OM NGO-TSAR TA-SHI ZHIN-GI LHA-NAM LA / OM To the marvelous, auspicious heavenly deities, I bow down. Please accept me and bless me so that I may
DÖN-NYI LHUN-DRUB TRA-SHI MED-JUNG ZHING / GE-LEG P’HEN-DE PAL-GYI P’HUN-SUM TSOG / spontaneously realize supreme good fortune to benefit myself and others. Possessing sublime wealth, bliss and glory;
TAG-TU MI-GYUR JANG-CHUB JÖN-SHING GYEY / CHOG-T’HUN SAM-PA MA-LU DRUB-PAR SHOG / 3X always propagating the enduring Buddha Tree; may I attain all supreme and ordinary wishes. 3X
SEVEN LINE PRAYER: TSIK–DUN SOL–DEB:
HUNG OR-GYEN YUL-GYI NUB-JANG TSAM / HUNG In the Northwest land of Orgyen,
YA-TSEN CHOG-GI NGO-DRUB NYEY / you attained most supreme siddhi.
KHOR-DU KHAN-DRO MANG-PO KOR / Hosts of dakinis surround you.
JIN-GYI LOB-CHIR SHEG-SU SOL / Please come and confer your blessings.
PAD-MA GE-SAR DONG-PO LA / on the pistil of a lotus,
PAD-MA JUNG-NEY ZHEY-SU DRAG / Renowned as the Lotus-Born,
KYED-KYI JEY-SU DAG-DRUB KYI / In your footsteps we will follow.
GURU PADMA SIDDHI HUNG
GU-PEY CHAG-STAL TSE-WA’I JEY-ZUNG TE /
NEY-CHOG DI-RU JIN-P’HOB LA / Shower blessings upon this precious place,
DRUB-CHOG DAG-LA WANG-ZHI KUR / and bestow the four empowerments upon us, the superb practitioners.
GEG-DANG LOG-DREN BAR-CHED SOL / Remove negative obstacles and distractions,
CHOG-DANG T’HÜN-MONG NGÖ-DRUB TSOL / and grant us the general and supreme accomplishments.
KHOR-WA DUG-NGAL GYI GYA-TSO LEY DRAL-DU SOL / Liberate all beings from the ocean of samsara’s suffering.
RI-WO SANG-CHOD THE MOUNTAIN OF BURNT OFFERINGS
To perform the practice of “The Mountain of Burnt Offerings”, a direct transmission instruction (meng-ngak) taken from Lhatsun Namkha Jigme’s terma cycle, “Accomplishment of Life Force of Awareness Holders” (Rigzin Sogdrub), make an auspicious fire in a clean vessel or hearth, burn aromatic woods, resins, medicinal plants, the three sweet and the three white substances, and all kinds of incense and powder; whatever you have available. Sprinkle it with pure water and begin with taking of refuge:
OM AH HUNG KHA-NYAM SID-ZHI’I KYAB-KUN NYING-PO’I CHUD / OM AH HUNG Of all the sources of refuge in samsara and nirvana present throughout space,
WANG-DRAG RIG-DZIN PAD-MA T’HOD-TRENG TSAL / the quintessence is the powerful and wrathful Vidyadhara, Padma T’hodtreng Tsal.
KYED-KUR NANG-SID GYAL-WA’I KYIL-KHOR DZOG / The phenomenal world is completely perfected within your body as a Buddha Mandala.
DRO-KUN SID-LEY DRAL-CHIR KYAB-SU CHI / I take refuge in you so all beings may be liberated from conditioned existence.
SANG-CHOG OD-SAL YE-SHE T’HIG-LE’I ZHIR / DRO-KUN DRIB-SUM DAG-NEY KU-DANG SUNG / Within the ground of the sphere of utter lucidity, the supremely secret timeless awareness, the three obscurations of all beings are purified.
T’HUG-KYI T’HIG-LER LHUN-DRUB NANG-ZHI’I NGANG / ZHON-NU BUM-KUR DROL-WAR SEM-KYED-DO / Within the sphere of the Four Visions, spontaneously present as the self-perfected bindu of body, speech and mind, I give rise to the motivation of gaining liberation in the Ever-Youthful Vase Body.
Seven Branch Prayer:
SHI-RIG MA-CHO NYUG-MAR CHAG-TSAL ZHING / TING-T’HA DREL-WA’I OD-SAL CHOD-PA BUL / I pay homage to the primordial, unmodified nature of intrinsic awareness. I offer luminous clarity, transcending all limits and dimensions.
KHOR-WA NYANG-DEY NYAM-NYID LONG-DU SHAG / LO-DRAL CHO-ZED CHEN-POR JEY-YI RANG / I confess within the vast expanse of the equality of samsara and nirvana. I rejoice in the great exhaustion of all phenomena, the state beyond ordinary consciousness.
LHUN-DRUB DZOG-PA CHEN-PO’I CHO-KHOR KOR / KHOR-WA DONG-NEY TRUG-PAR SOL-WA DEB / I invoke the turning of the wheel of the teachings of the spontaneously present Great Perfection. I pray for the pit of samsara to be dredged from its depths.
KHOR-SUM MIG-T’HA DRAL-WA’I P’HA-T’HAR NGO / Free from limiting concepts of subject, object, or activity; I dedicate this to reaching the far limit.
GURU YOGA SELF-VISUALIZATION:
KA-DAG CHO-KU’I YING-LEY GAG-MED TSAL / PAD-MA T’HOD-TRENG KAR-MAR ZHÖN-TSUL DZEY / From the primordial purity of the Dharmakaya, the ceaseless dynamic play of Mind arises as Padma T’hodtreng: whose body is white tinged with red, in the full ripeness of youth.
TSEN-PA’I ZI-WAR DOR-JE T’HOD-PA NAM / DZEY-JID GYEN-DANG CHA-JED YONG-SU DZOG / The splendor of his noble symbols and marks are dazzling. Holding a vajra and skull-cup, he is perfectly adorned with majestic ornaments and garments.
DAM-YE NYI-MED GYAL-KUN DU-PA’I ZUG / KHOR-DEY KUN-GYI CHI-PAL CHEN-POR GYUR / Samayasattva and Jñanasattva are not separate; his form embodies all enlightened beings – the great splendor of everything within samsara and nirvana.
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG
Repeat the mantra at least one hundred times.
Then purify the ingredients of the Sang offering with:
RAM YAM KHAM 3X
TONG-PA’I NGANG-LEY SANG-DZEY ZAG-PA MED-PA’I YE-SHE KYI DUD-TSI From within a state of emptiness, the substances for the Sang offering appear as pure limitless ambrosia,
DÖD-YON GYA-TSO’I TRIN-P’HUNG KHA-KYAB TU-T’HRO WAR-GYUR / which pervade throughout space as thick clouds of every sensory pleasure.
BHRUM: RIN-CHEN NA-TSOG DANG-MA’I NÖD-YANG SU / BHRUM: Within a vast, ethereal container made from the essence of various jewels,
JIG-TEN SID-PA’I DÖD-GYU DAM-TSIG DZEY / are the samaya substances: all the sensory pleasures of worldly existence.
DRU-SUM YE-SHE DÜD-TSIR JIN-LAB PEY / Blessed by the three syllables, they become the ambrosia of pristine awareness.
NANG-SID CHOD-PA’I DÖD-GUR TRUG-PA DI / This offering of the world of appearances and possibilities, swirling as myriad sense pleasures,
LA-MA YI-DAM DA-KI CHO-SUNG DANG / is presented to the Lamas, Yidams, Dakinis and Dharma Protectors.
CHOG-CHU GYAL-WA’I KYIL-KHOR JI-NYED DANG / This is offered to all the Buddha mandalas that exist in the ten directions.
DZAM-LING ZHI-DAG RIG-DRUG LEN-CHAG DRÖN / This is offered to the local spirits of this earth; the six classes of beings; to those to whom I owe karmic debts,
KYED-PAR DAG-GI TSE-DROG SOG-KU ZHING / particularly for spirits who rob me of longevity and deplete my life force;
NED-DON BAR-CHED TZOM-PA’I JUNG-PO DANG / and to the demons who inflict illnesses; elemental spirits who stir up obstacles;
MI-LAM TAG-TSEN NGEN-DANG TEY-NGEN RIG / to those who send bad signs in our dreams and send all kinds of evil omens.
DE-GYED MA-RUNG CHO-TRUL DAG-PO DANG / This is offered to the eight types of planetary spirits who manifest malicious apparitions;
ZEY-DANG NEY-DANG NOR-GYI LEN-CHAG CHEN / and to my karmic creditors to whom I owe debts of food, housing and wealth;
DRIB-DAG NYO-DRE P’HO-SHIN MO-SHIN DANG / to the forces that bring psychic pollution and madness; to the shades of deceased men and women;
DRI-WO T’HEU-RANG DRONG-SIN DRE-MO NAM / to the ghosts of people murdered by torture, the t’heu-rang who take the essence of health and wealth; the demons of desire and witches of the marketplace.
LEN-CHAG MAR-PO’I ME-LA SEG-TE JAL / As the red flames burn, all karmic debts are repaid!
RANG-RANG YID-LA GANG-SAM DÖD-GU’I CHAR / Whatever each of you desires, may all your wishes come pouring down.
JI-SID NAM-KHA NEY-KYI BAR-NYID DU / For as long as space itself endures,
DÖD-PA’I YON-TEN ZED-PA MED-PAR NGO / I dedicate this endless supply of sumptuous qualities!
DAG-GI DU-SUM SAG-PA’I DIG-DRIB DANG / May all harmful actions and sins I have accumulated throughout the three times,
KON-CHOG DED-SHIN KOR-LA CHED-PA NAM / and my misuse of offerings made to the Three Jewels, or for the deceased,
JIN-SEG ME-CHÖD DI-YI DAG-GYUR CHIG / be purified by the flames offered in this burnt generosity.
ME-CHE NANG-SID GANG-WA’I DUL-TREN RE / May every particle of flame fill the entire phenomenal world
KUN-ZANG CHÖD-PA’I TRIN-P’HUNG MI-ZED PA / with unending masses of Kuntuzangpo’s offering clouds
GYAL-WA’I ZHING-KHAM YONG-LA KYAB-GYUR CHIG / which thoroughly permeate the pure realms of all Buddhas!
ME-CHE YE-SHE ÖD-NGA’I CHÖD-TRIN ZER / Flames radiate rays of offerings of five-colored wisdom lights;
RIG-DRUG NAR-MED NEY-SU KYAB-GYUR PEY / pervading throughout the six realms of existence, even the worst hell realms.
KHAM-SUM KHOR-WA JA-LU ÖD-KUR DROL / May the three realms of samsara become liberated into the luminous rainbow body,
DRO-KUN JANG-CHUB NYING-POR SANG-GYE SHOG / and may all beings awaken into the very heart of enlightenment!
OM AH HUNG
Repeat the three syllables 100 or 1,000 times, as much as you can.
KU-SUM DAG-PA NÖD-KYI ZHAL-YEY SU / From the immaculate dimension of the three kayas,
CHO-LONG TRUL-SUM NANG-SID ZUG-P’HUNG NAM / every appearance in the phenomenal world is purified and
DUD-TSI ZHU-WEY JA-ÖD BAR-NANG GANG / melts into amrita, flooding the entire space with rainbow lights.
KHOR-WA NYANG-DEY ZAG-MED DÜD-TSI’I CHÜD / I offer this endless ambrosia – the very essence of samsara and nirvana –
T’HOG-MED DU-NEY DA-TA YEN-CHED DU / to all those who, from beginningless time until now,
NANG-SID DRÖN-DU GYUR-WA YONG-LA NGO / have been our guests in the phenomenal world.
SA-LAM DREY-BU’I YON-TEN T’HAR-CHIN ZHING / Having attained the noble qualities of the Ground, Path and Fruit,
TA-GOM CHOD-PA’I BAR-CHED KUN-SAL NEY / and having completely dispelled the obstacles to View, Meditation and Action;
MED-JUNG KUN-ZANG T’HUG-KYI KHA-YING SU / may we attain the immortality of the Ever-Youthful Body of Containment
ZHÖN-NU BUM-KUR TEN-SID ZIN-PAR SHOG / within the spaciousness of Kuntuzangpo’s wondrous Wisdom-Mind.
KHOR-WA’I GYA-TSO CHEN-PO TONG-PA’I T’HAR / Once this great ocean of samsara is emptied,
ÖG-MIN PAD-MA DRA-WAR SANG-GYE SHOG / may we awaken as Buddhas in Og-min, the Land of Lotus Nets.
P’HUNG-K’HAM SEG-DZEY TRAG-DANG ZI-JID BAR / Aggregates and elements of the mind and body are burnt substances blazing radiantly and brilliantly.
KAR-MAR JANG-SEM SEG-DZEY DE-TONG BAR / White and red bodhicitta are burnt substances flaming as the union of bliss and emptiness.
TONG-NYID NYING-JE’I SEG-DZEY CHO-YING GAR / Emptiness and compassion are burnt substances filling the basic space of phenomena.
NANG-SID KHOR-DEY DOR-JE’I ÖD-NGA’I ZHIR / Within the ground of phenomenal existence – samsara and nirvana as the five-colored vajra lights –
LHUN-DRUB DZOG-SANG GYEY-PA’I SEG-DZEY BUL / I present the burnt offerings of spontaneously self-perfected and complete enlightenment.
NGÖN-GYI LEN-CHAG T’HAM-CHED JANG-GYUR CHIG / Let all previous karmic debts be purified.
DA-TA GYUD-LA MI-NEY T’HOL-LO SHAG / I openly admit current errors so that they will not remain in my mindstream.
MA-ONG DRIB-PA’I KHOR-LOR MA-GYUR CHIG / May this cycle of karmic debts not continue into the future.
SO-T’HAR JANG-SEM RIG-PA DZIN-PA YI / As to the vows and instructions of the Pratimoksha, Bodhisattva, and Vidyadhara paths,
DOM-CHEY LAB-PA SANG-NGAG DAM-TSIG RIG / and the many kinds of secret mantra commitments,
TSOR-DANG MA-TSOR NYAM-PA T’HOL-LO SHAG / I openly admit all breeches committed consciously or unconsciously.
NED-DÖN DRIB-DANG MI-TSANG DAG-GYUR CHIG / May all illnesses, harmful influences, obscurations and impurities be purified!
NED-MUG TSÖN-GYI KAL-PA ZHI-GYUR CHIG / May this age of plagues, famines and warfare be pacified!
T’HA-MI Ü-SU ÖNG-PA’I SUN-MA DOG /
Turn back the foreigners who invade the central land!
CHO-DZED LA-MA DEN-DREN BAR-CHED DOG / Avert the obstacles taking away the Lamas who propagate the Dharma!
BÖD-YUL TRA-MI SHI-PA’I TEY-NGEN DOG / Avert inauspicious bad omens that bode ill for the homeland of Tibet!
ZA-LU GYAL-PO SOG-UG DÜD-PA DOG / Repel the planetary forces, nagas and king demons who take away our life force!
JIG-PA CHEN-PO GYED-DANG CHU-DRUG DOG / Overcome the Eight Great Fears and Sixteen Lesser Fears!
DAG-CHAG GAR-NEY TRA-MI SHI-PA DOG / Avert all that is inauspicious for me and those around me, wherever we may be!
DAM-SI GONG-PO’I T’HU-TOB NU-PA DOG / Repel the power and strength of samaya breakers and gongpo spirits!
When counting repetitions, return to “DRUM RIN-CHEN NA -TSOG…”, repeat the three syllables OM AH HUNG as much as possible and continue with “KU SUM…”
After repeating this part as many times as is appropriate, conclude with:
GYAL-WA CHÖD-PEY NYEY-GYUR CHIG / DAM-CHEN T’HUG-DAM KONG-GYUR CHIG / May the Buddhas be pleased with these offerings. May the sacred bond with the Protectors be fulfilled.
RIG-DRUG DOD-PA TSIM-GYUR CHIG / LEN-CHAG SHA-KHON JANG-GYUR CHIG / May the desires of all beings of the six classes be satisfied. May karmic debts be settled and malice appeased.
TSOG-NYI YONG-SU DZOG-GYUR CHIG / DRIB-NYI BAG-CHAG DAG-GYUR CHIG / May the accumulation of Merit and Wisdom be completed. May the karmic traces of the two obscurations be purified,
DAM-PA KU-NYI T’HOB-GYUR CHIG / so that the two sacred dimensions (Dharmakaya nd Rupakaya) be attained.
JIN-PA GYA-CHEN GYUR-WA DI-YI T’HU / DRO-WA’I DÖN-DU RANG-JUNG SANG-GYE SHOG / Through the power of this vast and great generosity, may we become self-arisen Buddhas for the benefit of beings.
NGÖN-GYI GYAL-WA NAM-KYI MA-DROL WA’I / KYE-WO’I TSOG-NAM JIN-PEY DROL-GYUR CHIG / May all beings who were not liberated by previous Buddhas, be liberated through this act of generosity.
JUNG-PO GANG-DAG DIR-NI LHAG-GYUR TAM / SA-AM ÖN-TE BAR-NANG KHOD-KYANG RUNG / All elemental spirits who remain in this place, or who dwell on the earth or move in space:
KYE-GU NAM-LA TAG-TU JAM-JED CHING / NYIN-DANG TSEN-DU CHO-LA CHOD-PAR SHOG / from now on, always show goodwill and kindness to all beings, and practice the Dharma day and night.
ASPIRATION AND DEDICATION:
GE-WA DI-YI KYE-WO KUN / SO-NAM YE-SHE TSOG-DZOG SHING / Through this virtue may all beings perfect the accumulation of Merit and Wisdom,
SO-NAM YE-SHE LEY-JUNG WA’I / DAM-PA KU-NYI T’HOB-PAR SHOG / and from this Merit and Wisdom may they attain the two sacred Kayas.
BED-DANG TSOL-WEY MA-GO PA / YID-ZHIN NOR-BU PAG-SAM SHING / Unsullied by exertion and effort, may it happen auspiciously that the wish-fulfilling tree
SEM-CHEN RE-WA KONG-DZED PA / SAM-PA DRUB-PA’I TRA-SHI SHOG / grants the hopes of all beings and accomplishes their desires.
With this and other auspicious wishes, conclude on a note of virtue and excellence.
Although there are many ways, both elaborate and concise, for doing this practice, I Jñana (Dudjom Rinpoche), composed this abbreviated version for daily practice, with liturgies abridged according to my own wishes. This was written by Jñana, the decrepit old granddad of all the Ngakpas.
Zang-dok Pal-ri: Prayer for Glorious Copper Mountain Palace:
SANG-GYE KUN-GYI NGO-WO KA-DRIN CHEN / Possessor of great kindness, essence of all the Buddhas,
OR-GYEN RIN-PO CHE-LA SOL-WA DEB / Orgyen Rinpoche, to you I pray!
NAM-ZHIG TSE-DI’I NANG-WA NUB-MA T’HAG / At the very moment this life is over,
PAD-MA ÖD-DU KYE-WAR JIN-GYI LOB / Bless me so that I may take rebirth in the realm of lotus light.
NANG-TRAG RIG-SUM LHA-NGAG CHO-KUI NGANG / Appearances, sound and thought abide perfectly in the state of divinities, mantras, and Dharmakaya.
KU-DANG YE-SHE ROL-PAR JAM-LEY PEY / By totally merging with the display of divine forms and wisdom,
ZAB-SANG NAL-JOR CHEN-PO’I NYAM-LEN LA / And by remaining inseparable from the profound and secret practice of Great Yoga,
YER-MED T’HUG-KYI T’HIG-LER RO-CHIG SHOG / May I attain the essence of mind, the state of “one taste”.
OM AH HUNG VAJRA GURU PADMA SIDDHI HUNG
Ingredients for Riwo Sangchod:
There are two types of Sang mixtures, medicinal or nutritive. This is a complete list of all appropriate ingredients. It is not necessary to have all of these ingredients to offer Sang. You may use a few key ingredients such as cedar, juniper or sandalwood, then add lesser amounts of whatever other ingredients you can obtain.
Balsam Long Leaf Eucalyptus Fat Leaf Eucalyptus Juniper, Cedar Sage (Gaden Khempa) Cypress Red Sandalwood White Sandalwood Beetlenut (Red Supari) Saal Dhoop Cuttlefish (cuttlebone) Three Kingly Medicines:
Cardamom Cloves Allspice Nutmeg Ginger Ground conch Ground pearl Ground garnet Ground turquois Ground red and white coral Black Tea
Five Precious Grains: wheat, rye, barley, rice, corn Three Sweets: sugar, honey, molasses Three Whites: milk (powder), ghee (butter), yogurt Rye flour
Buckwheat flour Wheat flour Corn meal Tea
Grind up all the ingredients into a fine powder. Place a small amount on a well lighted charcoal for personal practice sessions, or use as a ‘mother mixture’ by adding a small amount to other easily available ingredients such as flour and grains, cedar and juniper.
Whilst explaining the Heart-Essence of the Lordly and Most Majestic of Siddhas (Druptop Chenpö’i Tuktik), I gave rise to a strong faith and conviction in the key vajra points of the profound secret. I thought of the great fortune that would ensue if I and all others could at least aspire to practise such a path. As such, I, Maṅgala, a beggar from Dokham, wrote this in the hidden land of fruits, Sikkim. May it prove meaningful! Virtue!
Homage to the Blessed Manjushrikumara and Vajradharma!
The Worldly paths
The countless erroneous views that exist in the realms of the world may be subsumed into four categories: (i) the unreflective, (ii) the materialists, (iii) the nihilists and (iv) the extremists.
The unreflective do not understand whether or not all things and events have causes and conditions; they are thoroughly ignorant. The materialists do not understand whether or not there exist previous and subsequent lives and, relying upon the words of mundane secrets, they acquire wealth and power [only] for this one life. The nihilists view all phenomena to be devoid of cause and effects and maintain all elements of existence that have come about in this one life as having done so accidentally. Thus they uphold nihilism. The extremists uphold the existence of an eternal self for they reify all phenomena through conceptual imputation. [The extremists comprise of] those who view the presence of effects where there is no cause; those who view cause and effects erroneously; and those who view the absence of effects where there is a cause. All of these are views of ignorance.
The Path Transcending the World
The path that transcends the world too consists of two categories: (i) the dialectical vehicle and (ii) the indestructible vehicle [of Vajrayana]. The dialectical vehicle in turn is threefold: (a) the vehicle of the Disciples, (ii) the vehicle of the Self-Realised Ones, and (iii) the vehicle of the bodhisattvas.
Of these the view of those who have entered the vehicle of the Disciples is as follows. They maintain that the nihilistic view denying everything and the eternalistic view asserting the existence of eternal realities, which are postulated by the extremists by means of reification and denigration, are as untrue as perceiving a [coiled] rope as a snake. [In contrast] they view the aggregates, the elements and the sources, [which are composed of] the four great elements, as well as the consciousness to be ultimately real. [And] it is by means of meditating on the four Noble truths that, in due course, the four kinds of results are realized.
Self-Realized One’s Vehicle
The view of those who have entered the vehicle of the Self-Realized Ones is as follows. With respect to viewing the eternal self and so on that are postulated by the extremists by means of reification and denigration to being non-existent, they are similar to the Disciples. The difference is that they understand the aggregate of form and one aspect of the reality-element to be devoid of self-existence.
Also, at the time of attaining the fruit of Self-Realized One’s state, unlike Disciples, they do not depend upon a spiritual mentor. [Rather] due to the force of their past habituation, they realize the profound ultimate reality (dharmata) by means of the twelve links of dependent origination and attain the fruit of Self-Enlightenment.
The view of those who have entered the vehicle of the bodhisattvas is as follows. All phenomena of thoroughly afflicted and enlightened classes are on the ultimate level devoid of intrinsic nature while on the conventional level they possess their individual characteristics in clearly distinctive manner. The bodhisattvas aspire to seek the unexcelled enlightenment, which is the culmination of traversing the ten levels and the fruit of practicing the six perfections one by one.
INDESTRUCTIBLE VEHICLE OF VAJRAYANA
The indestructible vehicle [of Vajrayana] has three classes: (i) the vehicle of Kriya-tantra, (ii) the vehicle of Ubhaya-tantra and (iii) the vehicle of Yoga-tantra.
The view of those who have entered Kriya-tantra is as follows. Whilst there are no origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form of a deity and cultivates the deity’s image, the attributes – the hand implements – and the mantra repetitions on the basis of the power of the coming together of the necessary ritual articles and other conditions, such as observance of purity laws, performance of rituals on specific days and [auspicious] star constellations and so on.
The view of those who have entered the vehicle of Ubhaya-tantra is as follows. Whilst there are no origination and cessation on the ultimate level, on the conventional level one visualizes [oneself] in the form a deity. This is cultivated on the basis of both the practice of meditative absorption endowed with four aspects as well as the [necessary] ritual articles and conditions.
The view of those who have entered the vehicle of Yoga-tantra is twofold: (i) the view of outer yoga, the tantra of the Sages, and (ii) the view of inner yoga, the method tantra.
Outer Yoga Vehicle
The view of those who have entered outer yoga, the Sage’s tantra, is as follows. Not holding the external [ritual] articles to be of primary importance, they cultivate [their goal] on the basis of emphasising the yoga of visualising male and female deities that are devoid of ultimate origination and cessation and the form body of the Noble One that share resemblance with them, which is the meditative absorption endowed with the four seals of a thoroughly purified mind.
Inner Yoga Vehicle
The view of those who have entered the vehicle of inner yoga, the method tantra, is threefold: (1) the mode of generation, (2) the mode of completion, and (3) the mode of great completion [or perfection].
1. MODE OF GENERATION
The mode of generation is achieved by means of the meditative practice of gradual development of the three meditative absorptions and [gradual] creation of the mandala.
2. MODE OF COMPLETION
The mode of completion is achieved by abiding unwaveringly within [the visualization of] male and female deities that are ultimately devoid of origination and cessation as well as the middle way of ultimate expanse, which is the non-conceptual truth, while on the conventional level cultivating in [perfect] equanimity and un-muddled manner the form of the Noble deity with clear visualization.
3. THE MODE OF GREAT PERFECTION
Presentation of the meaning of Great Perfection
The mode of Great Perfection is to meditate on the basis of understanding all mundane and supramundane phenomena as being devoid of any differentiation and to recognize as having always been present as the mandala of body, speech and mind.
It is stated in the tantra:
As for the limbs of the Vajra body, They are known as the five Buddhas. The sources and the numerous elements, They are the mandala of the bodhisattvas.
Earth and water are Locana and Mamaki; Fire and wind are Pandaravasin and Tara; The space is Dhateshvari. [So] the three worlds are primordially pure.
So all phenomena of cyclic existence and nirvana are primordially unborn yet they have the capacity for illusory function as they have always been in the nature of the ten Tathagatas and their consorts. All phenomena are therefore naturally transcendent of sorrow: The great [elements] are in the nature of the five consorts; the five aggregates, the nature of the five Buddha families; the four consciousness, the nature the four great bodhisattvas; the four objects, the four beautiful goddesses; the four senses, the bodhisattvas; the four temporal stages, the four goddesses; the bodily organs, the consciousnesses; the sensory fields and the bodhicitta drops arising from them, the four wrathful deities; the four extremes of eternalism and nihilism, the four wrathful female deities; the mental consciousness, the nature of Samandrabhadra, namely the indestructible bodhicitta; the objects [of both] conditioned and unconditioned phenomena are in the nature Samandrabhadri who is the receptacle [of the creation] of [all] phenomena. All of these in turn have already been in the nature of complete enlightenment; they are not acquired now by means of the path. Thus all phenomena – conditioned and unconditioned – such as the ten directions, the three temporal stages, the three worlds, and so on do not exist apart from one’s own mind. It is stated:
The clear understanding of one’s own mind – This is the buddhas and the bodhisattvas; This constitutes the three worlds;
This constitutes the great elements as well. Thus it has been stated:
All phenomena dwell in the mind; the mind dwell in space, while space dwells nowhere.
All phenomena are devoid of intrinsic nature; all phenomena are thoroughly pure from the very beginning; all phenomena are thoroughly radiant; all phenomena are naturally transcendent nirvana; all phenomena are manifestly enlightened.
This [then] is the [meaning of] Great Perfection. (The mode of Great Perfection means the perfection of the accumulations of merit and wisdom and the spontaneous realization of the resultant goal.)
PRESENTATION OF THE MODE OF GREAT PERFECTION
The four understandings
Conviction in this mode of Great Perfection [arises] by means of four understandings: (i) understanding the oneness of cause, (ii) understanding through the mode of syllables, (iii) understanding through the blessings, and (iv) direct understanding.
Understanding the oneness of cause refers to this: Since all phenomena are on the ultimate level unborn, they are not different [from each other]; they are not different in sharing the characteristics of illusions on the conventional level; what is unborn itself appears as diverse illusory forms just like reflections of moon in water; since illusion is devoid of intrinsic nature and is unborn and since the ultimate and the conventional are indistinguishable one understands the oneness of cause.
Understanding through the mode of syllables is as follows. The unborn nature of all phenomena is AH, which is the nature of enlightened speech; that the unborn nature itself appearing as causally efficacious illusion is O, which is the nature of enlightened body; and that the awareness that cognises this, the illusory wisdom devoid of centre and peripheries, is OM, which is the nature of enlightened mind.
Understanding through blessing refers to the understanding that just as, for example, the power to change a white sheet of cloth into a red sheet lies in the dye, the power to transform all phenomena into enlightened Buddhas is obtained through understanding the oneness of cause and [understanding the mode of] the syllables.
Direct understanding is, [understanding] that the abiding of all phenomena primordially as fully enlightened is not contrary to [the intention of] the scriptures and the quintessential instructions and that it does not depend upon the words of the scriptures and quintessential instructions alone. This is understood directly as one has gained conviction from the depth of one’s mind by means of one’s own intellect. “Gaining conviction through the path” refers to the comprehension of the meaning of the four understandings, which is the path of a yogi. However this is not like the practice in which the cause depends upon temporal process for its effect to arise; rather, one comprehends it directly by oneself through faith.
The Three Characteristic Marks
It is by means of [understanding] the three characteristic marks successful realization of the goal will take place. The comprehension of the four modes of understandings is the characteristic mark of knowledge; constant cultivation of familiarity is the characteristic mark of engagement(application); and its actualisation due to the force of habituation is the defining characteristic of the result.
[These three characteristic marks also] present the correlations(connection), the purpose(requisite), and the ultimate purpose. As for “correlations,” it refers to relating the characteristic marks of the knowledge of the cause – the understanding of all phenomena labelled as afflicted or enlightened as being, right from the beginning, embodiments of enlightened body, speech and mind and as the expanse of natural Buddhahood, which is the meaning of blessing – to being the cause for achieving the unexcelled enlightenment.
As for the purpose, it is the comprehension of all phenomena – those that are imputed as afflicted factors or factors belonging to the enlightened class – as the five medicines as well the five nectars and so on, within the great equanimity of primordial Buddhahood, with no [evaluative judgement of] affirmation and negation. This is the characteristic mark of engagement and, since it is the cause of achieving the unexcelled Buddhahood, it is the purpose.
The ultimate purpose is as follows. Given that all phenomena that are imputed as distinct realities, such as, as afflicted factors, as factors of enlightened class, as five medicines, as five nectars and so on, have spontaneously come into being within the great equanimity of unexcelled Buddhahood with no [evaluative judgement of] affirmation and negation, the wheel of existence itself has existed right from the beginning as the nature of unexcelled Buddhahood, sharing the characteristics of nirvana. It is therefore the characteristic mark of the result and the manifest actualisation of this wheel of adornment of inexhaustible body, speech and mind is the ultimate purpose.
The Four Branches of the Yogic Practice
To achieve this one must strive in the yoga that brings about spontaneous realization of approximation(approach), near approximation(close approach), attainment(accomplishment) and great attainment. “Approximation” refers to the knowledge of the awakening mind, which is the understanding that it is by means of the path that all phenomena are realized as primordially in the nature of Buddhahood and that they cannot be altered by means of their counter-forces. “Near approximation” refers to the knowledge of oneself as a deity, which in turn is the understanding that since all phenomena are primordially the nature of Buddhahood oneself too is primordially in the nature of a deity and that this is not something that has been cultivated at present. “Attainment” refers to the generation of the mother. As for the great mother, it is within the expanse of space the space itself appears as the great mother, namely as [the four great elements of] earth, water, fire and wind. One recognizes these as the mother who is the receptacle [of the creation of all phenomena]. The “great attainment” refers to the relating of method and wisdom, which is the primordial uniting of the wisdom of the five great consorts – the space of the consorts and emptiness – with the father of all the Buddhas of the five aggregates, free of aspiration. From this [union] the bodhicitta drops appear as emanations whose nature is such that within the truth of primordial Buddhahood, illusions play on illusions. And at this blissful moment of illusory supreme bliss continuum one achieves spontaneously the truth of signlessness with the non- objectified space into a single stream. The four classes of mara are [thus] subdued and one achieves the final objective.
The procedure for entering the mandala of Great Perfection
[This is achieved in the following manner:] With respect to entering the primordially unexcelled mandala, which is the undifferentiated celestial wish-granting mansion wherein all phenomena are primordially pure, hearing the scriptures of method vehicle is the opening of one’s eyes. Understanding the meaning [of these teachings] is seeing the mandala; cultivating its familiarity following its understanding is entering the mandala, while actualising it after entering it is the obtainment of the great siddhi attainment. This procedure signifies the final stage of Great Perfection – that is one arrives spontaneously on the level of great accumulation, which is the wheel of syllables.
Demonstrating that this mode of Great Perfection is not suitable for everyone
The persons of excellent mental faculty understand what are primordially enlightened as primordially enlightened and the familiarity of this [knowledge] enhances with firm steps. This is not a pursuit of the ordinary person. As for the ordinary person, even though he contemplates, he will have no conviction in its truth and profundity. Relating to this fact of the mind of the ordinary person not gaining conviction, having difficulty in comprehending it and accepting its truth and profundity, there is the danger of thinking that this must be the same for everyone. [One might then] denigrate the excellent persons as all liars and thereby engender thoughts of refuting them. Because of this it is being kept hidden as such it is taught as the “secret vehicle.” Therefore until the mind understanding the truth of all phenomena as being primordially enlightened has arisen, if one engages in other’s welfare on the basis of the lower vehicles, one will not undermine the spiritual trainees. So extensive statements are found [in the scriptures] that the master must be versed in [the knowledge of] the defects of cyclic existence, the excellent qualities of nirvana, as well as in all the vehicles, and that a master who is ignorant of some aspects [of the teachings] must not hold [the position of a teacher].
DIFFERENCES OF ASCETIC PRACTICES AND THE CONDUCTS
Due to the difference of views differences exist too in the ascetic(spiritual) practices and conducts. Those devoid of ascetic practice are the unreflective worldly and the nihilists. There are four kinds that have ascetic practices: (i) the mundane ascetic practice which the materialists and the extremists have, (ii) the ascetic practice of the disciples, (iv) the ascetic practice of the bodhisattvas, and (iv) the unexcelled asceticism.
Of these the unreflective is ignorant of cause and effects and is therefore devoid of ascetic practice. The nihilists uphold nihilistic view and are devoid of ascetic practice. The materialists seek qualities characteristic of this life so they possess ascetic practices, such as observance of purity laws and so on. The extremists, with the goal of purifying the eternal self, engage in such asceticism as abusing the body, keeping themselves in the five types of fire and so on; they engage in the conducts in a distorted manner.
As for the ascetic practice of the Disciple, the Discipline scripture states:
Do not commit any evil; Engage in virtues as best as you can; Thoroughly tame your own mind – This is the doctrine of the Buddha.
Thus they view all factors of existence, virtuous or non-virtuous, as existing separately and respectively belonging to [the categories of] ultimate and conventional truths. They engage in the conduct of practising the virtues and relinquishing non-virtues.
As to the ascetic practice of the bodhisattvas, the Bodhisattva Vows states:
Not effecting the means when circumstances call for; Not employing supernatural powers, threats and so on; He who has compassion and out of loving kindness, And those of virtuous mind, there is no fault [in these acts].
So if it is sustained by great compassion, regardless of whatever acts one might engage in, be it virtuous or non-virtuous, one’s vows will not degenerate. For the bodhisattva vow is, in brief, to act with taking great compassion as its ground.
As for the unexcelled asceticism(unsurpassable training), the Great Pledge Sutra states:
If one is thoroughly affirmed in the Buddha’s vehicle, Even if one indulges in all the afflictions and the five senses, Just like a lotus [growing] in muddy water, In him morality remains pure and perfect.
Since all phenomena are in perfect equanimity from the very beginning, no compassion is to be cultivated and no hatred to be eliminated. It does not mean, however, that enlightened compassion does not arise for those who failed to understand this way. Just as they comprehend by means of the view that [all phenomena are] primordially pure, they engage also in the ascetic practices(spiritual training and yogic discipline)
and the conducts with thorough purity.
This secret [instruction], a garland of views, If there are persons who posses skills of wisdom and method, May such excellent beings encounter this [instruction], Just as the blind who opens his own eyes and recovers his sight.
The instruction entitled A Garland of Views is complete. It was composed by the great master Padmasambhava.