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[𝕋𝕙𝕖 𝕥𝕨𝕠 𝕚𝕟𝕤𝕖𝕡𝕒𝕣𝕒𝕓𝕝𝕖 𝕒𝕤𝕡𝕖𝕔𝕥𝕤 𝕠𝕗 ℝ𝕖𝕒𝕝𝕚𝕥𝕪 𝕒𝕤 𝕚𝕥 𝕚𝕤;
𝕥𝕙𝕖 𝕀𝕟𝕤𝕖𝕡𝕒𝕣𝕒𝕓𝕚𝕝𝕚𝕥𝕪 / 𝕀𝕟𝕥𝕖𝕣𝕕𝕖𝕡𝕖𝕟𝕕𝕖𝕟𝕔𝕖 / ℍ𝕒𝕣𝕞𝕠𝕟𝕪 / 𝕌𝕟𝕚𝕠𝕟 𝕠𝕗 𝕥𝕙𝕖 𝕋𝕨𝕠 𝕋𝕣𝕦𝕥𝕙𝕤:]
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Five Stanzas on Love ~ Maitripa
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If it weren’t for the adored bridegroom
Of appearance as mere 𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝘁𝗶𝗼𝗻 (𝗧𝟭 -- 𝟭𝘀𝘁 𝘁𝗿𝘂𝘁𝗵),
The loving bride of 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 (𝗧𝟮 -- 𝟮𝗻𝗱 𝘁𝗿𝘂𝘁𝗵)
Would be no better than dead.
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Emptiness is the most lovely bride,
A ravishing beauty beyond compare.
If he ever became separated from her,
That handsome bridegroom would be fettered in shackles.
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Therefore, trembling with anxiety,
Bride and bridegroom turn to the guru,
Whose inborn kindness for them
Places their love right back to its original, innate state.
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Ah, the genuine guru’s sagacity
And great skill are so wonderful
That 𝘁𝗵𝗼𝘀𝗲 𝘁𝘄𝗼 𝗯𝗲𝗰𝗼𝗺𝗲 𝗼𝗿𝗶𝗴𝗶𝗻𝗮𝗹𝗹𝘆 𝗶𝗻𝗱𝗶𝘃𝗶𝘀𝗶𝗯𝗹𝗲,
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(𝙞.𝙚. 𝗨𝟮𝗧 -- 𝗧𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝗜𝗻𝘀𝗲𝗽𝗮𝗿𝗮𝗯𝗶𝗹𝗶𝘁𝘆 / 𝗜𝗻𝘁𝗲𝗿𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝗰𝗲 / 𝗛𝗮𝗿𝗺𝗼𝗻𝘆 / 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀)
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Non-referential, and unsurpassable.
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This couple is endowed with the abundance of all characteristics
And is 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝘁𝗵𝗲 𝘁𝘄𝗼 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀.
(𝘪.𝘦. 𝘛𝘩𝘦 𝘔𝘪𝘥𝘥𝘭𝘦 𝘞𝘢𝘺 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦:
𝘦𝘹. 𝘯𝘰𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘯𝘰𝘯-𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘵, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳;
𝘯𝘰𝘵 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘮𝘶𝘭𝘵𝘪𝘱𝘭𝘦 / 𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘶𝘯𝘪𝘵𝘦𝘥 / 𝘰𝘯𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳; 𝘦𝘵𝘤.)
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𝗜𝘁 𝗶𝘀 𝘁𝗵𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 𝗼𝗳 𝗮𝗹𝗹 𝘁𝗵𝗮𝘁 𝗶𝘀,
(𝘪.𝘦. 𝘛𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨, 𝘰𝘧 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴, 𝘪𝘴 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴: 𝘛𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘰𝘧 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 𝘪𝘴 𝘭𝘪𝘬𝘦 𝘢 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘰𝘧 𝘣𝘦𝘪𝘯𝘨 𝘤𝘰𝘯𝘷𝘦𝘯𝘵𝘪𝘰𝘯𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘢𝘱𝘱𝘦𝘢𝘳𝘢𝘯𝘤𝘦𝘴 / 𝘵𝘰𝘰𝘭𝘴 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘤𝘰𝘶𝘯𝘵𝘦𝘳𝘱𝘰𝘪𝘯𝘵𝘴 [𝘛1], 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥 𝘪𝘯 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 𝘰𝘧 𝘪𝘵𝘴 𝘱𝘢𝘴𝘵 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘴 / 𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘪𝘯𝘨 / 𝘬𝘢𝘳𝘮𝘢. 𝘈𝘯𝘥 𝘷𝘪𝘤𝘦 𝘷𝘦𝘳𝘴𝘢: 𝘰𝘯𝘦 𝘢𝘴𝘱𝘦𝘤𝘵 / 𝘵𝘳𝘶𝘵𝘩 𝘪𝘮𝘱𝘭𝘪𝘦𝘴 / 𝘱𝘳𝘰𝘷𝘦𝘴 / 𝘦𝘯𝘢𝘣𝘭𝘦𝘴 / 𝘴𝘶𝘱𝘱𝘰𝘳𝘵𝘴 / 𝘪𝘴 𝘪𝘯 𝘩𝘢𝘳𝘮𝘰𝘯𝘺 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘰𝘵𝘩𝘦𝘳 [𝘜2𝘛].)
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𝙡𝙖𝙘𝙠𝙨 𝙖 𝙣𝙖𝙩𝙪𝙧𝙚 𝙤𝙛 𝙞𝙩𝙨 𝙤𝙬𝙣 —
(𝘪.𝘦. 𝘞𝘦 𝘴𝘩𝘰𝘶𝘭𝘥 𝘯𝘰𝘵 𝘨𝘳𝘢𝘴𝘱 𝘢𝘵 𝘢𝘯𝘺 𝘰𝘧 𝘵𝘩𝘰𝘴𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 -- 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 / 𝘤𝘢𝘶𝘴𝘢𝘭𝘪𝘵𝘺 / 𝘛1 𝘰𝘳 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 / 𝘛2 --, 𝘰𝘳 𝘢𝘵 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 / 𝘜2𝘛, 𝘢𝘴 𝘢𝘯 𝘪𝘯𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 / 𝘶𝘯𝘪𝘷𝘦𝘳𝘴𝘢𝘭 / 𝘢𝘣𝘴𝘰𝘭𝘶𝘵𝘦 / 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵𝘭𝘺 𝘦𝘹𝘪𝘴𝘵𝘪𝘯𝘨 𝘵𝘳𝘶𝘵𝘩(𝘴) 𝘦𝘪𝘵𝘩𝘦𝘳; 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘵𝘩𝘦𝘺 𝘢𝘳𝘦 𝘢𝘭𝘭 𝘢𝘭𝘴𝘰 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 <==> 𝘣𝘦𝘤𝘢𝘶𝘴𝘦 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵, 𝘮𝘦𝘳𝘦𝘭𝘺 𝘭𝘢𝘣𝘦𝘭𝘦𝘥 / 𝘪𝘮𝘱𝘶𝘵𝘦𝘥 𝘣𝘺 𝘵𝘩𝘦 𝘮𝘪𝘯𝘥, 𝘮𝘦𝘳𝘦 𝘵𝘰𝘰𝘭𝘴 / 𝘢𝘥𝘢𝘱𝘵𝘦𝘥 𝘴𝘬𝘪𝘭𝘭𝘧𝘶𝘭 𝘮𝘦𝘢𝘯𝘴 / 𝘤𝘰𝘶𝘯𝘵𝘦𝘳𝘱𝘰𝘪𝘯𝘵𝘴 / 𝘢𝘯𝘵𝘪𝘥𝘰𝘵𝘦𝘴 [𝘜2𝘛-2𝘛].)
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Thus it always flourishes.
(𝘪.𝘦. 𝘛𝘩𝘦𝘺 𝘢𝘳𝘦 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 & 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 𝘣𝘶𝘵 𝘴𝘵𝘪𝘭𝘭 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦;
𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 𝘣𝘶𝘵 𝘴𝘵𝘪𝘭𝘭 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 & 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭.)
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– Maitripa
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====================
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[𝔼𝕟𝕝𝕚𝕘𝕙𝕥𝕖𝕟𝕞𝕖𝕟𝕥 𝕚𝕤 𝕕𝕚𝕣𝕖𝕔𝕥𝕝𝕪 𝕡𝕖𝕣𝕔𝕖𝕚𝕧𝕚𝕟𝕘 / 𝕣𝕖𝕒𝕝𝕚𝕤𝕚𝕟𝕘 / 𝕖𝕩𝕡𝕖𝕣𝕚𝕖𝕟𝕔𝕚𝕟𝕘 𝕥𝕙𝕖 𝕥𝕨𝕠 𝕥𝕣𝕦𝕥𝕙𝕤 𝕤𝕚𝕞𝕦𝕝𝕥𝕒𝕟𝕖𝕠𝕦𝕤𝕝𝕪:]
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Two verses from Tsong Khapa's Three Principal Aspects of the Path - 146
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11.
As long as the two (𝘪.𝘦. 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘢𝘴𝘱𝘦𝘤𝘵𝘴 / 𝘵𝘳𝘶𝘵𝘩𝘴: 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵 𝘰𝘳𝘪𝘨𝘪𝘯𝘢𝘵𝘪𝘰𝘯 𝘢𝘯𝘥 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴),
(i) realization of 𝗮𝗽𝗽𝗲𝗮𝗿𝗮𝗻𝗰𝗲𝘀 — the infallibility of dependent-arising (𝗧𝟭 -- 𝟭𝘀𝘁 𝘁𝗿𝘂𝘁𝗵)—
(ii) And realization of 𝗲𝗺𝗽𝘁𝗶𝗻𝗲𝘀𝘀 — the non-assertion [of inherent existence] (𝗧𝟮 -- 𝟮𝗻𝗱 𝘁𝗿𝘂𝘁𝗵),
Seem to be 𝙨𝙚𝙥𝙖𝙧𝙖𝙩𝙚 (𝘪.𝘦. 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘵𝘸𝘰 / 𝘪𝘯 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘪𝘰𝘯 / 𝘥𝘶𝘢𝘭),
there is still no realization Of the thought of Shakyamuni Buddha. (i.e. no enlightenment)
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12.
𝗪𝗵𝗲𝗻 [𝘁𝗵𝗲 𝘁𝘄𝗼 𝗿𝗲𝗮𝗹𝗶𝘇𝗮𝘁𝗶𝗼𝗻𝘀 𝗲𝘅𝗶𝘀𝘁] 𝘀𝗶𝗺𝘂𝗹𝘁𝗮𝗻𝗲𝗼𝘂𝘀𝗹𝘆 (𝗶𝗻 𝘁𝗵𝗲 𝗺𝗶𝗻𝗱) 𝘄𝗶𝘁𝗵𝗼𝘂𝘁 𝗮𝗹𝘁𝗲𝗿𝗻𝗮𝘁𝗶𝗼𝗻 [𝗨𝟮𝗧]
(𝘪.𝘦. 𝘸𝘩𝘦𝘯 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘵𝘳𝘶𝘵𝘩𝘴 𝘢𝘳𝘦 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘦𝘥 𝘴𝘪𝘮𝘶𝘭𝘵𝘢𝘯𝘦𝘰𝘶𝘴𝘭𝘺;
𝘢𝘴 𝘯𝘰𝘵 𝘥𝘪𝘧𝘧𝘦𝘳𝘦𝘯𝘵 / 𝘴𝘦𝘱𝘢𝘳𝘢𝘵𝘦 / 𝘵𝘸𝘰 / 𝘪𝘯 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘪𝘰𝘯 / 𝘥𝘶𝘢𝘭,
𝘯𝘰𝘵 𝘪𝘥𝘦𝘯𝘵𝘪𝘤𝘢𝘭 / 𝘶𝘯𝘪𝘵𝘦𝘥 / 𝘰𝘯𝘦 / 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭, 𝘯𝘰𝘵 𝘣𝘰𝘵𝘩 𝘵𝘰𝘨𝘦𝘵𝘩𝘦𝘳, 𝘯𝘰𝘵 𝘯𝘦𝘪𝘵𝘩𝘦𝘳)
.
And when, from only seeing dependent-arising as infallible [T1],
Definite knowledge destroys the mode of apprehension [of the conception of inherent existence] [T2],
Then the analysis of the view is 𝗰𝗼𝗺𝗽𝗹𝗲𝘁𝗲.
(𝘪.𝘦. 𝘌𝘯𝘭𝘪𝘨𝘩𝘵𝘦𝘯𝘮𝘦𝘯𝘵 𝘪𝘴 𝘱𝘦𝘳𝘴𝘰𝘯𝘢𝘭𝘭𝘺 𝘴𝘱𝘰𝘯𝘵𝘢𝘯𝘦𝘰𝘶𝘴𝘭𝘺 𝘯𝘰𝘯-𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤𝘢𝘭𝘭𝘺 𝘯𝘰𝘯-𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭𝘭𝘺 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘱𝘦𝘳𝘤𝘦𝘪𝘷𝘪𝘯𝘨 / 𝘳𝘦𝘢𝘭𝘪𝘴𝘪𝘯𝘨 / 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘪𝘯𝘨 𝘵𝘩𝘦 𝘪𝘯𝘤𝘰𝘯𝘤𝘦𝘪𝘷𝘢𝘣𝘭𝘦 𝘶𝘯𝘪𝘲𝘶𝘦 𝘢𝘭𝘭-𝘱𝘦𝘳𝘷𝘢𝘥𝘪𝘯𝘨 𝘵𝘪𝘮𝘦𝘭𝘦𝘴𝘴 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘧𝘳𝘦𝘦 𝘧𝘳𝘰𝘮 𝘢𝘭𝘭 𝘦𝘹𝘵𝘳𝘦𝘮𝘦𝘴 & 𝘮𝘪𝘥𝘥𝘭𝘦 𝘢𝘣𝘰𝘶𝘵 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 -- 𝘱𝘩𝘺𝘴𝘪𝘤𝘢𝘭, 𝘤𝘰𝘯𝘤𝘦𝘱𝘵𝘶𝘢𝘭, 𝘮𝘦𝘯𝘵𝘢𝘭; 𝘱𝘶𝘳𝘦, 𝘪𝘮𝘱𝘶𝘳𝘦, 𝘯𝘦𝘶𝘵𝘳𝘢𝘭 --.)
.
.
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From: Tsong Khapa's Three Principal Aspects of the Path
[renunciation, bodhicitta and direct wisdom]
.
