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“In this present degenerate age, People who engage in negativity Are given protection by demons of the dark side, And so in this life they may enjoy happiness and well-being. Yet when they die and fall down to hell, There is no way the demons can help them there. Those who live by the Dharma, Since they’re burning up their misdeeds, May experience a great deal of sickness and suffering, Yet in the end they will move on to an excellent state. […] Since Dharma practitioners face many difficulties And sinners experience happiness and well-being, Some people may think that virtue and misdeeds bear no results. Such people have severed the very root of virtue […]. There is no way for such people to gain rebirth in the higher realms.If there is no difference between the Greater [Mahayana] and Lesser [Hinayana] Vehicles, Why is it that the śrāvakas [spiritual practitioners] accomplish merely their own benefit, While Bodhisattvas are able to fulfill the benefit of others? […] If the degree of diligence doesn’t make a difference, Though they traverse the same path, Why do some progress swiftly and others take a long time? If you say there’s no need to study, How will you reflect without studying? And how can you meditate without reflection? […]In the springtime of the minds of the faithful, The Guru’s speech, like the cuckoo’s call, Rings out in verses of Dharma. […]“Advice for the Elder Mantra-Holder Wangden “May the Lord Guru’s blessings enter my heart. May I practice the path unerringly. Most practitioners these days are all talk, no substance. If there’s no one applying the crucial points in an essential way, What’s the use of endless empowerments, transmissions, and instructions? Even if there is some benefit, it’s only the words that have been obtained. People desire so deeply the reputation of being the ones to request teachings; Yet, if there is no one making sincere requests for the Dharma, What’s the use of oral instructions and spiritual songs? Even if there is some small benefit, it’s of little real use. The collected works of the many Scholars and Siddhas [Saints] Drift around the old temples, aimlessly propping the walls. To really practice sincerely, you need to see saṃsāra [the cycle of rebirth and death] as flawed. This defines the best practitioner. When those who are called siddhas [saints] Are so attached to saṃsāra [the cycle of rebirth and death], There’s no need even to mention other practitioners. While failing to sever your own selfish desires, You claim to be serving the doctrine and beings, And you boast of being someone with great, noble intentions, Yet the words that spew from your mouth only bring shame to your nose. […] First of all, you should attain liberation for yourself. Only then does it make sense to work for others. All you practitioners, keep this in your hearts.”
