Dzogchen Deity Practice. Padmasambhava

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      Even if you are an accomplished Buddhist scholar who knows a lot of dharma, can debate, and all the rest, without this familiarity you will still become terrified and panic at the awesome display in the bardo. You can’t debate with these deities; you can’t explain them away. But if you follow the Vajrayana path and grow familiar with the unified path of development and completion, you will surely recognize all this to be your own manifestation—which will be of real benefit.

      That is why The Tibetan Book of the Dead emphasizes, “Do not be afraid of your own displays.” There is no reason to be afraid of yourself, no need to be overwhelmed by your own sounds, colors, and lights. You can also cross the bardo successfully if you have become fully trained in Mahamudra and the six doctrines, but success is guaranteed if you have attained stability in Trekchö and Tögal. Trekchö is recognizing that the dharmata of mind and the colors and lights are all dharmata’s natural displays and that the sounds are the self-resounding of dharmata. We must recognize that these manifestations, visible yet insubstantial, come from nowhere else. Understand this, truly, and the Lord of Death will have no hold upon you.

      It is incredibly important to grow familiar with these displays during this lifetime, by practicing the unity of Trekchö and Tögal, because sooner or later everybody ends up in the bardo and these manifestations will definitely appear. These intense bardo experiences are not exclusive to just a few people or to Buddhists, nor does it help to say, “I don’t have to worry about those bardo experiences, because I don’t believe in anything after death.” The bardo experiences don’t care what you think. They appear to everyone. Avoid the sorry fate of most people, who get completely overwhelmed believing the displays of their own buddha-nature to be devils coming to torture them and carry them off to hell. What a pity that would be!

Background

       Tulku Urgyen Rinpoche

      During the last century, there was a great master named Dzongsar Khyentse Chökyi Lodrö, who was like a replica stamped from the same mold as his predecessor, Jamyang Khyentse Wangpo. He possessed perfect realization and perfect learning and activity. At one point, in Kham, he was renowned as the greatest master. He passed away in Sikkim after fleeing Tibet, where I met him during a visit there. At that time, Chökyi Lodrö was living quietly and not receiving any visitors, except I was able to see him every day and receive teachings. I would ask Chökyi Lodrö questions during these visits.

      One day I asked Dzongsar Khyentse what teaching I should practice. “The Great Perfection will blaze like a wildfire during this coming age,” he replied, paraphrasing the famous prophesy, “When the flames of the Dark Age rage rampantly, the teachings of Vajrayana will blaze like wildfire.”

      Dzongsar Khyentse explained that during the early days of Buddhism in Tibet, when the Dharma was just beginning to spread, three masters—Padmasambhava, Vimalamitra, and Vairotsana—brought the teachings of the Great Perfection to Tibet. These teachings flourished widely. Later on, the teachings of the Great Perfection were upheld by means of terma revelations. Terma revelations are like crops that ripen in the autumn. Every year, there’s a new crop, and each season it is freshly harvested and enjoyed, as the crop to be used at that time. In the same way, the terma teachings are concealed and revealed at later periods in history. They appear in varying forms appropriate to the different time-periods when they are to be revealed. When the time comes for the various terma teachings to be revealed, great tertöns appear in this world. They are able to dive into lakes, fly up to impossible locations in caves, and take objects out of solid rock. My great-grandfather, Chokgyur Lingpa, was one of those masters who revealed the Lotus-Born Master’s hidden treasures.

      As Dzongsar Khyentse told me, “Each major tertön must reveal a minimum of three major themes: Guru Sadhana, Great Perfection, and Avalokiteshvara. In our time, Old Khyentse and Chokling were specifically endowed with seven transmissions.”

      Dzongsar Khyentse continued explaining that over the centuries, various cycles of Great Perfection teachings came to light and spread among people. The older tradition flourished all the way until the time of Chetsun Senge Wangchuk. Later on, Longchenpa codified the teachings into The Four Branches of Heart Essence, which flourished. Later still, there were the Great Perfection teachings of the Tawa Long-Yang, The Vast Expanse of the View, revealed by Dorje Lingpa, and Rigdzin Gödem’s Dzogchen revelation called the Gongpa Sangtal, The Direct Showing of the Realization of Samantabhadra. Jatsön Nyingpo revealed the Könchog Chidü, and later on, Jigmey Lingpa revealed the root scriptures of the innermost essence.

      The chief termas throughout all these centuries were revealed by the three eminent tertöns: Nyang Ral Nyima Özer, Guru Chöwang, and Rigdzin Gödem, “the vidyadhara with vulture feathers.” Each teaching was appropriate for its own age. Recently, Jamyang Khyentse Wangpo, Jamgön Kongtrül, and Chokgyur Lingpa revealed several cycles of the Great Perfection. Chokgyur Lingpa personally revealed seven Nyingtig cycles. But now, during this time period, there are two particular teachings, one revealed by Jamyang Khyentse and one by Chokgyur Lingpa, which will be very influential for the age we are in now. One text is the Chetsün Nyingtig, revealed by Jamyang Khyentse Wangpo, while the other is Chokgyur Lingpa’s Kunzang Tuktig. These practices were personally applied by the two “siddha kings” who lived in recent times, both disciples of Jamyang Khyentse: mahasiddha Shakya Shri and mahasiddha Adzom Drugpa. Both practiced these cycles. Dzongsar Khyentse recommended that I focus on the Kunzang Tuktig, because it is very suitable in this day and age. He pointed to the last statement made by Padmasambhava in the Leyjang section of the text, where it says, “When the Dark Age arrives, this teaching will cause the heart of Samantabhadra’s Dzogchen teachings to spread and flourish.”

       This activity practice, the Manifest Essence,

       Which benefits whoever encounters it,

       Will spread the heart-teaching of Samantabhadra,

       From the conclusion of the Dark Age until the end of this aeon.

Intent: To Recognize Mind’s Nature

       Tulku Urgyen Rinpoche

      Kunzang Tuktig belongs to the Great Perfection, and, therefore, its exclusive focus is on recognizing mind-essence. That is the entire intent. The sadhana involving the one hundred peaceful and wrathful sugatas is a very precious and profound support for that. The mandala of peaceful and wrathful deities includes any possible yidam, the Three Jewels, the Three Roots, the deities of the three kayas, and so forth, in myriad ways. They are not something different from the inner core of our basic nature. Often they are called the deities naturally dwelling in the mandala of one’s vajra body. In other words, through this practice and training, we realize the various aspects of our basic nature.

      That is the support of this practice, which is not limited to a retreat situation or a certain stretch of time. This practice of Kunzang Tuktig is a sufficient path СКАЧАТЬ