NGONDRO RETREAT (3)



(Continued…)




PRELIMINARY PRACTICES (NGONDRO) OF
THE PROFOUND FIVE-FOLD PATH OF MAHAMUDRA 
WITH KHENPO SAMDUP RINPOCHE



Khenpo Samdup Rinpoche gave the transmission and instructions for the Preliminary Practices (Ngondro) of the Five-fold Mahamudra. Engaging in this series of practices purifies the mind of negativity and gathers the accumulations of merit and wisdom. This purification process creates receptivity to the more subtle methods of Mahamudra and Dzogchen.






Ngondro Retreat Jan 20, 2024 with Khenpo Samdup Rinpoche

Ngondro Retreat Jan 21, 2024 with Khenpo Samdup Rinpoche




*Please always treat any Dharma text with respect. This is good practice. Thank you.


Transcription of teachings below.
All rights reserved (copyright) to Khenpo Samdup Rinpoche.





Day 1, Jan 20, 2024 Ngondro Retreat teachings with Khenpo Samdup Rinpoche – Ngondro (1) & Ngondro (2) pages of this website: transcription of teachings.

Day 2, Jan 21, 2024 Ngondro Retreat teachings with Khenpo Samdup Rinpoche – (transcription of the teaching follows…)



[…] So, now I am going to give the transmission of this Ngondro sadhana first. Then, I am going to share the rest of the teaching, from the point where we left off yesterday, (going through the text itself). [So, whilst I am giving the transmission], please everyone be quiet. I am giving [transmission of the] teaching. [This is reminding the sangha, that a lung transmission of the text is following, and the teachings, the purpose of giving these, is so the benefit can be received]. […] We have many people attending on Zoom, [and we don’t want them to be distracted from hearing the teaching]. Thank you.
[Transmission follows…].
Ok, the transmission is now finished. Today we go to the Vajrasattva practice, in the Ngondro sadhana text we are using: ‘The Excellent Path to Enlightenment: A Practice of the Preliminaries Of The Fivefold Mahamudra’. Section…

Second, The Method To Purify Negativities And Obscurations Is the Practice of Vajrasattva [p.29-35]

In this sadhana, on p.28 there is a thangka of Vajrasattva (image). So we have to visualise Vajrasattva, and then the ‘Second’ means, this is the second teaching in the Ngondro sadhana text. So, to review briefly here, [the preliminary practices consist of], doing one hundred thousand Refuge Prayer accumulations, with one hundred thousand prostrations together. (So these two practices go together), and then Vajrasattva practice is the second section. It is also third, in terms of the five practices, [of one hundred thousand accumulations]. So the reason it is called Second, is because the Refuge Prayer accumulations and prostrations go together. If, it is very hard for someone to physically do the prostrations, then you can chant the Refuge prayer, and mentally you can offer prostrations to the Buddhas, and Enlightened beings, [which is the mind of the guru, the nature of rigpa]. So, that is also possible, then we go to the second section of the text here…



VAJRASATTVA PRACTICE

[p.29]

“Negativities, obscurations, and habitual tendencies are the hindrances that obstruct the realization of the profound meaning of Dharma. Therefore, it is essential to purify obscurations, just as it is necessary to clean a mirror so that a reflection may appear. It is said, “Though negativities themselves have no good qualities, that they are purified by laying them aside is one good quality.” Accordingly, no matter how great one’s negativities and obscurations, when they are properly laid aside, it is impossible that they do not become purified. Although there are many ways to confess, the supreme one is the meditation and recitation of Vajrasattva. The Stainless Confession Tantra says, “Vajrasattva himself has promised that the negativities and obscurations of someone who recites the Hundred Syllable Mantra—which is the essence of all the sugatas of the three times—will become completely purified.” Therefore, engage in the practice properly”.


“Negativities, obscurations, and habitual tendencies are the hindrances that obstruct the realization of the profound meaning of Dharma”. So, due to our negative karma, then that, is an obstacle to our spiritual practice. We have accumulated negative karma [action], of body, speech and mind. So these are obstacles on the spiritual path. [Self-clinging attachment in the mind, to the delusion of samsara. (Attaching to desirous objects in the mind, is the creation of the arising of further dualistic suffering). Through reliance on the Three Jewels of Refuge, training of the mind, through mindfulness and meditation practices… – arise recognition, (of the nature of our own rigpa), realising all appearances as mind nature itself, liberating in this way]. So that is why we have to purify our negative karma. We want to realize, the nature of rigpa itself. “Therefore, it is essential to purify obscurations, just as it is necessary to clean a mirror so that a reflection may appear”. So, just as when we clean a mirror, we can see the reflection of our body and face clearly reflected in it,… when we clear the inner mirror of our mind, we can clearly see, the reflection of our body, (as the empty arising (display), of dependent origination), and face, (of dharmakaya nature). All phenomena are empty, (lack inherent existence), because they are impermanent by nature). When we purify our own negative karma, we can see our own nature (of rigpa). Or, our [inner] seeing on the path of practice, (and following in that path), awakens, (illuminates) within us, and becomes very clear. So that is the reason we have to purify our negative karma.



PURIFICATION OF NEGATIVE KARMA


“It is said, “Though negativities themselves have no good qualities, that they are purified by laying them aside is one good quality.”” Negative karma has no good quality, [it arises as suffering]. Even though it has no good quality, the good thing is we can purify our own negative karma. So, negative karma we created ourselves, (through the deluded action of our body, speech and mind). [Self-grasping at phenomena, as if they exist independently, from their own side, (instead of, merely being dependently designated by the mind, (conceptually), arising from habitual tendencies, imprints and their seeds, left in the mind]. So now we are purifying our negative karma, through [applying] our body, speech and mind, [(to virtue), turning our mind to dharma, in spiritual practices]. We are our own creator, (we create our own karma, [delusion of dualistic mind perception], also we have the ability to purify our own negative karma. So, here it is says, negative karma has no good quality, but one good quality is, it can be purified. Say, you recognise something today, – that negative karma has been created. And then you regret that, [the power of regret], and you use the power of [special] object, Vajrasattva, or stupa. Then, you chant the Vajrasattva mantra. You say, ‘I am not going to do that again’. You make this commitment. [Confession of the negative, non-virtuous action, (a practice of mind). A strong mind arises, from following virtue. You generate further potentials in the mind for virtuous practices, (a cause, effects and conditions universe)]. So these conditions all come together, you purify your actions of negative karma that day, also you are purifying negative karma of many lifetimes, [the habitual tendencies left in the mind]. So that is why, the recognition of negative karma, can help you to remove negative karmas, [of many lifetimes].

So, I drink this coffee. This [outer cloth] (zen), is clean, (a little bit dirty, as I have worn it for maybe a month, without washing it). If a little bit of coffee gets on my clothes, [this zen here], then I am going to wash it. So, remove the coffee from it, and clean the whole thing again. In the same way, you create negative karma, right at that moment, recognise that, [and make the firm resolve] ‘I want to purify that negative karma’. […] So, when we recognise, (that we have created negative karma), use this Vajrasattva practice, it is very powerful. It is like, when your clothes are dirty, they are put in the washing machine, (the washing machine cleans very fast). In the same way, Vajrasattva practice, helps us to purify negative karma, (purify our body, speech and mind, negative karma). So, we also have other practices to purify negative karma, they take time and hardship, (same as if you clean your clothes by hand). Washing your clothes by hand, takes time, and there is a little hardship [involved in doing that], and you get cold, because of the water. Use the Vajrsattva practice – less hardship, easy to purify negative karma. So, that is why the Vajrasattva purification practice is required.



COMPLETELY PERFECTED STATE


Vajrasattva means, all one thousand Buddhas form body, appearing as Confession Buddha, positive energy. So, right now, purify negative karma – practice Vajrasattva. When we reach the Enlightened state, our confession power is associated with Vajrasattva’s form body, and helps many other beings negative karma. Do you understand? In the same way, I have a cup of water here, if I put this [cup of] water into the ocean, it has joined with the ocean water. Then, until the ocean water dries up, this water exists. If we leave this water, in the cup here, then it is easily going to dry up, (gone). So same, right now, we use the Vajrasattva Confession practice, so that we purify our negative karma, and continue on the path, to the Enlightened state. We have that energy, (confession power), that energy power is associated with Vajrasattva. We become part of Vajrasattva’s [form body], in the same way, the water poured in the ocean, becomes the ocean, (not separate). We have many Buddha statues that are going to live in the stupa here, [Tulum, Mexico], and many Buddha [statues], in the central column of the stupa. Each Buddha represents a different Enlightened quality, arising the form body.

[…] [We use these special objects], so, for example, I have to purify negative karma, to become Enlightened. If I don’t purify my negative karma, it is not possible to become Enlightened. (You also cannot become Enlightened, without purifying your negative karma). So, when you purify your negative karma, you reach Enlightenment. You are part of Vajrasattva, which is called Buddha Vajrasattva. So that energy, [purification] is part of Vajrasattva. Through the practice of love, compassion, and bodhicitta, you journey on the path to Enlightenment. (Without love, compassion, bodhicitta, you can not become Enlightened). When you reach Enlightenment, the love, compassion, bodhicitta is indivisible, with the Bodhisattva Chenrezig, (the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion). […] Without the knowledge of the omniscient wisdom, we cannot reach to Enlightenment. When you reach the Enlightened state, your wisdom knowledge is inseparable with Manjushri, the Bodhisattva of Wisdom. […] So that is why there are all these different deities. Buddha, means all these qualities are indivisible, [have been brought to perfection, (realisation of the dharmakaya nature)]. Realisation of the perfectly completed state, (the dharmakaya nature), means nothing is missing, (or left undone, all is perfectly completed). […] In the same way as this stupa is complete, with everything together, (in the Enlightened state, all these qualities are perfectly realised). Then, all these perfectly realised qualities are arising the form body, to benefit others. So, that is what we call these different Buddhas.



ARISING THE THREE KAYAS (BODIES OF A BUDDHA)


So, to reach to Enlightenment state, you cannot carry your negative karma, sickness with you, (in your mind), [it has to be brought onto the path of practice, and purified, (liberated into its true nature, dharmakaya, in your mindstream)]. So you have to purify sickness, negative karma. You purify sickness, negative karma, (disease negative karma), and that Enlightened energy arises as Medicine Buddha. Do you understand? So it is very clear why we have so many Yidam Deities. All these Yidam Deities Enlightened qualities arise the different activities to benefit sentient beings. Then this, arises as the form body. So we have to know that. So, yesterday I mentioned, dharmakaya is like the sky nature, (or space), no clouds. The space is empty, clear, luminous, that is the dharmakaya nature. Then sambhogakaya, means is like the sun, moon and stars. If the space is clear, all this is shining, so that is called sambhogakaya. Nirmanakaya means, that is an emanation of the sambhogakaya, the Enlightened qualities, (are shining forth, from the cloudless sky, dharmakaya space, nature). So, like the moon is reflected in the water, that is called nirmanakaya form of the Buddha. And the sun reflects the moon, and that is called nirmanakaya too. So, that we have to know here, Vajrasattva is Confession Buddha.

Then, continuing with this verse here, [on p. 29], “Accordingly, no matter how great one’s negativities and obscurations, when they are properly laid aside, it is impossible that they do not become purified”. It is possible to purify all the negative karma. Just as it is possible, to clean the dirt that gets on your clothing, it is possible to purify negative karma. Because, we create the negative karma, we also have the ability to purify it, (release it), realise its true essence nature. So, that is why, someone else cannot purify our negative karma for us, (the reason is, it is created by us), but we can purify it. We have created negative karma, through the actions of our body, speech and mind. We can apply our body, speech, and mind to, (in) virtuous conduct, to purify the negative karma created. [No longer engaging in negative action]. “Although there are many ways to confess, the supreme one is the meditation and recitation of Vajrasattva”. So, practicing Vajrasattva, is the highest level of confession. “The Stainless Confession Tantra says, “Vajrasattva himself has promised that the negativities and obscurations of someone who recites the Hundred Syllable Mantra—which is the essence of all the sugatas of the three times—will become completely purified.” Therefore, engage in the practice properly”. So, Vajrsattva’s aspiration was, that when he became a Buddha (Enlightened), he would become the form body of Confession, for all other beings. So Vajrasattvas’s accomplishment, is his fulfilment of that commitment, (of his aspiration). And, if we use Vajrasattva practice, we can purify all our negative karma.

Then, how to visualise this…


RANG GI CHI WOR PE DEY DEN TENG DU / HUNG YIG KAR PO
Ö ZER RAB BAR WE / CHOG CHÜ SANG GYE JANG SEM NYE PAR
JE / KHYEN TSE NÜ THU DÜ NE HUNG LA THIM / LAR YANG Ö
ZER RIG DRUG NE SU TRÖ / DRO WEY LE NANG DANG DZIN
BAG CHAG JANG / Ö ZER TSUR DÜ HUNG YIG NE GYUR WE /
RIG KÜN KHYAB DAG LA MA DOR JE SEM / KUN DOG KAR SAL
LONG KÜ GYEN CHE CHEN / CHAG YE RIG TONG DOR JE THUG
KAR DZIN / YÖN PE NANG TONG DRIL BU KU LA TEN /
ZHAB NYI CHE KYIL JA GUR LONG DU SAL


“On the crown of my head, upon a seat of lotus and moon, appears a white HUNG. The brilliant light emanating from it pleases the buddhas and bodhisattvas of the ten directions, gathers their knowledge, love, and power, and dissolves back into the HUNG. Once again, light emanates to the abodes of the six classes of beings, purifies their impure karmic perceptions, self-grasping, and habitual tendencies, and gathers back into the HUNG. The HUNG then transforms into the guru, who embodies all buddha families, in the form of Vajrasattva, clear and white, endowed with the ornaments of a sambhogakaya, in his right hand holding a vajra of awareness-emptiness at the heart level and in his left a bell of appearance-emptiness at his hip. His legs are crossed in half vajra posture and he abides within a circular rainbow sphere”.

“On the crown of my head…” so Vajrasattva practice is on your crown, (at the top of the head). [The space just above the Brahman aperture at the top of the crown, is pointed to]. “… upon a seat of lotus and moon,…” the lotus and moon are symbolic representations. [The moon is the representation of constant change and, combined with a lotus flower, it represents a constant change with purity]. “… appears a white HUNG”. So we visualise a white HUNG syllable, seated atop a white lotus, on a moon disc. “The brilliant light emanating from it pleases the buddhas and bodhisattvas of the ten directions,…” So the HUNG syllable is radiating light, which goes out in all the ten directions. This is offering to the Enlightened beings. “… gathers their knowledge, love, and power, and dissolves back into the HUNG”. The light radiates, then returns, and dissolves back into the HUNG syllable. “Once again, light emanates to the abodes of the six classes of beings,…” So the light radiates again, and goes to the six realms of beings, (six classes of beings), [sentient beings in the] hell realms, hungry ghost realms, animal realms, human beings realms, asuras, (demi-god/ jealous gods realms), and the long-life gods realms. “… purifies their impure karmic perceptions, self-grasping, and habitual tendencies, and gathers back into the HUNG”. So, we visualise the light from the HUNG syllable goes to the six realms, purifying all this negative karma, and then the light returns to the HUNG syllable.

“The HUNG then transforms into the guru, who embodies all buddha families, in the form of Vajrasattva,…” So, then the HUNG syllable transforms into the guru, in Vajrasattva form, who embodies all buddha families. “… clear and white, endowed with the ornaments of a sambhogakaya, in his right hand holding a vajra of awareness-emptiness at the heart level and in his left a bell of appearance-emptiness at his hip. His legs are crossed in half vajra posture and he abides within a circular rainbow sphere”. So, we visualise the form of Vajrasattva, on the top of our own crown, (in this way). Then, we chant this prayer.

[p.31]

PAL DEN DOR JE SEM PA KYE / DAG DANG THA YE SEM
CHEN GYI / MA RIG DANG DZIN BAG CHAG TSOG /
JANG ZHING DAG PAR DZE DU SÖL

“Oh, Glorious Vajrasattva, please purify and cleanse the ignorance, self-grasping, and habitual tendencies of myself and all infinite sentient beings”.

We are calling Vajrasattva, please purify and cleanse the ignorance, self-grasping, and habitual tendencies of myself and all infinite sentient beings”. So we have to purify our ignorance, self-grasping fixation, and habitual tendencies, and of all infinite sentient beings. Then, we supplicate to Vajrasattva, please help me to subjugate my negative karma, and all other sentient beings negative karma.

[p.32]

ZHE SÖL WA TAB PE DOR SEM THUG KAY SA BÖN NGAG
TRENG DANG CHE PA LE JANG CHUB SEM KYI RANG ZHIN
DÜ TSI GYÜN JUNG WA KÜ CHA THAM CHE NE BAB RANG GI
TSANG BUG TU ZHUG TE DIG DRIB JANG BAR GYUR

“Having supplicated thus, a stream of bodhicitta nectar emerges from the seed syllable and mantra garland at Vajrasattva’s heart. The nectar fills up his entire body, enters the Brahma opening at my crown, and cleanses all negativities and obscurations”.

Recite the Hundred-Syllable Mantra.

So we are supplicating to Vajrasattva. Having supplicated thus, a stream of bodhicitta nectar emerges, from the seed syllable and mantra garland at Vajrasattva’s heart, and Vajrasattva’s form [body], becomes nectar form. Then, this nectar enters the crown, (at the top of our head), and fills the body, (like water poured into a vessel). […] It is purifying the negative karma. At the forehead level, we are purifying all the body obscuration, at the throat level, the speech negative karma is purified, at the heart level, it purifies the mind negative karma. (In a similar way, as if you are taking a powerful shower, it passes through the whole body and washes away impurities). So, this nectar is actually going inside the body, and then all the negative karma, is actually being washed away. At the same time as chanting the Vajrasattva mantra. So, we can think about this practice of Vajrasattva’s nectar, flowing down through the body, from the top of the head, when we take the shower, or see the waterfalls, for example, – the nectar water is poured down through the body. It is like a big shower, at the same time, as doing that, chanting the Vajrasattva mantra (the Hundred-Syllable Mantra).


The Hundred-Syllable Mantra

OM VAJRA SATTVA SAMAYA/ MANU PALAYA/ VAJRA SATTVA
TENOPA TISHTA/ DRIDHO ME BHAVA/ SUTO KAYO ME BHAVA/
SUPO KAYO ME BHAVA/ ANU RAKTO ME BHAVA/ SARVA
SIDDHI ME PRAYATSA/ SARVA KARMA SUTSA ME/ TSITAM
SHRIYAM KURU HUNG / HA HA HA HA HO BHAGAWAN/ SARVA
TATHAGATA/ VAJRA MAME MUNTSA/VAJRI BHAVA /
MAHA SAMAYA/ SATVA AH


Every morning you take a shower, if you recite the Hundred-Syllable Mantra, you are not only cleaning your body outside, you are also cleaning inside your body. Water can only clean outside, the Vajrasattva practice, as you chant, visualise and meditate on this, cleans inside. Your body, speech, and mind (obscurations), many negative karmas are washed away. Just as when your body is dirty, you take a shower, all the dirt comes out of your body, and it is washed away with the water. In a similar way, when the nectar enters your body, you visualise all the negative karma, coming out, from inside your body, and it is washed away. So then, that negative karma is not only washed away, (that negative karma, which is use as purification), that goes to hell realms, and purifies their karma. So we visualise that, and think, ‘I am purifying the hell realms negativity, (others negative karma), with this mantra’. […] So, that helps others, purify negative karma. As you visualise this going into the hell realms, whilst you are chanting the mantra, that is purification for them. We are sending that purification to them, helping them. And that goes to the hell realms, and it releases their suffering because, why they are suffering is due to negative karma. It is too hot in the hell realms, sending this, is water to them. Like this desert [here], in the sands there are bugs, the sun is too hot for the bugs, or for the fishes that are washed onto the sands, they are extremely suffering in the heat. Sending this purification, (the water that has washed away the negative karma, together with the mantra recitation), to the beings in the hell realms, is like putting the fish back in the water.

So, in a similar way, we are sending the water with the mantra, that has been used as purification, to wash away the negative karma, to the sentient beings in the hell realms, wishing that they liberate and are free from their suffering. So you chant that mantra and think about all their suffering. This purifies our hell realms karma, [at the same time]. If you don’t want to take birth in the hell realms, not only does doing Vajrasattva practice, wash away the negative karma of the body, speech and mind, we also think, all this hell realm karma is washed away. So that really releases our hell realm negative karma. And then you change to think about the sentient beings in the hungry ghosts realms. So, the nectar of Vajrasattva pouring into your body inside, and washing away the negative karma, (that comes out), and then you think about the hungry ghosts. Hungry ghosts beings are extremely suffering, of hunger and thirst, so you are sending that nectar to the hungry ghosts. The hungry ghosts receive that, then those dying there of hunger and thirst, they receive that as food and drinks, and it becomes nectar for them. So, chant mantra, think about that, visualise and meditate upon this. We purify the hungry ghosts negative karma. And then we chant the mantra again, and think that all this nectar of purification [of negative karma], goes to the animal realms, [and purifies their negative karma], releases their ignorance, fear, (their sufferings).



PURIFYING NEGATIVE KARMIC DEBTS


And then you also think, [we have many karmic debts with animals], from eating meat, [their bodies], and drinking the milk [etc], we also use so many animal products. So we have created many karmic imprints, [links, debts] with animals. We have to pay back this karmic debt to the animals, [what we have taken from them. Exhaust these negative karmic debts]. The best way to pay this back, is to use love, compassion, (bodhicitta intention), and chant this mantra, and send all this purification nectar to the animals realms, [to benefit the sentient beings there]. And wishing them free from suffering. So we pay back the negative karmic debt to the animals. We have to pay back so much. We have [created] so much karmic debt. Don’t think, I don’t have any karmic debt. [We have been revolving in samsara since beginningless time], we have had so many mothers, [mother sentient beings, is a term used to refer to all those who have cared for us]. So we have to pay back that kindness. We have relied on so many other beings, all this we have to pay back. Think about it, all the time we eat food, and so much of it comes from animals, (we have to pay that back). So the best way to pay that back is to chant the Vajrasattva mantra [of purification], and sending all this nectar of purification to the animal realms, (paying back the negative karma we have created, sending this to them). So, then that is truly benefitting them. Then, this also purifies our negative karma. It is a win, win situation. We are paying back, and purifying our negative karma, and also they receive what they need.

So, then the practice is repeated again, for the sentient in the human realms, then the jealous gods, (azura’s or demi-gods) realms, and then the long-life gods realms. Focus on the six realms of existence, [one by one], chanting the Vajrasattva mantra and sending the purification nectar to the beings in each of the realms, purifying the negative karma there, chanting the 100-Syllable Mantra:

OM VAJRA SATTVA SAMAYA/ MANU PALAYA/ VAJRA SATTVA
TENOPA TISHTA/ DRIDHO ME BHAVA/ SUTO KAYO ME BHAVA/
SUPO KAYO ME BHAVA/ ANU RAKTO ME BHAVA/ SARVA
SIDDHI ME PRAYATSA/ SARVA KARMA SUTSA ME/ TSITAM
SHRIYAM KURU HUNG / HA HA HA HA HO BHAGAWAN/ SARVA
TATHAGATA/ VAJRA MAME MUNTSA/VAJRI BHAVA /
MAHA SAMAYA/ SATVA AH


We also chant this mantra every day in our daily prayer practice. This mantra is important. Or, you can chant OM BENZA SATTO HUNG. It is a short form [of the longer mantra (above), used for purification and attainment of enlightenment, (generation of bodhicitta practice)]. […] We can chant the long mantra fast. So, the good thing is we purify negative karma.



[p.34]


DAG NI MI SHE MONG PA YI / DAM TSIG LE NI GAL ZHING
NYAM / LA MA GON PÖ KYAB DZÖ CHIG / TSO WO DOR JE DZIN
PA TE / THUG JE CHEN PÖ DAG NYI CHEN /
DRO WEY TSO LA DAG KYAB CHI


Lost in mental darkness, I have broken and corrupted my samayas. Guru,
protector, grant me refuge! Chief vajra holder, embodiment of great
compassion, lord of all beings, I go for refuge to you.







***PLEASE NOTE THE INTERRUPTION IN POSTING TRANSCRIPTION & UPDATES – DUE TO TECHNICAL ISSUES



So we take refuge to Vajrasattva, make supplication to Vajrasattva. Then the last section.


ZHE SÖL WA TAB PE DOR JE SEM PEY ZHAL NE RIG
KYI BU KHYÖ KYI DIG DRIB NYE TUNG THAM CHE
DAG PA YIN NO ZHE NANG WA JIN NE DAG LA THIM
PE NYI SU ME PAR GYUR


To this supplication Vajrasattva responds, “Fortunate child, all your
negativities, obscurations, faults, and downfalls are now purified.” Having
absolved me in this way, Vajrasattva dissolves into me, merging indivisibly.

{Then even the mentally fabricated deity itself gathers into the innate state of luminosity. Rest briefly and behold Vajrasattva’s true face of ultimate reality: empty awareness, in which all ordinary concepts of something to be purified and someone who purifies lack inherent existence}.

Commentary on section

“To this supplication Vajrasattva responds…” So, then we visualise Vajrasattva at our crown, he is responding to us. Or, you have a thangka or statue, (something like that). You think that the thangka or statue is responding to you. “Fortunate child”… as long as you purify negative karma, you are a “fortunate child,” because you are becoming free of the suffering, (that is fortunate). Why do we suffer? Due to negative karma. “… all your negativities, obscurations, faults, and downfalls are now purified.” Practicing Vajrasattva is purification. “Having absolved me in this way…”, you meditate on Vajrasattva saying that to you. Telling you, son or daughter, you have already purified your negative karma. He is smiling, sometimes you visualise Vajrsattva’s hand is gently touching your crown, and you receive blessing, rest the mind and meditate. “Having absolved me in this way, Vajrasattva dissolves into me, merging indivisibly”. Think that Vajrasattva dissolves into your body, merging indivisibly, (your body becomes indivisible with Vajrasattva). Then, you remain in that meditation. So that is the Confession practice.

It is very simple, (an easy practice to do), but we are not doing that. We are suffering due to ignorance. There is a solution, (antidote) to suffering. What is the solution? It is confession. [To arise the bodhicitta awareness in the mind, and purify the negativity]. If suffering is already ripening, then asking for help, (at that time), is too late. You have to take out, [remove] the cause [of the suffering]. If the result is already there, then you have to take care of that. You have to care for that suffering, no choice. Before you experience suffering, it is better to purify karma, [negative action created through the body, speech and mind]. You’ve already eaten poison, then you’ve no choice, you are going to get sick. So, before you are going to eat poison, take that away (remove that). So then, you are not going to eat [that], you are not going to get sick. So people say, ‘Help me, I have headache, and I am extremely suffering, with what is going on with my family, my job, and my physical health’. So then what am I going to do at that time? [At that point, the suffering is being experienced], already too late. So, you have to take care of that. So what you have to do, is think, ‘I am purifying all this [negativity] suffering of other beings’. [Connecting to the mind of bodhicitta, (greater awareness)]. So, if you can do that, that is the best thing you can do at that moment, [arising the bodhicitta mind (altruistic mind)]. There is nothing else you can do, or change, [at that time of experiencing the fruition of that suffering].


PURIFICATION OF NEGATIVE KARMA


So the solution is, before this karma is ripening, you have to remove it, (the suffering, and the causes of suffering). So, we have created so much negative karma, ‘iclouds’, of many lifetimes, [unawareness, not only in this life. Created negative karma in your inner world and it shows up on the outside]. So you did something, for example, broke the rules of the country, you have evidence, (pictures, images), and they go to the icloud. If that shows up, you go to jail, no choice. So, before that evidence comes out, you can remove (delete it). In the same way, before this negative karma result is occurring (happening), we can destroy the karma, (because we create it, that is why we also have the ability to remove [destroy] that). So, you create your own iclouds, (the iclouds are of the nature of phenomena iclouds). Nature of phenomena iclouds mean, that you don’t need to buy gb’s [(gigabytes), to store data], you have unlimited gb already. Whatever you create, that naturally goes to your own nature [of phenomena] iclouds. So, we have to remove that, if you don’t remove that, then one day this shows up. You don’t know which one will show up, because it is connected to the causes and conditions, (which cause and condition comes, that appears to you). So for example, I create negative karma many lifetimes ago, maybe that negative karma doesn’t show up in this life. However, perhaps something I did yesterday, maybe that one shows up today, you don’t know. If I create negative karma today, (this morning, afternoon, evening), – maybe the afternoon’s [negative karma] shows up, whilst the morning’s [negative karma], – take to the future life, [throwing karma]. The evening’s [negative karma] is many, many lifetimes later, (you don’t know when this karma is ripening), it is unpredictable, (no-one can manage their own karma, it is truly unpredictable), that is why best is, purify it, before it shows up. So then, purification is Vajrasattva, this practice is most important.

There are, what are referred to as The Four Powers in this Vajrasattva practice. The Four Powers are:
1. Visualise Vajrasattva’s form body, that is called the ‘Power of Object’, that is the first one. (I am going to test you on, – what are ‘The Four Powers,’ after I teach about this, so you remember okay). Pay attention, [this is important], I am not here just to entertain you, I am going to share the teaching for you, and then you have to be listening and, after that I am going to ask you questions. […] Okay, so first power, listen carefully, okay, first power is 1. ‘Power of Object,’ visualise Vajrasattva’s form body.
2. Second is, ‘Power of Dharma’. Chant the mantra, (Vajrasattva’s mantra is called the ‘Power of Dharma’).
3. Third is the ‘Power of Regret’. So you have done something, and you recognise you did wrong, we need to regret that. [We need to generate a virtuous mind, a virtuous cycle, (this is the basis of all practice)]. So, ‘Power of Regret,’ is the third one.
4. The fourth is ‘Power of Commitment’. The commitment is, ‘I am not going to do it again’. [There is also the opportunity to take vows, including one day vows and so forth, (we bring our attention, bring our focus to our mind, onto our inner practice of mindfulness. If you make vows that day, the practice is stronger and carries more merit]. So that is the ‘Power of Commitment’.
So *Four Powers, we need Four Powers. These are the Four Powers of Vajrasattva’s purification practice. So, then you have the Four Powers, chant Vajrasattva mantra, and you can wash away all your negative karma. We have finished the Vajrsattva section of the practice, and now we go to the next section of the Ngondro practice text, The Third, The Mandala Offering – The Method For Gathering The Accumulations.

[*The Four Powers of Vajrasattva’s purification practice, are also variably referred to as, Regret, Reliance, Remedy and Resolve, and/ Support, Remorse, Antidote and Resolve, for example, (they have the same meaning)].

[A quick review] before we go onto the next section, What are The Four Powers?
Yes, first one is the Power of Object, we visualise Vajrasattva [the Buddha of Confession] first.
Second, […] the Power of Dharma, (chanting the mantra).
Third […] the Power of Regret.
The last one, […] the Power of Commitment. Great, thank you.





So now, next is the Mandala Offering. So the Mandala Offering follows in a similar way symbolically, to the stupa. It represents the chakras in our body. First is to purify negative karma, otherwise you are stuck there, [in that negative karma], you cannot move up. In order to go the journey, and move up, you must have some connections. So, it is important to accumulate merit. Without the Accumulation of Merit, you lose the chance to do that, (always you lose opportunities). So that is why the third accumulation in Ngondro practice is Mandala Offering.


THIRD, THE MANDALA OFFERING – THE METHOD FOR GATHERING THE ACCUMULATIONS [p37]


A sutra says, “As long as one has not truly perfected the two accumulations, one will not realize true emptiness.” Furthermore, “The ultimate, co-emergent wisdom will only reveal itself as the result of having gathered the accumulations and purified obscurations.” Thus, it is crucial to gather the accumulations. While there are many methods for gathering the accumulations, the mandala offering is most supreme. A tantra says, “Through offering the entire billionfold universe, adorned with various desirable gifts, to all the buddhas in their pure realms, the wisdom of awakening is perfected.” Thus, be diligent in offering the mandala.


Commentary on section

A sutra says, (which means Buddha says), “As long as one has not truly perfected the two accumulations,…” so we have to create two accumulations of merit. The two means, 1. relative truth accumulation of merit, and 2. absolute truth accumulation of merit. So, 1. relative truth accumulation of merit is generosity, morality, patience (practice patience that creates an accumulation of merit), and enthusiastic effort. 2. Absolute truth accumulation of merit is meditation and wisdom. So two accumulations, of merit and wisdom. The Six Perfections (Paramitas) has the two accumulations, so we have to practice that.

Today you are rolling the mantras, and chanting the mantras, this creates an accumulation of merit. So, as long as you have a good intention, (put really good intention), and then roll the mantras, and placing in the statues, stupas, you create an accumulation of merit, same as if you had built one stupa yourself. So that is the kind of merit that you accumulate, that is why, it is power of Sangha, this means that practicing together is more powerful. So, one person does not have the ability to do that, but many people coming together can [do that], all are sharing in this power together. So, this one beam […] can not hold [up] this whole stupa, however many beams can hold all this stupa. So, one person doesn’t have the ability to create this stupa, through the combined power of everyone, it comes together. So, you put in one tsatsa, or you create one mantra [roll], this is the same as if you create a stupa, you now carry that merit. So, that is why the power of Sangha is very important.

“… one will not realize true emptiness.” Furthermore,…” without an accumulation of merit you can not realize, [liberate the mind, and attain awakening]. [In a similar way], if you don’t have money, you cannot buy air tickets to fly. So, […] we need our own jet, [a store of merit and wisdom] to fly. Just as you need money to buy your own jet, in the same way, to awaken [realise the nature of mind], we need our own jet, (accumulation of merit, and wisdom). So without an accumulation of merit and wisdom, you cannot realise [the nature state of mind].

“The ultimate, co-emergent wisdom will only reveal itself as the result of having gathered the accumulations and purified obscurations.” Thus, it is crucial to gather the accumulations. While there are many methods for gathering the accumulations, the mandala offering is most supreme.
We have many different kinds of practices to create an accumulation of merit, and the mandala offering is also most essential to create an accumulation of merit. So this is called Mandala Offering. The mandala offering tradition is, we need another object, you have to hold that object, it has different symbols, for example the four universes and Mount Meru. So, you use that, and mentally create offerings, (which is all this universe), and offer that to the Enlightened beings.





ADDITIONAL SECTION

MANDALA OFFERINGS


…the ordinary nirmanakaya mandala consists of one hundred times ten million worlds each of which has four continentsMount Meru, and the realms of the gods. This great buddha field is filled with all the abundant riches of gods and men, including the seven precious emblems of royalty and so on. Offer especially your own body, possessions and virtues, in their entirety and without hesitation. And think to yourself: “May I obtain nirmanakaya sovereignty, and, through turning the wheel of Dharma, lead beings along the path to liberation and omniscience.”

Then for the extraordinary sambhogakaya mandala, in the space above, consider that the piles represent the five buddha families, complete with the five certainties, in the blissful paradise of Akanishtha-Ghanavyuha, where countless goddesses, such as the goddess of beauty and the rest, offer vast unimaginable clouds of offerings to stimulate the senses. Think: “Through this vast and boundless offering, may we experience the sambhogakaya realms!”

In the sphere above is the special dharmakaya mandala. The naturally arising wisdom of the way things are has always been present as mind’s very nature as the ‘youthful vase body‘. Upon the ground of this youthful vase body, the utter purity of all that appears and exists, arrange piles to represent the appearances of pure realms, deities and palaces, purified entirely of any clinging to kayas and tiklés, and arising as ornaments of the display of reality itself, unceasing compassionate energy and the manifestation of clear light. Think: “Through this offering, may we enjoy the realm of the dharmakaya Samantabhadra!”[3


(from rigpawiki.org)





MANDALA OFFERING


So offerings, we have to know, why we do offerings. It is because we have such strong self-grasping, [attachment to self, as if it exists inherently from its own side. In reality the whole nature of reality is nondual. However, due to conceptual fixation, self-grasping attachment, we continue, endlessly, (repeatedly cycling in samsaric existence, in our own delusion), until we liberate the mind from those states of existence]. So, due to these fixations, attachments, the mind cannot liberate itself, (realize its own nature / the nature of true reality). Fixation, attachment, self-grasping, are the causes of the creation of samsara, [the delusion of duality]. So, how to remove that karma, and our self-grasping fixation? Mandala offering is an antidote to our self-grasping, we chant, and [mentally] make these mandala offerings. Because self-grasping means only ‘I’, ‘me’, always thinking about ‘myself’. Mandala means, I am offering my body, my speech, my mind, whatever I own, (everything I own, and do not own), is given as offering to Enlightened beings. So, that is why mandala offering, is antidote to the causes of samsara’s suffering. This is also special method. We have shared Vajrasattva mantra purification practice, and this mandala offering is another relative truth level practice. There are two practices, ultimate truth, and relative truth. So now, this teaching that I am sharing is relative truth [level]. Relative truth [level], we have very strong self-grasping ‘I’ and ‘self’. So that is contradiction, [to the true nature of reality], so this is given up as offering, as generosity. This is the power of generosity, the power of offering, it is antidote to our self-grasping and fixations. So that is the reason we practice the mandala offering.

Then, there are two forms of practice. The regular lay people, can do much generosity, giving for others, sharing for others, that is antidote to self-grasping. And then, meditator-practitioners, don’t have to be giving things, physical objects, [this is done, to benefit sentient beings on the relative level]. The meditator-practitioner sits down and meditates, and mentally creates, and makes this mandala offering practice. Mandala offering is like, giving up everything. Everything is offering to the Enlightened beings. So, as long as we are doing this practice, then we create a vast accumulation of merit. So, that is why here in the text, Buddha says,

Thus, it is crucial to gather the accumulations. While there are many methods for gathering the accumulations, the mandala offering is most supreme”.

Then, in another teaching Budda says …

A tantra says, “Through offering the entire billionfold universe, adorned with various desirable gifts, to all the buddhas in their pure realms, the wisdom of awakening is perfected.” Thus, be diligent in offering the mandala.

So, you use all the desire objects, and mentally offering up these to Enlightened beings, [liberating our own mind of self-grasping in this way, our attachment is being transformed]. The desire objects are transformed into the causes of Enlightenment wisdom. [Through giving up our deluded attachment to self, we can come to realise the wisdom of no-self. (Emptiness, not nothingness). Free of the two extremes of existence, of either nihilism or anti-nihilism (eternalism), liberating mind, through realising the nondual nature of true reality].

Do you understand? So, such an object [special object], can be cause of suffering, or can be cause of happiness, depending on how it is used. Consider how you are going to use it? Generally, the way the special object is used by ordinary people, the special object becomes causes of suffering. This is because they attach to that, there is fixation to that, so then that object is causes of suffering. Practitioners who know how to meditate, and use special objects correctly, they meditate on this mandala offering, and use that object, as offering to Enlightened beings. Then that object becomes causes of happiness, causes of Enlightenment wisdom.



THE POWER OF GOOD, (THE RIGHT INTENTION)


So that is the reason we can not say, like ‘bad object’ and ‘good object’ It is dependent, [on having the right intention, how it is used]. You can use it in a good way, or you can use it in a bad way. Even your anger can be good, [if handled correctly, through meditation mindfulness practice, used as skilful method in practice, to pierce through the deluded veil of consciousness to the nature of reality, (anger purified is the all-accomplishing wisdom)], or it can be very bad, [when there is not an awareness basis of practice, and it is simply arising from a confused state of consciousness, lost in its own ignorance and delusion. Then, the afflictive emotion is causes of the creation of the hell realms, and lower states of existence]. Your attachment can be good or bad, it is dependent. Anger, attachment, [that is brought onto the path of practice, that is transformed in awareness-realisation, can also be offering, to the Enlightened beings. Purified, it is our Enlightened nature, nondual reality state. The recognition/ realisation of such, eliminates ignorance and the afflictive emotions at the root). […]. Anger, attachment can also be cause of destroying ourselves and our happiness. It destroys our own happiness, [when it is under the power of ignorance, (negative, dualistic perception, afflictive mental states and emotions)]. It is dependent, [for unrealised beings].


VISUALISING THE MANDALA


Then, when we do the mandala offering, it is the same as meditation, we visualise the Buddha Vajradhara in the centre, and the root and lineage gurus in the top part [of the mandala]. And then all the Yidam deities in front, and Buddha Shakyamuni on the right side with the wisdom lineage, and the bodhicitta lineage. So all this is in the Refuge Tree. This was discussed in more detail in yesterday’s teachings.





ADDITIONAL SECTION (ABBREV.)


PATH OF METHOD & WISDOM


The whole teaching, the whole Buddhadharma is divided into two—the extensive path and the profound path. The extensive gradual path is a teaching that explains the path of method and the profound gradual path is a teaching that explains the path of wisdom. Just as a bird flying in space depends on two wings or it cannot fly, in order to cease the suffering realm of samsara and receive enlightenment, we depend on two wings. We depend on actualizing both of these paths—the path that is method and the path that is wisdom—and if one of these paths is missing, we can never receive enlightenment.

The profound gradual path was handed down by Guru Shakyamuni Buddha to Manjushri, the Buddha of Wisdom. Then, from Manjushri it was handed down to Nagarjuna, from Nagarjuna it was handed down to the great pandit, the bodhisattva Shantideva and many other pandits. After Nagarjuna, the special lineage of these teachings passed through about nine specific followers, from there, the great bodhisattva, the Indian pandit called Atisha, received the lineage of the teachings, the profound gradual path.

The extensive gradual path was handed down by Guru Shakyamuni Buddha to Maitreya Buddha, who handed it down to about thirteen followers of the specific lineage of these teachings, including Asanga. Then, from there Lama Serlingpa, the great bodhisattva, received the lineage of the teaching of the extensive gradual path.

Atisha received the lineage of both these teachings, of these two paths, and he handed down the teachings to his followers, the Kadampas. Kadampa means that they know how to use any of the Buddha’s teachings, any of the Buddha’s words—even three, four, five, or two words—in order to receive enlightenment. They understand, they don’t find confusion and they see it as a path to enlightenment. All the different teachings that are shown and explained by Buddha, even a few words, they see as a path to receive enlightenment for a person. So, therefore, these special followers of Atisha are called Kadampas.

After Atisha, there were three different ways of studying and there were three Kadampa forms of studies. So, according to the level of mind and level of intelligence, there were different ways to study.



BRIEF SUMMARY OF THE DRIKUNG KAGYU LINEAGE


The Drikung Kagyu Lineage is one of the Kagyu lineages which was founded 852 years ago, by the great spiritual master, Kyoba Jigten Sumgon. This lineage directly came from Buddha Shakyamuni and the primordial Buddha, Vajradhara. All their precious Dharma teachings came to Gampopa from three lineages, through fully enlightened masters.

The first lineage was called the Magnificent Blessing Realization lineage. From Vajradhara, it was passed on to Tilopa, from Tilopa to Naropa, from Naropa to Marpa, from Marpa to Milarepa, and then from Milarepa to Gampopa.

The second lineage was called the lineage of Profound View. It came from Buddha Shakyamuni, and it was passed to Nagajuna, then to Chandrakirti and so forth, on to Atisha, and then from Atisha to Gampopa.

The third lineage was called the lineage of the Most Excellent Practice. It came from Buddha Shakyamuni to Manjushri, from Manjushri to Maitreya, from Maitreya to Asanga and so forth, on to Atisha, and then from Atisha to Gampopa. Gampopa received profound teachings, secret oral transmissions, blessings, and so forth of all these three lineages.

Then all these teachings were given to Phagmodrupa by Gampopa. Although Kagyu came from the same root, at that time the Kagyu lineage was divided into several different branches, each carrying the complete teachings and enlightened blessings. Like the wish-fulfilling tree, which comes from the same root, but is divided into different branches, each giving many wonderful blossoms and fruits.

Although Phagmodrupa had hundreds of thousands of disciples, Lord Jigten Sumgon was one of his closest and chief disciples. Phagmodrupa prophesied that the teachings and blessings would be carried on by a Bodhisattva, (Jigten Sumgon), who already attained the ten Bhumis. Jigten Sumgon received the complete teachings, secret oral transmissions, explanations and initiations, and enlightened realization blessings, and so forth from Phagmodrupa. Jigten Sumgon gave all the complete teachings, including the six Yogas of Naropa, to his chief disciple, Gurawa Tsultrim Dorje.

All these enlightened energies, blessings and teachings have been handed down through the great spiritual masters to the present 37th and 36th lineage holders, His Holiness Drikung Kyabgon Chetsang Rinpoche and His Holiness Drikung Kyabgon Chungtsang. These are among the most precious spiritual masters in the Drikung Kagyu lineage and the direct lineage holder of Jigten Sumgon. Among his disciples, Lord Jigten Sumgon prophesied again and again, “In the future my teachings will flourish by the two Bodhisattvas, who are like the sun and the moon, through their compassion and wisdom.” His Holiness Chetsang Rinpoche is like the sun. He is the emanation of Chenrezig, the compassionate deity. His Holiness Chungtsang Rinpoche is like the moon. He is the emanation of Manjushri, the wisdom deity.

[References various, Lineage of the Teachings]





ADDITIONAL SECTION



MANDALA OFFERING PRACTICE


Mandala offering (Tib. མཎྡལ་འབུལ་བ་, mandal bulwaWyl. maṇḍal ‘bul ba) — a preliminary practice for accumulating merit, in which one symbolically offers the entire universe to the field of merit. Mandala Offering: Thirty Seven Heaps Offering of the Universe. It is the symbolic offering of the prosperity of the whole universe. Mandala offering is a powerful method for accumulating extensive merit if we do it with proper visualization. Doing it this way, we dedicate the merit from each offering to the sentient beings as it is performed.

[Reference: rigpawiki.org]





Mandala offering is one of the five accumulations practices in the traditional Ngondro. This takes time to share, [is detailed]. This is not the specific purpose of these teachings, so will not be discussed at further length here. Through chanting and using the mandala, offerings are made to the Enlightened beings. […] If you want to know more about the mandala offering specifically, you can ask Khenmo Konchok Tsechik and Lopon Ani Konchok Gamtso too, who are currently residing at Drikung Dharma Surya. They know this mandala offering, and the Ngondro practices. They are both practiced in Ngondro, retreat, and have accomplished all these practices. So regarding Ngondro, and for specific directions for making the mandala offerings, if you want to learn about these, or go on retreat and practice, ask them please.

Then we go to p.45.





VISUALISING THE FIELD OF ACCUMULATION [p.38]


DÜN DU TSO Ü PAG SAM JÖN SHING GI / Ü SU RIN CHEN TRI
DANG PE DEY TENG / RIG KÜN KHYAB DAG DOR JE CHANG
CHEN POR / KA GYÜ DRUB THOB GYAM TSÖ TSOG KYI
KOR / DÜN DU CHOM DEN KHOR LO DOM PA LA / GYÜ DE ZHI
DRUG YI DAM LHA TSOG CHE / YE SU DÜ SUM SANG GYE TSEN
PEY GYEN / KAL ZANG SANG GYE TONG DANG LHEN CHIG
ZHUG / GYAB DU YUM CHEN SHE RAB PHAR CHIN DANG / DO
GYÜ SUNG RAB CHÖ KYI RANG DRA DROG / YÖN DU GYAL SE
RIG SUM GON PO LA / JANG SEM PHAG PEY GEN DÜN KHOR
GYI KOR / THA KOR KA DÖ DAM CHEN GYAM TSO CHE / TRIN
PHUNG TIB PA TAB BUR SAL WAR GYUR

Before you appears Great Vajradhara, the lord who pervades all buddha families, is seated on a cushion of lotus and moon, on a jeweled throne in the center of a wish-granting tree that emerges from a lake. He is surrounded by the ocean-like assembly of Kagyu masters. In front is the Bhagavan Chakrasamvara together with a host of yidam deities of the four or six classes of tantra. To his right are the buddhas of the three times, endowed with the major and minor marks, together with the thousand buddhas of this Excellent Eon. Behind is the Great Mother Prajnaparamita and the discourses of the sutras and tantras, which naturally resound the Dharma. To his left are the bodhisattva-protectors of the three families surrounded by the assembly of the noble bodhisattvas. Surrounding everything is an oceanic host of oath-bound protectors, gathering like billowing clouds.

Imagine that you offer up yourself, everything you own, the universe and beings,
and all the glories and riches of gods and humans to them.




[p.42-43]

OM VAJRA BHU MI AH HUNG / ZHI NAM PAR DAG PA WANG
CHEN SER GYI SA ZHI / OM VAJRA RE KHE AH HUNG / CHI
CHAG RI MU KHYÜ KYI YONG SU KOR WEY Ü SU / HUNG RI
GYAL PO RI RAB / SHAR LÜ PHAG PO / LHO DZAM BU LING /
NUB BA LANG CHÖ / JANG DRA MI NYEN / SHAR DU LÜ DANG
LÜ PHAG / LHOR NGA YAB DANG NGA YAB ZHEN / NUB TU YO
DEN DANG LAM CHOG DRO / JANG DU DRA MI NYEN DANG
DRA MI NYEN GYI DA / RIN PO CHEY RI WO / PAG SAM GYI
SHING / DÖ JO YI BA / MA MÖ PEY LO TOG / KHOR LO RIN PO
CHE / NOR BU RIN PO CHE / TSÜN MO RIN PO CHE / LÖN PO
RIN PO CHE / LANG PO RIN PO CHE / TAM CHOG RIN PO
CHE / XMAG PÖN RIN PO CHE / TER CHEN PO’I BUM PA / GEG
PA MA / TRENG WA MA / LU MA / GAR MA / ME TOG MA / DUG
PÖ MA / NANG SAL MA / DRI CHAB MA / NYI MA / DA WA / RIN
PO CHEY DUG / CHOG LE NAM PAR GYAL WEY GYAM TSEN / Ü
SU LHA DANG MI’I PAN JOR PHÜN SUM TSOG PA MA TSANG
WA ME PA / ZHING KHAM NAM PAR DAG PA DI NYI LA MA YI
DAM SANG GYE JANG SEM PA WO KHAN DRO CHÖ KYONG
SUNG MA DANG CHE PA NAM LA BÜL WAR GYI’O / THUG JE
DRO WEY DÖN DU ZHE SU SÖL / ZHE NE JIN GYI LAB TU SÖL


OM VAJRA BHUMI AH HUNG. The base is a perfectly pure, powerful, golden ground. OM VAJRA REKHE AH HUNG. The outer periphery is a ring of iron mountains. At the center is HUNG, from which arises Meru, the King of Mountains. In the east is Purvavideha; in the south, Jambudvipa; in the west, Aparagodaniya; in the north, Uttarakuru. Beside them are Deha and Videha in the east, Camara and Aparacamara in the south, Shatha and Uttaramantrina in the west, and Kurava and Kaurava in the north. There is the jewel mountain, the wish-fulfilling tree, the wish-fulfilling cow, the harvest that requires no toil, the precious wheel, the precious jewel, the precious queen, the precious minister, the precious elephant, the precious supreme horse, the precious general, the vase of great treasure; the goddess of grace, the goddess of garlands, the goddess of song, the goddess of dance, the goddess of flowers, the goddess of incense, the goddess of light, the goddess of perfume; the sun, the moon, the precious parasol, the victory banner triumphant in all directions. In the center are all the perfect glories and riches of gods and humans without exception. All these pure fields I offer to the sublime ones—the guru, yidams, buddhas, bodhisattvas, dakas, dakinis and Dharma protectors. Please accept it with compassion, for the benefit of beings. Having accepted it, please grant your blessings.


[p.44 -45]

LING ZHI JIG TEN RAM JAM GYÜ TSAM JOR / RAM JAM GYAM
TSÖ ZHING GI JOR PEY TSOG / MA LÜ LO YI LANG TE BÜL
LAG NA / DE NYE DRO KÜN THUG JE ZUNG DU SÖL / DAG LÜ
LONG CHÖ DOG PA CHI CHI DANG / PHUNG KHAM KYE CHE
TREL YÜN DÜN MA CHE / DAG TU ZUNG WEY NGÖ POR GYUR
TSE KÜN / BÜL GYI DANG DZIN ZHI WAR JIN GYI LOB / NGÖ
DANG NGÖ MIN THA LE YONG DRÖL ZHING / KYE GAG NE
SUM DRO ONG TAG CHE KYI / MING TSEN LE DE NE LUG MEN
DREL CHOG / PHÜL WE SANG GYE THOB PAR JIN GYI LOB /
OM GURU DEWA DAKINI RATNA MANDALA PRATITSA SVAHA

Imagining limitless universes with limitless worlds of four continents, and
offering it all together with the abundance of oceanic infinite realms, I
supplicate you: please behold all beings with compassion. As I am offering
my body, enjoyments, and possessions; my aggregates, elements, and sense
sources, of the present and in future times to come, and everything else
I own and will own in the future, please bless me to pacify self-grasping.
As I am offering the supreme mandala that is completely free from all
limitations of being either substantial or insubstantial, the mandala that
is the natural state, transcending all affirming and negating names and
marks of arising, ceasing and dwelling, coming and going, please bless me
to attain awakening.


OM GURU DEWA DAKINI RATNA MANDALA PRATITSA SVAHA.
Thus offer.


[p.45]

Commentary

Imagining limitless universes with limitless worlds,…” so we think about many universes, many worlds.

“… of four continents, andoffering it all together with the abundance of oceanic infinite realms, I supplicate you: please behold all beings with compassion. As I am offering my body, enjoyments, and possessions; my aggregates, elements, and sense sources, of the present and in future times to come, and everything else I own and will own in the future, please bless me to pacify self-grasping”. So, we are offering whatever we own, we are also offering whatever we are going to own in the future. Through these offerings and making supplications, we ask please help me to release my self-grasping.

As I am offering the supreme mandala that is completely free from all limitations of being either substantial or insubstantial, the mandala that is the natural state, transcending all affirming and negating names and marks of arising, ceasing and dwelling, coming and going, please bless me to attain awakening”. So, that is our supplication prayer.

[p.46]

A diagram of instruction, when making the heaps of the mandala offerings in each of the directions.

[p.47] Then, when doing the mandala offering, this following prayer is accumulated.

TONG SUM JIG TEN RAM JAM THAM CHE KYI / DAG TU ZUNG
DANG MA ZUNG NGÖ PO DANG / DAG LÜ LONG CHÖ DOG PA
CHI CHI PA / TÖ ME KÖN CHOG GYAM TSOR PHÜL WA YI / DRO
KÜN DANG DZIN RAB ZHI JANG SEM DEN / CHAM CHIG SANG
GYE GO PHANG CHOG THOB SHOG

The limitless, third-order thousandfold universe, all things owned and unowned, my own body, enjoyments, and everything I have, I freely offer to the ocean of jewels. May the self-grasping of all beings be pacified, may they be endowed with bodhicitta, and may all attain awakening together.


The recitation of this verse is accumulated.


Commentary

So, that prayer, you chant many times. In this Ngondro sadhana this is chanted one hundred thousand times. So you can chant in Tibetan, English, Chinese etc, whichever is your chosen language.

Then when you finish, go through thee following, second section.

Also you have a choice, either to accumulate the above prayer, or the following one.


[p.48]


KU SUM YONG DZOG LA MEY TSOG NAM LA / CHI NANG SANG
SUM DE ZHIN NYI KYI CHÖ / DAG LÜ LONG CHÖ NANG SI YONG
ZHE LA / LA ME CHOG GI NGÖ DRUB TSAL DU SÖL

To all the gurus who have perfected the three kayas, I make outer, inner,
secret, and suchness offerings with my body, wealth, and all that is visible.
Please accept these offerings and grant the unsurpassed, supreme attainment.



Commentary

You can also use this one above, to accumulate merit, performing one-hundred thousand repetitions of the prayer. So there are two choices. This prayer is also made to the three kayas, [body of a Buddha]. Making offering is: outer – everything outside, (all objects), inner – is this body, secret – is essence of our body, (essence of our feelings). On the secret level, you can offer your anger, attachment, your love, your compassion, your wisdom. This all, can be offering because positive, negative, both are offering, [liberate in dharmakaya space]. The Buddhas are equanimity, they take both, they are not going to reject our afflictive emotions. So, we also use our afflictive emotions as offering. Secret offering is our afflictive emotions, and our own positive energy like love, compassion, bodhicitta, wisdom, your generosity, your morality, all these qualities, you can be offering. So, we can be offering both positive and negative.

“… and suchness offerings with my body, wealth, and all that is visible. Please accept these offerings and grant the unsurpassed, supreme attainment”.

So, it is important to memorise this prayer. Then, you can chant this prayer when you see beautiful flowers, gardens, beautiful lakes, the ocean, trees and mountains, landscapes. Whenever you see good things, chant this prayer, it creates an accumulation of merit. So, first you think, this belongs to me, and then, offer it. It is antidote to self-grasping. It is very hard to let go of what we own, our own things, very hard to be sharing those. So, that is why, when you have this memorised, then you can use everything as mandala offering. It is very powerful. So, practice of dharma, you can do everywhere.

Then, at the end of the session of accumulating the mandala offerings. Finish with the following section:

[Bottom of p.48]


In the end, the field of accumulation gathers into yourself. The natural state of the one who offers, the recipient, and all acts of offering by nature transcends all names and characteristics. Rest briefly within the unaltered state of mahamudra—the ultimate mandala.


So, then after making the mandala offerings, you are going to rest the mind in non-dual state of awareness. There is no subject-object division in making these offerings. Everything has become oneness. Remain in that state and meditate. So that is the dissolution, at the end of the mandala offerings section. And then the next part.







(to be continued…)

(Any errors are the transcriber’s own)
Immeasurable thanks for these most precious teachings.