Dzogchen Deity Practice. Padmasambhava

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       The empowerment texts, including both the general empowerment of the peaceful and wrathful ones and the extraordinary empowerment of ground, path, and fruition; and

       The Triyig, the guidance manual by the name of Döntri.

      Over the years, Karma Khenpo, one of the chief disciples of Chokgyur Lingpa and an emanation of Khenpo Bodhisattva, the great master Shantarakshita, who was also an excellent poet, wrote an explanation of the guidance manual. Tersey Tulku, my uncle, added an apology and mending appendix, titled the Zurgyen, at the end of the sadhana. Kyabje Dilgo Khyentse also wrote a commentary on the guidance manual, as requested by the Neten Chokling before he passed away in Bir. Finally, there are some writings by Jedrung Rinpoche, a great master from Riwoche Monastery in Kham, a very important Taklung Kagyü Monastery. Jedrung Rinpoche wrote another empowerment text as well as different commentaries. We should understand, however, that the terma itself was revealed in its entirety, unlike some other termas, where a fraction is discovered and left at that. It is complete, in itself; nothing is missing whatsoever. Although it is very concise, it is complete. In the colophon at the end of text, Padmasambhava explains, “This is a complete sadhana condensed from all the tantras. It is simple to apply, concise, and complete. For the benefit of future generations, may it meet with the destined one.” The destined one refers to Chokgyur Lingpa, who later revealed it. The text also mentions that Yeshe Tsogyal should write it down for this purpose and that the Dzogchen teachings will flourish at the end of the Dark Age.

      Mandala

Train in Indivisibility

       Tulku Urgyen Rinpoche⁴

      As I have mentioned numerous times, the way to train in the unity of development and completion is to begin any visualization with the samadhi of suchness, recognizing your own nature and remaining in that. In that very moment, you are actually in the state of the primordially pure essence. The samadhi of illumination then occurs as the natural expression of rigpa. Mind-essence is the unity of being empty and cognizant. The empty aspect is the samadhi of suchness, the primordial purity, the dharmakaya. From this, the spontaneously present phenomena manifest, and this is the second, the samadhi of illumination. The unobstructed cognizant aspect is the samadhi of illumination, the sambhogakaya. Thus, emptiness has a compassionate flavor. The expression of the primordially pure essence, the unconstructed nature, is naturally compassionate. These two—emptiness and compassion—are indivisible. That is the vital point.

      To repeat, the empty quality is primordial purity, and the manifest aspect is a spontaneous, compassionate presence. This unity of emptiness and compassion is the basis of all dharma practice, and it is this unity that takes the form of the seed syllable. That is the third samadhi, the samadhi of the seed syllable, which is the nirmanakaya. The unity of being empty and compassionate appears as the seed syllable that is the spiritual life force of the deity you are practicing. For example, if you are practicing Guru Rinpoche, his spiritual life force is HRIH.

      Once the seed syllable appears, it sends out E, which is the seed syllable of space, and then YAM for wind, RAM for fire, KAM for water, LAM for earth, SUM for Mt. Sumeru, and finally BHRUM for the celestial palace at the top of Mt. Sumeru. Next, the syllable HRIH descends like a shooting star, lands on the throne within the celestial palace, and transforms into the deity. All this takes place without having to leave behind the state of mind-essence. Without leaving the empty suchness samadhi of rigpa behind, the compassionate illumination of spontaneous presence unfolds unobstructedly from the primordially pure essence. The development stage can take place while recognizing mind-essence, since its expression is unobstructed. If the essence were obstructed, the development stage could not arise; but it isn’t so. The development stage is allowed to develop, to manifest, without harming the primordial purity one bit. Without moving away from unchanging primordial purity, the spontaneous presence, the expression of awareness, takes place. This is the indivisibility of primordial purity and spontaneous presence.

      This is also why development and completion are basically a unity. The developed in development stage refers to “what is formed as an expression of unobstructed awareness.” Thought, on the other hand, can obstruct rigpa. When the expression moves as thought, there is delusion. Ordinary thinking is the process of forming one thought, then thinking of something else, and so on, incessantly. The new thought interrupts the previous one, and the next thought interrupts that one. True development stage is not like that at all. The key point lies in this unobstructed quality of rigpa; the samadhi of illumination does not cut off the samadhi of suchness. The seed syllable manifesting in the middle of space doesn’t obstruct the compassionate emptiness. In fact, it is the expression of compassionate emptiness. Thus, you are not only allowed to let visualization unfold out of compassionate emptiness; it is the real way to practice.

      This type of development stage takes place without having to leave behind the state of mind-essence. There is no need to avoid recognizing mind-essence in order to think of these things; let them unfold naturally. Simply allow the visualization to unfold out of compassionate emptiness, the unity of empty cognizance. This is called “letting development stage unfold out of the completion stage.” In this way, there is no real separation between them. Otherwise, a common misunderstanding is that the development stage steals the completion stage, and that later you have to kick out the development stage to give the completion stage a chance. Similarly, when you start to think of one thing, the previous thought disappears. That is called “visualizing with dualistic mind.”

      This is how it may seem in the beginning, when you are being taught, but, really, it isn’t like that at all. The reason is that primordial purity and spontaneous presence are a natural unity; they cannot really be divided. If they weren’t a unity, you would have only primordial purity, a void state where nothing can take place, or a spontaneous presence that was the same as dualistic mind. There would be a battle between dharmakaya and sambhogakaya. In actuality, there is no conflict, because spontaneous presence is indivisible from primordial purity. You are not only definitely allowed to let the development stage unfold from within the completion stage, but also it is perfectly all right and permissible to do so. There is no conflict between the two. As a famous saying goes, “Some say development stage is right. Others say completion stage is right. They pitch development against completion.”

      The unity of emptiness and cognizance has an unobstructed capacity. If it were obstructed, we wouldn’t be able to know anything. It would be a total blank. If cognizance and emptiness were not a unity, one of them would occur when thinking and the other when not thinking. Conceptual thought obstructs, and confines; this is how development and completion can be obstructed. However, the expression of awareness is unimpeded. If this were not so, rigpa would not have any capacity. But the essence does have a capacity. The dharmakaya and sambhogakaya do manifest.

      Dharmakaya is a totally unconstructed state, and sambhogakaya is the great enjoyment, meaning an abundance of perfect qualities. From the empty essence of primordial purity, the spontaneously present nature manifests unobstructedly. Likewise, we are allowed to practice the development stage unobstructedly. Otherwise, without the samadhi of suchness, development stage would be an imitation. We might even think the wrathful deities were literally angry!

      Rainbows give us a very good way to understand this. When a rainbow appears in the sky, it doesn’t damage the empty sky at all, and yet the rainbow is totally visible. It doesn’t change the sky or hurt it in the slightest. It’s exactly the same when recognizing the essence of mind, which has been pointed out as being utterly empty. That is the samadhi of suchness. That recognition doesn’t have to be left behind in order for cognizance, the samadhi of illumination, to be present; it is spontaneously present by nature. That is true compassion. The sky is the samadhi of suchness, while the rainbow is the samadhi СКАЧАТЬ