No More Learning

Tulku Thondup Visva-Bharati University, Shantiniketan1977
? Introduction
There are many different methods of teaching the Dharma that were expounded by the Buddha, the realized saints who followed after him in India and Tibet, and the traditional scholars. All of these are for the benefit of disciples of differing capabilities. For the practice of Dharma to be effective one should start at a level suited to one's own mental capacity. It is essential to understand the meaning of the teaching first of all through study. Trying to practice it without having studied it properly would be like trying to scale a cliff with- out hands. Conversely, a great deal of study and no practice would be like being surrounded by an abundance of food while dying of hunger. it is important, therefore, for the practice of Dharma to combine both understanding its meaning and trying to realize it through practice.
This text, the Dzog-chen Long-chen Nying-thig, belongs to the category of "Dharma Treasures" (gTer. chos) and the writings of the All-knowing Master, Jig-me Ling-pa. The tradition of the Long- chen Nying-thig in Tibet became very popular, and was a widely studied and practiced system within the Nyingmapa tradition, one of the four major Buddhist sects in Tibet. The Long-chen Nying- thig is a relatively new system, even though the teachings and the practices are basically the? same as the earlier Dzog-chen Nying- thig, which was broughfto :Tibet about the time of Guru Rinpoche, Padmasambhava, in the eighth century. The lineages of transmis- sion of the Dzog-chen Nying-thig and the Long-chen Nying-thig are as follows:
1. The Dzog-chen Nying-thig Lineage
According to the tradition of the Nyingma school, Tibet's earliest, the highest teaching is known as the Great Completion, or Dzog- pa Chen-po (rdzogs. chen; mahiisal! lpatra or mahashiindi), or the Atiyoga direct" method for realizing the nature of the mind and attaining Buddhahood. The Nying-thig, or the "Essence of the
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Heart" teachings, precisely explain the various methods for directly actualizing the innermost teachings of the Dzog-pa Chen-po. The Dzog-chen Nying-thig, as a teaching, fundamentally deals with the expression of the doctrine of the Three Kayas, or the Three Perfect Bodies of a Fully Awakened Being, and they have arisen through the three systems of spiritual transmit:sion.
The first is known as the Mind Transmission of the Buddhas. In this system the teacher transmits the teachings to a disciple with- out using words or any other indication. The disciple attains a state of union with the teacher like a reflection of the moon in the still water, which mirrors a perfect likeness of the moon itself. This level of spiritual transmission is from the Primordial Buddha, Kun-tu Zang-po (kun. tu. bzang. po; Samantabhadra), on the level of the Dharmakaya, or Perfect Body of Truth. The Dzog-chen teachings are then passed on through the level of the Sal! lbhogakaya, the Perfect Body of Enjoyment, which includes the Five Dhyani Bud- dhas on the level of pure mystic vision.
The second level of spiritual transmission is known as the Knowledge-holders' Indication system. Here, a Knowledge-holder (rig. 'dzin; vidyadhara), a being who has direct and pure vision of the nature of reality, manifests to a receptive disciple and transmits the teaching by means of pronouncing a mantra or showing a sign. In this case the 5al! 'bhogakaya Being, Vajrasattva, mystically ap- peared before the Indian teacher Prahevajra who existed on the level of the Ni~r. :taka. ya, or Perfect Body of Manifestation, and in one instant transmitted all empowerments and instructions so that Prahevajra spontaneously and effortlessly attained Enlightenment. He in tum transmitted the teachings to his disciple Maiijushrimitra, who passed them on to Shrisiilha. Shrisiilha transmitted his insight to Jnanasiitra, Vimalamitra and Padmasambhava, or Guru Rinpoche, the Indian Tantric saint who later brought them into TI- bet. Vimalamitra also received his teachings from Pramodhavajra and Maiijushrimitra, and Padmasal! lbhava himself also received the teaching directly from Maiijushrimitra.
The third system of spiritual transmission of the Dzog-chen lineage is that known as the Audial Transmission of the Yo&! -s. In this system the complete verbal empowerment and instructions are transmitted by word of mouth from practitioner to practitioner. This form of spiritual transmission in Tibet initially spread through two lineages in the beginning and the early part of the ninth cen- tury. One originates from Vimalamitra, the other from Guru
? Rinpoche. Vimalamitra transmitted the teachings in Tibet to Nyag Tmg-dzin Zang-po and King Tri-song De-tsen and other disciples. From Nyag this unbroken lineage of audial transmission came down to Long-chen Rab-jam, and through various spiritually real- ized teachers. The other lineage, from Guru? Rinpoche, was passed on to his disciple, the J? akini Yeshe Tso-gyal and Princess Pema- sal. The texts for these teachings were mystically concealed by Guru Rinpoche, to be unearthed later for the benefit of his disciples. These were later discovered by a male incarnation of the Princess, the teacher Perna Ui-tro-tsal, and in his next incarnation as Long-chen Rab-jam-pa. He expounded these teachings together with extraor- dinary commentaries.
The Innermost Essence teachings through the first lineage are known as the Vimala Nying-thig, and the second are known as the Kha-dro Nying-thig. In this way both of these Innermost Essence transmissions meet in Long-chen Rab-jam-pa, who lived from 1308- 1363. From him the uninterrupted audial transmission of these teachings have extended until the present day.
The three systems outlined above are divided here in a very general way. There were also numerous mystical saints and practi- tioners, both in India and Trbet, who received or gave teachings through the Mind or Indication spiritual transmissions.
2. The Dzog-chen Long-chen Nying-thig Lineage
In the eighteenth century the spiritual master Jig-me Ling-pa (1729- 1798), a reincarnation of the king Tri-song De-tsen, received the complete Dzog-chen Nying-thig teachings in a mystical vision from Manjushrimitra, Guru Rinpoche, Vunalamitra, and Long-chen Rab- jam-pa, through Mind, the Indication and the Audial transmissions, in the state of pure vision. In these visions he saw Long-chen Rab- jam-pa three times, received the blessings of being inseparable from the Spiritual Master and thereby the true state of Perfect Accom- plishment, or Buddhahood. He discovered the "Concealed Treas- ures of Dharma" (gter. chos) of the Long-chen Nying-thig, and thus founded this tradition. The Dzog-chen Nying-thig and the Long- chen Nying-thig are also known respectively as the Earlier and Later Nying-thig teachings. The lineage of Audial transmission through which these have reached my teacher, the Fourth Do-drub-chen Rinpoche, is as follows:
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JIG-ME LING-PA (1729-1798) 1st Do-drub-chen Jig-me Trin-Hi 0-zer (1745-1821)
II ChO. . kyiILO-dro 4th Dzog-chen
Rinpoche (1793-? )
Gyal-se Zhan-pan T'a-ya (18DO-? )
I<hen-pJ Padma Dor-je (Dam-cho 5-zer)
Jig-me G~al-wa'i Nft! -gyu
3rd Do-Drllb-chen Rinpoche
(1865-1926)
II
I
5th Dzog-chen Rinpoche (1872-? )
Gya-roog Jam-biil
I<hyen-tse Cho-kyi
LQ-dro (1893-1959)
Ge-kong Khen-po Kun-pal
Jam-yang Khyen-tse'i Wang-po (1820-1892)
4th Do-drub-chen 11mb-ten Trin-la Pal-zang-po (1927-)
? ? Part -1 The Excellent Path of
Omniscience
The Preliminary Practices of Long-chen-pa's "Innermost Essence for the Great Completion: Dzog-pa Chen-po"
Tibetan
rDzogs-pa chen-po kLong-chen snying-thig sngon-'gro
Composed by
The Knowledge-holding master Jig-me Ling-pa
Compiled by
The first D<rdrub-chen Rinpoche, Jig-me Trin-lii WO-zer
? Homage
_,__
You who have attained Buddhahood primordially but have never ceased appearing as the perfect body of form (riipakaya) for whomsoever is receptive to it;
Exhibiting various illusory manifestations yet free from both the grasping mind and its object, the body-mind constituents, sensory spheres and bases;
Appearing in human form while in fact a Buddha, radi- ating thousands of light rays comprising wisdom and compassion;
I depend on you for firm refuge not simply for this life but forever; bestow your blessings upon me.
? Preliminaries of Long-chen-pas "Innermost Essence for the Great Completion"
in eleven parts:
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1. Prayer Invoking the Mind-stream of the Gracious Lama
0 Lama! 0 Lama! 0 Lama!
[Having invoked the presence of the Lama with intense devotion, recite thefollowing:]
From the blossoming lotus of devotion at the center of my heart
Sole protector, gracious Lama, arise!
For my protection against misfortune,
From torment by the vicious legacy of actions and de-
filements
Be enshrined as the ornament in the Wheel of Great Bliss
on the crown of my head;
Let there arise in me total recollection and mindfulness.
[The rarity ofa human rebirth characterized by eight freedoms and ten endowments. ]
At this time, I have gained this leisure free fro~ the eight kinds of bondage:
From hell, hungry ghost and animal realms;
From the realms of the long-lived gods, barbarians and
perverse philosophers;
From being a fool, from a place in which no Buddha has
appeared.
To have been born a human being complete with sen-
sory faculties, in a central land congenial to Dharma, Not to have reverted to extreme wrong deeds and to have
faith in the Buddhist teachings;
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These comprise the five personal endowments.
When a Buddha has appeared,
Has expounded the tru~ of_Dharma,
When the teachings surVive and are being-followed, And when one has'been accepted by a spiritual friend;
these are the five circumstantial endowments, Which, despite my posses~ing thein completely, may
become wasted in this life
By uncertain circumstances,
Giving cause for birth into this transitory world again. 0 Guru, Rinpoche, tum my mind towards th~ Dharma. Long-chen-pa and Jig-me-ling-pa, exalted and all-know-
ing, let me not deviate into any wrong and inferior
path.
0 Lama, you who are one with them: Hear me!
If this present opportunity to practice Dharma is not taken seriously,
In the future this basis for achieving liberation will. not be regained.
Once the merits that gave cause for this happy existence have been consumed,
I will wander after death as an inferior being through the lower realms.
Unable to differentiate virtue from non-virtue I will not hear the sound of Dharma,
Nor will I meet with a virtuous spiritual friend-indeed a great disaster.
Merely to think about the numberless variety of sentient beings
Is to realize that obtaining a human body is just barely possible.
To see mankind doing non-virtue, irreligious acts,
Is to realize that those who act spiritually are as rare as
stars in broad daylight.
0 Guru Rinpoche, tum my mind towards the Dharma:a AII-knowing Long-chen-pa and exalted Jig-me-ling-pa,
let me not deviate into any wrong and inferior path. 0 Lama, you who are one with them:
Hear me!
? [Tize eight unfree states caused by temporal events]
Even had I arrived at this jewel island, the human form, An impoverished mind in such an auspicious body Could not be a basis befitting the accomplishment of lib-
eration.
Especially: to be entrapped by harmful influences or
polluted by the five poisons,
To be struck by the lightening of non-virtue Karma or to
be distracted by laziness,
To be enslaved by others, to practice Dharma as a de-
fence from fear or with pretension,
Or to be thick-headed and the like, are the eight unfree
states caused by temporal events.
When these utter contradictions to Dharma are visited
upon me,
0 Guru Rinpoche, tum my mind towards the Dharma. All-knowing Long-chen-pa and exalted Jig-me-ling-pa,
let me not deviate into any wrong and inferior path. 0 Lama, you who are one with them:
Hear me!
[The eight unfree states caused by mental abe"ation]
To lack remorse and the jewel of faith,
To be bound by the lasso of desire and greed or to be-
have crudely,
Not to refrain from unskillful and non-virtue actions, or
to live by dishonest means,
To undermine one's vows and rend precepts asunder; These are the eight unfree states caused by mental aber-
ration.
0 Guru Rinpoche, tum my mind towards the Dharma. All-knowing Long-chen-pa and exalted Jig-me-ling-pa,
let me not deviate into any wrong and inferior path. 0 Lama, you who are one with them:
Hear me!
[Impenuanence oflife]
At present I am not tormented by sufferings and illness. I have not come under the control of others, such as be-
ing a slave.
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So while I have this opportunity of independence, If I waste the fortunate human life by idleness, No question of retinue, wealth, or relations,
But this very body which I cherished
Will be removed from bed and taken to a deserted place, To be eaten by foxes, vultures and dogs,
At that time,
In the Bardo, I will feel terrible fear:
0 Guru Rinpoche, tum my mind towards the Dharma. All-knowing Long-chen-pa and exalted Jig-me-ling-pa,
let me not deviate into any wrong and inferior path. 0 Lama, you who are one with them:
Hear me!
[Karma: the cause and result ofaction]
The result of non-virtue and virtuous Karmas will fol- low after me.
[Tize suffering ofsai[LSara]
Especially if I am born in the realm of hell,
On a ground of burning iron my body and head will be
cut by instruments,
Split by saws and crushed by burning hammers.
I will cry for help, suffocating in a doorless (burning)
iron house.
Pierced by burning spears and boiled in molten iron
I will bum in extremely hot fire-the eight (hot hells). Amid snow mountains and freezing cold water,
In a place of terrible distress and fear, I will be blasted by
blizzards.
Beaten by very cold winds, my flesh will have
Blisters, glaring wounds.
I will bewail without ceasing, and
By these feelings of unbearable suffering,
Like a sick and dying man whose strength is exhausted, I will experience gasping, clenching of teeth, and thea
cracking of the skin,
Flesh emerging from the wounds, broad cracks of the
skin: the eight (cold hells).
Likewise I shall experience being cut on a field of razors,
? My body cut in pieces in a forest of swords;
Trapped in disgusting mud; suffering in an expanse of
unfordable hot ashes:
The sub-hells and the changing hells.
Trapped in doors, pillars, stoves, ropes, etc.
Always used and exploited: the scattered hells.
When the cause of these 18 Hells-
Powerful angry thoughts-arises,
0 Guru Rinpoche, tum my mind towards the Dharma. All-knowing Long-chen-pa and exalted Jig-me-ling-pa,
let me not deviate into any wrong and inferior path. 0 Lama, you who are one with them:
Hear me!
[The suffering of the hungry ghosts]
In a poor and unpleasant land
Where the names of wealth, food, and drink had never
been known,
Food and drink cannot be found for months and years. The bodies of hungry ghosts
Are very feeble, and they are too exhausted to stand up:
the three types of hungry ghosts. The cause of their arising is miserliness.
[Tize suffering ofanimals]
In great fear of death by being eaten by one another, Exhausted by servitude and ignorant of what is good
and bad to do.
Being tormented by endless sufferings,
Of which the seed is the darkness of ignorance in which
I am wandering.
0 Guru Rinpoche, tum my mind towards the Dharma. All-knowing Long-chen-pa and exalted Jig-me-ling-pa,
let me not deviate into any wrong and inferior path. 0 Lama, you who are one with them:
Hear me!
[Recognizing oue's own faults]
I have entered the path of Dharma but do not restrain my wrong conduct.
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I have entered the door of the Mahayana, but lack the thought of the benefit of others.
I have received the Four Empowerments but am not practicing the Developing and Perfecting Stages.
0 Lama, protect me from this errant path.
Though the view is not realized, I act in a crazy manner; Though meditation wavers, I cling to hearsay;
Though my conduct is wrong, I ignore my faults;
0 Lama, protect me from indifference to Dharma.
Even if death comes tomorrow, I covet a house, clothes,
and wealth.
Even though youth has long since passed away, I lack
renunciation and revulsion,
Although little Dharma has been studied, I boast about
my scholarship,
0 Lama, protect me from this ignorance.
Although they lead me into (harmful) circumstances,
I wish for entertainments and pilgrimages,
Although I stay in solitary places, the ordinary mind re-
mains rigid like a tree.
I talk about discipline but do not eradicate desire and
hatred.
0 Lama,prot(>ctmefromtheseeight(worldly)Dharmas. Let me awaken quickly from thjs thick sleep.
Swiftly pull me out of this dark prison.
[Thus invoke strongly the compassion of the Guru. ]
2. Refuge
To the actual three rare and supreme Jewels,1 those Gone to Bliss2 to the Three Roots,3
To the nature of (physical) channels, energy and essence,? To the mal)~ala of the essence, nature and compassion
of the Awakening Mind,5
I go for refuge until the attainment of the quintessence
of awakening. "
[repeat tlzrcc times]
? 3. Activating the Awakening Mind
Deceived by myriad appearances like the moon's reflec- tion in water,
Sentient beings wander through the cyclic chain of lives; So they may be at ease7 in the luminescent expanse of
intrinsic awareness,"
I shall activate the Awakening Mind, contemplating on
the four boundless states. 9
[repeat three times]
4. Meditation and Recitation of Vajrasattva i. The visualization
AH:
In my ordinary form; above my head
Is a white lotus with a lunar seat in its fold:
From a HUI'yt above this arises the Lama as Vajrasattva White, translucent, the perfect body of complete enjoy-
ment,10
Holding a vajra and beU,and embracing his consort.
ii. Petition
I request your protection; purify my negativities. With intense regret I confess and acknowledge; Even at the cost of my life I shall abstain.
iii. Purification
Upon a full moon in your heart
Is the letter HUI'yt encircled by the mantra.
By invoking with the recitation of mantras
From the point of union of the deities' blissful play Flows nectar-clouds of bodhichitta
Falling like fine particles of camphor.
iv. Requesting
I implore you to utterly purify
Myself and all beings throughout the three realms11
Of our Karma and conflicting emotions, the cause of suf-
fering,
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As well as illness, harmful spirits, negativities, mental obscurations and transgressions of vows.
v. Mautra recitatiou
OM VAJRA SATIVA SAMAYA/MANU PALAYA/VAJRA SATIVA
TVENO PATISHTHTA/DRIDHO ME BHAVA/SUTOSH- YOMEBHAVA/ . . .
SU~HYOME BHAVA/ANURAKTOME BHAVA/SARVA SIDDHIMME PRAYACHCHHA/SARVA
KARMA SUCHA ME/CHmAM SHRIYAMH KURU HOM/ HAHAHAHAHOH . BHAGAVAN/SARVA. TATHAGATA/VAJRA MA ME
MUNCHA/V AJRI BHAVA/MAHASAMAYA SATIVA/A [recite as much as possible}
vi. lnvocatiou and dissolving the visualization
0 Protector,throughmylackofknowledgeandignorance I have transgressed and weakened the sacred pledges; 0 Lama, Protector, give me refuge.
Lord, Vajradhara, holder of the adamantine scepter Whose very nature is great compassion,
The lord of beings, to you I go for refuge.
I confess and acknowledge all transgressions of the root and branch commitments done physically, verbally and mentally. Please purify and cleanse away all strains of wrongdoings, emotional obscurations, errors and downfalls.
At these words, Vajrasattva, with a glad and smiling countenance says, "0 fortunate child, all your wrongdoings, obscurations and transgressions are purified. " So saying he merges into radiant light and dissolves into me. By this means I become Vajrasattva, apparent yet empty, like a reflection in a mirror. By visualizing the heart-sylla- ble HUtyl encircled by four letters, light rays are emitted so that all beings are the realms of the three worlds become perfected in the nature of awakened beings, Vajrasattva, the five Buddha families, maJ:t~alasand retinues.
Otyl VAJRASATIVA HUtyl
{recitiug as much as possible remain in meditative equipoise}
? 5. Ma~H~ala Offering
OIYt-AJ::I-Hillyt!
i. Nirnzanakiiya ma~ujala
A billion universes encompassing the three-thousand worlds
Filled with the wealth of gods and men and the seven precious jewels,
I offer in its entirety together with my body and posses- sions
That I may attain the state of a Dharma-ruler of the uni- verse.
ii. Smrzbhogakiiya ma~u! ala
By offering the ultimately blissful, beautifully arrayed pure realm of Akani~h!
}la,
With assemblies of the five Buddha families endowed with the five certainties,
And inconceivable billowing clouds of offerings compris- ing the sensory objects,
May I enjoy the Buddha field of the perfect body of en- joyment-the Sal! lbhogakaya.
iii. Dhannakiiya ma~ujala
By offering utterly pure phenomenal appearances, the perfect body of the vase of immortality (eternal youth), Embellished by unimpeded compassion, and the play of
Reality Itself,
Together with the utterly pure apprehension of perfect
form and energy,
May I delight in the Buddha field of the perfect body of
truth-the Dharmakaya.
6. The Yogi-mendicant's Accumulation of Merit
Pha~!
By throwing out cherishing the body, the demon of the gods is destroyed.
The mind is shot out into the pure expanse through the fontanel,
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DestroyingthedemonofdeathandbecomingRudrani12 (the yogini)
Who wields the curved vajra blade in her right hand, which slays the demon of the conflicting emotions.
I annihilate the demon of the bodily aggregation by cut-
ting off my skull;
My left hand actively wrenches away the head
And places it upon a tripod stove of three human heads,
symbolizing the three perfect bodies.
In it is my corpse which fills the three-thousand-fold
universes;
The short AJ::I and HU~ syllables melt the corpse into the
nectar;
B y t h e p o w e r o f t h e t h r e e l e t t e r s {0~, A J : : I a n d H f i ? d i s -
solving into the offering), it is purified, increased and
transformed.
O~Al:fHU~!
[after reciting many times:]
Phat!
The wishes of the upper guests of offering are fulfilled The accumulations are perfected, and the common and
uncommon attainments are achieved.
The lower guests of saJ! lsara are satisfied and their debts
are paid.
Especially the harmful and obstructive spirits are satis-
fied
Illness, evil spirits, and obstacles are pacified into empty
space.
Harmful circumstances and clinging to self are blasted
to atoms.
Finally all the offering, offerer, and object of offering Dissolve into unmodified Dzog-pa Chen-po-Ah!
7. Unification with the Spiritual Master (Guru Yoga)
i. Visualization
E-MA-HO!
My perceptions spontaneously arise as the absolute pure realms,
The perfectly arrayed Glorious Copper-colored Moun- tain. In the center
? Is my own body but now as Vajra Yogini's;
Red and translucent, with one face and two hands, hold-
ing the curved vajra blade and skull-cup of blood. My two legs are placed in the "advancing posture" and
my three eyes gaze up into space.
Upon my head on an unfolding hundred-thousand-pet-
alled lotus,
Seated upon a sun and a moon, is the perfect emanation
body
Of Padmasaqtbhava, Saroruha Vajra,
The synthesis of all objects of refuge and inseparable from
my Root Lama.
His complexion is white with pinkish hue and he is
youthful in appearance.
He is attired in a gown, a monastic robe and brocade
cape,
Has one face, two arms and sits in the playful posture of
a king.
In his right hand he holds a vajra scepter, in the left a
skull-cup containing a vase of immortality.
He wears the lotus hat on his head,
And in the cleft of his left arm is the divine consort of
bliss and emptiness
Concealed in the form of the sacred I<ha~vanga trident. He sits amidst radiant rainbows, light rays and shim-
mering nuclei of light;
In the outer perimeters, in the expanse of an exquisite
lattice of five-colored light,
Are seated the 25 emanation disciples,
The spiritual scholars, realized sages, Knowledge-holders, divine meditational deities,
The J? akinis and Dharma protectors, all gathered like
billowing clouds;
They are perceived in the state of great equipoise of lu-
minescence and emptiness.
ii. Invitation
HU? !
In the northwest country of Uddiyana
Is the one (born) on the pistil stem of a lotus
And endowed with supreme marvelous attainments;
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Renowned as the Lotus Born One, Padmasa~bhava, and surrounded by a retinue of many c:f. ikinis.
I will practice by following you;
Please come forth to grace me with your inspiration. GURU PADMA SIDDI-fi HiJIYt:
iii. The Scvcm Aspects ofDevotional Practice
(A) HOMAGE AND PROSTRATION
By projecting my body to equal the atoms
In the universe I prostrate in homage to you.
(B) OFFERING
Offerings actually arrayed and those mentally emanated by the power of meditation-
! present phenomenal existence to you in the mode of an offering.
(c) CONFFSSION
All unwholesome actions I have committed through my three doors,13
I openly declare within the state of the radiant clarity of the Dharmakiya.
(D) REJOICING
I rejoice in the entire accumulation of merit
Which is contained within the two realities.
(E) REQUESTING THE CYCLE OF DHARMA 1 0 BE TAUGHT
I request you to set into motion
The cycle of Dharma of the Three Vehicles.
(F) BFSEECHING THE REAUZED BEINGS 1 0 REMAIN AUVE
Until cyclic existence is emptied
Please remain, pass not into the state beyond sorrow
(G) DEDICATION
All merit accumulated throughout the three times
I dedicate for the cause of great awakening, the state of
pristine consummation.
? iv. Invocation
0 venerable lord, Guru Rinpoche:
You are the synthesis of the compassionate
Inspiration of all fully awakened beings.
To you who are the sole protector of all beings
I offer my body, possessions, mind,
Heart and soul without reservation.
From now until my complete awakening,
Through all happiness and pain, good and bad, heights
and depths,
I will rely upon you venerable lord, Padmasaq1bhava: No others are there to rely on,
For transmigrating beings in this degenerate time
Are sinking in the swamp of unending misery.
0 great Guru, protect us from this;
Blessed One, bestow the four empowerments; Compassionate One, develop our understanding; Powerful One, purify our dual obscurations.
When the end of my life comes about
May appearances be perceived as the realm of the Glori-
ous Mountain, Gimara Shriparvata, in which
May my body be transformed into Vajrayogini, Translucent and brilliantly radiant,
In that pure realm of the Emanation of Total Integration. There may I attain Buddhahood as totally inseparable From the venerable lord, Padmasaq1bhava.
Out of the display of the great primordial awareness Which is the manifestation of bliss and emptiness, Inspire me, Sublime Guru Rinpoche,
To be the supreme Spiritual Master who guides
All sentient beings of the three realms.
I pray from the very depths of my heart,
Not merely mouthing these words alone,
That you bless me with inspiration from the vast expanse
of your mind
That all these aspiration may be fulfilled.
v. Recitation of the mantra
Ofyf Al:f HOlyf VAJRA GURU PADMA SIDDI HUlyf
(0 Padma, weighty with vajra qualities and the three
sacred things, bestow inspirational blessings).
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8. Prayers to the lamas of the lineage
E-MA-HO!
In the Pure Land free from partiality and limitations, The primordial Dharmakaya Buddha Samantabhadra; The Saqtbhogakaya Vajrasattva arisen like the moon in
water;
Prahevajra fully endowed as the Nirmat:taka. ya;
I pray to you to bestow the blessing and empowerment
upon us.
Treasure of the ultimate doctrine, Shrisiilha; Universal king of the Nine Yanas, Maftjushrimitra; Jnanasutra and great scholar Vimalamitra,
To you I pray: show us the way to liberation.
The sole ornament of the Jambu continent, Padma- saqtbhava;
The true, excellent heart-sons, the Lord, the subjects, and the friend,
Revealer of the symbols of oceans like Mind-treasures, Long-chen Rab-jam,
Entrusted with the treasure of the sphere of the J? akinis, Jig-me Ling-pa;
I pray to you, bestow the accomplishment and liberation.
Additional Prayers to the Lamas of the Lineage
Scholar and Siddha, Kun-Zang Zhan-phan-pal, Lotus-holder Gyal-wa'i Nyu-gu,
The very Maftjushri, great Khen-po named Padma, To you I pray: show me the self-identity of the nature. Especially, of the profound luminescent Nying-thig, The great chariot, Do-ngag Ling-pa,
Root Lama of unequalled preciousness
To you I pray, enable us spontaneously to achieve the
two-fold purpose.
Aspiratioual Prayers
(A) ASPIRATIONS FOR THIS UFE
Out of the detachment leading to the definite intention to transcend worldly existence,
? May I rely upon my Vajra-Lama as I do upon my eyes; By profoundly taking to heart whatever he instructs me
to do.
With intense and diligent consistency, never letting up, May the inspiration of your mind's profound vision be
transferred to me.
Since all phenomenal appearances, saJ! lsara and nirvana, from the very beginning are the pure realm of Akanif? h~ha,
They are consequently perfected,13 purified and ripened into divinities, mantras and the Dharmakaya;
Great Completeness, Dzog-chen, is free from the efforts of abandoning or adopting;
The depth of intrinsic awareness15 is beyond mental fab- rication and known experience;
May I nakedly see Reality Itsel. fl11 in direct actuality. 17
From within the depths of the rainbow radiance, utterly freed from characteristic thoughts,
May I develop the visionary experience of pure forms and light discs, and
Perfect the play of intrinsic awareness1R into the SaJ! lbhogakaya pure realm.
May I become fully awakened in the great transcend- ence, the dissolution of phenomena, and
Gain the stronghold of the youthful vase-body.
(B) ASPIRATIONS FOR THE INTERMEDIATE (BARDO) STATE
If I do not succeed in experiencing the great yoga,
And my gross body is not released into the subtle ex-
panse (of the rainbow body),
Then when the life functions are collapsing,
May death's clear-light vision arise as the primordially
pure perfect body of truth,
And may the apparitions of. the intermediate state be lib-
erated into the perfect body of complete enjoyment. Once the skills of the path of total decisiveness19 and
spontaneous presence20 have been perfected,
May I attain liberation like a child climbing upon it's
mothers lap.
17
? 18
(c) ASPIRATIONS FOR THE FUTURE REBIRTH
I f I were not released into the primordial state where one actualizes
The face of the Dharmakaya, which is not to be sought other than in
The great esoteric luminescence, the summit of the Su- preme Vehicle,
Then may I fully awaken, without meditation,through the excellent path of the five practices/1
Attaining the five pure realms22 of the natural Nirmar:takaya
And especially the radiant Palace of the Lotus,D
Where joyous celebrations of the sacred esoteric doctrine
are held
By the supreme leader of the ocean-like Knowledge-Holders, the glorious Orgyen Rinpoche. May I, in being born as his finest spiritual disciple, be
spiritually elevated
And fulfill the needs of limitless transmigrating beings.
(D) THE PRAYER TO ACHIEVE THESE ASPIRATIONS
By the inspiration of the ocean-like Knowledge-holders And the might of the truth of the Expanse of Reality, The Dharmadhatu that cannot be encompassed by
thought-
May I, with the leisure and opportunities of this human
life, realize the interdependent relationship of the
threefold
Process of perfecting, maturing and purifying24 and at-
tain the fully awakened state of being.
[Pray thus from the heart. ]
9. Receiving the Four Empowerments
i. The Vase Empowerment
From the mid-forehead of Guru Rinpoche a white 0 ? , shimmering like crystal, radiates light rays
Which penetrate the crown of my head,
Cleansing (contaminated) actions of the body and im-
pediments of the channel system
? Instilling blessing of the Vajra-body
So that I obtain the Empowerment of the Vase, Becoming a fitting vessel for the visualization process; The seed of a yet-to-mature Knowledge-holder is sown, And in my mind is placed the capacity for attaining the
state of the emanation body, the Nii'Dli~;takiya. ii. The Secret Empowen1Lent
From the throat (of Guru Rinpoche) a letter Al;l, blazing like a lotus ruby, radiates light rays
Which penetrate my throat,
Purifying verbal actions and impediments of energy; Instilling blessing of the Vajra-speech
So that I receive the Secret Empowerment,
Becoming receptive for the (mystic) recitation.
The seed for maturation of a Knowledge-holder of Im-
mortality is sown,
And in my mind is placed the capacity for attaining the
state of the perfect body of complete enjoyment, the Saqtbhogakiya.
iii. The Primordial Wisdom Empowemzent
Fromtheheart(ofGuruRinpoche)aletterHi:J? ,thecolor of the sky, radiates light rays
Which penetrate my heart,
Purifying mental actions and impediments of essence-
the "thig-le";
Instilling blessings of the Vajra-mind
So that I obtain the Primordial WISdom Empowerment, Becoming a fitting vessel for the heat25 practice of bliss
and emptiness.
The seed of a Knowledge-holder of the Mudra is sown, And in my mind is placed the capacity for attaining the
state of the perfect body of truth, the Dharmakiya.
iv. The Verbal Indication EmpowenJLent
Again from the HiJ? in (Guru Rinpoche's) heart, a sec- ond letter HiJ? bursts forth like a meteor
Mixing indistinguishably with my mind,
Purifying actions of the universal foundation26 and in-
stinctive obscurations;27
19
? 20
Instilling blessing of the Vajra-primordial Wisdom
So that I obtain the ultimate empowerment indicated by
words,
Becoming a fitting vessel for the primordially pure Great
Completeness;
The seed of a Knowledge-holder of spontaneous accom-
plishment is sown,
And in my mind is placed the capacity for the final at-
tainment, the perfect body of universal essence, the
Svabhavakaya.
(By integrating the meditation with this recitation, com-
plete the receiving of the empowerments).
v. Dissolving the visualization
(Finally), from the heart of the Lama, rays of warm red light are emitted and just by touching the heart of myself as translucent Vajrayogini, I become a sphere of red light which dissolves into the heart of Guru Rinpoche, mixing inseparably, meditating on becom- ing as "one taste".
(Remain in this essential equipoise devoid ofconceptuality, thought or expression)
vi. Prayer to the Lnma
0 Glorious Root Lama, precious one,
Dwell on the lotus-seat in my heart,
Look upon me and care for me out of your great kindness, And grant me the actualization of your body, speech and
mind.
Regarding the activities of my glorious Root Lama, May I never develop a wrong view for even a moment, And by the respect in observing whatever he does as
good,
May my Lama's inspirational blessings enter my mind.
Through all successive lifetimes may I never be apart From perfect Lamas, and may I enjoying the wondrous
Dharma,
Perfect the qualities of the spiritual stages and paths, And swiftly attain the state of Vajradhara.
? 10. Dedication
By this virtue may all beings
Complete the accumulation of merit and wisdom, Attaining the two supreme perfect bodies
That arise from merit and primordial wisdom.
Whatever virtue is possessed by beings
And by whatever virtuous actions they have done, will
do and likewise are doing,
May all beings, by all means, achieve
The stages to perfection, as Samantabhadra did.
Just as the Boddhisattva Manjushri gained wisdom, And Samantabhadra, too,
I dedicate these virtuous entirely (to the welfare of all) So that I may train myself to follow them.
By all the Victors of the three times who have gone beyond; The dedication of merits has been greatly praised. Therefore, these virtues of myself also
I shall dedicate for the purpose of perfect action.
11 . Special Prayers for Aspi ration
Throughout all lifetimes, wherever I am born,
May I obtain the seven qualities of birth in a highel? realm; May I meet the Dharma immediately after taking birth, And have the freedom to practice accordingly.
May I please the venerable Spiritual Masters
And practice Dharma day and night.
By understanding the Dharma, and accomplishing its
inmost essence,
May I traverse the ocean of worldly existence in that very
life.
Within the world may I expound the highest sacred doc-
trine,
And never become bored or weary of accomplishing the
welfare of the others;
And by my own tremendous, impartial service to others May all beings attain Buddhahood together.
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Colophon
This compilation of the Preliminary Practice Prayers of Dzog-pa Chen-po Long-chen Nying-thig is written by the great Tantric yogi Jig-me Trin-la Wo-zer, who was trained by the gracious kindness of many holy teachers, including Rig-dzin Jig-me Ling-pa, and who achieved confidence in the Law of Tantra. By this merit, may follow- ers see the Guru as the Buddha. Thereby may the self-face of self- awareness, Kun-tu Zang-po, become apparent to them, so that they become the cause of ceaseless benefits for sentient beings endless as the ocean.
? ? Part- II
The Summary of Practice
(A Commentary to the Long-chen Nying-thig Ngon-dro)
? -1-
The Common Preliminary Practice
1. The Necessity for Dharma
All sentient beings are alike in their desire for happiness and they wish to avoid experiencing the slightest suffering. To bring such universally shared aims about we should amass the causes for hap- piness and for the non-arising of misery which, respectively, are to accomplish virtuous actions and to discard unvirtuous ones. This, in accordance with the teachings of the sacred Dharma, is the unexcelled source of benefit and happiness in this as well as all successive lifetimes.
The mundane benefits that accrue from practicing-Dharma are such that one will not have to endure servitude to relatives, or de- feating enemies because of desire for the status of the former and anger of aggression towards the latter. Nor will one have the hard- ship of acquiring wealth which one does not have, or of expanding and protecting what one does have. One's mind will be in peace, alert and content, and one will feel affection for and be in harmony with everyone. When the mind is happy, such is its power that even physical illness and misfortunes in general will be sur- mounted.
The extraordinary benefits that arise out of the pure and com- plete practice of Dharma are such that one will understand that all elements of cyclic E'Xistence are without essence like bubbles; that they are unreal, like an illusion; one's mind will not be disturbed by emotional defilements such as anger and passion; and one will attain realizations and qualities associated with progression through the various spiritual stages and paths, ultimately attaining the state of perfect awakening, Saqtyaksaqtbuddha.
2. The Necessity for the- Preliminary Practices
Ordinary beings under the sway of ignorance, unceasingly from beginningless cyclic existence, have believed the elements of the world to be purity, happiness, permanence and selfhood (self-iden- tifiable). Because of iliis, actions (las; Karma) involving the causes
? 26
of suffering have been accumulated. Certain aspects of cyclic ex- istence have been held onto as good and we have become attached to them. Other elements have been grasped as bad and aversion to them has developed. Therefore we now experience various sor- rows---elements of the Truth of Suffering-in higher and lower states of cyclic existence like a bee trapped in a jar.
Thus since time immemorial has this mind been dwelling (sta- bilized} in attachment to unholy elements (material elements}, grasping them as being rPal. To practice a spiritual path for merely a short while will not result in much difference to our basic condi- tion other than to accumulate some merit. It would be just like a few drops of water sprinkled upon a forest fire. For a spiritual path to be effective we should practice constantly and progressively uti- lizing all parts of the mind, bringing into play various skillful means that encompass all aspects of life vigorously and over extended periods of time.
When we apply ourselves specifically to the spiritual develop- ment of Buddhadharma, were we to engage in the higher stages of practice directly without the preparation of the common prelimi- naries, there is a serious danger of deviating onto a wrong path. It would be like giving rich, heavy food to a jaundiced person. To avoid this pitfall one should initially meditate on the foundational practices such as contemplating the "Difficult to obtain fortunate human birth", "The impermanence of life", and so forth. With the significance of these well understood one should proceed through the successive meditations stage by stage.
There are many teachings and texts explaining the various ways for entering the Dharma, ways of training the mind, ways of culti- vating oneself in the "view, meditation and practice" and ways of attaining the various "spiritual paths, stages and results". This lit- urgy, in particular, of the Preliminary Practices of the Long-chen Nying-thig, known as The Excellent Path to Omniscience, the es- sential teachings from the lineage of Long-chen Rab-jam-pa and Jig-me Ling-pa, although brief, include all the significant points of the path. Although profound in their implication they are easy to practice for those who have faith and the opportunity. In ? order that these invaluable teachings may be more accessible for practice I have written a summary of this text. Should you experience in your heart the significance of the common preliminary practices, you will be certain that the mundane happiness of the world has no essential reality, and your mind will turn away from attraction
? toward the limited happiness of cyclic existence. There will be no way then that one would not put the Dharma naturally into practice.
When these preliminary practices have not been assimilated adequately, disturbances such as laziness and erratic wavering in the practice, or disturbances such as attachment to objects of desire or aversion to those which are undesirable arise. If one were to think that contemplations such as "the impermanence of life" are obviously understood, and that there is no need to meditate on them, not only does one cut oneself off from the potential for practicing higher meditations, but does not even possess the quali- fications for following the preliminary practices in general. When the mind is prepared through the preliminary practices, just as food is made edible by being cooked, the mind will be capable of enter- ing the actual path of meditation. There will be no likelihood of disturbances such as laziness and fluctuation in the practice, and the meditations will be accomplished.
For the individual whose mind has become involved in the practice of Dharma, the bodily and verbal actions will automati- cally become wholesome, just as it is said that a tree with medici- nal roots will produce leaves and fruit that are medicinal. Simi- larly it is important that the actions of the body and speech be vir- tuous. Just as a lamp-glass protects the flame from the wind, the mind will be protected from unskillful actions and lack of inner peace through the appropriately skillful verbal and bodily activi- ties. Thus, if all activities of the three doors of body, speech and mind become virtuous, these actions will accumulate, either di- rectly or indirectly, the two types of goodness or merit-mental and physical. The ultimate culmination of this development will be the understanding of the implication of Reality and Thusness (Chos-nyid-de-bzhin-nyid: dharmata tathata) thereby attaining the fully awakened state of being, the state of Buddhahood.
3. The Actual Preliminary Practices
In order to apply oneself to the path to Enlightenment one should train the mind first through the common preliminary practices, and then through the uncommon or extraordinary preliminary prac- tices. The ordinary or extraordinary preliminary practices involve six basic meditations. These are as follows: 1) the difficulty of ob- taining a human life with conditions conducive to the practice;
27
? 28
2) even if this is obtained, life is impermanent and there is no like- lihood that you will remain alive to complete the practice; 3) death is not the end, one's consciousness transmigrates into rebirth after rebirth, following the karmic actions of virtue and non-virtue; 4) cyclic existence does not lead one beyond suffering, to a state of Nirvat;1a; 5) the attainment of liberation from cyclic existence will establish one in a state of permanent happiness; 6) to attain such liberation one should follow a qualified master who is capable of
faultlessly guiding one along the spiritual path.
With an understanding of the meaning of these six interrelated
topics one should begin the recitation of the practice from "the rare privilege of a perfect human rebirth" (da. res. dmyal. ba. etc. ), the common preliminary prayer.
i. The rare privilege ofa human rebirth
It is exceedingly important to recognize the opportunity afforded by obtaining a human life endowed with the 18 conditions favorable for the practice of Dharma. There ~resaid to be eight states of con- finement of hell beings, hungry spirits, animals, long-lived gods, barbarians, heretics, in a land devoid of Buddhist teaching, or to have been born as a deaf-mute. Freedom from such confinement or limitation of spiritual development is said to encompass free- dom (dal. ba) from these eight states. However, we also require birth not just as a human being, but in a life where we have ten favorable endowments ('byor. ba). These are to have been born as a human in a land open to the practice of Dharma, to have all one's senses functioning, to avoid wrong actions and to have faith in the Bud- dha's teachings, these being internal endowments. The five remain- ing endowments that are externally required are to have been born when a fully awakened being has come, when he has taught, when the teachings are flourishing, when there are realized followers and when one has direct contact with a Spiritual Master. To possess these 18 freedoms and endowments comprises the "precious hu- man birth".
The difficulty of obtaining this rare privilege is evident from examining its causes, citing examples and considering its rarity from a numerical standpoint.
From the point of view of its causes this precious human life is rare because the basis for its attainment lies in pure ethical disci- pline, together with the support of skillful actions such as generos- ity. For these causes to be linked to the appropriate result, namely
? the precious human rebirth, the pure aspiration for this to take place must also be present. Yet there are few people who, within this present life, act in such a way that these favorable circumstances will continue tin the future life.
As an example of the rarity of a precious human birth the Bud- dha said, "Consider a yoke floating about the vastness of the ocean, and a blind turtle who surfaces only once in every hundred years.