Lamrim Yeshe Nyingpo (Tib. ལམ་རིམ་ཡེ་ཤེས་སྙིང་པོ་, Wyl. lam rim ye shes snying po), the 'Gradual Path of the Wisdom Essence' — a. Lamrim Yeshe Nyingpo is a terma revealed by Chokgyur Lingpa in the 19th Century. The Light . Create a book · Download as PDF · Printable version. Lamrim Yeshe Nyingpo by Padmasambhava as recorded by Yeshe Tsogyal and revealed and decoded by Jamyang Khyentse Wangpo and Chokgyur Lingpa.
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The root text, Lamrim Yeshe Nyingpo, by Padmasambhava, as recorded by Yeshe teachings contained in the Lamrim Yeshe Nyingpo, Tulku Urgyen Rin-. We are thrilled to announce that Dzigar Kongtrul Rinpoche will return to Gomde California this summer to begin a series of teachings on Chokgyur Lingpa's. This pendant contains the entire root text of Lamrim Yeshe Nyingpo, the 'Gradual Path of the Wisdom Essence' — a treasure text revealed by Chokgyur Lingpa.
The completion stage has the following ways of practice: The stage of relative self-consecration, which is the practice of nadis, pranas and hindus. The mandala-circle supported by another's body. The general stage of the inexpressible coemergence, the great ultimate luminosity, which is sealing both of the above. In order to train in the actual natural state after having purified your being, the completion stage is the main part of the path. Phrased differently, the accumulation of merit lays the basis for the accumulation of wisdom, and is also the cause for dispelling hindrances for the arising of the special accumulation of wisdom, the original wakefulness that is utterly perfected.
Thus, the practice of the development stage must precede [the completion stage]. When the nature of thought is understood, Then let them engage in nonthought. The Five Stages further mentions: To those who fully abide in the development stage And wish for the completion stage, These methods are taught by the perfectly Awakened One, Like the progressive steps of a staircase.
In short, there is a sequential dependency of the objects to be purified that are the deluded imputing and their seed aspects, the means which purify that are the support and the supported, and the accomplished results that are the common and the supreme. THE PURPOSE Fifth, the purpose of the development stage is to abandon the fiXation on an ordinary world with ordinary beings, to form the auspicious link for the seven impure bhumis of the path and the rupakaya of the fruition, and in particular, to accomplish the mundane siddhis that are the actual results.
The purpose of the completion stage is to abandon the defilement of the habitual tendencies of transition, to form the auspicious link for the three pure bhumis of the path and the coemergent body, sahajakaya, of the fruition, and in particular, to accomplish the supreme siddhi of mahamudra, the actual result. II The siddhi that transcends the world Is gained through the practice of the completion stage. The practice of the development stage, the union of appearance and emptiness, which is connected to the vase empowerment.
The practice of the profound path, the union of clarity and emptiness, which is connected to the secret empowerment. The practice of the phonya path, the union of bliss and emptiness, which is connected to the third empowerment.
The practice of the Great Perfection, the union of awareness and emptiness, which is connected to the fourth empowerment. II As for these progressive stages of the path, there are four paths connected with the respective four empowerments. The first of these is the path connected with the vase empowerment. For that, you must train in the general development stages that correspond to Mahayoga, and the special development stages that correspond to the two higher yogas. Similarly, for the development stage there are the three types of deities to be accomplished, renowned as: the utterly pure deity of dharmadhatu, the deity that is of the identity of wisdom, and the blessed deity with attributes.
The ways to accomplish are the sadhanas of the single mudra-form, elaborate form, and group assembly. II vidyadhara levels.
II Together with the thirteen gurus,l Make the 'full approach' of means and liberation, development and completion.
I Most secretly, by means ofVidyadhara Dorje Drakpo Tsal,l The embodiment of all sugatas, the deity who has totally perfected all herukas, I And through the nyegyu practice, the 'great accomplishment,' I Realize the ultimate kayas and wisdoms.
I The deities, the objects to be accomplished, are in general the three types mentioned above. Among them, the first type is luminous awakened mind, the natural state of unconfined empty cognizance.
This is endowed with the threefold wisdom of essence, nature and capacity that is primordially present without distinction in all beings. This is the samaya being, samaya-sattva. These two are primordially indivisible, and this nature of nondual samaya being and wisdom being is the basis for purifying defllements, just like [the metaphor] of the wishfulfilling jewel. This is what the causal vehicles describe by such names as potential rigs , basic constituent khams , sugata-essence hde gshegs snying po , and so forth.
II 'thatness of self; the Ubhaya scriptures call it awakened mind, bodhichitta; and the Yoga scriptures call it awakened mind without beginning and end, or ever-excellent awakened mind. The Mahayoga scriptures call it self-knowing awakened mind of the superior indivisible truths transcending objects of experience, or the greater dharmakaya of the superior indivisible truths. This lack of understanding is the deftlement to be purified, like [the metaphor of] the mud.
For example, just as a jewel cannot fulfill its function as long as it is not free from the deftlement of mud, similarly, unless you realize your nondual nature, just having it is of no avail; you must purify the defilement.
How does this happen?
The stream-ofbeing which manifests in the form of deluded phenomena, karma, disturbing emotions, and suffering, is itself transformed into great bliss. II experience by letting it be in its very nature, without removing or adding anything.
It is for this very reason that here, in the vehicle of Secret Mantra, the nature of the truth of origin is experienced as the truth of the path, and the nature of the truth of suffering is experienced as the truth of cessation.
II Each of the different termas have coundess such general and specific ways of accomplishing Guru Padma, the embodiment of the sugatas. Here the chief figures are the victorious ones of the three kayas, with the surrounding retinue being the twelve manifestations of great vidyadhara power-wielders, such as Guru Gyalwey Dungdzin, as well as the gatekeeping dakas with consorts.
You practice the 'approach' - like the metaphor of offering a request to the king - in the general manner as a complete mandala, and in the special manner, exemplified by the Dharmakaya Amitayus, with the thirteen deities extracted separately.
The means is the practice of the chief figure, the all-pervading lord, Great Bliss Wish-fulfilling Guru, with his retinue of thirteen manifestations, including Guru Chewey Chemchok, along with the four gate-keepers. The meaning of this is manifest in mudra form as the great Padma Vajradhara, Tsokye Dorje Chang, the symbol, who is all the Three Roots condensed into one.
II his profound path of the essence yoga of undivided development and completion, you reach 'accomplishment' of unchanging coemergent wisdom - like the metaphor of accomplishing the desired aims after pleasing the king. Most secredy, the supreme chief of vidyadharas, Powerful Vajra Wrath, Dorje Drakpo Tsal, is the embodiment of all sugatas throughout directions and times, and the single secret accomplished yidam deity who has totally perfected the infinite mandalas displaying the great blazing herukas.
Through this practice, and also through the nyegyu yogic practice connected with the 'great accomplishment,' you realize the ultimate fruition of the five kayas and wisdoms - like the metaphor of gaining power after personally being installed in the position of the king.
I Regardless of which of these outer, inner, secret or most secret gurus is to be accomplished, for the progressive stages of the means to accomplish them, engage in the training through these three points: first in the preliminaries, the steps of gathering, purifying, abandoning adversity, and creating what is conducive; next in the main part, the yogas of the development stage along with the subsidiary prac- 66 LIGHT OF WISDOM VOL.
II tices; and finally in the concluding actions, the fulfillment of the activities. To engage in these methods that cause accomplishment, first of all take refuge in the special objects and, with a superior motivation, form the resolve for supreme enlightenment. Having done so, you must then gradually engage in the practices. Nevertheless, I shall here mention them briefly.
The cause for taking refuge is renunciation and the altruistic attitude. Reject objects [of refuge] such as incorrect teachers, for example Brahma, and the paths of eternalism and nihilism, as well as the persons who adhere to such paths. The objects that are in many ways their superiors are: the Three Jewels, in general; the Three Roots, in particular; and the vajra master who embodies them all. The ones [taking refuge] in these objects are all mother sentient beings filling the sky, headed by yourself.
The time of doing so is until attaining enlightenment. The way to do it is with the deep devotion of complete surrender. The way of visualization and chanting is to follow what is taught in the respective sadhana texts.
Taking refuge while upholding the duality of objects and refuge-seeker is the relative causal refuge.
Realizing that the objects and the refuge-seeker are nondual - through recognizing that mind essence, which is primordially and by nature utterly pure and endowed with the three wisdom aspects, is also spontaneously perfected as the Three Jewels and Three Roots - is the ultimate resultant refuge. Generating bodhichitta is, in short, to combine compassion as the support and bodhichitta as the supported, and thereby compose yourself in the relative aspiration and application, as well as in the ultimate basic state of luminous dharmadhatu totally beyond mental constructs.
II There are two types ofbodhichitta Through the division into conventional and ultimate. I In general, huge amounts of the two obscurations along with their habitual tendencies have been gathered since beginningless time.
Their presence within the stream-of-being of an ordinary person creates a hindrance for liberation and the state of omniscience. With deep remorse and regret for all these, take one-pointedly refuge, as the superior remedy to purity them, in the transcendent perfect conqueror Vajrasattva, indivisible from your master. You should visualize the bodily form of the deity in connection with whichever outer, inner or innermost practice is suitable.
II to repeat them in the future, you will thereby cleanse and purify your stream-of-being fully. The Sutra Declaring the Four Qualities says: Maitreya, a bodhisattva who possesses four qualities will overcome all misdeeds created and accumulated in the past. What are these four? They are the following: The constant application of remorse, the constant application of the remedy, the power of mending, and the power of the support.
Accordingly, the four powers must be complete to [remove] misdeeds through apology. A sutra mentions this: The one who has committed despicable misdeeds For numerous aeons, Will be able to purify all of them By fully apologizing just once. In this context, the 'power of the support' means Guru Vajrasattva who is the support for the apology. It also means the support for your stream-of-being by means of taking refuge and not forsaking the awakened mind, with one-pointed devotion to him.
Here that is included within the thought, "Please purify the misdeeds and obscurations of myself and others! The mantra's meaning is in the words of supplication and invoking his heart-samaya, beginning with "Vajrasattva, please uphold your samaya!
In this case, it is the key points held in mind: visualizing the deity, reciting the mantra, and washing away misdeeds and obscurations. II lution against repeating such actions. These two powers are included within the words of apology, in both poetry and prose, at the end of the recitation, beginning with "Due to my ignorance," and so forth. This practice is the inner cleansing according to the Unexcelled Secret Mantra, so it is extremely appropriate to begin with purification.
The Tantra ofthe Song ofVajrasattva declares: The self-existing essence [mantra] in one hundred syllables, The source of all buddhas, Defeats all violations and breaches. The Tantra oflmmaculateApology says: If you recite this mantra times, in the same session, you will mend all violations and breaches, and be liberated from the three lower realms.
Thus it is taught in vast detail. I Noble Nagarjuna said: Crops of the same type as the seeds Appear from seeds such as these. How can any intelligent person prove That there are crops without seeds?
In the same way, all phenomena possess verifiably a connection between cause and effect.
With the view of the indivisible two truths as the basis, create the causes by perfecting the two accumulations in combination, and the results of the dharmakaya and rupakayas will appear. The Precious Garland mentions this: King, the rupakayas, in short, Result from the accumulation of merit; The dharmakaya, in short, Is born from the king-like accumulation of wisdom.
In accordance with these statements, the accumulation of wisdom comprised of shamatha and vipashyana is the conducive cause for attaining the ultimate dharmakaya of fruition, and this depends upon gathering the accumulation of merit.
II forth, no method is superior to the mandala offering in being both simple and effective. Therefore exert yourself in that. The object to which you offer, called the 'mandala of accomplishment,' is the infinite ocean of the Three Roots, which you imagine to be vividly present as if in person, as a mandala that pervades all of II space.
Fear is something that you don't like to have or don't want to be.
So most of our thoughts and feelings are contained in hope and fear. Understanding is just labeling. Thinking that you understood is just subtle pride. It is then when the realization of emptiness and compassion is going to be inseparable. My message today may sound complicating to some, helpful to a handful and completely gibberish to many! But from my part, it is, has been, and will always be a joyful pleasure to connect with each and everyone of you and be a constant reminder of impermanence with each passing GRD one year after another.
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