Читать книгу Dispeller of Obstacles - Padmasambhava Guru Rinpoche - Страница 14

(top) King Trisong Deutsen; (above) Vairochana

A SEED OF THE GREAT SAL TREE

A Concise Composition of Notes on the Approach and Accomplishment for Lamey Tukdrub Barchey Künsel, The Guru’s Heart Practice, Dispeller of All Obstacles

Jamgön Kongtrül

The thought of you dispels all obstacles

And when supplicated, you bestow the two siddhis.

Lord Guru, embodiment of all buddhas,

Accept me throughout all my lives.

I will now, in accord with my master’s words,

Compose an application of the Approach and Accomplishment

For this unique buried treasure,

The wondrous essence of one-billion guru sadhanas.

Generally, for the basic descriptions of how to practice this, take the third chapter taught in the Sheldam Nyingjang as the basis and apply it, following your teacher’s oral advice in the extensive, medium, or concise version (Trinley Nyingpo), whichever is appropriate, and in accordance with the situation, in terms of place, time, and type of person.

Whether you begin the practice of development or completion, first perform the general preliminaries of the fourfold mind training and the four special preliminaries.

For the main part, according to the specifications of Terchen Chokgyur Lingpa, take Sheldam Nyingjang as the basis and first practice dharmakaya Amitayus, followed by sambhogakaya Great Compassionate One, combined with the Lotus Magical Net. After that, practice the nirmanakaya aspect combined with the extensive or medium version, whichever is suitable, and complete the set numbers of individual recitations for approach and accomplishment. Following that, it is necessary to perform successively the specific approach recitations, by combining the twelve manifestations with Trinley Nyingpo, and to complete the four activities and the four ancillary practices as well as the practice of the teaching guardians.

According to the directions of the omniscient master, Padma Ösel Do-Ngak Lingpa (Jamyang Khyentse Wangpo): Perform the single mudra according to the Gyüngyi Köljang, the Concise Daily Practice Manual, as the beginning of the main part for the approach; perform the condensed outer mandala of Trinley Nyingpo, the Yoga of Essential Activity, for the full approach; do the Trinley Dringpo, the Medium Practice Manual, for the accomplishment; and perform Trinley Gyepa, the Extensive Practice Manual, together with Dzapkyi Köljang, the Recitation Manual, and so forth in a detailed way for the great accomplishment. The samadhis (concentrations) and visualizations for recitation of these should conform with the third chapter of the root text (Sheldam Nyingjang). Having properly performed the four aspects of approach and accomplishment, he taught that one should then perform the “specific practices,” such as those for dharmakaya, sambhogakaya, and so forth, whichever are suitable.

There is no difference between following either of these two sets of directions, since they are both lords of these profound teachings. Nevertheless, in harmony with the methods of both great treasure masters, I will structure what they have taught on the way of performing the approach and accomplishment recitations, by means of only the Leyjang, Practice Manual, (Trinley Dringpo). I will describe it in a way that is easy to apply and in conformity with the present day’s general practitioners of number recitations. This structure has two parts: the extensive and the concise ways.

THE EXTENSIVE WAY

It is essential to first have completed the mind training of the general preliminaries, such as the difficult-to-find freedoms and riches, and so forth. If you have not practiced them, they can be linked to the special preliminaries in this following way:

Train your mind in the difficult-to-find freedoms and riches, thinking, “I will engage myself in taking refuge, the basis of all means for utilizing these freedoms and riches!” With this thought, visualize the objects of refuge. The chief figure is your own master as Nangsi Zilnön, the glorious subjugator of all that appears and exists, surrounded by the masters of the lineage. Before him are the yidams. To his right is the nirmanakaya Buddha. Behind him is the Dharma. To his left is the Sangha. All around him you imagine the dakinis, dharma protectors, and wealth gods.

While understanding the general way of taking refuge and so forth, take refuge 100,000 times together with the amending number. It will be most excellent if you can make 100,000 prostrations, either at this point or at the time of the following Seven Branches.

After that, inspire yourself with the thought of impermanence, thinking, “In this short life, when the time of death lies uncertain, I will develop the two kinds of bodhichitta, the essence of all means for utilizing the freedoms and riches. I will mount the steed of the awakened heart and possess the confidence of moving through increasing levels of happiness!” Carried along by this thought, recite 100,000 each for the aspiration, the gathering of accumulation, and the application. This is the extensive way of developing bodhichitta. The medium way is to do a suitable number, such as 10,000 of each. The short way is to do 10,000 or such of just the bodhichitta of aspiration, since the application is essentially included within that.

No matter where one may take rebirth after dying, one’s experience has the nature of suffering, the root of which lies in the truth of origin, which consists of karma and disturbing emotions. While understanding that reducing this suffering depends on purifying your misdeeds and failings, which are produced by the disturbing emotions, be sure to complete 100,000 Hundred Syllable mantras as well as the amending number, in accordance with what is taught about the meditation and recitation of Vajrasattva. Also, recite the Six Syllables as much as you can.

Following that, reflect on the way in which the results of actions ripen. With the intention to quickly create an immense accumulation of virtue, visualize the field of accumulation, as at the time of taking refuge, and complete 100,000 of the extensive mandala offerings; alternately, perform 10,000 of the extensive offering and a full 100,000 of the short offering taught in the context of the Tara practice: “OM AH HUNG. The three realms, worlds, and beings…” until “RATNA MANDALA PUJA HOH.”

Next, consider the benefits of liberation, knowing that the ultimate path of obtaining it depends on receiving the master’s blessings. So, while intent on engaging in the guru yoga of devotion, first visualize the support for practicing in the external way of supplication and complete a number, such as 10,000 or 1,000 of the supplication Barchey Lamsel, Clearing Obstacles on the Path, and a full 100,000 of the short Düsum Sangye supplication. In addition, at the beginning of the session, count a suitable number of Barchey Lamsel, such as twenty-one or seven times, followed by the short supplication. For practicing in the inner way of approach, recite the Vajra Guru mantra—at best 10,000,000 times, or next best twelve times 100,000, or at least four times 100,000. For the innermost practice of sustaining the wisdom mind, rest for a long time in composure at the end of all sessions.

Furthermore, from taking refuge up until the guru yoga, make the specific practice you are doing the main part of the session and complete one full set of preliminaries in each session. The Seed of Supreme Enlightenment, composed by the Lord Guru Khyentse Rinpoche, clarifies the way to chant these practices.

If you are interested in doing a short set of preliminaries for a program of approach and accomplishment recitations, it is initially good if you can do a corresponding number of prostrations together with taking refuge 10,000 times. For the bodhisattva resolve, do as many as you can. Perform 10,000 of the Hundred Syllables and 10,000 of either the long or short mandala offerings, whichever is suitable. For the outer practice of the guru yoga, complete 10,000 of the short supplications and, if you can, about 1,000 of the Barchey Lamsel as well. For the inner practice, do four times 100,000 of Vajra Guru and perform the innermost practice of sustaining the wisdom mind at the end of all sessions.

Having completed all the preliminaries in an excellent way, prepare the approach of the main part, by arranging representations of Guru Rinpoche’s body, speech, and mind in front of you, using whatever you have. Place before that the Shining Jewel Torma, with amrita on its right and rakta on its left sides. Set out the seven enjoyments in front of the torma.

To the right of the amrita, place the torma of the teaching guardian, Tseringma, upon the central bulb of a white torma with four petals, with one pellet in each of the four directions. The white torma is surrounded by pills in the intermediate spaces and has a white staff. To the left of the rakta, place the torma of the treasure guardian, Kharak Khyung Tsünma, a triangular red torma with ornaments, surrounded by pellets.

Also arrange the kartor (white torma); gektor (obstructor’s torma); feast articles; tormas for the covenant, the Tenmas; and so forth—all that is needed for the Practice Manuals.

Begin with the afternoon session on an auspicious date. On the occasion of an approach and accomplishment recitation, you should chiefly perform the Medium Practice Manual and the Concise Daily Practice Manual; perform the Extensive Practice Manual when doing a drubchen. Here, begin with the supplications, such as the Seven Lines, and perform the Trinley Dringpo, the Medium Practice Manual.

When throwing the gektor outside, plant the poles and draw the boundary lines of protection. Perform the preliminary phases and the main part from the visualization of the deities up through the praises. Open up the recitation mansion and do the invocation for the recitation. At the end of completing a certain set of recitations, repeat the offerings and praises. Chant the supplication Barchey Lamsel. Apologize for faults, receive the empowerments, and dissolve the recitation mansion. Perform either the extensive or short torma offering for the guardians Tseringma and Kharak Khyung Tsünma. Offer a feast together with the mending. Keep the residual offering (lhagma) “imprisoned,” without sending it out, until you finish the approach-accomplishment recitation. You may also wait until you finish retreat to perform the covenant and give the Tenma tormas. At the end, make a thanksgiving with offerings, praises, and apology for faults. Request the feast guests to remain perpetually in the shrine objects. Perform the dissolution and emergence of the mandala of self-visualization. Do the dedication, aspiration, and utterance of auspiciousness.

During the evening session, perform refuge, bodhichitta, and the Seven Branches. Visualize the protection circle as done earlier; if not possible, do the Trinley Nyingpo, which will suffice. At the point of expelling the obstructors, instead of saying, “Take this torma,” say, “Don’t remain in this place.” At the end of the praises, open the recitation mansion and so forth, as before. When finishing the session, make offerings and recite the praises, supplication, and apology for faults. Dissolve the recitation mansion and perform the dissolution and emergence of the self-visualization. Make dedication, aspiration, and utterance of auspiciousness. Thereafter, engage in the yoga of sleep.

At dawn, perform the yoga of waking up, the blessing of your voice, and so forth; do the Trinley Nyingpo. Perform the Trinley Dringpo in both the morning and afternoon sessions. For the evening session, it is more convenient to just do the Trinley Nyingpo, yet it is permissible to arrange this session according to your own liking. Make the torma offering to the teaching guardians each day without a break. As for the feast offering, it is permissible to do it only on auspicious days, such as the tenth and so forth, if you cannot make it daily.

When beginning and finishing the retreat, it is important to include profound and extensive mending and apology chants.

When performing the sadhana in this fashion, start with the dharmakaya recitation, Boundless Life; the set number for this recitation is eleven times 100,000. Prior to completing this number, make that alone the principal recitation in the main part of your session. At the end of the session, recite about 100 of each of all the others.

After completing the specified number of recitations of the first mantra, continue to recite it about 100 times at the beginning of each session. For the main part of the session, recite ten or seven times 100,000 of the Seven Syllables of sambhogakaya.

Having completed the sambhogakaya recitation, recite some of both dharmakaya and sambhogakaya at the beginning of each session. In the main part, recite the essence of nirmanakaya, the Vajra Guru mantra, at best forty-eight times 100,000; if you cannot, make sure to complete a full twelve times 100,000.

Following this, for the combined practice, recite four times 100,000 of Tötreng Tsal. At this point, it is very important to chant it seven or twenty-one times at the beginning of the session, applying whichever tune you know.

After that, for reciting the activity application, it is taught that one should recite one-tenth as much as the approach recitation; so recite a little more than 10,000. Completing this recitation along with the extras for each mantra is the extensive way of reciting based on the Practice Manuals.

THE CONCISE WAY

If you wish to establish a connection with this practice within a month’s time, use one day for reciting the preliminaries, refuge, bodhichitta, and the Seven Branches; one day for Vajrasattva; one day for the mandala offering; one day for supplication; and one day for the recitation of the inner practice of the guru yoga.

Having completed these five days, use Trinley Dringpo on the first and last days of the main practice. For the principal part, based on Trinley Nyingpo, use seven days for reciting Amarani and seven days for the Seven Syllables. Recite four times 100,000 of the Vajra Guru mantra. Use three days for reciting Tötreng Tsal mantra and about one day for the activity application. This way will also be right.

Whether you practice in the extensive or short way, complete the set numbers of recitations and, when drawing close to finishing retreat, recite as many of the Hundred Syllables as you can at the end of each session. The evening before the final morning, change the offerings for new ones and elaborately arrange whatever feast articles you have. At the dawn session the next morning, follow the root text of the Practice Manual (Trinley Dringpo) and recite as much as you can. Make offerings and praises, Barchey Lamsel supplications, and apologies for faults in a more extensive way.

At the break of dawn, invoke the siddhis with the lines from Trinley Gyepa, the Extensive Practice Manual. Touch the torma visualized as the deities to your three places, do the visualization for receiving the siddhis, and enjoy some of the torma. Receive the empowerments and dissolve the recitation mansion. After that, perform 100 feast and mending chants as a thanksgiving. If you cannot do this, still make an elaborate feast offering, with a mending apology.

Place all the residual offerings gathered earlier outside. Make a torma offering to the teaching guardians, invoke their heart-samaya, give the covenant and Tenma offerings, and complete it with the horse dance. Then make a thanksgiving, offerings, praises, apologies for faults, and so forth, as before. Make elaborate dedications and aspirations in the extraordinary Mahayana way and utterances of auspiciousness in the general way.

If you mend the number of recitations with a fire offering, do the pacifying fire offerings in a number equal to one-tenth of the approach recitations. If you cannot do that, you should be sure to complete one-tenth of the set number of each of the recitations from the earlier occasions of doing the approach.

The visualization for recitation described in the Medium Practice Manual (Trinley Dringpo) is only like a seed. The details should be done according to the Dzapkyi Köljang, the Recitation Manual. In other words, perform both dharmakaya and sambhogakaya recitations as clearly described in the root text. For the nirmanakaya, first visualize a moon disc in your heart center, upon which there is a five-pronged golden vajra. In its center, upon a moon disc, is the radiant white letter HRIH. Around it, the white, self-resounding garland of the Vajra Guru mantra circles uninterruptedly in a clockwise direction. To focus your mind on that, like the moon with a garland of stars, is the intent of the approach, invoking the mind of the deity.

A second mantra garland then streams forth uninterruptedly from the first one, coming out through your mouth. It enters into the mouth of the wisdom being in front of you. It passes through the bodily figure and comes out through the navel. Entering your own navel, it circles around your heart center as before. The clear essence of light rays gathers within the bindu of your heart and hereby stabilizes the wisdom of great bliss and brings mastery over the two kinds of siddhis. To imagine this, like the wheel of a firebrand, is the intent of the close approach of oneself to the deity.

Boundless rays of light then stream forth from the mantra circle. They permeate all the infinite buddha realms, becoming cloud banks of outer, inner, and secret offerings to please the Three Roots, the victorious ones, and their offspring. All the blessings of their three secrets are then gathered back. They dissolve into you, purifying the two obscurations; perfecting the two accumulations; and bestowing all the empowerments, blessings, and siddhis. Again rays of light stream forth. They touch all the sentient beings of the three realms, purifying their obscurations of karma and disturbing emotions along with their habitual tendencies. Imagining this, like sending out the king’s emissaries, is the intent of mastering the accomplishment of siddhis.

At the conclusion, the outer vessel-like world is the vajra realm of Akanishtha; all that appears as the inner content-like beings are mandala deities; all animate voices and inanimate sounds are the spontaneous tones of mantras; and all thinking is the play of the great self-existing wakefulness. Thus, to recite within the continuity of appearance and existence, as being the great manifest ground, known as the yoga that is like a bee hive breaking open, is the intent of the great accomplishment, the actualization of the siddhis.

According to the tantric system, these four described aspects of recitation intent are chiefly applied to the single mudra form, the elaborate mudra form, and the accomplishment of the group gathering. It has been taught that one gradually engages in each of them after achieving the vivid presence of samadhi in the previous one. However, here I have described the intent of the oral instructions of Guru Rinpoche, which is to combine the fourfold recitation intent of approach and accomplishment into one single sitting, since that is taught to be the profound key point for the quick occurrence of the signs of blessings and siddhis.

In this way, you can fully complete the recitations for approach and accomplishment. The way of benefiting others, by accepting them through the elaborate, medium, or condensed empowerments, is clarified elsewhere.

The way of accomplishment in a group assembly, according to the Siddhi Vase Practice, a treasure revealed at Blazing Light Rock in upper Go, is described in an appendix to the practice discussed here. So, instead of performing that, if you combine it with the Root Heart Practice and so forth, the analogy will be like putting a goat’s head on a sheep.

Furthermore, you can learn the key points of the development stage, what to avoid or adopt during retreat practice, from the rudimentary scriptures and from the general presentations of approach and accomplishment. Here I have not elaborated on these for fear of involving too many details.

Although this vajra verse supplication had appeared in the past,

Its sadhana has formerly not been widely known.

Having newly appeared by the power of it being the right time,

It is complete and concise, a treasure teaching that exceeds all others.

I wrote this in order to show the direction for the practice of all fortunate ones,

Who, after discerning the reason, have acquired confident trust.

And so, may the correct practice of the meaning of the text expanded here

Be like the sun spreading light everywhere.

Although I could have expanded upon this in great detail, due to fully possessing the excellent fortune of the ripening and liberating instructions from both of the two great treasure masters, the lords of this profound teaching, I, Padma Garwang Lodrö Thaye, merely aiming to write a convenient practice for beginners, composed this at the practice place of the third Devikoti, the Tsari-Like Jewel Rock.

May virtuous goodness increase.