A Precious Garland of the Supreme Path – Gampopa (Part3)


A Precious Garland of the Supreme Path – Gampopa (Part 3)

11. The Ten Confusions of One Thing for Another.
1. There is confusion between faith and desire.
2. There is confusion between loving compassion and attachment.
3. There is confusion between the emptiness that is the nature of all knowables and the emptiness that is intelectually posited.
4. There is confusion between the dharmadatu and the view of annihilation.
5. There is confusion between experience and realization.
6. There is confusion between virtuous people and deceptive people.
7. There is confusion between someone who has eradicated bewilderment and someone who has be carried off by Mara.
8. There is confusion between siddhas and charlatans.
9. There is confusion between benefiting others and benefiting oneself.
10. There is confusion between skillfull methods and deception.
Those are the ten confusions of one thing for another.

12. The Ten Unmistaken Things.
1. To leave home without attachment to anything, to take ordination and be homeless, is unmistaken.
2. To carry the holy guru, one’s teacher, on top of one’s head like the cloth that bind’s one’s topknot, is unmistaken.
3. To combine the hearing, reflection, and meditation aspects of Dharma is unmistaken.
4. To have a high view and modest conduct is unmistaken.
5. To have an open mind and strict commitment is unmistaken.
6. To have much knowledge and little pride is unmistaken.
7. To be rich in instruction and dilligent in practice is unmistaken.
8. To have good experience and realization and no arrogance or vanity is unmistaken.
9. To be independent in solitude and harmonious in company is unmistaken.
10. To be without attachment to one’s own benefit and skillful in benefiting others is unmistaken.
Those are the ten unmistaken things.

13. The Fourteen Useless Things.
1. Having acquired a human body, not to recollect genuine Dharma is like returning empty handed from an island of jewels, and is useless.
2. Having entered the gate of Dharma, to lead a worldly life is like a moth flying into a lamp flame, and is useless.
3. For someone with no faith to abide in the presence of a great teacher of Dharma is like dying of thirst on the shore of an ocean, and is useless.
4. Dharma that does not remedy the four roots and fixation on a self is like an ax placed beside a tree, and is useless.
5. Instructions that do not remedy the kleshas are like bags of medicine carried about by an ill person, and are useless.
6. Training the tongue in words whose meaning has not entered one’s mind is like the recitations of a parrot, and is useless.
7. To take by stealth, banditry, and deception that which has not been given to one, and subsequently give it away, is like washing sheepskin in water, and is useless.
8. To harm sentient beings and then offer them to the Three Jewels is like cutting off a child’s flesh and offering it to its mother, and is useless.
9. To undertake deception and patience in order to benefit oneself in this life is like a cat stalking a mouse, and is useless.
10. To perform great acts of virtue with the wish of acquiring fame and service in this life is like exchanging a wish-fulfilling jewel for a morsel of food, and is useless.
11. To have heard much and yet have an ordinary mind is like a physician struck down by illness, and is useless.
12. To be learned in instruction and have no experience is like a treasury of riches to which there is no key, and is useless.
13. To teach Dharma without having realized it oneself is like the sightless leading the sightless, and is useless.
14. To hold experiences arising from methods to be supreme, and not to search for the true nature of things, is like taking brass to be gold, and is useless.
Those are the fourteen useless things.

14. The Eighteen Hidden Evils of Practitioners.
1. To abide in solitude and accomplish greatness in this life is a hidden evil of practitioners.
2. To lead a community and accomplish one’s own desires is a hidden evil of practitioners.
3. To be learned in Dharma and not avoid wrong-doing is a hidden evil of practitioners.
4. To possess many instructions and leave one’s mind ordinary is a hidden evil of practitioners.
5. to have virtuous moral conduct and great desire is a hidden evil of practitioners.
6. To have good experience and realization and an untamed ind is a hidden evil of practitioners.
7. To enter the gate of Dharma and not abandon the attachment and aversion of human affairs is a hidden evil of practitioners.
8. To abandon human affairs and cultivate divine Dharma but subsequently return to farming is a hidden evil of practitioners.
9. To understand the meaning and not practice it is a hidden evil of practitioners.
10. To make a commitment to practice and not fulfill it is a hidden evil of practitioners.
11. To have nothing to do other than Dharma and yet not ameliorate one’s conduct is a hidden evil of practitioners.
12. To worry about acquiring food and clothing, even though they arise spontaneously, is a hidden evil of practitioners.
13. To devote the power arising from one’s virtuous endeavors entirely to the healing of the sick and the prevention of it is a hidden evil of practitioners.
14. To teach profound instructions in order to acquire food and wealth is a hidden evil of practitioners.
15. To indirectly praise oneself and denigrate others is a hidden evil of practitioners.
16. To present instructions to others while one’s own mind is contrary to Dharma is a hidden evil of practitioners.
17. To be unable to live in solitude and unaware of how to be with people is a hidden evil of practitioners.
18. To be unable to support happiness and withstand suffering is a hidden evil of practitioners.
Those are the eighteen hidden evils of practitioners.

15. The Twelve Indispensalbe Things.
1. From the beginning, the faith arising from the fear of birth and death is indispensable.
2. A guru who leads one on the path of liberation is indispensable.
3. Knowledge, an understanding of the meaning, is indispensable.
4. Dilligence, courages and armor-like, is indispensable.
5. Cultivation, without complacency, of the three trainings and the two accumulations is indispensable.
6. A view that realizes the nature of all knowables is indispensable.
7. Meditation in which the mind itself abides wherever it is placed is indispensable.
8. Conduct in which one takes all one’s actions on the path is indispensable.
9. Practice of instructions—without leaving them as mere words—for transcending adverse conditions, obstructors, maras, and deviations are indispensable.
10. Great confidence, a happy mind at the time of the separation of body and mind, is indispensable.
11. A result, the spontaneous manifestation within are of the trikaya, is indispensable.
Those are the twelve indispensable things.