Instrucciones Esenciales de Meditacin

(para todo aquel con la fortuna de

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Contenido

1. Oral Instruction by Dilgo Khyentse
2. Instructions on Shamatha within the
Mahamudra tradition by Panchen Lozang
Chkyi Gyaltsen
3. The Common Preliminaries: The Sevenfold
Mind-Training by Lerab Lingpa
4. Tilopa's Mahamudra Instruction to Naropa in
Twenty Eight Verses
5. Extracting the Vital Essence of Accomplishment:
Direct and Clear Guidance for Practice in a
Mountain Retreat by Ddjom Rinpoche













Taking a humble position rich
with the treasure of contentment,
free from the binds of the eight-worldly concerns,
firm and strong hearted in practice,
receiving the Guruss blessing,
realization becomes equal to space.
May we attain the Kingdom of Samantabhadra!

If you are able to meditate completely turning aside
from the activities and concerns of this life, it is certain
that you will gain the extraordinary qualities of the
profound path of Dzogchen.
Why wait for future lives? You can capture the
primordial citadel right now, in the present.

This advice is the very blood of my heart.
Hold it close and never let it go!

Dudjom Rinpoche












Oral instruction by Dilgo Khyentse

While mind is watching mind,
Though there is nothing to see, it is vividly clear;
Uncontrived, free and at ease in that state,
Rest naturally, simply undistracted.

Whatever thought occurs in that state,
Without stopping or analyzing, watch its very nature.
Its arising doesnt obscure the absolute nature;
Whatever occurs, relax right there.

Dont follow thoughts about the past,
Dont anticipate thoughts about the future,
Directly transcend the external world;
That is called the four parts without three.

If you maintain this recognition of thoughts,
You will feel that they do not truly begin, remain or end.
Though you notice them, they have no effect on your true
nature;
That is the bare natural state, the way it is.

If you take that empty awareness, open and carefree, as the
path,
All the time, during formal practice and afterward,
You will quickly and surely acquire a confident realization
That confusion is freed by itself.

It is very helpful to mingle your mind
Inseparably with your teachers;
By settling in equipoise within that state, developing faith and
devotion,
You will meet the natural face of dharmakaya.

Especially guard the continuity of impermanence,
renunciation,
And pure discipline, like your own eyes;
Never diminish your one-pointed diligence in the heart of the
matter,
The essential yoga of the profound meaning.

Alternating study, reflection, and meditation,
The one will help the others.
Ultimately that is what you need to resolve,
So practice the essential meaning with tenacity.

May this delightful, sacred offering cloud
Of essential pith instructions
Cause you to gain realization
Of the definitive secret that is like space.

MANGALAM

Brilliant Moon: the autobiography of Dilgo Khyentse. Translated by
Ani Jinba Palmo. Page 293
















Instructions on Shamatha within the
Mahamudra tradition
by Panchen Lozang Chkyi Gyaltsen

Of the two approaches of seeking to meditate on the
basis of the view and seeking the view on the basis of
meditation, the following accords with the latter
approach. On a comfortable cushion for the cultivation of
meditative stabilization, assume the sevenfold posture
and with the ninefold breathing clear out stale vital
energies. Carefully distinguish between the radiant
purity of awareness and its defilements, and with a
pristinely virtuous mind begin by taking refuge and
cultivating bodhichitta. Meditate on the profound path of
guru yoga, and after making hundreds of heartfelt
supplications, let the guru dissolve into yourself.

Do not modify the nature of evanescent appearances
with thoughts such as hopes and fears, but rest for a
while in unwavering meditative equipoise. This is not a
state in which your attention is blanked out, as if you had
fainted or fallen asleep. Rather, post the sentry of
undistracted mindfulness and focus introspection on the
movements of awareness. Focus closely on its nature of
cognizance and luminosity, observing it nakedly.
Whatever thoughts arise, recognize each one.
Alternatively, like a participant in a duel, complete cut
off any thoughts that arise; when there is stillness after
they are banished, relax loosely, but without losing
mindfulness. As it is said, Focus closely and loosely
relaxit is there that the mind is settled. Relax without
wandering, as the saying goes, When the mind that is
tangled up in busyness loosens up, it undoubtedly frees
itself.

Whenever thoughts arise, if their nature is observed, they
naturally disappear and a clear vacuity arises. Likewise,
if the mind is examined when it is still, a vivid,
unobscured, luminous vacuity is perceived, and this is
known as the fusion of stillness and motion. Whatever
thoughts arise, do not block them, but recognizing their
movements, focus on their naturelike a caged bird on a
ship. Sustain your awareness as in the saying, Like a
raven that flies from a ship, circles around, and alights
aboard once again.

The nature of meditative equipoise is not obscured by
anything, but is limpid and clear. Not established as
anything physical, it is a clear vacuity like space.
Allowing anything to arise, it is vividly awake. Such is
the nature of the mind. This is superbly witnessed with
direct perception, yet it cannot be grasped as this or
demonstrated with words. Whatever arises, rest loosely,
without grasping: nowadays, for the most part,
contemplatives of Tibet uniformly proclaim this as
practical advice for achieving enlightenment. However, I,
Chkyi Gyaltsen, declare this to be an exceptionally
skillful method for novices to achieve mental stability
and to identify the relative nature of the mind.
Collected Works of Pachen blo bzang chos kyi rgyal mtshan,
5 vols., trans. B. Alan Wallace (New Delhi: Mongolian Lama
Gurudeva, 1973), 4:8486.







The Common Preliminaries: The Sevenfold
Mind-Training
by Lerab Lingpa
The sevenfold methods of training the mind are the
indispensable crown jewel of all spiritual people and do
not pertain solely to this practice.
i. Meditation on Impermanence
Due to the sudden confluence of various individual
causes and conditions, everything that is included within
the physical universe and its inhabitants that did not
exist at one time but newly comes into existence
inexorably decays from the very second moment
following its initial existence. In the midst of its
sequential production and decay, as it arises in a
continuum of repeated, ongoing conformity, its own
effect may easily transform so that it disappears. Thus, in
that what is permanent and stable?
Therefore, everything that you haveincluding
your dwelling, body, possessions, and lifeis solely of
the nature of impermanence. The lifespan of the people
of Jambudvpa is uncertain, and in this degenerate era
there are additional afflictions of short lifespans, a
multitude of diseases, and so on. Thus, it is certain that
death will occur soon. Earnestly meditate again and
again [632] on the way this resembles a water bubble
buffeted by the wind; and counteract this reprehensible
attitude of grasping onto permanence, which is like the
mind-state of a lunatic. Until there arises a continual,
uncontrived attitude of knowing that which is
impermanent to be impermanent, repeatedly ponder this
unceasingly on all occasions both during and between
formal meditation sessions. And by all means strive in
methods that prevent your Dharma practice from
slipping even the slightest bit into procrastination and
spiritual sloth.
ii. Meditation on the Way in Which Even the
Pleasures of the cycle of existence Are Causes Leading to
Unhappiness
Due to craving and attachment to every
occurrence of the pleasures of the fortunate realms,
which are the result of tainted virtue accumulated in the
past, we do not let go of this life. Due to being carried
away solely by the thoughts and deeds of aspiring for
pleasure, we do not accomplish any sublime Dharma at
all. Each time we strive in such constant pursuits as
subduing our enemies and protecting our loved ones, as
a byproduct we accumulate numerous reprehensible
sins; and the result of these is that we must experience
many kinds of unhappiness in this lifetime, and in later
lifetimes, contrary to our will, we must experience the
violent suffering of the miserable destinations. Therefore,
the greater the fleeting pleasures of the cycle of existence,
the more they are a terrible, utterly unworthy seduction
that causes the ruin of spiritual people. [633]
As an analogy, if we are seduced by delicious
poison and food and drink mixed with poison that are
attractive in color, with a savory aroma and taste, and we
eat it, as a result we must helplessly experience the
agony of poisoning. When that happens, even if we feel
remorse, it is difficult to remedy. Recognize the parallel.
If we do not sever the craving and attachment to the
seductive pleasures of this life, whatever we are involved
in naturally leads to terrible suffering. Meditate well on
this, and turn your mind away from the craving and
attachment of this life; and by all means strive in ways of
focusing your mind in the direction of the sublime
Dharma.
iii. Meditation on the Way There Is No Closure, No
Matter How Much We Strive for Favorable
Circumstances in the Cycle of Existence
All beings in sasra from the least to the greatest strive
in many ways, employing various expedient tools as
means of gaining individual physical and mental
wellbeing. And yet, if what we have accumulated in the
past is inadequate, it is difficult for us to have any
success at all. As a result of tainted virtue, we may have a
little success, but no matter how much enjoyment we
have, it dwindles away until it has vanished. Then the
urge to move on one once again rises up powerfully as it
did earlier, resulting in physical and mental exhaustion.
With many struggles we must strive again and again,
without any finality to our efforts; for there is never a
time when there is a complete and satisfying closure.
Meditate carefully on the striking similarity with the
analogy of a deer tormented by thirst mistaking a mirage
for water and chasing after it. Then earnestly strive in the
ways of contentment by making your way of life accord
with Dharma.
iv. Meditation on the Futility of All Good and Bad
Illusory Human Pursuits
For as long as we have been alive, all our past
experiences for better or worseincluding joy and
sorrow, felicity and adversity, progress and decline,
prestige and disgrace, and the affluence and poverty of
this lifeare nothing more than mere memories. At the
time of death, we follow solely the maturation of
virtuous and evil deeds, and there is no one at all who
can help or harm us. So those individual episodes of joy
and sorrow are utterly devoid of even a speck of an
enduring essence or significance. [635] Meditate
repeatedly on the sure resemblance between this and the
analogy of the fleeting occurrence of good and bad
dreams during a single nap. Then cease exerting yourself
in seeking or avoiding any fake joy and sorrow, and do
not foster any hopes or fears concerning them. Instead,
whatever happens, it is crucial to focus your mind in the
homogenous taste of contentment.
In summary, meditate again and again on the
disadvantages of becoming obsessed with each of these
pleasures of the cycle of existence, the things that
contribute to them, and fleeting good and bad
appearances. Then saturate your mind-stream with the
pure, uncontrived intention of turning your mind away
from them and of desiring to free others minds from
them. This is the root of all sublime Dharmas, so it is
necessary to apply yourself to this repeatedly.
v. Meditation on the Benefits of Liberation
If we reach the precious state of a rvaka or
Pratyekabuddha arhat, which is the culminating fruition of
the authentic path to liberation, we are forever freed
from the sufferings of the cycle of existence and their
causes; and we will have actualized the bountiful
excellences of peace and joy. [636] Therefore, we will
never again return to the sufferings of this swamp of
sasra. This is like the analogy of the impossibility of a
person who has recovered from smallpox ever again
being afflicted with that disease.
Moreover, the ultimate fruition of the proper
cultivation of the Mahyna path is far superior even to
that. Sublime liberation, or the precious state of
omniscience, which is unsurpassed, supreme liberation,
is like a supreme wish-fulfilling gem. It totally
transcends the two extremes of cyclic existence and of
quietism as well as their causes, and it is endowed with
the infinite, inconceivable, inexpressible excellences of
mastery over the supreme interests of self and others, of
permanence, all-pervasiveness, and spontaneity. Let
alone reaching such a supreme state, the benefits of even
once aspiring to reach it cannot be calculated with a vajra
tongue. So it is of the utmost importance for you
knowledgeable people to make a firm resolve to
diligently cultivate until it arises in your mind-streams
and never abandon even at the cost of your livesan
uncontrived, [637] powerful attitude of yearning to
swiftly reach the state of perfect buddhahood, not giving
mere lip-service to this attitude, but cultivating it
earnestly now while you have the freedom to do so.
vi. Meditation on the Importance of the Spiritual
Mentors Practical Instructions
The extraordinary, excellent path by which the states of
liberation and omniscience are accomplished is available
solely due to the kindness of the Sugata, the supreme
Revealer; and the countless avenues of this sublime
Dharma shine without bias upon the meritorious
disciples of this illumined realm. Even a single practical
instruction from all of these is something beyond the
experience of presumptuous people with their own
fabrications. If you obtain practical instructions that
provide a complete synthesis of the essential points from
beginning to end from a qualified guru who is well-
versed in that Dharma, you will readily understand what
is truly to be practiced. So the gurus profound practical
instructions are indispensable. As an analogy, this is like
relying upon a fine stairway as the means to reach the
roof of a mansion.
Therefore, first of all seek out and examine a
qualified guru [638]. When you find one, devote yourself
to him by means of the three services, and resolve to
practice according to his instructions. This is a
marvelous, all-sufficient, swift path. Thus, a single
practical instruction of the guru is more important than a
hundred or a thousand lectures that are not derived from
experience. This is widely known and is also confirmed
with direct experience.
vii. The Crucial Way to Settle the Mind in Its Natural
State
Simply hearing the gurus practical instructions and
knowing how to explain them does not liberate your
own mind-stream, so you must meditate. Even if you
spend your whole life practicing a mere semblance of
meditationmeditating in a stupor, contaminated with
compulsive ideation, and taking many breaks during
your sessions due to being unable to control mental
scatteringno good experiences or realizations will
arise. So it is important during each session to meditate
according to the gurus oral instructions.
In solitude sit upright on a comfortable cushion.
Gently hold the vase breath until the vital energies
converge naturally. Let your gaze be vacant. With your
body and mind inwardly relaxed, and without allowing
the continuum of your consciousness to fade from a state
of limpidity and vivid clarity, sustain [639] it naturally
and radiantly. Do not contaminate it with many critical
judgments; do not take a shortsighted view of
meditation, and avoid great hopes and fears that your
meditation will turn out one way and not another. At the
beginning have many daily sessions, each of them of
brief duration, and focus well in each one. Whenever you
meditate, bear in mind the phrase without distraction
and without grasping, and put this into practice.
As you gradually familiarize yourself with the
meditation, increase the duration of your sessions. If
dullness sets, enhance your awareness. If there is
excessive scattering and excitation, loosen up. Determine
in terms of your own experience the optimal degree of
mental tension as well as the healthiest diet and
behavior.
Excessive, imprisoning constriction of the mind,
loss of limpidity due to lassitude, and excessive
relaxation resulting in involuntary vocalization and eye-
movement are faults. It is a hindrance to talk a lot about
such things as extrasensory perception and
miscellaneous dreams or to claim, I saw a deity. I saw a
ghost. I know this. Ive realized that. and so on. The
presence or absence of any variety of pleasure or
displeasure, such as a sensation of motion, is not
uniform, for there are great differences in the
dispositions and faculties from one individual to another.
Due to settling the mind in its natural state, there
may arise sensations such as physical and mental
wellbeing, a sense of lucid consciousness, [640] the
appearance of empty form, and a non-conceptual sense
that nothing can harm the mind, regardless of whether or
not ideation has ceased. Whatever kinds of mental
imagery occurbe they gentle or violent, subtle or gross,
of long or short duration, strong or weak, good or bad
observe their nature, and avoid any obsessive evaluation
of them as being one thing and not another. Let the heart
of your practice be consciousness in its natural state,
limpid and vivid. Acting as your own mentor, if you can
bring the essential points to perfection, as if you were
threading a needle, the afflictions of your own mind-
stream will be inhibited, you will gain the autonomy of
not succumbing to them, and your mind will constantly
be calm and dispassionate. This is a sound basis for the
arising of all samdhis of the stages of generation and
completion.
This is like tilling the soil of a field. So from the
outset avoid making a lot of great, exalted, and pointless
proclamations. Rather, it is crucial to do all you can to
refine your mind and establish a foundation for
contemplative practice.
Thus, for each of those seven mind-trainings,
cultivate the spirit of awakening at the beginning of each
session, and conclude with pure prayers of dedication.
Between sessions, [641] make sure that you unceasingly
apply the elixir of each of these practices to your own
mind-stream.

[Translated by Alan Wallace]







Tilopa's Mahamudra Instruction to Naropa in
Twenty Eight Verses

Homage to the Eighty Four Mahasiddhas!
Homage to Mahamudra!
Homage to the Vajra Dakini!

Mahamudra cannot be taught. But most intelligent Naropa,
Since you have undergone rigorous austerity,
With forbearance in suffering and with devotion to your
Guru,
Blessed One, take this secret instruction to heart.

Is space anywhere supported? Upon what does it rest?
Like space, Mahamudra is dependant upon nothing;
Relax and settle in the continuum of unalloyed purity,
And, your bonds loosening, release is certain.

Gazing intently into the empty sky, vision ceases;
Likewise, when mind gazes into mind itself,
The train of discursive and conceptual thought ends
And supreme enlightenment is gained.

Like the morning mist that dissolves into thin air,
Going nowhere but ceasing to be,
Waves of conceptualization, all the mind's creation, dissolve,
When you behold your mind's true nature.

Pure space has neither colour nor shape
And it cannot be stained either black or white;
So also, mind's essence is beyond both colour and shape
And it cannot be sullied by black or white deeds.

The darkness of a thousand aeons is powerless
To dim the crystal clarity of the sun's heart;
And likewise, aeons of samsara have no power
To veil the clear light of the mind's essence.

Although space has been designated "empty",
In reality it is inexpressible;
Although the nature of mind is called "clear light",
Its every ascription is baseless verbal fiction.

The mind's original nature is like space;
It pervades and embraces all things under the sun.

Be still and stay relaxed in genuine ease,
Be quiet and let sound reverberate as an echo,
Keep your mind silent and watch the ending of all worlds.

The body is essentially empty like the stem of a reed,
And the mind, like pure space, utterly transcends
the world of thought:
Relax into your intrinsic nature with neither abandon nor
control -
Mind with no objective is Mahamudra -
And, with practice perfected, supreme enlightenment is
gained.

The clear light of Mahamudra cannot be revealed
By the canonical scriptures or metaphysical treatises
Of the Mantravada, the Paramitas or the Tripitaka;
The clear light is veiled by concepts and ideals.

By harbouring rigid precepts the true samaya is impaired,
But with cessation of mental activity all fixed notions subside;
When the swell of the ocean is at one with its peaceful depths,
When mind never strays from indeterminate, non-conceptual
truth,
The unbroken samaya is a lamp lit in spiritual darkness.

Free of intellectual conceits, disavowing dogmatic principles,
The truth of every school and scripture is revealed.

Absorbed in Mahamudra, you are free from the prison of
samsara;
Poised in Mahamudra, guilt and negativity are consumed;
And as master of Mahamudra you are the light of the
Doctrine.

The fool in his ignorance, disdaining Mahamudra,
Knows nothing but struggle in the flood of samsara.
Have compassion for those who suffer constant anxiety!
Sick of unrelenting pain and desiring release, adhere to a
master,
For when his blessing touches your heart, the mind is
liberated.

KYE HO! Listen with joy!
Investment in samsara is futile; it is the cause of every anxiety.
Since worldly involvement is pointless, seek the heart of
reality!

In the transcending of mind's dualities is Supreme vision;
In a still and silent mind is Supreme Meditation;
In spontaneity is Supreme Activity;
And when all hopes and fears have died, the Goal is reached.

Beyond all mental images the mind is naturally clear:
Follow no path to follow the path of the Buddhas;
Employ no technique to gain supreme enlightenment.

KYE MA! Listen with sympathy!
With insight into your sorry worldly predicament,
Realising that nothing can last, that all is as dreamlike illusion,
Meaningless illusion provoking frustration and boredom,
Turn around and abandon your mundane pursuits.

Cut away involvement with your homeland and friends
And meditate alone in a forest or mountain retreat;
Exist there in a state of non-meditation
And attaining no-attainment, you attain Mahamudra.

A tree spreads its branches and puts forth leaves,
But when its root is cut its foliage withers;
So too, when the root of the mind is severed,
The branches of the tree of samsara die.

A single lamp dispels the darkness of a thousand aeons;
Likewise, a single flash of the mind's clear light
Erases aeons of karmic conditioning and spiritual blindness.

KYE HO! Listen with joy!
The truth beyond mind cannot be grasped by any faculty of
mind;
The meaning of non-action cannot be understood in
compulsive activity;
To realise the meaning of non-action and beyond mind,
Cut the mind at its root and rest in naked awareness.

Allow the muddy waters of mental activity to clear;
Refrain from both positive and negative projection -
leave appearances alone:
The phenomenal world, without addition or subtraction, is
Mahamudra.

The unborn omnipresent base dissolves your impulsions and
delusions:
Do not be conceited or calculating but rest in the unborn
essence
And let all conceptions of yourself and the universe melt
away.

The highest vision opens every gate;
The highest meditation plumbs the infinite depths;
The highest activity is ungoverned yet decisive;
And the highest goal is ordinary being devoid of hope and
fear.

At first your karma is like a river falling through a gorge;
In mid-course it flows like a gently meandering River Ganga;
And finally, as a river becomes one with the ocean,
It ends in consummation like the meeting of mother and son.

If the mind is dull and you are unable to practice these
instructions,
Retaining essential breath and expelling the sap of awareness,
Practising fixed gazes - methods of focussing the mind,
Discipline yourself until the state of total awareness abides.

When serving a karmamudra, the pure awareness
of bliss and emptiness will arise:
Composed in a blessed union of insight and means,
Slowly send down, retain and draw back up the bodhichitta,
And conducting it to the source, saturate the entire body.
But only if lust and attachment are absent will that awareness
arise.

Then gaining long-life and eternal youth, waxing like the
moon,
Radiant and clear, with the strength of a lion,
You will quickly gain mundane power and suprem
enlightenment.

May this pith instruction in Mahamudra
Remain in the hearts of fortunate beings.

Colophon
Tilopa's Mahamudra Instruction to Naropa in twenty Eight
Verses was transmitted by the Great Guru and Mahasiddha
Tilopa to the Kashmiri Pandit, Sage and Siddha, Naropa, near
the banks of the River Ganga upon the completion of his
Twelve Austerities. Naropa transmitted the teaching in
Sanskrit in the form of twenty eight verses to the great Tibetan
translator Mar pa Chos kyi blos gros, who made a free
translation of it at his village of Pulahari on the Tibet - Bhutan
border.
This text is contained in the collection of Mahamudra
instruction called the Do ha mdzod brgyad ces bya ba Phyag
rgya chen po'i man ngag gsal bar ston pa'i gzhung, which is
printed at the Gyalwa Karmapa's monastery at Rumtek,
Sikkim. The Tibetan title is Phyag rgya chen po'i man ngag, or
Phyag rgya chen po rdo rje'i tsig rkang nyi shu rtsa brgyad pa.
This translation into English has been done by Kunzang
Tenzin in 1977, after transmission of the oral teaching by
Khamtrul Rinpoche in Tashi Jong, Kangra Valley, In





















Extracting the Vital Essence of
Accomplishment: Direct and Clear
Guidance for Practice in a Mountain
Retreat
Ddjom Rinpoche, Jigdral Yeshe Dorje
Translated by B. Alan Wallace
I reverently bow and take refuge at the feet of the sublime and
glorious Guru, whose kindness is beyond compare. Bless my
disciples and me so that unmistaken realizations of the profound path
may swiftly arise in our mindstreams, and that we may reach the
primordial citadel in this very lifetime.
There are three general topics in this clear presentation of
guidance in the practice of the very secret Great Perfection,
consisting of essential training for a mountain retreat. This provides
an entrance for those fortunate individuals in whom previous prayers
and pure, residual karma are united; those who have heartfelt trust in
the profound, secret dharma of the Great Perfection and in the guru
who reveals it; and those who are intent on pursuing this practice to
its culmination. These are the three general topics to be understood:
(I) the preparation: how to cut the ties of attachment and clinging,
direct your mind to dharma, and purify your mindstream; (II) the
main practice: how to eliminate misconceptions regarding the view,
meditation, and conduct, and then how to enter the path of practice;
(III) the post-meditative practice: how to keep your samayas and
vows, and how to incorporate all your activities of this life into the
dharma.
i. The Preparation
Now I will say a little about the first topic. Alas! From the very
first, this so-called mind of ours, which is both aware and muddled,
arose simultaneously with Samantabhadra. But Samantabhadra is
free because he knows his own nature, while we sentient beings
endlessly wander in the cycle of existence because we do not. We
have become embodied countless times among the six types of
existence, and all that we have done has turned out to be pointless.
Now, for once out of a hundred times, on this occasion when we
have taken human form, if we fail to achieve the means to avoid
taking rebirth in the cycle of existence and the miserable realms,
after we die, there is no certainty as to where we will be reborn.
Wherever we take birth among the six types of beings, there is
nothing but suffering. It is not enough to have acquired this human
form, and since the time of death is uncertain, we must practice true
dharma right now. So that we do not feel remorse in the face of death
and are not ashamed of ourselves, we must be like the venerable
Milarepa, who declared:
In the dharma tradition of myself, Milarepa,
We are not ashamed of ourselves.
So that our dharma practice leads to the path, it is not enough to
maintain an outer facade of dharma. Rather, we must cut all the ties
to the activities and pleasures limited to this life. Without cutting
them, even though we once enter the gateway of dharma with a
merely hesitant attitude, if we are attached to our homeland,
possessions, relatives, friends, and so on, with the conjunction of that
mind of attachment acting as the primary cause, and those objects of
attachment acting as the cooperative conditions, mras will create
obstacles, we will mix again with worldly people, and our destiny
will go astray.
Therefore, sacrificing our concern for food, clothing, and talk,
and relinquishing attachment for the eight mundane concerns, we
should apply our minds single-pointedly to dharma, like Gyalwa
Yang Gnpa, who declared:
In solitude, with the awareness of death penetrating the heart,
The adept, who utterly renounces clinging,
Draws the boundaries of his retreat by renouncing concerns of this
life;
And his mind does not encounter those known as the eight
mundane concerns.
Otherwise, dharma that is mixed with those eight concerns is like
eating food mixed with poison, so be very careful!
Those eight concerns boil down to hope and fear, which basically
refer to attachment and aversion. Inner attachment and aversion take
on the guise of the demons Gyalpo and Senmo; so as long as our
minds are not freed from attachment and aversion, we will never be
free of those demons, and there will be no end to obstacles. So we
must repeatedly examine our own minds to see if, in our innermost
thoughts, there is any conceited clinging to the eight concerns of this
life, and we must take care to get rid of those faults. If these eight
concerns hold us in their grip while we pretend to practice dharma,
the deceitful acquisition of goods in such a way constitutes wrong
livelihood. In accordance with the aphorism, By leaving your
homeland behind, half the dharma is accomplished, turn your back
on your homeland and wander among unfamiliar lands.
Part ways from your friends and relatives in a pleasant way, and
do not listen to those who seek to dissuade you from practicing
dharma. Give away your possessions and rely on whatever alms
come your way. Recognize all desirable things to be obstacles linked
with bad habits, and develop disinterest in them. If you are not
satisfied with just a little of such things as material possessions, if
you get one thing, you will want two; and for as long as that goes on,
it will be easy for the devious mras of pleasurable things to
subjugate you. Whatever good or bad things people say, do not
validate them or succumb to hope or fear, acceptance or rejection.
Rather, let them say what they will, as if they were speaking about
someone who is dead and gone.
No one but a qualified guru can give sound advicenot even
your parentsso take responsibility for yourself, and do not hand
your nose-rope to anyone else. While being outwardly good-natured,
know how to engage harmoniously with others without burning
their noses. If anyonestrong or weakactually becomes an
obstacle to your practice, you must not be moved by that individual,
as if you were an iron boulder pulled by a silk scarf. It wont do to be
of a weak character, bending your head in whatever direction the
wind blows, like grass on a mountain pass. For any practice, from
the time you begin until you come to its culminationwhether
thunderbolts fall from above, a lake springs up from below, or rocks
fall from all sidescarry through to the end, keeping your promise
to act in accordance with your pledges, even at the cost of your life.
From the very beginning, gradually establish your schedule of
periods for practice, sleep, and even meals, and so on, without falling
into bad habits. Moreover, whether your practice is elaborate or
simple, do not let it be sporadic, but keep it even and regular,
without leaving any room for the ordinary, even for an instant.
When in retreat, seal the entry of your cave with mud; or even if
you do not seal it, do not meet face-to-face with others; do not speak
with others or spy on them. Completely calm all the wandering
thoughts of your restless mind. Then expel the residual breath and
properly adopt the essential elements of the posture. The mind
should rest in awareness and remain firm, without wavering even for
an instant, like a stake driven into the ground. All the signs and
qualities of the practice will swiftly arise due to maintaining a strict
outer, inner, and secret retreat. If you think, Now its important that
I meet and speak with someone, but I shall keep to a strict retreat
afterwards, over time the potency of your practice will decline,
becoming slacker and slacker. So from the very outset, if you make a
firm resolve to remain seated, your practice will become stricter and
stricter, and it will not be swept away by obstacles.
Although there are many descriptions of characteristics of
suitable places to practice, in general it is best to practice in a
pleasant region that is blessed by adepts of the past, such as Guru
Rinpochein a region that is not in the hands of people who have
broken their pledges, and one that is very remote, where provisions
are easily obtainable. Due to the swift confluence of fortuitous
conditions in charnel grounds, haunted grounds, and other areas
inhabited by malevolent spirits, practicing in such places will
enhance your meditation if you are up to it. But if you are not, you
will have many obstacles. When your realization becomes vast, all
unfavorable circumstances arise as aids; so when that happens, it is
especially helpful to engage in secret practices in places such as
charnel grounds. Constantly reject all outer and inner entertainments,
for remaining in inactivity is true solitude.
As for the actual practice of purifying your mindstream, strive
until you gain experience in each of the common practices of the
four thoughts that turn the mind and the uncommon practices of
refuge, bodhicitta, the purification of obscurations, and the
accumulation of merit, as they are taught in the meditation manuals.
In particular, you should apply yourself to guru yoga as the life force
of your practice. If you dont, progress in meditation will be slow,
and even when there is a little development, obstacles will occur, and
it will not be possible for realizations to arise in your mindstream.
Therefore, as a result of offering prayers of supplication with
uncontrived, fervent devotion and reverence, after some time,
insights from the gurus mindstream will be transferred to you, and
extraordinary, inexpressible realizations will certainly emerge from
within your own being. Lama Zhang Rinpoche declared, There are
many who cultivate stillness, experiences, samdhi, and so on, but it
is rare for realizations to arise from within due to the blessings of the
guru resulting from the power of devotion and reverence.
Therefore, the birth of understanding of the Great Perfection in
your mindstream depends on the preliminary practices, which is why
J Drigung declared:
For other dharmas, the main practice is considered to be profound,
But here we consider the preliminary practices to be profound.
ii. The Main Practice
Regarding the main practice on how to eliminate misconceptions
concerning the view, meditation, and conduct, and then to enter the
path of practice, I shall first address the view by which the nature of
existence is known. Your own mind itself is the ultimate nature of
existence. By determining its nature as awareness, free of all
artificial characteristics fabricated by the conventional intellect,
pristine awareness nakedly appears as self-arisen, primordial
consciousness. Ineffable, impossible to indicate with analogies, it
does not worsen in samsra or improve in nirvna. Unborn,
unceasing, unliberated, undeluded, and neither existent nor
nonexistent, it is not limited nor does it fall to any extreme. In short,
it has never been established as a substantial entity imbued with
elaborated characteristics, so its nature is primordially pure, great,
all-pervasive emptiness. With its empty inner glow unobstructed, the
oceans of realms of samsra and nirvna naturally appear, like the
sun and its rays; so it is not a blank vacuity, but its nature is
primordial consciousness, entailing the great, spontaneous
actualization of virtuous qualities.
Thus, pristine awareness, in which emptiness and appearances are
united, is the nature of the three kyas; and authentically recognizing
the nature of being of this primordial mode of existence is called
the intellect-transcending view of the Great Perfection. The Great
Master Padmasambhava declared, The dharmakya, which
transcends the intellect, is suchness. How wonderful that we
directly hold in our hands the mind of Samantabhadra! This is the
culmination of all the eighty-four thousand collections of the Jinas
teachings and the essence of the six million four-hundred thousand
tantras of the Great Perfection. There is not even an inch to go
beyond this. The ultimate import of all dharmas should be
ascertained in accordance with this.
Now, once you have eliminated from within all doubts and
misconceptions regarding such a view, sustaining this view
continuously is called meditation. Apart from this, all meditations
that have an object are conceptual meditations created by the
intellect, so we do nothing like that. Without straying from the
firmness of this view, let all your five sense consciousnesses settle in
their natural state, and remain loose. Do not deliberately meditate on
this or that, for if you are meditating, that is your intellect at
work.
Therefore, have nothing on which to meditate. Do not let yourself
be distracted, even for an instant. If you are distracted from your
own nature, that is the real delusion, so do not be distracted.
Whatever thoughts arise, let them arise. Do not follow after them or
obstruct them. What should be done? Whatever appearances of
objects arise, like a child looking at a temple, by letting them remain
fresh, without grasping at them, all phenomena remain right where
they are. Their aspects do not deteriorate, their color does not
change, and their luster does not vanish. Even though they appear,
since they are not contaminated by thoughts of clinging and
grasping, all appearances and states of awareness nakedly arise as
luminous, empty, primordial consciousness.
In general, people with inferior intelligence are puzzled by the
great number of teachings that are said to be very profound and vast.
So, to point a finger at the essential meaning that emerges out of all
of them during the interval when past thoughts have ceased and
future thoughts have not yet arisen, isnt there a fresh consciousness
of the presenta clear, naked awareness that has never changed,
even by a hair? Oh, just that is how pristine awareness is present.
Then, without remaining forever in that state, doesnt an involuntary
thought suddenly arise? That is a manifestation of pristine awareness
itself. However, if you do not recognize it as soon as it appears, a
series of involuntary thoughts will flow out, and that chain of
delusion is the root of samsra. By simply recognizing thoughts as
soon as they appear, they will be released in their own nature,
without extending them. When they settle like that, whatever
involuntary thoughts arise, they are all spontaneously released in the
expanse of pristine awareness, the dharmakya. Just this is the main
practice that unites the view and meditation of the breakthrough.
Prahevajra declared:
When pristine awareness suddenly arises
From primordially pure, absolute space
Like finding a jewel in the depths of the ocean
That is the dharmakya, which has not been modified or created by
anyone.
You should take this firmly to heart and meditate without
distraction day and night. Therefore, do not let emptiness remain as
an object of intellectual understanding, but bring it into pristine
awareness!
Now, as to the way to enhance the meditation with conduct and
to enter the path of practicemost importantly, as stated before,
without ceasing even an instant to regard your guru as an actual
buddha, praying from the depths of your heart is called the
universal panacea of pure devotion. There is nothing more
effective for dispelling obstacles and enhancing your practice than
this, and you will proceed along all the paths with great momentum.
Regarding defects in the meditation, if laxity and dullness set in,
arouse your awareness. When there is scattering and excitation, relax
your consciousness from within. Do not continually constrain the
busy thoughts of yourself as the meditator with deliberately forceful
mindfulness. Rather, with the mindfulness of simply not forgetting to
recognize your own nature, continually practice at all times during
all activities of eating, lying down, and walking, both during and
following meditation sessions. Whatever joys, sorrows, afflictive
thoughts, and so forth arisewithout hope or fear, acceptance or
rejectiondo not counteract any of them with antidotes and so forth.
Whatever feelings of joy and sorrow there may be, leave them in
their own nature: naked, vivid, and clear. For everything that occurs,
there is just this one vital point, so dont confuse yourself with a lot
of ideas! There is no need to meditate separately on emptiness as an
antidote for negative thoughts and mental afflictions. As soon as you
recognize the negativities with pristine awareness, they will release
themselves, like the unraveling of the knots of a snake. It is common
for people to know how to talk about this ultimate, hidden meaning
of the clear light vajra essence; but without knowing how to put it
into practice, their words are like the recitations of a parrot. We have
extraordinarily great merit!
There is still more to consider carefully and understand. Since
beginningless lifetimes until now, deadly enemies that have bound
us in samsra are the reified grasper and grasped. Now, due to the
kindness of the guru, by being introduced to the dharmakya that
dwells within, those two disappear without a trace, like a down
feather burnt in a fire. Doesnt that make your heart glad? Now that
you have received this profound guidance on this swift path, if you
dont put it into practice, this will be like putting a wish-fulfilling
jewel in the mouth of a corpsewhat a loss! Practice so that your
heart doesnt rot!
Beginners will find that they get carried away from mindfulness
by streams of negative thoughts, resulting in quite a few subtle
thoughts slipping by unnoticed. After a while, when vivid
mindfulness has returned, regret arises with the thought, Ive been
distracted. However, at that time, without doing anything like
cutting off the course of thoughts or feeling regret about being
distracted, it is enough simply to sustain the stream of clear
mindfulness that has returned and settle it naturally right on those
thoughts.
It is commonly said that you should not reject thoughts but regard
them as the dharmakya. However, until the power of contemplative
insight has fully manifested, if you rest in a vacuous quiescence
while giving mere lip service to thoughts being the dharmakya,
there is the danger that you may slip into an ethically neutral
equanimity without being able to discern anything. So in the
beginning stages, whatever involuntary thoughts arise, steadily
observe them without investigating or analyzing them at all. Like an
old man watching children at play, rest in the nature of the one who
recognizes the thoughts without attributing any importance to them.
If you rest like that, you will naturally settle in a growing,
nonconceptual state of stillness; and when that suddenly and
spontaneously implodes, in that very instant naked, brilliant,
primordial consciousness that transcends the mind will arise.
While on this path, it is inevitable that you will experience bliss,
luminosity, or nonconceptuality; but if you dont grasp onto those as
ends in themselves, or feel even a trace of craving, pride, or hope or
fear toward them, that will prevent you from going astray. It is
important that you avoid distractions and meditate with single-
pointed, vigilant mindfulness. If you stray into sporadic practice and
theoretical knowledge, you will feel special because of your
smattering of quiescence; and, without having thoroughly clarified
your experiences, you will become merely glib, which is of no
benefit. The Great Perfection declares, Theoretical understanding is
like a patch, for it comes off, and meditative experiences are like
mist, for they vanish. This is how many great meditators are led
astray by even minor good and bad circumstances and get lost in
them. Even though meditation penetrates your mindstream, if you do
not meditate continually, the profound instructions will remain in
your books; and your mind, your dharma, and your practice will slip
away, so that no authentic meditation will ever arise. Old meditators
who are still novices at practice are in danger of dying with their
heads encrusted in salt, so they should watch out!
By acquainting yourself with practice like this for a long time,
eventually, due to fervent devotion or some other circumstance,
experiences will be elevated to realizations, and you will nakedly
and vividly perceive pristine awareness. Like removing a cloth from
your head, you will feel expansive and even. That is called the
foremost of seeing that which was not seen. From that time
onwards, thoughts will arise as meditation, and stillness and
movement will be simultaneously released. At first, releasing
thoughts by recognizing them is like meeting someone you already
know. After a while, thoughts release themselves like the unraveling
of the knots in a snake. Finally, thoughts are released without their
doing any good or harm, like a thief in an empty house. These three
phases occur sequentially, and a strong conviction arises that all
phenomena are apparitions of your own awareness alone. You will
be moved by waves of emptiness and compassion, any preference for
nirvna over samsra will cease, and you will realize that there are
no distinctions of good and bad regarding buddhas and sentient
beings. Whatever you do, your mind never wavers from the bliss of
ultimate reality, so you continuously rest day and night in an open
expanse. As The Great Perfection declares, Realization is
unchanging like space.
Such a yogin appears in ordinary human form, but his mind
dwells in the effortless wisdom of the dharmakya, enabling him to
progress without action along the bodhisattva grounds and paths.
Finally, his mind and phenomena are extinguished, like the space
inside a pot: his body dissolves into minute particles, and his mind
dissolves into ultimate reality. This is called resting as the youthful
vase body in the inwardly luminous absolute space of the primordial
ground.
Oh, that is the culmination of the view, meditation, and conduct,
so it is called the actualization of the fruition that is not to be
achieved. Moreover, the stages of meditative experiences and
realizations may occur in a normative sequence, without prescribed
order, or all at once, according to the specific capacities of different
individuals. But at the time of the fruition, there are no differences.
iii. The Post-Meditative Practice
Regarding the post-meditative practice on how to keep your
pledges and vows and to integrate all your activities of this life with
dharma, even if you strive in the practice of the view, meditation,
and conduct, yet are not skilled in the methods of practice between
sessions, your vows and pledges will degenerate. If that happens, in
the short term there will be interferences and obstacles to
progressing along the bodhisattva grounds and paths, and finally you
will definitely fall into Avci Hell. So it is important that, by
constantly monitoring your behavior with mindfulness and
introspection, you are unmistaken in determining what is to be
adopted and what is to be rejected. As the Great Master
Padmasambhava declared:
In general, although my view is higher than the sky,
My conduct regarding cause and effect is finer than barley flour.
Therefore, reject a casual, crude attitude, and behave with care in
terms of cause and effect. Keep your pledges and precisely maintain
your vows, and you will not be contaminated by the stains of faults
and downfalls. Although there are many kinds of Secret Mantra
pledges, they boil down to the pledges of the gurus body, speech,
and mind. It is said that if you regard your guru as an ordinary
person even for an instant, this will delay your accomplishment of
siddhis by months and years. Why? This is a vital point, as it is said:
For the vajra holders, it is said that siddhis follow after the master.
Therefore, whoever you are, until you first accept someone as
your guru, you are on your own. But from the moment that you
devote yourself to a guru and become linked with him through
empowerments and oral guidance, then you have no choice but to
keep your pledges. At the conclusion of the four empowerments, you
bowed in front of the guru as the chief of the mandala and vowed to
him:
From now on, I offer myself
To you as your servant.
I ask you to accept me as your disciple,
And make use of even the smallest part of me.
With that oath, however great and noble you may be, havent you
sworn your allegiance to the guru? Likewise, regarding the vow,
Whatever the chief commands, I shall do all you say, from that
time forward, do you have the right not to do whatever he says? If
you do not fulfill your oath, you cannot be called anything but a
pledge-breaker, as disagreeable as that label may be.
Furthermore, nowhere is it said that you must keep your pledges
perfectly with great gurus who have many attendants, wealth, power,
and prosperity, but not with minor gurus who accept a low status and
live as beggars. Regardless, you should understand the crucial points
of the advantages and risks of such a relationship, for it wont do to
be as dull as an old horse. Therefore, as if you were preparing
medicinal substances, carefully consider whether the need to keep
the pledges is for the gurus sake or for your own sake. If its for the
gurus sake, you may as well set them aside this very day. But if not,
there is no point in throwing ashes on your own head!
In general, the pledges regarding your spiritual friends consist of
looking up to everyone who has entered the door of the Buddhas
teachings and of practicing pure perception of them. Avoid all bias
and disparagement regarding philosophical schools. In particular, all
those that have the same guru and the same mandala are vajra
siblings and friends, so renounce such attitudes as contempt,
competitiveness, envy, and deceitfulness, and hold them dear to your
heart.
All sentient beings, without exception, have been our kind
parents. How sad that they are tormented by the terrible miseries of
the endless cycle of existence. If I do not protect them, who will?
Unable to bear this thought, train your mind in the cultivation of
compassion. By means of your body, speech, and mind, make
whatever effort you can to do only that which is beneficial, and
dedicate all your virtue for the benefit of others.
At all times there are only three things to be considered: the
dharma, the guru, and sentient beings; so do not let your intentions
and actions deviate from those. Do not compete with or run afoul of
those who bear the trappings and titles of realized adepts and monks;
rather, keep your words to yourself and control your own mind. This
is of utmost importance, so dont be an idiot.
If you fundamentally think of your own welfare solely in terms of
future lifetimes, then you are the one who needs to practice what we
call dharma. If you place your hopes and fears in the virtues that
others may perform on your behalf after you are dead, it will be
difficult to derive any benefit from them. So turn your mind within,
keep it there, and, with a heartfelt sense of renunciation, hold your
ground by applying mindfulness, aspiration, and strong enthusiasm
to saturate your life with spiritual practice. Strike the vital points of
the main practice of the profound view and meditation, and between
formal meditation sessions keep your pledges and behave so that you
dont violate what should and should not be done according to your
vows. As a result, virtuous qualities will inevitably arise from within,
for the Great Perfection is a path to enlightenment even for people
who have committed very negative deeds.
Because of the profundity and power of the Great Perfection, it
comes with obstacles, just as great profit often comes with great risk.
This is because all the negative karma you have accumulated in the
past is aroused due to the power of these instructions, and this
manifests externally as demonic interferences and apparitions. In the
place where you practice, gods and demons may show their forms, call
you by name, and take on the guise of your guru and make prophesies.
Various terrifying apparitions may appear in your imagination or in
your dreams, and in reality it is certainly possible that you may be
subject to beating, theft, illness, and so on. Psychologically, you may
inexplicably experience intense misery and sadness that will make you
want to weep. You may experience strong mental afflictions, and your
sense of devotion, bodhicitta, and compassion may decline.
Involuntary thoughts may arise as your enemies, nearly driving you
mad. Benevolent words may be misinterpreted, and, losing the desire
to remain in retreat, you may consider abandoning your pledges. You
may experience false views regarding your guru, doubts about the
dharma, and so on. In addition, you may suffer false accusations and a
bad reputation, your friends may become enemies, and so forth.
Various outer and inner undesirable circumstances may well arise.
Oh, these are indications of eruptions, so recognize them! This is
the demarcation between advantage and danger. If you embrace
those obstacles by means of the critical points of practice, they will
turn into siddhis. If you fall under their influence, they will become
hindrances. With pure pledges and unwavering devotion and
courage, entrust your heart and mind to your guru, and earnestly pray
to him with confidence in whatever he may do. By regarding
unfavorable circumstances as something desirable, and by striving
diligently in your practice, eventually the substantial reality of those
circumstances will naturally dissolve, and they will instead empower
your practice. Appearances will fade like mist, you will have even
greater confidence in your guru and his guidance than you did
before, and from now on you will find the fortitude of accepting such
eruptions with equanimity. Oh, that indicates that they are coming to
an end, for by transforming such circumstances into the path,
conditions for their termination are brought about. A la la, that is
what we old fathers want! Develop courage, and dont behave like a
jackal approaching a human corpse, longing to eat it, but with its
haunches trembling in fear.
Those with little merit, lax pledges and vows, flagrant false
views, and a host of doubts, who make big commitments but whose
practice is weaksuch people, whose hearts smell likes farts
request their gurus instructions only to leave them on their
bookshelves. By fixating on unfavorable conditions and then
ruminating on them, they are easily snared by mras, which lead
them on the path to miserable states of existence. How sad! Pray to
your guru that this doesnt happen.
Although it may be relatively easy for unfavorable circumstances
to arise as the path, it is very difficult for favorable conditions to do
so. Although you may pride yourself on your high level of
realization, if you devote yourself to achieving high status in this
life, you are in danger of becoming the servant of the distracting
mra Devaputra, so you must be very careful. Understand that this is
the test that determines whether great meditators go up or down.
Until the power of the qualities of your inner realizations is
perfected, it is inappropriate to tell everyone who will listen about
your meditative experiences, so keep quiet. Furthermore, without
boasting about how many months or years you have spent in retreat,
devote yourself to practice for your whole life. Do not deceive
yourself with your talk about emptiness, such that you dismiss the
importance of virtuous deeds within the conventional context of
cause and effect.
Do not linger in populated places for the sake of getting supplies
by means of performing rituals for subduing demons and so on.
Keep pointless activities, unnecessary talking, and worthless
thoughts to a minimum. Do not deceive others with deeds that are
incompatible with dharma, such as pretense and guile. Do not
engage in wrong livelihood by making indirect requests, flattery, and
so on out of craving for desirable things. Do not keep company with
unwholesome friends, whose views and conduct are incompatible
with your own. Disclose your own faults, and do not speak of the
hidden faults of others. All kinds of smoking are said to be tricks of
oath-breaking demons, so earnestly avoid them. Although alcohol is
to be taken as a pledge substance, do not foolishly drink it to the
point of intoxication. Without discriminating, bring everyone along
the pathincluding those with whom you have good and bad
relations, those who faithfully serve you as well as those who
distrust you, revile you, and treat you badlyand look after them
with pure prayers.
At all times, inwardly keep your spirits high, without losing
heart, and outwardly keep your deeds discreet Wear worn-out
clothes. Look up to everyone, including the good, bad, and middling.
Live frugally, and keep to mountain hermitages. Hold as your ideal
the life of a beggar. Emulate the life stories of the siddhas of the
past. Not blaming your past karma, practice dharma as purely as you
can. Not blaming transient circumstances, remain steadfast, whatever
comes up. In short, with your own mind as your witness, unite your
life with dharma, so that when you die, you have left nothing undone
and you are not ashamed of yourself. The vital point of all practices
is here.
When it comes time for you to die, renounce all your worldly
possessions, without being attached to even a needle. In the face of
death, the best practitioners feel elated, the middling have no fear of
death, and the least experience no regret, even though they are dying.
If the clear light of realization shines continually, day and night, you
will have no intermediate state, and only your body will be
destroyed. Otherwise, if you are confident that you will be liberated
in the intermediate state, whatever you do is fine. If not, having
already gained some experience in training in the transference of
consciousness, put that to use when the time comes, and transfer
your consciousness to the buddhafield of your choice. There you will
progress along the remaining bodhisattva grounds and paths and
achieve enlightenment. This precious lineage of ours is not just some
old story from the past, for even today there are those who come to
the highest state of realization by following the path of the
breakthrough and direct crossing-over; and their material bodies
dissolve into a mass of rainbow light just like that.
Do not throw away this jewel and then seek a lesser one. You are
extremely fortunate to have encountered such pith instructions,
which are like the heart blood of the dkins. Keep your spirits high
and meditate with joy! Disciples, cherish this text as the jewel of
your heart, and great benefits may ensue.
With the primary cause being the mountain retreat practice of the
meditators of Ogmin Pema ling, and the secondary reason being
the request of the diligent practitioner Rigzang Dorje, who possesses
the jewel of unshakable faith and devotion, this was spoken by
Jigdral Yeshe Dorje, as heartfelt direct guidance for practice. May
this be a cause of the powerful emergence of the primordial
consciousness of realization in the mindstreams of fortunate beings!