Jigme Lingpa - Dzogchen Preliminary Practice PDF
Jigme Lingpa - Dzogchen Preliminary Practice PDF
Li I ,_,.
The Dzogchen
Innermost Essence
Preliminary Practice
11 Long-chen Nying-thig Ngon-dro"
with original Tibetan text
by
Jig-Me Ling-Pa
(1729-1798)
Edited by
Brian Beresford
ISBN: 81-85102-19-8
Gyatsho Tshering
Director
February 1982
Contents
Preface vii
Introduction ix
Notes 77
Tibetan Text 79
Preface
The first part of this book is a direct translation of the liturgy on the
Preliminary Practices of the Long-ch'en Nying-thig (Klong.chen.
snying.thig.) tradition of the Great Completeness, or Dzog-ch'en
(rdzogs.chen; mahasandhi) teaching. The text is entitled The Ex-
cellent Path to Omniscience (rnam. mkhyen. lam. bzang) written
by the All-knowing Jig-me-ling-pa ('jigs.med.gling.pa) (1729-1798),
and compiled by the first Do-drub-ch'en (rdo.grub.chen) (1745-
1821). Jig-me-ling-pais considered the founder of the Long-ch'en
Nying-thig tradition, and Do-drub-ch'en is looked upon as the prin-
ciple holder of the doctrine. It is in effect a condensed practical
handbook of Buddhism for followers of the Vajrayana school of
Mahayana Buddhism. Its main subject, though not its sole concern,
is the preliminary practices or that which "goes before" (sngon.
'gro) the actual practice. However, this is somewhat misleading,
since it also contains a complete course of practice for achieving
Buddhahood itself.
A line by line translation of the full text has been prepared and
precedes the Tibetan root text. A few sub-headings have been added
for clarity, but these have been placed in parentheses.
The second part of the book is summation of the liturgy, giving
a brief yet comprehensive explanation of the method of practice.
this summary draws upon instructions I have received from my
principle Lamas and from the following texts:
1. Kun.bzang.bla.ma'i.zhal.lung. by sPal.sprul.Rin.po.ch'e.
2. Khrid.yig.dran.pa.nyer.bzhag.by Kun.mkhyen.'Jigs.med.gLing.pa.
3. rNam.mkhyen.Iam.bzang.gsal.byedby mKhyen.brtse'i.dbang.po.
4. Thar.lam.gsal.byed.sgron.me. by 'Gro.'dul.dPa.bo.rdo.rje.
5. Rig.'dzin.zhal.lung. by mKhan.po.ch'e mch'og.don.grub.
The third part of the book contains a brief outline of the Nine
Vehicles of the Nying-ma (rnying.ma) school on the basis of the
books of Long-ch'en-pa, Jig-me-ling-pa and others. The kind and
viii
Tulku Thondup
Visva-Bharati University,
Shantiniketan1977
Introduction
There are many different methods of teaching the Dharma that were
expounded by the Buddha, the realized saints who followed after
him in India and Tibet, and the traditional scholars. All of these are
for the benefit of disciples of differing capabilities. For the practice
of Dharma to be effective one should start at a level suited to one's
own mental capacity. It is essential to understand the meaning of
the teaching first of all through study. Trying to practice it without
having studied it properly would be like trying to scale a cliff with-
out hands. Conversely, a great deal of study and no practice would
be like being surrounded by an abundance of food while dying of
hunger. it is important, therefore, for the practice of Dharma to
combine both understanding its meaning and trying to realize it
through practice.
This text, the Dzog-chen Long-chen Nying-thig, belongs to the
category of "Dharma Treasures" (gTer.chos) and the writings of
the All-knowing Master, Jig-me Ling-pa. The tradition of the Long-
chen Nying-thig in Tibet became very popular, and was a widely
studied and practiced system within the Nyingmapa tradition, one
of the four major Buddhist sects in Tibet. The Long-chen Nying-
thig is a relatively new system, even though the teachings and the
practices are basically the· same as the earlier Dzog-chen Nying-
thig, which was broughfto :Tibet about the time of Guru Rinpoche,
Padmasambhava, in the eighth century. The lineages of transmis-
sion of the Dzog-chen Nying-thig and the Long-chen Nying-thig
are as follows:
1. The Dzog-chen Nying-thig Lineage
According to the tradition of the Nyingma school, Tibet's earliest,
the highest teaching is known as the Great Completion, or Dzog-
pa Chen-po (rdzogs.chen; mahiisal!lpatra or mahashiindi), or the
Atiyoga direct" method for realizing the nature of the mind and
attaining Buddhahood. The Nying-thig, or the "Essence of the
X
3rd Do-Drllb-chen
I
5th Dzog-chen
Rinpoche Rinpoche (1872-?)
(1865-1926)
I
I<hyen-tse
I
Ge-kong Gya-roog Jam-biil
Cho-kyi Khen-po
LQ-dro Kun-pal
(1893-1959)
Tibetan
rDzogs-pa chen-po kLong-chen snying-thig sngon-'gro
Composed by
The Knowledge-holding master
Jig-me Ling-pa
Compiled by
The first D<rdrub-chen Rinpoche, Jig-me Trin-lii WO-zer
Homage
_,__
2. Refuge
To the actual three rare and supreme Jewels, 1 those Gone
to Bliss2 to the Three Roots, 3
To the nature of (physical) channels, energy and essence,•
To the mal)~ala of the essence, nature and compassion
of the Awakening Mind,5
I go for refuge until the attainment of the quintessence
of awakening."
[repeat tlzrcc times]
9
ii. Petition
I request your protection; purify my negativities.
With intense regret I confess and acknowledge;
Even at the cost of my life I shall abstain.
iii. Purification
Upon a full moon in your heart
Is the letter HUI'yt encircled by the mantra.
By invoking with the recitation of mantras
From the point of union of the deities' blissful play
Flows nectar-clouds of bodhichitta
Falling like fine particles of camphor.
iv. Requesting
I implore you to utterly purify
Myself and all beings throughout the three realms11
Of our Karma and conflicting emotions, the cause of suf-
fering,
10
As well as illness, harmful spirits, negativities, mental
obscurations and transgressions of vows.
v. Mautra recitatiou
OM VAJRA SATIVA SAMAYA/MANU PALAYA/VAJRA
SATIVA
TVENO PATISHTHTA/DRIDHO ME BHAVA/SUTOSH-
YOME BHAVA/ . . .
SU~HYO ME BHAVA/ ANURAKTO ME BHAVA/SARVA
SIDDHIMME PRAYACHCHHA/SARVA
KARMA SUCHA ME/CHmAM SHRIYAMH KURU HOM/
HAHAHAHAHOH .
BHAGAVAN/SARVA. TATHAGATA/VAJRA MA ME
MUNCHA/VAJRI
BHAVA/MAHASAMAYA SATIVA/A
[recite as much as possible}
vi. lnvocatiou and dissolving the visualization
0 Protector, through my lack of knowledge and ignorance
I have transgressed and weakened the sacred pledges;
0 Lama, Protector, give me refuge.
Lord, Vajradhara, holder of the adamantine scepter
Whose very nature is great compassion,
The lord of beings, to you I go for refuge.
I confess and acknowledge all transgressions of the root and
branch commitments done physically, verbally and mentally. Please
purify and cleanse away all strains of wrongdoings, emotional
obscurations, errors and downfalls.
At these words, Vajrasattva, with a glad and smiling countenance
says, "0 fortunate child, all your wrongdoings, obscurations and
transgressions are purified." So saying he merges into radiant light
and dissolves into me. By this means I become Vajrasattva, apparent
yet empty, like a reflection in a mirror. By visualizing the heart-sylla-
ble HUtyl encircled by four letters, light rays are emitted so that all
beings are the realms of the three worlds become perfected in the
nature of awakened beings, Vajrasattva, the five Buddha families,
maJ:t~alas and retinues.
5. Ma~H~ala Offering
OIYt-AJ::I-Hillyt!
i. Nirnzanakiiya ma~ujala
ii. Invitation
HU¥!
In the northwest country of Uddiyana
Is the one (born) on the pistil stem of a lotus
And endowed with supreme marvelous attainments;
14
Renowned as the Lotus Born One, Padmasa~bhava,
and surrounded by a retinue of many c:f.ikinis.
I will practice by following you;
Please come forth to grace me with your inspiration.
GURU PADMA SIDDI-fi HiJIYt:
Aspiratioual Prayers
(A) ASPIRATIONS FOR THIS UFE
Colophon
This compilation of the Preliminary Practice Prayers of Dzog-pa
Chen-po Long-chen Nying-thig is written by the great Tantric yogi
Jig-me Trin-la Wo-zer, who was trained by the gracious kindness of
many holy teachers, including Rig-dzin Jig-me Ling-pa, and who
achieved confidence in the Law of Tantra. By this merit, may follow-
ers see the Guru as the Buddha. Thereby may the self-face of self-
awareness, Kun-tu Zang-po, become apparent to them, so that they
become the cause of ceaseless benefits for sentient beings endless as
the ocean.
Part- II
The Summary of Practice
(A Commentary to the Long-chen Nying-thig Ngon-dro)
-1-
The Common Preliminary Practice
Once our mind has been trained and acquainted with the princi-
ples set out in the common Preliminary Practices, and we experi-
ence a natural, unmodified and spontaneous desire to practice
Dharma, we are fully ready to enter the door of spiritual practice.
To do so, specifically in relation to Mahayana Buddhism, it is nec-
essary to embark on those Preliminary Practices not common to all
spiritual traditions. These involve specifically Buddhist oriented
practices, such as Taking Refuge, and include the following topics:
1. Taking refuge in the Three Supreme Jewels (dkon.mchog.gsum.:
Tri Ratna), namely the guide or teacher, the spiritual path or his
teaching, and the companions along the way to the state of lib-
eration. Refuge is the foundation stone of all Dharma practice.
2. Activating the Awakening Mind (byang.chub.kyi.sems.;
Bodhicitta), the entrance into and the very heart of the Great
Vehicle (theg.pa.chen.po.; Mahayana).
3. Reciting the mantra of an meditating upon the form of
Vajrasattva (rdo.rje.sems.pa) in order to purify one's emotional
defilements, the obstructions against the attainment of libera-
tion from the process of cyclic existence.
4. Offering the mar:u;iala or universe to the Lama, the ultimate
spiritual principal. This is for the accumulation of merit
(bsod.nams.; pUl)ya) or stock of positive energy which brings
together causes favorable to the attainment of realization.
5. Making prostrations which purify emotional defilements as
well as accumulate merit.
It is considered essential within the lineage of this specific teach-
ing to have completed one hundred thousand repetitions of each
of these five practices. This is done to prepare the mind for the
higher meditations directly relevant to the Dzog-chen meditation.
Traditionally, if one has not done so, one is neither permitted to
receive a teaching nor even to read a page of scripture relating to
the higher practices.
37
4. Mar:u~ala Offering
According to this text there are two practices related to offering of
the mat:t<;lala which accumulate merit. The main one is the Mat:t<;lala
Offering proper and the secondary practice is known as the Men-
dicant's Accumulation of Merit (ku.su.lu'i.tshogs.bsag) The pur-
pose of the preceding practice was to dispel unfavorable obstruc-
tions by purification of non-virtuous deeds. This alone is insuffi-
cient for realization to be attafued. One should additionally accu-
mulate merit in order to build up more and more favorable condi-
tions for experiencing the essence of the path. Without the accu-
mulation of merit one will never attain complete realization nor
will one understand the meaning of Emptiness. Thus it is essential
to cultivate the dual accumulation of both physical merit and men-
tal wisdom. On this method, Tilopa has said, "0 Naropa, my son:
until you have understood that the appearance of interdepend-
ence relationships is not produced, do not depart from the tWo
wheels of the chariot of accumulation of merit and wisdom." A
tantra also states, "Without the accumulation of merit there will be
no result, just as oil cannot be extracted from sand."
Fundamentally the mat:t<;lala practice is an offering both of ma-
terials and of mentally visualized objects, of all the finest things
47
both within and without cyclic existence, to the most excellent of
objects, the Three Supreme Jewels. Since innumerable forms of ac-
cumulation of merit are included in the Mcu;aC;iala practice, it is one
of the best ways to accomplish the path. First in the actual practice
we should amass the finest materials that we can as our material
objects of offering. These should be arrayed on an altar or suitable
place. Next we should visualize the Assembly Tree, the object of
our offering, as when we go for Refuge. The accumulation of merit
in this practice is accomplished primarily by means of offering
through mental visualization. Although there are many methods
of offering the Mcu;aC;iala, here we are concerned with the offering
to the Three Perfect Bodies or the Three Kiyas.
The Nirmil;lakiya Mcu;aC;iala Offering involves all the beings
and the world systems, including oneself and one's possessions,
being offered to the assembly of NirmiJ:takiya manifestations. This
is known as the common Nirmii;takiya Mai;t9ala Offering. Above
this imagined universe we should visualize the Pure Land of Beau-
tifully Arrayed Akani~?h!}la which has the five certainties associ-
ated with the SaJ:!lbhogakiya state, namely the certainty of place,
teacher, disciples, doctrine and time. This is an unimaginable ar-
ray of palaces ornamented by numerous goddesses of offering, and
it is they whom we present to the assembly of SaJ:!lbhogakaya forms
in the visualized Refuge Tree. This is known as the uncommon
SaJ!lbhogakiya Mcu;aC;iala. Above this is the Dharmakiya Mai;t9ala,
the highest of all. In this case we build the offering out of all thoughts
arising from the manifestation of unceasing luminosity, the four-
fold vision and so forth, heaped upon a base of the unborn
Dharmadhitu. All this is offered to the assembly of the
Dharmakiya. All this is offered to the assembly of the Dharmakiya.
Although this visualization is described in terms of 'above' and
·'below', "above the NirmiJ:takiya" and so forth, in actuality there
is no question of partially of extremes-there is no 'above and be-
low'. With this in mind and with our visualization clear, we should
recite the relevant stanzas. We should make nine heaps on the
m8I;l9ala plate for the Nirmii;takiya, five heaps for the ~bhoga
kiya and one for the Dharmakiya. Conversely we may recite the
37 heap Mai;t9ala Offering, or if we are not able to do that we may
complete the practice by reciting the shortest form, the seven-
heaped Offering.
The second form of Mai;t9ala Offering here, the Mendicant's
Accumulation of Merit, is a special way practiced by simple yogis.
48
5. Prostrations
There is no special place assigned to prostrations in this text of the
Uncommon Preliminary Practices, but in fact one hundred thousand
prostrations are performed as an integral part of it. The actual
practice of prostration is found among the seven acts of devotion
included in the Unification with the Spiritual Master, the following
section and main practice, and it is proper to perform prostrations
while reciting the verses of that practice. However these days the
full hundred thousand prostrations are done either in combination
with the Refuge, Activating the Awakening Mind or the Vajrasattva
practice. When making prostrations we should visualize the
49
assembly of the Refuge Objects in the sky above us, and with rev-
erence perform full bodily prostrations while reciting the relevant
verses. This should be done with strong devotion and faith towards
the objects of prostration, never allowing our mind to wander to-
wards any other object. We can expand the meditation so that we
visualize our body being multiplied into as many atoms as there
are in the world. We first stand straight and fold our hands to-
gether like a lotus blossom. We place them successively at our head,
throat and heart, and while thinking that our physical, verbal and
mental defilements are purified, we should touch our head, hands
and knees to the ground while executing a full bodily prostration.
We should rise immediately, and think that our defilements are
purified and that we have received the blessings of the Body, Speech,
Mind, Qualities and Activity of the Buddhas. We should meditate
in this way while performing prostrations with a strong faith and
belief.
-3-
The Actual Path
4. Dedication
Distribution of merit for the benefit of others should be done with
kindness, compassion and the altruistic attitude of Awakening
Mind, so that we wish all sentient beings may, by these good ac-
tions, gain happiness and the ultimate attainment of Enlighten-
ment. If one dedicates merit for the ultimate benefit of others the
virtues will never decrease, they will only increase. It is an im-
mensely powerful, skillful means for perfecting one's own accu-
mulation of goodness. The exceptional means of dedicating merit
is to do so in conjunction with the realization of their non-reality-
60
1. dkon.mchog.gswn; tri-ratna.
2. bDe.bar.gshegs.pa; Sugata.
3. rtsa.ba.gswn.
4. Physical channels (rsta; nac;ti); energy winds (rlung; vayu); seminal
essence (thig.le; hindu).
5. Essence (ngo.bo;svabhava); nature (rang.bzhin; pralq"iti); compassion
(thugs.rje; kanu:ta).
6. Byang.chub.snying.po; Bodhima~c;ta.
7. Ngal.gso. The anxiety-free state of Buddhahood.
8. Rang.rig.'od.gsal.
9. Tshad.med.bzhi.
10. Long.spyod.rdzogs.pa'i.sku; Saf!lbhogakaya.
11. Khams.gsum; triloka or tridhatu. They are (1) the desire realm
('dod.khams; kamadhatu), (2) the form realm (gzugs.khams;
rupadhatu), and (3) the formless realm (gzugs.med.khams;
arupadhatu).
12. Khros.ma.
13. The body, speech and mind-in other words, the three media of ac-
tions.
14. All appearances are perfected as deities, all sounds are purified as
mantras and all thoughts are ripened into the Dharmakaya, the per-
fect body of truth.
15. Rig.pa'i.gdangs.
16. Chos.nyid; dharmata.
17. mngon.swn.
18. rig.stsal.
19. khregs.chod.
20. thod.rgal.
21. The five practi~s are those granting liberation through just seeing
the cakras, by hearing the mantra, by tasting the nectar, by touching
the mudra, or by recollecting the po-wa transference of conscious-
ness.
22. The five pure realms are the Vajra Realm in the east, the Padma in the
west, the Ratna in the south, the Karma in the north and the Buddha
in the center of the mandala.
23. The abode of Guru RinpOche, the Glorious Copper-colored Mountain.
78
24. rD~ogs.smin.sbyang.gsum.
25. The practice of the "Chanc;tali" inner heat, the "tu-mo".
26. The alaya (kun.gzhi) is the storehouse or the basis of the traces and
causation of virtuous and unvirtuous deeds which create one's births
in saipSira and liberation to nirva~a.
27. The jneyavarana (shes.sgrib), the obscurations of the traces of con-
flicting emotions, the final veil to the knowledge of everything.
28. The Sanskrit word yana, theg.pa in Tibetan, means something which
supports goods on a journey. The journey in this context being the
inner voyage to realization of our actual nature, covered by means to
the "vehicle" of a specific spiritual tradition suited to our individual
capacity and inclination.
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