22/10/2024
"Whatever happens, let it happen.
Whatever is appearing, let it appear.
Whatever arises, let it arise.
Whatever is, let it be as it is.
Whatever is not, let it not be."
~ Longchen Rabjamapa Drime Ozer
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INSTRUCTIONS ON THE MEDITATION ON NATURALLY LIBERATED MIND, THE GREAT PERFECTION
"This is a translation of a complete short text by Longchen Rabjam entitled The Quintessential Meaning Instructions on the Stages of the Path of Naturally Liberated Mind, the Great Perfection (NDK). It is a summary of Naturally Liberated Mind (SR), arranging the teachings into courses of training, starting from preliminaries to the highest level of Thregchod meditation. As it is very brief and compact, in many places it is hard to comprehend. Although it explains the means of training, it is appropriate to engage in this practice only after having full instructions and proper transmissions from a well-qualified master.
QUINTESSENTIAL MEANING INSTRUCTIONS ON THE STAGES OF THE PATH OF NATURALLY LIBERATED MIND, THE GREAT PERFECTION
Homage to the Glorious Vajrasattva,
Whose nature from the beginning is unborn,
Inexpressible, inconceivable, nondual, the ultimate body,
The compassionate Mind,
spontaneously present Kuntu Zangpo,
[Who is] the perfection at the basis
without changes: to you I pay homage.
The teachings to yogis for their certain attainment
in this very lifetime,
The direct blessings of the holy beings,
The meaning of the self-liberation
of whatever arises without accepting or rejecting,
I shall teach [here] in writing.
[The fully enlightened Buddha has discoursed upon inconceivable doors of vehicles and kinds of teachings with his great compassion and skillful means appropriate to the natures and intellects of beings. The meaning of all these teachings is encompassed in the intrinsic awareness, the enlightened mind. Although there are many teachings [that are supposed to be] practices on it, there are very few paths which [actually] lead to liberation in a single lifetime, because those [other paths] are bound by attachments to apprehending the extremes. This instruction on Naturally Liberated Mind of Great Perfection is the most secret method of instant realization of the acceptances and rejections as the liberation at the basis. This teaching transcends all the [other] yānas. To learn it, there are three parts: (a) the lineage of teachers, (b) the teaching transmitted through them, and (c) the command to entrust the teaching [to protectors] because of its importance.
THE LINEAGE OF TEACHERS
This teaching is transmitted through
1. Samantabhadra, the ultimate body
of the unexcelled buddha field
2. Amitābha, the enjoyment body
3. Padmasambhava, the manifested body
4. Ḍākinī Yeshey Tshogyal
5. Guru Silamati
6. Khedrub Geleg Gyatsho
7. Choje Monlam Odzer
8. Myself [Longchen Rabjam]
THE TEACHINGS TRANSMITTED THROUGH THEM
Teaching of Practice for Self-Liberation in This Very Lifetime
I. PRELIMINARIES
A. UNIFICATION WITH THE GURU FOR RECEIVING THE BLESSINGS
Sit on a comfortable seat. Take refuge [in the triple gem] and generate the mind of enlightenment. Then visualize [the following] instantly: Above the crown of one’s head is the great master Padmasambhava, inseparable from one’s root Guru, sitting on a lotus, sun, and moon seat. He is in the heruka costume, blazing with major and minor auspicious signs and marks. His complexion is blue. He holds a vajra and bell in his hands and embraces his consort. He is ornamented with precious jewels and bone ornaments. In his lap is the Lady of the Kharchen family [i.e., Yeshey Tshogyal]. She has a reddish complexion. She holds a curved blade and a skull and embraces her consort. They are surrounded by all the teachers of the lineage and inconceivable [numbers and immensity of] buddhas, bodhisattvas, ḍākas, and ḍākinīs. Before them, in one’s mind: pay homage, make offerings, purify [by confessing] one’s evil deeds, rejoice [in others’ virtuous deeds], pray [to the teachers] to turn the wheel of Dharma, and request [them] to remain without entering into the cessation of sorrow. Then supplicate them saying:
O precious Guru [the embodiment of all the enlightened ones]! Please bestow your blessings upon me [and all beings] [to] purify the obscurations of my [our] body, speech, and mind, to obtain the accomplishments of the body, speech, and mind [of the enlightened ones] and to be able to attain buddhahood in this very lifetime.
Then think, “Lights are emitted from the body of the Guru [and the rest]. [Just by being touched by the lights], the obscurations of body, speech, and mind of all living beings are purified and the whole universe is transformed into the nature of the Guru. Then lights are emitted from the body, speech, and mind of all [the objects of devotion] and they enter the crown of one’s head and generate the primordial wisdom of bliss, clarity, and no-concept, which is the extraordinary realization, the instantaneous self-liberation.” Hold your breath for a while. Practice by expanding the meditation [gradually]. At the end, dedicate the merits by [understanding] the state of magical apparition (māyā). If one trains thus for seven days, the extraordinary blessings and signs of accomplishment of the Guru will suddenly be received.
B. TRAINING ON THE MANDALA OFFERING TO PERFECT THE TWO GREAT ACCUMULATIONS
Visualize hosts of Gurus and the mandalas of tutelary deities in the sky in front of yourself. Arrange the heaps of mandala offering [materials]. Think, “All the [world and the buddha] fields of the ten directions are symbolized by the world system of four continents and are made of various precious gems. They are filled with various human and celestial objects of enjoyment.” Then offer them to the guests of offering with one’s own body, wealth, and merits, and think that they are all pleased. Continue the mandala offering for seven days. The purpose, by performing the two accumulations, the accumulation of merits and of primordial wisdom, is to generate the extraordinary realization in one’s mind.
C. TRAINING ON THE HUNDRED-SYLLABLE MANTRA FOR PURIFICATION OF THE TWOFOLD OBSCURATION
From the [meditative] state of emptiness, visualize instantly Vajrasattva with white complexion and one face. He has two hands holding vajra and bell. He is ornamented with precious jewels and sits with crossed legs. At his heart, in the middle of a lotus and moon disc, is a HŪM letter surrounded by a hundred syllables. Rays of light are emitted [in all directions from the syllables] and the obscurations of all beings are purified [at the mere touch of the rays]. Recite the hundred-syllable mantra as much as you can for seven days. The purpose of this training is to purify the obscurations of evil deeds and to realize the ultimate nature swiftly.
D. PRACTICE ON IMPERMANENCE OF LIFE [TO] GENERATE DEFINITE EMERGENCE [FROM] AND REVULSION [FROM] SAMSARA
Think, “Human life is adorned by the precious freedoms and endowments, but its nature is certain impermanence and swift destruction. The externally appearing objects are impermanence since they change with the times of days, months, and years. No living being has ever transcended death.” Think about “the occurrence of death to one’s relatives and friends.” Think about “the certainty of one’s own death since life is impermanent. One’s body is going to disintegrate and be dispersed like a bubble breaking, and there is no certainty that one will not die even today.” Think, “Today is my last day in this world, and the elements [one’s body] are dissolving and the mind and the body are being separated.” Meditate on this from the heart for seven days. The purpose of this meditation is to induce [awareness of] impermanence in one’s mind, reduce mental planning, and enable one to enter into and exert oneself in Dharma training.
E. THE PRACTICE OF GOING FOR REFUGE, WHICH INITIATES THE PATH OF TRAINING
Visualize in the sky in front of yourself the triple gem, such as the buddhas of the three times and ten directions with bodhisattvas, hosts of mandalas of tutelary deities, and the arhats of the śrāvakas and pratyekabuddhas. With the intention of taking them as the refuges until one attains enlightenment, recite the [prayers of] going for refuge to the Guru and the rest. Doing so, think, “As parents are loving and kind to their children, the [refuges] are looking [at beings] with a compassionate mind.” Reciting the [prayers of] refuge from the depth of the heart’s core, think, “All living beings are loudly repeating the refuge prayer after me.” Dedicate yourself to this practice for seven days. The purpose is to pacify the obstructions of Dharma training and to develop realization.
F. THE PRACTICE OF DEVELOPING THE MIND OF ENLIGHTENMENT, WHICH IS ADVANCEMENT ON THE PATH OF DHARMA
Think of the suffering of freezing and burning torments of the hell realm; the hunger and thirst of the hungry ghost realm; the servitude of the animal realm; birth, old age, sickness, and death of the human realm; the combat of the demi-gods’ realm; and the death and fall of the gods’ realm, and so on, in front of yourself. Thus, beings are suffering all the time, and the nature of samsara is nothing but suffering. So think, “May all living beings, who are worn out by the sufferings of samsara, by means of my merits, body and wealth, and so on, remain in the four measureless experiences of enjoying happiness, freedom from suffering, [not being separated from happiness free from suffering, and the equanimity of] having neither hatred nor attachment. Ultimately, may they attain the state of buddhahood.” Vocally take [the vow of] developing the mind of enlightenment with a simple ritual and recite:
O lords, with your [spiritual] children,
please pay attention to me!
As the buddhas of the three times
Developed the mind of enlightenment,
Likewise, for the sake of living beings,
I generate the mind of enlightenment in myself.
In the disciplines as they are taught [in the scriptures],
I properly train myself gradually.
May I be able to destroy the sufferings of living beings,
And whatever I do, may it cause the benefit of others to be fulfilled.
Also meditate on the training of taking others’ sufferings upon oneself and giving away one’s happiness to them. Meditate on heartfelt compassion for seven days. Its purpose is that whatever one does physically and vocally may become solely for the benefit of others, and thereby become the training in the path of Mahayana.
G. TRAINING ON THE ESSENTIAL PATH OF ASCERTAINED MEANING TO GENERATE THE REALIZATION OF THE ULTIMATE NATURE
1. SEEKING TRANQUILITY
Sit in the cross-legged posture. Contemplate in the state in which thoughts of the past have ceased, thoughts of the future have not arisen, and for the present there are no conceptualizations in any of the senses. Contemplate on this for seven days. The purpose is to suppress the ordinary evil thoughts, the obscurations, and to make it easier to recognize whatever adventitious thoughts arise by distinguishing the aspects of clarity and the impurities in the intrinsic awareness.
2. GENERATING INSIGHT
At a time when the thoughts are projecting more grossly than before, one should analyze them. When the thoughts are scattering, search for where they arise. Search the body from top to bottom and the phenomena inside, outside, and in between. Search for the color, design, and identity of the thoughts. As they arise from nowhere, [they lead] one to realize the state of unborn Mind, free from roots. When a thought is present, analyze what is its color, design, and identity and whether it dwells inside, outside, or in between [phenomena]. [This analysis will lead] one to realize the great ceaseless clarity and emptiness Mind, the great presence at the basis. The thoughts arise suddenly and then disappear without trace of where they go. At the time of cessation [of the thoughts], by analyzing where they go, one will realize the meaning of the intrinsic awareness, the liberation in its own state, without any traces, by transcending any recognitions.
3. RECOGNITION OF THE UNION [OF TRANQUILITY AND INSIGHT]
Having relaxed the body and mind naturally, remain in equalness, peace, clarity, and distinctiveness, in the state of mind which transcends thoughts and recollections. [As a result,] the aspect of pacifying the movement of the thoughts and recollections is “tranquility” and seeing it clearly and vividly is “insight.” Experiencing both aspects simultaneously is the “union.” The purpose of this training is to recognize the absorption with skillful means. Meditate for one day on each of them.
II. THE ACTUAL PATH, INTRODUCTION [TO THE REALIZATION]
Place both mind and body in total relaxation. The recognition takes place at the point of the present instant mind. All the external and internal world and beings are the modes of arising of one’s own mind. They are like dreams. The mind itself is also emptiness in its essence, clarity in its nature, and variously arising in its character, like the appearances of forms in an unstained mirror. They are free from all the elaborations of extremes of existents and nonexistents as they appear, but at the same time they are free from being recognizable. It means that there is no separate ultimate nature (chos nyid) other than the present mind projecting in various forms.
The Great Master (Padmasambhava) said:
If one understands
that the very mind is the ultimate nature,
Then there is no other
ultimate sphere to meditate [upon].
[Merely] knowing the methods
for realization and liberation is enough,
As the very mind is the ultimate body.
This excellent path is uniquely superior [to others].
This is the universal yāna of Samantabhadra.
Whoever performs the so-called renunciation of thoughts, meditation on no-thoughts,
And sees the universe as the enemies of liberation
and as delusion falls [into the extremes].
So relax naturally and spontaneously in the present mind itself without any efforts and imputations. Whatever thoughts arise, contemplate in it [the present mind] by relaxing ordinarily, as it is, and nakedly without rejections and acceptances. Being in the essence which is liberation upon seeing; in the nature which is liberating upon realizing; and in the characteristic which is self-liberating is the natural state of the mind. Whatever arises [in the mind], treat it without paying much attention, then the mind remains in the naturalness of the intrinsic awareness and the self-completion arises naturally. At that time, without the influence of any attachments either to rejecting or accepting, remain in the state of changeless intrinsic awareness, the instantly liberated primordial wisdom, [the union] of bliss, clarity, and no-concepts. When not apprehending the present mind with assertions of “this is this,” the intrinsic awareness itself becomes self-liberated, and simultaneously it dissolves. When the intrinsic awareness is dissolved, remain in the state of no imputations and pollutions until the next intrinsic awareness arises. When it arises again do not prolong the unrecognizable intrinsic awareness but remain in it freely (yan stabs), maintain it openly (yengs stabs), and let it go without holding on to it (’dzin med). Like putting things in a bottomless vessel, gain experience in the intrinsic awareness which is transparent (zang thal), instantaneous (skad cig), self-liberated (rang grol), unhindered (thal grol), and having no objective point of “this is this.” In brief, as the view and meditation of liberation upon arising happen in [the manner of] self-arising and bursting forth from the depth (klong rdol), both the object of abandonments and the antidotes are liberated through self-dissolution. Then, as all phenomenal existents have arisen as the ultimate nature, the meditation has no interruption. As the intrinsic awareness and emptiness are liberated without apprehensions, the defilements are purified as primordial wisdom. As the virtues are present as the spontaneous perfection, one transcends efforts and accomplishments. As all have arisen as the nature, it is the self-attainment of the ultimate nature, pure from all errors and obscurations. Therefore, all the present ordinary thoughts and recollections are the state of self-nature of the ultimate body. The Great Master [Padmasambhava] said:
In the Mind free from concepts:
Remain in equalness (phyam me) with no meditation.
Even [if you] meditate,
remain naturally (khril le) with no negating.
Remain in instantness (tsen ne) with no wavering,
Even [if you] waver,
remain freely (khril le) with no negating.
Remain in suspension (cog ge) with no watching.
Even [if you] watch, remain blank (ce re) with no negating.
Remain in instinctiveness (hrig ge) with no projecting.
Even [if you] project,
remain “herely” (’di gar) with no negating.
Remain in distinctiveness (wal le) without withdrawing.
Even [if you] withdraw,
remain clearly (ting nge) with no negating.
Remain in openess (khrol le) with no exertions.
Even [if you] exert,
remain restrained (dtud de) with no negating.
Remain in lucidness (sa le) with no modifications.
Even [if you] modify,
remain purely (sang nge) with no negating.
Remain in effortlessness (rtsol med) with no acquiring.
Even [if you] acquire,
remain spontaneously (lhun gyis) with no negating.
Remain in spontaneity (rang byung) with no rejecting.
Even [if you] reject,
remain in the unborn (skye med) with no negating.
Remain in alertness (hu re) with no limits.
Even [if you] are limited,
remain naturally (lhan ne) with no negating.
Remain in relaxation (’bol le) with no efforts.
Even [if you] make efforts,
remain spontaneously (shugs ’byung) with no negating.
Remain in no-basis (gzhi bral) with no contemplation.
Even [if you] contemplate,
remain spontaneouly (lhug par) with no negating.
The present mind having been released freely into the state of naturalness, the unmodified spontaneous perfection of whatever arises, there is no attachment toward external and internal phenomena. [In the present mind,] as there are no thoughts of rejecting or accepting, the state of nonduality of the mind remains ceaselessly. As there are no gross thoughts, the wildly roaming mind has been liberated from the thoughts of the desire [realm]. As the projecting thoughts have arisen in naturalness, the mind has transcended all diversion to the form and formless realms. Having no apprehension as “this,” the tranquility has been accomplished spontaneously. As the naturalness (so ma) [of the mind] has arisen spontaneously, the insight has been accomplished spontaneously. As there is no separate projecting and dwelling, their union has been accomplished spontaneously. As it has been liberated in the instantaneous state itself [or instantaneously in its own state], the wisdom has been accomplished spontaneously. As there is no dwelling, the absorption has been accomplished. As there is no apprehension of liberation upon arising [of intrinsic awareness], the primordial wisdom has been accomplished spontaneously. As all the faults are present through the aspect of apprehension, they are liberated in freedom from apprehension and hindrances. As all the virtues arise in the awareness wisdom, they are progressing. It is the mind perfected in its own naturalness, and it is the attainment of supreme accomplishment of the Great Seal (Mahāmudrā), in this very lifetime.
Remain in the uncreated, natural, and unobstructed awareness, The state of whatever arises, through great self-arisen [realization]. The supportlessness king [mind] is content with no apprehensions And has attained the unborn ultimate body, the eternal state.
III. CONCLUSION
A. THE MEDITATIVE EXERCISES
In the off-meditation periods—of training on actual contemplation, the naturalness of the present mind of whatever arises—train clearly in the power of exercises of [seeing that] all the external appearances and internal awareness, as well as the training experiences, are nonexistent at the very point of their arising, like a dream, illusion, mirage, water-moon [reflection], and apparition. These exercises liberate the attachment to all existents as real. Even in sleep one remains in dharmakāya, the absence of apprehensions.
B. DISPELLING THE OBSCURATIONS, SUCH AS SICKNESS AND HARMFUL EFFECTS
If sickness and harmful effects, the manifestations of the thoughts, are examined, it is certain that they do not exist anywhere outside, inside, or in between. So, with a joyful attitude because of [the opportunity of] turning the obstructions into the means of practice on the path of the unborn, meditate [by thinking and visualizing]: on piercing into and relieving the pains of sickness, and on the power of exercises of compassion and of [realization of] the nonexistence in their true nature [of the obstructions] causing the harmful effects. It will certainly pacify them.
C. PROGRESSING IN THE EXERCISES
If the virtuous training becomes slow, or if there is no progress, pray strongly to the Guru, generate strong emergence and revulsion [from samsara] in the mind, accumulate merits by feasts of offering (tshogs) and meditate on loving-kindness, compassion, and the mind of enlightenment. Go to a totally solitary place such as a cemetery, an empty valley, or mountain peaks. Visualize the Guru on the crown of the head, and run and jump [around spontaneously], utter words [whatever comes out], and mentally project various experiences of happiness or suffering and rejecting or accepting. Then unite the experiences naturally with the instantaneous self-liberation. Training thus for many days produces various extraordinary realizations. These are the very crucial points of training.
A trainee who has gained such experiences attains confidence in having no fear of death and liberates apprehender [subjective] and apprehended [objective perception] in their natural state. He realizes directly the common and uncommon attainments in this very lifetime. This is a brief condensation as it would be endless to explain this training in detail. The teachings for the attainment of liberation in this lifetime are completed."
♦️
~from The Practice of Dzogchen
Longchen Rabjam's Writings on the Great Perfection
Translated by Tulku Thondup
"This classic collection of texts on the meditation practice and theory of Dzogchen presents the Great Perfection through the writings of its supreme authority, the fourteenth-century Tibetan scholar and visionary Longchen Rabjam. The pinnacle of Vajrayana practice in the Nyingma tradition of Tibetan Buddhism, Dzogchen embodies a system of training that awakens the intrinsic nature of the mind to reveal its original essence, utterly perfect and free from all duality—buddha nature, or buddhahood itself.
In The Practice of Dzogchen, Tulku Thondup translates essential passages from Longchen Rabjam’s voluminous writings to illuminate and clarify this teaching. He also draws on the works of later masters of the tradition, placing Dzogchen in context both in relation to other schools of Buddhism and in relation to the nine-vehicle outline of the Buddhist path described in the Nyingma tradition. This expanded edition includes Counsel for Liberation, Longchenpa’s poetic exhortation to readers to quickly enter the path of liberation, the first step toward the summit of Dzogchen practice."
https://www.shambhala.com/the-practice-of-dzogchen-3253.html
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📸 of Hard book cover
Thanks to Saraha Nyingma Buddhist Institute (OR)❤️🙏🏻
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