five-colour wisdom.
On a lotus and moon-disc the syllables OM and DHI appear.

From there, one hundred and eight beautiful goddesses of light, Marmema, appear, wearing beautiful garments and precious garlands.
Every goddess holds lights in her hands and from them emanate billions of trillions of infinite replicas of light-offering goddesses.

All of them make light offerings uninterruptedly to all the Buddhas in the Buddha-fields throughout all of space and to the peaceful and wrathful deities.

Homage to all the Buddhas and Bodhisattvas!

Thus have I heard at one time. The Bhagavan was staying in the land of Kapilavastu of the Shakyas, in the pleasure grove of Nyagrodha together with a Sangha community of two hundred and fifty thousand monks and a great entourage of Bodhisattvas such as Manjushri.  Then, early in the morning, the Buddha put on his lower robe, took up his alms bowl and robes and, completely surrounded by the community of monks, at the head of the community of monks, went to the great city of Kapilavastu to collect alms.

At that time a Shakya youth named Very Bright Countenance, for purpose of some work, came out of the great city of Kapilavastu riding in a chariot and the young Shakya saw the Buddha coming just from afar.  Having seen him, he got down from the chariot, went to where the Buddha was and, having gone there, bowed with folded palms in the direction of the Buddha and, having prostrated his head to the two feet of Buddha, he circumambulated the Buddha three times and sat before the Buddha with folded palms.

Then the young Shakya made this request to the Buddha: “Bhagavan, my two parents, while asleep and awake, are harmed by non-humans. Bhagavan, I too, when going to other provinces, am robbed by bandits and also harmed by wild animals.  For sake of that, O Bhagavan Samyak Sambuddha, out of whatever compassion you have for me, please protect me well thus not to be harmed by humans, non-humans and all included within the animal realm wherever I am.  Also, please teach me a protecting ritual.”

Thus he requested and the Bhagavan said this to the young Shakya: “Youth, for sake of that, listen well; keep this in mind; I will speak to you.” The young Shakya saying, “I will do so,” listened to the Bhagavan and this is what the Buddha said:

“Youth, in the eastern direction from this Buddhafield beyond 80,000 Buddhafields is a world sphere called ‘All Delusions Shaken’. There, the Tathagata Arhat Samyak Sambuddha called ‘Practicing Afar’ now abides in life.  Youth, whenever you go to the east for some activity, at that time, if you prostrate to and remember that Tathagata being in front of you and make him evident in the continuum of your mind danger will not arise for you. At that time, if you think of him without distraction, whatever activity for which you have gone, that activity will be accomplished.” Then the Bhagavan recited this verse:

“Having prostrated to the Lord

The Fully Enlightened Mighty One

If you go with him always manifest in mind

Danger will not arise for you.

Youth, in the southern direction from this Buddhafield 90,000 Buddhafields away there is a world system called ‘Darkness and Mass of Black Darkness Destroyed.’ There the Tathagata Arhat Samyak Sambuddha called “The Fully Exalted King Through Being Free of Fear and Fright From the First Mind Generation’ now abides in life. Youth, whenever you go to the south for some activity, at that time if you prostrate to that Tathagata and remember him before you and have him evident in the continuum of your mind and, without thinking of home, etc., go mindfully without distraction, that activity for which purpose you went will be accomplished and no danger whatever will arise for you.” Then the Bhagavan recited this verse:

“Without thoughts of home and arisal of hatred

When you go to the south, danger will not arise for you.

Youth, in the western direction Buddhafields as many as grains of sand of the river Ganges away from this Buddhafield there is a world system called ‘The Agreeable’. There the Tathagata Arhat Samyak Sambuddha called ‘Suppressor of Resentment and Arrogance’ now abides in life. Youth, whenever you go to the west for some activity, at that time if you prostrate to that Tathagata and think of him before you, having him manifest in the continuum of your mind, and go mindfully without delusion and distraction, no danger whatever will arise for you.”  Then the Bhagavan recited this verse:

Neither generating joy towards phenomena

Nor ceasing joy either

Who knows phenomena thus

For them there is no fear at all.

Youth, in the northern direction ten billion Buddhafields beyond this Buddhafield there is a world system called ‘The Daring One’. There the Tathagata Arhat Samyak Sambuddha called ‘Jewelled Form Set and Shining Light’ now abides in life.  Youth, whenever you go to the north for some activity, at that time if you prostrate to that Tathagata and think of him before you, having him manifest in the continuum of your mind and go with undistracted mental engagement, that activity for which purpose you went will be accomplished and no danger whatever will arise for you.” Then the Bhagavan recited this verse:

“Always be equanimous toward all sentient beings

Do not abuse sentient beings and

Danger will not arise for you.

Youth, in the northeastern direction 80,000 Buddhafields away from this Buddhafield is a world system called ‘The Community of Mara Destroyed’. There the Tathagata Arhat Samyak Sambuddha called ‘The Suppressor Who Has Completely Eliminated Maras and Doubt’ now abides in life.  That Tathagata, merely by sitting under the bodhi tree, made gods of the mara type, as many as exist in the billion world systems, all irreversible from unexcelled, perfect, complete enlightenment.  Youth, that Tathagata had such power of a being sitting under the bodhi tree! Youth, whenever you go to the northeast for some activity, at that time if you prostrate to that Tathagata and think of him before you having him manifest in the continuum of your mind and go undistracted, that activity for which purpose you went will be accomplished and no danger whatever will arise for you.” Then the Bhagavan recited this verse:

If you go while thinking

Of that Buddha who

With the first thought defeated the maras

For you, danger will not arise.

Youth, in the southeastern direction 20,000 Buddhafields beyond this Buddhafield there is a world system called ‘Always Appearing’. There the Tathagata Arhat Samyak Sambuddha called ‘Glorious One Arisen From The Wheel Made Irreversible By The First Mind Generation’ now abides in life. Youth, that Tathagata, from the first mind generation up to his very enlightenment uninterruptedly practised generosity, guarded morality, fully relied on patience, applied perseverance, practised concentration and knew wisdom. Youth, that Tathagata was such a skilful being! Youth, whenever you go to the southeast for some activity, having prostrated with your five limbs to that Tathagata and later left the house, afterwards no grief or danger at all will arise for you.  If your mental engagement is undistracted that activity for which purpose you went will be accomplished.” Then the Bhagavan recited this verse:

Having prostrated with the five limbs

And later left the house

You will proceed never suppressed by thieves

Youth, in the southwestern direction from this Buddhafield 30,000 Buddhafields away is a world system called ‘Covered With Golden Garlands’. There the Tathagata Arhat Samyak Sambuddha called ‘Jewelled Parasol Exalted Illumination’ now abides in life.  Youth, whenever you go to the southwest for some activity, if you prostrate to that Tathagata and think of him before you, having him manifest in the continuum of your mind and go undistracted, no danger at all will arise for you and that activity for which purpose you went will be accomplished.” Then the Bhagavan recited this verse:

Having prostrated to the Samyak Sambuddha

And strewn a few flowers

When you go to the southwest

No danger will arise.

Youth, in the northwestern direction Buddhafields as many as six times the grains of sand of the river Ganges away from this Buddhafield is a world system called ‘The Wholly Pure Very Stable Fully Exalted’. There the Tathagata Arhat Samyak Sambuddha called ‘Bodhisattva Tamed One’ now abides in life.  Youth, the Buddhafield of that Tathagata is without impurity, without sexual activity, without women, without thorns, pebbles or gravel, and without the five degenerations.  Youth, whenever you go to the northwest for some activity, having adopted excellent Brahmacharya and afterwards left the house with undistracted mental engagement, that activity for which purpose you went will be accomplished and no danger at all will arise for you.” Then the Bhagavan recited this verse:

“Having adopted excellent Brahmacharya

And later left the house

Wherever you go you will

Not be overwhelmed by bandits.

Youth, in the upper direction Buddhafields as many as 60 times the grains of sand of the river Ganges away from this Buddhafield is a world system called ‘Mental Engagement Without Object’. There the Tathagata Arhat Samyak Sambuddha called ‘Fully Exalted King of Fearless Samadhi Devoid of Darkness’ now abides in life. Youth, if you prostrate to that Tathagata and think of him and manifest him in your mind and, whether sitting or standing, have perfected and stabilized love encompassing all sentient beings, no danger at all will arise.” Then the Bhagavan recited this verse:

You, with undistracted mental engagement

Always think of that Conqueror

And always have loving mind

Then no danger will arise for you.

Youth, in the lower direction from this Buddhafield 92,000 Buddhafields away is a world system called ‘Adorned By Many Qualities’. There the Tathagata Arhat Samyak Sambuddha called ‘First Mind Generation Cut Doubts and Shook Delusions’ now abides in life. Youth, toward that Tathagata, in starting all activities, whether standing, sitting or walking, in all conduct, make prostration and think of him. Having developed mind of love and mind of altruism for all sentient beings no danger will arise for you and all your wishes, as well, will be accomplished without need for effort.” Then the Bhagavan recited this verse:

“In all activities day and night

Remember that Buddha and

Don’t let go of Bodhicitta as well

And no danger will arise for you.

Youth, the names of these Tathagata Arhat Samyak Sambuddhas you take hold of well.  Remember them well. Learn them well and danger, anxiety and anything to cause you terror, none whatsoever will arise for you.”

Thus he spoke and the Shakya youth Very Bright Countenance made this reply: “Bhagavan, I have memorized the names of those Tathagata Arhat Samyak Sambuddhas.  Bhagavan, for me those world systems are not dark. Bhagavan, I see those world systems and those Tathagata Arhat Samyak Sambuddhas just as I now see the present Tathagata revealing Dharma to the entourage.”

Then, out of that surrounding entourage, a vast great host of beings such as the Shakya youth Very Bright Countenance viewed the Bhagavan, made prostration, made offerings, performed service and, because of having listened to this discourse of Dharma, all those thousands of beings of the entourage gathered there rose from their seats and, having draped their upper robe over one shoulder, knelt down to the ground on their right knee and, bowing toward the Bhagavan with folded palms, spoke to the Bhagavan thus:

“Bhagavan, by the Tathagata teaching this discourse of Dharma, for us, those directions and world systems are without darkness. Bhagavan, those world systems as well are without darkness. Bhagavan, those world systems and those Bhagavan Buddhas are just as this present Tathagata teaching Dharma.”

Then, through the power of the Buddha, venerable Shariputra rose from his seat and, having draped his upper robe over one shoulder, knelt down to the ground on his right knee and, bowing toward the Bhagavan, with folded palms spoke to the Bhagavan thus: “Bhagavan, whatever son or daughter of the lineage, when this discourse of Dharma was taught, having heard the names of those Bhagavan Buddhas, their vision purified, saw each of those world systems in the ten directions and those Bhagavan Buddhas.  Bhagavan, what is the merit for their purified vision? In passing on to other lives will they be separated from it or not?”

The Bhagavan replied, “Shariputra, as for such purified visions of whatever son or daughter of the lineage who has perfectly entered the Bodhisattva vehicle, they become just extreme purity through being without obscuration. Shariputra, do you see all these thousands of beings? Shariputra, all of them, through this root of virtue of having heard the names of these Buddhas, each, having been caused to purify merit equivalent to merit to take rebirth with dominion of a universal emperor as many times as grains of sand of the river Ganges, by the end of their existences and end of their rebirths, having completed all the collections for enlightenment, and, for one aeon, receiving only names similar to ‘Adorned By The Pure Eyes Of The Tathagata Arhat Samyak Sambuddha’, will fully awaken to unexcelled perfectly complete enlightenment.”

Immediately after the Bhagavan had spoken giving prophecy for those children of the lineage, the billion worlds moved six times.  Shaking, fully shaking, all fully shook. Moving, fully moving, all fully moved. Rumbling, fully rumbling, all fully rumbled. Quaking, fully quaking, all fully quaked. Thundering, fully thundering, all fully thundered. And trembling, fully trembling, all fully trembled.

Devas of upper realms as well exclaimed, “Kye ma! Friends! Like that, these children of the lineage, by just hearing the names of these Tathagatas, fully take hold of unexcelled perfectly complete enlightenment and, by knowing all phenomena as they are, will become Tathagatas whose minds encompass all things.  What great wonder! Who would not have faith in Buddha?” Thus they proclaimed.

The devas of the Heaven of the Four Great Kings, of the Heaven of the Thirty-three, the Heaven Without Fighting, the Tushita devas, those Enjoying Emanations, those of the Heaven Controlling Others’ Emanations, those of Brahma’s heaven, those Elevated Before Brahma, and those of Great Brahma up to the devas of Akanishta, hearing the words of those upper realm devas, rejoicing, exulting in great bliss, and with mental pleasure, spoke these words: “Kye ma! Friends! Like that, these children of the lineage, by just hearing the names of these Tathagatas, fully take hold of unexcelled perfectly complete enlightenment and, by knowing all phenomena as they are, will become Tathagatas whose minds encompass all things. What great wonder! Who would not have faith in Buddha?” Thus they spoke.

Then the Bhagavan said to venerable Ananda, “Ananda, whatever son or daughter of the lineage who has perfectly entered the Bodhisattva vehicle, hearing this Dharma discourse memorizes it, remembers it, reads it, studies it, teaches it extensively and perfectly to others, or even copies the scripture and keeps it, know that those sons or daughters of the lineage are blessed by the Buddhas and do special service to the previous Conqueror Buddhas. Know that fear of death will not arise for them. They will not die into bad states of being.  They will not die through harm from others. Believe that dangers from water, bandits, poison and weapons will not occur for them.”

Then Indra, Lord of the Devas, having learned of such a prophecy of protection for the great beings, the Bodhisattvas, because of having heard this discourse of Dharma, surrounded and escorted by a full thousand divine youths, went to where the Bhagavan was, prostrated his head to the two feet of the Bhagavan and, having circumambulated the Bhagavan three times, upon the Bhagavan and those thousands of beings whom the Bhagavan had prophesied their future unsurpassed perfectly complete enlightenment, sprinkled divine sandalwood dust, divine mandarawa flowers and great mandarawas.

Then sitting down to one side, he spoke thus, “Bhagavan, whatever son or daughter of the lineage memorizes this Dharma discourse, remembers it, reads it, or studies it, I will protect. Bhagavan, those sons or daughters of the lineage, whether at home or in a monastery, near a tree, or in an empty house, in an isolated retreat, whether on the road or astray from it, whether asleep or awake, I will protect them so that they do not die from harm of others.”

Then the Bhagavan said to the venerable Ananda, “Ananda! If, to please the Tathagata Arhat Samyak Sambuddas who are now abiding in life a son or daughter of the lineage, their whole life, honoured them with offerings of robes, alms, couches, facilities for illness and medical requirements, Ananda, by just that the Tathagatas are not honoured, it is not veneration and it is not worship. But if any son or daughter of the lineage who has perfectly entered the Bodhisattva vehicle hears this Dharma discourse and memorizes it, remembers it, reads it, studies it, or even copies the scripture and keeps it, by just that, with the best honouring of the Tathagatas, best service to the Guru, best veneration, best worship, it is veneration, it is service to the Guru, it is worship.”

Then the venerable Ananda arose from his seat and, having draped his upper robe over one shoulder, knelt down to the ground on his right knee and, bowing toward the Buddha with folded palms, spoke to the Bhagavan thus: “Bhagavan, what is the name of this Dharma discourse? How should we regard it?”

Thus he spoke and the Bhagavan replied to the venerable Ananda. “Ananda, therefore you remember this discourse of Dharma as called ‘The Dispeller of Darkness of the Ten Directions’. Also remember it as called ‘The Perfect Expression of the Names of the Tathagatas’ and as called ‘Realization of Things As Non-existent’ and ‘Realization of Signlessness’.

After the Bhagavan had spoken thus, Venerable Ananda, Venerable Shariputra, the Shakya youth Very Bright Countenance, those thousands of beings, Indra, Lord of the Devas, the monks, the Bodhisattvas, devas, humans, the asuras, along with the ghandharvas, thus the whole world rejoiced and praised that which had been spoken by the Bhagavan.