There is not a single phenomenon belonging to samsara or nirvana, from visible
form through to omniscience, which is beyond the nature of this Great Perfection
or great emptiness.This ultimate meaning is rigpa's self radiance beyond the
experiences of shamatha, or the thinking and mental analysis of vipashyana. Pray
that you may see this naked dharmata reality, like the sun free of clouds, with
the wisdom of discriminating awareness.
When you train in the practice of tögal, material reality can evaporate into
rainbow experience, and the kayas and tiklés can be experienced as the radiance
and dynamic energy of rigpa. This equates to the lesser and middle stages of the
path of cultivation, from the second to the seventh bhumi, and the second vision
of tögal, which is known as 'increased experience'.
After that you will arrive at the third vision. Here, rigpa's strength is
enhanced, maturing into the fullness of sambhogakaya perfection. This is
equivalent to the greater stage of the path of cultivation, from the seventh to
the tenth bhumi. This is the point at which you perceive directly the
sambhogakaya fields and the buddhas of the five families.
Finally you reach the level where all perception of phenomenal reality wears
out, and the conceptual mind dies into the state of total enlightenment. This is
the fourth vision, the fruition of Dzogpachenpo, and it is equivalent to the
path of no more learning, or the level of buddhahood, the eleventh bhumi of
Pray that you may gain the stronghold of the youthful vase body, the meaning of
which has been explained above, free from birth and death, the dharmakaya with
its two-fold purity.
If you accomplish the practice of the great Atiyoga, and obtain the confidence
of the ultimate state of the dissolution of phenomena, beyond the ordinary mind,
there will be no need for you to wander in the bardos. But if you do not master
the practice in this life, your gross physical body will not be liberated into
the pure space of the rainbow body.
Then, when the constituents of life fall apart at the completion of the stages
of dissolution at death, you should recognize the ground luminosity as the
dharmakaya, pure from the beginning, as soon as your consciousness reawakens.
At this point, the ground luminosity will dawn in the minds of all beings,
without exception. The only difference will be in terms of how long it appears
for, and whether or not it is recognized. If you do recognize the dharmakaya,
you will be liberated.
For those who have gained some familiarity with the practices of kyérim or
tögal, the appearances of the bardo of dharmata experience will arise in
sambhogakaya forms; and they will be liberated through meditating on their
On the path of trekchö, all the rigidity of mind's clinging to an "I" where
there is no "I", and a self where there is no self, is cut through with
Madhyamika Prasangika reasoning and the resulting conviction that an "I" or a
"self" does not exist. Then, by examining where mind arises, dwells and ceases,
you become certain of the absence of any true reality.
In tögal, all apparent objects are understood to be the energy and display of
mind and are brought to perfection by the mind itself.
So, in the bardos, at first when you lose consciousness or stray into delusion,
meditate immediately on the meaning of selflessness, and use your familiarity
with the forms of the deities in tögal, or meditate on the illusory form of the
deity as in kyérim. Pray that through the power of such practices you may be
liberated, as naturally as a child running into its mother's lap.
In this great secret mantrayana path of luminosity Dzogpachenpo the summit of
all, enlightenment is to be sought nowhere but in the dharmakaya face of your
own mind through relying upon the instructions of Atiyoga. Yet if you are not
liberated into the primordial state by actualizing this, then there are the five
practices of 'enlightenment without meditating for a long time': liberation
through tasting the samaya substances, through takdrol, through touching the
mudras, through seeing the chakras, and through hearing and remembering the
Pray that you may be born into the nirmanakaya realms of the five buddha
families, such as Dewachen, through practising the phowa method of enlightenment
without meditation. And pray especially that you may take birth in the "Palace
of Lotus Light," the Zangdokpalri heaven of Guru Rinpoche.
Pray that you may take birth in the presence of the Lord of Orgyen himself,
chief of the ocean of vidyadhara masters, while he is celebrating the feast of
the great secret mantra Dharma, and that you may become his favourite son or
daughter. And pray that, having taken birth there, you may traverse the four
levels of a vidyadhara, and reach the level of Samantabhadra. Then, emanating
nirmanakaya forms to take on the task of helping limitless beings, may you bring
benefit and happiness to them all
Pray that through the inspiration and blessing of the ocean of victorious
vidyadharas, and by the truth of the infinite dharmadhatu, beyond conception,
and with this free and well-favoured human form, you may actualize the
auspicious interconnection of perfecting the activity of the buddhas and
bodhisattvas, ripening the minds of sentient beings, and purifying the whole
outer and inner world into pure lands, and attain the state of buddhahood.
Take this practice to heart by combining your prayers of aspiration with actual
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