Читать книгу Dispeller of Obstacles - Padmasambhava Guru Rinpoche - Страница 11

REMOVING OBSTACLES

Orgyen Topgyal Rinpoche

Lamey Tukdrub Barchey Künsel is the most profound terma of the universal monarchs, Chokgyur Dechen Lingpa and Jamyang Khyentse Wangpo. There are many different sections of this teaching: the main part and the secondary teachings associated with this cycle. As it is said, “First, you need to hear the history in order to bring about confidence in the teachings. Next, you receive empowerment in order to ripen your mindstream. Then you receive the instructions and follow them in order to achieve liberation.” In accordance with this quotation, I will first tell a little bit about the history of these teachings, in order for everyone to gain confidence and trust in their authenticity. In the land of the Aryas, in India, there were no dissimilarities in terms of the different sets of teachings. When the teachings were later brought to Tibet, distinctions arose between the Nyingma, the old school, and the Sarma, the new school. The Tukdrub Barchey Künsel is part of the Nyingma teachings.

Within the Nyingma tradition, there are three sets of teachings: the long lineage of the oral instructions of the Kama, the short lineage of the profound terma, and the extremely short lineage of pure visions. Tukdrub Barchey Künsel belongs to the profound teachings of terma. There are different kinds of termas: earth treasures, mind treasures, treasures revealed through remembrance, and treasures revealed through a rediscovered terma. This is an earth terma, which Chokgyur Lingpa discovered as a yellow scroll in Da-Nying Khala Rong-Go, when he was twenty-five-years old. Jamyang Khyentse Wangpo also revealed these teachings as a mind terma, called Tukdrub Deshek Dupa, which he considered to be almost the same in terms of both words and meaning as the earth terma of Tukdrub Barchey Künsel; so he then decided to bring those two termas together.

These teachings originally came about as follows: The precious master Padmasambhava was residing at Samye in Central Tibet, invited by the Dharma King Trisong Deütsen. One day, in the turquoise-covered chamber of one of the temples, Padmasambhava sat with nine of his closest disciples: the king; his three sons (the three princes); the consort appointed by the vajra command, the dakini Yeshe Tsogyal; the great master Vairotsana, whose realization was equal to that of Padmasambhava himself; the monk Namkhai Nyingpo; and the Ngakpas Dorje Dudjom and Nubchen Sang-gye Yeshe. Together, they supplicated him many times, offered a mandala, and made other offerings. Wholeheartedly and earnestly, they asked these questions: “When there are hindrances and obstacles for enlightenment, at this time and in future times, what are the methods to dispel these obstacles? When the hindrances are cleared, how does one reach attainment? What are the ways for that to happen?”

The Precious Master replied: “Right now, at present and in future generations, there will be countless varieties of obstacles for enlightenment and attainment on the path. The one single method that suffices for clearing away all obstacles and hindrances is to call upon your guru—from the core of your heart. That itself will remove every type of obstacle. Once hindrances are cleared away, attainment is reached, right at that moment.” In short, it’s exceedingly important to supplicate your guru.

This could be one of the most important sentences Padmasambhava has said. It is found in the first volume of Barchey Künsel and in the text called Sheldam Nyingjang, the essence manual of all instructions. It says to call upon the guru, one’s personal guru, who shows the path to enlightenment. One’s personal guru may have every virtue equal to all buddhas of the three times; still, in terms of kindness, one’s personal guru is kinder than all other buddhas. Due to the power of incredible aspirations and merit made by a buddha in the past, another buddha manifests, awakening to true and complete enlightenment and teaching the 84,000 sections of the Dharma. In our aeon, the Buddha Shakyamuni has done so, but we did not have the fortune to meet him and receive his teachings.

For us, our individual root guru is the person who shows what to adopt, what to avoid, and how to follow a true path. Having a root guru is the same as a blind person getting an eye operation and then being able to see. Therefore, the person who shows us the path in an authentic way, the master who teaches the Dharma, is our personal root guru, our primary teacher. That kindness has no equal. To appreciate that with respect and trust from the core of one’s heart, from the marrow of one’s bones, is exactly what is needed. Without that trust and devotion, the plant of progress in the Dharma is, one can say, rotten from the root.

These days, many teachers give us teachings, empowerments, and advice. It’s fine to have many teachers, and it shows earnestness and sincerity in finding and understanding the Dharma. However, we need to have one particular person who opens up and clarifies the path, saying that is the way to go. We need to have a personal teacher and to know who that is. This is not a simple matter. It takes a lot of combined merit and noble wishes from many, many lifetimes to be able to connect with one person and have that trust and devotion. We shouldn’t think it’s easy.

When you look at the life stories of past masters, often you see that after having done a lot practice, yidam practice for example, he or she may have had a vision of the wisdom deity, who makes a prediction that such-and-such person is their root guru. Meeting such a person transforms one’s experience completely, and that is one of the sure signs of having found the personal root guru.

For example, in the Nyingma tradition, Prahevajra’s root guru was Vajrasattva, and Manjushrimitra’s root guru was Prahevajra, and so forth. Each of these had very clear indications pointing to his or her primary master. So this is how we have one after the other in an unbroken lineage. In the Kagyü lineage, we have lists of masters: Vajradhara, Tilopa, Naropa, Marpa, Milarepa, and so forth. We can count them, one after the other; they are called the Golden Rosary of the Kagyü masters. When you read their biographies, you will understand. For example, Naropa was already a great, learned master, a pandita, when he had a vision of a dakini who told him he must meet Tilopa, in order to attain the supreme siddhi of Mahamudra. Naropa set out to find him, and after finding Tilopa, he was forced to undergo many very difficult trials. At the end, he attained realization of the supreme accomplishment of Mahamudra. In all of these biographies you see that the Kagyü lineage masters found one outstanding person who was their unique, personal master. Read their biographies, think about them, and gain some understanding of this point.

According to the tantras, there are four different kinds of gurus: the guru from whom one receives empowerment, the guru who explains the meaning of the tantras, the guru who gives oral transmission, and so forth. These are counted in different ways, according to the degree or profundity of kindness, whether it’s a triple, double, or singular kindness. But the root guru who introduces us to the view of Mahamudra or Dzogchen, bringing us face-to-face with our mind’s nature—not only pointing out the state of pure knowing, but also infusing our being completely with the blessings to realize and recognize the true state of Mahamudra or Dzogchen—that is called the extraordinary root guru. That kindness is inconceivably great. When someone who is completely caught within the web of emotions, ignorance, and karma is shown, in one instant, the awakened state of all buddhas, which can halt and end samsara, how can there be any greater kindness given? If we have stayed in a dark dungeon for countless aeons, and then a person comes and switches on the light, dispelling all the darkness in a single moment, how amazing! In essence, we are brought face-to-face with our own nature, the dharmakaya nature of all buddhas. What greater kindness could there possibly be? If one has a root guru like that, great! If one doesn’t, make sure to get one, because without such a guru, there is no way to be enlightened.

According to the sutras, the guru is a spiritual friend or guide, who shows us what to do and what not to do, so we can progress. But according to the Mantrayana or Vajrayana, empowerment is the entrance door to practicing the tantras. Of the four empowerments, the most important is the fourth, which empowers us so the play of pure knowing ripens. Without having a guru to point this out, so we can recognize this basic nature, there is no way to practice Vajrayana.

Here in this text, Padmasambhava says, “When a person wants to practice the Dharma in an authentic and true way, he or she needs to follow a guru. When following a guru, trust, real trust from the core of one’s heart, from the marrow of one’s bones, is of utmost importance; otherwise, the root of Dharma practice has rotted.” What does it mean for a root to be rotten? It means something is wrong, like when the seed of a flower or plant becomes spoiled, preventing growth. No petals, leaves, or plant will come out of it. The Three Precious Ones are present as the root guru, so without a root guru something really important is missing. Moreover, the guru is the root of blessings, so without a guru and devotion to a guru, there will be no blessings and no inspiration. Whether we have trust or not depends upon our mind; but without having a true object of trust, a person we have properly identified and in whom we place our trust, there is absolutely no way to attain enlightenment.

The lama is the root of blessings, the yidam is the root of accomplishments, and the dakinis and dharma protectors are the roots of activities. Those are the Three Roots. Actually the Three Roots are all gathered into the lama. The title of this practice refers to the lama, indicating that this is a practice to accomplish the lama. If we are able to merge our mind with the wisdom mind of the lama, then we are accomplishing the lama, Guru Rinpoche. If we are actually able to accomplish the indivisibility of our own mind with the wisdom mind of the lama, then we are accomplishing Guru Rinpoche. If not, we are not accomplishing the lama.

If one has already found a genuine master, then Padmasambhava’s advice to supplicate one’s guru becomes relevant. The precious master Padmasambhava appeared in Tibet and taught his primary twenty-five disciples. He empowered them to appear at various intervals in the future, manifesting, for example, as the one hundred major treasure-revealers. But understand that all of them are indivisible from Padmasambhava; they are the magical web, the play of his wisdom mind, without exception.

Padmasambhava is Buddha, and Buddha is dharmakaya. Dharmakaya permeates, or is present as, the nature of mind of every single being in a constant, spontaneously present, and all-pervasive way. Thus, firmly resolve that your personal root guru is indivisible from the Precious Master Padmasambhava. Your personal root guru is none other than the dharmakaya of all buddhas. Having understood this, call upon Padmasambhava from the core of your heart with complete surrender. He says there is no deeper advice than supplication. This is the intent of all sutras and tantras. You can supplicate in many ways, but the condensed essence of all supplication is calling upon your root guru. To clear away all hindrances and gain every accomplishment, there is one supreme method, which is calling upon your root guru. Padmasambhava has personally said there is no deeper advice than that.

There are many obstacles and blockages as well as methods to overcome them. All mistaken experiences are a hindrance, but once you understand that every thought-state is your own display, there is no hindrance whatsoever. If you don’t understand this, there are many obstacles. For a person who wants to practice the Dharma in an authentic way, it is possible to diagnose exactly what’s wrong—the outer hindrances, the imbalances of the four elements, the imbalances in this illusory body and in the subtle channels and energies, and the hindrances created by fixating on duality and deluded thinking. Just being overcome by obstacles and leaving it like that is absolutely not all right. We need to identify exactly what’s wrong, and Padmasambhava, who is omniscient, made categories for all the obstacles and hindrances.

Now, let’s get back to the rest of the history of this cycle, the Tukdrub Barchey Künsel. After listening to Guru Rinpoche’s advice for overcoming obstacles, heartfelt supplication to the guru, his three main students, King Trisong Deütsen, Yeshe Tsogyal, and Prince Murub Tseypo, reflected on his words. They came to realize Avalokiteshvara is the main deity associated with Tibet and Guru Rinpoche is the chief lama associated karmically with Tibet. As for themselves, they had no other refuge, no other lama than Guru Rinpoche. They asked him to give an actual means of accomplishment, a way to be able to really eliminate obstacles. Guru Rinpoche agreed. Placing his left hand on the head of Yeshe Tsogyal, his right hand on the head of King Trisong Deütsen, and his forehead on the forehead of Prince Murub Tseypo, he brought forth from the vast expanse of his dharmakaya wisdom mind the prayer called Sampa Lhündrub.

Then they told Guru Rinpoche this was an extraordinary prayer that all his students would recite, but they still requested him to give an actual sadhana, an application, to eliminate obstacles. Guru Rinpoche agreed, and he manifested the Tukdrub Barchey Künsel mandala. Padmasambhava is the main deity, as the nirmanakaya Nangsi Zilnön. Above him is the sambhogakaya Avalokiteshvara, and above him is the dharmakaya Amitabha or Amitayus, together with the twelve manifestations of Guru Rinpoche, the four gate keepers, and the dakas and dakinis in union. Guru Rinpoche displayed the mandala and gave this teaching, complete with the root tantra, as well as the sadhanas and the different texts for accomplishing the activities through this teaching.

Later these teachings were transmitted to his disciples, who practiced them and, in this way, removed all obstacles and attained accomplishment. Yeshe Tsogyal wrote down the teachings. Twelve years after Guru Rinpoche left Tibet, she hid this terma in the cave of Da-Nying Khala Rong-Go, according to Guru Rinpoche’s prophecy. King Trisong Deütsen’s middle son, Murub Tseypo, made very deep and noble wishes, which, combined with Guru Rinpoche’s blessings, enabled him to appear as Chokgyur Dechen Lingpa and reveal this terma. He kept this terma secret for eight years, just practicing it himself. At the same time, King Trisong Deütsen incarnated as the great master Jamyang Khyentse Wangpo. These two together brought forth this terma treasure of incredible blessing and swift results, known as Lamey Tukdrub Barchey Künsel. With the help of Jamgön Kongtrül, an incarnation of the translator Vairotsana, these teachings were spread throughout Tibet and are now present up to this day.

Lamey Tukdrub Barchey Künsel is the guru’s heart practice that clears away all hindrances, thus actualizing the siddhis. To combine everything in essence and clear hindrances and obstacles, supplicate the root guru. Outer hindrances, caused by the eight or sixteen types of threats, can be removed by calling upon the root guru. All the hindrances inside the subtle channels and energies, which result from mistaken use of the structured channels, the moving energies, and the blissful essences, can be cleared away by calling upon one’s root guru. Defilements can also be cleansed by supplicating one’s root guru. On a secret level, deluded thinking, the multitude of different thoughts that well up, can be purified as well by calling upon one’s root guru.

This is a short explanation that hits the point. In order to apply this deep method, one needs to be a person of higher capacity, someone who has identified and has trust in a root guru—not just lip service, platitudes, or other superficial forms of trust, but a deep willingness from the core of one’s heart to see the root guru as the Buddha in person. Having this trust, one is able to feel complete devotion and surrender, seeing whatever the guru does as perfect and whatever he or she says as excellent. If one is that kind of disciple, able to call upon the root guru out of deep yearning and devotion, with or without words, from the basic seed of one’s mind, completely surrendering from the core of one’s being to the root guru—that is enough. But if one isn’t, and one needs more of a detailed way of going about removing obstacles, then one should supplicate the four additional deities in this cycle, Arya Tara, Achala, Mewa Tsekpa, and Dorje Bechön, to clear away outer, inner, secret, and innermost obstacles. For each of these deities, there is an empowerment, a sadhana, pith instructions on how to practice, activities to carry out, and so forth—many details.