Dzogchen Deity Practice. Padmasambhava

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СКАЧАТЬ everything is contained. The deities themselves, although their attributes and details are not spelled out, are exactly the same as those found in the Karling Shitro. Nothing is omitted. The Leyjang is extremely condensed. According to the intent of the instructions, the extensive one is Mahayoga. Anu is more profound, while Ati Yoga is extremely profound.

      Traditionally, one always supplicates the masters of a lineage before beginning a sadhana practice. The lineage supplication is never included in the terma, because we never know precisely what will happen in the future. Therefore, the supplication is composed after the revelation and after having seen through whom the line passed. Chokgyur Lingpa, himself, wrote this very short lineage supplication.

      The name of the supplication to the lineage masters is called Ösel Rangshar, meaning Self-Manifest Luminosity. The imagery of the shining sun is very significant. The sun’s radiance is not created or formed by anyone. It shines naturally. In the same way, the basic state of awareness, the buddha-nature present within everyone, is manifest or radiant all by itself—it is self-existing, naturally and spontaneously present. No one made it; it is totally uncreated. This is the basic intent of the Dzogchen teachings, which were transmitted first in the divine realms of Akanishtha, Tushita, and the realm of the thirty-three deva kings on the summit of Mt. Sumeru. Afterward, these teachings appeared in the human realm.

      It starts out with EMA HO, which means “how amazing!” The first three verses in the lineage supplication are linked with the meaning of ground, path, and fruition. Here, the word tantra is used for “ground, path, and fruition.” The very meaning of tantra is “continuity or ceaslessness,” in the sense that buddha-nature is uninterrupted throughout ground, path, and fruition. In the first verse, referring to the ground, it says, within the dharmadhatu realm of Akanishtha. Here, Akanishtha means “unsurpassable, the unexcelled, the highest, not beneath anything else.” It is densely arrayed, meaning that all the qualities of complete enlightenment are spontaneously present, such as the attributes, the scenery, the qualities, and so forth. They are present in a dense array—nothing is missing; it is utterly perfect. Within this realm, I supplicate Samantabhadra Vajradhara. Sometimes we think of Samantabhadra and Vajradhara as two different buddhas, but actually they are identical. They are not two at all.

      Concerning path, mind is “unified, empty cognizance.” The second verse refers to the cognizant quality of mind, as the appearing aspect. It is often said that the identity is Samantabhadra, the appearance is the five buddhas, and the manifestation is the buddhas of the six realms. This indicates the relationship among dharmakaya, sambhogakaya, and nirmanakaya. This is known as “identity, appearance, and manifestation.” The identity is Samantabhadra; the appearance is the five buddha families; and the manifestation is the munis, or buddhas of the six realms. This is also called “not different and not separate.”

      The first four lines are about the continuity of ground, which is primordial purity. The second verse, which asks to grant your blessings for realizing the continuity of path, refers to spontaneous presence. May we perfect the path, in the third verse, is about fruition. When the ground manifestation arose, the buddhas of the six realms appeared. This is related to nirmanakaya. One of the realms includes the one thousand buddhas of the Good Aeon. In this sense, manifesting as nirmanakaya is compared to the fruition—may we realize it.

      The first three verses are general, while the fourth verse begins with the word khyepar, meaning “in particular.” So, in particular, in the buddhafield of True Joy, Abhirati, the pure land of Vajrasattva—who is identical with Akshobhya, one of the five buddhas—we ask for the blessing to realize the view of Trekchö. Next, we supplicate to realize the view of Tögal. The next four lines are a supplication to Garab Dorje to attain certainty in, or to establish with certainty, the inseparability of space and awareness, which is the basis for Tögal practice.

      In the next verse, grant your blessings that experience and visions may increase, we pray to Manjushrimitra, asking for the blessing to realize the second of the four visions.

      Among the four visions, the first is called the “actuality, or the direct perception, of the innate nature of dharmata.” The second one pertains to this experience increasing further and further. In the third, experience reaches fullness and is completely manifested—the culmination of awareness.

      The next verse is a supplication to Padmasambhava, residing in his magically created pure land called the Palace of Lotus Light, located atop the Glorious Copper-Colored Mountain, situated southwest of Bodhgaya. We invoke him, praying, Grant your blessings that we may reach the exhaustion of phenomena.

      The next verse addresses Yeshe Tsogyal, Prince Lhasey, and his consort, requesting them to please bestow your blessings to ripen and liberate my being. This signifies that empowerment brings us to maturity, while the instructions and reading transmission liberate us. The verse mentions Yeshe Tsogyal by name, but the prince and consort actually refers to the royal ruler, King Trisong Deütsen and his sons.

      The first of the next three verses supplicates Chokgyur Lingpa, the revealer of this terma. Wherever he resides is the wishfulfilling origin or source of the teachings honors him as the regent, or emissary, of Padmasambhava, indicating his mere presence in the world ensures the authentic transmission of the teachings.

      The next verse invokes the place of revelation, a mountain in Kham called Namkha Dzö, the Sky Treasury mountain. The Kunzang Tuktig teachings were revealed in a cave on the slopes of this mountain. Padmasambhava and his twenty-five close disciples flew through the sky, landing on this mountain. It is where he disclosed the mandala of Kadü Chökyi Gyatso, The Dharma Ocean Embodying All Teachings.

      The following verse is a supplication to the dharma protectors, especially the great dakini in wrathful form, who is the manifestation of Ekajati. Primordial purity and spontaneous presence, and the seventeen Dzogchen tantras are entrusted to this protectress of mantra. She is the wrathful form of Samantabhadri, who pervades all places and remains everywhere the wheel of dharma is turned.

      The next verse supplicates our dharma friends, wherever they may be. Their place of practice, the cave where luminosity continually manifests, is depicted as a place of “unceasing experience.” As in the past, with all the Kagyü and Nyingma practitioners, the guru foretells the place. Naropa told Marpa where he should practice to attain accomplishment. Marpa told Milarepa to go to such-and-such cave to practice. This is used as a model for a guru telling a disciple to go to such-and-such place to practice until they reach accomplishment. Later, this becomes a sacred place for followers. In this way, one supplicates fellow practitioners and their place of practice to receive blessings from those who will be future buddhas. The idea is also to develop some degree of pure appreciation for fellow practitioners, who have received teachings and practiced—whether they’ve just embarked, are firmly established, or have already reached fruition on the path to enlightenment. Fellow practitioners are incredibly precious. Thus, we pray that impartial pure perception may arise. All have buddha-nature, so there is no basis for impurity and wrong views. One needs pure perception for the path of mantra, in which all forms, sounds, and thoughts are deity, mantra, and samadhi.

      It is said that Vajrayana is the path of pure perception. This sacred outlook, or pure perception, is the special quality of Vajrayana. As it is said, “Simply through pure perception, or sacred outlook, half the path is already traversed.” This is not complete imagination. Sacred outlook refers to “seeing things as they actually are,” not in the ordinary deluded way, where we think earth is simply solid matter, water is merely water, wind is wind, and so forth. The five elements, as they appear to us in our ordinary experience, are actually the five female buddhas, the five aggregates are the five male buddhas, and so forth. Therefore, training in pure perception is not a way of convincing ourselves that things are what they are not; rather, we are training in seeing things as they truly are.

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