266604241-Konchok-Chidu-Ngondro.pdf

Extracted from the instruction text: "The Adornment of the Guru's Thoughts"1

Namo guru padmakar! ya [Homage to Guru Padmakara!] Those who have the positive karmic tendency and the karmic good fortune for the profound path, if they intend to first commence upon the preliminary stages, should know that there are two of them: a) The two stages of the general preliminaries. b) The particular preliminaries for the Mahasandhi. The first of these: The General Preliminaries In this there are two stages: a) General. b) Specific. The General [Stage of the General] Preliminaries These are the supplications for blessing and the t he pacification of obstacles which are recited at the commencement of all practice sessions.

Könchok Chidu Preliminaries. Page 2

Sit with the key parts of the body straight upon a comfortable seat in a place of solitude. When expelling the dead breath three times, imagine that the bad karma and obscurations of the body, speech and mind are purified. Recite:

{2a} 2

Repeat the above as much as you can.{3b} Then recite: 3

4

5

6

Könchok Chidu Preliminaries. Page 3 7

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This supplication composed by Rigdzin Jatsön Nyingpo has the greatest benefit and purpose. Therefore recite it once, or three times, or so on. Then focus your mind on the three syllables in his body's three places. After repeating Om ah hum, rest in a nonreferential state. The Second - the Specific - Stage of the General Preliminaries This consists of three preliminaries: a) The common preliminaries. b) The uncommon preliminaries. c) The special preliminary. The first of those: The Common Preliminaries (i) The contemplation of the difficulty of obtaining the freedoms and wealths [of the precious human existence], in order to exhort the mind to the dharma:


(ii) The contemplation of death and impermanence:

(iii) The contemplation of karmic causes and results:

(iv) The contemplation of the perniciousness of samsara: {3a}

You should diligently recite and meditate upon these stainless words of the Buddha. The second [in the specific stage of the general preliminaries]: The Uncommon Preliminaries There are four of these, the first of which is the foundation for all the lesser and greater yanas: Taking Refuge


{3b}

Recite that supplication and then accumulate a number of repetitions of the following:

Having concluded, recite:

Repeat that as much as you can. There is the tradition that in accumulating repetitions of the preliminary practices, the single line [of refuge] given above, is recited with each prostration, thus simultaneously accomplishing a hundred thousand refuges and a hundred thousand prostrations. At the conclusion of the session, recite:


The second [of the uncommon preliminaries] is the development of bodhicitta which transforms all activity into the path to enlightenment: The Bodhicitta

4a} Thinking in that way, accumulate repetions of this recitation:

In between repetitions, practice the sending and taking visualisation as much as you can. Imagine that with your out-breath, all your accumulation of good karma, in t he form of light-rays that are like liquid moon, goes out to touch all beings so that they attain happiness. Imagine that together with your in-breaths, all the bad karma, obscurations and sufferings of beings are completely drawn in to you in the form of a black mass that merges into you, and is cleansed and purified away as soon as you think of t he profound path.


Contemplate the four immeasurables and recite three or more times:

If you are doing a condensed form of the preliminaries as a regular practice, combine the refuge and bodhicitta visualisations described above, and accumulate repetitions of the terma-text verse that is a combination of the single line of refuge and the three lines of bodhicitta9.{4b} Having concluded, you can dissolve the Refuges and commence the Vajrasattva practice. The third [uncommon preliminary] is the meditation and mantra repetition of Vajrasattva, which purifies one of bad karma and obscurations: Vajrasattva Recite:

10


Repeat:

[Om Vajrasattva, protect my samaya, Vajrasattva, uphold me, remain firmly within me, Be perfectly pleased with me, Care for me perfectly, Be loving towards me, Bestow all the siddhis upon me, Make my mind good in all my actions, Hum ha ha ha ha hoh, Bhagavan, all the Tathagatas, Vajra, do not desert me Be a Vajra being! Great Commitment-being! Ah Hum ] When accumulating numbers of the mantra as a preliminary practice, imagine that space is filled with a continuous succession of white lotus petals, and that on each petal there is a Vajrasattva, each with a mantra-circle. Beneath them are all beings, one under each Vajrasattva. Lights from the mantras in their hearts accomplish the two benefits and gather in blessings. Visualise the descent of the amrita and the purification as clearly described in the terma text 11.{5a} Having concluded, recite this praise:


Then recite:

Due to that confession, by oneself and all beings, of transgressions of vows and commitments:

In a brief regular practice, the above is unecessary. Instead, having recited the hundred syllable mantra, it is enough to just recite;

The fourth [uncommon preliminary] is the mandala offering that swiftly completes the accumulations: The Mandala Offering The visualisation of the assembly: {5b} 12 13 14 15

Having imagined that, there is first the accumulations and purification:

16


Imagine that yourself and all beings are correctly practicing the seven branch prayer in unison: Recite:

17

18

Recite those pure seven [branches] any number of times. Then for the actual mandala offering itself, [first] as generally done, practice in accordance with the instruction text19 and offer the universally known thirty-seven heaps, setting them out and making their individual visualisations. Recite: [Om vajra-ground ah hum] {6a} [Om vajra perimeter ah hum] 20


Then make the offering to the Three jewels and the Three Roots in general, reciting as many times as you can:

The specific mandala offering to the three kayas of the guru: If you know and wish to practice [a mandala offering] as found in t he preliminaries for Mahasandhi meditation, then it is excellent and fitting to make an offering using the prose and verses from "Vimalamitra's Dharmacharya: The Flourishing Wish-Fulling Tree", one of the sections of "The Sky-Iron Vajra Practice for Long Life"21. Here I just follow the teachings as given [in Tsewang Norbu's instruction text]:

22

When you are accumulating a hundred thousand repetitions, make that the principal offering.{6b} In conclusion recite:


[Guru, I offer a precious mandala].

23

The third [of the specific stage of general preliminaries, the first and second having been the common and uncommon preliminaries] The Special Preliminary: The Guru Yoga

24

25

26

You thus imagine the lineage gurus in a vertical column, one above the other, with the three roots in a massed gathering around them, and the three syllables at the three places of them all. With single-minded, intense devotion, recite: 27

28

{7a} 29

30

Accumulate a number of repetitions of this nine line prayer. If you are unable, due to


present circumstances and so on, to do a hundred thousand repetitions, recite it as much as you can, and you can instead accumulate repetitions of the following recitation:

Both of the above prayers are the words of the great Rogdzin [Jatsön Nyingpo] and have an equally great blessing. At the conclusion of the session, recite also other long and short lineage prayers which are provided elsewhere. If you are doing this [guru yoga] as a regular daily practice, you can now go on to the practice of receiving the empowerments. If you are accumulating repetitions as a preliminary practice, etc., now recite:

Recite the seven line prayer: {7b}

Then recite these two mantras, first here as a devotional practice of supplication, accumulating an equal number of both, such as a hundred thousand and so on:

and: Having concluded that, receive the empowerments:


31

32

33

34

{8a} 35

36

37

38 39

Maintain for as long as you can this uncontrived spaciousness of unspoiled, genuine devotion. In conclusion, recite:


And recite pure dedication and wishing prayers such as:

40

The second [of the preliminaries, the first having been the two stages of the general preliminaries which have comprised the text so far]: The Particular Preliminaries for the Mahasandhi These uncommon preliminaries are as described in the instruction text41, within which there is especially the guru yoga42: {8b}

Invoke blessings by reciting the seven line supplication three times. Mentally offer the outer, inner and secret offerings that are manifested from meditation and recite:


Thus recite intensely the supplication for the realisation of the true nature.{9a} Having concluded that recite:

Rest in that meditative state. It is sufficient to practice the "inner differentiation": the purification of the six existences43, in the context of the other [Mahasandhi preliminary] teachings, but as this particular practice is very profound and excellent for a daily regular practice, or a practice that does not follow the complete instructions of the [terma] text, and so on, do the following:

44

[Om ah hum. I am perfectly noble]45


Keeping silence recite that mantra seven hundred thousand times.{9b} In conclusion recite " " six times so that a wisdom wind comes from the three syllables blowing the burnt ashes out through the anus and dispersing them. Next recite:

Recite the hundred syllables as much as you can, and there will appear the general signs of becoming purified of bad karma and obscurations. In brief, apply yourself to this practice with diligence, as the tantras describe countless benefits that are derived from it, for example that the six realms will be easily purified, and buddhahood swiftly achieved. Through this, may the flow of activity of the profound path, The Teachings of Shakyamuni, ever spread and increase, And may all beings become followers of this Dharma And become completely liberated!

This text was composed by the Vidyadhara of Padmasambhava Mantrayana, Pema Gargyi Wangchuk46, at the retreat centre Tsadra Rinchendrak47, in response to the request made by Lama Karma Tashi Geleg and Karma Sonam, who both aspire towards that which is profound. MAY GOODNESS INCREASE! Translated by Peter Roberts. Scotland. July 1991.

1

N

OTES

An instruction text by Tsewang Norbu, the eighteenth century head of the Kahtok Nyingma, and holder of many transmissions, including the Kînchok Chidu. This preliminary instruction text by Kongtrul appears to predate the sadhana that he compiled from the terma texts and his own two sadhana instruction texts. They appear to have been written in this order: 1) Ngondro instructions " 2) Pemay Shalung Instruction text " 3) The sadhana " 4) The shorter sadhana instruction text included in the Rinchen Terdzî. 2

Jatsön Nyinpo is portrayed, as well as described in Tsewang Norbu's instruction text, which has more visualisation descriptions than any of Kongtrul's commentaries, as having a rainbow radiating from each shoulder.

3 The Terton name of Jatsön Nyingpo. 4

"The One from Bangri (Bang Mountain)", another of Jatsön Nyingpo's names.

5 "Secret #Mantra", i.e. the Vajrayana or Tantra. 6 The generation and completion phases. 7

"Mantra#Holder Bkack #Hum Blazing#Fire", another of Rigdzin Jatsön Nyingpo's names.

8

Only the first few words of the prayer are given in the text, which is usually found in Könchok Chidu collections as a single page, in which the benefits are described in the colophon. It is not in the Rinchen Terdzö.

9

These lines were subsequently combined as a four line verse by Kongtrul for the Refuge and Bodhicitta verse towards the beginning of the Könchok Chidu sadhana that he compiled from the terma texts. These lines occur in the terma text "The Sadhana of the Three Yogas and the Generation Phase of the Mahayoga [yoga.gsum.gyi sgrub.thabs.dang.ma.h $. yo.ga'i.bskyed.rim, which is the fourteenth of the thirty #five texts that make up the Könchok Chidu terma text as in the volume published by Dilgo Khyentse Rinpoche. This five folio text and the following two folio "The Anu Yoga Completion Phase" comprise the fourth of the eight chapters into which the Kînchok Chidu terma is divided. The text begins on page 205 (1b) in this way: "Then as the fourth chapter is "The teaching of the sadhana of the three yogas" First there are three: refuge, gathering of accumulations and the hundred syllables, The mandala, and the generation phase of the deity.

The refuge:

O !

" "

h# !

I take refuge in all the sublime Refuges. The development of bodhicitta: In order that my parents, the six kinds of beings, who wander in Samsara, Experiencing unendurable suffering, may attain Buddahood, All develop the mind turned to the supreme enlightenment."

(This is then followed by the seven branches, Vajrasattva, etc.) 10

This section, included in Kongtrul's Kînchok Chidu sadhana, is from the Vajrasattva visualisation that occurs on p.205 (2a) lines 2 " 5, of the terma text "The Sadhana of the Three Yogas and the Generation Phase of the Mahayoga. See note 8.

11

The entire visualisation has in fact already been fully quoted above. Also see note 9.

12

Hemasagara (Tibetan: gangs"chen"mtsho) is a Buddha manifestation in which is located realms and worlds. Our world is said to be upon one of a tier of lotuses that he holds. Here, according to Tsewang Norbu's instruction text, the appearance of Avalokiteshvara in sambhogakaya form has the identity of being Hemasagara.

13

Tibetan: ömingyur ['od"mi"'gyur]: "Changeless Light". The primordial Buddha, is the Dharmakaya form of Amitabha in which he is inseperable from Samantabhadra. According to Tsewang Norbu's instruction text, he is a naked red buddha, seated in the vajra posture with both hands in the meditation posture.

14

In the Mahayoga lineage for instance, there is first the mind"lineage of the Buddhas, from the Dharmakaya Buddha to the sambhogakaya bodhisattvas # the sign"lineage of the vidyadharas, from Vajrapani to a group of five beings, each from a different realm of existence # and the oral"lineage of individuals, which is from King Indrabhuti to Padmasambhava.

15

A teaching entrusted by Padmasambhava to dakinis, and written in dakini script, the dakinis being charged with keeping the teaching concealed until the correct time and thenceforward protecting its practitioners.

16

A transmission of teaching through Padmasambhava prophesying and thus empowering one of his pupils to discover a teaching in the future.

17

The three kayas: Dharmakaya, Sambhogakaya and Nirmanakaya.

18

This is on page 1b"2a [204"205] of "The Sadhana of the Three Yogas and the Generation Phase of the Mahayoga, where it precedes Vajrasattva. See note 9.

19

In Tsewang Norbu's instruction text, upon which Kongtrul is basing this text, the mandala offering instructions are on pp.10b "13a (194"199), the actual mandala offering itself

commencing on page 11b [196] in the generally available editions. The terma text does not include a mandala offering, but only the seven branch prayer. 20

The text at this point does not actually give the rest of the mandala offering, only stating "..etc.".

21

The second of the six volumes of Jatsön Nyinpo's termas, as published by Dilgo Khyentse Rinpoche, is "The Long Life Practice, The Sky"Iron Vajra, The Gathering of All Siddhis" (tshe"sgrub gnam"lcags rdo"rje dngos"grub kun"'dus) in 521 folios. It is comprised of a total of 28 texts. This terma, and the other volumes apart from the Könchok Chidu, was discovered in Jînpo Lung temple at Nyemo Lhari in Kongpo. "The Flourishing Wish"fulfilling Tree" is the eighth text pp. 103"200, at 97 folios being the longest text in the collection.

One of the two editions of Kongtrul's preliminary text that I have, has misspelt chos"spyod as chos" brjod. Chos"spyod or Dharmacharya or "Dharma Activity" is a general title for a set of practices or recitations that are regularly done. 22

Tsewang Norbu's instruction text and Kongtrul's sadhana have these verses followed immediately by the offering mantra: Guru ratna ma ˆ$ alaka% niry å t ay å mi [Guru, I offer a precious mandala]. Here a supplication is interjected.

23

Nirmanakaya: Padmakara. Sambhogakaya: Avalokiteshvara. Dharmakaya: Samantabhadra "Amitabha, who are the principal figures in the visualisation for the mandala offering.

24

The "Wishfulfilling Jewel Guru", which is, according to Tsewang Norbu's instruction text, Padmakara wearing the "cintamani costume" with both hands in the meditation mudra, holding a wishfulfilling jewel. According to Gega Lama, he does not hold a khatvanga and is seated in the vajra posture.

25 Essential practice instructions (Tib: man"ngag). 26

That visualisation recitation was composed by Jatsîn Nyingpo.

27

Samantabhadramitabha is the name for the inseparability of the Dharmakaya Buddha Samantabhadra from Amitabha, as a naked blue Buddha.

28

In the sadhana, between this line and the next is the line: "Yeshe Tsogyal and Nyangben Tingdzin Zangpo,".

29

In the sadhana, this is followed by a succession of lineage gurus, that vary slightly in different editions towards the end of the succession. An example: Dundul Lingpa, Longsal Nyingpo, Dechen Lingpa, Tsewang Norbu, TrinlÇ Shingta, Tuk"kyi DorjÇ Tsal, Pema NyinjÇ, Yungdrung Lingpa, Khakyab Dorje, and the root and lineage gurus.

30

Trek"chö, literally "cutting through" is defined as a key practice in the Nyingma

Mahasandhi teachings. It is said to be a teaching that can effortlessly liberate the lazy. It is the spontaneous ground wisdom, a direct recognition through resting in the four liberations: the primordial, the spontaneous, the naked and the final liberations. One Rests naturally in the primordial purity of the dharmata, the nature of phenomena. Tö"gal, literally "reaching the summit" is defined as a key practice in the Nyingma Mahasandhi teachings. It is said to be a teaching that can, through effort, liberate the diligent. In this there is the full accomplishment of the four appearances: the direct appearance of the dharmata, the appearance of the increase of the appearance of experiences, the appearance of the full development of awareness, and the appearance of the intellect" transcending cessation of phenomena. Thus, through phenomenal appearances, the material is transformed into the clear"light. 31 Tib: mi"g.yo"ba. ("The Unwavering"). 32

Tib: bskyed"rim. The "generation phase" in which the visualisation of the deity is created.

33

Tib: legs"pa'i blo"gros. "Excellent intelligence". the ninth of the ten bodhisattva levels.

34 Tib: rdzogs"rim. "Completion phase". 35 Tib: chos"kyi"sprin. "Clouds of Dharma". 36

The five places: The forehead, (sometimes this is the crown of the head), the throat, the heart, the navel and the secret region (genital area).

37

Tibetan: kun"tu"'od. "Total Light" or "Complete Illumination". This is the level of Buddhahood. Note that there is also a system of twelve bhumis, in which this level is the twelfth.

38 The body, speech and mind. 39

The guru's body, speech and mind. "Secret" because they are inconceivable to ordinary beings.

40

This last dedication prayer is not given in full, only the first few words, and is not in Tsewang Norbu's instruction text, while the preceding ones are.

41

This instruction does not appear in Tsewang Norbu's instruction text, but is contained in Jamgon Kongtrul's own sampannakrama instruction text.

42

In Jamgon Kongtrul's instruction text on the sampannakrama of the Kînchok Chidu: "The Liberation of the Three realms", this meditation is described on pages 7b " 8a [294"295], as the introductory uncommon preliminary practice that precedes the actual uncommon preliminaries themselves.

43

This is one of a sequence of preliminary sampannakrama practices given by Kongtrul in his sampannakaram instruction text.

44 The Buddha Body, Speech and Mind. 45

Tentative translation, the ko being taken as kau. i.e. two naros instead of one. Kongtrul's

sampannakrama commentary says that the mantra is only O# å ! hË# 46 Jamgon Kongtrul 1913"1999. 47 Kongtrul's retreat centre at Palpung monastery in Kham.

266604241-Konchok-Chidu-Ngondro.pdf

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