EssentialAdviceoftheKadampaMasters

From

TheDoorofLiberation

by

GesheWangyal

TranslatedfromtheTibetan

BuddhistPublicationSocietyKandy•SriLanka

BodhiLeavesNo.116

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Firstpublished:1988

BPSOnlineEdition©(2014)Digital Transcription Source: BPS and Access toInsightTranscriptionProject

For free distribution. Thisworkmay be republished,reformatted, reprinted and redistributed in anymedium. However, any such republication andredistributionistobemadeavailabletothepublicona free and unrestricted basis, and translations andother derivative works are to be clearly marked assuch.

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T

EssentialAdviceoftheKadampaMasters

Introduction

he Kadampa tradition of TibetanBuddhism arose during the highly activeand creative eleventh century. The schoolwas foundedby the IndianmasterAtisha

(982–1054)who came toTibet in 1042.Although thisschooldidnotsurviveforverylongasanindependenttradition, itwas absorbed into the other schools andtherebyleftalastinginfluence.

The short text presented here is a compilation ofdialogues,wordsofadvice,andreflectionsof severalof the major figures in the Kadampa tradition,including Atisha and his foremost Tibetan disciple,Geshe Drom. These sayings are typical of theKadampa school in emphasising thebasic insightsofBuddhismasafoundationfortheentireBuddhistpathtoenlightenment.

TheteachingsoftheKadampamastersarenotedfor

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their straight-forwardness, their almostuncompromising simplicity. These masterscontinually confront us with the basic facts of ourexistenceandchallengeustoadoptameaningfulandpracticalresponsetothem.Theyrepeatedlypointoutthat the spiritual path is fraught with as manypossibilities of self-deception as is our life in theworld. To avoid such pitfalls wemust be constantlymindful of our innermost motives, our aims, ourcommitments,andmostsignificantly,ourdeath.

ThistextwasfirsttranslatedintoEnglishundertheguidanceof theMongolian lama,GesheWangyal,bysome of his American students. It was published aspart of a collection of Tibetan Buddhist writingsentitled The Door of Liberation in 1975. The textpresentedherecontainsabouthalfoftheoriginal.

—StephenBatchelor

AdvicefromAtisha

OnetimeAtishawasaskedbyhisdisciples,“Whatisthehighestteachingofthepath?”Atishareplied:

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“Thehighestskillisintherealisationofegolessness.

Thehighestnobilityisinsubduingyourownmind.

Thehighestexcellenceisinhavingamindwhichseekstohelpothers.

Thehighestpreceptiscontinualmindfulness.

Thehighestremedyisinunderstandingthenaturelessnessofeverything.

Thehighestactivityisnottoconformwithworldlyconcerns.

Thehighestaccomplishmentisthelesseningandtransmutationofthepassions.

Thehighestgivingisfoundinnon-attachment.

Thehighestmoralpracticeisapeacefulmind.

Thehighestpatienceishumility.

Thehighesteffortistoabandonattachmenttoactivities.

Thehighestmeditationisthemindwithoutpretension.

Thehighestwisdomisnottograspanythingasitappears.”

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Upon leaving the Western province of Narī, Atishagave the following parting advice to his assembleddisciples:

“Friends, until you have obtainedenlightenment, the spiritual teacher is needed;therefore depend upon the holy spiritualteacher. Until you fully realise the nature ofvoidness, you must listen to the Teaching;therefore listen closely to the precept of theteacher. Merely understanding the Dharma isnot enough to become enlightened, you mustpractiseconstantly.

“Gofarawayfromanyplacethatisharmfulto yourpractice; always stay in aplace that isconducive to virtue. Clamour is harmful untilyou obtain a firm mind; therefore, stay in anisolated place. Abandon friends who increaseyourfetteringpassions;dependonfriendswhocauseyoutoincreasevirtue.Bearthisinmind.There isneveranendof things todo, so limityour activities. Dedicate your virtue day andnight,andalwaysbemindful.

“Once youhave obtained theprecept of theteacher,youshouldalwaysmeditateon it andact inharmonywithhis speech.Whenyoudothis with great humility, the effects will

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manifestwithoutdelay.IfyouactaccordingtotheDharmafromthedepthsofyourheart,bothfoodandnecessitieswillcomenaturally.

“Friends,thereisnosatisfactioninthethingsyoudesire.Itislikedrinkingseawatertosatisfythirst. Therefore be content. Annihilate allformsofpretentiousness,prideandconceit;besubduedandpeaceful.Abandonallthatwhichsomecallvirtue,butwhichisreallyanobstacleto the practice of Dharma. As if they werestones on a narrow slippery path, you shouldclearawayallideasofgainandrespect,fortheyaretheropeofthedevil.Likesnotinyournose,blow out all thoughts of fame and praise, fortheyserveonlytobeguileanddelude.

“As thehappiness,pleasureandfriendsyouhave accumulated are of but a momentsduration,turnyourbackonthem.Futurelifeislonger than this life, so carefully secure yourtreasureofvirtuetoprovideforthefuture.Youleaveeverythingbehindwhenyoudie;donotbeattachedtoanything.

“Leave off despising anddeprecating othersand generate a compassionate mind to thosewho are your inferiors. Do not have deepattachment to your friends and do not

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discriminate against your enemies. Withoutbeing jealous or envious of others’ goodqualities, with humility take up those goodqualitiesyourself.Donotbotherexaminingthefaults of others, but examine your own faults.Purge yourself of them like bad blood. Norshould you concentrate on your own virtues;rather,respectthoseasaservantwould.Extendloving kindness to all beings as though theywereyourownchildren.

“Always have a smiling face and a lovingmind.Speakhonestlyandwithoutanger.Ifyougoaboutsayingmanysenselessthings,youwillmake mistakes; thus speak in moderation. Ifyou do many senseless things, your virtuouswork will cease; give up actions that are notreligious. It is useless to make effort inunessentialwork.Becausewhateverhappenstoyoucomesasaresultofyourkarmafromlongago, results nevermatch your present desires.Therefore,becalm.

“Alas, it is far better to die than to cause aholy person shame; you should thereforealways be straightforward andwithout deceit.All themisery and happiness of this life arisefrom the karma of this and previous lives; donotblameothersforyourcircumstances.

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“Until you subdue yourself, you cannotsubdueothers; therefore, first subdueyourself.As you are unable to ripen others withoutclairvoyance, make a great effort to achieveclairvoyance.

“You will surely die, leaving behindwhateverwealthyouhave accumulated, sobecarefulnot togatherdefilementduetowealth.As distracting enjoyments are withoutsubstance, adorn yourself with the virtue ofgiving.Alwayskeeppuremoralpractice,foritisbeautifulinthislifeandensureshappinessinfuture lives. In thisworldageof theKaliyuga,where hatred is rampant, don the armour ofpatience, which nullifies anger. We remain intheworldbythepowerofsloth;thuswemustignitelikeagreatfiretheeffortofachievement.Moment after moment your life is wasted bythe lure of worldly activities; it is time tomeditate. Because you areunder the influenceofwrongviews,youdonotrealisethenatureofvoidness.Zealouslyseekthemeaningofreality.

“Friends, saṃsāra is avast swamp inwhichthereisnorealhappiness;hurrytotheplaceofliberation.Meditateaccordingtothepreceptofthe teacher and dry up the river of saṃsāricmisery.

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“Alwayskeepthisinmind.Listenwelltothisadvice, which is not mere words but comesstraight from my heart. If you follow thesepreceptsyouwillmakenotonlymehappy,butyourselvesandallothersaswell.ThoughIamignorant,Iurgeyoutorememberthesewords.”

WhenthevenerableAtishawasstayinginYerpadraknearLhasa,hegavethefollowingprecept:

“Noble sons, reflectdeeplyon thesewords. IntheKaliyuga,livesareshortandthereismuchto be understood. The duration of life isuncertain;youdonotknowhowlongyouwilllive. Thus youmustmake great effort now tofulfilyourrightdesires.

“Do not proclaim yourself a monk if youobtainthenecessitiesof life inthemannerofalayman. Though you live in a monastery andhave given up worldly activities, if you fretabout what you have given up, you have noright to proclaim, ‘I am a monk living in amonastery.’Ifyourmindstillpersistsindesirefor pretty things and still produces harmfulthoughtsdonotproclaim, ‘Iamamonk livingin a monastery.’ If you still go about withworldly people and waste time in worldly,senseless talkwith thosewithwhomyou live,

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eventhoughyouare livinginamonastery,donot proclaim ‘I am a monk living in amonastery.’ If youare impatient andgoaboutfeelingslighted,ifyoucannotbeeventheleastbit helpful to others, do not proclaim ‘I am aBodhisattva-monk.’ If you speak thus toworldlypeople, you are a great liar. Youmayget away with saying such things. Howeveryou cannot deceive those who have theboundless sight of clairvoyance, nor can youdeceive those who have the Dharma eye ofgreat omniscience. Neither can you deceiveyourself, for the effects of karma follow afteryou.

“Tostayinamonasteryitisnecessarytogiveupworldlywaysandattachmenttofriendsandrelatives.By renouncing these, youaregettingridof all the cooperating causesof attachmentand longing.Fromthenon,youmustseek thepreciousmind of enlightenment.Not even foran instant should you allow your pastobsession with worldly concerns to arise.Formerly you did not properly practise theDharma,andundertheinfluenceofpasthabitsthat sapped your strength, you continuallyproduced the concepts of a worldly person.Becausesuchconceptsarepredominant,unless

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youmakeuseofstrongantidotestothem,it isuselesstoremaininamonastery.Youwouldbelike the birds and the wild animals that livethere.

“Inshort,stayinginamonasterywillnotbehelpfulifyoudonotreverseyourobsessionforfinethingsanddonotrenouncetheactivitiesofthis life; for if you do not cut off theseinclinations,thinkingthatyoucanworkfortheaims of both this and future lives, you willperform nothing but incidental religiouspractice. This type of practice is nothing buthypocritical and pretentious practice done forselfishgain.

“Thereforeyou shouldalways seek spiritualfriendsandshunbadcompany.Donotbecomesettledinoneplaceoraccumulatemanythings.Whatever you do, do in harmony with theDharma.Letwhateveryoudobearemedyforthe fettering passions. This is actualreligiouspractice;make great effort to do this.As yourknowledge increases, do not be possessed bythedemonofpride.

“Staying in an isolated place, subdueyourself. Have few desires and be contented.Neither delight in your own knowledge nor

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seekout the faults inothers.Donotbe fearfulor anxious. Be of good will and withoutprejudice. Concentrate on the Dharma whendistractedbywrongthings.

“Behumble,andifyouaredefeated,acceptitgracefully. Give up boastfulness; renouncedesire. Always generate the compassionatemind.Whateveryoudo,do inmoderation.Beeasilypleasedandeasily sustained.Run likeawildanimalfromwhateverwouldentrapyou.

“If you do not renounce worldly existence,do not say you are holy. If you have notrenouncedlandandagriculture,donotsayyouhave entered the Sangha. If you do notrenouncedesire,donotsayyouareamonk.Ifyou are without love and compassion, do notsay you are a bodhisattva. If you do notrenounce activity, do not say you are a greatmeditator.Donotcherishyourdesires.

“In short, when you stay at a monastery,engage in few activities and just meditate ontheDharma.Donothavecause forrepentanceatthetimeofdeath.”

Atanothertime,Atishastated:

“ThisKaliyuga isnot the time todisplayyour

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ability; it is the time to persevere throughhardship. It is not the time to take a highposition,butthetimetobehumble.Itisnotthetimetorelyonmanyattendants,butthetimetorely on isolation.Nor is it the time to subduedisciples; it isthetimetosubdueyourself.It isnot the time tomerely listen towords,but thetimetocontemplatetheirmeaning.Norisitthetimetogovisitinghereandthere;itisthetimetostayalone.”

AdvicefromOtherMasters

On one occasion Geshe Dromwas asked: “Which ismoreimportant,tohelplivingbeingsbymeansoftheteaching,ortopractiseinanisolatedplace?”

Theteacheranswered:

“Beginners who have no internal realisationcannot help living beings with the teaching.Theirblessingislikepouringfromanemptyjar—nothing will come out. Their advice is likeunfermentedbeer—ithasnoessence.

“Thoseofadmirabledeedswhohavenotyetobtained the firmness ofwisdom do not have

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theabilitytoactforthebenefitoflivingbeings.Theirblessingislikepouringfromafullvessel—whenithasfilledanother, it itself isempty.Their advice is like a butter lamp held in thehand: itmay illuminate others, but the holderremainsintheshadows.

“However, when they have entered thestages of the noble ones, whatever they dobringsbenefittolivingbeings.Theirblessingislike a magic vessel—though it fills countlessvessels,itdoesnotemptyitself.Theiradviceislike a butter lamp held by the base—itilluminatesothersand theonewhoholds itaswell.

“Therefore this Kaliyuga is not the time forindividualstobeofhelptolivingbeingsunlesstheyhave cultivated love, compassion and theaspiration for enlightenment in isolation. It isthe time toguard against fetteringpassions. Itis not time to cut down the seedling of themagicalmedicinetree,butthetimetocultivateit.”

One day an old gentleman was walking round themonastery.GesheDromsaidtohim,“Sir,Iamhappytoseeyouwalkinground,butwouldn’tyouratherbepractisingtheDharma?”

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Thinking this over, the old gentleman felt itmightbe better to recite the holy sutras. While he wasreadinginthetemplecourtyard,GesheDromsaid,“Iamhappytoseeyourecitingsutras,butwouldn’tyouratherbepractisingtheDharma?”

At this, theoldgentlemanthought thatperhapsheshould meditate. He sat cross-legged on a cushion,with his eyes half-closed.Drom said again, “I am sohappytoseeyoumeditating,butwouldn’titbebettertopractisetheDharma?”

Now totally confused, the old gentleman asked,“Geshela,please tellmewhat I shoulddo topractisetheDharma.”

Drom replied, “Renounce attraction to this life.Renounceitnow.Forifyoudonotrenounceattractiontothislife,whateveryoudowillnotbethepractiseoftheDharma,asyouhavenotpassedbeyondworldlyconcerns.Onceyouhaverenouncedthislife’shabitualthoughts and are no longer distracted by worldlyconcerns, whatever you dowill advance you on thepathofliberation.”

The teacherDromwas askedbyPotowa, “What isthedifferencebetweenDharmaandnon-Dharma?”

“Ifsomethingis inoppositiontofetteringpassions,itisDharma.Ifitisnot,itisnotDharma.Ifitdoesnotaccord with worldly people, it is Dharma. If it does

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accord, it is not Dharma. If it accords with theteachings of Buddha, it is Dharma. If it does notaccord,itisnotDharma.Ifgoodfollows,itisDharma.Ifbadfollows,itisnotDharma.”

YerbayShangtsunsaid:

“Whenwedesireliberationfromthedepthsofour hearts, we should, through continuouscontemplation of the imminence of death,alwaysabideinthoughtsanddeedsinthefourqualitiesofthenobleones.

“Thesefourqualitiesofthenobleonesare:tobe satisfied with simple religious dress, to besatisfiedwithmeagrefood,tobesatisfiedwitha poor cushion, and to be satisfied with theminimumofmedicine.

“Put another way, these four are: to bedesireless,tobecontent,tobeeasilysustained,andtobeeasilysatisfied.Tobedesireless istobe unattached to all possessions and not todesiremanyorgoodthingstomaintainoneself.Contentmentistobehappywithsimplethings.To be easily sustained means to subsist withmeagre and poor food, a poor cushion, andsimpledress.Tobeeasilysatisfiedmeanstobecontentwithscantalmsandrecognition.

“Apersonwholivesinthiswayissaidtobe

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abiding in the fourqualitiesof thenobleones,as all his practice of Dharma is directedtowards enlightenment. A person who iscompletelytakenupwithworldlydesiresisnotabiding in the fourqualitiesof thenobleones.Instead,heissaidtobeabidinginthequalitiesof the devil, for abiding in non-virtuousactivities is the cause of rebirth in saṃsāra’slowerstates.

“Ifwedonotgiveup thedesiresof this lifenow, we will come under the influence ofattachmentagaininfuturelifetimes.Togiveupthe desires of this life, the most potentcountermeasure is continual meditation onimpermanence. If you do not meditate onimpermanenceintheearlymorning,bymiddayyouwillhavemanydesires.”

Geshe Potowa was asked by a lay disciple: “Toactually practise the Dharma, what is mostimportant?”

“Themostimportantthingisthemeditationonimpermanence.Meditateonimpermanence,theimminenceofdeath; itwill causeyou tobeginpractising the Dharma. This will createconditions impellingyou todovirtuouswork,which will then assist you in realising the

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equality of all things in their nature ofexistence.

“Meditation on impermanence will alsocauseyoutodecidetorenouncetheenjoymentsofthis life,whichwillcreatetheconditionsforriddingyourselfofallworldlydesires,andthusassistyoutoenterthepathofNirvana.

“When you have meditated onimpermanence and have gained someunderstanding,youwillseektheDharma.ThiswillcreatetheconditionsfortheachievementofDharma and thus assist in its finalaccomplishment.

“Meditating on impermanence and findingsomeunderstandingofitwillalsocauseyoutobegin to arm yourself, which will create theconditionsforbeginningreligiouspractice.Thiswill assist you in initiating the stage of non-returning.”

GesheChennawa,whilespeakingtoagatheringofhisdisciples said: “In brief, the Dharma can be dividedinto abandoning harmful activities and taking uphelpfulones.Alltheteachingsareincludedwithinthisprecept.

“To apply this precept, patience is most

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important. If you are without patience andsomeone harms you, you will feel vengeful.Should you act on that feeling, you will notcease from harmful activities, much less behelpful to others. Therefore, patience isnecessarytobeginreligiouspractise.

“To meditate on patience, there are fourmethods: setting up the target for the arrow;loveandcompassion;teacheranddisciple;andonthenatureofexistence.

“First comesmeditationon thesettingupofthetargetforthearrow:ifyouhavenotsetupatarget, itcannotbehitbyanarrow.Thearrowofharmstrikesinthislifebecausewehavesetupa targetby thebadkarmaweaccumulatedinprevious lives. Ifyou setupa targetofbadactivitiesandhatefulspeech,itwillbestruckbyarrows of retribution. We set up targetsourselves: understand that the arrows comefromourownharmfulactsanddonotbeangrywithothers.

“Next comes the meditation on love andcompassion. When a lunatic harms a saneperson, the sane person should not return theharm by fighting him, but should say, ‘Howsad!’Thepersonwhoharmsyouisalsoinsane,

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possessed by the madness of the powerfulfettering passions. Think, ‘How sad!’ andmeditateoncompassionforhim.

“The third meditation on patience is onteacher and disciple. If there is no teacher toimpart instruction, there can beno realisation.Similarly,ifthereisnoenemywhoharmsyou,there can be no practice of patience: thereforeyou should feel that thosewho abuse you arethe teachers of patience. Be happy at thisopportunity and concentrateon repaying theirkindness. Meditating that you are a disciplebeingtaughtpatience,donotbeangry.

“To meditate on the nature of existence asvoidness, contemplate that all three aspects ofharmfulness—the agent of harm, the recipientofharm,andtheactofharming—areallvoidofself-nature. As your actual enemy is withoutself-nature, do not be angry with him, andmeditateonpatience.”

GeshePuchungwasaid:

“Though we have obtained the indispensablehuman bodywith its leisure and opportunity,we do not have the power to stay in it—wehave to die. At the time of death, we cannot

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take with us any of the enjoyments or theconcepts of this life, just as a tree sheds all itsleaves. At that time the measure of ourknowledge, our strength, and the wisdom ofour goals will be clear. When we face deathhappily and with joyful anticipation, we arewise and strong: our goals are noble, and wewillenterdeathclear-headed.ButifatthattimetheformofYamaandthedistinctsignoflowerstates of birth appear, our goals were foolishandwearewithoutself-mastery.

“We, for the most part, follow the wrongpath,seekingtofulfilthedesiresofthislife.Theperfect Buddha never spoke falsely. Theauthors of the commentaries never spokefalsely.Theholyspiritual friendsdonotspeakfalsely.Thenhowdoweenterthewrongpath?By the desires of this life. Thus we shouldalwayscontemplatedeath,forrememberingtheimminence of death we understand the needfor non-attachment to this life. We shouldcontemplate the perniciousness of all saṃsāra,for then we understand the need to beunattachedtothewholeof it.Byrememberingliving beings in the meditation on love,compassion and the aspiration forenlightenment, we understand the need to be

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unattached to our selfish goals. Byremembering egolessness in themeditation onthe voidness of all things, we understand theneed to be unattached to objects andattributes.”

GesheNyugrumpasaid:

“You who wish to obtain rebirth as a humanbeing or god, and also wish to obtain perfectenlightenment, must think of saṃsāra as aprison.You should see this life andbody as abubbleofwater,badcompanyasanenemy,thespiritual teacher as a wish-fulfilling jewel, thefettering passions as a poisonous snake, sinfulactivitiesasstrongpoison,theaspectsofdesireas theembersofa fire, sweetwordsand fameas an echo, respect and gain as an entanglingsnare,badfriendsasacontagiousdisease,goodfriends as beautiful and fortified palace, allsentientbeingsasyourmotherandfather.Youshould feel that giving is the wish-fulfillingcow, thatmoralpractice is aprecious jewelledornament, that patience is strong armour, thateffort is thewish-fulfillingwisdom-horse, thatmeditation is a great treasure, and that thewisdomofhearing, thinkingandmeditation isabrightlamp.”

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GesheTolungpasaid:

“If you desire liberation from the depths ofyour heart, you must follow the holy, ratherthantheclever teacher.Youmust followthosewho devote themselves to the teaching ratherthan those who explain it, those who arehumble rather than those who have greatposition,thoseoffaithratherthanthosefamousfortheirintelligence.Thereisnoharmifyoudonot know the teaching, but misfortune willcome if you follow those whose actions arecontrarytotheDharma.”

GesheShabogaypasaid:

“Asthedesiresof this lifecauseall themiseryof this and future lives,wemust not seek thefulfilmentofourdesires.Whenwetrytofulfilour desires, we are not happy. We becomeunsure of the direction of our life, andwrongspeech, wrong mind and wrong actions allsurfaceatonce.

“Therefore we must turn away from ourmanydesires.Whenweareabletodothis,weestablish the beginnings of happiness andpleasure.Thebestsignofhappinessinthisandall future lives isnotdesiringoraccumulating

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anythingatall.Whenwedonotdesiregain,wehavethegreatestgain.Whenwedonotdesirereputation,wehave thebest reputation.Whenwe do not desire fame, we have the greatestfame.Whenwedonotdesire companions,wehavethebestcompanions.

“Ifwe are to sincerely practise theDharma,we must entrust ourselves wholeheartedly tothelifeofamendicant,formendicantsarethosewhoentrustthemselvestodeath.Whenwecanproduce this feeling, neither gods nor devilscan conquer us. But when we indulge in thedesires of this life, we lower ourselves andmakeourselvescompletelymiserable.Webringcensureonourselves in this life and rebirth inlowerstatesinfuturelives.

“Therefore, when not wishing our ownhappiness, we limit our criticism of others,humbleourselves, limitourdesires,andavoidallactivitiesthatarenotreligious,wewillthenobtainenlightenmentinthefuture.

“In short, we are always beginning what isnot necessary to begin, realising what is notnecessary to realise, doing what is notnecessary todo.Thoughwe say all this, ifwedo not actually turn away from the desires of

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this life, there is noway of seeking happinessnoworinfuturelives.Ifweturnawayfromalldesires, we do not need to seek happiness atall.”

Finally,GesheShabogaypachastisedhimself:

“You old fool—you wish for high teachings,thoughyournatureislow.

Youcharlatan—youdesiretoimproveothers,butdonotimproveyourself.

Yousham—youactasifDharmaweremeantonlyforotherstofollow,andnotforyourself.

You blunderer—youhave charged others toactcorrectly,butactincorrectlyyourself.

You shiftless bum—each rise precedes agreaterfall.

You politician—you make extensivepromisesbutabbreviatedapplication.

You rascal—you seek fettering passions andatthesametimepretendtoapplytheircounter-measures.

Youcoward—youarefearfulofothersseeingyour faults and hope that they will see onlyyourgoodqualities.

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You involve yourself with your relativesinsteadofcultivatingspiritualfriends.

You involveyourselfwith fetteringpassionsinsteadofcultivatingtheirantidotes.

You leavepractice for future lives insteadofcultivatingitinthislife.

You involve yourself with those who helpyou rather than cultivating those who harmyou.

You idiot—you harm others, not knowingyou harm yourself. You do not know that tohelpothersistohelpyourself.

Youdonotsee thatmiseryandharmwhichcome to you are conducive to practisingDharma.

YoudonotseethatdesireandhappinessarenotconducivetothepracticeofDharma.

You say to others that practisingDharma isvery important,yetdonot follow the teachingyourself.

Youdespiseotherswhoaresinful,yetdonotstopyourownwrongdoing.

You see the slightest faults in others, yetdonotperceivegreatfaultsinyourself.

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You soon stophelping otherswhenyougetnothinginreturn.

Youcannotbeartoseeotherteachersreceiverespect.

Youaresubservienttothoseinhighpositionswhilecontemptuousofthosebeneathyou.

Talk of future lives is not pleasing to yourears.

You act holy anddisdainfulwhen correctedbyothers.

Youwantothers to seeyourvirtuesandarecontentwhentheydonotseeyourfaults.

You are satisfied with a good facade whilewhatisinsideisnotsogood.

You like to be given things. Not seekinghappiness within yourself, you seek itexternally.

Having vowed to learn Buddha’s teaching,youlearnworldlyaffairsinstead.

Though you agree with the advice of thebodhisattvas, your actions are preparing youforhell.

Though you have dedicated your body,enjoyment, and virtuous activities of the past

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present and future for the benefit of all livingbeings,yourefusetogiveupyourego.

You like sinful friends, forgetting that theyleadtoruin.

You do not know that a scolding from aspiritualfriendishelpful.

Donotwastetimeinpointlessdebate.

Do not build castles in the air, increasingyourcravings.

Donotdelightindangerousactivities.

Do not do those many things whichsenselesslyhindervirtuouswork.”

Feelingself-reproach,hescoldedhimselfinthisway.

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TableofContents

Titlepage 2EssentialAdviceoftheKadampaMasters 4Introduction 4AdvicefromAtisha 5AdvicefromOtherMasters 15

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