Padmasambhava could see the three times of past, present and future as clearly as an object placed in the palm of our hand, so most definitely he could also see what type of teaching would be appropriate for people of future generations. When he scolds his chief disciple  Yeshe Tsogyal or Tibetans in general, no matter which country you happen to have been born in, you should feel free to take his criticism personally so as to remove hidden faults....

      When Padmasambhava points out what constitutes a fault and what obstructs the path of enlightenment, such truths are valid, not only for Tibetans, but for everyone who sincerely wants to follow a spiritual practice. Since we live in an era different from that of the eighth century, you can feel free to exchange the word “Tibetans” with “people of this world. “

Here are a few of the wonderful teachings of Padma Sambhava:

      To be a Buddhist lay person doesn’t just mean to observe the four root precepts; it means to cast unvirtuous misdeeds far away. To be a novice doesn’t merely mean to assume a pure exterior; it means to practice virtue correctly. To be a monk doesn’t only mean to control body, speech, and mind in daily activities and to be forbidden to do all kinds of things; it means to bring all roots of virtue to the path of great enlightenment.

      To be virtuous doesn’t simply mean to wear yellow robes; it means to fear the ripening of karma. To be a spiritual friend doesn’t just mean to assume a dignified demeanor; it means to be the glorious protector of everyone....

      To be a mantrika [a person who gives mantras] doesn’t just mean to mutter incantations; it means to swiftly attain enlightenment through the path of uniting means and knowledge. To be a meditator doesn’t simply mean to live in a cave; it means to train oneself in the true meaning [of the natural state]. To be a hermit doesn’t just mean to live in the deep forest; it means that one’s mind is free from dualistic constructs.

      To be learned doesn’t only mean to uphold the eight worldly concerns; it means to distinguish between right and wrong. To be a bodhisattva doesn’t mean to retain self-interest within; it means to exert oneself in the means of liberating all sentient beings from samsara.

      To have faith doesn’t mean to whimper; it means to enter the right path out of fear of death and rebirth. To be diligent doesn’t mean to engage in various restless activities; it means to exert oneself in the means of leaving samsaric existence behind. To be generous doesn’t merely mean to give with bias and partiality; it means to be profoundly free from attachment to anything whatsoever.

      Oral instruction doesn’t mean many written books; it means a few words that strike the vital point of meaning in your mind. View doesn’t simply mean philosophical opinion; it means to be free from the limitations of mental constructs. Meditation doesn’t mean to fixate on something with thought; it means your mind is stable in natural cognizance, free from fixation.

      Spontaneous action doesn’t just mean to act with crazy abandon; it means to be free from fixation on deluded perceptions as being real....

      Learning doesn’t just mean to receive teachings through one’s ears; it means to cut through misconceptions and have realization beyond conceptual mind. Reflecting doesn’t only mean to pursue conceptual thinking and form assumptions; it means to cut through your deluded clinging....

      Don’t mistake mere words to be the meaning of the teachings. Mingle the practice with your own being and attain liberation from samsara right now.

Three Jewels

      Whenever you suffer misfortune or illness, think “This repays my karmic debts from former lifetimes and purifies my negative karma!”  No matter what happiness you have, regard it as the kindness of the Three Jewels [the Buddha, the Dharma and the Sangha] and arouse the strong yearning of devoted gratitude!  When you meet with enmity and hatred, think “This is a good friend helping me to cultivate patience!” Think, “This helper for patience is a messenger sent by the victorious ones!”...

      Now you must seek a good companion for the time of departure. That is most important! Keep that in mind! As for this companion, it is essential in this life to keep company with whomever or whatever helps you to attain unexcelled enlightenment. Keep that in mind!  When you meet with misfortune, understand that this is the teacher who exhorts you to virtue and that this teacher is most kind! Keep that in mind!

The Root of Buddhahood

      Again Master Padma said: Tsogyal, if you have faith in your heart you must make it endure. If you don’t, you must make it arise!

      To lack faith is like trying to make charcoal white: you are severed from the virtues of the path of liberation....To lack faith is like being in a boat without oars: you cannot cross the sea. To lack faith is like sowing grains in rigid and uncultivated though fertile soil: not a single virtue survives....

      ...To lack faith is like a blind man staring at a shrine: you don’t see the object of knowledge. To lack faith is like an idiot arriving on an island of pure gold: you don’t know what you have found.

      People without faith cannot possibly attain liberation or enlightenment!

      Again Master Padma said: Tsogyal, for attaining enlightenment, to have faith is to complete half the practice of the Dharma....

      ...Faith is like a healing physician: it eliminates the chronic disease of the five poisons....

      Again Master Padma said: Tsogyal, the root of all the virtues of buddhahood rests on faith, so let an unchanging faith arise from deep within you! <1>