Path of the Bodhisattva A Collection of Thirty-Seven Practices

Root Downfalls

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

As the ancient literature states, there are five vows that pertain to rulers or kings, and those vows concern the ways a ruler, or really anyone in a position of authority, exercises power. Rulers who take the vow to train in bodhisattva conduct take the five special vows to ensure that they will not misuse power. The first of the root downfalls [associated with kings or rulers] is to embezzle or steal the wealth of the Three Jewels of refuge for personal gain. The second root downfall is to not allow others to practice or study the dharma. The third is to take the possessions of the ordained. The fourth is to cause harm to dharma practitioners in general. The fifth root downfall is to engage in any of the heinous nonvirtues, such as killing one’s own father or mother, killing a buddha, shedding the blood of a bodhisattva or an arhat (or engaging anyone else to perform this deed on one’s own behalf), or with deceitful intentions trying to influence others to engage in nonvirtue through body, speech, or mind. Those are the five root downfalls that pertain to kings or rulers. There are also five vows that pertain to ministers. The first four are the same as those for rulers, and the fifth concerns destroying villages or towns and harming lay people.

For beginners, there are usually eight root downfalls. The first of those root downfalls is to teach the dharma to people without being aware of the level of their spiritual development or capacity to receive teachings. For instance, if one teaches about the nature of emptiness to individuals who do not have the capacity to understand that level of teaching, those individuals may misinterpret and develop an incorrect view. Because [teaching in] that [context] is inappropriate, it is [considered] a root downfall. The second root downfall is to discourage someone from entering the path of bodhisattva training. The third is to disparage the path of the lesser vehicle of Hinayana and the followers who are the hearers and solitary realizers. That would involve, for example, saying to someone, “Your tradition is not really the true lineage of the Buddha.” The fourth is to claim that the Hinayana path is inadequate—for example, to make statements such as, “The dharma practice of the hearers and solitary realizers will not eliminate the passions.” The fifth is to put down others through slander or to speak ill of others out of jealousy in order to build up or boast about oneself. The sixth is to claim to have realization about the nature of emptiness when that is not true; that would be to speak an unsurpassed lie. The seventh is to embezzle or [otherwise] take the wealth of the upholders of virtue (those who dedicate their lives to the path of virtue). The eighth is to steal the wealth or possessions of ordained sangha (renunciants) and give that to ordinary, worldly individuals.

All those [eight root] downfalls pertain to beginners. As a beginner, if you commit any of those root downfalls, you will fall to the lower realms.

From a common point of view, a downfall involves giving up aspirational bodhicitta and abandoning the intent to work for the welfare of others because of being motivated by personal concern.

The first branch downfall is to act in a nonvirtuous manner [to be] crude and disrespectful, with wild and erratic behavior, which is exactly the opposite of how a bodhisattva should behave: a bodhisattva should always be peaceful and subdued. The second downfall is to be impolite, to behave inappropriately in the presence of others. As a practitioner in training, you must be concerned about others, which means that your conduct should reflect your mental training: your conduct, speech, demeanor, and so forth should always be in harmony with love and compassion. Those who have not rejected and have not even considered eliminating their attachment and aversion are always engaged in endless conversation and gossip based on attachment and aversion. If you are cultivating bodhicitta, you should not be like that. Instead, you should always think about love and compassion for all beings and speak in a way that reflects your training.

If you commit a root downfall, you must confess it immediately. If you postpone [your] confession of a downfall, that downfall will become more and more difficult to purify. Apply the four powers, and in the presence of the Three Jewels of refuge, confess your downfall. Pray to purify any negativity accumulated through the downfall, and then perform purification practices.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

The Power of Intention

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

Sometimes, although you are maintaining the bodhisattva vow internally and your intention is purely to benefit others, externally it may appear through [your] conduct or speech that you are breaking the vow. Although it may seem that a failure is occurring, if your actions and speech are motivated by bodhicitta, then no failure is occurring. That is referred to as a “reflection of failure.” For example, if it is necessary to commit a nonvirtue of the body or speech for the sake of benefiting others, that is permissible. In fact, not to do so could constitute a breakage of the bodhisattva vow. The motivation must be very clear. Whether your actions constitute a failure or not is determined by your own mind’s motivation. Here it is crucial to be careful, since losing the vow means taking lower rebirth.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Faults of Cyclic Existence

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

Of all worldly phenomena, whether great or small, nothing is permanent and nothing endures. Therefore, when you find yourself attracted to or attached to the happiness of existence, you must bring to mind the faults of existence. Consider that not even a single phenomenon is permanent, no matter how great, wonderful, or powerful it may seem. Consider especially how once that phenomenon [you associate with a happy existence] changes, you will experience nothing but suffering as the result. That way you can move your mind away from having strong attachment to impermanent phenomena and begin to change your habit of always following apparent phenomena based on [experiencing] temporary pleasure and attachment.

Think, for instance, about sentient beings that, due to anger and aggression, have accumulated the negative karma to fall to the hell realm. Those beings have accumulated tremendous negative karma that will keep them in the hell realm indefinitely. In that realm, unable to establish any positive causes at all, they will experience nothing but intense suffering. Think about the eight hot hells, the eight cold hells, as well as the peripheral hells surrounding them. Although it is inconceivable, think about the suffering that sentient beings in those hells must endure.

Then consider the deprived spirit realm. Think about the beings that accumulate an abundance of negative karma through the passions of avarice and strong desire. The result of such accumulation is rebirth as a deprived spirit. There are different categories of deprived spirits, such as outer and inner ones, but essentially they all endure inconceivable hunger and thirst that is insatiable. Furthermore, they never die from that; they just continue to suffer indefinitely, without ever being satisfied.

Next, consider the animal realm. Negative karma accumulated through the passion of delusion produces the result of animal rebirth. Animals suffer from basic delusion and ignorance, mistreatment by humans, and being preyed upon by one another. From the largest to the smallest, those who are as large as mountains to those smaller than the tip of a needle, all suffer from basic stupidity and ignorance, so they are unable to escape and are unable to do much more than just endure the karma in that rebirth until it is eventually exhausted.

Then consider the rebirth that is so difficult to obtain: that of a human being. Compared with the three lower realms of existence, human life seems very blissful; nevertheless, there is great suffering in the human realm. Human beings suffer from confinement in the womb and from the processes of birth, illness, disease, and growing old and the decline in their faculties, until eventually they experience the suffering of death and of leaving everything behind. Humans are subject to all kinds of indefinite circumstances and situations throughout the course of their life. Some die at birth, some die as infants, some as adolescents, and some as adults. Some die alone and unwanted or in an untimely manner.

In addition to the four great rivers of suffering, human beings experience—birth, old age, sickness, and death—humans experience compounded suffering. For example, humans suffer mistreatment at the hands of their enemies, and they suffer when they lose their loved ones. In fact, they suffer from fear that precedes the actual events themselves. Humans also suffer from not getting what they want and from having to accept what is not desired. They even suffer from acquiring what is desired, because then they have the fear of losing that. Against their will, humans endure all these unexpected consequences.

Many people think that after they die and leave this life they will easily return as a human being. Many believe they will just be able to return to a happy state of existence, such as the one they might now be accustomed to. That is a mistake. I can guarantee that unless you have the specific karma to do so, you will not take another rebirth as a human being. Without the karma that creates the causes for it, the result of human rebirth is impossible. Make no mistake about it.

Next, consider the god realm. Gods remain in their realm where they experience immeasurable bliss and happiness for long periods of time. They all have their own palace and gardens, wish-granting trees, and celestial food; everything in their external environment is inconceivably wonderful. Internally they experience only happiness and bliss throughout the entire course of their life. Eventually they exhaust their karma for that rebirth. Prior to that, the dying clairvoyant gods see the place of their future rebirth, which in most cases happens in the hell realm. They take such a rebirth due to having exhausted all tainted virtue that brought them rebirth in the god realm, and then nothing remains for them except an abundance of weighty negative karma. The vast storehouse of merit they once possessed is spent, and they have nowhere to go but to the lowest hell realm. Seeing the irreversible fate that awaits them, and knowing it is too late to reverse that, they experience tremendous suffering. They are powerless to reverse their karma of having to fall from the celestial realm of the gods to the lowest realms in existence.

Buddha therefore taught that there is not even a needle point’s worth of true happiness in samsara. Now you can understand the meaning of that teaching. Even if there is happiness, it always changes because it is impermanent. Happiness in samsara occurs as the result of the karma produced to cause it. Once that cause and result are exhausted, that happiness becomes something else, which is why the term cyclic existence is used to express the nature of life in the six realms. Sentient beings pass from rebirth to rebirth, revolving on this endless wheel of changing realms in dependence on their own karmic accumulations.

If your hair were to suddenly catch fire, you would immediately, without hesitation, try to put out that fire. Likewise, by understanding that cyclic existence is by nature permeated with suffering, and by understanding that it can never be anything other than that, you should immediately, without hesitation, focus on putting out the fire of cyclic existence. Focus totally on effort to extract yourself from this endless suffering of cyclic existence, so that you can achieve the state of permanent bliss and happiness, the state of fully enlightened buddhahood.

Thus it is taught that in order to be successful in reversing strong attraction and attachment to cyclic existence, we must practice dharma. Through the practice of dharma we can reverse attachment to existence and gain more momentum toward liberation, to the point where we realize the state of permanent bliss and cease to return to samsara.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Love For All Beings

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

Think about all living beings that at some time or another, throughout the course of innumerable past lifetimes, have been your own kind father or mother. Consider how a mother will do anything for her child—even give her own life, without hesitation. Consider how all living beings have been that kind to you at some time in the past—not just once, but countless times, in countless different circumstances and situations over the course of countless lifetimes since beginningless time. Consider also that to not think carefully about repaying kindness, and thereby to go through your life without the intention to truly benefit parent sentient beings, and so to actually ignore them, is truly shameless.

Many people in the West may think, “Wait a minute! My parents were not very kind to me. In fact, we are not even close, and I don’t even like them, so why should I feel that I need to repay their kindness now?” If that is what you think, then take a moment to think about how you acquired your body. Is it not due to the kindness of your parents that you have your precious human body? From the time your consciousness entered the union of your father’s seed and your mother’s egg, your mother carried you in her own body. Her body nurtured you as you grew within it. Then with pain and difficulty she gave birth to you. Her kindness did not just stop there: for many years she cared for you and lovingly fed, cleaned, clothed, and wiped you; she provided shelter and cared for you when you were sick, and then she protected you and looked out for you constantly. If you think you don’t need to repay the kindness of your parents, just remind yourself of those events, which you were the recipient of time and time again.

If that still does not change your attitude, so that you still do not understand the kindness your parents showed you, then think about your body, the gift of your body, which is who you are; your parents gave you that. Because your parents showed you the great kindness of giving you your body, your precious life, here you are. Sure you had the causes for your precious human rebirth, but without parents you wouldn’t have your body. And you didn’t have your body, you wouldn’t be able to receive these vows.

In our present state of ignorance, we have an inability to recognize that all beings have been our parents in the past, and we certainly don’t know what the particular situations and circumstances of those lifetimes were. Nonetheless, it is certain that we have had countless sentient beings as our parents over and over again in countless past lives. The truth is, at the present time we just do not recognize that.

Imagine you are on the bank of a river with your mother and suddenly she falls in and is being carried away by the rushing water. There you stand on the bank, watching that happened. What would you do? Would you do something to try to save her, such as throw out a rope? Or would you turn your back and walk away rather than risk your own life? Would you be concerned for her, or would your concern be only for yourself? The intention of the hearers and solitary realizers can be likened to this latter case, while the intention of the Mahayana practitioners can be likened to the former. While it is important to develop attraction toward peace, you should never for any reason, be attracted to the quiescence of the hearers and solitary realizers.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Requesting the Turning of the Dharma Wheel

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

Because of the negative karmic accumulations of sentient beings, from time to time, somewhere in the ten directions, the ten directional buddhas cease to turn the dharma wheel. It is important that we always request that the wheel of dharma be turned, so that beings can always hear the dharma. Requesting the unceasing turning of the dharma wheel is the antidote for [having] delusion. Some people have the attitude, “Oh, dharma teaching is not so important and not of any real benefit to anyone.” Holding such an attitude is exactly why such people are still suffering in cyclic existence. No matter what, we must continuously request that dharma teachings be present in the world in order to dispel delusion in the minds of others.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Aspirational Bodhicitta

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

Cultivation of aspirational bodhicitta involves three aspirations, four dark dharmas to reject, and four white dharmas to accept. The three aspirations are to establish all sentient beings in the resultant state of buddhahood, to train in the methods of the higher grounds and paths, and to fulfill the needs and hopes of all parent sentient beings. The four dark dharmas to reject are to trick or deceive the spiritual guide, to deceive the patron, to disparage any Mahayana practitioner, and to deceive other sentient beings. The four white dharmas to accept are to never be deceitful, even at the cost of your life; to acknowledge the noble qualities of the bodhisattvas and praise them; to sincerely train in the bodhisattva way of life by abandoning all deceitful acts; and to have the intention to guide all beings—regardless of status, caste, creed, race, or any distinction—to the path of Mahayana practice. If you are training in these four white dharmas, the four dark dharmas will automatically be eliminated.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Buddhahood for All Beings

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

The ultimate nature of all phenomena is empty and free from elaboration and limitation. From the relative point of view there is duality—self and other, happiness and sorrow, and so forth. A skilled magician can create magical displays while knowing that his creations are just magic. The spectators, even when knowing they are seeing a magic show, will see the display as real. Similarly, endless appearances arise on the relative plane, but their nature is empty, devoid of true, inherent existence.

Not knowing that the nature of all phenomena is empty, sentient beings hold to phenomena as real. Having created the habit of fixating upon all appearances as being true and real, they have compounded this habit over countless lifetimes. Practitioners of the bodhisattva path realize the empty nature of phenomena and know that sentient beings revolving in cyclic existence are suffering because of their not knowing the empty nature of phenomena.

Considering that all these sentient beings suffering in cyclic existence were your parents in past lifetimes, [it is evident that] they showed you great kindness by giving you your life. They birthed you, nurtured you, and cared for you when you were sick. They cherished you in inconceivable ways, more than they cherished their own life. In countless ways, they showed you great kindness. Without exception, all these [sentient beings, who all were your] mothers of your past lifetimes, including your mother of this lifetime, have only wanted happiness. Because of their not knowing the [empty] nature of phenomena and [therefore] holding to appearances as true, they have accumulated only the wrong causes, which have resulted in more suffering. Although they have hoped to establish happiness, having been unaware of the way to do so, they have established more causes for suffering—while having shown incredible kindness to you and others, repeatedly.

You have a responsibility here. In order to be able to establish sentient beings in true happiness, you must have the power and strength to do so. Just now you lack that strength. It is only when you become fully enlightened that you will have the strength and power to establish sentient beings in the state of true happiness. That is why you must become fully enlightened. The sole purpose in seeking liberation is to bring all parent sentient beings out of suffering and to establish them in the state of everlasting bliss and happiness, which is, of course, the state of fully perfected buddhahood. Therefore, with that as your root intention, you engage in aspirational and practical bodhicitta.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Bodhicitta – Inexhaustible Virtue

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

With bodhicitta, nonvirtues are naturally purified. An analogy commonly used to describe that is one about traveling to a dangerous place. If you have some able companions (strong, heroic individuals) on your journey, they can help you if you encounter danger. Similarly, if you have bodhicitta, that will save you from the dangers of the passions that would otherwise harm you and cause you to lose your way.

If you cultivate bodhicitta, that alone will have the power to eliminate heaps of nonvirtue in your mind. The force and power of your cultivation will eliminate the nonvirtue you have amassed in this and all past lifetimes.

With bodhicitta, whatever virtue you accumulate becomes inexhaustible. Such virtue is different from virtue that is devoid of bodhicitta: virtue devoid of bodhicitta will ripen once, and then it will be over; virtue coupled with bodhicitta will ripen and increase as part of the great oceanlike enlightened mind, which is not exhausted until all beings reach the state of buddhahood.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Requesting the Buddhas & Bodhisattvas to Remain in the World

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

This is important because in cyclic existence there are many ignorant beings that fail to recognize the precious noble qualities of the Buddhas. They don’t recognize the buddhas who are present here in the world, and so they fail to appreciate them; therefore, to benefit beings, the buddhas may go on to other realms where they will be recognized and appreciated. To ensure that the buddhas will remain in the world no matter what, we have to request them not to pass into nirvana. Requesting the buddhas and bodhisattvas to stay in the world is the antidote for having wrong view, such as thinking, “What’s so special about buddhas? Are they better than we are? We are equal to them and can certainly get by without them.”

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

Wisdom Merit

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[Adapted from an oral commentary given by His Holiness Penor Rinpoche in conjunction with a ceremony wherein he bestowed the bodhisattva vow upon a gathering of disciples at Namdroling in Bozeman, Montana, November 1999. —Ed.]

General offerings please the senses. Imagine those offerings to be vast and inconceivable. However, if you were to [attempt to] compare the outer offerings with a single particle of the realms of buddhas and the quality of offerings made in the minds of enlightened ones, [you would find that comparison] to be beyond the scope of your imagination. That is why it is so important while presenting offerings to try to connect with the ultimate nature of offering, which is mental and not just material. Material offerings you make are supports for your mental or imagined offerings, which should be as inconceivably vast and wondrous as you are capable of manifesting. The actual offerings you use as a support should also be the best substances you are able to offer. At least they must not be old, dirty, or leftover substances; they must be suitable supports for the basis of virtue. The pure material offerings you make will be the support for the continual manifestation of inexhaustible offerings that will remain until samsara is emptied.

There is a well-known story of an accomplished practitioner named Jowo Ben. One day Jowo Ben made a very beautiful, clean, and pure offering on his altar. As he sat and looked at his offering, he thought, “What is it that makes this offering I’ve made here today excellent?” Then he remembered his sponsor was coming to visit that day, and he realized he had made the beautiful offering in order to impress his sponsor. He jumped up, picked up a handful of dirt, and threw it on the altar, saying he should give up all attachment and fixation on worldly concerns. Other lamas, on hearing what Jowo Ben had done, proclaimed his offering of throwing dirt on his altar to have been the purest of offerings, because Jowo Ben had finally cleared his mind of attachment and aversion.

When offerings are made, they are rendered pure and excellent by a mind free from attachment and aversion to the ordinary, material aspect of the offerings—and they must be made with a mind that is also free from avarice. Don’t think you can throw dirt on your altar and think that will benefit you. You must adjust your mind. If your mind is free from attachment or fixation and aversion, then whatever you do will be right. If your mind is not adjusted and your intentions are impure, then no matter how beautiful and magnificent the offering is, it will be insignificant. If you present all offerings, whether abundant or meager, with fervent devotion from the core of your heart, that will produce profoundly amazing results.

In order to be free from the suffering of existence, the mind must be free from dualistic fixation. In freedom from duality, everything is inherently pure. Just imagine all the wonderful offerings that are made that are free from duality: pure water possessing the eight qualities, garlands of flowers, incense, light, superior perfume, celestial food, musical instruments, fine garments, beautiful umbrellas, canopies, victory banners, the sun, the moon—the finest and best of everything is offered. Consider those as offerings arranged in a magnificent array equal in size to Mt. Meru. Furthermore, know that those offerings are pure and free from duality. For example, if you were to pick a flower and think, “Oh, this is such a beautiful flower; I want to offer it,” but then you also think, “My flower is more beautiful than the others,” and you offer it with that dualistic thought, then that offering would be defiled by your dualistic fixation. On the other hand, if you focus on the pure nature of the offerings and present them with pure devotion, you will make offerings that are pure or free from dualistic fixation. Recite the verses of the branch for offering, and make the most excellent, immeasurable offering you are capable of with the enlightened attitude [bodhicitta], faith, and pure devotion.

It is important to understand that presenting offerings is the antidote for [having] desire. Offerings are not made to the Three Jewels because they are considered to be poverty-stricken and in need of receiving from their disciples; offerings are made to accumulate merit. By making offerings with actual material substances, we accumulate ordinary conceptual merit; by using the mind to manifest immeasurable offerings, we accumulate nonconceptual wisdom merit.

From “THE PATH of the Bodhisattva: A Collection of the Thirty-Seven Practices of a Bodhisattva and Related Prayers” with a commentary by Kyabje Pema Norbu Rinpoche on the Prayer for Excellent Conduct

Compiled under the direction of Venerable Gyatrul Rinpoche Vimala Publishing 2008

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