Homage
I pay homage to Noble Avalokiteshvara, recalling
his
qualities:
Forever joyful at the happiness of others,
And plunged into sorrow whenever they suffer,
You have fully realized Great Compassion, with
all its
qualities,
And abide, without a care for your own happiness
or suffering
Statement of Intent
I am going to put down here a partial
instruction on how to use
both happiness and suffering as the path to
enlightenment. This is
indispensable for leading a spiritual life, a
most needed tool of
the Noble Ones, and quite the most priceless
teaching in the
world.
There are two parts:
—how to use suffering as the path,
—and how to use happiness as the path.
Each one is approached firstly through relative
truth, and then
through absolute truth.
How to Use Suffering as the Path to
Enlightenment
i. Through Relative Truth
Whenever we are harmed by sentient beings or
anything else, if we
make a habit out of perceiving only the
suffering, then when even
the smallest problem comes up, it will cause
enormous anguish in
our mind.
This is because the nature of any perception or
idea, be it
happiness or sorrow, is to grow stronger and
stronger the more we
become accustomed to it. So as the strength of
this pattern
gradually builds up, before long we’ll find that
just about
everything we perceive becomes a cause for
actually attracting
unhappiness towards us, and happiness will never
get a
chance.
If we do not realize that it all depends on the
way in which mind
develops this habit, and instead we put the
blame on external
objects and situations alone, the flames of
suffering, negative
karma, aggression and so on will spread like
wildfire, without end.
This is what is called: “all appearances arising
as enemies.”
We should arrive at a very precise understanding
that the whole
reason why sentient beings in this degenerate
age are plagued by so
much suffering is because they have such feeble
powers of
discernment.
So not to be hurt by the obstacles created by
enemies, illness or
harmful influences, does not mean to say that
things like sickness
can be driven away, and that they will never
occur again. Rather,
it simply means that they will not be able to
obstruct us from
practising on the path.
In order for this to happen, we need: first, to
get rid of the
attitude of being entirely unwilling to face any
suffering
ourselves and, second, to cultivate the attitude
of actually being
joyful when suffering arises.
Dropping the Attitude of Being Entirely
Unwilling to Suffer
Think about all the depression, anxiety and
irritation we put
ourselves through by always seeing suffering as
unfavourable,
something to be avoided at all costs. Now, think
about two things:
how useless this is, and how much trouble it
causes. Go on
reflecting on this repeatedly, until you are
absolutely
convinced.
Then say to yourself: “From now on, whatever I
have to suffer, I
will never become anxious or irritated.” Go over
this again and
again in your mind, and summon all your courage
and
determination.
First, let’s look at how useless it is. If we
can do something to
solve a problem, then there is no need to worry
or be unhappy about
it; if we can’t, then it doesn’t help to worry
or be unhappy about
it either.
Then, the enormous trouble involved. As long as
we don’t get
anxious and irritated, then our strength of mind
will enable us to
bear even the hardest of sufferings easily;
they’ll feel as flimsy
and insubstantial as cotton wool. But while we
are dominated by
anxiety, even the tiniest problem becomes
extremely difficult to
cope with, because we have the additional burden
of mental
discomfort and unhappiness.
Imagine, for example, trying to get rid of
desire and attachment
for someone we find attractive while continuing
to dwell all the
while on their attractive qualities. It would
all be in vain. In
just the same way, if we concentrate only on the
pain brought by
suffering, we’ll never be able to develop
endurance or the ability
to bear it. So, as in the instructions called
‘Sealing the Doors of
the Senses’, don’t latch onto all kinds of
mind-made concepts about
your suffering. Learn instead to leave the mind
undisturbed in its
own natural state, bring the mind home, rest
there, and let it find
its own ground.
Cultivating the Attitude of Being Joyful when
Suffering
Arises
Seeing suffering as an ally to help us on the
path, we must learn
to develop a sense of joy when it arises. Yet
whenever suffering
strikes, unless we have some kind of spiritual
practice to bring to
it, one which matches the capacity of our mind,
no matter how many
times we might say to ourselves: ‘Well, as long
as I’ve got roughly
the right method, I’ll be able to use suffering
and obtain such and
such a benefit’, it’s highly unlikely that we’ll
succeed. We’ll be
as far from our goal, the saying goes, as the
earth is from the
sky.
Therefore, use suffering as the basis for the
following
practices:
a. Using Suffering to Train in Renunciation
Sometimes, then, use your suffering in order to
train your mind in
renunciation.
Say to yourself: “As long as I wander, powerless
and without any
freedom, in samsara, this kind of suffering is
not something unjust
or unwarranted. It’s simply the very nature of
samsara.” At times,
develop a deep sense of revulsion by thinking;
“If it’s already so
hard for me to bear even the little suffering
and pain of the happy
realms, then what about the suffering of the
lower realms? Samsara
is indeed an ocean of suffering, fathomless and
without any end!”
Then turn your mind towards liberation, and
enlightenment.
b. Using Suffering to Train in Taking Refuge
Say to yourself: “Life after life, again and
again we are
continuously plagued by these kind of fears, and
the one and only
protection that can never fail us is the
precious guide, the
Buddha, the precious path, the Dharma, and the
precious companions
on the way, the Sangha: the Three Jewels. So it
is on them that I
must rely, entirely. Whatever happens, I will
never renounce them.”
Let this become a firm conviction, and train in
the practice of
taking refuge.
c. Using Suffering to Overcome Arrogance
As I explained before, as long as we are in
samsara we are never
independent or truly free or in control of our
lives. On the
contrary, we are always dependent on and at the
mercy of suffering.
So we must eliminate ‘the enemy that destroys
anything that is
wholesome and good’, which is arrogance and
pride; and we must do
away with the evil attitude of belittling others
and considering
them as inferior.
d. Using Suffering to Purify Harmful Actions
Remind yourself and realize: “All this suffering
which I’m going
through, and suffering which is greater still
all the boundless
suffering that there is come from nothing but
harmful, negative
actions.”
Reflect, carefully and thoroughly, how:
karma is certain—cause and effect is infallible;
karma multiplies enormously;
you will never face the effects of something you
have not
done;
whatever you have done will never go to waste.
Then say to yourself: “So, if I really don’t
want to suffer any
more, then I must give up the cause of
suffering, which is
negativity.” With the help of ‘The Four Powers’,
make an effort to
acknowledge and purify all the negative actions
you have
accumulated in the past, and then firmly resolve
to avoid doing
them in the future.
e. Using Suffering to Find Joy in Positive
Action
Say to yourself: “If I really want to find
happiness, which is the
opposite of suffering, then I have got to make
an effort to
practise its cause, which is positive action.”
Think about this in
detail, and from every angle, and dwell on the
implications. Then
in every way possible, do whatever you can to
make your positive,
beneficial actions increase.
f. Using Suffering to Train in Compassion
Say to yourself: “Just like me, others too are
tormented by similar
suffering, or even much worse...” Train yourself
by thinking: “If
only they could be free from all this suffering!
How wonderful it
would be!” This will also help you to understand
how to practise
loving kindness, where the focus of the practice
is those who have
no happiness.
g. Using Suffering to Cherish Others More Than
Yourself
Train yourself to think: “The very reason why I
am not free from
suffering such as this is that from time
immemorial I have cared
only about myself. Now, from this moment
onwards, I will only
cherish others, as this is the source of all
happiness and
good.”
It is extremely difficult to use suffering as
the path when it has
already struck, and is staring us in the face.
That is why it is
crucial to become familiar in advance with the
specific practices
to be used when misfortune and difficulties
befall us. It is also
particularly helpful, and will really count, if
we use the practice
we know best, and of which we have a clear,
personal
experience.
With this, suffering and difficulties can become
a help for our
spiritual practice but that alone is not enough.
We need to gain a
sense of real joy and enthusiasm, inspired by a
thorough
appreciation for our achievement, and then to
reinforce this, and
make it stable and continuous.
So, with each of the practices outlined above,
say to yourself:
“This suffering has been of tremendous
assistance; it will help me
to achieve the many wonderful kinds of happiness
and bliss which
are experienced in the higher realms and in
liberation from samsara
and which are extremely difficult to find. From
now on too, I know
that whatever suffering lies in store for me
will have the same
effect. So however tough, however difficult the
suffering may be,
it will always bring me the greatest joy and
happiness, bitter and
yet sweet, like those Indian cakes made of sugar
mixed with
cardamom and pepper.” Follow this line of
thought over and over,
and very thoroughly, and get used to the happy
state of mind that
it brings. By reflecting like this, our minds
will be so suffused
with happiness that the suffering we feel
through the senses will
become almost imperceptible and incapable of
disturbing our minds.
This is the point at which sickness can be
overcome through
forebearance. It’s worth noting that this is
also an indication as
to whether difficulties brought about by
enemies, harmful spirits
and so on can be overcome.
As we have already seen, reversing the attitude
of not wanting to
suffer is the whole basis for transforming
suffering into our
spiritual path. This is because we simply won’t
be able to turn
suffering into the path as long as anxiety and
irritation continue
to eat away at our confidence and disturb our
mind.
The more we arrive at actually transforming
suffering into the
path, the more we will enhance and reinforce all
our previous
practice. This is because our courage and good
humour will grow all
the more, once we can see from our own
experience how suffering
causes our spiritual practice and qualities to
blossom.
It is said that by training gradually with
smaller sufferings,
‘step by step, in easy stages’, then in the end
we’ll be able to
handle big suffering and difficulties too. We
must go about it like
this, because it is extremely difficult to have
an experience of
something which is beyond our level or capacity.
In the breaks between sessions, pray to the Lama
and the Three
Jewels that you may be able to take suffering
onto your path. When
your mind has grown a little bit stronger, then
make offerings to
the Three Jewels and to negative forces and
insist: “Please send me
misfortune and obstacles, so I can work on
developing the strength
of my practice!” At the same time, always,
always stay confident,
cheerful and happy.
When you first begin this training, it is vital
to distance
yourself from ordinary social activities.
Otherwise, caught up in
everyday preoccupations and busyness, you will
be influenced by all
your misguided friends, asking questions like:
“How can you bear to
put up with so much suffering...so much
humiliation...?”
Besides, the endless worrying about enemies,
relatives and
possessions will cloud our awareness, and upset
our minds beyond
all our control, so that we inevitably go
astray, sliding into bad
habits. Then, on top of this, we’ll be swept
away by all kinds of
distracting objects and situations.
But in the solitude of a retreat environment,
since none of these
are present, your awareness is very lucid and
clear, and so it’s
easy to make the mind do whatever you want it to
do.
It is for this very reason that when
practitioners of Chöd train in
‘trampling right on top of suffering’, at the
beginning they put
off doing the practice using the harm caused by
human beings and
amidst distraction, but instead make a point of
working with the
apparitions of gods and demons in cemeteries and
other desolate and
powerful places.
To sum up: Not only so that your mind will not
be affected by
misfortune and suffering, but also to be able to
draw happiness and
peace of mind out of these things themselves,
what we need to do is
this: Do not see inner problems like illness, or
outer troubles
like rivals, spirits or scandalous gossip, as
something undesirable
and unpleasant, but instead simply get used to
seeing them as
something pleasing and delightful.
To accomplish this, we need to stop looking at
harmful
circumstances as problems and make every effort
to view them as
beneficial. After all, whether a thing is
pleasant or unpleasant
comes down to how it is perceived by the mind.
Take an example: someone who continually dwells
on the futility of
ordinary, mundane preoccupations will only get
more and more fed up
as their wealth or circle increase. On the other
hand, someone who
sees worldly affairs as meaningful and
beneficial will seek, and
even pray, to increase their power and
influence.
With this kind of training then:
—our mind and character will become more
peaceful and more
gentle;
—we will become more open and more flexible;
—we will be easier to get along with;
—we will be courageous and confident;
—we will be freed from obstacles that hinder our
Dharma
practice;
—we will be able to turn any negative
circumstances to our
advantage, meet with success, and bring glory
and
auspiciousness;
—and our mind will always be content, in the
happiness born of
inner peace.
To follow a spiritual path in this degenerate
age, we cannot be
without armour of this kind. Because if we’re no
longer tormented
by the suffering of anxiety and irritation, not
only will other
kinds of suffering fade away, like soldiers
who’ve lost their
weapons, but even misfortunes like illness will,
as a rule, vanish
on their own.
The saints of the past used to say:
“If you are not unhappy or discontented about
anything, then your
mind will not be disturbed. Since your mind is
not disturbed, the
subtle wind energy (Tib. lung) will not be
disturbed. That means
the other elements of the body will not be
disturbed either. As a
result, your mind will not be disturbed, and so
it goes on, as the
wheel of constant happiness turns.”
Also:
Horses and donkeys with sores on their backs
Are an easy prey for scavenging birds.
People who are prone to fear,
Are easy victims to negative spirits.
But not those whose character is stable and
strong.
Thus it is that the wise, seeing that all
happiness and suffering
depend upon the mind, will seek their happiness
and well-being
within the mind. Since all the causes of
happiness are entirely
within themselves, they will not be dependent on
anything external,
which means that nothing whatsoever, be it
sentient beings or
anything else, can do them any harm. And even
when they die, this
attitude will follow, so that they will always,
always be free and
in control.
This is just how the bodhisattvas attain their
meditative
stabilization samadhi called ‘overwhelming over
all phenomena with
bliss.’
However, foolish people chase after external
objects and
circumstances in the hope of finding happiness.
But whatever
happiness they do find, great or small, it
always turns out like
the saying:
You’re not in control; it’s all in others’
hands.
As if your hair were caught up in a tree.
What you’d hoped for never comes to be; things
never come together;
or else you make misjudgments, and there is only
one failure after
another. Enemies and thieves have no trouble
harming you, and even
the slightest false accusation will separate you
from your
happiness. However much a crow looks after a
baby cuckoo, it can
never turn it into a baby crow. In the same way,
if all your
efforts are misguided and based on something
unreliable, they will
bring nothing but fatigue for the gods, negative
emotions for the
spirits, and suffering for yourself.
This ‘heart advice’ brings a hundred different
essential
instructions together, into one crucial point.
There are many other
pith instructions on accepting suffering and
hardships in order to
practise the path, and on transforming illness
and destructive
forces into the path, as taught for example in
the ‘Pacifying’
tradition. But here, in a way that’s easy to
understand, I have
given a general outline of how to accept
suffering, based on the
writings of the Noble Shantideva, and his wise
and learned
followers.
ii. Through Absolute Truth
By means of reasoning, such as ‘the refutation
of production from
the four extremes,’[6] the mind is drawn towards
emptiness, the
natural condition of things, a supreme state of
peace, and there it
rests. In this state, let alone harmful
circumstances or suffering,
not even their names can be found.
Even when you come out of this state, it’s not
like before, when
suffering arose in your mind and you would react
with dread and
lack of confidence. Now you can overcome it by
viewing it as unreal
and nothing but a label.
I have not gone into detail here.
2. How To Use Happiness as the Path to
Enlightenment
i. Through Relative Truth
Whenever happiness and the various things that
cause happiness
appear, if we slip under their power, then we
will grow
increasingly conceited, smug and lazy, which
will block our
spiritual path and progress.
In fact it’s difficult not to be carried away by
happiness, as
Padampa Sangye pointed out:
We human beings can cope with a lot of
suffering,
But very little happiness.
That’s why we need to open our eyes, in whatever
ways we can, to
the fact that happiness and the things that
cause happiness are all
actually impermanent, and are by nature
suffering.
So try as best you can to arouse a deep sense of
disillusionment,
and to stop your mind indulging in its usual
apathy and negligence.
Say to yourself:
“Look: all the happiness and material wealth of
this world is
trifling and insignificant, and brings with it
all kinds of
problems and difficulties. Still, in a certain
sense, it does have
its good side. Buddha said that someone whose
freedom is impaired
by suffering will have great difficulty
attaining enlightenment,
but for someone who is happy, it is easier to
attain.
“What good fortune then to be able to practise
the Dharma in a
state of happiness like this! So, from now on,
in whatever way I
can, I must convert this happiness into Dharma,
and then from the
Dharma, happiness and well-being will
continuously arise. That’s
how I can train in making Dharma and happiness
support one another.
Otherwise, I’ll always end up where I started
like trying to boil
water in a wooden saucepan.”
The main point to get here is that whatever
happiness, whatever
well-being, comes our way, we must unite it with
Dharma practice.
This is the whole vision behind Nagarjuna’s
Garland of
Jewels.
Even though we may be happy, if we don’t
recognize it, we will
never be able to make use of that happiness as
an opportunity for
practising the Dharma. Instead we’ll be forever
hoping that some
extra happiness will come our way, and we’ll
waste our lives on
countless projects and actions. The antidote to
this is to apply
the practice wherever it is appropriate, and,
above all, to savour
the nectar of contentment.
There are other ways of turning happiness into
the path, especially
those based on recalling the kindness of the
Buddha, Dharma and
Sangha, and on the instructions for training in
bodhichitta, but
this will do for now. As with using suffering as
the path, so with
happiness too, you need to go to a solitary
retreat environment and
combine this with practices of purification and
accumulating merit
and wisdom.
ii. The Absolute Dimension
This is the same as for turning suffering into
the path.
What this Training Brings
If we cannot practise when we’re suffering
because of all the
anxiety we go through, and we cannot practise
when we’re happy
because of our attachment to happiness, then
that rules out any
chance of our practising Dharma at all. That is
why there is
nothing more crucial for a practitioner than
this training in
turning happiness and suffering into the path.
And if you do have this training, no matter
where you live, in a
solitary place or in the middle of a city;
whatever the people
around you are like, good or bad; whether you’re
rich or poor,
happy or distressed; whatever you have to listen
to, praise or
condemnation, good words or bad; you’ll never
feel the slightest
fear that it could bring you down in any way. No
wonder this
training is called the ‘Lion-Like Yoga’.
Whatever you do, your mind will be happy,
peaceful, spacious and
relaxed. Your whole attitude will be pure, and
everything will turn
out excellently. Your body might be living in
this impure world of
ours, but your mind will experience the
splendour of an
unimaginable bliss, like the bodhisattvas in
their pure
realms.
It’ll be just as the precious Kadampa masters
used to say:
Keep happiness under control;
Put an end to suffering.
With happiness under control
And suffering brought to an end:
When you’re all alone,
This training will be your true friend;
When you are sick,
It will be your nurse.
Goldsmiths first remove the impurities from gold
by melting it in
fire, and then make it malleable by rinsing it
over and over again
in water. It is just the same with the mind. If
by using happiness
as the path, you become weary and disgusted with
it, and by taking
suffering as the path, you make your mind clear
and cheerful, then
you will easily attain the extraordinary samadhi
which makes mind
and body capable of doing anything you wish.
This instruction, I feel, is the most profound
of all, for it
perfects discipline, the source of everything
positive and
wholesome. This is because not being attached to
happiness creates
the basis of the extraordinary discipline of
renunciation, and not
being afraid of suffering makes this discipline
completely
pure.
As they say:
Generosity forms the basis for discipline;
And patience is what purifies it.
By training in this practice now, then when you
attain the higher
stages of the path, this is what it will be
like:
You will realize that all phenomena are like an
illusion, and
To be born again is just like walking into a
lovely garden.
Whether you face prosperity or ruin,
You’ll have no fear of negative emotions or
suffering.
Here are some illustrations from the life of the
Buddha. Before he
attained enlightenment, he abandoned the kingdom
of a universal
monarch as if it were straw and lived by the
river Narainjana
without a care for the harshness of the
austerities he was
practising. What he showed was that in order to
accomplish our own
ultimate benefit, the nectar of realization, we
must have mastered
the one taste of happiness and suffering.
Then after he attained enlightenment, the chiefs
of humans and
gods, as far as the highest realms, showed him
the greatest
reverence, placing his feet on the crown of
their heads, and
offering to serve and honour him with all manner
of delights.
However, a brahmin called Bharadvaja abused him
and criticized him
a hundred times; the impudent daughter of
another brahmin accused
him of sexual misconduct; he lived off rotten
horse fodder for
three months in the land of King Agnidatta, and
so on. But he
remained without the slightest fluctuation in
his mind, neither
elated nor downcast, like Mount Meru unshaken by
the wind. He
showed that in order to accomplish the benefit
of sentient beings,
again we have to have mastered that equal taste
of happiness and
suffering.
Afterword
A teaching like this should really be taught by
the Kadampa
masters, whose very lives enacted their saying:
“No complaints when there’s suffering,
Great renunciation when there’s happiness.”
But if it’s someone like me who explains it,
then I’m sure that
even my own tongue is going to get fed up and
cringe with
embarrassment. Still, with the sole aim of
making one taste of all
the worldly preoccupations my second nature, I,
the old beggar
Tenpé Nyima, have written this, here in the
forest of many
birds.
A son, a wife, and flame to extreme,
Are three great fetters for a yogi.
The practitioner should leave them.
Prestige, enjoyment and goods like gems,
Are three great hinderances to a yogi,
The practitioner should renounce them.
Relatives, disciples, and rich patrons,
Are three great obstacles to a yogi.
The practitioner should forsake them.
Fatigue, sleep, and spirits like gin,
Are three great robbers of a yogi.
The practitioner should forswear them.
To chat, to joke, to entertain,
Are three distractions to a yogi,
The practitioner should renounce them.
Our precious human birth affords opportunity and leisure for
Dharma practice and gives us access to the vast
and profound
tradition of the teachings of the Buddhadharma.
Among these, the
Four Dharmas of Gampopa provide a concise survey
of the entire
Path, divided into four levels.
The First Dharma: The Mind Turns Towards Dharma
This first teaching involves a thorough
understanding of our
situation in samsara and the different destinies
within the cycle,
the six states of rebirth: three lower ones —the
hell realms, the
hungry ghost realm, and the animal realm; and
three higher —the
human, asura, and god realms. Through this
teaching, we learn the
consequences of virtuous and unvirtuous actions,
which tendencies
lead to these various rebirths, and the
sufferings which the beings
in these realms undergo. We come to understand
that although a
particular karmic process may lead from higher
to lower or lower to
higher rebirths, samsara itself provides no
means of escape, and if
we rely on it, we can make no progress towards
Enlightenment. At
the beginning of the Path, this understanding of
samsara is
necessary to turn the mind towards the Dharma,
and to do this we
contemplate the Four Ordinary Preliminaries.
The first of these concerns the unique value of
the human life we
are now experiencing. Because of the blessing of
the Three Jewels
and their influence in previous lives, we have,
at some point,
developed a virtuous tendency that has brought
about our present
human birth, with all its opportunities, leisure
and freedom to
practice Dharma. Very few beings preserve this
virtuous tendency
(by avoiding negative actions, thoughts, and
speech and encouraging
positive ones), and very few achieve the
resultant state of a
precious human birth. If we think of the stars
in the night sky as
representing the multitude of beings in samsara,
then a star in
daytime represents the precious human birth —it
is something
possible, but most unlikely. Human birth is an
extremely rare
occurrence.
The second of the Four Preliminaries concerns
impermanence. Now
that we have the precious opportunity of human
birth we should make
the best use of it and actually realize the full
potential of being
human. This can be accomplished through our
efforts to transcend
completely the cycle of rebirth and achieve
Buddhahood. In addition
we must understand that mortality and
impermanence are part of our
existence, and that our human birth, obtained
with such difficulty,
will pass away. In everything we experience,
there is
moment-by-moment change and instability. Like a
candle flame blown
by a strong wind, our human existence may be
extinguished at any
moment; like a bubble on the surface of water,
it may suddenly
burst; like morning dew on the grass, it soon
evaporates.
Next, to realize the full potential of being
human, we must examine
the concept of karma, the process of cause and
effect, especially
the relationship between our actions and their
results. We need to
recognize fully the unfailing connection between
what we do now and
what we experience later.
The fourth contemplation that turns the mind
towards Dharma deals
with the unsatisfactory and painful nature of
samsara. Without an
appreciation of impermanence and our own
impending death, we are
likely to be distracted by the pleasures of the
world and indulge
ourselves in emotional conflict and confusion.
When that happens,
we become exhausted by the life we lead and do
not get to what
really matters. We neither really see what is
actually happening in
our lives, nor make good use of our situation.
Before we know it, our life is finished and it
is time to die. If
we lack the foundation of a stable practice, we
go to death
helplessly, in fear and anguish.
By contemplating these preliminaries—the
potential of a precious
human existence, impermanence and the
inevitability of death, the
karmic process of cause and effect, and the
sufferings and
limitations of samsara—we turn our minds to the
Dharma, and thus
fulfill the first of the Four Teachings, or
Dharmas, of
Gampopa.
The Second Dharma: The Dharma Becomes The Path
Once involved in the teachings, we come to the
second of the Four
Dharmas: the teachings of the Dharma become our
way of life, our
path. Our attitude towards what is superior to
us —the Three
Jewels— begins to change, and so does our
attitude towards the
beings in samsara who are equal or inferior to
us. The first
attitude is expressed when we take Refuge, with
faith, devotion and
respect, in the Buddha, the Dharma and the
Sangha. We realize that
in Buddhahood one is omniscient and omnipresent,
endowed with
infinite capabilities. We see that the teachings
of the Dharma,
which proceed from this enlightened state, are
the Path that every
being can follow to Enlightenment. We recognize
that the Sangha, or
assembly of practitioners who realize and
transmit the teachings,
are companions or guides who can show us the
Path. In the Vajrayana
tradition, we add the Three Roots —Lama, Yidam
and Dharma
Protector— to the Three Jewels as sources of
Refuge (for a tantric
practitioner).
When the Dharma becomes our Path, we develop a
second attitude,
that of compassion. In contemplating the beings
who are in samsara
with us, we consider that space is infinite,
pervading all
directions, and that the realm of sentient
beings extends as far as
space itself. At some point in the past, every
one of these
numberless beings has been our mother or our
father. Through
innumerable cycles of lifetimes we have
developed an extremely
close karmic connection with each one of them.
When compassion
develops we see that all life is the same, and
that every single
being wishes to be happy: in every form of life a
fundamental
search for happiness goes on—but in a way that
contradicts and
defeats the aim of this search. Few beings
understand that real
happiness is the result of virtuous conduct.
Many are involved in
actually destroying their chances for happiness
through confused
and harmful actions and thoughts.
When we see this we develop real affection and
compassion for other
beings. This infinite compassion for all forms
of life is the
second at- titude involved in making the
teaching our Path. Through
faith and compassion the teaching that has
attracted us becomes an
entire way of life.
The Development of Compassion
Although we realize the necessity of working not
only for our own
benefit but for the welfare of all beings, we
need to be honest
about our own limitations and recognize that we
have little power
or ability to be truly effective in helping
beings to free
themselves. The way we become effective in this
is through
achieving Buddhahood or, at least, by reaching
some level of
Bodhisattva realization. At these higher levels
we gain the ability
to manifest for the sake of guiding beings out
of their
confusion.
The attitude of altruism is called Relative
Bodhicitta; the desire
to develop it is the foundation of Mahayana
practice and the vessel
for all virtue.
One method for developing Bodhicitta is called
Tong len, which
literally means "sending and taking." The
attitude here is that
each of us is only one being, while the number
of beings in the
universe is infinite. Would it not be a worthy
goal if this one
being could take on all the pain of every other
being in the
universe and free each and every one of them
from suffering? We
therefore resolve to take on ourselves all this
suffering, to take
it away from all other beings, even their
incipient or potential
suffering, and all of its causes. At the same
time we develop the
attitude of sending all our virtue, happiness,
health, wealth and
potential for long life to other beings.
Anything that we enjoy,
anything noble or worthy, positive or happy in
our situation we
send selflessly to every other being. Thus the
meditation is one of
willingly taking on all that is negative
tendency to cling to what
we want for ourselves and to ignore others.
We develop a deep empathy with everything that
lives. The method of
sending and taking is a most effective way of
developing the
Bodhisattva's motivation.
The kind of compassion we have described so far
is called
"compassion with reference to sentient beings." A
dualism lingers
here, however, because we are still caught by
the threefold idea of
(1) ourselves experiencing the compassion, (2)
other beings as the
objects of compassion, and (3) the actual act of
feeling compassion
through understanding or perceiving the
suffering of others.
This framework prepares our path in the
Mahayana. Once this kind of
compassion has been established, we arrive at a
second
understanding: The realization begins to grow
that the self which
is feeling the compassion, the objects of the
compassion, and the
compassion itself are all in a certain sense
illusory. We see that
these three aspects belong to a conventional,
not ultimate,
reality. They are nothing in themselves, but
simply illusions that
create the appearance of a dualistic framework.
Perceiving these
illusions and thereby understanding the true
emptiness of all
phenomena and experience is what we call
"compassion with reference
to all phenomena." This is the main path of
Mahayana
practice.
From this second kind of compassion a third
develops,
"non-referential compassion." Here we entirely
transcend any
concern with subject/object reference. It is the
ultimate
experience that results in Buddhahood. All these
three levels of
compassion are connected, so if we begin with
the basic level by
developing loving-kindness and compassion
towards all 1iving
beings, we lay a foundation which guarantees
that our path will
lead directly to Enlightenment.
The Third Dharma: The Path Dispels Confusion
The third Dharma of Gampopa states that by
traveling the Path our
confusion is dispelled. The principal theme of
the teaching here is
the experience of emptiness —the realization of
the ultimate nature
of mind. In meditation we realize that our mind
and all the
experiences which it projects are fundamentally
unreal: they exist
conventionally, but not in an ultimate sense.
This Realization of
Emptiness is known as Ultimate Bodhicitta.
An analogy can be drawn between the ocean and
the mind, which is
essentially empty, without limiting
characteristics or ultimate
reality. This empty mind, however, has its
projection, which is the
whole phenomenal world. The form, sound, taste,
touch, smell, and
inner thoughts, which constitute what we
experience correspond to
waves on the surface of the ocean. Once we see,
through meditation,
that the nature of mind is fundamentally empty,
we become
automatically aware that the projections of mind
are fundamentally
empty too. These projections are like waves that
arise from and
subside into the ocean: at no point are they
ever separate from
it.
Although we may have some understanding that
mind is essentially
empty, it may be difficult to relate this idea
to phenomenal
existence. An example may help. At the present
moment we have a
physical body, and during our waking existence
we are extremely
attached to it. We take it to be real, a
self-existent entity. But
during dreams, we inhabit a different kind of
body, and experience
a different state of being. A complete
phenomenal existence is
associated with this "dream body." We see,
smell, touch, hear,
feel, think and communicate—we experience a
complete universe. But
when we awaken it becomes obvious that the
universe of the dream
has no ultimate reality. It certainly is not in
the outer world as
we know it, nor in the room where we sleep, nor
inside our body; it
cannot be found anywhere. When the dream is
over, its 'reality'
simply disappears—it was only a projection of
mind. It is fairly
easy to understand this in relation to the dream
state. What we
must also comprehend is that our experience in
the waking state is
of the same general nature and occurs through
the same
process.
Realized Mahasiddhas, such as Tilopa and Naropa
of India, or Marpa
and Milarepa of Tibet, were able to perform
miraculous changes in
the phenomenal universe. They could do so
because they had realized
the entire phenomenal world as essentially empty
and a projection
of mind. This allowed them to manifest miracles
and actually change
the phenomenal world. Such transformation is not
possible when our
mind clings to what we experience as ultimately
real and
immutable.
The present phase of our existence ends in
death, when the karma
which directs the course of this physical
existence is
exhausted.
At death there is a definite and final
separation of consciousness
from the physical body, which is simply
discarded. What continues
is the individual consciousness, the mind of the
being entering
into the bardo experience. During that
after-death state, we
experience another kind of phenomenal universe.
Though lacking the
basis of a physical organism, the mind is able
to see, hear, smell,
taste, touch, think, and perceive in much the
same way as it does
now. Though there is nothing more than a state
of consciousness,
the mind continues to follow its habits and to
manifest in set
patterns. Thus our habitual conviction that
experience is
ultimately real continues after physical death,
and what happens
there resembles what happens in the dream state
and waking
consciousness.
A story about a monk in Tibet illustrates this.
It happened not
very long ago, in fact, during the lifetime of
my father. Near my
home in Tibet there is a Nyingmapa monastery
called Dzogchen. A
monk from this monastery decided that he did not
want to stay there
any more, but preferred to go into business. He
left and went to
the north of that region to become a trader,
hoping to accumulate a
fortune. He actually did become fairly
successful. Because of his
former relationship with a monastery, he was
also considered
something of a Dharma teacher, so he had a group
of followers as
well as the wealth amassed through his trading
ventures.
One day he met a magician who was able to
exercise a certain mental
control over people. The trader didn't realize
the power of this
person, and the magician cast a spell that
caused the trader to
experience a children: he acquired a large
estate and family to
look after, and passed his whole life this way
and became old with
white hair and few teeth. Then the illusion
disappeared: he was
back where he had been, and perhaps only one or
two days had
passed. During that time the magician had stolen
everything he
possessed, and the trader woke without a penny
in the world. He had
only the memory of his long fantasy of a
lifetime's activities,
distractions and projects.
Just like the trader's fantasy, our own daily
experiences have an
illusory quality. In the Mahayana sutras, it is
taught that
everything the moon shining on the water's
surface: everything we
experience has only conventional reality and is
ultimately
unreal.
We experience the third Dharma of Gampopa when,
first, we become
convinced that we must dispel our confusion
through understanding
and experiencing the essential emptiness of
mind, and, second, when
this reveals the illusory nature of all
phenomena; then the Path
dispels confusion.
The Fourth Dharma: Confusion Arises as
Primordial Awareness
The fourth Dharma of Gampopa is the
transformation of confusion
into Primordial Awareness. This fundamental
transformation is
effected on the level of Anuttarayogatantra, the
highest of the
four levels of Vajrayana teachings.
This transformation is not difficult to explain
theoretically. In
an ordinary state awareness is clouded and
confused; if we
recognize the mind's nature, then we experience
Primordial
Awareness. On a practical level, however, this
does not happen
automatically: a certain kind of skillful means
is needed. To
transform discursive into enlightened awareness,
we use the wealth
of techniques available in the Vajrayana,
especially the
Development and Fulfillment stages of
meditation.
In our present situation as unenlightened
beings, our three
faculties of body, speech, and mind are obscured
by basic
ignorance. To transform that confusion into
awareness, we must
become physically, verbally, and mentally aware,
so in Vajrayana
practice we utilize these very faculties of our
whole being to
effect a complete transformation.
Considering our physical body, we can see how we
are attached to it
as something permanent, pure and real. Yet this
physical body is
temporary, composed of numerous impure and
decaying substances. It
is conventionally, not ultimately, real.
Our habitual and instinctive clinging to it
obstructs the arising
of Primordial Awareness. We must come to realize
that this body is
simply something that appears and that it has no
self-nature. Based
on the projections of the mind, the body
represents the heart of
the form aspect of consciousness. Until we
realize this, the
transformation of confusion into Primordial
Awareness will not
happen spontaneously In tantric practice, the
body is transformed
by a meditation that leads us to identify with a
pure or
enlightened form, for example, Chenrezi, the
Bodhisattva of
Compassion. Here we put aside the fixation on
our own body and
instead identify with a pure form.
In doing so, it is important also to realize
that the deity is pure
appearance, and does not partake of
substantiality in any way. In
meditation we become completely identified with
this form, which is
empty, without solidity, without self-nature or
ultimate reality
beyond its pure appearance. This experience is
called "The Union of
Appearance and Emptiness."
Such a transformation is based upon
understanding that all our
experience is a subjective projection of mind,
and therefore our
attitude towards things is decisive. Through
changing our attitude
we change our experience, and when we meditate
in the way
described, transformation is possible. This is
especially true when
we focus on an enlightened form such as the
Bodhisattva of
Compassion. The image of Chenrezi itself is a
real expression of
the state of enlightened compassion. It is not a
fabrication. There
is actually an enlightened being called
Chenrezi, able to confer
blessing and attainment. To experience this,
certain conditions
must come together. An analogy would be taking a
photograph of
someone.
We put film in the camera, we point it at
whomever we're
photographing and take the picture; the image of
the person is
projected onto the film, and when it's
developed, we have a certain
image of that person. Something similar happens
when we meditate on
an enlightened form. There is an "external"
expression called
Chenrezi. Through our efforts in meditation, we
come to identify
with this pure form, to have faith in it, and to
realize the
intrinsic compassion and state of awareness
Chenrezi represents. In
this way we can become a "copy" of the deity and
receive the
blessing of the Bodhisattva of Compassion. This
is the first aspect
of the transformation of confusion into
Primordial Awareness based
on meditation upon our body as an enlightened
form.
The second aspect of transformation concerns our
speech. Although
it may be easy to consider speech as intangible,
that it simply
appears and disappears, we actually relate to it
as to something
real. It is because we become so attached to
what we say and hear
that speech has such power. Mere words, which
have no ultimate
reality, can determine our happiness and
suffering. We create
pleasure and pain through our fundamental
clinging to sound and
speech.
In the Vajrayana context, we recite and meditate
on mantra, which
is enlightened sound, the speech of the deity,
the Union of Sound
and Emptiness. It has no intrinsic reality, but
is simply the
manifestation of pure sound, experienced
simultaneously with its
Emptiness. Through mantra, we no longer cling to
the reality of the
speech and sound encountered in life, but
experience it as
essentially empty. Then confusion of the speech
aspect of our being
is transformed into enlightened awareness.
At first, the Union of Sound and Emptiness is
simply an
intellectual concept of what our meditation
should be. Through
continued application, it becomes our actual
experience. Here, as
elsewhere in the practice, attitude is
all-important, as this story
about a teacher in Tibet illustrates. The
teacher had two
disciples, who both undertook to perform a
hundred million
recitations of the mantra of Chenrezi, OM MANI
PADME HUNG. In the
presence of their Lama, they took a vow to do
so, and went off to
complete the practice.
One of the disciples was very diligent, though
his realization was
perhaps not so profound. He set out to
accomplish the practice as
quickly as possible and recited the mantra
incessantly, day and
night. After long efforts, he completed his one
hundred million
recitations, in three years. The other disciple
was extremely
intelligent, but perhaps not as diligent,
because he certainly did
not launch into the practice with the same
enthusiasm. But when his
friend was approaching the completion of his
retreat, the second
disciple, who still had not recited very many
mantras, went up on
the top of a hill. He sat down there, and began
to meditate that
all beings throughout the universe were
transformed into Chenrezi.
He meditated that the sound of the mantra was
not only issuing from
the mouth of each and every being, but that
every atom in the
universe was vibrating with it, and for a few
days he recited the
mantra in this state of samadhi.
When the two disciples went to their Lama to
indicate they they'd
finished the practice, he said, "Oh, you've both
done excellently.
You were very diligent, and you were very wise.
You both
accomplished the one hundred million recitations
of the
mantra."
Thus through changing our attitude and
developing our
understanding, practice becomes far more
powerful.
The six syllable mantra of Chenrezi, OM MANI
PADME HUNG, is an
expression of Chenrezi's blessing and
enlightened power. The six
syllables are associated with different aspects
of our experience:
six basic emotional afflictions in the mind are
being transformed,
six aspects of Primordial Awareness are being
realized. These sets
of six belong to the mandala of the six
different Buddha families
which become manifest in the enlightened mind.
The mantra of
Chenrezi has power to effect transformations on
all these
levels.
Another way of interpreting the mantra is that
the syllable OM is
the essence of enlightened form; MANI PADME, the
four syllables in
the middle, represent the speech of
Enlightenment; and the last
syllable HUNG represents the mind of
Enlightenment. The body,
speech, and mind of all Buddhas and Bodhisattvas
are inherent in
the sound of this mantra. It purifies the
obscurations of body,
speech, and mind, and brings all beings to the
state of
Realization. When it is joined with our own
faith and efforts in
meditation and recitation, the transformative
power of the mantra
arises and develops. It is truly possible to
purify ourselves in
this way.
The mind aspect of the Chenrezi meditation
centers in the heart
region where the mantra and seed-syllable HRIH
are located. Light
is visualized as going out from these and making
offerings to all
the Buddhas, purifying the obscurations of all
beings, and
establishing them in Enlightenment. The mind
aspect is also
connected with formless meditation, simply
resting the mind in its
own empty nature. After practicing this for some
time, a change
will occur: we will have the experience that
anything arising in
the mind, any emotion or thought, arises from
and dissolves back
into Emptiness. For that duration we are nowhere
other than in
Emptiness. In this state, we experience mind as
the Union of
Awareness and Emptiness. This is Mahamudra.
The threefold Chenrezi meditation thus utilizes
meditation
techniques relating to body, speech, and mind.
At the end of a
session of practice, the visualization dissolves
into a formless
state, and we simply rest the mind evenly in its
own nature. At
this time we can experience body, speech, and
mind as arising from
basic, emptymind. We recognize this mind as the
fundamental aspect
and body and speech to be secondary projections
based upon
consciousness. This represents the gathering of
all aspects of our
experience into this, we have realized the
fourth Dharma of
Gampopa: confusion has arisen as primordial
awareness.
Recognizing the body as the root of one's attachment to self,
Machig Labdron formulated Chod to be a practice
that would destroy
this fundamental attachment and simultaneously
develop compassion
for all beings. The main part of a Chod practice
can be outlined as
follows:
1. Transfer one's consciousness into space and
identify it with the
black Vajra Yogini.
2. Through visualization, identify the body with
the universe and
then offer it completely to all beings who would
want them,
especially one's creditors, enemies, and evil
beings.
To handle worldly or spiritual problems there
are many types of
approaches. Some try to dissolve the problems,
some plan to escape
from the problems, some attempt to stay at a
safe distance and
tackle through theoretical discussions, and some
would face the
problems and work on them. When one is not ready
to handle the
problems, the first three types of approaches
are temporarily
appropriate; nevertheless, the ultimate test of a
solution lies
with the head-on approach.
Chod is obviously a head-on approach to the
spiritual problem of
subconscious attachment. It also exemplifies the
ultimate wisdom of
facing the reality to realize its conditional
nature instead of
being satisfied with merely conceptual
understanding. Chod is
learning through enacting. One's attachment to
the body, fear of
its destruction, greed for its well-being, and
displeasure for its
suffering are all put to test in a Chod
practice. When all these
subconscious mental entanglements are brought to
light through the
visualization of dismemberment, one is really
fighting with one's
self. No one who cannot pass the test of such
visualizations would
have a chance of achieving liberation under
real-life
circumstances.
Advanced Chodpas, practitioners of Chod do not
satisfy themselves
with just the ritual practices. They often stay
in cemeteries,
desolate places, and haunted houses in order to
face the fearful
situations and experience the interference from
desperate or evil
spirits. By developing compassion for all
beings, including those
trying to scare or harm them, by sharpening
wisdom through
realizing the non-substantial nature of fearful
phenomena and fear
itself, and by deepening meditation stability
through tolerating
fearful situations, Chodpas gradually achieve
transcendence over
attachments, fear, greed, and anger. Through the
hardship of direct
confrontation they advance, step by step, on the
path toward
Enlightenment.
The separation of the consciousness from the
body indicates the
mistake of identifying with the body. It is the
aboard of this
life; both this life and its aboard are
transient and cannot be
grasped for good. The identification of the
consciousness with the
black Vajra Yogini signifies the recognition of
the wisdom of
non-self. On one hand, the black Vajra Yogini is
a manifestation of
the primordial wisdom of non-self; and on the
other hand, due to
the non-self nature of both the consciousness
and the Yogini, they
may be identified. Furthermore, the
identification with the black
Vajra Yogini, as it is the case in all tantric
identification with
a Yidam, is not grasping to a certain image but
involves salvation
activities. In other words, it is a dynamic
approach to personality
changes.
On the surface Chod seems to be an offering of
only the body.
Nevertheless, during the visualization the body
has been identified
with the universe, and consequently the offering
means the offering
of all things desirable. Thus, Chod is not just
aiming at reduction
of attachment to the body but also of all
attachments. In terms of
the traditional tantric classification of four
levels, Chod could
be characterized as a practice which frees one:
outwardly from
attachments to the body; inwardly, to sensual
objects; secretly, to
all desires and enjoyments; and most secretly,
to
self-centeredness. A Chodpa would gradually
experience the
transforming effects of Chod practices and
become aware of its ever
deeper penetration into the subtle and elusive
core of one's
attachments.
2. The Essential Ingredients of Chod
Chod as a tantric practice consists of the
following essential
ingredients:
A. The Blessing of the Lineage
In Tantric Buddhism lineage, meaning an unbroken
line of proper
transmissions of the teachings, is essential to
practice and
realization. This is because what is transmitted
is not just the
words but something spiritual and special.
Through proper
transmissions the blessings of all the
generations of teachers are
bestowed on the disciples. Without such
blessings no one can even
enter the invisible gate of Tantra. Tantric
practices without the
blessing of lineage may be likened to
automobiles out of gas.
In Tantric Buddhism lineage is always emphasized
and the teachers
are revered as the root of blessings. In
Sutra-yanas the importance
of lineage is often overlooked by scholars who
lack interest in
practice and ordinary Buddhist followers. This
is probably the main
reason why in Tantric Buddhism blessings can
often be directly
sensed by practitioners while in Sutra-yanas
such experiences are
less frequently encountered.
All tantric practices derive their special
effectiveness from the
blessing that is transmitted through the
lineage. In the case of
Chod, the blessing from Machig Labdron is the
source of such
blessings. All other teachers that form the
various lineages of
Chod are also indispensable to the continuation
of these lineages;
without their accomplishments and devoted
services to the Dharma,
the teachings would not be still available
today. Therefore, we
should remember their grace and always hold them
in
reverence.
To a practitioner who is fortunate enough to
have received the
blessings of a lineage, the meaning of lineage
becomes his
devotion, with all his heart and soul, to carry
on, to preserve and
transmit the teachings for all generations (of
disciples, the real
beneficiaries,) to come.
B. The Wisdom of Recognition and Transformation
Self-clinging is the fundamental hindrance to
Enlightenment and the
fundamental cause of transmigration in samsara.
Although it is the
main obstacle for a Buddhist practitioner to
eradicate, its subtle
nature and elusive ways are beyond easy
comprehension. Even the
very attempt to attack or reduce self-clinging
might very well be
indeed an expression of egocentrism, if the
motive is limited to
self-interest. Facing the dilemma of an
invisible enemy who is
possibly lurking behind one's every move, it
amounts to an almost
impossible task! Thanks to the wisdom insight of
Machig Labdron,
the root of self-clinging has been singled out
to be the body. Once
this is made clear, and the body being a
concrete object, the
remaining task is much simpler, though not
easier.
According to the wisdom insight of Machig
Labdron, the real demons
are everything that hinders the attainment of
liberation. Keeping
this wisdom insight in mind, on one hand, all
judgments based on
personal preferences and interests should be
given up, and on the
other hand, all obstacles and adversaries could
be transformed by
one's efforts into helping hands on the path
toward liberation. For
example, a gain could be a hindrance to
liberation if one is
attached to it, while an injury could be a help
to liberation if
one uses it to practice tolerance, forgiveness
and
compassion.
Applying this wisdom insight to the root of
self-clinging, the
body, Machig Labdron formulated the
visualization of Chod, and
thereby transformed the root of hindrance into
the tool for
attaining compassion and liberation.
C. Impermanence and Complete Renunciation
The body is the very foundation of our physical
existence. Even
after it has been recognized to be the root of
self-clinging, it is
still very difficult to see how to treat it to
bring about
spiritual transcendence and liberation.
Destroying the body would
certainly end the possibility of further
spiritual advancement in
this life but not necessarily the self-clinging.
The fact that
beings are transmigrating from life to life
attests to this.
Ascetic practices may temporarily check the grip
of physical
desires over spiritual clarity and purity, but
transcendence
depending on physical abuse can hardly be
accepted as genuine
liberation. The Buddha had clearly taught that
the right path is
the middle one away from the extremes of
asceticism and
hedonism.
A fundamental and common approach of Buddhist
teachings is to
remind everyone of the fact of Impermanence. All
things are in
constant changes, even though some changes are
not readily
recognizable. The change from being alive to
dead could occur at
any moment and could happen in just an instant.
Keeping
impermanence in mind, one can clearly see that
all our attachments
to the body are based primarily on wishful
thinking. To be ready
for and able to transcend the events of life and
death one needs to
see in advance that all worldly possessions,
including the body,
will be lost sooner or later. Hence, a
determination to renounce
all worldly possessions is the first step toward
spiritual
awakening and liberation. Chod as a Buddhist
practice is also based
on such awareness of impermanence and complete
renunciation. In
fact, many Chodpas adopt not just the ritual
practice but also a
way of life that exemplifies such awakening.
Many Chodpas are
devout beggars or wondering yogis who stay only
in cemeteries or
desolate places and do not stay in one place for
more than seven
consecutive days.
The offering of the body through visualization
in a Chod ritual is
an ingenious way to counter our usual attitude
toward the body;
instead of possession, attachment, and tender,
loving care, the
ritual offers new perspectives as to what could
happen to the body
as a physical object and thereby reduces the
practitioners'
fixation with the body, enlarge their
perspectives, and help them
to appreciate the position of the body on the
cosmic scale. Chodpas
would fully realize that the body is also
impermanent, become free
from attachment to it, and ready to renounce it
when the time
comes. When one is ready to renounce even the
body, the rest of the
worldly possessions and affairs are no longer of
vital concern,
only then can one make steadfast advancement on
the quest for
Enlightenment.
D. Bodhicitta
Machig Labdron emphasizes that the offering of
the body in Chod
practice is an act of great compassion for all
beings, especially
toward the practitioner's creditors and enemies.
Great compassion
knows no partiality, hence the distinction of
friends and foes, or
relatives and strangers does not apply. Great
compassion transcends
all attachments to the self, hence all one's
possessions, including
the body, may be offered to benefit others. In
every act of
visualized offering of the bodily parts, the
practitioner is
converting an unquestioned attachment into an
awaken determination
to sacrifice the self for the benefit of all. In
short, this is the
ultimate exercise in contemplating complete
self-sacrifice for
achieving an altruistic goal.
Chod is a practice that kills two birds with one
stone. On one
hand, the attachment to the body and self would
be reduced through
the visualized activity of dismemberment; on the
other hand, the
visualized practice of satisfying all beings,
especially one's
creditors and enemies, through the ultimate and
complete sacrifice
of one's body would nurture one's great
compassion. When the
attachment is weakened, the wisdom of non-self
would gradually
reveal itself. Consequently, Chod develops
wisdom and compassion
simultaneously in one practice; or to put it in
another way, Chod
is a practice that nurtures the unification of
wisdom and
compassion.
In Buddhism Bodhicitta refers to the ultimate
unification of wisdom
and compassion, the Enlightenment, and to the
aspiration of
achieving it. Therefore, we may say that Chod
stems from the
Bodhicitta of Machig Labdron, guides
practitioners who are with
Bodhicitta through the enactment of Bodhicitta,
and would mature
them for the attainment of Bodhicitta.
Only when one is completely devoted to the
service of all sentient
beings can one gain complete liberation from
self-centeredness.
Just as a headlong plunge takes a diver off the
board, complete
devotion to Dharma and complete attainment of
liberation happens
simultaneously. Only when considerations
involving oneself is
eradicated, will an act in the name of the
Dharma become indeed an
act of Bodhicitta, of Enlightenment. Developing
Bodhicitta in place
of self-centeredness is the effective and
indispensable approach to
liberation from self, and Chod is the epitome of
this
approach.
E. Meditation Stability and Visualization
The visualization practice of Chod is not an act
of imagination.
Were it just imagining things in one's mind,
there is no guarantee
that such practice would not drive one insane.
To practice Chod
properly one should have some attainment of
meditation stability so
that the visualizations are focused and not
mixed with delusive and
scattered thoughts or mental images. Indeed,
Chod should be
practiced as akin to meditation in action.
To be free from attachments to the body, we have
seen above that
destroying or abusing it would not do. It is the
great ingenuity of
Machig Labdron to recognize that attachments
being mental
tendencies can be properly corrected by mental
adjustments.
Visualizations performed by practitioners with
meditation stability
could have the same or even stronger effects as
real occurrences.
Furthermore, visualizations can be repeated over
and over again to
gradually overcome propensities until their
extinction.
Using visualization in Chod practices the body
remains intact and
serves as a good foundation for the
practitioner's advancement on
the path to Enlightenment, while the attachment
to the body and all
attachments stemming from it are being chopped
down piece by
piece.
Visualizations performed in meditation stability
is a valid way of
communication with the consciousness of beings
who are without
corporeal existence. Hence Chod visualizations
as performed by
adepts are real encounters of the supernatural
kind. They could
yield miraculous results such as healing of
certain ailments or
mental disorders that are caused by ghosts or
evil spirits, and
exorcism that restores peace to a haunted place.
The five essential ingredients as stated and
explained above
constitute the key to the formulation of Chod as
a Buddhist tantric
practice. A thorough understanding of the
significance of these
essentials is both a prerequisite to and a fruit
of successful Chod
practices.
3. The Benefits of Chod Practice
Enlightenment is of course the ultimate goal of
Chod practice.
Machig Labdron revealed her vast spiritual
experiences by
indicating signs of various stages of
realization in Chod. These
teachings are still well preserved in Chod
traditions. Through the
References listed at the end of this work
serious readers may find
some of these teachings.
In addition to the fruits of realization as
indicated above and the
application of spiritual power to healing and
exorcism as mentioned
earlier, there are other benefits that may be
derived from Chod
practice. Chod practice can help booster the
courage and
determination to devote one's whole being to
practice, beyond
considerations of physical well-being and life,
thereby achieving
complete renunciation and significant
realization. Chod practice
could help total removal of subconscious
hindrances that are most
difficult to become aware of because these would
surface only when
challenged by grave situations like
dismemberment.
In a dream state I sensed the relaxing effect of
Chod; those joints
of my body that were tense became relaxed when a
curved knife cut
through them. The tension in our mind is
enhanced by our underlying
concept of the body. By removing the mental
image of the body
through Chod the tension is reduced. The natural
state of one's
body exists before the arising of concepts, and
hence, to return to
it one needs to transcend the grip of
conceptuality.
Many kinds of death are horrible to normal
thinking; through
practicing Chod it is possible to go beyond
attachment to physical
existence, and have enough spiritual experiences
to understand that
whatever the manner of death may be they are
just different ways to
exit from the physical existence. Such a broad
perspective would
enable one to remain serene in facing
unthinkable tragedies. Such
an understanding would make it easier to
tolerate, forgive and
forgo vengeance.
The Hundred Verses of Advice of Padampa Sangye are utterly
amazing for their clarity, depth, breadth and
brevity. The great
pandit Shantarakshita, who was instrumental in
transplanting
Buddhism from India to Tibet, promised that one
of his students
would come one day to complete his work.
Kamalasila (Tib., Padampa
Sangye) fulfilled this prophecy, making three
trips to Tibet during
the eleventh century. This was the time when the
great yogi
Milarepa lived, and his autobiography describes a
momentous dharma
debate between the two teachers.
The story behind the teaching presented here
begins when Padampa
Sangye throws a stone magically bestowed upon
him by the Buddha,
saying that he would teach wherever it landed.
The stone landed in
the village of Tingri, in Tibet, and true to his
word, Padampa
Sangye founded his monastic seat there and
proclaimed The Hundred
Verses of Advice to the villagers.
Padampa Sangye known in India as Paramabuddha
was from southern
India, and traveled widely in India, Tibet and
China, until his
death around 1117 AD. It is widely believed that
Padampa Sangye was
an incarnation of the 8th century monk
Kamalashîla, one of the
early teachers of the Dharma in Tibet.When the
Indian sage Padampa
Sangye arrived in Tibet, he found the people in
the area of Tingri,
which is on the Tibetan side of Mt. Everest, to
be especially
amenable to his instruction. He therefore
settled in Tingri and
established a monastery.
Homage to the teacher!
Fortunate practitioners gathered here in Tingri,
listen!
Just as worn-out clothes can never again be made
as new,
It's no use seeing a doctor once you're
terminally ill;
You'll have to go. We humans living on this
earth
Are like streams and rivers flowing toward the
ocean -
All living beings are heading for that single
destination.
Now, like a small bird flying off from a
treetop,
I, too, will not be here much longer; soon I
must move on.
If you spend the present meaninglessly and leave
with empty
hands,
People of Tingri, a human life in the future
will be very hard to
find.
To apply yourselves with body, speech and mind
to the sacred
Teachings,
People of Tingri, is the best thing that you can
do.
Give your very life, heart and soul to the Three
Jewels the Buddha,
the Dharma, and the Sangha,
People of Tingri, and their blessings cannot but
arise.
Forget your goals for this life - concentrate
instead on lives to
come.
People of Tingri, that is the highest goal.
Families are as fleeting as a crowd on market
day;
People of Tingri, don't bicker or fight.
Wealth and poverty, like a magic show, just
seduce and
deceive;
People of Tingri, don't let the knot of avarice
bind you.
This body's just a bag containing various kinds
of filth;
People of Tingri, don't pamper it and spruce it
up so.
Family and friends are no more real than a magic
show;
People of Tingri, in your fondness for them
don't tie yourself
down.
Country and land are like a nomad's pastures
People of Tingri, don't cling sentimentally to
them.
As parents, all beings in the six realms have
cared for you;
People of Tingri, don't relate to them with your
ideas of "I" and
"mine".
The day you were born, your death began
approaching;
People of Tingri, remember: there is never any
time to spare.
Fundamentally there's no delusion, it's an
ephemeral
occurrence;
People of Tingri, look at the nature of what it
produces.
Without distraction apply yourselves to the
sacred Dharma;
People of Tingri, after death it will guide you
on the path.
The truth of cause and effect ensures that
actions yield their full
result;
People of Tingri, avoid all actions that are
negative and
evil.
Leave all your activities behind like a country
in a dream;
People of Tingri, just put non-action into
practice.
The very thing you feel attached to, let go of
it, whatever -
People of Tingri, there isn't anything that you
need.
Since you won't be staying in this world
forever,
People of Tingri, make your preparations for the
journey now.
If you first finish what you have to do, you'll
never get to
Dharma;
People of Tingri, while you're thinking about
it, practice straight
away.
Inside the forest, monkeys may be living happily
at ease,
People of Tingri - but at the edges forest fires
are closing in all
round.
Birth, sickness, ageing and death flow on, a
river without ford or
bridge;
People of Tingri, have you prepared yourselves a
boat?
In the narrow defiles of birth, death and the
intermediate
state
Bandits await the five poisonous emotions sure
to ambush you;
People of Tingri, avail yourselves of the
teacher as your
escort.
Your neverfailing source of refuge is the
teacher;
People of Tingri, carry him constantly on the
crown of your
head.
If your protection is the teacher, you'll reach
wherever you aspire
to go;
People of Tingri, cultivate devotion as the fare
you pay for the
journey.
Those who get wealthy get miserly too;
People of Tingri, give generously without being
partial.
Whoever gets power acts sinfully, too;
People of Tingri, abandon all desire for rank
and power.
Those with rank and riches are never happy and
at ease;
People of Tingri, get ready to claw at your
chest in anguish.
In the next world, there are neither family nor
friends;
People of Tingri, place your confidence in the
Dharma.
If you wander in distraction, you'll waste the
freedoms and
advantages of human life;
People of Tingri, make a resolute decision now.
While you're busy being distracted, the demon of
Death will catch
you;
People of Tingri, practice from this very moment
onwards.
When will the demon of Death appear? There is no
easy way to
tell;
People of Tingri, right now be always on your
guard.
The day you die, there's no one who'll protect
you;
People of Tingri, be ready to have yourselves
alone to count
on.
If you reflect on death, there's nothing you
will need;
People of Tingri, always keep your death in
mind.
Like lengthening shadows as the sun sinks low,
The demon of Death relentlessly draws nearer;
People of Tingri, quickly! Get away from him!
The morning's ravishing flower will wither by
nightfall;
People of Tingri, don't put your hopes in your
body.
Even if resembling, while alive, the children of
the gods,
Once dead they are more frightful than a demon
horde;
People of Tingri, you've been deceived by these
illusory
bodies.
Visitors to market day, their trading finished,
on the morrow have
dispersed;
People of Tingri, your friends will part from
you, be
certain.
Since the scarecrow conjured up by magic is sure
to tumble
down;
People of Tingri, act now according to the
linking of effect with
cause.
For sure, the vulture of your mind will one day
fly away;
People of Tingri, now is the time to soar up to
the heights.
All beings of the six realms have cared for you
as parents;
People of Tingri, towards them cultivate your
love and
compassion.
Hate for enemies is samsara's hallucination,
caused by
actions;
People of Tingri, transmute your hatred and your
hostile
mind.
Prostration and circumambulation purify
obscuration of the
body;
People of Tingri, abandon all your worldly
physical work.
Recitation and taking refuge purify obscuration
of the
speech;
People of Tingri, abandon all your ordinary
conversation.
Fervent devotion purifies habitual tendencies of
the mind;
People of Tingri, meditate on the teacher above
your head.
Your flesh and bones took form together, but in
the end are sure to
separate;
People of Tingri, do not believe that you will
live forever.
Capture that most sublime of countries, the
constant land of the
natural state;
People of Tingri, where there is no transition
or change.
Enjoy that most sublime of riches, the treasure
of the nature of
mind;
People of Tingri, which cannot ever be depleted.
Savor that most sublime of foods, the exquisite
taste of
meditation,
People of Tingri, which abolishes the pangs of
hunger.
Imbibe that most sublime of drinks, the ambrosia
of
mindfulness,
People of Tingri, whose flow is never
interrupted.
Rely upon that most sublime companion,
primordial awareness
wisdom,
People of Tingri, from which you never can be
parted.
Seek for that most sublime of progeny, the young
child pure
awareness,
People of Tingri, for which there is no birth or
death.
In a state of emptiness, whirl the spear of pure
awareness;
People of Tingri, the view is free of being
caught by anything at
all.
In a state without thoughts, without
distraction, abandon the
watcher;
People of Tingri, the meditation is free of any
torpor or
excitement.
In a state of natural spontaneity, train in
being free of any
holding back;
People of Tingri, in the action there is nothing
to abandon or
adopt.
The four bodies, indivisible, are complete in
your mind;
People of Tingri, the fruit is beyond all hope
and doubt.
The root of both samsara and nirvana is to be
found within your
mind;
People of Tingri, the mind is free of any true
reality.
Desire and hate appear, but like birds in
flight, should leave no
trace behind;
People of Tingri, in meditation be free of
clinging to
experiences.
The unborn absolute body is like the very heart
of the sun -
People of Tingri, there is no waxing or waning
of its radiant
clarity.
Thoughts come and go like a thief in an empty
house -
People of Tingri, in fact there is nothing to be
gained or
lost.
Sensations leave no imprints, like drawings made
on water;
People of Tingri, don't perpetuate deluded
appearances.
Thoughts of attachment and aversion are like
rainbows in the
sky;
People of Tingri, there is nothing in them to be
grasped or
apprehended.
Mind's movements dissolve by themselves, like
clouds in the
sky;
People of Tingri, in the mind there are no
reference points.
Without fixation, thoughts are freed by
themselves, like the
wind,
People of Tingri, which never clings to any
object.
Pure awareness is without fixation, like a
rainbow in the
sky;
People of Tingri, experiences arise quite
unimpededly.
Realization of the absolute nature is like the
dream of a
mute;
People of Tingri, there are no words to express
it.
Realization is like a youthful maiden's
pleasure;
People of Tingri, the joy and bliss cannot be
described.
Clarity and emptiness united are like the moon
reflecting in
water;
People of Tingri, there is nothing to be
attached to and nothing to
impede.
Appearances and emptiness inseparable are like
the empty sky;
People of Tingri, the mind is without either
center or
periphery.
The mind with no thought and no distraction is
like the mirror of a
beauty;
People of Tingri, it is free of any theoretical
tenets.
Awareness and emptiness inseparable are like
reflections in a
mirror;
People of Tingri, nothing is born there and
nothing ceases.
Bliss and emptiness inseparable are like the sun
lighting up the
snows;
People of Tingri, there is nothing there to
apprehend.
Deluded talk will fade without a trace, like
echoes;
People of Tingri, in sound there is nothing to
be grasped.
Happiness and suffering, through a mechanism
like the sounding of a
lute's body and strings,
People of Tingri, are produced when actions are
combined with
necessary conditions.
The natural freedom of samsara and nirvana is
like a children's
game;
People of Tingri, have a mind without any aims.
Your notions of the outer world derive from the
mind within;
People of Tingri, let the solid ice be melted
into liquid.
The mechanism of ignorance is like the gush of a
meadow
spring;
People of Tingri, it cannot be halted by
obstructing it.
The delusions of samsara and nirvana are like
coming face to face
with an enemy;
People of Tingri, as your ally practice virtue.
The natural clarity of the five kayas aspects of
enlightenment is
like the expanse of a continent of gold;
People of Tingri, there is no hope or doubt,
attachment or
aversion.
With its freedoms and advantages, human life is
like a treasure
island;
People of Tingri, do not come back an
empty-handed failure.
The practice of the Great Vehicle is like a
wish-fulfilling
gem;
People of Tingri, however hard you search, it
would be difficult to
find again.
For this life, come what may, you'll have enough
to eat and clothe
yourself;
People of Tingri, put everything you have into
practicing the
Dharma.
While you are young, practice hard and with
austerities;
People of Tingri, once you're old your
constitution won't withstand
it.
When emotions arise, bring antidotes to bear on
them;
People of Tingri, let free all concepts in their
very nature.
Think from time to time of all the defects of
samsara;
People of Tingri, that will make your faith
become much
clearer.
Right now, develop diligence and stand your
ground;
People of Tingri, when you die it will guide you
on the path.
If you're not free now, when will you ever get
to be free?
People of Tingri, your chance to eat comes only
one time in a
hundred.
Life is so ephemeral, like the dew on the grass;
People of Tingri, don't yield to laziness and
indifference.
From where you are now, should you lose your
footing,
People of Tingri, it will be hard to find a
human life again.
The Buddha's teaching is like the sun shining
through the
clouds;
People of Tingri, now is the one time that it is
present.
You say such clever things to people, but don't
apply them to
yourself;
People of Tingri, the faults within you are the
ones to be
exposed.
That faith succumbs to circumstance is only a
short step
away;
People of Tingri, contemplate samsara's
imperfections.
Frequenting evil friends is bound to make your
own behavior
evil;
People of Tingri, abandon any friendships that
are negative.
Frequenting virtuous friends is bound to make
your own good
qualities arise;
People of Tingri, follow your spiritual
teachers.
Deception and lies deceive not only others, but
yourself as
well;
People of Tingri, as witness take your own
conscience.
Delusion born from ignorance is the worst
disaster-bearing
demon;
People of Tingri, hold fast to your vigilance
and
mindfulness.
If you don't hold on to the three or five
poisons desire, hatred,
ignorance, jealousy, pride, the path is near;
People of Tingri, generate powerful antidotes
against them.
If your perseverance has no strength, you will
not reach
Buddhahood;
People of Tingri, make sure that you don that
Armor.
Habitual tendencies, being old acquaintances,
keep on coming
back;
People of Tingri, don't go on following the
past.
If your understanding and realization are weak,
pray to your lord
teacher;
People of Tingri, and deep meditation will be
born in you.
If you aspire to happiness in future, accept
your present
trials;
People of Tingri - then Buddhahood is right here
just beside
you.
This old Indian master will not stay in Tingri,
he will go
away;
People of Tingri, it is now that you must
clarify your
doubts.
I myself have practiced without distraction;
People of Tingri, you too should follow this
example.
The prophetic elements in the Kalachakra literature detail the
names and length of reigns of the Shambhala
kings, with special
focus on the 25th Rigden King, Rudrachakrin. The
texts predict a
time in the not-too-distant future (estimates
range from quite near
to about 400 years) when the whole world will be
overwhelmed with
pervasive suffering. Nations will steadily be
absorbed through
relentless war waged by those of barbaric ways
and beliefs.
Buddhist practice will wane until it barely
exists except in
obscure lands like Shambhala. It's said that the
female Buddha,
Arya Tara, will skillfully emanate to become the
barbarian ruler's
queen. At just the time when that ruler feels he
has achieved
supreme dominion in this world, his queen will
reveal the hitherto
unknown existence of Shambhala in all its
incomparable
magnificence. Bursting with envy and rage, the
barbarian ruler will
loose his armies at Shambhala, at which point
Rudrachakrin will
counter-attack, leading his own legions of
Shambhala warriors in an
epic battle which will utterly crush the
barbarian forces. The
victory of the Shambhala armies will usher in a
golden age of
Shambhala on Earth. This age will provide people
with an excellent,
but final opportunity to gain release in supreme
enlightenment from
their suffering round of rebirths before an
1800-year decline
culminates in a world-ending cataclysm. Danzan
Ravjaa's
specifically directed his Gobi activity toward
this aspect of the
Kalachakra's predictions.
Danzan Ravjaa's autobiography contains the
statement that:
"...in the future, when the Panchen Lama reigns
as the king of
Shambhala, when many enlightened Buddhas,
commanders and officials
are waging battle against the mlecchas, I
received a prophecy that
I will [reincarnate] as the commander Sanjay
Dorje Gyalpo and take
under my command the soldiers and officers of
the outer, inner and
secret places.It is widely believed that Tibet's
Panchen Lama will
reincarnate as Rudrachakrin, the king who will
lead this battle,
and that countless other realized beings will
take form as
commanders within his army. In his lifetime,
Danzan Ravjaa was
especially close to the 7th Panchen Lama
Lamrim Yeshe Nyingpo
The Wisdom Essence of Oral Instructions in Stages of the Path
Spoken by Padmasambhava
Recorded by Khandro Yeshe Tsogyal
Revealed and decoded by Jamyang Khyentse Wangpo and Chokgyur
Lingpa
(The following is an excerpt from the root text translated by
Erik
Pema Kunsang. Please consult the book "The Light of Wisdom"
published
by Shambhala Publications for the complete text with
commentary.
"Likewise, whoever reads and memorizes it, recites, explains,
or
studies it, will be blessed by me, Padma" said Guru
Rinpoche.)
OM AH HUNG HO
The essence of primordially pure space is Samantabhadra,
The spontaneously present awareness is Padmasambhava,
And their indivisble unity, Dorje Drakpo Tsal,
Is the heruka, the supreme sovereign of all mandalas.
In the realm of the great sphere, the all-pervasive
dharmadhatu,
In the sambhogakaya palace with the fivefold luminosity,
And in all the indefinite places of nirmanakayas who tame
beings,
They turn throughout the three times
The wheel of Dharma of the inconceivable number of causal and
resultant vehicles,
For oceanlike assemblies of disciples possessing potential,
In accordance with the various types of suitability and capacity
of
each individual.
I will now teach to my closest disciples
The quintessence of all these condensed into one,
The essence of my heart, the ultimate counsel,
As a direct instruction that is easy to understand and simple to
apply
Don't let it dwindle away, but practice one-pointedly.
It has that to be understood, that which causes realization, and
the
final result.
Thus it is demonstrated by these three aspects.
The ground to be understood is the all-pervasive sugata
essence.
Uncompounded, luminous, and empty, it is the natural state of
awareness.
Beyond confusion and liberation, it is completely quiescent, like
space.
Although it abides without separation in samsara or joining in
nirvana,
Due to the great demon of coemergent and conceptual
ignorance,
From the solidified habitual patterns of grasping and
fixation,
And the different perceptions of worlds and inhabitants,
The six classes of beings appeared as a dream.
Although this is so, you have never moved and will never
move
From the original condition of the essence.
Endeavor therefore in purifying the temporary stains.
The stages of the path that bring about realization are
innumerable.
Purify your beings, sow the seeds, and cultivate them.
Remove the hindrances, and likewise bring forth enhancement.
Thus enter the correct path through these five aspects.
First of all is to purify your mind and being.
The vajra master, the root of the path,
Is someone who has the pure conduct of samaya and vows.
He is fully adorned with learning, has discerned it through
reflection.
And through meditation he posseses the qualities and signs of
experience and realization.
With his compassionate action he accepts disciples.
Serve a master endowed with these characteristics by means of
the
three pleasing actions,
And do not commit the displeasing ones for even an instant.
Take the pledge to accomplish whatever he commands
By the skill of correctly training in his thoughts and deeds.
The master should give the teachings suited to the mind of the
disciple
Who has faith, renunciation, and compassion,
And who has sharp faculties, intelligence, and discipline.
He should not give instructions that are inappropriate for the
recipient.
For the way of guiding gradually in accordance with the types
of
mental capacity,
First, keep far away from places of disturbance
By going to a place of solitude and giving up worldly
activities.
Sit on a comfortable seat, straighten your body, and expel the
stale breath.
Supplicate the Three Jewels and generate devotion to your
guru.
Apply mindfulness and reflect in the following way.
This bodily support adorned with the perfect freedoms and
riches,
Like the udumbara flower, is extremely hard to find.
If you skillfully take advantage of it,
Then this find has great value, exceeding that of a wish-fulfilling
gem.
Therefore follow spiritual guides and virtuous friends
At all times and on all occasions.
Giving up concerns for this life, and for the sake of the
future.
Exert yourself quickly to take advantage of it, for if you don't,
[it
will not last].
Like the rising and setting of the sun and moon, composite
things are
impermanent.
The time of death lies uncertain, like a flash of lightning in the
sky.
At the time of death nondharmic things are of no help at all,
So practice the sacred and sublime Dharma correctly.
The root of practicing the sacred Dharma is the law of
karma.
Through evil deeds and nonvirtues you will go to the three lower
realms.
By virtuous actions you achieve the higher realms and
liberation.
Therefore confess evil deeds and make the wholehearted vow to
refrain from them.
Diligently take up the roots of virtue.
Prostrations and circumambulations purify the wrongdoings of your
body.
Reciting and reading the Buddha's words purify the obscurations of
your speech,
And supplicating the Three Jewels pacifies the faults of your
mind.
Always train correctly in being mindful, careful, and
conscientious.
In particular, for accomplishing the state of emancipation,
With the recognition and remembrance that all of samsara
Is like a fiery pit, a garden of razors, or a forest of
swords,
Arouse again and again the intense and genuine attitude
Of desiring to be quickly freed from the three sufferings
At some point, when you understand that all samsaric
grandeur
Is impermanent, inconstant, and illusive,
Fascination with even the splendor of Brahma and Indra
Will have no occasion to arise for as much as an instant.
While truly perceiving the Three Precious Ones, the Roots, and
the
guardians of the Dharma
To be the unfailing and permanent protection,
Regard them repectfully as your refuge until enlightenment
In order to free yourself and others from the terrors of
samsara.
Using your own experience as a measure,
Arouse the bodhicitta of aspiration
Through the four immeasurables of love, compassion, joy and
impartiality
In order that your mothers, all beings, may have happiness and be
free
from suffering
With the intent of pursuing complete enlightenment solely for
the sake
of others,
Give away, like grass, your body and possesions,
And give the relief of protection to those disturbed by
dangers.
Practice the Dharma yourself and establish others in it.
With the intention of renouncing, a throughly delighted frame of
mind,
Constrain yourself from committing the negative misdeeds of your
three doors.
Practice the conditioned and unconditioned virtues as much as you
can,
And motivate yourself to carry out all your deeds for the sake
of
sentient beings.
In order never to be overcome by harmdoers,
Cultivate patience through mindfulness of the demerits of
anger.
Joyfully undertake hardships for the sake of the Dharma,
And be unafraid of the profound emptiness.
By awakening a courageous fortitude for what is virtuous,
Don the armor of tirelessly engaging in bodhisattva deeds.
Exert yourself without distraction throughout day and night,
And cast away weariness when achieving the welfare of others
With the thorough intention to calm your mind,
Take the mundane dhyanas as the foundation.
Through fully accomplishing samadhi with vipashyana,
Enter the domain of the experience of the tathagatas.
By means of the intelligence that fully discerns
phenomena,
First comprehend the words of all teachings through learning.
Next seek an understanding of their meaning through
reflection,
And finally realize the meaning through meditation.
Having ripened your own beings, gather followers through
generosity,
Delight them with pleasing words, and comfort them by being
consistent.
Through counseling them in meaningful conduct, fully establish
them,
temporarily and ultimately
In the splendor of benefit and well-being.
As the essential point, take upon yourself the burden
Of all the miseries of sentient beings,
Give away your happiness and virtue to the six classes of
beings,
And train in compassion and bodhicitta without being carried away
by
difficulties.
In particular, external objects grasped by fixation
Are all unreal and appear like an illusion.
Not permanent, yet their transiency is able to function.
They are not singular, since a variety emerges and changes.
They are not independent, but follow the karmic deeds.
They are not particles, since partless atoms do not exist.
If they did exist, gross things could not be assembled.
If they had parts, this would contradict the assertion of
partlessness.
They are nothing but a nonexistent and false appearance, an
interdependence,
Like dreams, magical illusion, and the reflection of the moon in
water.
Regard them as a city of gandharvas and as a rainbow.
The mind that observes is also devoid of an ego or a
self-entity.
It is neither seen as something different from the aggregates
Nor as identical with these five aggregates.
If the first were true, there would exist some other
substance.
This is not the case, so were the second to be true,
That would contradict a permanent self, since the aggregates are
impermanent.
Therefore, based on the five aggregates,
The self is a mere imputation by the power of ego-clinging.
As to that which imputes, the past thought has vanished and is
nonexistent.
The future thought has not occurred, and the present thought does
not
withstand scrutiny.
In short, understand the twofold self, the perceiver and the
perceived,
To be totally quiescent, like the sky, and devoid of arising,
And also that this nonarising is beyond the domain of conceptual
mind.
Since even the Omniscient Ones find no words for this,
This absence of mental constructs is called the Middle Way.
Having realized this, rest in equanimity,
Free from conceptual activity, in the state devoid of fixation.
Thoughts then subside, and the natural state of the essence is
seen.
Hereby you accomplish the virtues such as the eyes,
superknowledge, and dharani-recall.
The causal vehicle of the paramitas
Is to gradually attain the paths and bhumis.
On the path of fruition, you should still regard
The practice of unified emptiness and compassion as the basis of
the path.
PÄL DEN TSA WA’I LA MA RIN PO CHE
Glorious Root Lama, Precious One,
DAG GI CHI WOR PE MA’I DEN SHUG LA
Seated upon the lotus throne on the crown of my head,
KA’ DRIN CHEN PO’I GO NE JE ZUNG TE
Hold me with your great kindness:
KU SUNG T’UG KYI NGÖ DRUB TSÄL DU SÖL
Grant me the accomplishments of Body, Speech and Mind.
The Seven-Line Prayer
HUNG OR GYEN YÜL GYI NUB JANG TS'AM
Born in the north-west of the land of Uddiyana
PE MA GE SAR DONG PO LA
In the calyx of a lotus
YA TS'ÄN CHOG GI NGÖ DRUB NYE
And endowed with the most marvellous qualities,
PE MA 'JUNG NE SHE SU TRAG
You are renowned as the Lotus-Born,
'KOR DU K'AN 'DRO MANG PÖ KOR
Surrounded by a host of many Dakinis.
KY'E KYI JE SU DAG DRUB KYI
I am the one who follows in your footsteps:
CHIN GYI LAB CH'IR SHEG SU SÖL
Please approach and bless me!
GURU PEMA SIDDHI HUNG
GYANG 'PÖ KYI SÖL 'DEP NYUG MA'I T'ÖL LU SHE JA WA
The Prayer of Calling the Lama from Afar entitled Song of the
Primordial State
NGO WO DÖ NE MI 'GYUR TRÖ DRÄL GYI SHI LUG
Essence unchanging from the very start, fundamental nature beyond
elaboration,
KA DAG TING SÄL SHÖN NU BUM KU RU SHUG PA
Primordially pure profound clarity, present as the Youthful Vase
Body,
CHÖ KU'I LA MA YE SHE DOR JE DE KY'EN NO
Dharmakaya Lama, Yeshe Dorje ("Adamantine Primordial Wisdom"), you
who know,
TA WA'I DING CHEN T'OB PAR CHIN GYI RANG LOB SHIG
Grant me your blessings that I attain great confidence in the
View.
RANG ZHIN MA 'GAG ZUNG 'JUG 'Ö SÄL GYI TS'OM BU
Self-nature unceasing, concentration of the radiant luminosity
of
primordial union,
LHÜN DRUB NGE PA NGA DEN RÖL PA RU SHUG PA
Spontaneous realisation, present as the display of the five
certainties,
LONG KU'I LA MA DE CHEN DOR JE DE KY'EN NO
Sambhogakaya Lama, Dechen Dorje ("Adamantine Great Bliss"), you who
know,
GOM PA'I TSÄL CHEN DZOG PA JIN GYI RANG LOB SHIG
Grant me your blessings that I perfect great clarity of
meditation.
T'UG JE CH'OG LHUNG DRÄL WA TA' DRÖL GYI YE SHE
Compassion free from bias, primordial wisdom beyond all
limitation,
KÜN KY'AB RIG TONG JEN PA'I NGO WO RU SHUG PA
Present as the naked essence of all-pervading
awareness-emptiness,
TRÜL KU'I LA MA 'DRO 'DÜL LING PA DA KY'EN NO
Nirmanakaya Lama, 'Drön'dül Lingpa ("He who is from the Continent
of
Taming Beings"), you who know,
CHÖ PA'I BOG CHEN 'JONG PAR JIN GYI RANG LOB SHIG
Grant me your blessings that I become skilled in activity that
bestows
great benefit.
RANG RIG DÖ MA'I SHI LA 'PO 'GYUR NI MI 'DUG
The primordial ground of intrinsic awareness is unmoving and
unchanging;
GANG SHAR CHÖ KU'I TSÄL LA ZANG NGEN NI ME DA'
Whatever appears is the creativity of the Dharmakaya and is
neither
good nor bad.
DA TA'I SHE PA SANG GYE NGÖN SUM DU 'DUG PE
In the awareness of "nowness", the very actuality of
Buddhahood,
GU YANG LO DE'I LA MA NYING Ü NE NYE JUNG
The Lama of the vast expanse of serene joy is discovered in the
heart,
NYUG MA'I SEM 'DI LA MA'I RANG ZHIN DU TOG TS'E
And when this innate mind is realised to be the very nature of the
Lama,
'DZIN SHEN SÖL 'DEB CHÖ MA'I DUG YÜ NI MA GÖ
There is no (longer any) need for contrived and fabricated prayers
of
carping and complaint.
MA CHÖ RIG PA RANG BAB K'A YEN DU LÖ PE
By letting go in the free and natural flow of uncontrived pure
awareness,
TE ME GANG SHAR RANG DRÖL CHIN LAB DE T'OB JUNG
Without solidifying or holding on, the blessing of the
self-liberation
of whatever arises is obtained.
JE PA'I CHÖ KYI SANG GYE 'DRUB DU NI MI DA'
There will never be a time when contrived practice leads to
Buddhahood:
YI CHÖ LÖ JE GOM 'DI LU JE KYI DRA RE
This intellectually contrived meditation of mental analysis is
a
deceitful enemy.
DA NI 'DZIN TANG SHIG PA'I DO ME KYI NYÖN PA
This very instant, (let) mental grasping fall apart with the
abandon
of a madman,
JUNG GYÄL CHER NYÄL NGANG LA MI TS'E 'DI KYEL TONG
And let this human life be spent in a state of spontaneous and
naked ease:
GANG TAR JE KYANG GA'O DZOG CHEN GYI NÄL 'JOR
Joyful in whatever he does, the yogin-practitioner of the Great
Perfection;
SU DANG 'DROG KYANG KYI DO PE 'JUNG GI BU GYÜ
Happy in any company, the Lineage-Son of the Lotus Born.
GÖN LA 'DREN DA ME DO TER CHEN GYI LA MA
Peerless Protector, Great Tertön Lama;
CHÖ LA DO DA ME DO K'AN 'DRO YI NYING T'IG
Teaching beyond compare, Heart-Essence of the Dakinis.
MONG CHEN NYING GI MÜN PA RANG MÄL DU SANG NE
Purifying in its own place the great ignorance darkening the
heart,
'Ö SÄL NYI MA 'DRIB ME K'OR YUG TU 'CHAR WA'I
The immaculate sun of radiant clarity shines forth day and
night.
KÄL ZANG 'DI KO P'A CHIG LA MA YI KU TRIN
This good fortune is the graciousness of the only father
Lama:
DRIN LEN 'KOR TA' ME DO LA MA RANG DREN NO
Unrepayable kindness! - My Lama! I think only of you!
Thus, at the request of my principal vajra disciple, Trülpa'iku
Jigme
Chöying Dorje, Dön T'amche Drubpa'i-de, this was spoken as so
much
meaningless chatter by Jigdräl Yeshe Dorje.
NGÖN TS’E RIG ’DZIN NÜ DEN DOR JE TSÄL
To Nüden Dorje, skilful vidyadhara of the past,
MA ’ONG DE SHEG MÖ PA TA’ YE SHAB
To the feet of Möpa Ta’ye, Tathagata of the future,
DA TA PE ’JUNG GYÄL TS’AB DROG BEN NO
To Drogben Lotsawa, present regent of Guru Padmasambhava —
’JIG DRÄL YE SHE DOR JE LA SÖL WA’DEB
To ’Jigdräl Yeshe Dorje I pray.
Düd ’Jom Ter Sar Ngön ’Dro’i
Ngag ’Dön Dü Pa Shug So
The Concise Recitation of the Preliminary Practices Related to
the New
Treasures of Düd’jom
In the arrangement of this practice of The Concise Recitation of
the
Preliminary Practices Related to the New Treasures of Düd’jom,
the
first section is the preliminaries — the recitation of the
Four
Thoughts that Turn the Mind (from Samsara)
NAMO LÜ ME TEN GYI GÖN PO LA MA KY’EN
Unfailing and constant protector, Lama, you who know,
DÄL ’JOR ’DI NI SHIN TU NYE PAR KA’
This body of freedoms and favourable conditions is extremely hard
to find,
KYE TS’E MI TAG ’CHI WA’I CHÖ CHEN YIN
All that is born is impermanent and bound, by its very nature, to
die,
GE DIG LE KYI GYU ’DRE LU WA ME
The causality of virtuous and unvirtuous karma is infallible,
K’AM SUM ’KOR WA DUG NGÄL GYA TSO’I NGANG
And the three realms of cyclic existence are intrinsically an ocean
of
suffering:
DREN NE DAG LO CHÖ LA ’GYUR WAR SHOG
Remembering this, may my mind turn towards the Dharma.
Thus, reciting this as much as possible, train the mind.
Second comes the actual preliminary practice, of which the
first
section is going for Refuge. Firmly believing that your Root Lama,
the
quintessence and embodiment of three supreme objects of Refuge,
is
actually seated in the space before you in the form of Guru
Rinpoche…
’DI ZUNG CHANG CHUB NYING PO MA T’OB BAR
From this day forth, and until I attain the very heart of
enlightenment,
LA MA KÖN CHOG SUM LA KYAB SU CHI
I take Refuge in the Lama and the Three Rare and Precious
Jewels.
Thus recite as much possible with prostrations.
The second section is the generation of the Enlightened
Attitude
Requesting the objects of Refuge to bear witness…
DA NE ZUNG TE ’KOR WA MA TONG BAR
From now until samsara is emptied,
MA GYUR SEM CHEN KÜN GYI P’EN DE DRUB
I shall work for the benefit and well–being of my mothers, all
sentient beings.
Thus train the mind to generate the Enlightened Attitude.
The third is the mandala–offering in order to gain merit
Laying out
an actual mandala of heaped up offerings as symbolic
representation…
TS’E RAB KÜN GYI LÜ DANG LONG CHÖ PÄL
The bodies, possessions and honour I have known throughout all my
lifetimes,
TS’OG NYI DZOG CH’IR KÖN CHOG SUM LA’BÜL
I offer to the Three Rare and Precious Jewels so as to complete
the
two accumulations.
Thus offer the mandala as much as possible.
Fourth is the meditation on and recitation of Vajrasattva to
purify
obscuration Remaining in your ordinary state…
CHI WOR LA MA DOR SEM YER ME PA’I
From the body of the Lama and Dorje Sempa’ inseparably one above
the
crown of my head
KU LE DÜ TS’I GYÜN BAB DRIB JANG GYUR
Streams a downpour of nectar purifying all my obscurations.
OM is the supreme praise.
BENZAR SATTA SAMAYA
The Vajrasattva commitments.
MANU PALAYA BENZAR SATTA
Grant me your protection, Vajrasattva,
TENOPA TIKT'A DRI DHO MEBHAWA
Remain firm in me
SUTTO KHAYO MEBHAWA
Make me perfectly satisfied,
SUPPO KHAYO MEBHAWA
Increase the positive in me,
ANU RAKTO MEBHAWA
Be loving towards me,
SARWA SIDDHIM ME PRA YA TSA
Grant me all accomplishments
SARWA KARMA SU TSA ME
And all the activities.
TSITTAM SHIREYAM KURU
Make my mind virtuous.
HUNG is the vital essence seed-syllable.
HA HA HA HA symbolises the Four Boundless Thoughts, the Four
Empowerments, the Four Joys and the Four Kayas.
HO is the sound of laughter in these.
BHAGAWAN SARWA TATHAGATA
All the Lordly Tathagatas in one,
BENZRA MAME MÜN TSA
Vajrasattva, do not abandon me.
BENZRI BHAWA
I pray that I may become a Vajra-Holder.
MAHA SAMAYA SATTO
Great Commitment-Being!
AH means uniting in non-duality.
Thus recite the hundred syllables while visualising the
nectar
descending and purifying, and (then)…
OM BENZAR SATTO HUNG
Recite the six–syllable mantra as much as you can, and when you
have
completed this…
’Ö SHU DAG NANG DANG ’DRE RO CHIG GYUR
He dissolves into light and merges in one taste with one’s own
phenomena.
Thus, Vajrasattva having gathered into oneself, remain in
even–minded
meditation.
Fifth is the swiftly penetrating blessing of the Guruyoga.
RANG NYI DOR JE NÄL ’JOR DÜN KA’ RU
I am the Vajrayogini and in the sky in front of me
TSA WA’I LA MA PE MA’I KUR SHENG GYUR
Is the Root Lama in the form of Padmasambhava.
DÜ SUM SANG GYE MA LÜ ’DÜ PA’I KU
Embodiment of all the Buddhas of the past, present and future
without exception,
TSA WA’I LA MA CHOG LA SÖL WA ’DEB
Most excellent Root Lama, to you I pray:
’DI CH’I BAR DO SUM DU T’UG JE ZUNG
In this life, my future life and in the intermediate state
between
them, all three, hold me with your compassion
DÜ SUM GYÜN CHE ME PAR CHIN GYI LOB
And grant me unceasing blessing throughout the three times.
OM AH HUNG BENZAR GURU PEMA SIDDHI HUNG
Thus recite one hundred, one thousand times, etc As many times as possible.
KU SUNG T’UG KYI WANG JIN YONG DZOG T’OB
The blessings and empowerments of Body, Speech and Mind are
received
in all their perfection.
BENZAR GURU KAYA WAKA TSITTA SIDDHI HUNG
Thus take the four empowerments and then…
LA MA ’Ö SHU RANG T’IM YER ME NGANG
The Lama dissolves into light, merges inseparably with me and in
this
state I remain:
RIG TONG DÖN GYI LA MA’I RANG SHÄL TA
See the real face of the Lama, the quintessence of
awareness–emptiness!
Thus absorbing the Lama into your self, remain in even–minded
meditation.
The sixth section is the transference.
GÖN PO ’Ö PA ME LA SÖL WA’DEB
Protector Amitabha, to you I pray
ZAB LAM P’O WA ’JONG WAR CHIN GYI LOB
Bless me that I perfect the profound path of transference of
consciousness.
Thus reciting as much as you possibly can, appeal for the transference.
Seventh is the offering of the body and the dedication of merit.
DA NI LÜ DANG LONG CHÖ GE TSAR CHE
This very instant, my body, wealth, and the sources of my virtue,
all together,
MA GYUR’DRO LA P’ANG PA ME PAR TANG
I give without attachment to all beings, my parents.
’DRO DÖN LAB CHEN GEG ME’DRUB PAR SHOG
May I unobstructedly attain great benefit for the well–being of
all
living beings
Thus earnestly make prayers of aspiration.
Thus, in order to benefit those who do not know or who are
unable to
practice The Extensive Recitation–Practice of the
Preliminaries
Connected with the New Treasures, this explicatory text
simplifying
the essential meaning of the condensed recitation of the
preliminaries
was composed by ’Jigdräl Yeshe Dorje.
May the youthful sun of speech, Manjushri, in his enlightened
form,
With its signs and marks, embodying the secret body, speech and
mind
Of all the infinite buddhas and their bodhisattva heirs,
Turn your minds towards the path to perfect awakening!
There are countless Dharma teachings, profound and extensive,
Suited to the mental capacities and inclinations of limitless
beings,
Yet, by gathering all the key points together in a way that can be
practised,
I offer this pithy advice to you, my friends, who I hold as dear as
my own heart.
Becoming attached to this life, you will lose your fortunate
connection to the Dharma.
Indulging your desires again and again, your craving will only
increase,
And you will never find satisfaction. Wealth, happiness, fame and
praise—
To pursue them is like buying and selling in a dream. Let go of
such concerns!
By relying on a genuine and qualified teacher,
Your spiritual qualities will develop and increase,
And all your faults and failings will be cast away,
So serve him in the three ways[1] and others’ aims will be
accomplished.
Just as gardens are not to be found growing in midair,
All the bounties of the higher realms and liberation,
Will never be yours as long as you lack moral discipline,
So with mindfulness, awareness and caution, control your
mind.
Up to now, you have wandered like madmen lacking any
guidance,
Through the vast darkness of unknowing in beginningless
existence.
So now, in order to find the great sanctuary of peace and
happiness,
It is right that you take joy in studying the vast ocean of
excellent teachings.
Yet hearing alone will not be enough to eliminate
misconceptions,
And confidence in the teacher and teachings will not come
easily,
So take advantage of hundreds of debates, teachings and
compositions,
And rely upon the elixir of mind that is the wisdom born of
reflection.
Even the most erudite of teachers with vast scriptural
learning,
Can repeat words like a parrot, without taking them to heart,
But when death suddenly arrives, this will bring only pangs of
regret,
So rely on the essential meaning of the teachings, my
heart-friends!
All the infinite teachings of the buddhas, so vast in number,
Are imparted purely as a means to subdue our own minds.
Don’t put your faith in words alone! I urge you once again:
Let the key points of the deeper meaning seep into your
hearts!
This physical existence is difficult to find, like an udumvara
flower,
Yet more rewarding than the discovery of a million precious
gems.
It will be incredibly difficult to find another opportunity like
this later on,
So don’t let it pass you by without accomplishing the highest
purpose!
Our great enemy, the lord of death, arrives like a bolt of
lightning in the sky,
And nobody can predict when and where he will strike next.
So you can not afford to wait for months and years.
Now is the time for virtuous practice—right here, right now!
For all beings, actions will not go to waste, but will bear their
fruit,
And when karma ripens, there is no way to change its outcome.
So now, while you are fortunate enough still to have some
control,
If you insist on bringing ruin upon yourself, who will ever save
you!
If merely thinking of the various sufferings of samsara,
Which are so unbearably intense, can make you shudder,
Ask yourself: What will it be like when body and mind
Are actually afflicted by these countless forms of duhkha?
Only they have the power to lead us out of this great terror,
So extremely difficult to escape. No one else could ever save
us!
So we should take these three most precious jewels as our
refuge,
For they are undeceiving, wise, compassionate and powerful.
All the suffering of the three worlds comes from wanting happiness
for ourselves,
And all virtue and happiness is born of a mind that wishes others
well.
So, following the example of the teacher of all gods and men,
You should generate the supreme and unsurpassed bodhichitta.
When the glass mirror of your own mind is completely covered
over,
With the thick layer of dust that is the adventitious
defilements,
It is difficult for the reflection of profound and clear samadhi to
appear,
So take pains to wipe it clean using the pure cloth of the four
powers.
All appearance, sound and awareness are deity, mantra and
dharmata.
And the view is knowing that this is how it always has been.
Without losing this view, take aim with the arrow of your
meditation,
And gain mastery over the practices of elimination and
development.
If you can generate bliss, clarity and non-thought as means of
support,
Through the techniques of breathing and adopting physical
postures,
You will come to master the illusory body of clear light,
So penetrate to the core of enlightened mind through the perfection
stage.
When the darkness of the five degenerations prevails,
It is not easily overcome with the starlight of the eight lower
yanas,
So shine the brilliant light of the sun of Nyingtik with its
countless rays,
All drawn along by the swift carriage of the three kinds of
faith!
Whatever arises, in pure awareness, unaltered and unconfined,
Look into the mind that is settled by itself, resting
naturally.
If you recognize the natural clarity, always empty and without
origin,
You traverse the paths and stages all at once, and seize the
stronghold of the fruition.
Resting in a state of just-as-it-isness, through the right postures
and gazes,
If you experience the natural manifestation of basic space and
spheres of light as pure awareness,
The darkness of samsara’s dualism will disappear in absolute
space,
And, passing through the four visions, you will reach maturity in
the light body of great transference.
What I have said here—this plain talk arranged in verses—is my
heart’s advice.
Although it lacks the poetic turns of phrase that might delight the
intellectuals,
As a spontaneous and unaltered outpouring from the depths of my
mind,
It is in the preferred style of the vidyadharas of the old
translation school.
Through the merit of this, may all beings without exception
Receive the supreme royal empowerment of the four kayas,
And may I never be separated, even for a moment,
From the courageous strength of youthful Manjushri!
Namo gurubhyah!
Precious master of unrepayable kindness, Pema Ledrel Tsal,
Remain as the crown ornament on the top of my head, I pray!
Grant your blessings so that we may find freedom here and now
From all the sufferings of samsara and its lower realms!
Listen well, my dear disciples who are gathered here,
And whose hearts have not been spoiled, consider this.
The chances of finding a human existence are one in a hundred.
Now that you have found one, if you fail to practise the sublime Dharma,
How could you possibly expect to find such an opportunity again?
This is why it’s crucial that you take advantage of your situation.
Conceiving of your body as a servant or a thing to ferry you about,
Don’t allow it to rest in idleness for even just a single moment;
Use it well, spurring on your entire body, speech and mind to virtue.
You might spend your whole life pursuing only food and clothes,
With great effort and without regard for suffering or harmful deeds,
But when you die you can’t take even a single thing—consider this well.
The clothing and alms needed to keep you alive are all you need.
You might dine on the finest meal of delicious meat and alcohol,
But it all turns into something impure the very next morning,
And there is nothing more to it all than that.
So be content with life-sustaining provisions and simple clothes,
And be a loser when it comes to food, clothing and conversation.
If you don’t reflect on death and impermanence,
There’ll be no way to practise Dharma purely,
Practice will remain an aspiration, one that is constantly postponed,
And you may feel regret the day that death comes, but by then it’s too late!
There’s no real happiness among any of the six classes,
But if we consider the sufferings of the three lower realms,
Then, when you feel upset just by hearing about them,
How will you possibly cope when you experience them directly?
Even the happiness and pleasures of the three upper realms
Are just like fine food that’s been laced with poison—
Enjoyable at first, but in the long run a cause of ruin.
What’s more, all these experiences of pleasure and pain,
Are not brought about by anyone besides yourself.
They are produced by your very own actions, good and bad.
Once you know this, it’s crucial that you act accordingly,
Without confusing what should be adopted and abandoned.
It’s far better to eliminate your doubts and misconceptions,
By relying on the instructions of your own qualified teacher,
Than to receive many different teachings and never take them any further.
You might remain in a solitary place, physically isolated from the world,
Yet fail to let go of ordinary concerns, and, with attachment and aversion,
Seek to bring defeat upon your enemies while furthering the interests of your friends,
And involve yourself in all kinds of projects and financial dealings—
But there could hardly be anything worse than that at all.
If you lack the wealth of contentment in your mind,
You’ll think you need all kinds of useless things,
And end up even worse than just an ordinary person,
Because you won’t manage even a single session of practice.
So set your mind on freedom from the need for anything at all.
Wealth, success and status are all simply ways of attracting enemies and demons.
Pleasure-seeking practitioners who fail to turn their minds from this life’s concerns
Sever their connection to the authentic Dharma.
So take care to avoid becoming stubbornly immune to the teachings.
Limit yourself to just a few activities and undertake them all with diligence.
Not allowing your mind to become fidgety and restless,
Make yourself comfortable on the seat in your retreat cabin,
This is the surest way to gain the riches of a Dharma practitioner.
You might remain sealed in strict retreat for months or even years,
But if you fail to make any progress in the state of your mind,
Later, when you tell everyone about all that you did over such a long time,
Aren’t you just bragging about all the hardships and deprivation?
And all their praise and acknowledgements will only make you proud.
To bear mistreatment from our enemies is the best form of austerity,
But those who hate criticism and are attached to compliments,
Who take great pains to discover all the faults of others,
While failing to keep proper guard over their own mindstream,
And who are always irritable and short-tempered,
Are certain to bring breakages of samaya upon all their associates,
So rely constantly on mindfulness, vigilance and conscientiousness.
No matter where you stay—be it a busy place or a solitary retreat—
The only things that you need to conquer are mind’s five poisons
And your own true enemies, the eight wordly concerns, nothing else,
Whether it is by avoiding, transforming, taking them as the path or looking into their very essence,
Whichever method is best suited to your own capacity.
There’s no better sign of accomplishment than a disciplined mind,
This is true victory for the real warrior who carries no weapons.
When you practise the teachings of the sutras and tantras,
The altruistic bodhichitta of aspiration and application is crucial,
Because it lies at the very root of the Mahayana.
Just to have this is enough, but without it, all is lost.
These words of advice were spoken in the hidden grove of Padma,
In the place called Kunzang Chöling,
In the upper hermitage in a forest clearing,
By the old beggar Sangye Dorje.
May it be virtuous!
Refuge and Bodhicitta
NAMO KON CHOG SUM DANG TSA WA SUM
Namo, to the Three Jewels and Three Roots,
KYAB NE NAM LA KYAB SU CHI
And to all the objects of refuge, I take refuge.
DRO WAI RIM NE GYUN CHOD CHIR
To prevent all epidemics that tortures the beings,
JANG CHUB CHOG TU SEM KYED DO
I generate the mind of enlightenment
Visualization
DAG DAN DUN DU LO MA CHEN
Visualize both oneself (meditational deity) and in the sky above in front (wisdom deity), the Goddess Parnashavari,
SOR MO ZHAL CHIG CHAG NYI MA
She possesses yellowish complexion, with one face and two hands,
YE PE DOR JE YON DIG DZUB
Her right hand holds a vajra and her left hand is in pointing gesture.
MA JA LO MAI SHAM THAB CHEN
Wearing a lower garment made of peacock feathers,
PEMA NYI MAI DEN LA ZHUG
She rests on a sun moon seat
SANG GYE KUN GYI JIN LAB NAM
The blessings of all the Buddhas,
DAG DUN THIM ZHING WANG KUR GYUR
Dissolves into oneself and the deity, and they bestow empowerments
Invocation
HUNG OG MIN ZHING DANG DANG GA YI
Hung, from the Akanistha heaven as well as from Dang Ga
RI TROED LA SOG ZHUG NEY NE
(Radiant Joy) charnel grounds and other abodes,
LO MA GYON MA SHEG SU SOL
Goddess Parnashavari, please come
PEMA NYI MAI DEN LA ZHUG
And sit on the lotus seat with sun moon disc,
TONG SUM JIG TEN RAB JAM NA
In the vast three thousand worlds,
CHO PA NAM PA CHI CHI DANG
Whatever kinds of offerings are existent,
DU TSI MEN GYI CHOD PA BUL
I offer, including the nectar medicine
NED NAM MA LU JOM JED CHING
You are the pacifier of all diseases of the world,
DON KUN TSI TA SEG JED MA
And the one who extinguishes the heart of all demons,
NED RIG KUN JOM DOR JE TE
The indestructible vajra that vanquishes all kinds of diseases
LO MA GYON LA CHAG TSAL TOE
To you, Goddess Parnashavari, I prostrate and offer praise
DAG DANG SUNG JA THAM CHED KYI
I and all the beings that need protection
NED RIG SHI GYA TSA CHIG SOL
By pacifying all the four hundred and one different kinds of diseases
YAM NED RIM NED ZHI WAR DZOD
As well as all the epidemic and infectious diseases
NYIG MAI NED KYI KAL PA LE
At the time of epidemic in this degenerate era.
KHYOD KYI SUNG ZHING KYAB DZOD CHIG
Please save and protect us all.
DAG DUN LHA MOI THUG KA RU
At the heart of oneself as well as the deity
PAM THAR NGAG TRENG YON DU KHOR
Imagine a PAM syllable encircled by the root mantra rotating anti-clockwise,
RANG GI THUG NE OD THRO PE
Light emanates from one's heart
RANG DRAI LHA MO YE SHE PA
Inviting innumerable wisdom deity, Goddess Parnashavaris who are looking alike from oneself,
PAG ME CHEN DRANG DAG DUN THIM
Dissolving into oneself as well as the wisdom deity
TRUL PAI LHA MO NAM KHA GANG
Miraculous goddesses pervades the space
BAR NANG SA ZHI THAM CHED GANG
As well as the earth thus filling the world
KU LE YE SHE ME CHEN BAR
Emitting huge wisdom fire from their bodies,
NE RIG YAM NE THAM CHED NI
This extinguishes all kinds of diseases and epidemic
JA DRO ME LA SEG ZHIN GYUR
Like a feather in the fire
Recite the mantra as much as possible:
OM PISHATSI PARNA SHAVARI SARVA ZVARA PRASHA MANI SVAHA
Recite dedication prayers as usual:
SÖNAM DI YI TAMCHÉ ZIK PA NYI
By this merit, through the nature of complete omniscience
TOP NÉ NYÉ PÉ DRA NAM PAM JE SHING
And the total defeat of all negative forces,
KYÉ GA NA CHI BA LONG TRUKPA YI
From the turbulent waves of birth, old age, sickness, death,
SI PÉ TSO LÉ DROWA DROLWAR SHOK
This ocean of existence, may all beings be set free!
Refuge
Namo Gurubya
Namo Buddhaya
Namo Dharmaya
Namo Sanghaya (3x)
Guru is Buddha
Guru is Dharma
Guru is Sangha also.
Guru is the source of all goodness and happiness,
In all Gurus I go for refuge. (3x)
Taking refuge and generating bodhicitta (3x)
I go for refuge until I am enlightened,
To the Buddha, Dharma and the Sangha.
Due to the merits of giving and other perfections,
I must achieve enlightenment for the sake of all sentient beings.
Active Bodhicitta and Bodhisattva Vows (3x)
Gurus, Buddhas and Bodhisattvas, please listen to me!
Just as past Buddhas have developed bodhicitta,
Then trained in the stages through bodhisattva acts,
May I likewise develop bodhicitta to benefit beings and train in the stages by engaging in bodhisattva acts.
Rejoicing
and remembering the benefits of bodhicitta Now that my life has become
truly fruitful, this human life has been made worthwhile. Today I am
born into the family of the Buddha’s line; I have now become a Buddha’s
child. From now on, by every possible means, I must behave in
accordance with this linage, so that I will never disgrace my Holy
Family [of enlightened beings].
Bodhicitta Prayer
To my
Guru and the Three Jewels, I prostrate and take refuge; Please bless me
in all my lifetimes. I must attain the stage of Buddhahood in order to
remove the suffering of all sentient beings. For this purpose, I will
now engage in the meditation and recitation practice of Lord Arya
Dzambhala.
Four Immeasurables
May all sentient beings be free of all bias, attachment, and anger to near ones and aversion to others!
May all sentient beings achieve extraordinary superior happiness!
May all sentient beings be free from the unbearable sea of suffering!
May all sentient beings never be parted from the bliss of supreme liberation!
Purifying the Place
OM AH HUNG! (3x)
Everywhere
may the ground be pure, free of the roughness of pebbles and so forth.
May it be the nature of lapis lazuli and be as smooth as a baby’s palm.
Offering Prayer
By
offering substances human and divine, those actually presented here and
those which are visualized, may clouds of offerings of unsurpassed
Samantabhadra qualities fill the entire expanse of space of the ten
directions.
OM AH HUNG (3x)
Actual Offering Dharani (3x)
One
should visualize heavenly flowers and jewels raining upon one’s Guru
and refuge tree, on all holy objects in the ten directions such as the
Potala Palace, Potala Mountain, Five Peak Mountain, and on all holy
statues, stupas, relics, images and artifacts in India, Tibet, Nepal
and the rest of the world. In this way, one accumulates merit as vast
as Mount Meru without even needing to spend a single cent!
OM
NAMO BHAGAVATE BENZAY SARA PRAMARDANE/ TATHAGATAYA/ ARHATE SAMYAKSAM
BUDDHAYA/ TADYATHA/ OM BENZAY BENZAY/ MAHA BENZAY/ MAHA TEDJA BENZAY/
MAHA VIDYA BENZAY/ MAHA BODHICITTA BENZAY/ MAHA BODHI MANDO PASAM
KRAMANA BENZAY SARVA KARMA AVARANA VISHO DHANA BENZAY SVAHA (3x)
Prayer of Truth
HUNG!
Through
the power of the truth of the Tree Jewels, The power of the inspiration
of all Buddhas and Bodhisattvas, The power of the unlimited energy of
the completed two collections, And the power of the intrinsically pure
and inconceivable sphere of reality which is the nature of emptiness,
May all these offerings become suchness!
Before proceeding, if
you have received tantric initiation, now generate yourself into
whatever deity you have received the initiation of.]
Generation and Invocation of the Deity
In
the space in front of me appears a blue syllable HUNG which transforms
into a jewelled protection wheel. At the center of the hub of the wheel
appears a white syllable PAM which transforms into a jewelled lotus, on
top of which appears a white syllable AH sitting on the lotus pod.The
lotus pod then transforms into a moon disc on the pod. Sitting in the
middle of the moon disc arises the golden seed syllable DZA of Yellow
Dzambala. All are in the nature of light.
The golden syllable
DZA then radiates rays of rainbow lights, at the tips of which appear
oceans of offerings to the Buddhas and Bodhisattvas. Through the grace
and kindness of the Buddhas and Bodhisattvas, these offerings rain down
upon all sentient beings, pacifying them of all their sufferings due to
poverty.
These rainbow light rays then collect back into the golden syllable DZA and transform back in golden Lord Arya Dzambala.
Lord
[Dzambala], you appear with one face and two arms, with the right hand
in the gesture of supreme giving, holding the bijapura fruit in your
right hand. In your left hand is a mongoose whose mouth constantly
emits a great stream of jewels and treasures.
You appear as
being slightly corpulent, and you have a gentle, elegant, graceful, and
peaceful nature Being in a completely happy and pleasant state of mind,
your appearance pacifies and subdues anyone who sees and thinks of you.
Your eyes are wide open and your black hair is tied in a crowning top
knot.
You are adorned with a jewelled crown with your right foot
slightly outstreched in the royal posture and both feet placed on
treasures such as the eye of conchshell and head of the lotus. You are
wearing multi-colored panchalika heavenly robes, a garland of blue
utpala flowers and various jewelled ornaments such as earrings,
necklaces, armbands, bracelets, rings, wasitband and anklets.
All the jewellery aare made of the most precious substances beyond human comprehension.
Having
a luminouos body, you radiate rainbow lights and are of benefit to all
sentient beings just like the sun and moon. From the center of your
heart, light rays emanate to the Pure Lands, inviting the actual wisdom
being, Lord Arya Dzambala, together with his entire entourage.
[Invite the wisdom beings by saying:]
VAJRA SAMA DZA!
[Unite the wisdom being with the front generated forms of Lord Arya Dzambala by saying:]
DZA HUM BAM HO!
This causes the front generated deity to become the actual Lord Arya Dzambala.
At
your crown is the white syllable OM, at your throat a red AH and at
your heart a blue HUNG. Lord Ratnasambhara adorns your crown.
Blessing the Offerings
OM VAJRA AMRITA KUNDALI HANA HANA HUNG PHAT OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
Everything
is emptiness. In front of oneself, from the state of emptiness appears
the syllable OM which transforms into eight spacious jewelled vessels.
In each vessel appears the syllable OM which transforms into the eight
offering substances.
OM ARGHAM AH HUNG
OM PADYAM AH HUNG
OM PUSHPE AH HUNG
OM DHUPE AH HUNG
OM ALOKE AH HUUNG
OM GANDHE AH HUNG
OM NEUDE AH HUNG
OM SHABDA AH HUNG
Offerings
OM ARYA DZAMBHALA SAPARIVARA ARGHAM PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA PADYAM PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA PUSPE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA DHUPE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA ALOKE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA GANDHE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA NEUDE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA SHABDA PRATITSA HUNG SVAHA
Praises
Oh
Great Lord of Wealth, Holder of the treasury of all jewels, And Lord of
the numerous wealth-holding yakshas, Great Lord and Protector of the
North, To You, the bestower of supreme attainments, I prostrate to you!
Water Offering
Practice
and Mantra Recitation We first need to bless the water and transform it
into nectar of the gods. You need a rupa (statue or image) of Lord Arya
Dzambala which is placed in a large bowl big enough to hold the water
that you will offer to Lord Dzambala. Put saffron water into a jug (the
jug shold preferably be made of precious substances; if that is not
available, visualize the jug as being made of precious substances).
Now, transform the water into nectar by blessing it with the recitation
of: OM AH HUNG (3x)
Now recite the essence mantra of Lord Arya
Dzambala 108 times, pouring the water onto Lord Dzambala’s crown as you
do so. You can either pour the water 108 times or pour it in a
continuous stream. The essence mantra of Lord Arya Dzambala is: OM
DZAMBALA DZALEN DRAYE SVAHA
Now, the torma which has been
prepared for Lord Dzambala should be blessed and placed into the water
and offered to Lord Dzambala.
Blessing the Torma
OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM (1x)
OM AH HUNG (3x)
The offering cake (torma) becomes an undefiled ocean of wisdom nectar.
Torma Offering
OM ARYA DZAMBALA SAPARIVARA IDAM BALIMTA KHA KHA KHAHI KHAHI
Offerings
OM ARYA DZAMBHALA SAPARIVARA ARGHAM PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA PADYAM PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA PUSPE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA DHUPE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA ALOKE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA GANDHE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA NEUDE PRATITSA HUNG SVAHA
OM ARYA DZAMBHALA SAPARIVARA SHABDA PRATITSA HUNG SVAHA
Praises
Oh
great Lord of Wealth, Holder of the Treasury of all jewels, And Lrod of
the numerous wealth-holding yakshas, Great Lord and Protector of the
North, To You, the bestower of supreme attainments, I prostrate to you.
I
and all living beings, Who are suffering in the fire of actions
motivated by stinginess, In all our future rebirths, we take refuge in
you. With your treasure of jewels and stream of nectar, Please pacify
the sufferings of poverty and the lack of material wealth for all
beings. (recite three times)
Now visualize that Lord Arya
Dzambala is extremely delighted and gives one presents of
wish-fulfilling gems and nectar. It is also good to, take some of the
torma water and give to others.
Dedication
By the virtues
collected through this practice, May I quickly attain the state of Arya
Dzambala And lead all beings without exception, To the state of
enlightenment.
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 samadhi, 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 attuned this 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 samadhi clear and awareness bright and lucid,
So for cultivating vipashyana 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 shamatha 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 shamatha and vipashyana.
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.
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 dakinis,
Contribute, it is believed, to mental turmoil and bring all manner of obstacles.
The lands of outcastes, nagas, 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 samadhi, 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 shamatha, a solitary hut surrounded by a fence
Is the ideal place for stillness of mind naturally to arise.
For vipashyana, 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 shamatha, whereas higher regions,
Such as among snowy mountains, are ideal for vipashyana
It is important that you know these different specifications.
To put it simply, any region or actual dwelling place for retreat
In which renunciation and disenchantment arise, attention is well focused,
And samadhi grows in strength—any 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.
I bow down with devotion at the feet of my glorious divine Guru-Lama,
incomparable in grace, and take refuge. I pray that through his
blessing I and my disciples may quickly reach the immaculate
realization of the profound path in the nature of our minds and attain
the primordial existential citadel in this very lifetime.
For those fortunate individuals whose deep aspirations and pure karmic
propensities have now coincided and who have faith in the profound
Dzogchen teaching and in the teacher who reveals it, this simple
gateway explanation now put into your hand is the quintessence of
practice of the most sacred, mystical Dzogchen, being instruction on
the main points of mountain retreat.
Apprehend this teaching by
means of three main topics. The first topic is preparation: how to
purify the mindstream by cutting clinging attachment and focusing the
mind on the praxis. The second topic is the main endeavor: how to
engage in the experiential praxis after eradicating misconceptions and
doubts about view, meditation and action. The third topic is the stream
of illuminated existential attainment: how to sustain the samayas and
keep the vows and thus completely assimilate the karma of this lifetime
to Dzogchen realization.
So first a little about the first topic preparation.
Oh, the mind! This sad mind with its scintillating highs and depressing
troughs originates in the here and now with Kuntuzangpo. Kuntuzangpo,
knowing everything as himself, is free. But we who fail to recognize
mind's nature are tossed around on the endlessly spinning wheel of life
where we experience innumerable variations of the six types of bodymind
syndromes and where our lives have no meaning.
Now that you
have attained this outside chance of a human birth you must use it to
avoid rebirth in the lower realms. If you fail in this you cannot know
where you will be reborn after death, and no matter which of the six
kinds of beings is your destiny there will be nothing but suffering.
And, further, to attain a human body is not enough: the moment of our
death is uncertain and you must act appropriately in this very moment.
If you do the right thing now, at the moment of death, you, like
Milarepa, will feel no shame or regret. Said Milarepa at the moment of
his death, "My inner life gives me no cause for any self reproach."
Entering upon this spiritual quest, you should adopt outer,
conventional, appearances. But more important than that, here and now,
you must cut all attachment to the desirable qualities of fashion and
show, and the mundane imperatives of existence. If the mind is not
completely turned around and you once enter the gate of commitment with
a loose compromising mind there will be residual attachment to
homeland, wealth and property, family and friends, and so on. In this
case the propensity for attachment as the primary cause and objects of
attachment as circumstantial conditions will coincide to create
pernicious obstacles. Then, again involved with the ordinary mundane
world, you will backslide and regress.
So you must do what you
can to deflate the importance of food, clothes, social interaction, and
so on, and detaching yourselves from the eight mundane obsessions --
loss and gain, pleasure and pain, anonymity and fame, praise and blame
-- you must direct the mind one-pointedly to the inner objective.
You must follow the example of Gyelwa Yangonpa who said: "In the
solitary place called Knowledge of Death / The hermit Disgusted with
Attachment / Drew the mystic circle by abandoning all concern for this
life / And excluded the visitors Eight Mundane Obsessions." If you have
not achieved such detachment your inner life will be corrupted by these
obsessions which are as poisonous as tainted food.
The eight
mundane obsessions may be reduced to hope and fear, which arise from
attachment and aversion. Internal attachment and aversion take on the
outer appearance of the demons Gyelpo and Senmo and so long as you are
bound by attachment and aversion you are plagued by Gyelpo and Senmo
and obstacles will not cease.
So are there any residual
conceits temporal and mundane obsessions lurking in the pit of your
mind? Examine your mind repeatedly and concentrate on exterminating
them. Harboring such ambitions while making the pretense of a spiritual
life in order to make a living is gross hypocrisy and wrong livelihood.
"Abandoning your homeland is half of the quest!" is an ancient axiom.
Put your home behind you and take to the road in unknown countries.
Take cordial leave of your family and friends but ignore their attempts
to dissuade you from your purpose. Give away your possessions and
depend on whatever you receive as alms. Regard the desirable things of
this life as stubborn obstacles produced by bad habits and cultivate a
renunciate mindset. If in your attitude to possessions you fail to
understand that a little is enough, when dissatisfaction with what you
have arises it is easy for the consumerist demon to slip in.
Whatever people might say, good or bad, refraining from denial or
affirmation, without attaching hopes or fears to it, don't believe it,
and cultivate disinterest. Let them say whatever they like, as if they
were talking about someone dead and buried. Only a real teacher -- and
that excludes your parents -- can tell you what to do. So keep your
independence and don't let anyone lead you by the nose.
We
should always be well disposed and good natured and know how to relate
harmoniously with people without putting anyone's nose out of joint.
But when it comes down to the nitty gritty and someone no matter who it
is tries to disturb our sadhana, be intractable, immovable, like an
iron boulder pulled by a silk scarf. Don't be too easily moved and
pliable, bending where the wind blows like grass on a mountain pass.
Whatever your sadhana may be, after vowing to complete it sustain it at
any cost, even though your life be at issue though thunderbolts fall
from the heavens, floods issue from the earth below, and landslides
rain around you, persevere to the end. To that purpose, from the start,
gradually establish a strict schedule of meditation periods, meals,
breaks and sleep, precluding bad habits creeping in. Your practice may
be elaborate ritual or formless meditation, but don't leave it
undisciplined so that you have time to waste; rather, pace yourself
evenly.
When going into retreat, the hermitage door should be
sealed with mud. Failing this, don't relate to anyone, don't speak to
anyone, and don't spy. Spurning the wanderings of the restless mind,
expel stale breath, and assuming a good body posture let the mind relax
into an all pervasive presence without so much as a fingersnap of
distraction like a tent peg in solid ground. A strict retreat in those
outer, inner and secret dimensions will quickly produce the signs and
qualities that are evidence of attainment.
If something of
importance comes up and you weaken and relent and you meet someone and
even talk with him, thinking, "After this I shall be more strict!" you
will lose the turga of the retreat and become looser and looser. On the
other hand, if you resolve right from the beginning to keep your seat
and make no exceptions, your retreat will become increasingly
disciplined and your sadhana will not be plagued by obstacles.
There are many different recommendations to guide you to your actual
place of retreat, but in general it should be somewhere blessed by a
supreme master such as Guru Rimpoche and it should not be a place in
the hands of people with beliefs antagonistic to your own. It should be
an utterly solitary place where you feel completely at ease and where
practicalities are no problem. If you possess the capacity and strength
to spontaneously resolve outer appearances and inner susceptibilities
in cremation grounds, cemeteries and other wild places of negative
energy where malignant spirits and demons abide, your meditation will
be greatly inspired and swiftly fulfilled; if you lack that capacity
then all sorts of obstacles will arise in such places. When realization
is identical to the here and now all difficult situations appear as
positive reinforcement and it is most beneficial at that time to do
secret yogas in places like cremation grounds and graveyards. The real
solitary place, though, is the space of nonaction after our mindflow
has become free of all self indulgent inner and outer games.
As
to the actual process of purification: this consists of the ordinary
training in the four mind changes and the extraordinary training in
refuge, aspiration, confession, and offering meditation according to
the oral instruction persevere in this until the benefits are palpable.
Thereafter make Guru Yoga the mainstay of the training and work with
that. Without these foundation practices meditation will be sluggish
and even as it deepens it will be fraught with obstacles.
While
pure realization is still not the pervasive element in our being pray
with fervent heartfelt devotion and soon, through the transference of
the heart-mind realization of the Lama, a wonderful inexpressible
realization will spontaneously erupt within. Lama Shang Rimpoche said,
"To find peace, to have mystic experiences, to attain profound
absorption, and so on, these are common experiences. Much more precious
is the realization born from within through the blessings of the Lama
which arise out of fervent devotion."
The reality of Dzogchen
suffusing the mind is directly dependant upon the preparation. That is
why Je Drigung said, "Some traditions emphasize the main endeavor; our
tradition stresses the preliminaries."
PURIFICATION
TAM-CHE DU-NI SA-ZHI-DAG
May the surface of the earth in every direction
SEG-MA LA-SOG ME-PA-DANG
Be stainless and pure without roughness or fault
LAG-TIL TAR-NYAM BE-DUR-YA
As smooth as the palm of a child's soft hand
RANG-ZHIN JAM-POR NE-GYUR-CHIG
And as naturally polished as lapis lazuli.
LHA-DANG MI-YI CHÖ-PAY-DZE
May the material offerings of gods and men
NGO-SU SHAM-DANG YI-KYI-TRUL
Both those set before me and those visualised
KUN-ZANG CHÖ-TRIN LA-NA-ME
Like a cloud of offerings of Samantabhadra1
NAM-KAY KAM-KUN KYAB-GYUR-CHIG
Pervade and encompass the vastness of space.
PURIFICATION MANTRA
OM NAMO BHAGA-WATE, BANZA SARA DRA-MARDA-NE
TATHA-GATA-YA, ARAHA-TE, SAMYAK-SAM BUDDHA-YA
TAYA-TA, OM BANZE BANZE MAHA BANZE
MAHA TENZA BANZE, MAHA BIDYA BANZE
MAHA BODHICITTA BANZE
MAHA BODHI MAN-DROPA, SAM-DRAMA-NA BANZE
SARWA KARMA AWARANA, BISHO DHANA, BANZE SOHA
(Recite the purification mantra three times)
KON-CHOG SUM-GYI DEN-PA-DANG
By the force of the truth from the three Jewels of Refuge
SANG-GYE-DANG JANG-CHUB SEM-PA
By the firm inspiration from all Bodhisattvas and Buddhas
TAM-CHE-KYI JIN-GYI-LAB-DANG
By the power of all the Buddhas who have fully completed
TSOG-NYI YONG-SU DZOG-PAY
Their collections of both good merit and insight
NGA-TANG CHEN-PO-DANG
By the might of the void
CHO-KYI YING NAM-PAR DAG-CHING
Inconceivable and pure
SAM-GYI MI-KYAB-PAY TOB-KYI
May all of these offerings be hereby transformed
DE-ZHIN NYI-DU GYUR-CHIG
Into their actual nature of voidness
REFUGE
KON CHOG SUM LA CHAB SU DRO
I go for refuge to the Triple Gem.
SEM CHEN THAM CHAY DAK KI DROL
I shall liberate all sentient beings
CHANG CHUB NAY LA GOE PAR GYI
and place them in the state of Enlightenment.
CHANG CHUB SEM NI YANG DAK KYED
I shall purely generate Bodhicitta.
(recite three times)
VAJRASATTVA VISUALISATION
RANG KI CHI RO PAM LAY PE MA DANG
On the crown of my head, from a PAM comes a lotus
A LAY DA WAY KYIL KOR GYI TENG DU
And on it, from an A, a moon-disc mandala.
HUM LAY DOR JE KAR PO TSE NGA PA
On top of this, from a HUM comes a five-spoked white vajra,
TE WA LA HUM KI TSEN PA
The hub of which is marked with a HUM.
DE LAY OED TROE.
From this, light rays emanate
DU YANG SU GYUR PA LAY.
and collect back together,
DOR JE SEM PA KU DOK KAR PO
transforming into a Vajrasattva with a white-coloured body,
SHEL CHIK CHAK NYI KYI
one face and two arms,
DOR JE DANG DRI BU TSIN PA.
holding a vajra and bell and embracing
YUM DOR JE NYEM MA KAR MO
the motherly consort Dorje Nyemma, white,
SHAL CHIK CHAK NYI KYI
with one face and two arms,
DRI GUK DANG THOED PA DZIN PAY KHYUD PA.
holding a cleaver and skull-cup.
NYI KA ANG DAR GYI NA ZA DANG
Both are adorned with silken scarves
RIN PO CHE'I GYEN NA TSOK PAY GYEN PA.
and various jewelled ornaments.
YAB DOR JE'I KYIL TRUNG KI SHUG PA.
The father sits in the vajra position,
DE'I THUG KAR DA WAY TENG DU HUM YIK KAR PO
and in his heart on a moon is a white syllable HUM
DE LAY OED ZER TROE.
from which light rays emanate
RANG DRI YE SHAY PA CHEN DRANG.
inviting forth wisdom-beings who are like himself.
NYI SU MED PAR GYUR.
They combine and become non-dual.
LAR YANG THUG KAY HUM LAY OED ZER TROE.
Once again from a HUM at his heart light rays emanate
WANG KI LHA CHEN DRANG.
and invite forth empowering deities.
DE SHIN SHEG PA THAM CHAY KYI
O all Tathagatha Buddhas
DI LA NGOEN PAR WANG KUR DU SOL.
please confer empowerment on this one.
SHEL SOL WA TAB PAY
Having thus been requested,
DE NAM KYI YE SHAY KYI DU TSI GANG WAY BUM PA THOG NAY.
they hold up vases filled with the nectar of wisdom and confer the
empowerment saying,
OM SARVA TATHAGATA ABHIKSHEKA TA SAMAYA SHRI YE HUM.
SHAY WANG KURU KU YE SHAY KYI DU TSI GANG.
Thus initiated, (Vajrasattva's) body becomes filled with the nectar of
wisdom
MI KYOED PAY BU GYEN PAR GYUR.
and his crown is adorned by Akshobhya.
CHOM DEN DAY DOR JE SEM PA,
O Bhagavan Vajrasattva, I request you to cleanse and purify myself
DAK DANG SEM CHEN THAM CHAY KYI DIK DRIB DANG.
and all sentient beings of our downfalls and obstacles,
DAM TSIK NYAM CHAK THAM CHAY CHANG SHING DAK PAR DZAY DU SOL.
as well as of our degenerated and broken words of honour.
SHAY SOL WA TAB PAY.
Having been thus requested
THUG KAY HUM KAY OED ZER TROE.
from the HUM at his heart light rays emanate,
SEM CHEN THAM CHAY KYI DIK DRIB CHANG.
cleansing all sentient beings of their downfalls and obstacles,
SANG GYAY SAY CHAY LA NYE PAY CHOD PA PHUL.
and making offerings to please the Buddhas and their offspring.
DE NAM KYI YON TEN THAM CHAY OED KYI NAM PAR DU NAY
All their good qualities collect back together in the form of light
THUG KAY HUM LA THIN PAY
which dissolves into the HUM at his heart,
ZI JI DANG THU TAB PHUN SUM TSOK PAR GYUR.
whereby his brilliance, power and strength become quintessence of the
sublime.
THE 100 SYLLABLE MANTRA OF VAJRASATTVA
OM BANZA-SATTVA, SAMAYA MANU-PULAYA
Oh Vajrasattva, keep your pledge,
BANZA-SATTVA TVENO PATISHTA
Vajrasattva reside in me,
DIRDHO ME BHAVA, SUTOKYO ME BHAVA
Make me firm, make me satisfied,
SUPOKYO ME BHAVA, ANU RAKTO ME BHAVA
Fulfill me, make me compassionate,
SARVA SIDDHAM ME TA YANZA
Grant me all siddhis.
SARVA-KARMA SUCHA ME
Also make my mind
CHITTAM SHRIYAM KURU HUM HA HA HA HA HOH
Virtuous in all actions Hum Ha Ha Ha Ha Hoh
BHAGAVAN SARVA TATHAGATA
All the Blessed Tathagatas,
BANZA MA ME MUNCHA, BANZA BHAVA
Do not abandon me, make me indivisible,
MAHA SAMAYA SATTVA
Great Pledge Being.
AH HUM PHAT
(recite 21 or 108 times)
DAK NI MI SHAY MONG PA YI.
Out of ignorance and delusion I have transgressed
DAM TSIK LAY NI KAL SHING NYAM.
my words of honour and let them degenerate.
LA MA GON PO KYAB DZOD CHIK.
O Lama, lord master,
TSO WO DOR JE DZIN PA TE.
lord of beings
THUG DE CHEN PO'I DAK NYID CHEN.
with a nature of great compassion,
DRO WAY TSO LA DAK KYAB CHI.
to you I turn for refuge.
DOR JE SEM PAY SHAL NAY RIK KYI BU.
Vajrasattva replies, O son of the family, you are cleansed
KYOD KYI DIK DRIB DANG
and purified of all your downfalls and obstacles,
DAN TSIK NYAM CHAK THAM CHAY CHANG SHING DAK GO.
as well as your degenerated and broken words of honour.
SHAY SUNG NAY RANG LA THIN PAY RANG KI GO SUM DANG
Then he dissolves into me and my body, speech and mind become
DOR JE SEM PAY KU SUNG THUK YER MI CHAY PAR GYUR.
inseparable from the body, speech and mind of Vajrasattva.
DEDICATION
GE-WA DI-YI NYUR-DU DAG
By the accumulation of this merit
DOR-JE SEM-PA DRUB-GYUR-NE
may I quickly accomplish in reality Vajrasattva.
DRO-WA CHIG-KYANG MA-LU-PA
And all sentient beings without exception
KYE-KYI SA-LA GO-PAR-SHOG
may I lead to that stage.
JANG-CHUB SEM-CHOG RINPOCHE
May the supreme Bodhi-mind
MA-KYE PAY-NAM KE-GYUR-CHIG
grow where it has not grown.
KYE-PA NYAM-PA ME-PA-YANG
Where it has grown undefiled,
GONG-NE GONG-DU PHEL-WAR-SHOG
may it unceasingly increase.
NOTES ON VAJRASATTVA
At the beginning of our practice we reflected on how rare and precious
this human existence is. To spur our endeavour we reflected upon
impermanence. To increase our mindfulness we reflected on the way
actions lead to their results. Finally, we saw how the ordinary condition of
samsara is never beyond suffering and, realising the unchanging benefit of
liberation, we understood the need to find and rely upon a spiritual
teacher. Then we continued with the main part of the preliminary practice,
first crossing the threshold of the Buddhadharma by taking refuge in the
Buddha, Dharma and Sangha. After that, we developed bodhichitta, the
wish to attain enlightenment for the sake of others, which is the root of the
Vehicle of the Bodhisattvas. Now, as we enter the Vajrayana, we come to
the meditation and recitation on Vajrasattva (in Tibetan, Dorje Sempa), the
purpose of which is to remove hindrances on the path to enlightenment.
These hindrances are the obscurations and negative actions we have
accumulated in the past.
Vajrasattva is the sovereign lord of all the mandalas of the Vajrayana, or
Diamond Vehicle. To meditate on Vajrasattva is the same as to meditate
upon all the Buddhas. His hundred-syllable mantra is the quintessence of
all mantras.
The main obstacles to progress along the path to enlightenment are the
obscurations that come from our past negative actions. There are various
kinds of negative actions. Some, like killing, stealing, lying or cheating are
obviously intrinsically unvirtuous. Others are transgressions of vows and
precepts that the Buddha or one's teachers have taught to help one progress
spiritually.
The main purpose of Vajrasattva practice is to purify these obscurations. It
is said, "The only virtue of sin is that it can be purified." In fact, there is
nothing that cannot be purified, even the most apparently heinous deed.
The Four Powers
In order to purify negative actions completely, one needs four powers or
strengths: the power of support, the power of regret, the power of the
antidote, and the power of resolution.
Purification requires a support for us to express our remorse, make our
confession and repair the effects of our past negative actions. In this case,
the support is Vajrasattva. Visualise him above your head, utterly peaceful
and smiling, brilliant white like a dazzling snow mountain illuminated by
the rays of a hundred thousand suns. He is sitting in full vajra posture, upon
a thousand-petalled white lotus and a moon disc. In his right hand he holds
a golden vajra at his heart centre, and in his left, a silver bell resting on his
hip. Vajrasattva is wearing the thirteen Sambhogakaya adornments - the
five silken garments and the eight jewelled ornaments. He is in union with
his consort, Vajratopa,'° who holds a curved knife in her right hand and, in
her left, a skull cup filled with amrita, the nectar of immortality. Visualise
Vajrasattva not as someone made of flesh and blood, but like a rainbow in
the sky, vivid yet empty. Unlike a rainbow, on the other hand, he is not
simply something perceived physically, for he is pervaded with the
wisdom and compassion of all the Buddhas. Think of him as your kind root
teacher, appearing in the form of Vajrasattva.
The second power is the power of deep, intense remorse for one's past
actions. If you had swallowed a virulent poison without realising it, you
would certainly feel desperate when you found out you were going to die.
Similarly, up to now you have not been aware of the devastating power
that has accumulated from the negative actions you have committed
throughout many past lives. Today, realising that these negative actions are
the very cause of your wandering in samsara and of all your suffering, you
feel a strong regret at having acted so carelessly. If you did not feel this
regret, you would simply continue to accumulate negative actions and
perpetuate your suffering. But now you realise that you need to purify
yourself, so you turn to Vajrasattva to request the means to do so.
Why is it Vajrasattva that we choose for this purification? When he vowed
to achieve enlightenment for the sake of all beings, he made this wish:
"When I become a fully enlightened Buddha, may all beings be purified of
their obscurations, their ignorance and their negative actions simply by
hearing my name, seeing my form, thinking of me, or reciting the mantra
that contains my name."
Regret alone is not enough: we have to put into action the means for
purifying ourselves. This is done through the power of the antidote. Direct
your whole mind towards Vajrasattva, confident that, since he is the
all-encompassing sovereign of all mandalas, the union of all the Buddhas,
he has the power to purify your obscurations. Visualise Vajrasattva above
your head as previously described, with a moon disc in his heart centre,
upon which is a white letter HUNG surrounded by the hundred-syllable
mantra. Recite:
Ah! On the crown of my head, on a lotus and moon,
Sits Guru Vajrasattva in union with his consort.
From the mantra in his heart falls a stream of nectar,
Which purifies illness, harmful influences, negative actions and
defilements.
Then recite the hundred-syllable mantra as many times as you can.
While reciting, generate strong devotion towards Vajrasattva, thinking,
"Because of my past actions in this life and in all my previous lives, I am
in this miserable situation in samsara. Grant your blessings now so that I
can purify myself, or I will continue to circle in samsara forever."
This fervent supplication, offered with hands folded and tears of devotion
in your eyes, invokes the wisdom mind of Vajrasattva to purify your
negative actions. By the force of your prayer, from the letter HUNG in
Vajrasattva's heart, luminous nectar starts to flow, containing all his
wisdom, loving-kindness and power. This nectar completely fills the
bodies of Vajrasattva and his consort and flows out from the point of their
union, from their toes and from all the pores of their bodies into the
thousand-petalled lotus upon which Vajrasattva is sitting above the crown
of your head, and down through its stem, the end of which penetrates the
opening in the top of your head, the Brahma aperture. Through this aperture
the nectar descends and fills your body, completely washing away all your
obscurations and impurities, which pour forth from all the pores and
apertures of your body. Your illnesses come out in the form of pus and
blood, negative influences in the form of insects, scorpions, and snakes,
and mental obscurations as dark, smoky liquid. The cleansing stream of
nectar is so powerful that it washes away all your obscurations like a river
in flood carrying away all the trees and rocks in a valley. As these
obscurations flow out of your body, the earth below you opens, down to
seven levels below the surface. There, in the form of a red bull with mouth
gaping open, is Yama, the Lord of Death. The dirty liquid enters his mouth,
and, as he swallows it, turns into nectar. Now all your karmic debts, your
past actions, have been totally purified and transformed into wisdom.
Similarly, not only is your body purified, but even the ordinary aggregates
and elements - your flesh, blood, bones and skin - are no longer gross
material substances; they become transparent, as if made of light. You are
completely clear and luminous inside and out. Then you consider that this
red bull, and all those to whom you have past karmic debts, are completely
satisfied. The earth beneath you closes again and you are completely
purified, your body pure and transparent like crystal.
The amrita from Vajrasattva still continues to flow down, progressively
filling your body. As it fills your head, you receive the blessings of
Vajrasattva's body, and all the negative actions you have committed
physically, such as killing, stealing, and sexual misconduct, are purified;
you receive the vase initiation and the seed is planted for realising the
Nirmanakaya, the manifested body of the Buddhas. When the nectar
reaches your throat, you receive the blessings of Vajrasattva's speech, and
all the negative actions you have committed verbally, such as lies, idle
chatter, slander, and harsh words, are purified; you receive the secret
initiation and the seed is planted for realising the Sambhogakaya, the body
of perfect enjoyment. Then, as the nectar flows down to your heart level,
you receive the blessings of Vajrasattva's mind, and all your negative
thoughts, such as animosity, envy, and false views are purified; you
receive the third empowerment, the wisdom initiation, and the seed is
planted for realising the Dharmakaya, the absolute body. Finally, as the
nectar reaches your navel centre, throughout your body you receive the
fourth initiation, the initiation of word, which indicates the absolute nature;
all the subtle defilements of body, speech and mind are purified, you
receive the blessing of the adamantine wisdom of Vajrasattva, and the seed
is planted for realising the Vajrakaya, the unchanging adamantine body of
all the Buddhas.
After this, conclude by reciting the supplication to Vajrasattva:
Protector, I have been ignorant and foolish, and I have broken and
spoiled the samaya. Guru and protector, be my refuge! Sublime Vajra
Holder, embodiment of great compassion, supreme among beings, I take
refuge in you. I repent and confess all deteriorations, breaches, faults
and downfalls of the root and branch samayas related to body, speech
and mind. Cleanse and purify all negative actions, obscurations and
habitual tendencies.
As soon as you have said this, think that not only your own defilements and
obscurations, but also those of all beings, are completely purified. Imagine
that Vajrasattva is pleased by your supplication. He smiles and says,
"Noble child, you are now purified of all obscurations." After that say:
Vajrasattva melts into light and dissolves into me.
The moment Vajrasattva dissolves into you, you no longer have your
ordinary form, but become Vajrasattva, united with his wisdom consort. In
your heart centre is a white moon disc, upon which there
is a blue letter HUNG surrounded by the six-syllable mantra, OM VAJRA
SATVA HUNG, pronounced om benzar sato hung in Tibetan). In front,
which should be thought of as being to the east, is the white syllable OM;
on the right, to the south, are the yellow syllables VAJRA; behind, to the
west, is the red syllable SA; on your left, to the north, is the green syllable
TVA.
From the HUNG, and from the syllables of the mantra, boundless rays of
multicoloured light emanate to the Buddhafields of the ten directions,
making infinite offerings to the Buddhas and Bodhisattvas. Think that the
Buddhas, having accepted your offerings, send back their blessings, all
their wisdom, loving-kindness and power, in the form of rays of light
which dissolve into you. Like a lotus bud opening as the rays of the sun
touch it, Vajrasattva becomes even more brilliant and perfect.
Then visualise that from your whole body and from the syllables of the
mantra, boundless rays of light emanate, filling the whole universe around
you. The universe is now no longer an ordinary, impure place, but the
perfect Buddhafield of Vajrasattva, the Buddhafield of Pure Joy. The
sentient beings in it are also no longer ordinary: all the males have the
form and nature of Vajrasattva, and all the females the form and nature of
Vajratopa, his wisdom consort. To the east all beings become white
Vajrasattvas and Vajratopas of the Vajra or Diamond family; to the south
they become yellow Vajrasattvas and Vajratopas of the Ratna or Jewel
family; to the west, they become red Vajrasattvas and Vajratopas of the
Padma or Lotus family; to the north they become green Vajrasattvas and
Vajratopas of the Karma or Action family; and in the centre, they become
blue Vajrasattvas and Vajratopas of the Tathagata or Buddha family. All
these beings are continuously reciting the hundred-syllable mantra, the
sound of which fills the whole of space.
In this way, appearances, sounds and thoughts are no longer ordinary, but
appear as the sheer display of wisdom. The external world is a
Buddhafield and the beings in it are manifestations of Vajrasattva and
Vajratopa, all sounds are the resonance of mantra and all thoughts are the
spontaneous display of bliss-emptiness.
Now recite the six-syllable mantra as many times as you can. At the end of
the session, the whole outer universe together with the beings in it, starting
from the periphery, dissolves into you as Vajrasattva and consort. Then the
consort dissolves into Vajrasattva; Vajrasattva melts into light and
dissolves into the mantra in your heart centre. The syllables of the mantra
dissolve into each other one by one, and then into the central letter HUNG.
The HUNG, starting from the bottom, dissolves upward, melting into light,
until finally it vanishes like a rainbow in the sky, leaving only the vast
expanse of luminous emptiness. Sit for a while, simply remaining in that
state of utter simplicity, free from all concepts and clinging. It is the innate
wisdom, the immutable mode of being, the true face of the absolute
Vajrasattva.
After a while, when you start to come out of this meditation and thoughts
again arise in your mind, you should think that all outer appearances are a
Buddhafield, all beings are deities, all sounds are mantras, and all thoughts
are wisdom. As the mirror of your mind has been wiped clean through the
practice of Vajrasattva, all phenomena are dearly reflected in it according
to their true nature.
In order to make your purification last, you now need to apply the fourth
power, the power of resolution. This means to have the unwavering
determination that even if it costs you your life you will not revert to
negative action, which, as we now know, causes all our suffering and
keeps us circling in samsara.
Conclude by wholeheartedly dedicating the merit of this practice for the
sake of all beings, saying, "By this merit, may all sentient beings swiftly
achieve the level of Vajrasattva himself," and offering all the benefits from
this practice completely to all beings. You should not think that the merit is
divided up among them, but that each and every being receives all the
merit in its entirety. When dedicating the merit, however, you should
remain free of clinging and concepts, mindful that in absolute truth there is
no one who dedicates, no object of dedication and no act of dedicating.
The hundred-syllable mantra has to be recited a hundred thousand times,
and the six-syllable mantra six hundred thousand times. Until you have
completed the number of recitations of the hundred-syllable mantra, spend
most of each practice session on that, and then recite the shorter mantra a
few times at the end. Once you have completed the hundred thousand
recitations of the hundred-syllable mantra, recite it just a few times at the
beginning of each session and then concentrate on the recitation of the
shorter mantra.
We should remember that meditating upon Vajrasattva is the same as
meditating upon all the Buddhas. To achieve the realisation of Vajrasattva
is to achieve the qualities of all the Buddhas. Moreover, the mantra of
Vajrasattva, the hundred-syllable mantra, is the hundred peaceful and
wrathful deities in the form of sound; it embodies all the wisdom and
power of Vajrasattva himself. If you recite the hundred-syllable mantra
twenty-one times every day, concentrating completely on the visualisation
of the nectar pouring down and the purification, no breaches of vow or
samaya and no obscurations will be left unpurified. If you recite the
hundred-syllable mantra one hundred times without distraction, you can
even purify a "crime with immediate retribution" quite easily. If you do
this practice, all the Buddhas will think of you as their own child, and
everything that obstructs your spiritual experience and ultimate realisation
will be dispelled.