Commentary on the Preliminaries: 1982

COMMENTARY ON THE

PRELIMINARIES '82 Oral Commentary by Tulku Urgyen Tsewang Chokdrub Palbar on the Preliminary Practices for Kunzang Tuktig the excellent path to true goodness, given at Nagi Gompa, April 1982, on the Liturgy For The Preliminary Practices According To The Pure Gold Great Perfection.

HOMAGE: NAMO GURU MAHANIDHI VAJRASATTVAYA

The Pure Gold Great Perfection is the heart essence of Padmasambhava, the Great Lake-Born Master, and its preliminary practices have two parts, the general and the special To begin is the homage to "the heart essence of Padmasambhava.' Among the three sections of Dzogchen it belongs to the secret instruction section. Inside this secret instruction section, it belongs to the division called 'the most secret unsurpassable section' which is like totally purified or refined gold. There are two parts to its preliminary practice: the four general mind-changings and the special 'four times one-hundred thousand' preliminaries.

THE GENERAL PRELIMINARIES

This first part has three sections: changing one's attitude through renunciation; going for refuge, the foundation for all the vehicles; and generating bodhichitta, the root of Mahayana. By "renunciation" is meant the thought of "What is the use of samsara? How nice it would be to attain liberation and the level of complete enlightenment!" To think in this way is called renunciation through which one should first try to change one's attitude. The root of all nine vehicles is "going for refuge." Taking refuge is the difference between Buddhists and non-Buddhists. We go to the Three Jewels for refuge, while the non-Buddhists have nothing of that kind. From the very start the difference lies in having or not having gone for refuge. Going for refuge is like laying a foundation when building a house. Bodhichitta" is the difference between Hinayana and Mahayana. Though Hinayana has refuge, Mahayana is superior in having the development of bodhichitta. CHANGING ATTITUDE THROUGH RENUNCIATION

The terma root text of Tukdrub says: Having obtained the supreme freedoms and favourable conditions, and being weary of impermanence, Through intense renunciation, endeavour in accepting and rejecting what concerns cause and effect. "The terma root text of Tukdrub" refers to the terma text composed by Guru Rinpoche called Tukdrub Barchey Künsel. These two lines are

quotes of Guru Rinpoche found in that text. "Having obtained the supreme freedoms and favourable conditions," refers to the eight freedoms and the ten advantages. The precious human body endowed with the eight freedoms and ten riches is mentioned in all the vehicles. As is said: "Hell beings, pretas, animals and barbarians, those living in a time without buddhas, the long-living gods, those having false views, and those being unable to communicate; these are the eight unfree states' If we are born in any of these eight places, we never have any free time.'dalwa' means being free, free from the unfree states and free to practice. In the eight unfree states there is no time to practice. What are these eight unfree states? When born in any of the three lower realms, in the hells, the hungry ghost or animal realms, one does not have a chance to practice Dharma. When being a barbarian, a long-living god or a person having wrong views or being an idiot, one has neither the intelligence nor the ability to do practice; one is not a suitable vessel for Dharma practice. A vessel is a place to put things. If you don't have a container where can you pour your tea? Likewise when born in one of the eight unfree states you don't have the karma or good fortune to practice. In the hells one is unable to practice because of the suffering of heat and cold. The pretas are unable to practice because of the suffering of hunger and thirst. The animals being too dumb and stupid don't know how to practice. The barbarians or primitives living on the border between India and Tibet, have human form, their food is wild animals, they kill and eat them raw. They wear almost no clothing, just a little belt. They are called primitives. The long-life gods, for example in the realms of the thirty-three gods on the top of Mount Sumeru, who live for one or two aeons, have no interest whatsoever in Dharma practice, the thought doesn't come into their mind. They distract themselves in godly luxuries their whole long life. But one day the span of their life is finished and they fall to the lower realms just like rain falling from the sky, they can even fall to the hells without any intermediate state.

Next is having a wrong view. Wrong view means thinking: "There is no karma; there is no cause and effect. How can there be any buddha fields? Who has seen them? Who has come back from the hells? How can anybody know? Therefore there are no past and future lives, there aren't any of these things!" Even if the Buddha himself appeared to a person having wrong view he would have no interest whatsoever. 'A time without buddhas.' In this excellent kalpa one-thousand perfect buddhas will appear. Up until now only four of them have come but there are still more. It is called a good kalpa, a time when the buddhas appear. when they teach and the teachings last for some time. But in a time without buddhas this doesn't happen. So, right now we are not in a time without buddhas. A kalpa is divided into four parts, creation, abidance, destruction and being void. Each of these lasts an equally long time. Right now we are in the abiding kalpa. Of the one-thousand buddhas to come only four have appeared. "During this time there are eighteen intermediate aeons. Sometimes the life span is ever longer, the fortune ever greater, then again it decreases, the life span gets shorter and shorter, everything becomes worse. Right now we are in a descending kalpa where everything becomes lower and lower. There are eighteen intermediate aeons with a long kalpa in each end, making twenty in all. These twenty aeons together make a mahakalpa. As long as the abiding kalpa lasts, the kalpa of destruction lasts, where everything is destroyed by the seven suns. The suns become hotter and hotter, drying up rivers, burning the mountains, completely destroying everything. In the end everything is total blank emptiness, voidness. This state of being void lasts as long as creation. It is only now in the kalpa of abiding that we can hear the teachings of Dharma. During creation there is no Dharma. During destruction there is no Dharma and during the void, how can there be any Dharma, teachers and listeners? In any one of these three aeons one is in an unfree state. Right now we are not in any of the eight unfree states, instead we have the eight freedoms.

We also have the ten advantages, five from oneself and five from others. Among the five from others the first is that the Buddha appeared. ... (tape shift). ... gzhan byor means the coming together of the external favourable conditions. Among the five favourable conditions from oneself, first is to be born as a human; second, to be born in a central country, a place where the Buddhist teaching is being spread; third, to have the five senses intact; fourth, to have unperverted livelihood enabling one to enter the teachings; and fifth, to have confidence in the right place, which is the Buddha, Dharma, and Sangha, and taking refuge in the Three Precious Ones. When possessing these five, the five favourable conditions from oneself are complete. Otherwise there are so many different religions on the southern continent of Jambu Continent, it's not easy to have the right karmic connection or livelihood. The special quality of the secret mantra Vajrayana is to attain enlightenment within a single lifetime. That one is able to practice is because of having unperverted livelihood. If you have wrong livelihood then there are many religions to practice aren't there? But it is difficult to find one that gives you complete enlightenment in a single lifetime. So, we have the five from others and the five from oneself. Not being born in the eight unfree states and having the ten endowments is truly and really a supreme wishfulfilling human life. This is the human body we have now, it is called the precious human body. All the other humans on this southern continent of Jambu Continent are called common humans, they are human with regular human bodies. Commoner means not possessing the fortune to practice Dharma. So we, having the fortune to practice, we possess the precious human body. In the text it says, 'having obtained the supreme and favourable'. Supreme means precious. Then it says, "being weary of impermanence." Actually, though we have obtained the precious human body, it is like having an old piece of chinaware in our hand, the moment it hits a stone it shatters, it won't stay intact. Like I quoted before: "As life is composite, it has no

permanence." Life is impermanent, at the end of the kalpa. the external universe will be completely destroyed by the heat of the suns. But not only that, we should also consider that supreme individuals are impermanent. How many buddhas and bodhisattvas have appeared in the past? Also we shou ld consider the impermanence of powerful people, like the universal monarch of the golden wheel who ruled all four continents, the universal monarch of the silver wheel who ruled the three continents, the universal monarch of the copper wheel who ruled the two continents and the universal monarch of the iron wheel who ruled the continent of Jambu Continent. There appeared many kings like these in the past in India, who could fly in the sky without having to walk on the ground. They could enjoy the seven royal possessions: the precious wheel, the precious jewel, the precious queen, the precious elephant, the precious horse, the precious minister and the precious general. Some of them could visit Indra, the king of the gods, and they would sit together on the same throne. There were many Indian kings like that in the past. Nowadays only their names remain, powerful people are impermanent. Then comes the consideration of impermanence in terms of the many causes of death. There are 404 sicknesses and eighty-thousand evil forces. These are the circumstances for death. Then comes the consideration of impermanence due to the unavoidable fact of death. When the moment of death comes, you can put yourself in an iron chamber guarded by one-hundred thousand soldiers, yet it is certain that you will die one day anyway. One cannot protect oneself from the Lord of Death. Beauty, like that of a girl or a boy with a handsome body, even if one of them says, "I don't need to die, and shows their pretty face, the Lord of Death will not say, "You look very nice, very cute, you don't have to die, I'll let you go." Pretty faces cannot avoid death nor can brave heroes cannot avoid death. Wealth, does not prevent death even if you gave all the . gold in the world and said, 'Please try to do something so I don't have to die," there is nothing to do, this is how death is, it cannot be avoided.

There are four ends to impermanence, first 'the end of birth is dying.' When born to a father and mother there has never been anybody in the whole world who didn't have to die, nor will there be anybody in the future, nor are there any right now. As Milarepa said: 'As soon as you have a body you have death" If you don't have a body you don't die, but when you have taken birth you are sure to die. Milarepa said: "Between being alive and dead there is only the difference of one breath." Also, "the terrifying so-called corpse is so terrible, so dirty and bad," some say right now it is where one's own body is. If you die right now of a sickness and expire, then you are dead, then there is a corpse that has to be carried away or gotten rid of in one way or another, there is nothing else to do with it. So it takes just a single breath and then you're a corpse. Right now we are breathing, we are alive, there is just a single breath between being alive and dead, that is the only difference between our body now and a corpse. Among the four ends of impermanence, the most important is that one will die after being born from a mother's womb. 'The end of hoarding is dispersion,' no matter what inconceivable amount of wealth and possessions that you can have this is still so. A long time ago in Tibet, there was a great merchant named Norbu Sangpo, who had so many mules, that if one lined them up they would reach from Lhasa to China, just like a rosary stretching all the way without a break. Now apart from only his name there is nothing left. Therefore, the end of gathering is dispersion, you cannot find a single one of Norbu Sangpo's packages, they are all gone. The end of meeting is separation.' Not only all the people in a city or a country who are gathered together, and all the people in an office, and, for an even shorter while, all the nuns and I who stay together at Nagi Gompa, but also within a family, the husband and wife being together, all of these are just like the customers in a market place their staying together has no permanence. (Rinpoche quotes from Phadampa Sangye the same meaning). Therefore, the end of meeting is separation, those who we are together with now, we don't have the

power to stay together with always. Right now we are just like people grouping together in a dream, this shows that the end of meeting is separation. 'The end of building is destruction.' All the houses built in the past never last more than one-thousand or ten-thousand years. They fall apart, even though a house can stay one-thousand or two-thousand years, they still don't last. These were the four ends of impermanence. This is something that we should really think about because that is how it is. Also the years pass by, like last year, this year and next year. Last year will never come back. That month in the past we stayed together in Germany, now it is gone. But now we are here (at Nagi Gompa). That month that passed never comes back. It only disappears more and more. (Rinpoche quotes:) "The Lord of Death is like the mountain shadow coming closer and closer, the Lord of Death doesn't linger an instant." He is coming closer and closer, while neither does our life span stay. It doesn't stay for a second, it has no power to stay even a second, an instant. Each brief moment we become older and older; as time passes and passes, our life becomes shorter and shorter. We might not notice but one day the Lord of Death catches up with the last moment of our life and (Rinpoche snaps his fingers) there is nothing to do about it, the time is up, gone. So the external world is impermanent, yesterday and today are impermanent, and right now, when we are together is also changing in the three times. There is nothing which is beyond the three times. The three times are in constant movement every instant spending our lives, every moment, there is no possible way to make our life last longer, it is only running out more and more. This is the main subject in contemplating impermanence and death. Impermanence is not only talk about death but also enemies, friends and those in between who have no permanence or stability whatsoever, they don't stay even for an instant, they constantly change. 'Changing' means that the life span is running out, like our body growing older.

Time is running out, we are getting older, friends and enemies change. There is nothing in the world that stays, the cities change, the local people change, and at home our family grows older and older all the time. All things change. There is nothing besides the buddha nature which is permanent and stable. There is no other thing that lasts (laughing). Besides self-existing wakefulness there is nothing else which is permanent Therefore, the text says, "having obtained a supreme free and well-favoured body and being weary of impermanence.' Sadness or weariness is, for example, if my father and mother die or if one of a couple falls away, doesn't the one left behind suffer terribly? Also among animals, when a calf dies, doesn't the mother suffer? So weariness and suffering are the same. The weariness here is the feeling: 'Now my time is running out, what is the use if I don't practice Dharma. Nothing else is of any use or really means anything." Having that kind of revulsion clearly in one's mind, unbearably, that is the meaning of weariness.

"Through intense renunciation endeavour in accepting and rejecting what concerns cause and effect" "Renunciation" means that there is nothing in samsara which has any solidity or permanence. The five sense objects are what deceive us. For example, because of being fascinated by form, the moth jumps into the flame of a butter lamp, they fly straight into the flame and die, don't they? They are unbearably attached to the sight of the flame and dive straight into it. That's how it is when the eyes are fascinated by form, it is like a moth diving. into a flame. When the ears are fascinated by sound it is like (a deer) being killed by means of a flute and arrow. Before, in Tibet, the hunters would use very melodious flutes. They would go to the forests and play very sweetly, then when deer would hear it, since they like sweet music, slowly a hunter would be able to sneak up on them and kill them. Therefore, when the ear clings to sound, it is like a deer being killed by a hunter. When the nose clings to smell, it is like a bee getting caught in a flower. A bee goes buzzzzz," it likes honey and the smell of flowers.

It goes into a flower to drink and in the evening the flower closes and it dies inside. When the tongue clings to taste it is like a fish caught by bait on an iron hook. The hook is thrown in the water and the fish takes the bait and is caught. This is because of being fascinated by delicious taste, that is why a fish gets caught. When the body clings to touch it is like an elephant drowning in a pool of mud. An elephant is very heavy, so when it goes down in a big pool it cannot get up, so it is said that it can die there. So, if one clings to the five sense objects they become enemies. Therefore, regard them as pointless. It says, "Through intense renunciation endeavour in accepting and rejecting what concerns cause and effect." In Buddhism, if you think there is no cause and effect then you have no understanding of positive and negative actions. (One line not understood). Therefore the main thing is (understanding) cause and effect. If the cause is white or virtuous then the effect is, and you will go to the higher realms of liberation and enlightenment. If the cause is unvirtuous or negative, or through the five poisons, one will wander about in the three realms of samsara. Cause and effect is always infallible. Just like your shadow will follow your body no matter where you go. It is said, "Karma follows you like a shadow follows a body'. To purify or get rid of this s h a d o w , th e o n l y th in g t h a t c a n r e a l l y h e lp i s s e lf - e x is t in g wakefulness or buddha nature there is nothing else which can eliminate karma. There has never been a single person, not even the strongest man in the southern continent of Jambu Continent who could cast away cause and effect and be free from karma. Karma follows you just like a shadow. (Rinpoche is pointing at the shadow of his hand saying this.) This is a shadow, is there anybody who can stop it? (Answer) No there isn't. (Rinpoche laughs). That's how karma is, there is black and white karma. The white is practicing the true teachings, the black is negative actions. The effect of these black and white ones is infallible. One will have to experience the result of karma. This is something that one should really understand.

Now, what is it, that can really bring an end, that can stop karma. Really the only thing is self-existing wakefulness, buddha nature or selfexisting awareness. When one is experienced in self-existing wakefulness then karma, cause and effect, is brought to an end, exhausted. Karma can not run around with self-existing wakefulness, . can it? It is free from causes and conditions. The black and white actions have effect, this is the cause and consequence of karma, but self-existing wakefulness didn't come about because of cause and effect, did it? Rigpa is not produced through cause and effect. For example, can the sky be covered by black and white or not? If a white or black (cloud) appears can it change the sky or not? (Answer) No. (Rinpoche) No it can't, can it? This shows that self-existing wakefulness or self-existing awareness is untainted by karma, cause and effect. If something has cause and effect, for example like earth, water, fire, wind etc which all have cause and effect, then it can be spent or extinguished. But space is without cause and effect, isn't it? Is there anybody who can paint the sky red or white? It is like this example. In all other cases there is cause and effect, like the text says: "Through intense renunciation endeavour in accepting and rejecting what concerns cause and effect." 'Accepting' means that one should take up the white virtuous actions as much as possible and abandon the black, negative actions – endeavour in this. The white and virtuous refer to the ten virtuous actions, three of body, four of speech, and three of mind. One should take up these ten virtuous ones. If one doesn't practice the ten virtuous, then they become the ten unvirtuous ones automatically. One doesn't need to develop or encourage them, they are automatic. We need to give up the ten unvirtuous or negative actions and having given them up, the ten virtuous ones are automatically produced. When giving up the ten negative we don't have to add the ten virtuous on top.

THE FREEDOMS AND RICHES:

As stated, these are the reflections on the four mindchangings, namely: on the difficulty of finding the freedoms and riches, on death and impermanence, on the cause and effect of karma, and on the defects of samsara. Now comes the meditation on the difficulties of finding the freedoms and favours, death and impermanence, the cause and effect of karma and the suffering of samsara. These are the four mindchangings to reflect on, to contemplate. As the text says: "Vividly imagining the meaning of the words, say:

Erna! Emaho means great

wonder but somehow "emu" is an expression of

misery or sadness. This excellent body adorned with the eight freedoms and ten riches, Our body is adorned with the eight freedoms and ten favours just like ornaments of diamonds, pearls and gold. The support refers to the supreme precious human body. Is extremely

difficult to find It is extremely difficult to attain, not everybody gets one, it's hard to find and though you can find a common human body, the precious one is extremely difficult. But right now we have obtained this hard to find body.

Now, having fully obtained it, I will continually engage in the practice of the great secret, The profound development and completion, and so make my life meaningful. Kriya, Upa and Yoga. Whereas

great secret'

refers to Maha, Upa and

Profound' refers to Ati yoga. `Development' is the development stage in Maha Yoga. In Anu Yoga there is completion stage with form and in Ati Yoga there is completion stage without form. One needs to meditate and practice these stages. gzhol means must do, need to practice. So, having obtained this precious human body, which is like an essence, one must make use of it and take advantage of it. This was the first of the four mind-changings, the difficulties in finding the freedoms and favours. Ati

Now concerning impermanence:

The external world is impermanent, as are the beings contained within it Death inevitably follows birth Though exactly when remains uncertain. The external universe made out of earth, wind, fire and water this whole three-fold universe will be destroyed in the end by water and fire. Also, it's contents, the sentient beings of the six realms, are sure to die after they are born. There is not a single one who will be left behind. Death is certain, but the time of death is never certain. Nobody can feel certain that they are going to die after one month or after one day, there is no certainty.

But when death does arrive, only the Dharma can help me. At the moment of death there is nothing else which can help, there are no courageous warriors nor beautiful ornaments which can prevent you from going to the hells. There is only the precious Dharma and nothing else.

Therefore, without wasting time, I will endeavour in practice one-pointedly. "Wasting time means we have no time. If we don't practice very quickly, right now, we don't know when death will come. So, "wasting

time" means not to have free time which means that you should

meditate and practice and be diligent.

KARMA, CAUSE AND EFFECT Developing conviction as to how The fruit of happiness is produced from the seed of virtue

And how suffering is produced from nonvirtue, "Conviction" means to be sure and without doubt, to trust – you should have this kind of trust. If one has eyes then they won't fall over the cliff, but if they have no. certainty then they won't get the thought to practice Dharma at all. Just like a person with eyes doesn't jump over a cliff, will he jump? Not unless he is crazy, that's how it is. So if one has certainty one will practice Dharma by any means. Without certainty, the root of Dharma is cut. (There is no way one will practice). If one practices well the ten virtuous actions as cause, then the effect is happiness of the higher realms and ultimately liberation in buddhahood and the bodhisattva levels. So, this is the happiness resulting from a virtuous cause.

There are two things, truly high position and true goodness. 'Truly high position,' refers to the higher realms of humans, asuras and devas. 'True goodness' is the level of buddhas and bodhisattvas. So, the resulting happiness is both the truly high position and true goodness.

I will be diligent in virtuous actions, the cause of liberation, And will turn away from evil deeds. The cause of liberation is to endeavour in the ten virtuous actions and turn away from the ten negative actions.

SUFFERING

In the three evil states, as well as in the higher realms,

The three lower realms of hells, pretas and animals have the greatest suffering. The higher realms also have suffering but it is mixed with happiness. In the three lower realms, besides suffering there is no happiness whatsoever. The joy in the higher realms is not lasting, it only lasts a short time, still it is a kind of alternating joy and sorrow. Wherever I am born, high or low, among the six classes, "High" means higher realms, "low" means lower realms, wherever one is born there is unbearable suffering.

I can never transcend the trap of the three unbearable

sufferings. The three kinds of suffering are: suffering upon suffering, changing suffering and the all-pervading suffering of formation. What is suffering upon suffering? For example, when there is an earthquake and the houses crumble then you know how it feels don't you? How (terrible) it was last year in Italy. The houses fell down, mothers and fathers died, fire burned everything. You are left behind all alone just like in wartime. Things like that can happen in this world. Yesterday everybody in the family was together ' and everything was fine. But tonight because of some sudden circumstances, tomorrow you have no food to eat and no clothes to wear. You walk around with a stick in your hand and ask, Please give me something to eat, I'm starving." You goes around begging. This kind of suffering upon suffering can happen. In addition to this you get leprosy, a naga sickness. And also a sickness called pölmig (incurable sores). For some people this can happen and is called suffering upon suffering. Changing suffering is that until last year one had all the luxuries

and was having a good time, but this year one has nothing at all and is going around all alone. This is how happiness and suffering can change. What is an example for the all-pervading suffering of formation? All the beings of the three worlds are not aware of it, but the sublime ones perceive it. All the arhats, bodhisattvas and buddhas know it. So for an example of this, sentient beings are like a hand. Try to put a single strand of hair in the palm of your hand and you don't feel anything; beings are not at all aware of the all-pervading suffering of formations. This suffering is that for each passing moment one draws closer to death. But the Noble Ones are like an eye. Try to put a hair in the eye and immediately you have no happiness, no wish for it to remain, you are aware of it. (Rinpoche is stating this from a quotation: 'Oh no, I have to die, what lasts?).

In the past in Tibet there was a man from Lang-ro Tang who had a dark face (was depressed) his whole life. He never had any other expression than sadness on his face. Why was that? He didn't suffer, but he was thinking that life was running out and he was afraid and worry pierced his heart. "Oh no, time is running out" so he was called the dark face from Lang-ro Tang. So, we should think deeply along these lines. In the text it says "I can never transcend the trap of the three unbearable sufferings.' So, these were the three sufferings. Trap' means mudra just like in Mahamudra, meaning that we are kept within the three kinds of sufferings; all beings.

Therefore, for the sake of everybody, I will accomplish perfect enlightenment. "For the sake of everybody refers to the purpose of both yourself and all sentient beings. When one has attained enlightenment then they have realized dharmakaya and out of love and compassion there is only benefit for others. Besides helping beings the Buddha doesn't have even have a tip of a hair of self-interest, this is an ordinary saying among commoners. The Buddha's job, what he has to carry

out, is nothing other than helping the six kinds of beings, not even the smallest tiniest bit of anything is for himself This is because of compassion, isn't it?

Assimilate the meaning in your mind and train in it

until you gain certainty. Thus take the meaning to heart, blend it with your mind, don't just get the theory, but actually assimilate the meaning in your mind.

GOING FOR REFUGE WHICH IS THE FOUNDATION FOR ALL THE VEHICLES The terma root text of Tukdrub says: The person possessing faith and compassion, The person with faith in the Three Jewels upwards, while downwards compassion to the six kinds of beings. Who wishes to attain supreme and common siddhis in

this very lifetime, Whoever wishes in this very life to attain the supreme wisdom accomplishment of self-existing wakefulness and the common worldly accomplishments.

Should mature his mind through empowerments, maintain pure samaya, First he should ripen his being through empowerments and have completely pure samayas.

Go for refuge, the root of the path, and He should go for refuge which is the root of all the paths, to take refuge in the Three Jewels.

Develop the essence of the path — the two types of bodhichitta.

The essence of the path is to develop the two kinds of precious bodhichitta, the absolute and the relative. The relative bodhichitta is through conceptual mind which has a conceptual object, first to practice the four immeasurables: compassion, love, joy and impartiality. In addition to these one practices the six paramitas: generosity, discipline, patience, diligence, concentration and discriminating knowledge. These are called relative bodhichitta. The absolute bodhichitta is free from the four extremes, which are 'there isn't,' 'there is,' 'permanence' and 'nothingness.' Free from both the two extremes of being and not being, this kind of view is the absolute free from the four extremes. These were the two kinds of bodhichitta, the essence of the path, so it was said. As stated, taking refuge avoids errant paths and is the general foundation for all the vehicles. Visualize the object of refuge while saying: A wrong path is like the path of heretics. The root of the right path of the buddhas is taking refuge, others don't take refuge in the Three Jewels. Also the difference between Hinayana and Mahayana is compassion, and generating bodhichitta. (cut short — tape change). Visualizing my dwelling and surroundings as a pure land, in the sky above, Now we come to the object that one takes refuge in. You should imagine that the place is like a pure buddhafield. You should imagine a tree trunk; in this text it is quite abridged. First of all, we think that the whole universe, not only our continent, but the entire three-fold universe, is smooth like a vast mirror, free from mountains, waters, rocks and sands. On this are different kinds of flowers and herbs. In the center of this vast plain is a lake of divine nectar endowed with the eight precious qualities. It is white in color like milk. In the middle of this lake is a sandalwood tree, not the mundane kind of our world, but the sandalwood called drülgyi nyingpo, growing on the northern slope of Mount Sumeru. On this tree grows medicine of

eight major and one thousand minor kinds. So, imagine that there is this tree which has five branches, one in the center and one in each of the four directions. On the central of five seats each comprised of lion throne, lotus, sun and moon, Upon the central is a lion throne with a lotus and a disc of the sun and moon. Is the root teacher as Guru Padma Surrounded by an ocean-like group of vidyadharas of the mind, sign and hearing lineages. As I have told you before the buddha's mind lineage is from Samantabhadra to the five buddhas, the sign lineage is to the lords of the three families etc, such as the eight male and female bodhisattvas. The oral or hearing lineage is to all the victorious ones and their sons. Imagine that an ocean-like or vast assembly of all these (three lineages) are grouped around the root teacher. On his right is Bhagavan Shakyamuni Surrounded by the buddhas of the ten directions and the three times. Behind him are the sacred teachings of the nine gradual vehicles On the lion throne behind him are the teachings of the nine yanas, the shravakas, pratyekabuddhas and the bodhisattvas, Kriya, Upa Yoga, Maha, Anu and Ati, these are the nine vehicles. Written in self-resounding golden letters on refined

lapis lazuli parchment. The paper is made of lapis upon which the letters are written with the most supreme gold and are emitting their own spontaneous sounds. What is meant by the self-sound, self-utterance, is that the AH is saying AH AH AH and the OM is saying OM OM OM etc. So the precious buddhas are to the right and the precious Dharma is behind

and to the left is the precious sangha.

On his left are his close sons, Manjushri and all the others, Surrounded by buddha sons, bodhisattvas and the noble assembly of shravakas and pratyekabuddhas. On the left branch is Manjushri etc. He is in the center surrounded by the eight close spiritual sons, these are encircled by all the sons of the victorious ones, the bodhisattvas, shravakas and pratyekabuddhas. In front is the yidam Vajrasattva Surrounded by the assembly of deities of the inner and outer tantra section of the secret mantra. In the center we have the root guru and the masters of the three lineages, haven't we? In front of which, on the branch in front, is the yidam Vajrasattva on a lion throne surrounded by the assembly of deities of the external tantra sections of secret mantra which are Kriya, Upa and Yoga and the inner which are Maha, Anu and Ati. Actually the tantra section is a term used in the Sarma tradition for the four sections of Kriya, Upa, Yoga and Anuttara. In between, gathered like cloud banks, are dakinis and loyal guardians. All are endowed with the power of compassion and blaze with blessings and majestic brilliance. All of these possess the strength of great compassion, they possess the wisdom of understanding, loving compassion and inconceivable ways of activity. They also have the glowing and resplendent majesty of blessing. In front of these, headed by myself and my parents, Foremost in front of these are you and your parents. You should multiply emanations of yourself 100, 1,000, 10,000 and a million-fold. On your right are your fathers from beginningless time up until now

and all your mothers from beginningless time are on your left. Are all the six kinds of beings whether enemies, friends or neutrals. In front of you mainly are your present enemies but also all your enemies from all your past series of lives. They are all the support for cultivating patience. Around are all the beings of the six realms. Like seeking clemency when dragged before the executioner, For example, if somebody is going to be killed by the executioner then they beg the ruler Please don't kill me! Like this example you should think that the one who can protect you from the three realms of samsara is no one other than the Three Jewels. We respectfully bow down and go for refuge. With one-pointed yearning to be set free from the prison of samsara, So with the idea that samsara is like a prison you wish onepointedly to be free from it, you prostrate with devoted body, you recite the words of refuge with devoted speech, and with devoted mind you completely place your trust with the thought that "you know." You pray with faith and devotion and total confidence. Preceded by whichever extensive refuge formula is suitable, say the following: For a longer and more detailed version of refuge read Chöku Düsum of the Sarma tradition. We in the Nyingma tradition have many different refuge prayers in the different termas, so you can recite a number of these. But the refuge from the Künzang Tuktig terma text is: NAMO

In the empty essence, dharmakaya, In the cognizant nature, sambhogakaya, And in the manifold capacity, nirmanakaya,

I take refuge until enlightenment. There is the so-called ninefold refuge object, this refers to the Buddha, Dharma and Sangha; lama, yidam and dakini; dharmakaya, sambhogakaya and nirmanakaya. However, within the three kayas all the rest of six objects of refuge are included. This is a Dzogchen refuge. The duration for taking refuge is until you reach the level of mahabodhisattva. When achieving the level of mahabodhisattva you become the refuge yourself Then you are a refuge and protector to yourself, that is the final guideline.

After completing any set number of recitations, imagine that light rays from the object of refuge purify all evil deeds and obscurations of yourself and others After having finished a session of reciting the refuge prayer, you imagine that the light rays, streaming from the object of refuge, purify all negative karmas and obscurations. Finally, all the figures in the field of refuge dissolve into Guru Rinpoche in the center. You think that Guru Rinpoche's mind and your own mind become inseparable. Then, you make the dedication and aspirations.

GENERATING BODHICHITTA, THE ROOT OF MAHAYANA Turning away from the lower paths, the root of the Mahayana path is developing bodhichitta. Here the object of refuge is kept as your witness; that is, what you imagine before you. In front of the field of refuge are you, your parents and all the six kinds of beings. Imagining this you recite: HOH

In order to establish all the beings equal to the sky In the state of buddhahood,

I will realize the dharmakaya of self-existing awareness Through the teachings of the Great Perfection. The first word "kha-nyam" means equal to space, as far as space pervades, that far it is filled with the six kinds of beings. It is said, "as far as sentient beings pervade there are karmas and disturbing emotions." "In order to establish in the state of buddhahood." means in order to make them attain the level of perfect enlightenment. (tape change)_ all of these have self-existing wakefulness, so may they realize it. This is the ultimate bodhichitta. May they realize the self-aware dharmakaya, this is the absolute bodhichitta.

After reciting this as many times as you can, rest in equanimity and then dedicate the merit. After reciting (the bodhichitta verse) remain in equanimity. Actually, first of all, as in the case of refuge practice, light rays stream out from the field of refuge in front and dissolve into you and all sentient beings. You imagine that all beings are purified and are absorbed into the field of accumulation. Through this they are all purified and the field of accumulation is absorbed into yourself Then you finish by dedicating the merit.

THE SPECIAL PRELIMINARIES In the special preliminaries there are three parts: The visualization and recitation of Vajrasattva to purify evil deeds and obscurations. The negative circumstances that also have to be cleared away are evil deeds.

The mandala offering to gather the accumulations. In order to increase the positive conditions or gather the accumulations, one does the mandala practice. These two points are

called, 'clearing away negative circumstances and increasing the positive conditions.' The meditation on guru yoga, the root of blessing. Eradicating obstacles is the Vajrasattva practice. Increasing positive conditions is the mandala practice and the guru yoga is to enable the blessing to enter one's mind-stream.

THE VISUALIZATION AND RECITATION OF VAJRASATTVA. First is the power of object, which is visualizing the

deity. . The first of these is the Vajrasattva meditation and recitation. Within this practice you begin with the power of object which is visualizing the deity. AH

AH is the syllable of nonarising, the letter of dharmadhatu. Above my head, on lotus and moon, On the top of your head, upon a lotus and moon. Is the wisdom form of all buddhas, "The wisdom form of all buddhas," the embodied essence of all the enlightened ones is Vajrasattva.

Vajrasattva of great bliss, What is meant by the name 'Vajrasattva? 'Vajra' means emptiness and 'sattva' means compassion. The unity of emptiness and compassion is great bliss.

Stainless as the glow of the autumn moon. Why "the autumn moon?" Autumn comes after early and late summer and it is the time when the moon has an extremely radiant color. Autumn is an example.

His two hands, holding vajra and bell,

His two hands are holding the vajra of awareness-emptiness in the right and the bell of appearance-emptiness in the left.

Joyfully embrace Atopa, his own light.

He is joyfully embracing his light who is the consort Atopa.

Adorned with silks and jewel ornaments, He is beautified with the five silk ornaments and the eight jewel ornaments. And with his two legs in vajra posture, His two legs of means (upaya) and knowledge (prajna) are placed in the vajra position. He sits in a sphere of bindus and rainbow light.

He is sitting in a sphere of rainbows, lights and major and minor bindus.

While visualizing in this way, and with the 'power of remorse' — the intense feeling of regret and sorrow for all evil deeds and failings — practice the antidote, which is the 'power of application,' the visualization for reciting the mantra. The word "remorse" is the feeling I have done so many negative actions: you feel very sad about it, sick at heart. This is called "the power of remorse° So among the four powers this was the power of remorse. It means feeling sad about the many negative karmas and the thought "I must purify them by the power of application, (the recitation of) the Hundred Syllables' It is called 'the power of applied antidote.' The application of the antidote is the actual recitation of the Hundred Syllables. This power of the applied antidote consists of mantra and visualization. It is like washing away dirt; washing away the negative karmas by the Hundred Syllable mantra.

In the center of the moon disc in his heart, In the heart center of Vajrasattva, upon a moon disc _

Is HUNG, the heart-life of all the sugatas, _ is the heart life of all the sugatas, it is their life-syllable.

Encircled by the Hundred Syllable mantra. It is surrounded by the Hundred Syllable mantra OM VAJRA SATVA SAMAYA etc. It is written counter-clockwise and coiled like a snake. But when it turns it revolves in the clockwise direction.

By chanting, light shines forth fulfilling the two goals. Fulfilling the goal of oneself means that the light shines upward to all the buddhafields of the victorious ones and their sons and makes offerings to them. Afterwards, ail the siddhis and blessings gather and are absorbed back into Vajrasattva above your head. You imagine this. Upon its return, a stream of nectar flows down, From the body of Vajrasattva a stream of nectar flows down.

Entering through the crown of my head, What is meant by the aperture called the aperture of Brahma? It is this one. [Rinpoche points to the crown of his head]

It purifies evil deeds, obscurations and, damaged and broken vows, Making me pure and immaculate. Then all the negative deeds, obscurations, damaged and broken samayas are completely cleared away, purified, done away with. All the obscurations, the cognitive obscuration, the obscuration of disturbing emotions and the obscurations of habitual patterns, all these disappear; that's what you should imagine. This is the special inner purification in the secret Mantrayana called 'the downpour and purification by nectar.'

Visualizing this one-pointedly, recite the Hundred

Syllable mantra: OM VAJRA SATVA SAMAYA etc. as many times as you can, as well as the quintessence mantra.' In the end chant the Lamenting Apology of Rudra, or say the following, whichever is suitable: Thus visualize wholeheartedly, one-pointedly and recite the Hundred Syllable mantra OM VAJRA SATVA SAMAYA etc as many times as possible. Also recite the Quintessence Mantra which is M VAJRA SATTVA AH. If you are doing a more detailed version then chant the Rudra Meshak, the Lamenting Apology of Rudra, but if you are doing it briefly say: Protector, due to my ignorance and delusion, I

have gone against and broken the samayas. Guru, protector, please grant refuge. Supreme vajra-holder With the nature of great compassion, To you, the leader of beings, I go for refuge. Then say: "I openly admit all the damaged and broken samayas, both the root and branch samayas of body, speech and mind. Please cleanse and purify all the negative actions, obscurations, failings, and stains I have gathered" Guru Vajrasattva is delighted by this prayer, and with a smiling face he says: "Son of noble family, all your actions, obscurations, and failings are purified." Thus absolving me, he melts into me, and blesses my nature. Thus he grants absolution. He melts into you and blesses your nature, as it says in the text. This apology is called Meshak or the Rudra Meshak

THE MANDALA OFFERING TO GATHER THE ACCUMULATIONS. The previous practice of Vajrasattva meditation and recitation was to clear away negative conditions. Negative conditions refer to evil deeds which have to be removed. The following practice is for the purpose of increasing positive circumstances. In the sky before you, visualize the mandala of the field

of accumulation like when you were taking refuge. This means that the object to whom you are making offerings of mandalas is visualized in the sky before you, in the same way as you visualized it when taking refuge. Guru Rinpoche is in the center, in front is the yidam, to the right the Buddha, behind the holy Dharma and to the left the sangha. Imagine that they are seated upon five thrones. Upon the support for visualization, the mandala plate, place five heaps and place it in front of you. Make the preparations such as the perfumed water and the materials for the heaps. Then there is the offering mandala which you hold in your hand. The mandala plate should then be sprinkled and moistened with water scented with any perfume or medicinal herb that is fragrant and pleasing. Then prepare the material for the heaps, etc. These can be grains which are pure and without defects, medicinal herbs or various kinds of precious stones as it is written (in various texts). These should be prepared before beginning.

As a preliminary, offer the extensive mandala of the thirty-seven heaps which correspond to the arrangement of your physical parts: This refers to making the thirty-seven point mandala starting with OM BENZA BHUMI AH HUNG etc. It has thirty-seven heaps. It was first expressed by the Sakya master Chögyal Rinpoche. Later, this practice flourished throughout al! traditions of Kagyü, Nyingma, Sakya and Geluk

OM VAJRA BHUMI AH HUNG

The completely pure basis is the broad and vast golden ground om vajra rekhe ah hung

In its center is the hung, encircled by a ring of iron mountains. The king of mountains, Mount Sumeru. East Videha. South Jambudvipa. West Godaniya. North Uttara-Kuru. Deha and Videha. Chamara and Upachamara. Shatha and Uttara-mantrina. Kurava and Kaurava. The mountain of jewels. The wishfulfilling tree. The wishfulfilling cow. The effortless harvest. The precious wheel. The precious gem. The precious queen. The precious minister. The precious elephant. The precious excellent steed. The precious general The great treasure vase. Grace goddess. Garland goddess. Music goddess. Dance goddess. Flower goddess. Incense goddess. Lamp goddess. Perfume goddess. Sun. Moon. The precious parasol The banner of victory, victorious over all opponents. Vividly displayed in the middle of these is all the wealth of gods and men, complete and perfect, surpassing the number of drops in the infinite ocean. This I present to the sublime and glorious root and

lineage gurus, to the deity assembly of the yidam mandala, to the hosts of buddhas, bodhisattvas, dakas, dakinis, Dharma protectors, wealth gods and terma guardians. Out of compassion please accept it for the sake of all beings and upon accepting it please grant your blessings. (This is the mandala offering according to the preliminary text of the Tukdrub Barchey Künsel). This was the extensive mandala offering of thirty-seven points. The next one is an abbreviated one composed by the glorious Atisha starting with: The earth is perfumed with scented water, and strewn

with flowers, Adorned with Mount Sumeru, the four continents, the sun and the moon, Imagining this as the buddha realm, I offer it, So that all beings may enjoy that pure realm. IDAM RATNA MANDALA KAM NIRYATA YAMI

It finishes off with the Sanskrit, mantra: IDAM RATNA MANDALA KAM NIRYATA YAMI. After doing this, then, according to this text, start out with M AH HUNG for Body, Speech and Mind OM AH HUNG

I and all the infinite beings, Our bodies, luxuries and all our virtue, First your body, then all your things and possessions, then all the merits of Dharma practice. The four continents, Mount Sumeru, the sun and the

moon, Then the four continents, the eight subcontinents, the seven royal possessions, the eight offering goddesses and the perfect sun and moon.

And the inconceivable riches of gods and men All the glorious possessions and riches of gods and men.

This vast offering cloud of Samantabhadra An offering cloud which is just like the one made by the bodhisattva Samantabhadra. Unceasingly displayed, This is not something that you sometimes offer and sometimes don't, just like the sky can never cease likewise this offering is without ever being exhausted.

I offer continuously and with veneration, To the rare and sublime Three Jewels and Roots, As well as to the ocean of Dharma protectors and wealth gods. The object you offer to is the precious Buddha, the precious Dharma and the precious Sangha, that is to say the precious ones or the Three Jewels. The three roots are the guru who is the root of blessings, the yidam who is the root of accomplishment and the Dharma protectors and guardians, who are the root of activity. Having totally perfected the accumulation of merit This refers to the accumulation of merit and the accumulations of wisdom without object. When these have been fully completed.

May the illumination of wisdom spread. The accumulation of wisdom without an object. Then comes the Sanskrit mantra: OM GURU DHEVA DHAKINI SARVA RATNAMANDALA PUJA MEGHA AH HUNG GURU means

teacher, DHEVA is the yidam deity, DHAKINI is the dakini, means all, RATNA MANDALA means a mandala of precious substances and PUJA MEGHA AH HUNG means "I make this offering' SARVA

Now comes the actual practice when you count: The actual prayer of offering that you count is the following. This is from a terma root text and contains tremendous blessing. It says: OM AH HUNG

The three realms, vessel and contents, glory and riches, My body, luxuries and all virtues, I offer to the lords of compassion. Accepting them, please bestow your blessings. Om sarva tathagata ratna mandala puja hoh

Actually there are two kinds of mandalas, the material one and the mentally created one. The first is what you hold in your hand as an example, beyond this you should offer as much as you can imagine. This is the meaning of material and imagined. The mandala plate in your hand is an example for all the thousand three-fold universes. Within is the supreme mountain Sumeru in the center, surrounded by the four continents, the eight subcontinents, the seven royal possessions, the eight offering goddesses as well as all the splendor and wealth of gods and men. To offer all this is called 'the external mandala of the perceived'. The inner mandala of the 'holder' is your body and speech, as well as that of all sentient beings. To mentally offer all these is the inner mandala offering. The secret mandala is all the discursive thoughts of all sentient beings. When the Buddha looks he perceives that each being has eighty-four thousand discursive thoughts. So, you imagine that you are offering each and everyone of all the ignorant thoughts of each and every sentient being to the Three Precious Ones. These are the three, the outer, inner and secret mandala offerings. The 'thatness mandala' is that whoever has mind also has self-existing wakefulness, this wisdom is rigpa and you imagine that you offer everything in its entirety, this is the absolute mandala you offer to the Three Jewels. These are called the four-fold man dala of outer, inner, secret and

thatness. The example for these is the mandala plate held in your hand. All of these are to be simultaneously offered while reciting: "OM AH H U N G The three realms, vessel and contents ... etc." There is nothing superior to this terma text and it has great blessing. At the end of offering innumerable outer, inner and

secret mandalas, dissolve the field of accumulation into yourself and seal by dedication. Then rays of light shine out from the whole field of accumulation purifying the negative karma and obscurations of all beings. After which the field of accumulation dissolves into yourself. Finish with dedicating the merit. This was increasing the positive circumstances. You have already cleared away the negative circumstances through the practice of Vajrasattva. The negative circumstances are whatever makes obstacles or hindrances, namely negative actions. You need to perfect the accumulations of merit and wisdom, with and without an object and you need a lot of merit, therefore you should offer the mandalas. So, by means of your body you have purified negative karmas through prostrations and by means of your speech by reciting the Hundred Syllables of Vajrasattva. You have also purified negative karmas with your mind through offering mandalas. Now comes the purification of the combined negative karmas of body, speech and mind by practicing guru yoga.

MEDITATION ON GURU YOGA, THE ROOT OF BLESSINGS In the sky before me, on a lion throne, lotus and moon, Is my root guru as Vajrasattva, the embodiment of all families. He is white and radiant, with one face and two hands holding vajra and bell.

Dressed in silks and jewel ornaments, he is seated in the playful posture. In his heart center is dharmakaya Samantabhadra Surrounded by the assemblies of the peaceful sugata deities. In his throat is Padma Gargyi Wangchuk Padma Gargyi Wangchuk is the noble Avalokiteshvara, the main figure in the lotus and speech family. Here there are five figures or families. In the center is Padma Gargyi Wangchuk Then there is Dorje Gargyi Wangchuk, Rinchen Gargyi Wangchuk, and so forth. So there are five dakas and five dakinis, ten in all, who are surrounded by innumerable major and minor families or groups of deities. Therefore, it says in the text:

Surrounded by the retinues of dakas, dakinis and . vidyadharas. In his bone palace is Palchen Heruka Surrounded by the assemblies of wrathful heruka deities. "Bone palace" means the skull. In this `bone palace' is Palchen Heruka, who is Chemchok, surrounded by all the wrathful deities of the blood-drinker families.

Above his head is Guru Padmakara Above the crown of the head of Vajrasattva is Guru Padmasambhava.

Surrounded by the gurus of the Dzogchen lineage. The buddhas and bodhisattvas of the three times are assembled like cloud banks. In the eight directions are the deities of the Eight Sadhana Teachings. In the four cardinal directions and the four intermediate

directions east, south, west and north, southeast, southwest, northwest and northeast are the Eight Sadhana Teachings. If you ask what is meant by the Eight Sadhana Teachings, they are the ultimate yidams of the Nyingma tradition: Manjushri Body, Lotus Speech, Vishuddha Mind, Nectar Qyality, Kilaya Activity, Liberating Sorcery of Mother Deities, Maledictory Fierce Mantra, and Mundane Worship; these are the eight yidams of the Eight Sadhana Teachings. These deities are in the eight directions.

Below is an ocean-like gathering of loyal protectors and guardians of the teachings. Of the guardians of the teachings there are three kinds: male, female and nondual. The nondual refers to the combination of male and female and, in the Nyingma tradition, is the main source of all the protectors. The nondual is the combined power or strength of all the male and female classes of protectors. Gönpo Ma-ping is the inconceivable great power and blessing. So below is an ocean-like gathering of guardians of the teaching and loyal protectors of the male, female and nondual classes.

All are manifest as the appearing, yet empty display of the Magical Net. They are all like a rainbow in the sky, visible as they appear, while in their empty aspect they are devoid of self-nature. They appear as the display of Mayajala, the Magical Net (web of magical creation). gyutrül drawa. Gyu, magical, is the male aspect, trül, creation, is the female aspect and drawa, net, are the sons, retinue, emanations, envoys and messengers; an innumerable amount of them. All these are called web. The word web or net is only an example, the real meaning is a tremendous (display of deities). There is a vast amount of meaning contained in "All arc manifest as the appearing, yet Imply, display of the Magical Net." (Rinpoche repeats the above definition).

Imagining the field of accumulation, say: Imagining that all these are actually present, visualize the entire

field of accumulation. Then comes the supplication: To Guru Vajrasattva and the peaceful and wrathful deities, Vajrasattva is in the center with all the peaceful and wrathful ones. To the three jewels and the victorious ones with their sons, The sons are the bodhisattvas. I constantly pay homage, make prostrations, One needs to practice the deity by means of the seven branches. And present outer, inner and secret offerings. The branch of offering.

I deeply apologize for damaged and broken vows, evil deeds and obscurations The branch of apology. And rejoice in all merits. The branch of rejoicing:

I respectfully supplicate you This is the branch of supplication.

To always turn the wheel of Dharma and The branch of turning the wheel of Dharma throughout the three times.

To remain as long as sentient beings exist. This means: "Please remain for the sake of beings without passing into nirvana." By this merit, may all beings, as infinite as space,

This is the dedication and aspiration. Attain the abode of unsurpassable enlightenment. These were the seven branches. Sometimes in Vajrayana there are ten branches, sometimes seven, sometimes eight, but this one is seven. If you ask what is the meaning of the seven branches, then sentient beings have seven main disturbing emotions. If you ask what these seven disturbing emotions are, then the main one is ignorance, in addition to which there are passion, aggression, delusion, arrogance, envy and greed; these make seven in all in the mind of sentient beings. The remedy against these seven is the seven branches. They are very profound. To practice the complete seven branches is equal to performing a lengthy ritual as they contain the entire meaning. It is said that one accomplishes by means of the seven branches. Say this as many times as you can. Now comes the absolute supreme development of bodhichitta. NAMO

I and all beings of the six realms Are buddhas from the very beginning. By the nature of knowing this to be the way it is, I arouse the mind set on supreme enlightenment. Actually, absolute bodhichitta is to remain in the continuity of the view. All the beings of the six realms have the basic material of buddhahood from the beginning, and the fact that they have the basic material for being a buddha is something they should know. For this purpose it is necessary to develop the mind set on supreme enlightenment. This is the very profound absolute bodhichitta. Thus, aspire towards ultimate enlightenment, then say: After the absolute bodhichitta aspiration comes the actual prayer, starting with:

I supplicate dharmakaya Samantabhadra. I supplicate the sixth, the great Vajradhara. The sixth" means the lord who pervades the six families. In addition to the five families of buddhas, there is the Buddha Vajradhara. He is counted as the sixth family. Actually, concerning Samantabhadra and Vajradhara, the first one, the dharmakaya, is the unadorned, the absence of constructs. The second, the sambhogakaya, is the fact of possessing spontaneously present qualities. When these qualities appear as adornments and garments it is called Vajradhara, the sixth buddha.

I supplicate the teacher Vajrasattva. I supplicate the vidyadhara Garab Dorje. Garab Dorje is the teacher of human beings. I supplicate the master Manjushrimitra. I supplicate the guru Shri Singha. I supplicate the immortal Padmasambhava. I supplicate the princess Mandarava.

I supplicate the dakini Yeshe Tsogyal. I supplicate the twenty-one learned ones of the Mind and Space sections. I supplicate the king and the twenty-five disciples. I supplicate Damdzin Chökyi Lodrö. Damdzin Chökyi Lodrö was the son of king Trisong Deutsen and later he incarnated as Chokgyur Lingpa. I supplicate Chokgyur Dechen Lingpa. I supplicate the one-hundred and eight treasure

revealers. I supplicate the gracious root guru. I supplicate the forty-two peaceful ones. I supplicate the fifty flaming herukas.

I supplicate the pure assembly of vidyadhara deities. I supplicate the ocean of guardians and loyal protectors of the teachings. Up to here is the supplication and now comes what we are asking for:

Grant the blessing to see the manifest dharmata. Grant the blessing to increase the experience. Grant the blessing to reach the culmination of awareness. Grant the blessing to arrive at the exhaustion in dharmata. Grant the blessing to accomplish the celestial rainbow body. In this way supplicate one-pointedly, reciting as many times as you can. Then say: Repeat this about three times. Then comes the actual supplication which should be counted:

Buddha mind lineage, vidyadhara sign lineage, Noble beings' hearing lineage, profound treasure lineage and so forth, I supplicate all Dzogchen lineage masters. Grant the blessing to arrive at the end of the four visions. Grant the blessing to accomplish the celestial rainbow body. Besides there being less words, this prayer has the same meaning as the one above. In the above each lama is named, but here they are condensed into the buddha mind lineage, the vidyadhara sign lineage and the individual hearing lineage, the profound treasure lineage and others. As this is a terma of Chokgyur Lingpa all these

lineage are complete. "I supplicate all Dzogchen lineage masters. Grant the blessing to arrive at the end of the four visions." In the long prayer the four visions are named one by one, but here they are all together. 'Grant the blessing to accomplish the celestial rainbow body." whichever of the (two) prayers you say they both end with that line.

Count this short supplication. Do it one-hundred and ten thousand times. By supplicating in this way, from the three places of the entire assembly of deities, rainbow lights and bindus, both large and small, appear in the form of bodies, letters and attributes, falling like rain and dissolving into me, so that I obtain all the empowerments, blessings and siddhis. "By supplicating in this way, ..." after you have made these supplications, "... from the three places of the entire assembly of deities," meaning from the deities in the field of accumulation which are Vajrasattva and the peaceful and wrathful ones etc, from all of these come rainbows, lights, big and small bindus, syllables, like the vowels and consonants, (a li ka Ii). Then there are the emblems of the five buddhas like vajra, jewels, lotus, cross-vajra and wheel. All these forms appear and fall like rain melting into yourself Through this you obtain the empowerments, blessings and siddhis. You imagine that it actually takes place. First there was externally accomplishing by means of supplication, then internally accomplishing by means of recitation. The recitation here is M AH HUNG GURU SHIRI BENDZA SATO HUNG. But before that:

Recite as many times as you can the Hundred Syllables, the Quintessence and the general mantra for the peaceful and wrathful ones. Then say om ah hung guru shiri bendza sato hung

OM AH HUNG GURU SHRI VAJRA SATTVA HUNG

This means first repeat the Hundred Syllable mantra three times and also three each of the other ones. But the actual mantra to keep count of is the M AH HUNG GURU SHRI VAJRA SATTVA HUNG. The M AH HUNG is the body, speech and mind of all the victorious ones, GURU means lama, SHRI means glorious, VAJRA means dorje, and then sATTVA HUNG. So everything is complete in this. as the main body of the recitation. This means that you should accumulate the number of this mantra. At the end of the session dissolve the entire retinue

into the main figure. Next, receive the four empowerments. This means that all the deities are dissolved into Vajrasattva and then you have to receive the four empowerments. From the four places of the body of the glorious guru From the four places of the body of Guru Vajrasattva, marked by M AH HUNG HOH

Rays of light stream forth and dissolve into my four places. The four places are the top of the head, the throat, the heart and navel.

Blessed by the Vajra Body, Speech, Mind and Wisdom This means you are blessed with and receives the four empowerments of Vajra Body, Vajra Speech, Vajra Mind and Vajra Wisdom.

I obtain the four empowerments. The four empowerments are the vase, the secret, the knowledge (prajna) and the precious word empowerments. These are called 'path

empowerments.'

Now comes the ultimate guru yoga of simplicity. First there was the elaborate guru yoga, which is externally accomplishing by means of supplication; next was the unelaborate, which is accomplishing by means of recitation of the mantra; and now comes the very unelaborate, the ultimate guru yoga of simplicity. "

The master who embodies all objects of refuge This is Vajrasattva. With great joy dissolves into me. In the state of unfabricated all-ground, When the all-ground (alaya) becomes contrived then it is the neutral all-ground, but here it is not contrived, My mind, free from fixation, This is rigpa, nondual awareness. Is the pure dharmakaya devoid of constructs. What is meant by dharmakaya? When there is fixation, it then turns into the all-ground and when there is no fixation, it is called dharmakaya

Saying and thinking this, watch the innate face of awareness and emptiness which is free from the constructs of the three times. Finish the session with that and enter the detailed or abridged development stage, or else endeavour in the main practice, Trekchö and Tögal. This was the dissolving-emerging phase. So, here you can begin detailed or concise development stage. This was the ordinary preliminary practice and also there is the special preliminary practice after which comes the main practice of Trekchö and Tögal You have to do all of these. After this is finished:

'When the time to enter the path of action has come,

say: "The path of actions refers to the period after finishing the meditation session, the post-meditation period. Now comes (the dedication and) the aspiration: HOH

This practice of Samantabhadra and the peaceful and wrathful victorious ones, And all the virtue gathered throughout the three times, I add together and dedicate to unexcelled great enlightenment. 'Unexcelled' means beyond something dedicated one who dedicates and an object of dedication; this is how you should dedicate. May I and all the infinite sentient beings Exhaust the two obscurations, perfect all qualities, The 'two obscurations are the obscurations of disturbing emotions and cognitive obscurations. The 'two accumulation? are of conceptual merit and nonconceptual wisdom.

And awaken as the unified state of Vajradhara. 'Unified" means, that when the base as kaya and the based as wisdom are unified then one is enlightened as a vajra-holder. This was the dedication and aspiration. Now come the lines for auspiciousness. OM

May there be the auspiciousness of the empty essence, dharmakaya. May there be the auspiciousness of the cognizant nature, sambhogakaya. All sentient beings have empty essence, cognizant nature and manifold capacity. So, may all sentient beings (reach) the original state of essence, nature and manifold capacity which up until now

has been confused while on the path. May all sentient beings have this auspiciousness.

May there be the auspiciousness of the manifold capacity, nirmanakaya May there be the auspiciousness of their indivisibility, Samantabhadra. Thus you finish the preliminary practices with the lines for auspiciousness.

Thus, dedicate the root of virtue towards the essence of enlightenment, seal with perfect aspiration and make the final adornmen t by uttering the verse of auspiciousness. Train in passing the time during all breaks with activities that are in accord with Dharma. Based on the inconceivable aspirations and activities of the great tertön Dharma king and his sons, and through the timely ripening of the perfect coincidence of place and time, at the monastic seat of Chishor Lhünpo, the supreme refuge, Jedrung Rinpoche bestowed upon me the auspicious gift (of a crown) for the gurus, the lords of all families, to always remain above my head, and for the essence teaching of the Dakpo Kagyü to spread throughout the land. Following his command, this old monk and disciple of the great tertön with the name Khenpo (Rinchen Dargye) composed this text between sessions, while staying at the Dharma Wheel of that monastic seat (Riwoche Monastery) and completed it in a small encampment at Gomshung Dayib. For lasting benefit and peace, may it become a cause for the activity of these profound teachings to satisfy all beings' needs everywhere, according to their wishes.

In the phrase 'essence of enlightenment," 'enlightenment' means compassion, 'essence' means beyond dedicated and dedicater; the dedication of the three-fold purity. "During all breaks" means in the breaks between sessions you should do as many virtuous activities as possible.