Golden Light Sutra in Portland (Audio and Unedited Transcripts)

By Kyabje Lama Zopa Rinpoche
Portland, USA 2007 (Archive #1667)

Lama Zopa Rinpoche gave this commentary and partial oral transmission of the Sutra of Golden Light at Maitripa College, Portland, Oregon, USA, over two days, November 2-3, 2007. Note that the first three audio files contain introductory teachings and the oral transmission commences in Chapter Four.

Rinpoche advises recitation of the Sutra of Golden Light every day. In support of this advice, FPMT has created a webpage dedicated to the Sutra of Golden Light. You will find a complete oral transmission as well as links for downloading the text in various languages, advice on the benefits and a page for reporting your recitations.

Lama Zopa Rinpoche teaching in Singapore, 2010. Photo: Tan Seow Kheng.
8. Conventional and Ultimate Truth

 [Protector Prayers]

There is one question? If I cannot answer, then Yangsi Rinpoche can answer.

[Rinpoche blows his nose] This makes happen a lot of noise, big noise, blowing.

Last time when I was here, the last, the last part of the Eight Verses, thought transformation, so I made mistake there, I made mistake there last part about emptiness. I remember that. So I didn’t think well. I’m not going to carry on, not going to carry on again, so anyway.

De dag kün kyang chö gyä kyi / tok päi dri mä ma bag par / chö nam gyu mar she pa yi / zhen päi chang lä drölwar lab.1 All that, all the previous practices that’s mentioned, de dag kün kyang unstained, de dag kün kyang all those, also, kün kyang all those, also not be without being stained, without being stained by superstitious thought, superstitious thought. I wouldn’t use conceptual thoughts, because even the wisdom realizing emptiness is a conceptual thought, with imaginary that’s a conceptual thought. So I wouldn’t use conceptual thought, but superstitious, superstitious thought, okay, tog pa, superstition.

That as I mentioned other day, today, that believing something which is not there, which doesn’t exist, so superstitious thought unstained by all this, all those practice, also unstained by the, also unstained by the superstitious thought, superstitious, the eight worldly dharma. So I mentioned last time the three types, the white eight worldly dharma, and the mixed eight worldly dharma, and black eight worldly dharma.

So I heard the story that His Holiness taught Eight Verses in London, I think many years ago, during Geshe Kelsang, after the talk and Geshe Jampa Tegchok, Geshe Kelsang went to interview from His Holiness the Dalai Lama. So Geshe Kelsang close by and Geshe Jampa Tegchok some distance sat down.

So then Geshe Kelsang asked His Holiness, this eight worldly dharmas, I think His Holiness presented in the teachings as black, you know the black eight worldly dharma, the attachment to this life, that one. The happy to have eight desirable object, four desirable object and unhappy if you encounter, encounter the eight undesirable object, so that’s the black eight worldly dharma. So His Holiness explained just that, black eight worldly dharma.

So then later, Geshe Kelsang, Geshe Jampa Tegchok, both of them they went to interview. Geshe Kelsang mentioned the eight worldly dharma is, I don’t remember he says it’s not, it’s not black eight worldly dharma, not black eight worldly, eight black worldly dharma. So Geshe Kelsang said this, so any I think it is, well I think black means not the eight worldly dharma, here it means this truly existent, this eight truly existent believed by concept of true existence, ignorance.

So I think, I don’t remember exact what Kirti Tsenshab Rinpoche said, but not the eight black dharma, but it’s this other, but the eight truly existent phenomena, so believed by the concept of true existence. So His Holiness said then what? Said, then what? It means His Holiness said that, it’s okay can explain eight black dharma, worldly dharma. So anyway just to remind the story.

However, all so according to His Holiness Serkong Rinpoche, there’s three types like that, eight black worldly dharma, eight mixed worldly dharma, and then eight the white worldly dharma.

So Rinpoche has very different meaning of those, but I don’t remember, also I’ve forgotten. So however, I think the white, I think the mixed one might be with a self-cherishing thought, I think, the last Tibetan.

Maybe with ignorance, maybe that mixed one, holding this eight things truly existent, and this, you know birth the cessation of; for example, the permanent doesn’t have this particular cause and condition, the changing, stop the decaying, second-by-second, doesn’t have that, permanent phenomena doesn’t have that.

But this impermanent phenomenas, so gak pa, cessation, that second-by-second, doesn’t, it stops. I mean, day-by-day, year-by-year, month-by-month, week-by-week, day-by-day, hour-by-hour, minute-by-minute, second-by-second think impermanent phenomenas they do not last, they decay, even second-by-second, even within second. So what I mentioned what exists previous second doesn’t exist within the next second, within present second, and this doesn’t exist the next second.

So all the impermanent phenomena, all the causative phenomena, like that, in that nature by the cause and conditions.

So there’s birth, but there’s no inherently existent birth, there’s no truly existent bird, birth, not bird. But the same, it’s the same, there’s no truly existent bird as well, bird, birth. So of course when we think birth, when we think birth, when we label birth, our mind label birth, our mind actually, our mind merely imputed birth, but then we’re not aware, we’re not aware that our mind imputed, your own mind imputed birth just now, this second, you’re not aware, so the next second you believe, you believe real birth existing from its own side. So which is totally false, which doesn’t exist at all, doesn’t exist at all, such birth you see, not merely labeled by mind, real by in the sense, existing from its own side.

So then, how do you say, gak pa me pa, cessation? So that stop the causative phenomena, as I mentioned before second-by-second, yeah, they do not last second-by-second, they do not last, so gak pa, so meaning of gak pa is that. So again we, so again our mind labeled gak pa, but then next second we’re not aware of that merely imputed, then real gak pa in the sense your ignorance makes it real gak pa, real gak pa existing from its own side, not gak pa came from your mind, merely imputed by your mind, not that, but gak pa existing from its own side. So again, that’s totally nonexistent, empty, so gak pa, it’s like, so gak pa me pa, chä me pa.

So I made a mistake again, again I made a mistake. No the gak pa is I think cessation, cessation instead me pa, chä pa me pa that one. So from second-to-second doesn’t last, from second-to-second, that doesn’t last, the causative phenomena, change, decay. So that’s chä pa, that’s chä pa. So there’s no inherently existence chä pa. That day-by, no, year-by-year, that month-by-month, day-by-day, hour-by-hour, minute-by-minute, second-by-second, that doesn’t last, so causative phenomena. So that’s chä pa. So the causative phenomena do not last second-by-second, they stop. But chä pa me pa means, the chä pa that our mind imputed, but then made real chä pa existing from its own side, so that doesn’t exist chä pa me pa. So chä pa me pa.

So tag me pa. So the permanent phenomenas, permanent, our mind merely imputed the sky, the uncausative phenomena, compounded by cause and conditions, so tak pa, permanent. So like the ultimate nature of the mind or the phenomenas, so same, not impermanent, permanent, not impermanent phenomena, not causative phenomena.

So, but merely imputed by our mind, the next second then the ignorance left a negative imprint on the mind, then the negative imprint because project mere imputation, mere imputation permanence then project the true existence. So made the permanent something real permanent, real permanent, existing from its own side; permanent which merely imputed by mind, then appeared back something real, existing from its own side. So tak me pa, chä me pa, tak me pa. So me pa which is negative word, so it’s truly existent or permanent, so tak me pa.

Then from far, from far, somebody’s coming from far to here, where you are, so when you think, in everyday language, in every day when you talk about somebody coming. So again here, your mind just now merely imputed a second before, but then not aware, and then right after mere imputation, then this negative imprint left on the mental continuum by the ignorance projected on that mere imputation of coming, true existence. So again, the coming, that somebody’s coming made real, real coming in the sense existing from its own side, so ong wa me pa, so there’s no such thing, so ong wa me pa, there’s no coming.

Then from here, going far. So again you’re going far, somewhere, somebody’s going from here to far, so your mind merely imputed, your mind merely imputed, merely imputed going, but not aware that your mind just a second before merely imputed, not aware. So that, and then also with that, not discovered that, ignorant in that, then on top of that the negative imprint left by the ignorance projected right after mere imputation, then this true existence, the hallucination.

So, real going there, real going, something existing from its own side, so that was ong wa me pa, dro med pa, there’s no going, there’s no going. Then I think the last two, tha dä dön min dön chig min, I guess the, your shoe and your hat they exist separately, not indifferent, but separately. Ceiling and floor exist separately, but then truly existent, separately, so you just merely imputed they’re separate phenomena. So separate phenomena, just right after that second, then same, being ignorant that, not having discovered that, not realize that, then that’s one thing. Other one is, again this hallucination truly existent, decorated on that by the ignorance. So then there is a truly existent, separate, so doesn’t exist there.

Then, tha dä tu min dön chig min, then the aggregates, the aggregates, the aggregates and the I; the base, the aggregates which is the base, and the label I, they don’t exist separately, but they exist differently. Any, all the rest of the phenomena, the base and the label, label that’s imputed, imputed, imputed, relating, because there’s the valid base, there’s the valid base exist relating to that. So like the aggregates, and these aggregates, and then the label I; the base aggregates and the label I, two exist, don’t exist. They do not exist separately, but they exist differently. So all the rest of the phenomena is like that; whatever the label is, whatever its own base is. And the base is also labeled, imputed depending on its own base. So like the aggregates, the base to be labeled I, the aggregates that is imputed on the collections of the five aggregates, so like that. So again there’s label and then the base, the collections of the five, then it goes to down like this.

So it goes down to like this, so goes down to like this, according to Prasangika school then atoms, atoms or particles, and the particles, atoms are particles, and particles are particles of that, so like this. So the atoms label on the parts of the particles of atoms, collections of particles of atoms. And then there’s particles, also merely imputed and depend also on the base particles, so like that.

However all that, what appeared real to you is after mere imputation, then the ignorance by leaving negative imprint on your mind, project this inherent existence there. So that atom or particular atom appeared to you real, real in the sense existing from its own side. So therefore, all that is total hallucination, there’s no such thing at all, totally empty, atoms empty, and particular atoms, all empty.

Similar the life-to-life, there’s continuity of mind life-to-life, life-to-life, year-to-year, month-to-month, or week-to-week, and day-to-day, hour-to-hour, minute-to-minute, second-to-second the continuity of the consciousness and split-second’s consciousness, so you can think like that, similar to the atoms.

So again here exactly the same. All this mere imputation, then what appeared something real, what makes it real to you is because ignorance projecting on the mere imputation true existence. So projecting that, putting that projection, mental fabrication or putting that projection there which is not true, which is not true at all, that’s totally false, totally nonexistent such thing, such consciousness or split-second of consciousness, or totally nonexistent, totally empty. Starting from the I down to the atoms, particles atoms, so this is the physical part, meditate emptiness by looking at empty from the I down to the particles atoms, so all empty, nothing exists, nothing is real, nothing exist from its own side. Split-second consciousness, consciousness the second-by-second or the split-second’s, however all this is totally empty, all mere imputation. All exist in mere name, all this from the I down to the atoms, particles atoms, all that down to second-to-second of consciousness and split-second consciousness, all that, everything exists in mere name.

So all this, first of all are totally empty, totally empty, nothing exist from its inside, it’s totally empty. And why? Because all this exists in mere name from the I down to those. Everything exists in mere name, merely imputed, so this is how to meditate on, this is one meditation technique in daily life, one of the meditation technique, how to meditate on emptiness.

You can do this while you’re sitting, while you’re walking, while you’re walking, emptiness is not only meditation when you sit on cushion, meditation cushion, not that. You can do this while you’re walking, same meditation is looking at everything empty and all this exist in mere name from the I down to the particles atoms, all that, second consciousness, then split-second consciousness, all that, so like that. So this is extremely fantastic meditation, even while you’re walking, you keep your mind in this, you keep your mind in this meditation, in this mindfulness and then you walk.

In Hong Kong, I went to see one Chinese Master, one very good Chinese Master, I think. So went in his temple and so I asked one question, I don’t remember the question. I don’t remember the question. But I think to do, something to do with the emptiness, I think, but the Abbot answered very interesting way. So he said that when you chant mantra, he said there is chanting mantra, there’s chanting mantra, but not you he said, but not you, he said. There’s chanting mantra happening, but not you, he said. He put it very interesting, gave very good, interesting example. I think, what I understood what he said was you, you means the real I truly existent.

So when you realize emptiness, when you realize emptiness, there’s function happening, there’s the self and there’s the recitation, doing function recitation, but not that, but not what you believe before, the real I there inside the body or like this, it’s not that, it’s not that. So there is action reciting mantra, all this happening, but not that I, so you see that I totally nonexistent. So I think what the Abbot is saying that, he put it very interesting.

For example, His Holiness the Dalai Lama said, after he studied the [tape goes silent for a few seconds] the Root of Wisdom, Tsawäi sherab,2 then after he read that, then from that time whatever it is, it’s not that, something else.

So it means the table, this is not table, something else; table what exists is something else, not this. A person who exists is not this, something else. So always, since from that time, he always said this. So which means this is real table existing from its own side, that’s total hallucination, totally nonexistent it’s not there in reality; when you realize emptiness, this is what you discover. So table what exists is what is merely labeled by mind. So His Holiness said this is not the table, there’s something else, table is something else, so merely labeled table; merely labeled table is not something that relating to us that means [Tibetan], but of course, table which exists we don’t think that, it’s what’s merely imputed by mind, we don’t think that.

When you get angry, when somebody insult you, somebody insult you, somebody praise you, somebody insult you, that time, that time, that time oh this I. At that time if you’re able to think this I is merely labeled I, somebody insulting you, then that time, this I, somebody insulting you, they’re saying that in public, shouting, screaming on you, crack your head, crack your head, anyway like this.

So that time if your mind, she or he say, I don’t mean only she, but also he. So then all this merely labeled I, then you don’t get angry, you think merely labeled I, she’s saying all these things, bad did this, criticizing to the merely labeled I, impossible to get angry, impossible to get angry, also attachment too, jealous it’s the same.

But because we don’t think that, because we don’t think that what exists, what exists we don’t think that, we think the false one, false I, the truly existent I, real I. So we only think that, we only believe that, so that’s why we get upset, that’s why we get upset and angry and all the emotional thought arises. Attachment, anger, get upset, upset comes from there, believing day and night, I mean [_?]   are different us, then us, this is only what we think. Only I we’ve been believing is this one, nothing else, that which exists we never think, only the one doesn’t exist we believe, only the I which doesn’t exist, not there, we believe, this is only what we think, day and night, all the time. When we are coming, going, doing job, doing mediation, even when we do sadhana. So this real I doing sadhana, this, this.

So anyway here the sign is, because if those times if you think, this person praising this merely labeled I or this person criticizing this merely labeled I. If you’re thinking that time like this, impossible to get angry, getting angry back is totally nonsense, it’s stupid, stupid, stupid, ridiculous, ridiculous, what is the other word? Berserk. Berserk. Absurd, all absurd. [Rinpoche repeats terms that students are calling out] I think I dislike change.

So the real proof that we’re not thinking the I which exists, we’re thinking in total wrong way, totally completely which is not there. So that’s why this real I that which we made up real by the ignorance, so believe hundred percent. Oh then when these things happening, there’s upset, fear, all these things happen, anger, jealous mind. So that’s proof, that’s sign how we are living our life .We’re completely, totally living with this ignorance, and this ignorance, prison of this ignorance.

So like Lama Tsongkhapa said, “trapped in the iron cage of ignorance,” so that one. So always trapped in this iron cage, ignorance, dag dzin chag kyi dra wäi bub su tsü all the time prison, this is the heaviest prison, real prison. Outside, police put in prison, building prison, that’s not real prison, that’s not, you can still practice Dharma there, you can liberate yourself from samsara being there. So here, like that anyway without expanding.

So when we encounter problems, if you’re thinking I which exists merely imputed one, then you have no problem, you don’t find problem, you don’t create problem by your mind, it doesn’t become problem.

So what exists, we don’t, we what exists not aware, we don’t think merely imputed I. What you believe is I which doesn’t exist, the real I existing from its own side by nature of truly existent, emotional I. So what you believe is that. The I what exists, the merely imputed one is like what doesn’t exist, that I which exists is like doesn’t exist for our mind, like it doesn’t exist. What doesn’t exist, what doesn’t exist then for our mind exists so like that, totally opposite. So anyway that’s how our life has been from birth, from this morning, from birth, from beginningless rebirth.

So [Tibetan] the label I and the base, the aggregates, they exist. They exist, they do not exist separately, but they exist differently. The label and the base they are not one in essence. So here it is not inherently, it’s not inherently one in essence, it’s not inherently one in essence. The conventional truth and the ultimate truth, the one in essence, one in essence, the ultimate nature of the I, the emptiness of the I, which is the conventional truth, how to say, ultimate truth, then I itself which is conventional truth.

I’m not sure the English, that’s a big question on that. I think it’s not exact what is in the Tibetan, kundzob denpa, so truth for the all-obscuring mind, this is how I try to translate, truth for the all-obscuring mind, this the ignorance, the ignorance concept true existence. So as it discover the I, then it’s true for that all-obscuring mind, all-obscuring mind, truth for the all-obscuring mind, so kundzob denpa. So I think conventional truth is not, I don’t think it’s exact translation the Tibetan, you see it’s thanyä denpa different translation. Here’s it’s kundzob denpa.

So much is, the word conventional truth is used everywhere, but that is not exact what’s said in Tibetan. You left out all this, left out all this very tasty word, kundzob, left out all that. The describing the ignorance that obscures to see the emptiness, like ink blot drop on the paper where there’s writings, ink, you can’t see, obscure. So the ignorance absorb, obscure see the emptiness. So that very important, kundzob, and so left out. So everything use conventional, conventional, so that. So I’m not sure what conventional is, not sure what the English, still don’t have clear.

Thanyä denpa, so anyway just to understand conventional truth, the phenomena including the I, so what the valid mind thanyäpä lo tsäma the valid mind it has to discover the I means the truth for that. So this is thanyä denpa. Then the ultimate of I is truth, as absolute wisdom sees it’s truth for that. So denpa

So just bring out my questions, doubts, the questions I have which get translation.

However, so the emptiness of the I and the absolute truth and the conventional truth, truth for the all-obscuring mind, kundzob denpa, the I, these two are one in essence. So again when we think this one in essence, then might think it’s the truly existent one, so that also doesn’t exist.

So I guess tha dä dön min dön chig min, anyway it can be analyzed.

So, gakpa mepa kye medpa/ chäpa me pa tag mepa/ ongwa mepa dro me pa/ tha dä dön min dön chig min/ trö pa nyer zhi zhi tän pa.3 

So, trö pa nyer zhi zhi tän pa, one who reveals the full enlightened, fully enlightened, who reveal the peace, the creativity, creativity of the ignorance, mental fabrication, creativity of the ignorance. Having pacified that, realize all this empty, so that’s the peace. So that can lead to the total liberation from samsara, the sorrowless state. So truth what by Buddha revealed by doing listening, reflecting, meditation, by actualizing that, so achieved that.

So anyway, [Tibetan] however this, there in Eight Verses, the eight worldly dharma, also all these practice are also unstained by the eight worldly dharma, so it relates, one meaning is this. These eight, ignorance holding truly existent - birth, cessation, then stop, doesn’t last- all those minute-by-minute, second-by-second, all that so it’s something truly existent. Then truly existent, permanent, truly existent going, truly existent coming, then truly existent separate, truly existent one essence.

So all these eight things unstained by, all these eight things, there’s eight things existing with merely labeled one, so stained by this superstition, then you believe all this truly existent. So then, so that becomes foundation for all samsaric suffering. Then on the basis of that- ignorance, anger, attachment- all the other negativities arises. So unstained by this ignorance, then you see all this empty; all these things happening but at the same time you see empty, all this is happening, all this is happening in mere name, coming and going, so forth, all this happening in mere name.

So all those previous practices, the first one, most cherishing the sentient beings. The second one, looking at oneself the lowest, then immediate when the delusion arises, immediate to destroy. Then, when you meet person who is sentient being who is mind is very wicked and very bad, very harmful motivation and engage heavy negative karma, one who has so much suffering, besides engaging heavy negative karma, then there’s so much other problem, suffering. So you when you meet such a, then regarding, you cherish that as if found wish-granting jewel, as you see you found a wish-granting jewel.

So when you found, when you found a billion dollars, or a million, billion dollars, however, when you find money, how cherish that so much, or jewels. Whatever you think, it can be piece of bone that you wear on the neck, piece of bone that you cherish so much, it doesn’t have to be dollar, it doesn’t have to be jewel, diamond, it can be. For some people it can be some piece of bones, some piece of bone or some secret or scary things. Anyway some antiques, some broken, some broken bones or some antiques. Anyway however, whatever the person think most precious, so wish-granting jewel. So that by generating compassion on that or practicing patience, generating compassion on that, so you achieve bodhicitta, you achieve a whole Mahayana path, unbelievable paths which has unbelievable qualities, five bhumis you achieve. Then Buddha who has, whose holy body has limitless skies of quality and mind, who has limitless skies of quality Buddha’s holy body, holy speech, holy mind, so you achieve all that from this person, this person.

So again here everything truly existent, everything if you, with this superstitious thought then everything truly existent, everything false, truly existent. It is true that, it is true, but then if you practice with this concept, superstitious thought, truly existent then everything, it makes everything false, existing from its own side, there. So like that.

So same thing the other one, giving, giving the, when somebody blame, when somebody blame, then you don’t have actually case, but somebody blame on you. Or you did mistake and somebody blame, or you didn’t do the mistake, but somebody blame, so taking the loss on yourself, give offer the victory to others. If you’re especially practicing, if one is especially practicing Mahayana Buddhism, if you are especially practicing Mahayana Buddhism, so in your own case is that. So again here real one with the superstitious, if you’re practicing with the superstition, concept truly existent, everything might as real, say from its own side the false.

So then when you do tong-len, next one. Next one is same, when you do the practicing patience, then that virtuous friend and that again something truly existent, with this concept, then everything again get truly existent one which isn’t there. Then also when you do tong-len and then truly existent one, truly existent suffering, truly existent happiness, truly existent sentient beings, truly existent I, so it’s not there.

So doing all those other practice unstained by this chö gyä kyi tog päi drima, the stains of the eight worldly dharma, unstained. Then all this becomes antidote to samsara, all those practice, whatever you do, they’re antidote to samsara, because you, all these do this with by sealing with emptiness, so become antidote, everything become antidote, every practice become antidote to samsara. So and that becomes preparation to realize emptiness, however by developing wisdom, then able to cease these, not only gross defilements, but subtle defilements with the support bodhicitta collecting the extensive skies of merits, extensive merits with the bodhisattva conduct, the six paramitas, so that.

So while you’re walking, if you do walking by sealing with emptiness, meditate on emptiness, with meditation emptiness looking I who is walking empty, action walking is empty, road is empty. There’s no real I that is appearing, real action that is appearing from its own side, and real road that is appearing from its own side, it’s all total nonexistent, empty. What exists is what is merely road, what you’re walking on is what is merely imputed by mind. You’re walking is what is merely imputed by mind and you the doer, you the one who is walking is merely what exists, what it is is only what is merely imputed by mind.

So however, so here now you’re walking become antidote to samsara. Then ultimate ceases gross subtle defilements, able to achieve liberation, enlightenment, so ultimate at least do that, and now it become antidote to samsara, it doesn’t become cause of samsara, antidote to samsara. So similar when you’re eating, if you’re doing action eating with meditation emptiness, then again it become antidote to samsara. So I mentioned in Washington, even when you’re playing golf, even when you’re playing golf, but if you do that with meditation on emptiness, while you’re playing golf with meditation emptiness, then the playing golf become antidote to samsara.

So same doing job, many hours doing job, if it’s done with the meditation, if it’s done with the meditation by sealing with emptiness. So either say I, not merely labeled I, how it appears to you not merely labeled I, not merely labeled whatever job it’s doing, so all the I, action, object, all this that appeared to you not merely labeled by mind, something real, so that’s projection of the ignorance.

So looking at it constantly, constantly, constantly part of your mind, corner of your mind, part of your mind watching this, meditating, looking at the hallucination, looking at it hallucination, that which is hallucination—or looking at it empty as it’s empty. Looking, thinking that all this exists in mere name, thinking all this exists in mere name, function in mere name, meditating the Prasangika school view, extremely subtle dependent arising. So these three, whichever way you meditate while you’re doing job, part of your mind, a corner of your mind meditating, meditating this.

Notes

1  Verse 8 of the Eight Verses of Thought Transformation, a mind training text by Geshe Langri Tangpa.

de dag kun kyang chos brgyad kyi
rtog pa'i dri mas ma sbags par
chos rnams sgyu mar shes pa yi
zhen pa'i 'chang las grol bar bslab

 [Return to text]

2  The Root of Wisdom [Tib: rtsa ba'i shes rab] by Nagarjuna.  [Return to text]

3 This quote is from the following verse in The Essence of Eloquent Speech of the Definitive and Interpretive Meaning by Lama Tsongkhapa.  Note that Rinpoche quotes, translates and gives commentary on this verse throughout this chapter of the teachings.

'gag pa med pa skye med pa
chad pa med pa rtag med pa
'ongs ba med pa 'gro med pa
tha dad don min don gcig min
spros pa nyer zhi zhi brtan pa
rdzogs pa'i sang rgyas smra rnams kyi
dam pa de la phyag 'tshal lo

[Return to text]