Instrucciones Esenciales de Meditación

8/12/2019 Instrucciones Esenciales de Meditacin

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Instrucciones Esenciales de Meditacin

(para todo aquel con la fortuna deintentar de corazn ponerlas en prctica)

Contenido

1. Oral Instruction by Dilgo Khyentse2. Instructions on Shamatha within the

Mahamudra traditionby Panchen LozangChkyi Gyaltsen

3. The Common Preliminaries: The SevenfoldMind-Training by Lerab Lingpa

4. Tilopa's Mahamudra Instruction to Naropa inTwenty Eight Verses

5. Extracting the Vital Essence of Accomplishment:Direct and Clear Guidance for Practice in aMountain Retreat by Ddjom Rinpoche


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Taking a humble position richwith the treasure of contentment,

free from the binds of the eight-worldly concerns,firm and strong hearted in practice,

receiving the Guruss blessing,realization becomes equal to space.

May we attain the Kingdom of Samantabhadra!

If you are able to meditate completely turning asidefrom the activities and concerns of this life, it is certain

that you will gain the extraordinary qualities of theprofound path of Dzogchen.

Why wait for future lives? You can capture theprimordial citadel right now, in the present.

This advice is the very blood of my heart.

Hold it close and never let it go!

Dudjom Rinpoche


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Oral instruction by Dilgo Khyentse

While mind is watching mind,Though there is nothing to see, it is vividly clear;Uncontrived, free and at ease in that state,Rest naturally, simply undistracted.

Whatever thought occurs in that state,Without stopping or analyzing, watch its very nature.Its arising doesnt obscure the absolute nature;Whatever occurs, relax right there.

Dont follow thoughts about the past,

Dont anticipate thoughts about the future,Directly transcend the external world;That is called the four parts without three.

If you maintain this recognition of thoughts,You will feel that they do not truly begin, remain or end.Though you notice them, they have no effect on your truenature;That is the bare natural state, the way it is.

If you take that empty awareness, open and carefree, as thepath,All the time, during formal practice and afterward,You will quickly and surely acquire a confident realizationThat confusion is freed by itself.

It is very helpful to mingle your mindInseparably with your teachers;By settling in equipoise within that state, developing faith anddevotion,


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You will meet the natural face of dharmakaya.

Especially guard the continuity of impermanence,renunciation,

And pure discipline, like your own eyes;Never diminish your one-pointed diligence in the heart of thematter,The essential yoga of the profound meaning.

Alternating study, reflection, and meditation,The one will help the others.

Ultimately that is what you need to resolve,So practice the essential meaning with tenacity.

May this delightful, sacred offering cloudOf essential pith instructionsCause you to gain realizationOf the definitive secret that is like space.

MANGALAM

Brilliant Moon: the autobiography of Dilgo Khyentse. Translated byAni Jinba Palmo. Page 293


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Instructions on Shamatha within theMahamudra traditionby Panchen Lozang Chkyi Gyaltsen

Of the two approaches of seeking to meditate on the

basis of the view and seeking the view on the basis ofmeditation, the following accords with the latterapproach. On a comfortable cushion for the cultivation ofmeditative stabilization, assume the sevenfold postureand with the ninefold breathing clear out stale vitalenergies. Carefully distinguish between the radiantpurity of awareness and its defilements, and with a

pristinely virtuous mind begin by taking refuge andcultivating bodhichitta. Meditate on the profound path ofguru yoga, and after making hundreds of heartfeltsupplications, let the guru dissolve into yourself.

Do not modify the nature of evanescent appearanceswith thoughts such as hopes and fears, but rest for awhile in unwavering meditative equipoise. This is not astate in which your attention is blanked out, as if you hadfainted or fallen asleep. Rather, post the sentry ofundistracted mindfulness and focus introspection on themovements of awareness. Focus closely on its nature ofcognizance and luminosity, observing it nakedly.

Whatever thoughts arise, recognize each one.Alternatively, like a participant in a duel, complete cutoff any thoughts that arise; when there is stillness afterthey are banished, relax loosely, but without losingmindfulness. As it is said, Focus closely and loosely


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relaxit is there that the mind is settled. Relax withoutwandering, as the saying goes, When the mind that istangled up in busyness loosens up, it undoubtedly freesitself.

Whenever thoughts arise, if their nature is observed, theynaturally disappear and a clear vacuity arises. Likewise,if the mind is examined when it is still, a vivid,unobscured, luminous vacuity is perceived, and this isknown as the fusion of stillness and motion. Whatever

thoughts arise, do not block them, but recognizing theirmovements, focus on their naturelike a caged bird on aship. Sustain your awareness as in the saying, Like araven that flies from a ship, circles around, and alightsaboard once again.

The nature of meditative equipoise is not obscured by

anything, but is limpid and clear. Not established asanything physical, it is a clear vacuity like space.Allowing anything to arise, it is vividly awake. Such isthe nature of the mind. This is superbly witnessed withdirect perception, yet it cannot be grasped as this ordemonstrated with words. Whatever arises, rest loosely,without grasping: nowadays, for the most part,contemplatives of Tibet uniformly proclaim this aspractical advice for achieving enlightenment. However, I,Chkyi Gyaltsen, declare this to be an exceptionallyskillful method for novices to achieve mental stabilityand to identify the relative nature of the mind.Collected Works of Pachen blo bzang chos kyi rgyal mtshan,

5 vols., trans. B. Alan Wallace (New Delhi: Mongolian LamaGurudeva, 1973), 4:8486.


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The Common Preliminaries: The SevenfoldMind-Training

by Lerab Lingpa

The sevenfold methods of training the mind are theindispensable crown jewel of all spiritual people and donot pertain solely to this practice.

i. Meditation on Impermanence

Due to the sudden confluence of various individual

causes and conditions, everything that is included withinthe physical universe and its inhabitants that did notexist at one time but newly comes into existenceinexorably decays from the very second momentfollowing its initial existence. In the midst of itssequential production and decay, as it arises in acontinuum of repeated, ongoing conformity, its owneffect may easily transform so that it disappears. Thus, inthat what is permanent and stable?

Therefore, everything that you haveincludingyour dwelling, body, possessions, and lifeis solely ofthe nature of impermanence. The lifespan of the peopleof Jambudvpa is uncertain, and in this degenerate erathere are additional afflictions of short lifespans, amultitude of diseases, and so on. Thus, it is certain thatdeath will occur soon. Earnestly meditate again andagain [632] on the way this resembles a water bubble


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buffeted by the wind; and counteract this reprehensibleattitude of grasping onto permanence, which is like themind-state of a lunatic. Until there arises a continual,uncontrived attitude of knowing that which is

impermanent to be impermanent, repeatedly ponder thisunceasingly on all occasions both during and betweenformal meditation sessions. And by all means strive inmethods that prevent your Dharma practice fromslipping even the slightest bit into procrastination andspiritual sloth.

ii. Meditation on the Way in Which Even thePleasures of the cycle of existence Are Causes Leading toUnhappiness

Due to craving and attachment to everyoccurrence of the pleasures of the fortunate realms,which are the result of tainted virtue accumulated in thepast, we do not let go of this life. Due to being carriedaway solely by the thoughts and deeds of aspiring forpleasure, we do not accomplish any sublime Dharma atall. Each time we strive in such constant pursuits assubduing our enemies and protecting our loved ones, asa byproduct we accumulate numerous reprehensible

sins; and the result of these is that we must experiencemany kinds of unhappiness in this lifetime, and in laterlifetimes, contrary to our will, we must experience theviolent suffering of the miserable destinations. Therefore,the greater the fleeting pleasures of the cycle of existence,the more they are a terrible, utterly unworthy seductionthat causes the ruin of spiritual people. [633]

As an analogy, if we are seduced by deliciouspoison and food and drink mixed with poison that areattractive in color, with a savory aroma and taste, and weeat it, as a result we must helplessly experience the


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agony of poisoning. When that happens, even if we feelremorse, it is difficult to remedy. Recognize the parallel.If we do not sever the craving and attachment to theseductive pleasures of this life, whatever we are involved

in naturally leads to terrible suffering. Meditate well onthis, and turn your mind away from the craving andattachment of this life; and by all means strive in ways offocusing your mind in the direction of the sublimeDharma.

iii. Meditation on the Way There Is No Closure, NoMatter How Much We Strive for FavorableCircumstances in the Cycle of Existence

All beings in sasrafrom the least to the greatest strivein many ways, employing various expedient tools asmeans of gaining individual physical and mentalwellbeing. And yet, if what we have accumulated in thepast is inadequate, it is difficult for us to have anysuccess at all. As a result of tainted virtue, we may have alittle success, but no matter how much enjoyment wehave, it dwindles away until it has vanished. Then theurge to move on one once again rises up powerfully as itdid earlier, resulting in physical and mental exhaustion.

With many struggles we must strive again and again,without any finality to our efforts; for there is never atime when there is a complete and satisfying closure.Meditate carefully on the striking similarity with theanalogy of a deer tormented by thirst mistaking a miragefor water and chasing after it. Then earnestly strive in theways of contentment by making your way of life accord

with Dharma.

iv. Meditation on the Futility of All Good and BadIllusory Human Pursuits


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For as long as we have been alive, all our pastexperiences for better or worseincluding joy andsorrow, felicity and adversity, progress and decline,prestige and disgrace, and the affluence and poverty of

this lifeare nothing more than mere memories. At thetime of death, we follow solely the maturation ofvirtuous and evil deeds, and there is no one at all whocan help or harm us. So those individual episodes of joyand sorrow are utterly devoid of even a speck of anenduring essence or significance. [635] Meditate

repeatedly on the sure resemblance between this and theanalogy of the fleeting occurrence of good and baddreams during a single nap. Then cease exerting yourselfin seeking or avoiding any fake joy and sorrow, and donot foster any hopes or fears concerning them. Instead,whatever happens, it is crucial to focus your mind in thehomogenous taste of contentment.

In summary, meditate again and again on thedisadvantages of becoming obsessed with each of thesepleasures of the cycle of existence, the things thatcontribute to them, and fleeting good and badappearances. Then saturate your mind-stream with thepure, uncontrived intention of turning your mind away

from them and of desiring to free others minds fromthem. This is the root of all sublime Dharmas, so it isnecessary to apply yourself to this repeatedly.

v. Meditation on the Benefits of Liberation

If we reach the precious state of a rvakaor

Pratyekabuddha arhat, which is the culminating fruition ofthe authentic path to liberation, we are forever freedfrom the sufferings of the cycle of existence and theircauses; and we will have actualized the bountifulexcellences of peace and joy. [636] Therefore, we will


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never again return to the sufferings of this swamp ofsasra. This is like the analogy of the impossibility of aperson who has recovered from smallpox ever againbeing afflicted with that disease.

Moreover, the ultimate fruition of the propercultivation of the Mahyna path is far superior even tothat. Sublime liberation, or the precious state ofomniscience, which is unsurpassed, supreme liberation,is like a supreme wish-fulfilling gem. It totallytranscends the two extremes of cyclic existence and ofquietism as well as their causes, and it is endowed withthe infinite, inconceivable, inexpressible excellences ofmastery over the supreme interests of self and others, ofpermanence, all-pervasiveness, and spontaneity. Letalone reaching such a supreme state, the benefits of evenonce aspiring to reach it cannot be calculated with a vajra

tongue. So it is of the utmost importance for youknowledgeable people to make a firm resolve todiligently cultivate until it arises in your mind-streamsand never abandon even at the cost of your livesanuncontrived, [637] powerful attitude of yearning toswiftly reach the state of perfect buddhahood, not givingmere lip-service to this attitude, but cultivating it

earnestly now while you have the freedom to do so.

vi. Meditation on the Importance of the SpiritualMentors Practical Instructions

The extraordinary, excellent path by which the states ofliberation and omniscience are accomplished is available

solely due to the kindness of the Sugata, the supremeRevealer; and the countless avenues of this sublimeDharma shine without bias upon the meritoriousdisciples of this illumined realm. Even a single practicalinstruction from all of these is something beyond the


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experience of presumptuous people with their ownfabrications. If you obtain practical instructions thatprovide a complete synthesis of the essential points frombeginning to end from a qualified guru who is well-

versed in that Dharma, you will readily understand whatis truly to be practiced. So the gurus profound practicalinstructions are indispensable. As an analogy, this is likerelying upon a fine stairway as the means to reach theroof of a mansion.

Therefore, first of all seek out and examine aqualified guru [638]. When you find one, devote yourselfto him by means of the three services, and resolve topractice according to his instructions. This is amarvelous, all-sufficient, swift path. Thus, a singlepractical instruction of the guru is more important than ahundred or a thousand lectures that are not derived from

experience. This is widely known and is also confirmedwith direct experience.

vii. The Crucial Way to Settle the Mind in Its NaturalState

Simply hearing the gurus practical instructions andknowing how to explain them does not liberate yourown mind-stream, so you must meditate. Even if youspend your whole life practicing a mere semblance ofmeditationmeditating in a stupor, contaminated withcompulsive ideation, and taking many breaks duringyour sessions due to being unable to control mentalscatteringno good experiences or realizations will

arise. So it is important during each session to meditateaccording to the gurus oral instructions.

In solitude sit upright on a comfortable cushion.Gently hold the vase breath until the vital energies


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converge naturally. Let your gaze be vacant. With yourbody and mind inwardly relaxed, and without allowingthe continuum of your consciousness to fade from a stateof limpidity and vivid clarity, sustain [639] it naturally

and radiantly. Do not contaminate it with many criticaljudgments; do not take a shortsighted view ofmeditation, and avoid great hopes and fears that yourmeditation will turn out one way and not another. At thebeginning have many daily sessions, each of them ofbrief duration, and focus well in each one. Whenever you

meditate, bear in mind the phrase without distractionand without grasping, and put this into practice.

As you gradually familiarize yourself with themeditation, increase the duration of your sessions. Ifdullness sets, enhance your awareness. If there isexcessive scattering and excitation, loosen up. Determine

in terms of your own experience the optimal degree ofmental tension as well as the healthiest diet andbehavior.

Excessive, imprisoning constriction of the mind,loss of limpidity due to lassitude, and excessiverelaxation resulting in involuntary vocalization and eye-

movement are faults. It is a hindrance to talk a lot aboutsuch things as extrasensory perception andmiscellaneous dreams or to claim, I saw a deity. I saw aghost. I know this. Ive realized that. and so on. Thepresence or absence of any variety of pleasure ordispleasure, such as a sensation of motion, is notuniform, for there are great differences in the

dispositions and faculties from one individual to another.

Due to settling the mind in its natural state, theremay arise sensations such as physical and mentalwellbeing, a sense of lucid consciousness, [640] the


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appearance of empty form, and a non-conceptual sensethat nothing can harm the mind, regardless of whether ornot ideation has ceased. Whatever kinds of mentalimagery occurbe they gentle or violent, subtle or gross,

of long or short duration, strong or weak, good or badobserve their nature, and avoid any obsessive evaluationof them as being one thing and not another. Let the heartof your practice be consciousness in its natural state,limpid and vivid. Acting as your own mentor, if you canbring the essential points to perfection, as if you were

threading a needle, the afflictions of your own mind-stream will be inhibited, you will gain the autonomy ofnot succumbing to them, and your mind will constantlybe calm and dispassionate. This is a sound basis for thearising of all samdhis of the stages of generation andcompletion.

This is like tilling the soil of a field. So from theoutset avoid making a lot of great, exalted, and pointlessproclamations. Rather, it is crucial to do all you can torefine your mind and establish a foundation forcontemplative practice.

Thus, for each of those seven mind-trainings,

cultivate the spirit of awakening at the beginning of eachsession, and conclude with pure prayers of dedication.Between sessions, [641] make sure that you unceasinglyapply the elixir of each of these practices to your ownmind-stream.

[Translated by Alan Wallace]


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Tilopa's Mahamudra Instruction to Naropa inTwenty Eight Verses

Homage to the Eighty Four Mahasiddhas!Homage to Mahamudra!Homage to the Vajra Dakini!

Mahamudra cannot be taught. But most intelligent Naropa,Since you have undergone rigorous austerity,With forbearance in suffering and with devotion to yourGuru,Blessed One, take this secret instruction to heart.

Is space anywhere supported? Upon what does it rest?Like space, Mahamudra is dependant upon nothing;Relax and settle in the continuum of unalloyed purity,And, your bonds loosening, release is certain.

Gazing intently into the empty sky, vision ceases;Likewise, when mind gazes into mind itself,

The train of discursive and conceptual thought endsAnd supreme enlightenment is gained.

Like the morning mist that dissolves into thin air,Going nowhere but ceasing to be,Waves of conceptualization, all the mind's creation, dissolve,When you behold your mind's true nature.

Pure space has neither colour nor shapeAnd it cannot be stained either black or white;So also, mind's essence is beyond both colour and shapeAnd it cannot be sullied by black or white deeds.


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The darkness of a thousand aeons is powerlessTo dim the crystal clarity of the sun's heart;And likewise, aeons of samsara have no powerTo veil the clear light of the mind's essence.

Although space has been designated "empty",In reality it is inexpressible;Although the nature of mind is called "clear light",Its every ascription is baseless verbal fiction.

The mind's original nature is like space;

It pervades and embraces all things under the sun.

Be still and stay relaxed in genuine ease,Be quiet and let sound reverberate as an echo,Keep your mind silent and watch the ending of all worlds.

The body is essentially empty like the stem of a reed,And the mind, like pure space, utterly transcendsthe world of thought:Relax into your intrinsic nature with neither abandon norcontrol -Mind with no objective is Mahamudra -And, with practice perfected, supreme enlightenment isgained.

The clear light of Mahamudra cannot be revealedBy the canonical scriptures or metaphysical treatisesOf the Mantravada, the Paramitas or the Tripitaka;The clear light is veiled by concepts and ideals.

By harbouring rigid precepts the true samaya is impaired,But with cessation of mental activity all fixed notions subside;

When the swell of the ocean is at one with its peaceful depths,When mind never strays from indeterminate, non-conceptualtruth,The unbroken samaya is a lamp lit in spiritual darkness.


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Free of intellectual conceits, disavowing dogmatic principles,The truth of every school and scripture is revealed.

Absorbed in Mahamudra, you are free from the prison of

samsara;Poised in Mahamudra, guilt and negativity are consumed;And as master of Mahamudra you are the light of theDoctrine.

The fool in his ignorance, disdaining Mahamudra,Knows nothing but struggle in the flood of samsara.

Have compassion for those who suffer constant anxiety!Sick of unrelenting pain and desiring release, adhere to amaster,For when his blessing touches your heart, the mind isliberated.

KYE HO! Listen with joy!Investment in samsara is futile; it is the cause of every anxiety.Since worldly involvement is pointless, seek the heart ofreality!

In the transcending of mind's dualities is Supreme vision;In a still and silent mind is Supreme Meditation;In spontaneity is Supreme Activity;And when all hopes and fears have died, the Goal is reached.

Beyond all mental images the mind is naturally clear:Follow no path to follow the path of the Buddhas;Employ no technique to gain supreme enlightenment.

KYE MA! Listen with sympathy!With insight into your sorry worldly predicament,

Realising that nothing can last, that all is as dreamlike illusion,Meaningless illusion provoking frustration and boredom,Turn around and abandon your mundane pursuits.

Cut away involvement with your homeland and friends


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And meditate alone in a forest or mountain retreat;Exist there in a state of non-meditationAnd attaining no-attainment, you attain Mahamudra.

A tree spreads its branches and puts forth leaves,But when its root is cut its foliage withers;So too, when the root of the mind is severed,The branches of the tree of samsara die.

A single lamp dispels the darkness of a thousand aeons;Likewise, a single flash of the mind's clear light

Erases aeons of karmic conditioning and spiritual blindness.

KYE HO! Listen with joy!The truth beyond mind cannot be grasped by any faculty ofmind;The meaning of non-action cannot be understood incompulsive activity;To realise the meaning of non-action and beyond mind,Cut the mind at its root and rest in naked awareness.

Allow the muddy waters of mental activity to clear;Refrain from both positive and negative projection -leave appearances alone:The phenomenal world, without addition or subtraction, isMahamudra.

The unborn omnipresent base dissolves your impulsions anddelusions:Do not be conceited or calculating but rest in the unbornessenceAnd let all conceptions of yourself and the universe meltaway.

The highest vision opens every gate;The highest meditation plumbs the infinite depths;The highest activity is ungoverned yet decisive;


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And the highest goal is ordinary being devoid of hope andfear.

At first your karma is like a river falling through a gorge;

In mid-course it flows like a gently meandering River Ganga;And finally, as a river becomes one with the ocean,It ends in consummation like the meeting of mother and son.

If the mind is dull and you are unable to practice theseinstructions,Retaining essential breath and expelling the sap of awareness,

Practising fixed gazes - methods of focussing the mind,Discipline yourself until the state of total awareness abides.

When serving a karmamudra, the pure awarenessof bliss and emptiness will arise:Composed in a blessed union of insight and means,Slowly send down, retain and draw back up the bodhichitta,And conducting it to the source, saturate the entire body.But only if lust and attachment are absent will that awarenessarise.

Then gaining long-life and eternal youth, waxing like themoon,Radiant and clear, with the strength of a lion,You will quickly gain mundane power and suprem

enlightenment.

May this pith instruction in MahamudraRemain in the hearts of fortunate beings.

ColophonTilopa's Mahamudra Instruction to Naropa in twenty Eight

Verses was transmitted by the Great Guru and MahasiddhaTilopa to the Kashmiri Pandit, Sage and Siddha, Naropa, nearthe banks of the River Ganga upon the completion of hisTwelve Austerities. Naropa transmitted the teaching inSanskrit in the form of twenty eight verses to the great Tibetan


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translator Mar pa Chos kyi blos gros, who made a freetranslation of it at his village of Pulahari on the Tibet - Bhutanborder.This text is contained in the collection of Mahamudra

instruction called the Do ha mdzod brgyad ces bya ba Phyagrgya chen po'i man ngag gsal bar ston pa'i gzhung, which isprinted at the Gyalwa Karmapa's monastery at Rumtek,Sikkim. The Tibetan title is Phyag rgya chen po'i man ngag, orPhyag rgya chen po rdo rje'i tsig rkang nyi shu rtsa brgyad pa.This translation into English has been done by KunzangTenzin in 1977, after transmission of the oral teaching by

Khamtrul Rinpoche in Tashi Jong, Kangra Valley, In


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Extracting the Vital Essence of

Accomplishment: Direct and Clear

Guidance for Practice in a Mountain

Retreat

Ddjom Rinpoche, Jigdral Yeshe Dorje

Translated by B. Alan Wallace


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I reverently bow and take refuge at the feet of the sublime andglorious Guru, whose kindness is beyond compare. Bless mydisciples and me so that unmistaken realizations of the profound pathmay swiftly arise in our mindstreams, and that we may reach the

primordial citadel in this very lifetime.There are three general topics in this clear presentation ofguidance in the practice of the very secret Great Perfection,consisting of essential training for a mountain retreat. This providesan entrance for those fortunate individuals in whom previous prayersand pure, residual karma are united; those who have heartfelt trust inthe profound, secret dharma of the Great Perfection and in the guruwho reveals it; and those who are intent on pursuing this practice to

its culmination. These are the three general topics to be understood:(I) the preparation: how to cut the ties of attachment and clinging,direct your mind to dharma, and purify your mindstream; (II) themain practice: how to eliminate misconceptions regarding the view,meditation, and conduct, and then how to enter the path of practice;(III) the post-meditative practice: how to keep your samayas andvows, and how to incorporate all your activities of this life into thedharma.

i. The Preparation

Now I will say a little about the first topic. Alas! From the veryfirst, this so-called mind of ours, which is both aware and muddled,arose simultaneously with Samantabhadra. But Samantabhadra isfree because he knows his own nature, while we sentient beingsendlessly wander in the cycle of existence because we do not. We

have become embodied countless times among the six types ofexistence, and all that we have done has turned out to be pointless.Now, for once out of a hundred times, on this occasion when wehave taken human form, if we fail to achieve the means to avoidtaking rebirth in the cycle of existence and the miserable realms,after we die, there is no certainty as to where we will be reborn.Wherever we take birth among the six types of beings, there isnothing but suffering. It is not enough to have acquired this human

form, and since the time of death is uncertain, we must practice truedharma right now. So that we do not feel remorse in the face of deathand are not ashamed of ourselves, we must be like the venerableMilarepa, who declared:

In the dharma tradition of myself, Milarepa,


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We are not ashamed of ourselves.

So that our dharma practice leads to the path, it is not enough tomaintain an outer facade of dharma. Rather, we must cut all the tiesto the activities and pleasures limited to this life. Without cutting

them, even though we once enter the gateway of dharma with amerely hesitant attitude, if we are attached to our homeland,possessions, relatives, friends, and so on, with the conjunction of thatmind of attachment acting as the primary cause, and those objects ofattachment acting as the cooperative conditions, mras will createobstacles, we will mix again with worldly people, and our destinywill go astray.

Therefore, sacrificing our concern for food, clothing, and talk,

and relinquishing attachment for the eight mundane concerns, weshould apply our minds single-pointedly to dharma, like GyalwaYang Gnpa, who declared:

In solitude, with the awareness of death penetrating the heart,The adept, who utterly renounces clinging,Draws the boundaries of his retreat by renouncing concerns of this

life;

And his mind does not encounter those known as the eightmundane concerns.

Otherwise, dharma that is mixed with those eight concerns is likeeating food mixed with poison, so be very careful!

Those eight concerns boil down to hope and fear, which basicallyrefer to attachment and aversion. Inner attachment and aversion takeon the guise of the demons Gyalpo and Senmo; so as long as ourminds are not freed from attachment and aversion, we will never befree of those demons, and there will be no end to obstacles. So wemust repeatedly examine our own minds to see if, in our innermostthoughts, there is any conceited clinging to the eight concerns of thislife, and we must take care to get rid of those faults. If these eightconcerns hold us in their grip while we pretend to practice dharma,the deceitful acquisition of goods in such a way constitutes wronglivelihood. In accordance with the aphorism, By leaving your

homeland behind, half the dharma is accomplished, turn your backon your homeland and wander among unfamiliar lands.Part ways from your friends and relatives in a pleasant way, and

do not listen to those who seek to dissuade you from practicingdharma. Give away your possessions and rely on whatever almscome your way. Recognize all desirable things to be obstacles linked


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with bad habits, and develop disinterest in them. If you are notsatisfied with just a little of such things as material possessions, ifyou get one thing, you will want two; and for as long as that goes on,it will be easy for the devious mras of pleasurable things to

subjugate you. Whatever good or bad things people say, do notvalidate them or succumb to hope or fear, acceptance or rejection.Rather, let them say what they will, as if they were speaking aboutsomeone who is dead and gone.

No one but a qualified guru can give sound advicenot evenyour parentsso take responsibility for yourself, and do not handyour nose-rope to anyone else. While being outwardly good-natured,know how to engage harmoniously with others without burning

their noses. If anyonestrong or weakactually becomes anobstacle to your practice, you must not be moved by that individual,as if you were an iron boulder pulled by a silk scarf. It wont do to beof a weak character, bending your head in whatever direction thewind blows, like grass on a mountain pass. For any practice, fromthe time you begin until you come to its culminationwhetherthunderbolts fall from above, a lake springs up from below, or rocksfall from all sidescarry through to the end, keeping your promise

to act in accordance with your pledges, even at the cost of your life.From the very beginning, gradually establish your schedule ofperiods for practice, sleep, and even meals, and so on, without fallinginto bad habits. Moreover, whether your practice is elaborate orsimple, do not let it be sporadic, but keep it even and regular,without leaving any room for the ordinary, even for an instant.

When in retreat, seal the entry of your cave with mud; or even ifyou do not seal it, do not meet face-to-face with others; do not speak

with others or spy on them. Completely calm all the wanderingthoughts of your restless mind. Then expel the residual breath andproperly adopt the essential elements of the posture. The mindshould rest in awareness and remain firm, without wavering even foran instant, like a stake driven into the ground. All the signs andqualities of the practice will swiftly arise due to maintaining a strictouter, inner, and secret retreat. If you think, Now its important thatI meet and speak with someone, but I shall keep to a strict retreat

afterwards, over time the potency of your practice will decline,becoming slacker and slacker. So from the very outset, if you make afirm resolve to remain seated, your practice will become stricter andstricter, and it will not be swept away by obstacles.

Although there are many descriptions of characteristics of


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suitable places to practice, in general it is best to practice in apleasant region that is blessed by adepts of the past, such as GuruRinpochein a region that is not in the hands of people who havebroken their pledges, and one that is very remote, where provisions

are easily obtainable. Due to the swift confluence of fortuitousconditions in charnel grounds, haunted grounds, and other areasinhabited by malevolent spirits, practicing in such places willenhance your meditation if you are up to it. But if you are not, youwill have many obstacles. When your realization becomes vast, allunfavorable circumstances arise as aids; so when that happens, it isespecially helpful to engage in secret practices in places such ascharnel grounds. Constantly reject all outer and inner entertainments,

for remaining in inactivity is true solitude.As for the actual practice of purifying your mindstream, striveuntil you gain experience in each of the common practices of thefour thoughts that turn the mind and the uncommon practices ofrefuge, bodhicitta, the purification of obscurations, and theaccumulation of merit, as they are taught in the meditation manuals.In particular, you should apply yourself to guru yoga as the life forceof your practice. If you dont, progress in meditation will be slow,

and even when there is a little development, obstacles will occur, andit will not be possible for realizations to arise in your mindstream.Therefore, as a result of offering prayers of supplication withuncontrived, fervent devotion and reverence, after some time,insights from the gurus mindstream will be transferred to you, andextraordinary, inexpressible realizations will certainly emerge fromwithin your own being. Lama Zhang Rinpoche declared, There aremany who cultivate stillness, experiences, samdhi, and so on, but it

is rare for realizations to arise from within due to the blessings of theguru resulting from the power of devotion and reverence.

Therefore, the birth of understanding of the Great Perfection inyour mindstream depends on the preliminary practices, which is whyJ Drigung declared:

For other dharmas, the main practice is considered to be profound,But here we consider the preliminary practices to be profound.

ii. The Main Practice

Regarding the main practice on how to eliminate misconceptionsconcerning the view, meditation, and conduct, and then to enter thepath of practice, I shall first address the view by which the nature of


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existence is known. Your own mind itself is the ultimate nature ofexistence. By determining its nature as awareness, free of allartificial characteristics fabricated by the conventional intellect,pristine awareness nakedly appears as self-arisen, primordial

consciousness. Ineffable, impossible to indicate with analogies, itdoes not worsen in samsra or improve in nirvna. Unborn,unceasing, unliberated, undeluded, and neither existent nornonexistent, it is not limited nor does it fall to any extreme. In short,it has never been established as a substantial entity imbued withelaborated characteristics, so its nature is primordially pure, great,all-pervasive emptiness. With its empty inner glow unobstructed, theoceans of realms of samsra and nirvna naturally appear, like the

sun and its rays; so it is not a blank vacuity, but its nature isprimordial consciousness, entailing the great, spontaneousactualization of virtuous qualities.

Thus, pristine awareness, in which emptiness and appearances areunited, is the nature of the three kyas; and authentically recognizingthe nature of being of this primordial mode of existence is calledthe intellect-transcending view of the Great Perfection. The GreatMaster Padmasambhava declared, The dharmakya, which

transcends the intellect, is suchness. How wonderful that wedirectly hold in our hands the mind of Samantabhadra! This is theculmination of all the eighty-four thousand collections of the Jinasteachings and the essence of the six million four-hundred thousandtantras of the Great Perfection. There is not even an inch to gobeyond this. The ultimate import of all dharmas should beascertained in accordance with this.

Now, once you have eliminated from within all doubts and

misconceptions regarding such a view, sustaining this viewcontinuously is called meditation. Apart from this, all meditationsthat have an object are conceptual meditations created by theintellect, so we do nothing like that. Without straying from thefirmness of this view, let all your five sense consciousnesses settle intheir natural state, and remain loose. Do not deliberately meditate onthis or that, for if you are meditating, that is your intellect atwork.

Therefore, have nothing on which to meditate. Do not let yourselfbe distracted, even for an instant. If you are distracted from yourown nature, that is the real delusion, so do not be distracted.Whatever thoughts arise, let them arise. Do not follow after them orobstruct them. What should be done? Whatever appearances of


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objects arise, like a child looking at a temple, by letting them remainfresh, without grasping at them, all phenomena remain right wherethey are. Their aspects do not deteriorate, their color does notchange, and their luster does not vanish. Even though they appear,

since they are not contaminated by thoughts of clinging andgrasping, all appearances and states of awareness nakedly arise asluminous, empty, primordial consciousness.

In general, people with inferior intelligence are puzzled by thegreat number of teachings that are said to be very profound and vast.So, to point a finger at the essential meaning that emerges out of allof them during the interval when past thoughts have ceased andfuture thoughts have not yet arisen, isnt there a fresh consciousness

of the presenta clear, naked awareness that has never changed,even by a hair? Oh, just that is how pristine awareness is present.Then, without remaining forever in that state, doesnt an involuntarythought suddenly arise? That is a manifestation of pristine awarenessitself. However, if you do not recognize it as soon as it appears, aseries of involuntary thoughts will flow out, and that chain ofdelusion is the root of samsra. By simply recognizing thoughts assoon as they appear, they will be released in their own nature,

without extending them. When they settle like that, whateverinvoluntary thoughts arise, they are all spontaneously released in theexpanse of pristine awareness, the dharmakya. Just this is the mainpractice that unites the view and meditation of the breakthrough.

Prahevajra declared:

When pristine awareness suddenly arisesFrom primordially pure, absolute space

Like finding a jewel in the depths of the oceanThat is the dharmakya, which has not been modified or created byanyone.

You should take this firmly to heart and meditate withoutdistraction day and night. Therefore, do not let emptiness remain asan object of intellectual understanding, but bring it into pristineawareness!

Now, as to the way to enhance the meditation with conduct andto enter the path of practicemost importantly, as stated before,without ceasing even an instant to regard your guru as an actualbuddha, praying from the depths of your heart is called theuniversal panacea of pure devotion. There is nothing moreeffective for dispelling obstacles and enhancing your practice than


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this, and you will proceed along all the paths with great momentum.Regarding defects in the meditation, if laxity and dullness set in,

arouse your awareness. When there is scattering and excitation, relaxyour consciousness from within. Do not continually constrain the

busy thoughts of yourself as the meditator with deliberately forcefulmindfulness. Rather, with the mindfulness of simply not forgetting torecognize your own nature, continually practice at all times duringall activities of eating, lying down, and walking, both during andfollowing meditation sessions. Whatever joys, sorrows, afflictivethoughts, and so forth arisewithout hope or fear, acceptance orrejectiondo not counteract any of them with antidotes and so forth.Whatever feelings of joy and sorrow there may be, leave them in

their own nature: naked, vivid, and clear. For everything that occurs,there is just this one vital point, so dont confuse yourself with a lotof ideas! There is no need to meditate separately on emptiness as anantidote for negative thoughts and mental afflictions. As soon as yourecognize the negativities with pristine awareness, they will releasethemselves, like the unraveling of the knots of a snake. It is commonfor people to know how to talk about this ultimate, hidden meaningof the clear light vajra essence; but without knowing how to put it

into practice, their words are like the recitations of a parrot. We haveextraordinarily great merit!There is still more to consider carefully and understand. Since

beginningless lifetimes until now, deadly enemies that have boundus in samsra are the reified grasper and grasped. Now, due to thekindness of the guru, by being introduced to the dharmakya thatdwells within, those two disappear without a trace, like a downfeather burnt in a fire. Doesnt that make your heart glad? Now that

you have received this profound guidance on this swift path, if youdont put it into practice, this will be like putting a wish-fulfillingjewel in the mouth of a corpsewhat a loss! Practice so that yourheart doesnt rot!

Beginners will find that they get carried away from mindfulnessby streams of negative thoughts, resulting in quite a few subtlethoughts slipping by unnoticed. After a while, when vividmindfulness has returned, regret arises with the thought, Ive been

distracted. However, at that time, without doing anything likecutting off the course of thoughts or feeling regret about beingdistracted, it is enough simply to sustain the stream of clearmindfulness that has returned and settle it naturally right on thosethoughts.


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It is commonly said that you should not reject thoughts but regardthem as the dharmakya. However, until the power of contemplativeinsight has fully manifested, if you rest in a vacuous quiescencewhile giving mere lip service to thoughts being the dharmakya,

there is the danger that you may slip into an ethically neutralequanimity without being able to discern anything. So in thebeginning stages, whatever involuntary thoughts arise, steadilyobserve them without investigating or analyzing them at all. Like anold man watching children at play, rest in the nature of the one whorecognizes the thoughts without attributing any importance to them.If you rest like that, you will naturally settle in a growing,nonconceptual state of stillness; and when that suddenly and

spontaneously implodes, in that very instant naked, brilliant,primordial consciousness that transcends the mind will arise.While on this path, it is inevitable that you will experience bliss,

luminosity, or nonconceptuality; but if you dont grasp onto those asends in themselves, or feel even a trace of craving, pride, or hope orfear toward them, that will prevent you from going astray. It isimportant that you avoid distractions and meditate with single-pointed, vigilant mindfulness. If you stray into sporadic practice and

theoretical knowledge, you will feel special because of yoursmattering of quiescence; and, without having thoroughly clarifiedyour experiences, you will become merely glib, which is of nobenefit. The Great Perfectiondeclares, Theoretical understanding islike a patch, for it comes off, and meditative experiences are likemist, for they vanish. This is how many great meditators are ledastray by even minor good and bad circumstances and get lost inthem. Even though meditation penetrates your mindstream, if you do

not meditate continually, the profound instructions will remain inyour books; and your mind, your dharma, and your practice will slipaway, so that no authentic meditation will ever arise. Old meditatorswho are still novices at practice are in danger of dying with theirheads encrusted in salt, so they should watch out!

By acquainting yourself with practice like this for a long time,eventually, due to fervent devotion or some other circumstance,experiences will be elevated to realizations, and you will nakedly

and vividly perceive pristine awareness. Like removing a cloth fromyour head, you will feel expansive and even. That is called theforemost of seeing that which was not seen. From that timeonwards, thoughts will arise as meditation, and stillness andmovement will be simultaneously released. At first, releasing


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thoughts by recognizing them is like meeting someone you alreadyknow. After a while, thoughts release themselves like the unravelingof the knots in a snake. Finally, thoughts are released without theirdoing any good or harm, like a thief in an empty house. These three

phases occur sequentially, and a strong conviction arises that allphenomena are apparitions of your own awareness alone. You willbe moved by waves of emptiness and compassion, any preference fornirvna over samsra will cease, and you will realize that there areno distinctions of good and bad regarding buddhas and sentientbeings. Whatever you do, your mind never wavers from the bliss ofultimate reality, so you continuously rest day and night in an openexpanse. As The Great Perfection declares, Realization is

unchanging like space.Such a yogin appears in ordinary human form, but his minddwells in the effortless wisdom of the dharmakya, enabling him toprogress without action along the bodhisattva grounds and paths.Finally, his mind and phenomena are extinguished, like the spaceinside a pot: his body dissolves into minute particles, and his minddissolves into ultimate reality. This is called resting as the youthfulvase body in the inwardly luminous absolute space of the primordial

ground.Oh, that is the culmination of the view, meditation, and conduct,so it is called the actualization of the fruition that is not to beachieved. Moreover, the stages of meditative experiences andrealizations may occur in a normative sequence, without prescribedorder, or all at once, according to the specific capacities of differentindividuals. But at the time of the fruition, there are no differences.

iii. The Post-Meditative Practice

Regarding the post-meditative practice on how to keep yourpledges and vows and to integrate all your activities of this life withdharma, even if you strive in the practice of the view, meditation,and conduct, yet are not skilled in the methods of practice betweensessions, your vows and pledges will degenerate. If that happens, inthe short term there will be interferences and obstacles to

progressing along the bodhisattva grounds and paths, and finally youwill definitely fall into Avci Hell. So it is important that, byconstantly monitoring your behavior with mindfulness andintrospection, you are unmistaken in determining what is to beadopted and what is to be rejected. As the Great MasterPadmasambhava declared:


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In general, although my view is higher than the sky,My conduct regarding cause and effect is finer than barley flour.

Therefore, reject a casual, crude attitude, and behave with care interms of cause and effect. Keep your pledges and precisely maintain

your vows, and you will not be contaminated by the stains of faultsand downfalls. Although there are many kinds of Secret Mantrapledges, they boil down to the pledges of the gurus body, speech,and mind. It is said that if you regard your guru as an ordinaryperson even for an instant, this will delay your accomplishment ofsiddhis by months and years. Why? This is a vital point, as it is said:

For the vajra holders, it is said that siddhis follow after the master.

Therefore, whoever you are, until you first accept someone asyour guru, you are on your own. But from the moment that youdevote yourself to a guru and become linked with him throughempowerments and oral guidance, then you have no choice but tokeep your pledges. At the conclusion of the four empowerments, youbowed in front of the guru as the chief of the mandala and vowed tohim:

From now on, I offer myselfTo you as your servant.I ask you to accept me as your disciple,And make use of even the smallest part of me.

With that oath, however great and noble you may be, havent yousworn your allegiance to the guru? Likewise, regarding the vow,Whatever the chief commands, I shall do all you say, from that

time forward, do you have the right not to do whatever he says? Ifyou do not fulfill your oath, you cannot be called anything but apledge-breaker, as disagreeable as that label may be.

Furthermore, nowhere is it said that you must keep your pledgesperfectly with great gurus who have many attendants, wealth, power,and prosperity, but not with minor gurus who accept a low status andlive as beggars. Regardless, you should understand the crucial pointsof the advantages and risks of such a relationship, for it wont do tobe as dull as an old horse. Therefore, as if you were preparingmedicinal substances, carefully consider whether the need to keepthe pledges is for the gurus sake or for your own sake. If its for thegurus sake, you may as well set them aside this very day. But if not,there is no point in throwing ashes on your own head!


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In general, the pledges regarding your spiritual friends consist oflooking up to everyone who has entered the door of the Buddhasteachings and of practicing pure perception of them. Avoid all biasand disparagement regarding philosophical schools. In particular, all

those that have the same guru and the same mandala are vajrasiblings and friends, so renounce such attitudes as contempt,competitiveness, envy, and deceitfulness, and hold them dear to yourheart.

All sentient beings, without exception, have been our kindparents. How sad that they are tormented by the terrible miseries ofthe endless cycle of existence. If I do not protect them, who will?Unable to bear this thought, train your mind in the cultivation of

compassion. By means of your body, speech, and mind, makewhatever effort you can to do only that which is beneficial, anddedicate all your virtue for the benefit of others.

At all times there are only three things to be considered: thedharma, the guru, and sentient beings; so do not let your intentionsand actions deviate from those. Do not compete with or run afoul ofthose who bear the trappings and titles of realized adepts and monks;rather, keep your words to yourself and control your own mind. This

is of utmost importance, so dont be an idiot.If you fundamentally think of your own welfare solely in terms offuture lifetimes, then you are the one who needs to practice what wecall dharma. If you place your hopes and fears in the virtues thatothers may perform on your behalf after you are dead, it will bedifficult to derive any benefit from them. So turn your mind within,keep it there, and, with a heartfelt sense of renunciation, hold yourground by applying mindfulness, aspiration, and strong enthusiasm

to saturate your life with spiritual practice. Strike the vital points ofthe main practice of the profound view and meditation, and betweenformal meditation sessions keep your pledges and behave so that youdont violate what should and should not be done according to yourvows. As a result, virtuous qualities will inevitably arise from within,for the Great Perfection is a path to enlightenment even for peoplewho have committed very negative deeds.

Because of the profundity and power of the Great Perfection, it

comes with obstacles, just as great profit often comes with great risk.This is because all the negative karma you have accumulated in thepast is aroused due to the power of these instructions, and thismanifests externally as demonic interferences and apparitions. In theplace where you practice, gods and demons may show their forms, call


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you by name, and take on the guise of your guru and make prophesies.Various terrifying apparitions may appear in your imagination or inyour dreams, and in reality it is certainly possible that you may besubject to beating, theft, illness, and so on. Psychologically, you may

inexplicably experience intense misery and sadness that will make youwant to weep. You may experience strong mental afflictions, and yoursense of devotion, bodhicitta, and compassion may decline.Involuntary thoughts may arise as your enemies, nearly driving youmad. Benevolent words may be misinterpreted, and, losing the desireto remain in retreat, you may consider abandoning your pledges. Youmay experience false views regarding your guru, doubts about thedharma, and so on. In addition, you may suffer false accusations and a

bad reputation, your friends may become enemies, and so forth.Various outer and inner undesirable circumstances may well arise.Oh, these are indications of eruptions, so recognize them! This is

the demarcation between advantage and danger. If you embracethose obstacles by means of the critical points of practice, they willturn into siddhis. If you fall under their influence, they will becomehindrances. With pure pledges and unwavering devotion andcourage, entrust your heart and mind to your guru, and earnestly pray

to him with confidence in whatever he may do. By regardingunfavorable circumstances as something desirable, and by strivingdiligently in your practice, eventually the substantial reality of thosecircumstances will naturally dissolve, and they will instead empoweryour practice. Appearances will fade like mist, you will have evengreater confidence in your guru and his guidance than you didbefore, and from now on you will find the fortitude of accepting sucheruptions with equanimity. Oh, that indicates that they are coming to

an end, for by transforming such circumstances into the path,conditions for their termination are brought about. A la la, that iswhat we old fathers want! Develop courage, and dont behave like ajackal approaching a human corpse, longing to eat it, but with itshaunches trembling in fear.

Those with little merit, lax pledges and vows, flagrant falseviews, and a host of doubts, who make big commitments but whosepractice is weaksuch people, whose hearts smell likes farts

request their gurus instructions only to leave them on theirbookshelves. By fixating on unfavorable conditions and thenruminating on them, they are easily snared by mras, which leadthem on the path to miserable states of existence. How sad! Pray toyour guru that this doesnt happen.


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Although it may be relatively easy for unfavorable circumstancesto arise as the path, it is very difficult for favorable conditions to doso. Although you may pride yourself on your high level ofrealization, if you devote yourself to achieving high status in this

life, you are in danger of becoming the servant of the distractingmra Devaputra, so you must be very careful. Understand that this isthe test that determines whether great meditators go up or down.Until the power of the qualities of your inner realizations isperfected, it is inappropriate to tell everyone who will listen aboutyour meditative experiences, so keep quiet. Furthermore, withoutboasting about how many months or years you have spent in retreat,devote yourself to practice for your whole life. Do not deceive

yourself with your talk about emptiness, such that you dismiss theimportance of virtuous deeds within the conventional context ofcause and effect.

Do not linger in populated places for the sake of getting suppliesby means of performing rituals for subduing demons and so on.Keep pointless activities, unnecessary talking, and worthlessthoughts to a minimum. Do not deceive others with deeds that areincompatible with dharma, such as pretense and guile. Do not

engage in wrong livelihood by making indirect requests, flattery, andso on out of craving for desirable things. Do not keep company withunwholesome friends, whose views and conduct are incompatiblewith your own. Disclose your own faults, and do not speak of thehidden faults of others. All kinds of smoking are said to be tricks ofoath-breaking demons, so earnestly avoid them. Although alcohol isto be taken as a pledge substance, do not foolishly drink it to thepoint of intoxication. Without discriminating, bring everyone along

the pathincluding those with whom you have good and badrelations, those who faithfully serve you as well as those whodistrust you, revile you, and treat you badlyand look after themwith pure prayers.

At all times, inwardly keep your spirits high, without losingheart, and outwardly keep your deeds discreet Wear worn-outclothes. Look up to everyone, including the good, bad, and middling.Live frugally, and keep to mountain hermitages. Hold as your ideal

the life of a beggar. Emulate the life stories of the siddhas of thepast. Not blaming your past karma, practice dharma as purely as youcan. Not blaming transient circumstances, remain steadfast, whatevercomes up. In short, with your own mind as your witness, unite yourlife with dharma, so that when you die, you have left nothing undone


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and you are not ashamed of yourself. The vital point of all practicesis here.

When it comes time for you to die, renounce all your worldlypossessions, without being attached to even a needle. In the face of

death, the best practitioners feel elated, the middling have no fear ofdeath, and the least experience no regret, even though they are dying.If the clear light of realization shines continually, day and night, youwill have no intermediate state, and only your body will bedestroyed. Otherwise, if you are confident that you will be liberatedin the intermediate state, whatever you do is fine. If not, havingalready gained some experience in training in the transference ofconsciousness, put that to use when the time comes, and transfer

your consciousness to the buddhafield of your choice. There you willprogress along the remaining bodhisattva grounds and paths andachieve enlightenment. This precious lineage of ours is not just someold story from the past, for even today there are those who come tothe highest state of realization by following the path of thebreakthrough and direct crossing-over; and their material bodiesdissolve into a mass of rainbow light just like that.

Do not throw away this jewel and then seek a lesser one. You are

extremely fortunate to have encountered such pith instructions,which are like the heart blood of the dkins. Keep your spirits highand meditate with joy! Disciples, cherish this text as the jewel ofyour heart, and great benefits may ensue.

With the primary cause being the mountain retreat practice of themeditators of Ogmin Pema ling, and the secondary reason beingthe request of the diligent practitioner Rigzang Dorje, who possessesthe jewel of unshakable faith and devotion, this was spoken byJigdral Yeshe Dorje, as heartfelt direct guidance for practice. Maythis be a cause of the powerful emergence of the primordialconsciousness of realization in the mindstreams of fortunate beings!


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Documents

Instrucciones Esenciales de Meditación