Retreat and Solitude Series

1
Retreat Advice
by Dodrupchen Jigme Tenpe Nyima

If your time in retreat is well spent, you will delight the buddhas and their heirs, help
fulfil the vision of the Precious Guru of Oiyna, and plant the seed of prosperity
and success for this and future lives. This is especially true in this Dharma lineage of
ours, in which the earlier and later omniscient ones1 and the many vidydharas who
reached the bhmis directed their wisdom minds and made powerful and prophetic
prayers of aspiration. Even now the stream of their blessings has not diminished,
and, as a result, it is said, your retreat will be infused with auspiciousness and
blessings, and everything will turn out well.

If, by contrast, you do not put your time to good use, then what is the point of being
in the mountains with only wild birds for neighbours?

Advise and admonish yourself then, correct your own conduct, and be resolutely
determined to complete your retreat just as you originally intended. Don't speculate
about future projects, planning this or that; nor concern yourself with happiness or
suffering, prosperity or decline. Instead, let your mind be deeply relaxed and at ease,
open, spacious and carefree.

Practising like this with diligence, consider that to check whether or not you are
following in the footsteps of the buddhas of the past is a means of improvement
rather than a burden. If you do so your desire to stay in retreat will only strengthen,
your experience grow ever more cheerful, and your inspiration increase. In time,
your practice will surely bear fruit.

| Translated by Adam Pearcey, Rigpa Translations, 2007.

1. Longchenpa and Jigme Lingpa.

2
A Guide to Locations for Cultivating Samdhi
by Longchen Rabjam

On mountaintops, in secluded forests and on islands and the like,

Places which are agreeable to the mind and well suited to the season,
Cultivate tranquil samdhi, which is single-pointed and unwavering
Clear light, which is free from the slightest conceptual elaboration.
This is achieved naturally when three pure factors come together:
The ideal location, individual and Dharma to be practised.
First of all, the location must be one that is secluded and agreeable,
Somewhere conducive to spiritual practice in the different seasons.
In summer, meditate in cooler dwellings and cooler locations,
In places near to glaciers or on mountaintops and the like,
In simple dwellings made out of reeds, bamboo or straw.
In the autumn, adjust your diet, your clothing, and your conduct,
And stay in a region and residence of moderate temperature,
Such as a forest or a mountainside or a building made of stone.
In winter, stay somewhere warmer at a lower altitude,
Such as a forest, a rocky cave or a hollow in the earth,
And adjust your diet, clothing, bedding and the rest.
In the spring, stay in the mountains or on the edges of a forest,
On a deserted island or in buildings with mild and even temperature,
With diet, clothing and conduct all suitably attunedthis is crucially important.
There is an important interconnection between outer and inner,
So keep to inspiring and secluded places which you find uplifting.
High among the mountains the mind becomes clear and expansive,
Ideal for refreshing mental dullness and for practising the generation phase.
Snowy regions help to make samdhi clear and awareness bright and lucid,
So for cultivating vipayan they make ideal places with the fewest obstacles.
Forests bring stillness of mind and help us to develop mental stability,
So they are ideal places for cultivating amatha with a sense of ease.
Below rocky cliffs we can feel a vivid sense of impermanence and disenchantment,
Clear and inspired, helping us to achieve the union of amatha and vipayan.
On the banks of a river, our attention becomes well focused,
And the wish to escape samsara comes rapidly and afresh.
Charnel grounds are powerful places for swift accomplishment,
Ideal for the generation or completion phases, it is said.
Villages, markets, empty houses, solitary trees and the like, Which are frequented by
humans and non-human demons,
Are distracting for beginners and can bring many obstacles,
But for stable practitioners, they are a support, regarded as supreme.
Temples and shrines, inhabited by gyalpo and gongpo spirits,
Can disturb the mind and incite thoughts of anger and aversion.

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Caverns in the earth and such places, haunted by the senmo demonesses,
Cause passionate desire to arise and bring excessive dullness and agitation.
Solitary trees and other places, which are inhabited by mamos and kins,
As well as boulders and mountain spurs, where the mutsen and theu'rang reside,
Contribute, it is believed, to mental turmoil and bring all manner of obstacles.
The lands of outcastes, ngas, nyen, and local spirits,
By the lakeside, or in meadows, forests and such places,
Adorned with beautiful flowers, plants and trees,
Are pleasant enough at first, but later prove disruptive.
In short, all the areas and dwelling places that seem agreeable at first,
But not so once you come to know them, are sites of lesser accomplishment.
Whereas those which seem frightening and unpleasant at first,
But prove agreeable once you have grown accustomed to them,
Are powerfully transformative, bringing great accomplishments without obstacle.
And everywhere else in between is neutral, neither beneficial nor harmful.
As our minds are affected by the places in which we stay,
This can make our practice grow stronger or make it weaker,
So it is said that to examine locations is of crucial importance.
Moreover, there are four types of place based on the four activities:
Peaceful places, where mind naturally becomes focused and still,
Expansive places, delighting the mind, which are awesome and inspiring,
Magnetizing places, where mind feels captivated and develops attachment,
And wrathful places, where mind is disturbed by feelings of fear and dread.
Further divisions can be made, countless and beyond measure,
But in this context, for samdhi, peaceful places are the best,
And so, fearing an excess of words, I will elaborate no further.
In such a peaceful place, the meditation dwelling should be in solitude,
As this will suit the development of concentration in the mind.
The ideal dwelling is one that is open at the sides and has a clear view.
For nighttime yoga, practise inside a circular dark house,
In a high place, and in the middle of the central chamber,
With your pillow to the north, lying down in the posture of nirvana.
The location for practising the yoga of light during the daytime,
Should be mild in temperature and should have an entrance
With a broad, unobstructed view onto glaciers, waterfalls, forests or valleys,
And the vast and open sky, so that mind becomes clear and bright.
When cultivating amatha, a solitary hut surrounded by a fence
Is the ideal place for stillness of mind naturally to arise.
For vipayan, it is important to have a clear, inspiring view,
And to be constantly cheerful and well attuned to the seasons.
Low-lying and shaded areas, such as forests and ravines,
Are ideal for practising amatha, whereas higher regions,
Such as among snowy mountains, are ideal for vipayan
It is important that you know these different specifications.
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To put it simply, any region or actual dwelling place for retreat,
In which renunciation and disenchantment arise, attention is well focused,
And samdhi grows in strengthany such place of virtuous activity
Is said to be the equal of the sacred site of the heart of awakening.
Whereas any place in which virtues decline, mental afflictions increase,
And one is overcome by distractions and the affairs of this life,
Is a demonic haunt of evil actions, only to be avoided by the wise.
Since these points were taught by Padmasambhava,
They should be learned by all who wish for liberation.

This concludes the first section, being an explanation of the locations for cultivating
samdhi, from Finding Comfort and Ease in Meditation on the Great Perfection.

| Translated by Adam Pearcey, Rigpa Translations, based on an earlier, unpublished translation of

Finding Comfort and Ease in Meditation on the Great Perfection by B. Alan Wallace and Adam Pearcey,
prepared for HH the Dalai Lamas teachings in Lerab Gar, France, 2000.

5
Song of the Enchanting Wildwoods
by Longchen Rabjam

In Sanskrit: sna-nantavti
In Tibetan: nags tshal kun tu dga bai gtam

I prostrate to my guru and the Three Jewels!

Her form, a peaceful grove of fresh blossoms,

Pleasingly dappled with the soothing moonlight of compassion
The sole restful tonic for those long exhausted
I honor the miraculous wildwoods,
Which I see now as if for the first time.

Since I am broken-hearted here in the city of existence,

My mind sends these tidings its own way
A story about resorting to the peaceful forest
For someone who will apply their heart to the Dharma path.

I see the truth that this life wont last and is swiftly heading toward ruin,
That even this body which Ive so lavishly cared for will be lost,
And Ill have to head off alone to parts unknown.
So now, Im off to the wildwoods.

When I get distracted, I lose sight of the path to freedom

Which is solely responsible for prolonging my sasric suffering.
Now that Ive seen the plague of conceptual thinking,
Im off to live in the unborn peace of the wildwoods.

The busy cities are bonfires of desire.

I see now that if I catch the terrible plague of existence,
Ill just keep wandering in the canyons of sasra.
So, Im off right now to the wildwoods.

Every being in existence is threatened by affliction

And totally bound by terrifying chains of duality.
Because each one has at some point or another been my mother or father,
To free them, I must go to the wildwoods.

All these outer things we keep looking to

Are impermanent and completely unreliable
Seeing how they change like autumn clouds,
My heart knows I must go to the peaceful wildwoods.

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The sun of the good times of yore has set
And the moon of mean people is on the rise;
The darkness of evildoing mras closes in on all sides.
I see it, so I must go to the wildwoods right now.

People are so difficult to be with

The good ones wont lead the way, and the bad ones never stop.
At the slightest provocation, their mood can shift unpredictably.
No matter what I do, theyre never satisfied.
So, I cant stay here Im going to the wildwoods.

If I dont take charge of my own mind,

No one else is going to steer the course for me.
If Im really going to give the best counsel to my own mind, its this:
Dont stay here you must go to the wildwoods.

Spending time with the spiritually immature diminishes my virtue

And certainly makes me more negative.
To make sure Im totally engaged in the positive,
From today on, I must go to the wildwoods.

These days, when you spend time with somebody,

You might make a quick friend,
But at a moments notice,
They can become as unbearable as an enemy.
Therefore, I cant stay Im going to the wildwoods.

Alas, even the light of the Sages teachings

Is drawing down upon the peaks of the western mountains.
Once it has set, the lions roar of the true Dharma
Will not be heard again.
So, Im off to the wildwoods.

When explained well, nobody pays attention.

Poor explanations contradict the true Dharma.
Since beings prefer to believe that the buddhas have taught only
That they should do what they like, and nothing else,
When I teach the real Dharma way, everyone reviles me like an enemy.
For whatever reason, when they teach non-Dharma these days,
People love it, even though it sends them off to the lower realms.
I simply cant understand what theyre up to.
Seeing all this, since I aim to accomplish the benefit of beings,
I cant stay. I wont stay. Im going to the wildwoods.

Even though your body is beautiful with discipline,

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You soar on the wings of the three trainings,
And youve plunged into the the lotus lake of study and contemplation,
If you arent also wealthy, everyone just reviles and ignores you.
The evil-acting irreligious rich are treated like gods.
This is an age when fools are marketed better than the holy ones.
Seeing these signs of the times, Im off to the wildwoods.

Wherever I look,
Apart from people putting their energy into the material world,
Those practicing the Dharma path are as rare as a supernova.1
Having seen this to be true,
If Im going to accomplish the true Dharma,
I cant stay any longer Im going to the wildwoods.

Compared to those who seek distraction with every thought,

People who care for themselves according to the Dharma are altogether rare.
Those who actually practice it are bullied and disregarded.
Thus, I cant stay Im going to the wildwoods.

Even if you spend this life in introspection,

It passes so quickly, without pausing day or night.
Having seen that laziness always gets the better of my virtue
And that this mind wont settle even a little,
Im off to the wildwoods right now.

Because Im distracted by the eight worldly concerns

Such as preferring praise to blame,
Even though I live spiritually, its all for this one life.
So, I cant stay Im going to the wildwoods.

All the good times I had until yesterday

Are now as real as last nights dream,
Though sometimes they do become objects of pleasant nostalgia.
Seeing how meaningless this is, Im going to the wildwoods.

Even savoring my desires, I never feel content.

All the pleasures that Ive experienced
From birth till now
Would not satisfy me, even if they returned.
This mind is addicted to desire.
If Im not even securing this lifes happiness in this way,
How will I ever achieve the nirva I seek
Which ensures benefit that lasts through all lives?
So, Im done following the desire highway.
O dear heart, we can do it:
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Lets abandon these desires and get to the wildwoods.

Since all this thinking hasnt done me much good,

In order to grow accustomed to observing my own mind,
Im going today to the wildwoods,
Where you, dear mind, will realize lasting happiness.

Once Im lying on my deathbed,

Ill have to leave everything behind and travel on alone.
This time is certain to arrive before long.
So, right now, Im going to the wildwoods.

Because this time is incredibly degenerate,

Even if someone like me were to teach,
It wont really benefit others.
Because I aspire to be of benefit to future ages,
I cant stay here Im going to meditate in the wildwoods.

O mind, dismiss these preoccupations

That are of no help to yourself, and no help to others.
You must, from today forth,
Go to the wildwoods to meditate on the nature of mind
In order to accomplish what will definitely bring us benefit.

But absolutely, I make the noble heartfelt aspiration

That a time may come when I receive
The opportunity to be of benefit to others,
Accomplishing their needs on a vast scale
Without thinking of myself for even a moment.
Now though, if I have one thought in my heart,
Its this: dont wait go meditate in the wildwoods right now.

In order to encourage those below me to listen

And especially uphold the buddhadharma,
My primary concern will be the exchange of the essential teachings.
This will spread the Sages doctrine
And increase the intelligence of my own mind.

Whatever I conceive of is impermanent and meaningless.

Even the best conditioned things are bound to fall apart.
Having seen this to be true,
I will seek the sacred undeceptive mind
The essential and indestructible truth.

All the Dharma collections that the Sage has taught,

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Come down to giving up desires
And settling evenly2 in the peaceful truth nothing else.
O mind, consider your mortality,
And be intent to go to the wildwoods.

The wildwoods have been universally praised by the victors.

So, they encourage anyone who has few desires and is rich in contentment
To go live in the wildwoods.

Now when theres all this unstable thinking,

The primary task is to settle mind inwardly.
For it projects itself toward objects in the midst of many distractions,
Unable to rest for even a moment.
Even if well-guarded, it follows compulsively after emotions.
Therefore, I cant stay here. Im going to meditate in the wildwoods.

Intellectually understanding phenomenas nature

And leaving them as mere objects of mindfulness is no help.
So, if Im going to become intimate with the true nature of phenomena,
I cant wait I must go to the wildwoods.

The wilds naturally entail few distractions and obligations

And are free from the suffering of anxiety and adversity.
So today, be happy go to the peaceful wildwoods
Which far surpass the joys of the cities of the higher realms.

Well, my dear mind, listen now to the charms of the wildwoods:

Precious trees fit to offer to the victors,

Abound there, branches laden with fruit
Their leaves and flowers fragrant and blossoming,
Graced with the scent of incense and mist on the breeze.

Cascades of water descend with the gentle rumble of bass drums.

The hills above are bathed in the coolness of the moon
And covered with a thick robe of clouds,
Above which shine the stars and constellations in their perfect beauty.

Flocks of geese glide above fresh smelling ponds and

Birds and deer roam freely about.
Bees buzz melodiously everywhere among the
Lotus and utpala flowers, among the wish-fulfilling trees.

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The trees sway, dancing back and forth, back and forth,
And the tips of their branches bow,
As if lovingly welcoming guests,
Saying, Were glad youve come!

The cool, pure ponds are covered with lotus flowers

Whose faces are bright as if smiling upon us.
Surrounding are groves of flowers and trees
And grassy meadows holding the robes of the sky.
All of this shining like the stars on a clear night
Or gods playing in pleasure groves.

While the cuckoo sings his intoxicating, piercing song,

And the flowers sway in the cool seasonal breeze,
Cloud-elephants trumpet their joy
And the appearance of rain heralds cooling goodness.

In all four seasons,

Guiltless subsistence can be had
From readily available fruit, leaves, and roots.

In the woods, the afflictions naturally subside

For there is no one to say unpleasant things.
Having gone far from busy cities,
In the woods, peaceful meditation naturally grows.
In the woods, the mind is tamed as it conforms to the true Dharma,
And one can find the bliss of inner peace.

In short, the charms of the wildwoods are endless

Even if I had eons, I could not conclusively extol them.

The attainment of awakening by all the victors of the three times

Only occurs when staying in the wildwoods
Never in stressful cities and countries.

Offering flowers and incense to all the buddhas

For eons as numerous as the grains of sand in the Ganges
Would bring but a fraction of the merit gained
From taking seven steps in the direction of retreat,
With the qualities of the wildwoods in ones mind.
I encourage you thus to contemplate the qualities of the woods
As detailed in the Moon Lamp Stra.3

Once youve gone there, youll live near caves and cliffs,
In areas rich with medicinal herbs, amidst flowers and trees,

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Or in a simple thatched hut made of grass and leaves.
Youll sustain yourself with the bare necessities
Such as water, kindling, and fruit
And have the space to apply yourself day and night to what is wholesome.

There, inspired by the turning of the leaves,

Youll realize with certainty that
Beauty, health, and various abilities
All gradually changethat they lack solidity:
What is called the diminishing of ones assets.

There, inspired by the falling of the leaves,

Youll realize with certainty that
Friends, strangers, and even your own body
Are such that they separate,
Even if they are together now, for the moment:
What is called the reality of loss.

There, inspired by the pond losing its lotus flowers,

Youll realize with certainty that
All wealth, assets, and sensual objects
Are in the end changeable, lacking solidity:
What is called the exhaustion of what is amassed.

There, inspired by the passing of the months and seasons,

Youll realize with certainty that
Even this body, like the blooming flowers of late spring,
Changes with time, its youth passing:
What is called the arrival of the Lord of Death.

There, inspired by the ripening and falling of fruit

Youll realize with certainty that
Youth, the prime of life, and old age are just so,
That theres no certainty of when death will occur:
What is called what is born is bound to die.

There, inspired by reflections appearing in ponds,

Youll realize with certainty that
As the diverse range of phenomena appear,
They lack inherent nature,
Just like illusions, mirages,
Or reflections of the moon in water:
What is called empty of true existence.

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Having thus internalized the nature of all that is,
Sit upright on a comfortable seat, with the body at ease,
And cultivate bodhicitta, concerned with the needs of beings.

Dont dwell on the past or fantasize about the future,

Dont engineer this natural ongoing presence.
Dont direct the mind, or draw it within,
Just let it settle without distraction,
Resting without grasping or conceptually structuring this open clarity
That is vivid, quiet, lucid, illuminating.
This is the wisdom intent of the buddhas of the three times.

Other than settling, easily relaxed

In the innate experience of the way your mind abides
Theres nothing you need to contemplate.
So, you can release the effort it takes to engineer it,
For it is not an object of conceptual elaboration
It cant be conceived of or investigated.
Yet, it is the wisdom intent of all the buddhas.

Therefore, to quiet the tangled mess of thought,

All you need to do is look into the intimately peaceful nature of mind.

At the end of the session, dedicate without reifying the three spheres.

In between sessions,
Cultivate your appreciation of impermanence and death.
Conditioned things have no attainable essence and are rife with problems.
Consider how sasras nature is also like this.
Once you have realized how the play of all external appearance
Are like dream or illusion,
Let everything be within the equality of the experiential dimension of space.

Dont affirm or reject anything.

Give up attempting to engineer experience.
By living in this fashion, anything that happens
Will help reveal the unborn and unceasing nature of mind,
Your innate nature, just as it is.

Also at night, when it is time to sleep,

Release your mind into a conceptually unstructured experience
Within the reality of its unborn nature.

When you wake and appearances dawn,

Repeatedly relate to them as being ineffable by nature like illusions.

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Once you have seen this precious treasury of your minds nature
To be such that nothing need be added or removed,
You will cross the painful ocean of existence
To the simple experience of that which is eternally peaceful
And entails no suffering,
Arriving at the boundless state of buddhahood.

In the meantime, consider the magical play of concepts that occur

As the natural arising of your essence, to which you need not grasp.
Thoughts arise as the display of dharmakyas essence.

When appearances occur as you are up and about,

Think, I will guide these beings.
May I be their protector, refuge, and friend.
Once you have entrusted your mind to bodhicitta,
Bear in mind that your conduct should ideally be pure.
You neednt think about anything other than the needs of beings.
This is the miraculous tree of compassion,
Which nourishes the shoots of the omniscient victors.

This path surpasses the rvakas and pratyekabuddhas.

For it is a great lake of innumerable qualities from which
The light of immeasurable compassion spreads
The incredible source of the precious state of perfect buddhahood.

Nothing could be more incredible than this.

Thus, anyone who is wise
Should definitely go meditate in the wildwoods
To accomplish sublime and peaceful awakening.

If in this way I do not accomplish the Dharma now,

Later, who knows what direction Ill head in
And how difficult it will be to reconnect with the path at that point.
Then, there will be nothing I can do.
So now, while I have the chance, I must apply myself to the Dharma.

Nobody knows for sure whether they will die today or tomorrow.
Nothing is totally reliable,
The Lord of Death is drawing ever nearer
And I have no power to send him back.
So, quickly, quickly, Im off to meditate in the wildwoods.

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When death comes,
None of our wealth, friends, or relatives
Will be of any help to us.
A real practitioner will have nothing to fear of death.
So, let death come quickly here Im going to the wildwoods.

It wont be long before everyone, everything, and I will all be gone.

This is certain to come to pass.
So I can accomplish a bit of the Dharma now,
Im definitely going to live in the wildwoods.

Those who live an ethically impeccable life with

Abundant study,
Good meditation,
Life in the wildwoods,
And training in what is virtuous
Shall fearlessly discover great joy in the face of death.

The cause of their joy is exactly life in the wilds.

Thus, I am leaving to meditate there.
Nobody could know for certain
If the time when I shall be no more will come tomorrow or not.
On the morning of my death,
Nothing will protect me other than the Dharma.
For the Dharma is my protector, my home, and my friend.
It points me to the fine manor of the higher realms.

Thus, mind, remember that death is coming!

I must go to live in the wildwoods for the love of Dharma.

My mind sent this letter to itself.

Mind, if youre listening, you are fortunate in the Dharma.
This message, spoken for your benefit, came straight from the heart.
Mind, take it, and head to the wildwoods.

This song of the enchanting wildwoods

Was penned by the man from Samy
Whose mind was turned to liberation by renunciation,
On the highest mountain peak of Being at Ease in the Nature of Mind,
So he would wholeheartedly head to the wildwoods.

Through any virtue arisen from this,

May all beings extract their minds from the city of sasra
And find freedom all together
In the enchanting wildwoods of omniscient liberation.

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This Song of the Enchanting Wildwoods was written by Ngagi Wangpo (Longchen
Rabjam), the well-educated poet from glorious Samy Monastery, on the highest peak of
the mountain when renunciation surged in him for our sasric home.

This translation is offered freely to inspire wildwood yogins everywhere. May it delight those who love
awakening amidst nature's simplicity.

| Translated by Timothy Hinkle, 2016.

1. Literally, a star appearing in the daytime.

2. Tibetan: mnyam bzhag (nyam-zhag). Also translated as meditative

equilibrium or meditative evenness.

3. Candrapradpastra

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The Heaven of Solitude
by Nyala Pema Dndul

All-knowing lords, buddhas of past, present and future,

Bless this practitioner with thoughts of roaming abroad,
So that I may be free from the enemy of a homeland!

All you students connected by karma, listen well!

In towns, the way to freedom is obstructed by the five poisons,

In monastic assemblies, misuse of offerings blocks the path to liberation,
While this mountain retreat is just like a celestial realm
Do not leave this heaven of the rainbow body, O fortunate ones!

In towns, the leaves of accursed violence sprout and spread,

In monastic assemblies, the bitter poison of intoxicants flows,
While in mountain retreats, the wisdom born of meditation grows
Never be without this meditative insight, O fortunate ones!

In towns, the patterns of delusion are distinct,

In monastic assemblies, the blossoming kleas are apparent,
While in mountain retreats, the flowers of stainless purity are clear
Never part from the flora of clear light, O fortunate ones!

Ordinary townsfolk commit the five boundless crimes,

In monastic assemblies, samaya degenerates and vows are lost,
While in mountain retreats, commitments remain as pure as crystal
Never part from this crystalline samaya, O fortunate ones!

Ordinary townsfolk eat only bad food and impure waste,

Monastic assemblies swallow the bitter pills of misused offerings,
While in mountain retreats, we savour samdhis bliss and emptiness
Never neglect the nourishment of meditation, O fortunate ones!

Ordinary townsfolk delight in the company of friends and relatives,

Monastic assemblies flatter and fawn over patrons,
While in mountain retreats, we practise looking into our own minds
Never let your minds waver from the practice, O fortunate ones!

Ordinary townsfolk sponsor religious rituals when the need arises,

Monastic assemblies practise only for their own peace and happiness,
While in mountain retreats, we follow the path of liberation for all beings
Never part from the practice directed towards awakening, O fortunate ones!

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Ordinary townsfolk guard their wealth and possessions,
Monastic assemblies watch over offerings and donations,
While in mountain retreats, we safeguard emptiness
Never part from the practice of nyat, O fortunate ones!

Ordinary townsfolk are deceived by the demons of the three poisons,

Monastic assemblies are misled by the mras of seduction,
While in mountain retreats, the heruka subdues all demons entirely
Be sure never to part from the great and glorious heruka!

That is how it is, and what is more:

With their clamorous crowds, and noisy livestock,

The life of a nomad is like a vast sea of evil deeds.
Market towns, where savage robbers filled with greed
Gather for the sake of produce, women and supplies,
And in order to trade in flesh and alcohol,
Could never be what Buddha intended as a monastery.

Most of those wearing robes in these degenerate times,

Keep the company of women who, they claim, are relatives
But its tough to remain chaste under such conditions!

Determine clearly that all this is bound together with suffering

This is my heart advice.

This song of regarding even two yak-hair tents as an enemy,

And seeing solitude as a celestial paradise,
Was sung upon the slopes of the heavenly Sky-Fortress (Namkha Dzong)
By the old beggar with the name of Dndul, Demon Tamer.

May we see the qualities of solitude as just like those of a pure realm,
And may those in their great hermitages, far from the bustle of sasra,
Attain the level of ultimate enlightenment!

| Translated by Adam Pearcey, Rigpa Translations 2013.

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Advice for Alak Dongak
by Patrul Rinpoche
Before the holy nyagrodha, the very best of trees,
All alone, you tamed the hosts of Mra and his army,
Simply through the force of your loving kindness
Supreme guide who attained full awakening, care for me!

O Protector, you renounced the kingdom of a universal monarch,

Casting it aside as if it were nothing more than poisoned food,
And, all alone, you departed for the quiet of the forest,
There to accomplish single-pointed meditationthus we've heard.

Therefore, these delightful mountain solitudes,

Are like the family estate to the supreme guides heirs,
And, as the best of protectors himself has said,
To rely on solitude is indeed the pinnacle of joys!

Forests, hermitages and isolated dwelling places

These are the outer solitude of the Victor's heirs.
Avoiding selfishness and faint-hearted fears
This is the bodhisattvas' internal isolation.

Keeping, therefore, to outer forms of solitude,

Tame the inner afflictions through tranquillity and insight,
And aspire to the supreme conduct of Samantabhadra
Possessing such good fortune one is truly the Buddhas' heir.

With its sweetly cascading mountain streams,

Rocky mountain shelters ascending to heaven,
And gently falling dew drops of whitest moonlight
This mountain retreat surpasses even the deva realm.

The dance of the slender trees does not stir the passions,
And sweet birdsong brings neither attachment nor aversion,
Enveloped in non-conceptualitys gentle, cooling shade
Such youthful companionship is surely better than a silent void!

Undisturbed by noisy chatter, that thorn in meditations side,

Alone in this excellent place of unattended solitude,
The old monkey of the mind has nowhere left to roam,
And so, settling down within, finds its satisfaction.

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Under the bright oppressive sunlight of busy, bustling crowds,
Our own faults and unhelpful thoughts eclipse the constellations,
But when embraced by threefold solitude's cooling nectar beams,
Such faults can easily be overcome through the proper antidotes.

When it's undisturbed by rippling thoughts of sadness,

The pool-like surface of the mind is still, unmoving,
And faith and compassions reflections readily arise,
In such constancy, what need is there for a companion?

If the mirror of mind is wiped clean, time and again,

And uncluttered with objects and circumstances,
Study, reflection and meditation present a clear impression,
And what is there to prevent the dawn of Dharmas light?

Hunger, thirst, cold and the likeall forms of physical affliction,

Together with sadness, fear and all such mental suffering,
Can, through the teachings, enhance the purifying path,
And, unburdened by avoidance or indulgence, adorn the mind!

The pleasures of the five senses, longed for by the foolish,

Are not to be found in solitude as they are among the devas,
But joys of Dharma in their hundreds, lauded by the wise,
Are more abundant in a lonely forest than in Tuitas paradise.

To the bodhisattva who sees suffering as a spur to diligence

There is nothing that could conflict with Dharma practice.
Should a hundred or a thousand demonic hordes arise as foes,
How could they affect the wise for whom adversities are allies?

Savouring the fine fruit of the teachers nectar-like instructions,

Do not chase after the hollow, husk-like words of the scholars;
Seeking the bright luminescence of the bodhisattvas compassion,
Do not hanker after the flickering lights of ordinary conversation.

Like a smith skilfully taming and ornamenting the mind,

With no need for the many tools of varied fields of knowledge,
It's enough to take up the blade of renunciation and compassion,
Thereby to transform a negative character's stubborn hide.

A single nectar shower of the teachers compassion,

Can cause the ripening crop of qualities to grow,
As the clouds of devotion amass again and again,
And theres no need to fear an untimely frost.

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Love and affection are all the greater
For friends, teachers and family living far away,
But it's hard to feel so when theyre close by,
As intimacy incites only irritation!

Faith and compassionate love, cultivated in solitude,

For the lofty, the lowly and all those in between,
Tied to enlightened action with the rope of aspiration,
Will never come undone throughout ones future lives.

Even the vast scented leaves of empty talk and words,

Can be embraced by the harsh touch of a serpents evil,
But for one who's grasped the subtle meaning, like sandalwood,
What unhappiness is there in separation from an old dog like me?

If this old dog survives and is still here nine years hence,
Therell be time to hear his barking speeches once again,
But noble beings are made by the warmth of experience,
And while the breath has not yet faded, its wrong to delay.

The supreme, gracious teacher is like all the buddhas in person,

So let his ambrosial teaching seep into the centre of your heart,
And if, through diligent practice, you imbibe lifes essence,
Youll attain immortality in this very lifetimethats avowed!

But to remain in solitude without taming the mind

Is to be like the wild woodland beasts and birds,
As the supreme Victorious One himself has said,
Vital it is, then, to unite outer and inner solitude!

Proud at the thought of having tamed the mind,

After simply pacifying a single thought or emotion,
And contemptuous of those who are pre-occupied
These are hooks of Mra for those in retreat.

Pay no heed, therefore, to others vices or virtues,

And inspire yourself with enthusiasm for Dharma,
For who is happier than the host of the event,
At which the mind is seen to be a mere illusion?

All the various thoughts are laid out like the features of a game,
For the child-like power of awareness to play with non-attachment,
The old mothers of the six realms take their seats as compassion's focus,
And the offerings, sources of merit, are shared by dedications skilful hands.

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All this talk of realising and seeing, its all so hollow!
Forget bliss and clarity, theyre just temporary highs!
Cultivate emptiness of which compassion is the essence,
And your own and others welfare is assured, its said.

Even a hundred years of exertion born of expectation for reward,

Will only postpone the supreme accomplishment, we're told.
But on the path of the six pramits free from the seven attachments,1
Even without enlightenment in this lifetime, there'll be no regret!

First you met a supremely qualified guide,

Then you felt renunciation and joy for the Dharma,
And now you're meditating in woodland solitude,
O my fortunate friend, you're fortunate indeed!

I met noble masters, but failed to follow them properly,

Whatever Dharma I train in, I dont apply it to my mind,
I took to solitude, but couldnt be diligent or undistracted,
Turning into an old dog like me means remaining malign!

My friend, youve set out on the way to every happiness,

But as you tirelessly cultivate diligence and devotion,
Be ever watchful, alert for the demon of arrogant pride,
And your life will end happily toodo you understand?

Not ruining the mind with false visions of deities or demons,

But furnishing it with the treasures of jewel-like qualities,
May you follow in the footsteps of the great Kadampa saints,
This is my prayer: Original Protector, please bear witness!

Even if wicked old Abu should die and descend into the lower realms,
Therell be a time when hes freed through the teachers kindness.
Then, I pray, may he continue to uphold supreme enlightened action
For as long as all beings, his very own mothers, still remain!

These sincere words, which arose like a rainbow from the mouth,
Were offered from the mountain solitude of Dhichung by ragged Abu,
In order to dispel the sadness of a dear, like-minded friend.
May their meaning become apparent!

Translated by Adam Pearcey, 2014. Originally published on adamspearcey.com.

1. According to rya Asagas commentary on the Mahynastrlakra,

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where they are explained in connection with the pramit of generosity, the
seven kinds of attachment (chags bdun) are: (1) attachment to possessions, (2)
postponing the practice, (3) being satisfied with just a little practice, (4)
expectation of something in return, (5) karmic results, (6) adverse
circumstances, and (7) distractions.

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From the Oral Tradition of the Lama of Nyarong
Homage to the lama!

The Nyarong Tertn Rinpoche (i.e., Tertn Sogyal) said:

At this, the time for discovering Buddha directly, you must remain alone, without
companions, in an isolated mountain retreatwith a staff to the right, a container of
grain to the left, a copper pot in front, and a cave behind. From now until the
attainment of enlightenment, you must look upwards, entrusting ourselves to the
teacher and Three Jewels, and downwards, into the naked unity of awareness and
emptiness. At all times and in all situations, you must guard the fortress of the view,
just as you would cherish a diamond. And you must continue meditating until, your
eyes turned lifeless and blue, you breathe your very last breath.

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