Vajra Heart

VAJJRA H:EART TUli(U URGl'1EN RINPOCHE

Compiled by Marcia B. Schmidt Translated by Erik Perna Kunsang Edited by Wayne and Judith Amtzis

RANGJUNG YESHF. PUBLICATIONS FLAT 2C HATTAN PLACE

I A Po

SHAN ROAD, I-lONG KoNG MAILING ADDRESS:

RA~GJUNG YESIIE PUlli.ICATIONS

KA·N'!ING SHF.DRUll LlNC MONASTERY P.O. BOX

1200,

ISBN

KATH~IANI>U, NEl'AL

962·7341-06-l

SECOND REVISED EDITION CorYRIGHT (!)

1991

1988, 1991, 1994 TULKU URGYEN RINrOCHE

ALL RIGHTS RESF.RVF.D. PROTECTED BY COrYRIGUT Uli:DF.R TER~!S OF THE INTERNATIONAL CorYRIGHT UNION. No rART OF nus BOOK MAY BE RF.I'RODUCED WITHOUT WRITTEN rERMISSION FROM THE rUBLISHER. PRINTED IN THE UNITED STATES OF AMERICA ON RECYCLED AC:ID·FREE rArER COVER ()~SIGN BRIGID RYAN THE VAJRA IIEART IS THE SF.COND BOOK IN THE GUiiYA·GARIIHA SERIES OF TRANSLATIONS FOR RESTRICTED CIRCULATION. OTHER TITLES INCLUDE FLIGHT OF THE GARUDA, THE CIRCLE OF THF. SUN, AND CRYSTAL CAVE.

CONTENTS Prefou 9 Introduction 11 Brief Life History 19 History of Dzogchen 27 Pointing-out Instruction 35 Preliminary Teachings 47 Wake-up Practice 61 Development Stage 71 Recitation 83 Torma 95 Shamatha and Vipashyana 103 Experiences 115 No Sessions, No Breaks 123 Stability 131

Glossary 141

"All the conditioned and unconditioned merit, however much tbere may be, I dedicate in tbe even and open space ofdharmata. "

-Tulku Urgyen Rinpoche

PRJEFACJE

Over the past few years various Western Dharma students have had the good fortune to meet and present their questions and doubts to the Venerable Tulku Urgyen Rinpoche. Rinpoche in return has always responded with the compassionate brilliance of a great teacher. Slowly it has become apparent that to keep many of these teachings for a small group of friends is a bit selfish. What then followed was a careful selection of topics suitable for a wider audience. The collection presented in Vajra Htart is meant for the beginner as well as the advanced practitioner. This collection lays out a graduated path that can be followed in the course of a day or a lifetime. The skillful method of Tulku Urgyen Rinpoche's teaching is to never separate any practice or activity from the view 9

VAJRA HEART

of Dzogchen. Rinpoche himself especially wants to make people understand the importance of receiving the pointing out instruction and the necessity of requesting it from a qualified master. Vajra !Itart would never have been. possible without the translation skills of Erik Perna Kunsang and the editorial talents of Wayne and Judith Amtzis. Nor would it have come to life without the efforts of Mim Coulstock, Abraham Zablocki and Phinjo Sherpa. I pray this offering may benefit all who come into contact with it.

Marcia B. Schmidt

10

INTRODUCTION

Tulku Urgyen Tulku Urgyen Rinpoche was born in eastern Tibet on the tenth day of the fourth Tibetan month in 1920. He was recognized by H. H. Khakyab Dorje, the 15th G)'alwang Karmapa, as the reincarnation of the Guru Chowang Tulku, as well as the emanation of Nubchen Sanbrye Yeshe, one of the chief disciples of Guru Rinpoche, Padmasambhava. Guru Chowang the First (1212-70 AD) was one of the five Tenon Kings, the major revealcrs of secret texts hidden by Guru Padmasambhava. Tulku Urgyen's main monastery was Lachab Gompa in Nangchen, Eastern Tibet. He has studied and practiced the teachings of both the Kagyii and Nyingma orders of Tibetan Buddhism. Among the four greater Kagyil Schools, his family line is the main lin~:age holder of the Barom Kagyti Lint":lgc. II

VAJRA IIEART

In the Nyingma tradition, Tulku Urgycn holds the complete teachings of the last century's three great masters: Terchcn Chokgyur Lingpa, Jamyang Khyentse Wangpo and Kongtrul Lodro Thaye. He has an especially close transmission for the Chok/ing Ttrsar. a compilation of all the empowerments, textual aUlhorizations and oral instructions of Padmasambhava's teachings, which were rediscovered by T ere hen Chokgyur Lingpa, his great-grandfather. Rinpoche recently passed on this tradition to the major regents of the Karma Kagyii lineage as well as to many other promising young tulkus. Tulku Urgyen has established several monasteries and retreat centers in Nepal. The most important ones in the Kathmandu region are at Boudhanath, the site of the Great Stupa, and at the Asura Cave, where Padmasambhava manifested the Mahamudra Vid>•adhara level. He lives at Nagi Gompa Hermitage above the Kathmandu Valley. He has completed four three-year retreats. In recent years Rinpoche has been instructing a growing number of Dharma students in essential meditation practice. He is famed for his profound mcdirati\'e realization and for the concise, lucid and humorous style with which he imparts the essence of the Buddhist teachings. His method of teaching is 'instruction through one's own experience.' Using few words, this way of teaching points out the nature of mind, revealing a natural simplicity of wakefulness that enables the student to actually touch the hean of awakened mind. Sty!~ ofT~aching

As Tulku Chokyi Nyima Rinpoche, the oldest son of Tulku Urgycn Rinpoche, explains in his commentary on Karma 12

I NT RODUCTJON

Chagmcy's Union of Ma!Jamudra and Dzogclun there are many ways in which the Buddhadharma can be presemed. A fully enlightened buddha expounds the Dharma in one way; a noble being, abiding on one of the bodhisattva levels, in another; one who has attained the realization of an arhant in a third; and a learned pandita in yet another. A simple meditator in a mountain retreat teaches with few elaborations, while a high lama, a great master sitting on a big throne, teaches the important points of the Dharma in a concise and impressive way. Finally, there is a manner of giving meditation instruction in a direct, simple fashion. The teachings impancd by Tulku Urgyen Rinpoche to his students which have been recorded in this book belong to the last style of expounding the Dharma. Less concerned with the systematic categories of topics of knowledge or with the logical steps of philosophy, Tulku Urgycn directly addresses the listener's present state of mind. This approach is rraditionally referred to as the multam vtbiclt of Vajrayana as opposed to the causal vtbiclts of Hinayana and Mahayana. The over-all background of the Dzogchen teachings, which are tremendously vast and profound, can be condensed into simple statements of immediate relevance to our present state of mind. Some of the terminology used may appear to be impenetrable or above one's head. Most of those terms are found in the glossary at the back. Furthermore, when explained by a qualified master of these teachings in connection with one's individual practice experience, such words as u/ftxisring waktfolntss, rigpa and dbannakaya will take on authentic meaning.

13

The BarciJey Kiinsc/ TeaciJings A sadhana practice entidcd Bard~ty Kt"imrl is mentioned throughout this book and it seems appropriate to expand a lirde on that cycle of teachings. Jamyang Khyentse Wangpo the First described the Tukdrub Barchey Kunscl cycle of teachings as follows: This present teaching belongs to the short lineage of Terma. A coumlcss number of different Tcrma uaditions, both the Early and the Later have appeared, bur I will now describe the present one. Manjushri in person, King Trisong Deutsen, had three sons. The middle prince was Murub Tscpo Yeshc Rolpa Tsal, a master of the tenth bhumi. His reincarnation, authenticated by the triple m!ans of valid knowledge, and extolled by all holy beings, was the indisputably great treasure rc:vealcr and Dharma king, Orgyen Chokgyur Dechen Lingpa, who discovered an ocean-like number of profound termas. These termas were linked wirh the tannic scriptures, established by the logic of fact, adorned with the experience of oral instructions, ar.d endowed with the warmth of wondrous blessings. Chokgyur Lingpa revealed this terma of Barchcy Ktinsel from beneath the vajra feet of the Great Glorious One at Danyi Khala Rong-Go, the sacred place of the qualities of enlightened body. This was on the tenth day of the waxing moon of the nimh month in the year of the Male Earth Monkey, when he was twenty years of age,

11

INTRODUCTION

Keeping it secret for eight years, he applied it in his own practice. Later on, in connection with a perfect coincidence of time and place, he was accepted by the wisdom body of the glorious Dharma King of Uddiyana and consort, who bestowed upon him the empowerments and oral instructions as well as special predictions and confirmations. From that time forward, Chokgyur Lingpa gradually let the terma of Lamey Tukdrub Barchey KUnsd flourish. This terma cycle is the essence of the heart of Padmakara, the Knower of the Three Times, and the most unique treasure concealed under the earth in Tibet. It is like the great treasury of the universal monarch, complc:tdy and unmistakably filled with all the means for accomplishing the supreme and common siddhis. In terms of the sections of T antra, this profound path is based on the Grrat King ofTamras, tht Pracrfol and \flra:hfol Maniftstations of tlu Magical Ntt of tht Vidyadhara Guru, which is the root of blessings belonging to the category of the Eigbt Stctions oftht Magical Ntt. Due to the certainty of oral instructions, there is no conflict in the fact that it also belongs to the category of Lotus Speech among the Eight Sadl:a11a Ttachings. In short, it is like the extracted essence of the meaning of all development and completion stages as well as the activity applications of the T antra and Sadhana Sections. Among the numerous sadhanas, instructions and applications of yogic activities contained in the Barchey KUnsc:l cycle, the: most famous and the one Tulku Urro•cn Rinpochc repeatedly refers to, is the guru sadhana known as Tri11lty Nyingpo, the Essence of

15

VAJRA HEART

Activity. The empowermem for this practice was among the primary transmi;sions given by H. H. Karmapa, H. H. Dilgo Khyentse and Tulku Urgyen Rinpoche on their first visits to the Western world and to Somhca.'it ASia. Moreover, H. H. the 16th Karmapa practiced the concise form of this sadhana daily throughout his life. h is also one of the first sadhanas which Tulku Urgyen Rinpochc transmits to his students for their individual practice. As a final note, although our prcscmation of Tulku Urgycn Rinpoche's precious teaching is in many ways imperfect and falls short of his profound, lucid and humorous style, please treat this book with proper respect. Do not leave it casually lying around to be sat upon or stepped over. Put it where its value as the essence of the Buddhadharma is recognized. Tulku Urgycn Rinpoche personally expressed his wish that this book not be made available as an open publication. When you share it with your friends, please make sure that they have a sincere respect for the Buddhist teachings. This book will, as Rinpoche stated himself, be of benefit to many people.

Erik Pmza Kunsang Nagi Gompa, 1988

16

"Through proper exertion in meditation it is possible to

destroy confosion. \Vben confosion falls away, enlightenment is attained. "

BRJIEJF LliFE

((Carry th( burden oftlu doctrine. "

I was born in Kham in Eastern Tibet, in the area called Nangchen. The Dharma teaching of my family line is called Barom Kagyti. My grandmother, Konchok Paldron, was the daughter of the great tenon Chokgyur Lingpa, so my family line also practices the Nyingma teachings. Since I hold both KagyO and Nyingma lineages, my monastery in Boudhanath is called Ka-Nying

19

VAJRA HEART

Shedrub Ling, "The Kagyii and Nyingma Sanctuary for Teaching and Practice." From when I was quite young until the age of twenty-one, I stayed with my father Tsangsar Chimey Dorje, a Vajrayana master and tantric layman. He was my first teacher and from him I received the transmission for the Kangyur, the entire teachings of the Buddha, and also for the Chokling Tersar, the New Treasures of Chokgyur Lingpa. I later studied with my father's older brother, Tulku Sa1nten Gyarso, from whom I received, among other things, the entire transmission of the Chokling Tersar. Later I studied with Kyungtriil Karjam, an incredible great master, and received the entire Dam-ngak Dzii as well as Cbowang Gyatsa, the Hundred Empowerments of Cutting Practice. He also passed on to me the reading transmission for the Hundred Thousand Nyingma Tantras and the Jangter Gongpa Sangftll, the Northern Treasure of Unimpeded Wisdom Mind. In particular, he gave me a derailed commentary and clarification of the important treasure of Chokgyur Lingpa renowned as Lamrim YtsiJf Nyingpo, the Gradual Path ofThe Wisdom Essence. From the age cf eight, my own father gave me teachings on the nature of mind, and I was lucky later on to receive detailed instructions, as 'guidance through personal experience: from Samten Gyatso on the: teachings of Dzogchen, the Great Perfection. From my other uncle, Tersey Rinpoche, a close: disciple of the great siddha Shakya Shri, I was also privileged to receive Dzogchen teachings. Moreover, Jo"yab Rinpoche, a disciple of Dru Jamyang Drakpa, again gave me detailed teachings on Lamrim Ytsht Ny•ingo. The body of teachings known as Rinclun Ttrdzo, the

20

BRIEF LIFE HISTORY

Precious Treasury, I received from Karsey Kongrrul. son of the 15th Karmapa. As for the other of the Five T rcasuries, I received the Gyachtr Kadzo from my third uncle Sang-ngak Rinpoche, the Kagyii Ngakdzij from H. H. the 16th Karmapa himself, and the SIJtja Kiinkyab Treasury from Tana Pemba Rinpoche. In addition, H. H. Dilgo Khyemse Rinpoche has given me the root cmpowcrmcnts of Jigmey Lingpa several times. In Eastern Tibet I spem three years in retreat simply reciting the Mani. (Laughs). Later on at Tsurphu, the scat of the Karmapas. I also spent three years in retreat and then again in Sikkim I managed to spend almost three years in imensive practice. For a few years now I have been living here at Nagi Gompa. That's my life story. My family line holds the Barom Kagyu teachings which origi:latc: from Gampopa's disciple Barom Dharma Wangchuk. His disciple Tishi Repa, had a disciple called Repa Karpo. Repa !<arpo's disciple was Tsangsar Ltimey Dorjc, whose disciple Jangchub Shonnu ofTsangsar, is in my paternal ancestral lineage. The line of his son and his son again, all the way down to my father, is called Tsangsar Lhai Dung-gyti, the Divine Bloodline of Tsangsar. Chowang Tulku is my incarnation line. I am the second incarnation bearing that name. My past life was said to be an incarnation of Guru Chowang, and a supposed emanation of one of the 25 disciples of Padmasambhava called Nubchen Sangye Yeshc, but who knows that for sure? (Laughs). My former incarnation, Chowang Tulku, was a secret yogi. No one knew the depth and manner of his practice, but when he passed away his body shrank to the size of one cubit without decomposing.

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VAJRA HEART

Ka-Nying SIJedrnb Ling Monastery People ask why I built the monastery in Boudhanath and why I remain here at Nagi Gompa. I have: heard said: "In this age of degeneration, carry the burden of the doctrine. If you are unable to do so, simply your fear that the teachings may die out will have tremendous merit." Thus, by building a monastery and gathering a sangha of monks - as a simple image of the doctrine in this dark age - we have the great hope of maintaining the tradition of the Dharma. Whether or not the monks individually do any practice is their own business. However, by merely wearing the robes on their bodies, cutting the hair on their heads and gathering together in a group of at least four, their presence and the respect, faith and donations a benefactor may offer, no matter how insignificant the contribution or faith may be, will accumulate merit and purify obscurations. This is independent of whether or not the monks misbehave or misappropriate their donations: that is totally up to them. For the benefactors, the blessings of the buddhas are assured when they make a donation to a gathering of tour monks. For that reason I made the c:ffon to build a monastery. In this age Buddhism is slowly dying out, like the sun ready to depart over the mountains in the west. Against this setting, spurred on by the command of His Holiness Gyalwang Karmapa, we have constructed this insignificant monastery. Nagi Gompa was initially built by the meditator and hermit Kharsh~ R.inpoche as a hermitage for his following of monks and nuns. After he passed away, it was offered to H. H. the: 16th Karmapa who then appointed me as caretaker. So this old man here is just a caretaker (laughs). That is the only reason I live up here; I

22

BRIEF LIFE HISTORY

am not at all like Milarepa, living in mountain retreats and ca\'CS after renouncing samsara. Bur I have a nice spot to sleep and a warm place in the sun (laughs). That is how I live.

Students sometimes wonder about staying in retreat and I tell them that the Dharma cannot be practiced properly amidst the many distractions of business, the pursuit of necessities and the noise of the world. To go up to the mountains for retreat is to turn from these diversions. Then, if one can keep some discipline: remaining in solitude, barring outsiders from visiting and not going out oneself, there will be no distractions other than those of one's own mind. External distractions have been eliminated. That is the purpose of seclusion. When distractions have been abandoned one can exert oneself in the practice. Through proper exertion in meditation it is possible to destroy confusion. When confusion falls away, enlightenment is attained. That is the whole reason for retreat (laughs).

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"Ground Dzogchen is the ground and basic state for both

buddhas and sentient beings. "

HISTORY OF DZOGCHEN

"Everything ofsamsara and nirvana is complete within tiJis. " I am often asked about Dzogchen, its history and how to practice it. The Dzogchen teachings were first offered in the Realm of Akanishtha, then in T ushita and finally in this world on the summit of Moum Sumeru from where they spread. Before reaching humans, the teachings on Dzogchen were disseminated and grew in the realm of the gods. Later, the Dzogchen

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VAJRA HEART

teachings were spread in the world of humans by Garab Dorje as well as in the naga realm by the naga king Jogpo. Throughout history, the Twdve Great Perfection Teachers, who were not all human, disseminated the teachings in different realms. For us the main place the Dzogchen teachings were offered was Bodhgaya in India, but they were also given elsewhere. The human body within the Realm of Desire is the most excellent basis and support for the practice of Dzogchen. In the Desire Realm, the emotions arc quite strong. In the God Realm however, as in the seventeen abodes of the Realm of Form and in the four abodes of the Formless Realm, the emotions are not so powerful. Unoppo~ed by intense emotions. the occurring originll wakefulness is also not very strong. Thus just as a fire with little wood to nurture it will soon die out, a bonfire with wood to replenish it will blaze forth tremendously. So you can see the human body is a most eminent vehicle for Dzogchen practice. Despite obstacles and difficulties we have taken birth in the southern Jambu Continent. This three-thousandfold universe is immense! Among this vastness. the southern Jambu Continent is quite a good place for rebirth. If you are born in one of the other realms as a naga or a god, not possessing the body consisting of the six elements, you cannot practice the pure Dharma. Also, those born among the rakshas or other types of non-humans lack the perfect support for practice. \'\lhat are these six elements? Flesh and blood are the elc:mcms of earth and water; warmth and breath are the dements of fire and wind; the cavities in the: body are the clement of space; the mind and thoughts are rhe element of consciousness. The stronger the five poisons: anger, desire, jealousy, pride and stupidity, the

28

BRIEF LIFE HISTORY

stronger the original wakefulness which can arise. With recognition, they are the five wisdoms; without recognizing rheir rurure they are the five disturbing emotions. Once you recognize their essence, they are awareness wisdom and are transformed into the mirror-like wisdom, the discriminating wisdom, the allaccomplishing wisdom, the wisdom of equality and the dharmadhatu wisdom. The instructions of Dzogchen belong to Vajrayana teachings; the Mahayana sutras mention little about them and rhe Hinayana buely hints at them. Our teacher, the Buddha, who taught w to accumulate merit and purify obscurations, gave teachings suited to the different capabilities of those who received them. Thus the higher and lower vehicles are conducive to the different capacities of beings. Dzogchen, called Afabmandbi in Sanskrit and Great Perfection in English, is the summit of all the vehicles, the ninth, t~e royal peak. This short path ro buddhahood, contains the eight lower vehicles, but Dzogchen itself is not mentioned in the lowest of the nine vehicles, the Shravaka Vehicle. In the name Dzogchen, Great Perfection, perfect or compl:te means that all the lower vehicles are perfected or completely conrained within the Dzogchen teachings. The meaning of the word dzog, perfection or completion, is explained thus in the Kunjt Gyalpo Tantra:

Compltu as o11t- tvtryrbing is complttt wirhin mind. Complttt as two- tvtrytbing ofsamsara and nirvana is complttt within tbis. 'Dzog' means that the vehicle of Dzogchen contains all the teLISHMENT (bsnyen sgrub). Two aspects of sadhana practice. Especially phases in the recitation stage.

141

VAJRA HEART ARGF.Y SA.\ITEN (Tib.). The first Ngaguin Rinpoche who was the retreat master at Palpung Monastery. AliURA CAVE (a su ra'i brag phug). Tite cave where Guru Rinpoche sub· ducd the evil forces of Nepal through the practice of Vajra Kilara. Situated ncar Pharping in the Kathmandu valley. AWAKENING FROM THE SLEEP OF IGNORANCE {ma rig gnyid skros). A practice to be done immediately upon waking up. BARI\ARIAN {kla klo). A human being in an uncivilized area where the Dharma has not flourished. BARCHEY KONSF.l (bar chad kun sci). A cycle of teachings revealed by Chokgyur Lingpa together with jamyang Khyentse Wangpo con· sisting of about ten volumes of texts. Sec also Tht Grtat Gatt, (The Heart Practice of Guru Rinpoche, Vol. I, & the forthcoming Vol. 2,) Rangjung Ycshc Publications. BARDO (bar do, antarabhava). 'Inrermediate state.' Usually refers to the period berween death a:td the next rebirth. For derails of the four bar· dos, sec Mirror of Mi,Jfolnns, Shambhala Publicarions, and TIJt Bardo GuiJtbook, Rangjung Yeshe Publications. BAROM DHARMA WANGCHUK ('ba' rom dar ma dbang phyug}. A disciple of lord Gampopa who founded the Barom Monastery in northern Lato and who is regarded as the father of the Barom Kagyillineage. BLISS, CLARITY, AND NONH-IOUGHT {bde gsal mi rtog pa). Three tempo· rary meditation experiences. Fixation on them plants the seeds for re· birth in the three realms. Withour fixation, they arc the adornments of the three kay.ts. BUDDHA OF THF. THREE TIMES, GURU RINf>OCHE {dus gsum sangs rgyas gu ru rin po dtc). The name of the six-lined prayer to Guru Rinpoche. For a commentary on its outer, inner and secret meaning by H.H. Oudjom RinFoche, sec Tht G"at Gatt, Tht Htart Practiu of Guru Ri,pochr, Vol/, Rangjung Yeshc: Publications. CHO (gcod). Pronounced "choc". Literally 'cutting.' A system of practices based on Prajnaparamita set down by Machik Labdron for the purpose of curting through the four Maras and ego-clinging. One of the Eight Practice Lineages of Buddhism in Tibet. CHOKGYUR LINGPA (mchog gyur gling pa). The grear tenon who re\'ealed numerous tcrma teachings especially rhc cycle of Barchcy KUnsel.

142

GLOSSARY CHOKl.ING TEitSAit (mchog gling ~ter gsar). The collection of termas revealed by Chokgyur Lingpa together with its connected teachings. CHDKYI NYIMA RINPOCHF.. (chos l..)'i nyi rna rin po che). The abbot of Ka-Nying Shedrub ling Monastery and the oldest son of Tulku Urgyen Rinpoche. Author of tht Union ofMahamudra and Dzogchm, Song of Kannapa, and Tht Bardo Guidt Book, Rangjung Yeshe Publications, 1987. CHOWANG GYATSA (gcod dbang brgya ma). A collection of one hundred cmpowcrmcms for the practice of'Cho.' CLARITY (gsal ba). One of the three experiences: bliss, clarity and nonthought. Fixation on them plants the seeds for rebirth in the three realms. Withom fixation, dtey are the adornments of the three kayas. CLOSE APPROACH (nye bar bsnyen pa). The second of the 'four aspects of approach and accomplishment. OA.\f-NGAK DZO (gdams ngag mdzod). The 'Treasury of Oral Instructions.' A collection of 13 volumes containing the essential teachings of the Eight Practice Lineages. One of the 'Five Treasuries' by Jamgon Kongtrtil the First. DHARMAKAYA THRONF. OF NONMF.DITATION (bsgom med chos sku'i rgyal sa). The last stage in the yoga of Nonmeditation which is the complete collapse of fixation and conceptual mind, like a sky fr:e from clouds. Same as 'complete and perfect enlightenment.' DHARMATA (chos nyid). The nature of phenomena and mind. DCRJE DRAKI'O TSAL (rdo rje drag po rrsal). '\Vra1hful Vajra Power.' A wrathful form of Guru Rinpoche and one of the 'twelve manifesta· tions.' DRU )AMYANG DRAKPA (gru 'jam dbyangs grags pa). A close disciple of Jamyang I