Without Blemishes

On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, Anathapindika’s Park. There the venerable Shariputra addressed the Monks thus, "Friends, Monks." – "Friend," they replied. The venerable Shariputra said this,

"Friends, there are these four kinds of persons found existing in the world. What four? Here some person with a blemish does not understand it as it actually is thus, ‘I have a blemish in myself.’ Here some person with a blemish understands it as it actually is thus, ‘I have a blemish in myself.’ Here some person with no blemish does not understand it as it actually is thus, ‘I have no blemish in myself.’ Here some person with no blemish understands it as it actually is thus, ‘I have no blemish in myself.’

"Herein, the person with a blemish who does not understand it as it actually is thus, ‘I have a blemish in myself’ is called the inferior of the two persons with a blemish. Herein, the person with a blemish who understands it as it actually is thus, ‘I have a blemish in myself’ is called the superior of these two persons with a blemish.

"Herein, the person with no blemish who does not understand it as it actually is thus, ‘I have no blemish’ is called the inferior of these two persons with no blemish. Herein, the person with no blemish who understands it as it actually is thus, ‘I have no blemish’ is called the superior of these two persons with no blemish."

When this was said, the venerable Maha Moggallana asked the venerable Shariputra, "Friend Shariputra, what is the cause and reason why, of these two persons with a blemish, one is called the inferior man and one is called the superior man? What is the cause and reason why, of these two persons with no blemish, one is called the inferior man and one is called the superior man?"

"Herein, friend, when a person with a blemish does not understand it as it is thus, ‘I have a blemish in myself,’ it can be expected that he will not arouse zeal, make effort, or instigate energy to abandon that blemish, and that he will die with lust, hate, and delusion, with a blemish, with mind defiled. Suppose a bronze dish were brought from a shop or a smithy covered with dirt and stains, and the owners neither used it nor had it cleaned, but put it away in a dusty corner. Would the bronze dish thus get more defiled and stained later on?" – "Yes, friend." – "So too, Friend, when a person with a blemish does not understand it as it is actually thus, ‘I have a blemish in myself,’ it can be expected that he will not arouse zeal, make effort, or instigate energy to abandon that blemish, and that he will die with lust, hate, and delusion, with a blemish, with mind defiled.

"Herein, when a person with a blemish understands it as it actually is thus, ‘I have a blemish in myself,’ it can be expected that he will arouse zeal, make effort, instigate energy to abandon that blemish, and that he will die without lust, hate, and delusion, without blemish, with mind undefiled. Suppose a bronze dish were brought from a shop or a smithy covered with dirt and stains, and the owners had cleaned it and did not put it in a dusty corner. Would the bronze dish get cleaner and brighter later on?" – "Yes, Friend." – "So too, friend, when a person with a blemish understands it as it actually is thus, ‘I have a blemish in myself,’ it can be expected that he will arouse zeal, make effort, instigate energy to abandon that blemish, and that he will die without lust, hate, and delusion, without blemish, with mind undefiled.

"Herein, when a person with no blemish does not understand it as it is actually thus, ‘I have no blemish in myself,’ it can be expected that he will give attention to the sign of the beautiful, that by his doing so lust will infect his mind, and that he will die with lust, hate, and delusion, with a blemish, with mind defiled. Suppose a bronze dish were brought from a shop or smithy clean and bright, and the owners neither used it nor had it cleaned, but put it in a dusty corner. Would the bronze dish thus get more defiled and more stained later on?" – "Yes, friend." – "So too, friend, when a person with no blemish does not understand it as it is actually thus, ‘I have no blemish in myself,’ it can be expected that he will give attention to the sign of the beautiful, that by his doing so lust will infect his mind, and that he will die with lust, hate, and delusion, with a blemish, with mind defiled.

"Herein, when a person with no blemish understands it as it actually is thus, ‘I have no blemish in myself,’ it can be expected that he will not give attention to the sign of the beautiful, that by his not doing so lust will not infect his mind, and that he will die without lust, hate, and delusion, without blemish, with mind undefiled. Suppose a bronze dish were brought from a shop or smithy clean and bright, and the owners used it and had it cleaned, and did not put it in a dusty corner. Would the bronze dish thus get cleaner and brighter later on?" – "Yes, friend." – "So too, friend, when a person with no blemish understands it as it is actually thus, ‘I have no blemish in myself,’ it can be expected that he will not give attention to the sign of the beautiful, that by his doing so lust will not infect his mind, and that he will die without lust, hate, and delusion, with no blemish, with mind undefiled.

"This is the cause and reason why, of these two persons with a blemish, one is called the inferior man and one is called the superior man. This is the cause and reason why, of these two persons with no blemish, one is called the inferior man and one is called the superior man.

"Blemish, blemish, is said friend, but what is this word Blemish a term for?"

"Blemish, friend, is a term for the spheres of evil unwholesome wishes.

"It is possible that a Monk here might wish, ‘If I commit an offence, let the Monks not know that I have committed an offence.’ And it is possible that the Monks come to know that that Monk has committed an offence. So he is angry and bitter thus, ‘The Monks know that I have committed an offence.’ The anger and bitterness are both a blemish.

"It is possible that a Monk here might wish, ‘I have committed an offence, the monks should admonish me in private, not in the midst of the Sangha.’ And it is possible that the monks admonish that monk in the midst of the Sangha, not in private. So he is angry and bitter thus, ‘The monks admonished me in the midst of the Sangha, not in private.’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘I have committed an offence. A person who is my equal should admonish me, not a person who is not my equal.’ And it is possible that a person not his equal admonishes him, not a person his equal. So he is angry and bitter thus, ‘A person not my equal admonishes me, not a person my equal.’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘O that the teacher might teach the Dhamma to the monks by asking a series of questions of me, not of some other monk!’ And it is possible the teacher teaches the Dhamma to the monks by asking a series of questions of some other monk, not of that monk. So he is angry and bitter thus, ‘The teacher teaches the Dhamma to the monks by asking a series of questions of some other monk, not of me!’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘O that the monks might enter a village for alms putting me in the forefront not some other monk!’ And it is possible that the monks enter a village for alms putting some other monk in the forefront, not that monk. So he is angry and bitter thus, ‘The monks enter the village for alms putting some other monk in the forefront, not me!’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘O that I might get the best seat, the best water, the best alms food in the monastery, not some other monk!’ And it is possible that some other monk gets the best seat, the best water, and the best alms food in the monastery, not that monk. So he is angry and bitter thus, ‘Some other monk got the best seat, the best water, and the best alms food in the monastery, not me!’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘O that I might give the blessing in the monastery after the meal, not some other monk!’ And it is possible that some other monk gives the blessing, not that monk. So he is angry and bitter thus, ‘Some other monk gave the blessing in the monastery after the meal, not me!’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘O that I might teach the Dhamma to the monks, that I might teach the Dhamma to the nuns, that I might teach the Dhamma to the men lay followers, that I might teach the Dhamma to the women lay followers, not some other monk.’ And it is possible that some other monk teaches the Dhamma to the monks and nuns, laymen and laywomen. So he is angry and bitter thus, ‘Some other monk gives the teachings to the monks, nuns, laymen and laywomen, not me!’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘O that the monks, nuns, laymen and laywomen might honor, respect, revere and venerate me, not some other monk.’ And it is possible that they honor, respect, revere and venerate some other monk, not that monk. So he is angry and bitter thus, "Some other monk gets the honor, respect, reverence, and veneration, not me!’ The anger and bitterness are both a blemish.

"It is possible that a monk here might wish, ‘O that I might be the one to get a superior robe, superior alms food, a superior resting place, superior medicinal requisites, not some other monk!’ And it is possible that some other monk is the one to get a superior robe, superior alms food, a superior resting place and superior medicinal requisites, not that monk. So he is angry and bitter thus, ‘Another monk has received a superior robe, superior alms food, a superior resting place, and superior medicinal requisites, not me!’ The anger and the bitterness are both a blemish. Blemish, friend, is a term for the spheres of these evil, unwholesome wishes.

"If the spheres of these evil, unwholesome wishes are seen and heard to be un-abandoned in any monk, then for all that he may be a forest dweller, a frequenter of remote abodes, an alms food eater, a house to house seeker, a refuse rag wearer, a wearer of rough robes, still his fellows in the holy life do not honor, respect, revere, and venerate him. Why is that? Because the spheres of these evil unwholesome wishes are seen and heard to be un-abandoned in that venerable one.

"Suppose a metal bowl were brought from a shop or a smithy, clean and bright; and the owners put the carcass of a snake or a dog or a human being in it and, covering it with another bowl, went back to the market; then people seeing it said, ‘What is that you are carrying about like a treasure?’ Then, raising the lid and uncovering it, they looked in, and as soon as they saw they were inspired with such loathing, repugnance, and disgust, that even those who were hungry would not want to eat, not to speak of those who were full.

"So too if the spheres of these evil unwholesome wishes are seen and heard to be un-abandoned in any monk, then for all that he may be a forest dweller, a frequenter of remote abodes, an alms food eater, a house to house seeker, a refuse rag wearer, a wearer of rough robes, still his fellows in the holy life do not honor, respect, revere, and venerate him. Why is that? Because the spheres of these evil unwholesome wishes are seen and heard to be un-abandoned in that venerable one.

"If the spheres of these evil unwholesome wishes are seen and heard to be abandoned in any monk, then for all that he may be a village dweller, an accepter of invitations, a wearer of robes given him by householders, yet his fellows in the holy life honor, respect, revere and venerate him. Why is that? Because the spheres of these evil unwholesome wishes are seen and heard to be abandoned in that venerable one.

"Suppose a metal bow were brought from a shop or a smithy, clean and bright; and the owners put clean boiled rice and various soups and sauces into it, and covering it with another bowl went back to the market; then people seeing it said, , ‘What is that you are carrying about like a treasure?’ Then, raising the lid and uncovering it they looked in, and as soon as they saw they were inspired with such liking, appetite, and relish, that even those who were full would want to eat, not to speak of those who were hungry. So too, friend, If the spheres of these evil unwholesome wishes are seen and heard to be abandoned in any monk, then for all that he may be a village dweller, an accepter of invitations, a wearer of robes given him by householders, yet his fellows in the holy life honor, respect, revere and venerate him. Why is that? Because the spheres of these evil unwholesome wishes are seen and heard to be abandoned in that venerable one.

When this was said, the Venerable Maha Moggallana said to the Venerable Shariputra, "A simile occurs to me friend Shariputra." – "State it friend Moggallana."

"On one occasion, friend, I was living at the Hill Fort at Rajagaha. Then, when it was morning, I dressed, and taking my bowl and outer robe, I went into Rajagaha for alms. Now on that occasion Samiti, the Cartwright’s Son, was smoothing a beam of wood and the Ajivaka [A rival sect that practices severe austerities and believed in the concept of fate.] Panduputta, son of a former Cartwright was standing by. Then this thought arose in the Ajivaka Panduputta’s mind, ‘O that this Samiti, the Cartwright Son might plane this bend, this twist, this fault out of the wood so that it would be without bends, twists, or faults and come to consist purely of heartwood.’ And just as this thought came to pass in his mind so did Samiti, the Cartwright’s Son plane that bend, that twist, that fault, out of the wood. Then the Ajivaka Panduputta, son of a former Cartwright was glad and he voiced his gladness thus, ‘He planes just as if he knew my heart with his heart!’

"So too friend, there are persons who are faithless and have gone forth from the home life into homelessness not out of faith, but seeking a livelihood, who are fraudulent, deceitful, treacherous, haughty, hollow, personally vain, rough tongued, loose spoken, unguarded in the sense faculties, immoderate in eating, un-devoted to wakefulness, unconcerned with recluse-ship, not greatly respectful of training, luxurious, careless, leaders in backsliding, neglectful of seclusion, lazy, wanting in energy, unmindful, not fully aware, un-concentrated, with straying minds, devoid of wisdom, drivellers. The venerable Shariputra with his discourse on the Dhamma planes out their faults just as if he knew my heart with his heart!"

"But there are clansmen who have gone forth out of faith from the home life into homelessness, who are not fraudulent, deceitful, treacherous, haughty, hollow, personally vain, rough tongued, or loose spoken; who are guarded in their sense faculties, moderate in eating, devoted to wakefulness, concerned with recluse-ship, greatly respectful of training, not luxurious or careless, who are keen to avoid backsliding, leaders in seclusion, energetic, resolute, established in mindfulness, fully aware, concentrated, with unified minds, possessing wisdom, not drivellers. These, on hearing the venerable Shariputra’s discourse on the Dhamma drink it in and eat it as it were by word and thought. Good indeed it is that he makes his fellows in the holy life emerge from the unwholesome and establish themselves in the wholesome.

"Just as a woman or a man, young, youthful, fond of adornments, with head bathed, having received a garland of lotuses, jasmine, or roses would take it with both hands and place it on the head, so too there are clansmen who have gone forth out of faith from the home life into homelessness who are not fraudulent, deceitful, treacherous, haughty, hollow, personally vain, rough tongued, or loose spoken; who are guarded in their sense faculties, moderate in eating, devoted to wakefulness, concerned with recluse-ship, greatly respectful of training, not luxurious or careless, who are keen to avoid backsliding, leaders in seclusion, energetic, resolute, established in mindfulness, fully aware, concentrated, with unified minds, possessing wisdom, not drivellers. These, on hearing the venerable Shariputra discourse on the Dhamma drink it in and eat it as it were by word and thought. Good indeed it is that he makes his fellows in the holy life emerge from the unwholesome and establish himself in the wholesome."

Thus it was that these two great beings rejoiced in each others good words.

Parabhava Sutta

While the Mangala Sutta deals with the way of life conducive to progress and happiness, the Parabhava Sutta supplements it by pointing out the causes of downfall. He who allows himself to become tarnished by these blemishes of conduct blocks his own road to worldly, moral and spiritual progress and lowers all that is truly noble and human in man. But he who is heedful of these dangers keeps open the road to all those thirty-eight blessings of which human nature is capable.

Thus have I heard. Once the Exalted One was dwelling at Anathapindika's monastery, in the Jeta Grove, near Savatthi.

Now when the night was far spent a certain deity whose surpassing splendor illuminated the entire Jeta Grove, came to the presence of the Exalted One and, drawing near, respectfully saluted Him and stood at one side. Standing thus, he addressed the Exalted One in verse:

The Deity:

Having come here with our questions to the Exalted One, we ask thee, O Gotama, about man's decline. Pray, tell us the cause of downfall!

The Buddha:

Easily known is the progressive one, easily known he who declines. He who loves Dhamma progresses; he who is averse to it, declines.

The Deity:

Thus much do we see: this is the first cause of one's downfall. Pray, tell us the second cause.[1]

The Buddha:

The wicked are dear to him, with the virtuous he finds no delight, he prefers the creed of the wicked — this is a cause of one's downfall.

Being fond of sleep, fond of company, indolent, lazy and irritable — this is a cause of one's downfall.

Though being well-to-do, not to support father and mother who are old and past their youth — this is a cause of one's downfall.

To deceive by falsehood a Brahman or ascetic or any other mendicant — this is a cause of one's downfall.

To have much wealth and ample gold and food, but to enjoy one's luxuries alone — this is a cause of one's downfall.

To be proud of birth, of wealth or clan, and to despise one's own kinsmen — this is a cause of one's downfall.

To be a rake, a drunkard, a gambler, and to squander all one earns — this is a cause of one's downfall.

Not to be contented with one's own wife, and to be seen with harlots and the wives of others — this is a cause of one's downfall.

Being past one's youth, to take a young wife and to be unable to sleep for jealousy of her — this is a cause of one's downfall.

To place in authority a woman given to drink and squandering, or a man of a like behavior — this is a cause of one's downfall.

To be of noble birth, with vast ambition and of slender means, and to crave for ruler-ship — this is a cause of one's downfall.

Knowing well these causes of downfall in the world, the noble sage endowed with insight shares a happy realm.

SECRECY AND PUBLICITY

SECRECY AND PUBLICITY: And The Buddha said: "Three things, O disciples, are characterized by secrecy: love affairs, priestly wisdom, and all aberrations from the path of truth. Women who are in love, O disciples seek secrecy and shun publicity; priests who claim to be in possession of special revelation, O disciples, seek secrecy and shun publicity; all those who stray from the path of truth, O disciples, seek secrecy and shun publicity. Three things, O disciples, shine before the world and cannot be hidden. What are the three? The moon, O disciples, illumines the world and cannot be hidden; the sun, O disciples, illumines the world and cannot be hidden; and the truth proclaimed by the Tathagata illumines the world and cannot be hidden. These three things, O disciples, illumine the world and cannot be hidden. There is no secrecy about them."

THE ANNIHILATION OF SUFFERING: And The Buddha said: "What, my friends, is evil? Killing is evil; stealing is evil; yielding to sexual passion is evil; lying is evil; slandering is evil; abuse is evil; gossip is evil; envy is evil; hatred is evil; to cling to false doctrine is evil; all these things, my friends, are evil. And what, my friends, is the root of evil? Desire is the root of evil; hatred is the root of evil; illusion is the root of evil; these things are the root of evil. What, however, is good? Abstaining from killing is good; abstaining from theft is good; abstaining from sensuality is good; abstaining from falsehood is good; abstaining from slander is good; suppression of unkindness is good; abandoning gossip is good; letting go all envy is good; dismissing hatred is good; obedience to the truth is good; all these things are good. And what, my friend, is the root of the good? Freedom from desire is the root of the good; freedom from hatred and freedom from illusion; these things, my friends, are the root of the good. What, however, O brethren, is suf- fering? What is the origin of suffering? What is the annihilation of suffering? Birth is suffering; old age is suffering; disease is suffering; death is suffering; sorrow and misery are suffering; affliction and despair are suffering; to be united with loathsome things is suffering; the loss of that which we love and the failure in attaining that which is longed for are suffering; all these things, O brethren, are suffering. And what, O brethren, is the origin of suffering? It is lust, passion, and the thirst for existence that yearns for pleasure everywhere, leading to a continual rebirth. It is sensuality, desire, selfishness; all these things, O brethren, are the origin of suffering. And what is the annihilation of suffering? The radical and total annihilation of this thirst and the abandonment, the liberation, the deliverance from passion, that, O brethren, is the annihilation of suffering. And what, O brethren, is the path that leads to the annihilation of suffering? It is the holy Eightfold Path that leads to the annihilation of suffering, which consists of right views, right decision, right speech, right action, right living, right struggling, right thoughts, and right meditation. In so far, O friends, as a noble youth thus recognizes suffering and the origin of suffering, as he recognizes the annihilation of suffering, and walks on the path that leads to the annihilation of suffering, radically forsaking passion, subduing wrath, annihilating the vain conceit of the "I am", leaving ignorance, and at- taining to Enlightenment, he will make an end of all suffering even in this life."

Dharma Talks by His Holiness The Dalai Lama... Old Age Is Part Of Life...

Now old age, or sick, or eventually death -- if you look realistically, then these are part of our life. So long this body there, old age will come. If you want to live long, old age bound too happen. (laughter) We want long life -- at the same time, do not want old, old experienced body. That's, I think, nonsense.

A realistic approach for an interdependent world... No matter how one individual is powerful, its survival and its successful life depend on other[s]. And especially with today's modern economy, and also the environmental issue, and also I think the population, and also, due to technology -- our world becoming much smaller. So, in reality, heavily interdependent. That's the reality. So under those circumstances, now compassionate attitude is something really realistic, a realistic approach.

The right to a happy life... We are the same -- the same human beings -- physically, mentally, emotionally, basically we are the same. So to me there are no differences in our background. Basically we are the same -- whether rich or poor. Some are professors, some students, or some billionaire or some beggar -- no differences. All are same human being and all want happy life. And everyone have the right to have happy life. Happy days and weeks and months -- happy life.

Too much "me, me, me"... Those individuals who always feel oneself most important - so as expression, as a result of expression use "me," "I," "my," "mine," like that – often people who often uses these words, these people have greater danger of heart attack. I think reason behind this sort of finding, I feel, quite clear. More compassionate feeling inside it automatically open our inner door and through that way - find it very easy to communicate with other fellow human being. And not only other human being, but even animals. And also the moment think about other, or humanity, or world, your mind widen. So, as a result, your own problem then appears not much significant – not like unbearable. But if one think oneself only "me, me, me," like that, then your whole sort of attitude, very narrow. So then small problem appear looks very big, very serious, unbearable.

How to develop self-confidence... So I would like to share with you that happy life, successful life much depends on our own inner strength. If we too much rely on other other external things then we will get sometimes much more disturbances or disappointment. So for that, self-confidence is very important. Self-confidence with reasons, I think that is very crucial. Now how to develop self-confidence properly: Sometimes I think self-confidence out of ignorance -- that also happens -- that is even dangerous. But then I think the proper, useful self-confidence -- how to develop it? I believe warm heart – compassion -- is, I think, the real basis of the development of inner strength that brings positive self-confidence.

Affection and compassion for a happy life... I believe, I think many of us I think believe, human affection, human compassion, these are I think very important factors for our happiness, for our successful life, for our... well, happy life. So therefore, affection, compassion -- these are very very important matters.

The foundation of peace is compassion... Peace [is] not just absence of violence, but peace is something full. Peace means, I think, any action [made] out of compassion, out of sense of concern, out of respect [for] others' rights; that is peace. So in the promotion of peace we have to create a foundation of peace: that is human compassion.

Parents have a special role... Then if we judge the whole human life at the beginning as I mentioned earlier like that then during school age, the family affection is so important. For well growth of body as well as brain -- very important. So in order to develop, I think, affectionate, compassionate human society, affectionate, compassionate human family, I think parents have special important role to bring up compassionate child, compassionate children.

The spirit of dialogue... Each individual also have I think immense sort of power. Not immediate, but long run, I think each of you have, I think, important role for promotion of nonviolence and promotion of spirit of dialogue with spirit of reconciliation. If you respect others' rights and realize other also part of yourself, then spirit of compromise very easily can develop. Because their interest is my interest. Therefore I must respect, I must protect their interest.

Religion is not necessary for happiness... Whether we accept religion or faith, or not, that's up to the individual. We can see some successful or some happy person without religion, we can see. So in order to have happy life, religious faith if have, very good, but even without you can be a successful family, a happy family. But without human affection, without human sense of concern I think that person very difficult to be one happy human citizen. So therefore, irrespective of believer or nonbeliever, very important to have a more compassionate heart.

The whole world is one body... Then look [at] humanity as a whole. Now today the reality - whole world almost like one body. One thing happen some other distant place - the repercussion reach your own place. And particularly in the field of modern economy and environmental issues - our world is just one -- one body. So we have to look all parts of the world, all parts of the humanity is part of your life - your self.

Religious harmony is essential... Now the practice of love, compassion, forgiveness, contentment -- these things, something very useful, something very important for a happy life. On this subject, if you look, all the various religious traditions all talks about these things the same way, all carry the same message -- the message of love, compassion, forgiveness, tolerance, contentment, self-discipline. So all these religions teach us these values. So all major religions have the same potential to make better human beings, happier human being. So under those circumstances, the harmony among the different traditions is very very essential.or as enemy is essentially destruction of yourself.

These are The Ten Self-Imposed Troubles.

Let Us Live Happily... Let us live happily, without hate amongst those who hate. Let us dwell unhating amidst hateful men. Let us live happily, in good health amongst those who are sick. Let us dwell in good health amidst ailing men. Let us live happily, without yearning for sensual pleasures amongst those who yearn for them. Let us dwell without yearning amidst those who yearn. Let us live happily, we who have no impediments. We shall subsist on joy even as the radiant gods. Buddha
DEPRESSION... Prayer for Freedom From Suffering... May all beings everywhere plagued with sufferings of body and mind quickly be freed from their illnesses. May those frightened cease to be afraid, and may those bound be free. May the powerless find power, and may people think of befriending one another. May those who find themselves in trackless, fearful wilderness -- the children, the aged, the unprotected -- be guarded by beneficent celestials, and may they swiftly attain Buddhahood. Buddha
The Four Immeasurables... May all living beings have happiness and the causes of happiness; may all living beings be free from misery and the causes of misery; may all living beings never be separated from happiness, devoid of misery; may all living beings abide in equanimity free from prejudicial attachments and aversions. Buddha
Traditional Blessing and Healing Chant.. Just as the soft rains fill the streams, pour into the rivers and join together in the oceans, so may the power of every moment of your goodness flow forth to awaken and heal all beings, Those here now, those gone before, those yet to come. By the power of every moment of your goodness May your heart's wishes be soon fulfilled as completely shining as the bright full moon, as magically as by a wish-fulfilling gem. By the power of every moment of your goodness, may all dangers be averted and all disease be gone. May no obstacle come across your way. May you enjoy fulfillment and long life. For all in whose heart dwells respect, who follow the wisdom and compassion, of the Way, may your life prosper in the four blessings of old age, beauty, happiness and strength.
Meditation in Affliction... Assailed by afflictions, we discover Dharma and find the way to liberation. Thank you, evil forces! When sorrows invade the mind, we discover Dharma and find lasting happiness. Thank you, sorrows! Through harm caused by spirits we discover Dharma and find fearlessness. Thank you, ghosts and demons! Through people's hate we discover Dharma and find benefits and happiness. Thank you, those who hate us! Through cruel adversity, we discover Dharma and find the unchanging way. Thank you, adversity! Through being impelled to by others, we discover Dharma and find the essential meaning. Thank you, all who drive us on! We dedicate our merit to you all, to repay your kindness.
Gyalwa Longchenpa

THE TEN SELF-IMPOSED TROUBLES...

(1) To enter the state of the householder without means of sustenance produceth self-imposed trouble as doth an idiot eating aconite. [Aconite is a poisonous plant.]

(2) To live a thoroughly evil life and disregard the Doctrine produceth self-imposed trouble as doth an insane person jumping over a precipice.

(3) To live hypocritically produceth self-imposed trouble as doth a person who puteth poison in his own food.

(4) To be lacking in firmness of mind and yet attempt to act as the head of a monastery produceth self-imposed trouble as doth a feeble old woman who attempteth to herd cattle.

(5) To devote oneself wholly to selfish ambitions and not to strive for the good of others produceth self-imposed trouble as doth a blind man who alloweth himself to become lost in a desert.

(6) To undertake difficult tasks and not have the ability to perform them produceth self-imposed trouble as doth a man without strength who trieth to carry a heavy load.

(7) To transgress the commandments of the Buddha or of the holy guru through pride and self-conceit produceth self-imposed trouble as doth a king who followeth a perverted policy.

(8) To waste one's time loitering about towns and villages instead of devoting it to meditation produceth self-imposed trouble as doth a deer that descendeth to the valley instead of keeping to the fastnesses of the mountains.

(9) To be absorbed in the pursuit of worldly things rather than in nourishing the growth of Divine Wisdom produceth self-imposed trouble as doth an eagle when it breaketh its wing.

(10) Shamelessly to misappropriate offerings which have been dedicated to the guru or to the Trinity [The Buddhist Trinity is the Buddha, the Dharma (or scriptures), and the Sangha (or Priesthood). Neither gurus nor priests in a Buddhist or Hindu community have the right to demand any form of payment in ret
urn for their performance of religious duties. Their disciples or laymen, however, being duty bound to provide for their maintenance, make voluntary offerings to them, chiefly in the form of food and clothing, and sometimes in the form of property endowments to their ashramas, monasteries, or temples. According to the rule of Buddhist monasticism, no member of the Sangha should touch money, but nowadays this rule is not usually observed; and the offerings commonly include money, often for expenditure in some pious work, such as building a stupa, making manuscript copies of the Scriptures, restoring an image, or to help in the building or repair of a shrine.] produceth self-imposed trouble as doth a child swallowing live coals. [The evil karma resulting from the act of impiety is for the devotee as painful spiritually as the swallowing of live coals is for the child physically.]

THE THIRTEEN GRIEVOUS FAILURES...

(1) If, after having been born a human being, one give no heed to the Holy Doctrine, one resembleth a man who returneth empty-handed from a land rich in precious gems; and this is a grievous failure.

(2) If, after having entered the door of the Holy Order, one return to the life of the householder, one resembleth a moth plunging into the flame of a lamp; and this is a

grievous failure.

(3) To dwell with a sage and remain in ignorance is to be like a man dying of thirst on the shore of a lake; and this is a grievous failure.

(4) To know the moral precepts and not apply them to the cure of obscuring passions is to be like a diseased man carrying a bag of medicine which he never useth; and this is a grievous failure.

(5) To preach religion and not practise it is to be like a parrot saying a prayer; and this is a grievous failure.

(6) The giving in alms and charity of things obtained by theft, robbery, or deceit, is like lightning striking the surface of water; and this is a grievous failure. [According to this simile, lightning in striking water fails of its true purpose, which is to set afire some inflammable object, even as does the giving in alms and charity of things dishonestly acquired.]

(7) The offering to the dieties of meat obtained by killing animate beings is like offering a mother the flesh of her own child; [All living things are inseparably parts of One Whole, so that any injury or suffering inflicted upon the microcosm affects the macrocosm. Herein the Kargyupta Sages prove themselves to be true to the great compassionate doctrine of ahimsa (or 'not hurting') which is stressed by Hinduism, Buddhism, Jainism, Taoism, and Sufism.] and this is a grievous failure.

(8) To exercise patience for merely selfish ends rather than for doing good to others is to be like a cat exercising patience in order to kill a rat; and this is a grievous failure.

(9) Performing meritorious actions in order merely to attain fame and praise in this world is like bartering the mystic wish-granting gem [The wish-granting gem of oriental myth, known in Sanskrit as the Cintamani, like Aladdin's magic lamp, grants any desire which its possessor formulates.] for a pellet of goat's dung; and this is a grievous failure.

(10) If, after having heard much of the Doctrine, one's nature still be unattuned, one is like a physician with a chronic disease; and this is a grievous failure.

(11) To be clever concerning precepts, yet ignorant of the spiritual experiences which come from applying them, is to be like a rich man who hath lost the key of his treasury; and this is a grievous failure.

(12) To attempt to explain to others doctrines which one hath not completely mastered oneself is to be like a blind man leading the blind; and this is a grievous failure.

(13) To hold the experiences resulting from the first stage of meditation to be those of the final stage is to be like a man who mistaketh brass for gold; and this is a grievous failure.