A Beautiful Garland of Flowers
A Word Commentary on the Ten Innermost Jewels
Composed by Rigdzin Gargyi Wangchuk
O Buddha, that Guru who is a presence embodying all refuges,
You, non-dual with Orgyen Medicine Buddha—
By residing always in the jeweled mansion at my heart,
Dispel the darkness of affliction with the light of your compassion!
Whichever fortunate one wishes to properly perform the
Divine Dharma that, having renounced this life, strives for future lives—
These supreme innermost1 jewels, the eternal aims,
Are offered to you in feast. Thus, accept them!
This instruction explaining that, called “The Ten Innermost Jewels,” the mind-elixir of the former Kadampas and quintessence of the words of the Teacher, the Buddha, as taught by the renunciate, the great Geshe Tsultrim Namgyel, is composed of three virtues. From among them, the first, virtue at the beginning, has two: the expression of worship and the exhortation for others [to listen]. As to the first:
I prostrate to the guru!
The meaning of this is: “Thinking as to the kindness of you alone, embodiment of all [refuge-objects], the wish-fulfilling jewel, the enormously kind root guru, with my three doors I rely upon you with great respect, and I make offerings to you. Think of me! I will achieve your essence! With a single-pointed aspiration pledging myself to no other place of hope or refuge besides you, I prostrate! I request that you properly ripen the fruit of my hopes to engage in the completely pure, divine dharma!”
Second, [the exhortation for others to listen] is as follows:
The basis complete with freedoms and richnesses was lauded by the Conqueror
As the supreme vessel for accomplishing the excellent path to enlightenment.
You who wish to endow it, day and night, with the meaning of Dharma,
Hold these innermost jewels in the center of your hearts!
The precious human life, complete with the eighteen freedoms and richnesses, is the object again and again lauded by the Conqueror as, “The supreme basis, or vessel, for accomplishing the excellent, unmistaken path to great enlightenment which doesn’t abide in either of the two extremes.” You who are fortunate ones, who, rather than squandering this very basis found one time, instead wish to endow it with meaning by taking the essence of the holy Dharma throughout your entire lives, not distinguishing day and night, practice these ten innermost supreme jewels, most rare in existence, which fulfill the wishes of ultimate benefit and happiness. Without forsaking them because of superficial appearances, hold them dearly in the center of your hearts.
Within the second, virtue in the middle, the enumeration of the ten [innermost jewels] is taught by means of three groupings. The first grouping is the four entrustments. From among those [four, the first,] to entrust your innermost mind to the Dharma, is taught as follows:
In light of thinking, “It is certain I will die, there is no certainty as to when I will die, and
[Other] than the holy Dharma, whatever marvelous things there might be that appear in this life
Are of no benefit whatsoever at the time of death,”
Entrust your innermost mind to the Dharma.
“This superior basis of the freedoms, difficult to find in that way, is also, like the sun in the midst of clouds or a butter lamp in the wind, neither stable nor permanent. Hence, it is certain I will die, and, moreover, there is no certainty as to when I will die, this evening or right now, and so forth. And, in any case, as for that which liberates from the future sufferings of samsara at the time of death, it is only virtue, the holy Dharma. Anything other than that, whatever marvelous things there might be that appear in this worldly life, such as happiness, well-being, renown, and so forth, they are of no benefit whatsoever as protection or refuge.” In light of thinking with such a reasoning, once you have cut off attachment to the appearances of this life, engage in practice by entrusting the innermost part of your mind single-pointedly to the holy Dharma.
As the Great Omniscient One [Longchenpa] said:
“Think, migrator: Has any single being, without exception, not died
Having first abandoned body and resources, loved ones, friends, and
Companions—All of the appearances of this life?
Now is the time, seek out a refuge and powerful friend,
As it won’t always be like it is now.
When the Lord of Death, who overcomes the demons of heaven and earth, comes forth,
At that time, what will you do? Who will you place your hope in?
Therefore, practice the holy Dharma now!”
[The second of the four entrustments,] to entrust your innermost mind to the beggar, is taught as follows:
If one fears being deprived of food and clothing, the conducive conditions of Dharma,
Progressing even on the Dharma path one aspires to practice is of great difficulty.
Therefore, with the thought, “I will beg for alms when necessary. Thus, I will survive,”
Make the promise to entrust your innermost dharma to the beggar.
Although you have entrusted your innermost mind to the Dharma for death in that way, if, out of the fear of becoming deprived of the conducive conditions of Dharma—retreat provisions, food, clothing, and other goods–you think about your stomach, even that very dharma that one pretends to aspire to practice is lost to the appearances of this life, the dharmas of food and drink. As a result, progressing on the excellent, authentic path is of enormously great difficulty. Therefore, it is said that one should subsist on whatever sustenance one obtains. Accordingly, with the thought, “It is impossible for a Dharma practitioner to die from starvation since, at the times when necessary, it is permitted to beg for alms that fall to neither of the two extremes, the excellent activity of the previous holy ones. Thus, I will survive,” abandon the wish of gathering every last requisite conducive condition for Dharma’s ends, and make the strong, resolute promise which is able to entrust your innermost dharma to the impoverished one, the beggar.
As Venerable Dagpo Rinpoche said:
“Although food and clothing will come on their own, the mind engaging in an unrestrained mental searching is a great defect for a Dharma practitioner.”
And as the great Ven. Kharagpa [Gomchung Wangchuk Lodro] said:
“If you go forth empty handed and naked,
Although poor, you will collect leftovers;
Abandoning evil acts, without amassing material enjoyments,
Entrust your innermost mind to the beggar!”
[The third of the four entrustments,] to entrust the innermost beggar to death, is taught as follows:
When you think, “Since it will be difficult to have enough for my life as only a beggar of others,
I need a small reserve of possessions,”
For the purpose of Dharma, make the pledge that endures death from freezing or starving,
[Which is] to entrust the innermost beggar to death.
When you think, “As only a beggar in that way, however, supplicating from others without having the slightest bit for myself, it is difficult to have enough for my life, which is to say to reach the end of my life, or to expend it. Hence, although I don’t need extensive conditions to practice the holy Dharma, I do need to make a small reserve of possessions and goods,” that, too, is contradictory with the authentic Dharma. Therefore, for the purpose2 of entering the path of the Dharma in the proper way, generate the perseverance that endures death, even if you were to die due to difficulties at the end, from freezing or starving from hunger. Make the resolute pledge that, by passing away impoverished, is able to entrust the innermost beggar to death.
As Jetsun Milarepa said:
“If there is no seeking to collect material things, then
In the beginning there is no suffering of building a collection of them,
In the middle there is no suffering of protecting them, and
In the end there is no suffering of attachment to them.”
and:
“When you have no need for anything at all,
Your renown pervades the land.
When you give up your life and limb for the Dharma,
You soar on the wind of praise.”
[The final of the four entrustments,] to entrust the innermost death to a dry cave, is taught as follows:
When you don’t have any lodging or goods whatsoever under your own control,
If you think, “Attendants will be scarce at the time of sickness, old age, and death,”
[It is] just as elderly people safeguarding their wealth die.
Entrust the innermost death to a dry cave!
When you don’t have any lodging, goods or resources whatsoever that you have collected under your own control, if you give birth to the negative conception that thinks, “Since later, at the time that sickness, old age, and death come, attendants to an old beggar will be scarce, if there is no one to attend to me when I am sick or perform the rights of virtue when I die, what will I do at that time?” that doubt is due to [holding] future plans dear. Just as elderly people safeguarding their worldly wealth die having wasted their time with goods and agriculture, it is unlikely that [that thought] will benefit us. Rather, it doesn’t mentally renounce, it doesn’t pursue [the path], and out of desire and hatred becomes a basis of degeneration. Hence, having drawn your mind inward, entrust the innermost death to a lodging that is a mere dry place protecting from rain, such as a cave, which is to say a gap in the rock face, or a cavern, or the base of a plateau, and so forth.
As the Great Omniscient One [Longchenpa] said:
“If you haven’t [yet] abandoned that doubt which [holds] future plans for the time of old age dear,
The holy Dharma, whole heartedly strived for, [should] be [held] dear.”
and:
“Observe, the wealthy who have died went forth naked.
Embrace an aversion to goods, family, and companions.”
And, as Jetsun Milarepa said:
“Now, there is no one pressing me or asking questions, and
If I die, there is no one crying.
If I am able to die in this hermitage-cave
The aims of the yogi will be complete.”
The second division is that of the three vajras. From among those, [the first,] the unwavering vajra, is taught as follows:
Do not rely upon the words of others saying
Just as one has to first fill the quiver before striking with the arrow,
Likewise one has to practice virtuous dharma by accumulating riches.”
Develop the unwavering vajra of food and clothing from the beginning.
In the vernacular of some worldly beings, it is said that, “Just as one strikes with an arrow having first, too, filled the quiver, for example, likewise a practitioner of virtue also has to practice virtuous dharma by means of making provisions for practice and so forth by first, too, accumulating riches and possessions.” In one’s mind, do not rely upon the deceptive words of others saying such things. Rather, from the beginning, develop the unwavering vajra, this ever-immutable, steadfast satisfaction that can last for a long time on [just] the preparatory substances for practice—food, clothing, and other goods—[collected] at the beginning.
As the Omniscient Jigme Lingpa taught:
Conversely, as long as one has made preparations concordant with the ways of mankind—abundant food, a good benefactor, warm clothes, a cheerful dwelling place, and pleasant conversation—then the maras will be accomplished before one has even practiced the Dharma.
And as it is said in [Master Shantideva’s] Engaging in Bodhisattva Conduct:
“If one says: “I need to extinguish negativity and create merit
By means of living off my acquisitions”3 –
Do you not extinguish merit and bring about negativity
When you become angry for acquisitions’ sake?”
[The second of the three vajras,] the unabashed vajra is taught as follows:
After having renounced this life’s conceit for the purpose of dharma,
At the time you perform [austerities as] a vagrant beggar without food or clothing,
Even though others thunderously sound forth ridicule,
Subsequently establish the unabashed vajra!
After having renounced the entirety of this life’s conceits—praise, honor, fame, and possessions—for the purpose of properly practicing the divine Dharma in that way, then just like the great Jetsun Milarepa, you perform austerities in the manner of an old vagrant beggar without food or clothing, and practice the discipline of awareness. At that time, inasmuch as, even though others thunderously sound forth insult, ridicule, deprecation, and intimidation, without being ashamed and without striving for the eight worldly dharmas you make your mind an unabashed dharma, you [possess] the unabashed vajra with regard to what others say. If that vajra is not stable, then your turning away from attachment is said to be like putting aside an old, insignificant thing. In the same manner as the prior mental relinquishment, subsequently, too, having firmly established [this vajra] in your mind, last until the end of Dharma [practice]!
As the Great Omniscient One [Longchenpa] said:
“Do not make [discussion] of the ‘superior’ and ‘inferior’ – it is like dogs barking.
Actions that increase virtue, moreover, come [from] the objects of patience.”
And as the Omniscient Guru4 said:
“I am displeased when praised and pleased when criticized –
When praised, the pride of self-importance arises;
When criticized, one’s faults are laid bare;
Insults are divine gifts.”
And as my kind guru,5 too, taught:
“Since you have not achieved the prestige or fame akin to a flag in the wind,
You are low class and of inferior rank, yet your mind is happy.”
[The final of the three vajras,] the wisdom vajra is taught as follows:
Having released into the wind the most high [and] cast into the water the most low,
Adopt the lowest position wherein there are none that proceed from below you
Apart from the rivers and roads. Having done that, keep close with you
The wisdom vajra which contemplates with certainty upon the dharma!
Although through this life’s comfort, happiness, and fame you may have risen most high like the sky, having released your self-importance into the wind without your mind becoming puffed up, no longer grasp at it. Although through suffering by way of undesirables such as sickness, famine, enemies, thieves, as well as degradation you may have emerged most low like a river, having cast your apprehension about suffering into the water without your mind becoming discouraged, no longer grasp at it. In order to not become contented regarding pride in one’s good qualities, always adopt the lowest position wherein there are few others in the kingdom weaker or lower than you, and there are none whatsoever that proceed from or abide below you apart from the rivers and roads. Having done that, by way of the conviction which contemplates with certainty upon the Dharma you practice, keep close and become familiar with the ultimate, simultaneously-born wisdom vajra itself such that it is indivisible with you at all times, and thereby stabilize your Dharma mind!
As [Arya Nagarjuna’s] Precious Garland teaches:
“Do not become completely arrogant
Even by the marvels of the gods, and
Do not be discouraged
Even by the disadvantages of a poverty like that of the pretas.”
And, as the Omniscient Jigme Lingpa said:
“Hold to an inferior position, wear tattered clothes, cast appearance away as aimless,” and so forth.
If an ability to neutralize the eight [worldly] dharmas by means of these three vajras, thus [explained], has not come about, it is certain that completely pure dharma will not come about, as the Lord of Knowledge6 taught that:
“While one possesses the superstitious thought
Striving for the eight dharmas –
Like and dislike with regard to
Praise and criticism, fame and infamy,
Acquisition and non-acquisition, happiness and suffering –
Do not think: “I am religious practitioner!”
And as Jetsun Milarepa said:
“If one does not overcome, this time,
The frontline of the army of the eight [worldly] dharmas,
Though one says [they are] a practitioner, it is a lie.
Though one’s view is high, it is a verbal view.7
Though one’s meditation is lovely, it is an embellishment.
Though one’s conduct is subtle, it is fabricated.
Though one has explained dharma, it is but words.
Though one’s power is great, it is self-defeating.”
As for the third division, it is made up of the three, extricating, striving, and obtaining. From among those, the first, extricating oneself from the rank of humans, is taught as follows:
In order to be neither regarded nor relied upon as a human, yourself
Like the behavior of a madman, do not conform your three doors
With those who seek this life, be they high or low.
Extricate yourself from the ranks of humans of this life, no matter what!
In order to attain independence to practice the dharma—which is to say in order that all those close to you in your country or monastery neither regard you as a capable human nor rely upon or trust you as being within the rank of humans who can perform the function of accomplishing this worldly life for yourself—do not conform the behaviors of your own three doors with any of those who seek for the regular chores of the eight dharmas of this worldly life, be they high or low, strong or weak, enemy or friend. Glide like a cloud in the sky, having abandoned worldly conventions with neither amity nor resentment. Without any particular activity of this or that, engage in those actions rejected [by others], like the behavior of a madman. By so doing, like a deer escaping a trapper’s net, extricate yourself from the ranks of all humans of this worldly life, no matter what!
As the Great Orgyen [Padmasambhava] said:
“Anyone who rejects and deserts from the ranks of humans
Thoroughly understands, and refrains from [even] a single needle and thread.”8
Using a method in accordance with the excellent activities of Orgyen, himself the second Buddha, and Guru Kunme Rinpoche, endowed with both knowledge and siddhis, and so forth, you have to extricate yourself.
Similarly, as it is said by Jamyang [Khontrul] Lodro Thaye:
“Since I am one who has gone forth I have not a moment of worldly burden.
I hold the life-pillar of the Buddha’s teachings through the lineage of my forefathers.
My regular chores are to accumulate the seven Noble Treasures such as faith.
I subdue my enemies and protect my friends with my mind.”
Having understood that if you do not release the worldly there is no means of accomplishing the Dharma, Abu Rinpoche9 said:
“Dharma activities hope not for worldly business, just as
Wise men’s ritual traditions hope not for companions, boys and girls!”
and Khedrub Yeshe Gyaltsen10 said:
“To the eyes of a fool the ways of people are lumped together with those of the holy gods;
To holy beings they are the source of laughter.”
[The second of the third division,] striving for the rank of a dog is taught as follows:
In order to repay the kindness of even the small actions of others
Even though they hit or beat you, have the patience to give away your body and life, and
Other than merely satiating your temporary needs, be indifferent toward your own ends [of wealth]
That you have hoarded for a long time, and strive for the rank of a dog!
Then, having recognized the actions, even the small actions, that have been done to benefit you by others, by all sentient beings who have all been your mother, in order to repay their kindness, even though others may engage in various harmful actions toward you, such as hitting or beating you like a stray dog, familiarize yourself with that patience that is able to give away body and life rather than generate a response to their harm. Take defeat upon yourself and give the victory to others, working only for the welfare of others, and other than satiating your temporary needs, food enough to merely stave off a few days’ hunger, do not achieve your own ends of wealth hoarded for as long a time as your livelihood. Having thusly striven for the lower position, the rank of a dog, an indifferent wanderer, practice Dharma.
As the Great Omniscient One [Longchenpa] said:
“Do not compete for victory by means of your desires, but accept defeat by means of contentment.
Do not look at others’ rights and wrongs, but look at the virtue and negativity within your own continuum”
and, also:
“Dearly cherish returning benefit and happiness for harm;
Cherish performing the welfare of sentient beings in order to worship the conquerors;
Cherish dispelling others’ suffering after giving up one’s own happiness!
And as [Jamyang Khongtrul] Lodro Thaye said:
“Pride, doubt, and laziness are the Dharma practitioner’s demons—
Once you’ve abandoned them, it is vitally important to adopt a low position.
Having adopted a low station, the resultant good qualities will increase upward.
When ambition for status has risen up, a great meditator purifies it down.”
Like our Excellent Teacher, who would exchange fine linen garments for heaps of rags, we must adopt a low position.
[The final of the third division,] achieving the rank of the gods, is taught as follows:
Like the aspiration and conduct of the totality of the holy ones,
From the Supreme Founder who emerged previously up until the guru,
Through the austerity and strength of heart that give away one’s life for the Dharma
One will be worthy of the veneration of gods and humans. Achieve that rank of the gods!
By means of our own practice of that austerity which is able to give away even one’s life and of great strength of heart for the sake of the holy Dharma, our inner realizations and good qualities, like the astonishing aspiration and the unblemished conduct from the time of the Learners’ Path up until becoming a guru of the gods of the totality of holy beings who have practiced the Dharma—from The Founder who emerged previously, the Supreme Being of the Shākyas, up until our own root guru—will increase, and the mind of enlightenment will be mastered. Through this achieve that higher rank of the gods, wherein one completely achieves the temporary and ultimate [attainments], is venerated by all gods and humans at their crowns, and is a holy object of refuge worthy of offerings!
As Jetsun Milarepa said:
“Achieve a low station, and reach for a higher station;
Move gently, and go quickly;
If you give away all objects, you will accomplish the greatest benefit.”
and:
“The practice of asceticism for the sake of Dharma
Contains inestimable merit.”
and, additionally:
“When one has acted properly they are venerated like a god;
When one has performed in accordance with Dharma, [merit] falls like rain.”
If you are able to properly practice like that then it is without a doubt that you will become a cherished child of the entire kingdom, worthy of the three-fold worlds’ offerings.
The third section, virtue at the end, has three parts: the illustrated meaning, the benefits, and the colophon. From those, the first is taught as follows:
Some people possess gold and so forth as innermost jewels in that way, and
Although their immediate livelihood has been cut off
They think nothing at all [of it], performing actions with a cheerful mind –
Like that, understand the intended meaning of innermost jewel.
The meaning of the so-called “innermost jewels,” in the way of the previous explanation, is as follows. There are some people who in this life possess, or collect innermost-cherished, excellent jewels such as gold and silver. Although their immediate livelihood, food, and so forth, has been cut off, they think nothing at all of becoming indigent, performing actions with a cheerful mind that has no fear of suffering. Like that, although it appears that those yogins who pierce the pith of the Dharma have lower food, clothing, status, and station, since they practice the holy Dharma, the ultimate jewel, they are similarly joyful without fear of suffering. Like Abu Rinpoche has said, “Although one may not liberate to buddhahood in one lifetime / Still one’s mind is blissful, ah la la!” Know and understand that to be the intended meaning of “innermost jewel.”
Like Räpa Damtshig Dorje said:
“When properly practicing the future’s supreme purpose,
Although you may be killed by enemies and rope you will not have a mind of regret;
Although you may die of starvation or freezing, you will have a cheerful mind.
All you fortunate ones, wander in indiscriminate, isolated places!”
The second, [the benefits], are taught as follows:
If one establishes in one’s mind these ten innermost jewels,
One topples the castle of the afflictions and disintegrates the ship of evil karma,
Reaching the blissful plain of the antidote.
Have conviction in these words of the most excellent earlier [Kadampas]!
The most excellent earlier Kadampas [taught] that if one entrusts to and establishes in one’s own mind these ten ultimate, innermost supreme jewels, and then makes them the pith of heart practices, one topples from its foundations the castle of the enemy – the afflictions in one’s continuum, which are objects of abandonment – and disintegrates as well as destroys the ship of evil karma – the two obscurations along with their latencies – atop samsara’s ocean. Thus one is liberated from the narrow defile of suffering and reaches the blissful, broad plain of virtue which is the antidote – the state of liberation and omniscience.11 Practice by having conviction in these infallible words!
As the Incomparable Lord [Atisha] taught that:
“Friends, there is no happiness in this cesspool of samsara – depart to the dry lands of liberation!
Meditate properly on the guru’s instructions, and dry up the river of samsaric suffering!
Hold [those instructions] in your mind! It is appropriate to listen to discussions that are not [mere] lip service.
If you act like that, you will not only please me – yourself and others will also be happy.”
and:
“Do not be distracted toward wrong [objects], but continually contemplate the dharma! Hold a low position, take defeat upon yourself, reject [others’] appreciation, let go of your heart’s desires, develop the mind of sympathy, [and] know the appropriate measure for everything whatsoever. You need to be one who is easily pleased and easily sustained. Flee from12 worldly people as does the wild deer!”
And, he explained, in brief, that, having come to dwell in a retreat place, meditate on the dharma alone, without a multitude of activities, and be one who has no regret at whatever time one is to die.
As the renunciant Rasmi Vajra said:
“Thus, at this time when you have attained, at present, a good basis, a human body,
When you have encountered the spiritual friend, and met with the Conqueror’s teachings,
And when the causes and conditions for achieving enlightenment are fulfilled,
Take hold of these ten innermost jewels, the essence of dharma!”
The third, [the colophon], is expressed:
Thus, I the renunciant, Bhikshu Tsultrim Namgyal wrote these instructions on the ten innermost jewels within the China-Mongolia meditation cave of the Jamgön Lama [Tsongkhapa] during the Iron-Bull year [1841].13 May it become virtuous!
The [body of the commentary] has been propounded.
Fortunate ones, joyfully revel in this, that marvel
Which is friend to the lotus garden of the teachings and migrators,
A jewel newly dawned in the sky of mind-training
Arising from the mind’s ocean of that great spiritual friend!
May I, of wretched fortune, in all lives, too,
Come to follow after the earlier Kadam [masters]
By renouncing samsara, and, in a solitary mountain cave,
Properly practicing such a meaning!
May the three times’ virtue accumulated by myself and others thus exemplified
Be collected together as one, going toward the purpose of migrators pervasive as space, and
Having gone beyond the city of samsara, abandoning the body [appropriated through] bad karma,
May I reach the excellent island of pacification’s release!
Author’s Colophon: Thus, thinking to repay my kind guru’s kindness in this too, I, the renunciant Vidhyadhara14 who has attained merely a belief in this dharma method, composed this in the Jeweled Pleasure Grove of Happiness and Wellbeing within that supreme site of the Phag-mo district forest. May it consequently come to benefit the teachings and migrators, and become the cause of all with whom I have a connection being born within Sukhavati! Virtue! Virtue! Virtue!
Translators’ Colophon: This commentary, along with the root verses, were translated by Gelongs Jampa Khedrub and Gyalten Lekden at Sera Je Monastery, December 2017. The inspiration for this small translation was the constant example of our most excellent guru, Kyabje Lama Zopa Rinpoche. May any merit accumulated by this work be dedicated to his continued display of long life, as well as all of our holy gurus.
Notes
1. The term translated here as “innermost,” phugs, has a more complex connotation than a single term captures in English. In addition to the essential or foundational understandings that come from the term “innermost” it also is pointing toward long-lasting and long-term, toward the idea of something being ultimate and utmost part of something.
2. Although we have three variant versions of the root text we only have one version of the commentary. In the commentary this syllable is written as phyis in both of its occurrences in this section. However, in both of the other root text versions it is written as phyir, and this is the more logical syllable, and thus we have read this syllable accordingly.
3. This is the 60th verse of the 6th chapter (on patience) of Engaging in Bodhisattva Conduct. The first two lines actually teach a hypothetical opponent’s rationale for developing anger toward those who contemptuously threaten our material wealth and possessions, while the second two teach the author’s refutation of that logic.
4. We have not been able to confirm who this epithet is referring to. In other texts that reference this same quotation they attribute it to Gyalwa Yangönpa Gyaltsän Päl (1213-1258), while other texts attribute it to Patrul Rinpoche Orgyen Jigme Wangpo (1808-1887). However, we were unable to locate it in the collected works of either.
5. This epithet is usually used when referencing a root or primary teacher of the author, and we were not able to determine who that was, nor locate this quotation in any other work.
6. This epithet is almost always used to reference Dharmakirti, yet his collected works are focused almost entirely on logic and this quote does not appear in any of them. This same verse appears quoted in numerous other texts, the oldest that we could find being a text by Chennga Lodro Gyaltsen (1402-1471), but in all of those texts it was attributed in the same way, to the Lord of Knowledge.
7. Here we have rendered the Tibetan, kha lta (verbal-view), in a somewhat literal way inasmuch as there does not seem to be any English equivalent of this term (even ‘lip-service’ has a slightly different meaning), which presumably refers to a view which one purports to assert and defend in public discussions but not actually take to heart in any meaningful way.
8. The expression “a single needle and thread” (Tib. khab skud cig) simply means the smallest thing or activity.
9. “Abu Rinpoche” is an appellation that has been given to a number of different teachers, we believe this to be referencing Patrul Rinpoche. We have not been able, however, to confirm the source for this quotation in his or any other teacher’s collected works.
10. Not to be confused with Kachen Yeshe Gyaltsen, the famous 18th century Geluk master, Khedrub Yeshe Gyaltsen (b. 1395, death unknown) was a Nyingma master and the 15 abbot of Katok Monastery. He was known for reforming the educational system of the monastery, introducing the study of classical Indian texts as well as texts from the Tibetan Kadampa and Lamrim lineages, and in addition to the traditional Guhyagarbha study he promoted the study of Kalacakra, Yamantaka, Guhyasamaja, and Cakrasamvara.
11. While the zhes particle from the root text can, in many instances indicate a direct quotation, here this would seem to be merely a gloss of an important oral lineage on the benefits practicing these ten innermost jewels. In Chennga Lodro Gyaltsen’s Opening The Door of Dharma, which appears to predate the root verse by Geshe Tsultrim Namgyal (late 18th-Mid 19th century) on which this commentary is based, there is a similar gloss of the practice’s benefits, without reference: “Those ten were termed ‘the ten innermost jewels’. They themselves are perceived as the supreme of innermost jewels, since by means of merely establishing those in one’s mind, one annihilates all worldly confusion, dries up the ocean of clinging, crumbles the mountains of the eight [worldly] dharmas, topples the castle of the afflictions, [and] destroys the ship of evil karma, reaching the blissful plain of the antidote.”
12. The particle here translated in the ablative, ‘from’ (Tib. las), actually appears in our one and only copy of the original Tibetan of this text as the Tibetan la, which can, depending on context, be understood as any one of the accusative, dative, or locative forms, but not the ablative. Nonetheless, since none of these forms offer a reasonable contextual meaning, and since neglecting the suffix letter when copying the word las is one of the most common printing errors, we have elected to render the English as such. It is hoped we can confirm this against an alternate edition of original Tibetan text later.
13 An exhaustive search of our available Tibetan historical resources does not turn up any complete history of the root text’s author, but inasmuch as we can establish that the widely renowned Drepung Loseling geshe from mi nyag region was a teacher of the 3rd Shamar Rinpoche (1807-1848), Patrul Rinpoche Orgyen Jigme Wangpo, and Ling Geshe Lobsang Samten (passed away in 1887), we can fairly safely infer that the Iron-Bull year being referred to here is 1841 and not an earlier (1781) or later (1901) one.
14. Searches within repositories of Tibetan biographical data turn up little information about the author of this commentary, Rigzin Gargyi Wangchuk (1858-1930). The Nyingma teacher completed enough composition (primarily focused around mind training, refuge, and other lam-rim based texts and practices and their benefits, as well as the faults of a variety of bad behaviors such as abandoning the dharma) to necessitate a 5-volume collected works. He is said to have been a direct student of such renowned teachers as Jamgon Kongtrul Lodrὄ Thaye (1813-1900), Jamyang Khyentse Wangpo (1820-1892), Mipham Gyatso (1846-1912), and Patrul Rinpoche Orgyen Jigme Wangpo, from whom we might tentatively speculate that he received this commentary on Geshe Tsultrim Namgyal’s root text.