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95183613 a Summary of the Stages of Visualization for Longchen Nyingthig Ngundro Practice

95183613 a Summary of the Stages of Visualization for Longchen Nyingthig Ngundro Practice

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Published by: purpletara on Sep 05, 2012
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 A Summary of the Stages of Visualization for Longchen Nyingthig Ngundro Practice Namo Samantabhadra! In Tibet, (cloaked by) the darkness of the five impurities Based on the great chariot of immeasurable BodhichittaShines the ever increasing sun of the Vajrayana teachings Again and again, I remember Padmasambhava, King of Dharma.The indestructible vehicle of the Nyingma school, the essence of (view, meditation and  conduct) Is unified as the heart essence of the Dakinis (like a) clear drop of wisdomWhich skillfully appears as suchness itself. Lama, keeper of the Dharma, and master of the Heart Essence, watch over me!(Yours is) the unsurpassable, profound mind of Samantabhadra and the Vidyadharas,The essence of the Secret Mantra teachings, poured into one vase.(You) insatiably, effortlessly ripen and liberate fortunate beings. From now until enlightenment I will rely upon the kindness of the Lama.
Having made this offering of words, I shall begin to compose this text, which should beknown as, "The Chapter on the Longchen Nyingthig Common, Outer, and Inner Stages of Visualization."(1) When taking
, visualize the place you are as being made from manykinds of precious gems; a natural place of stunning beautiful. This place hasno hills or valleys, but stretches out softly like the face of a mirror. In themiddle of it, visualize yourself in front of a wishfulfilling tree with fivebranches, whose branches are adorned with leaves, flowers and fruit, andpervade the expanse of the sky to the east, south, west and north. The centralbranch is raised slightly higher than the rest. On it are eight great lions thathold above their heads a precious throne with cushions made from a lotus, thesun, and the moon, stacked upon each other. On top of them sits the gloriousRoot Lama, essence of the Buddhas of the three times, like a treasure thatholds the essence of unparalled compassion. See (him) as Padmasambhava,the great Vidyadhara, with a red and white tinged complexion. He has oneface and two arms, and is sitting in the posture of a king. In his right hand is agolden vajra with five prongs held in a wrathful mudra. His left palm is faceup on his lap and on top of it lies a skullcap. Within the skullcap is the vase of immortality, filled with the nectar of undying wisdom. It is stopped with awishfulling tree. (He is embracing), in the mudra of inseparability, theconsort Yeshe Tsogyal. She is white in color and grasping a hooked knife andskullcap. He wears a brocade cloak, yellow robes, and a blue tunic with a redlotus hat on his head.
On the branch in front of him are the Buddha Shakyamuni and the retinue of the 1000 Buddhas of this Excellent Kalpa. Their bodies are of the colorswhite, yellow, red, green and blue. They are the supreme emanation of holyconduct, beautifully dressed. They have the excellent 32 major marks and 80minor marks of the Buddhas, such as a long hair protruding from the crownsof their heads and the outline of wheels on the soles of their feet. They aresitting in vajra (full lotus) posture.On the branch to the right are the Bodhisattvas called the Eight Close Sons.Around them are the sangha of Bodhisattvas. They are free from any signs of sadness or fatigue (that could be caused by) their vow to benefit beings. Theyare standing with both feet together, and are ornamented by the 13 signs of theSambhogakaya.On the branch to the left are the 2 supreme Shravakas, surrounded by thesanghas of Shravakas and Pratyekabuddhas. Their conduct is noble andchaste, and they are dressed in monastic robes.On the branch to the back, on a lattice of clear, rainbow light is the rare andsupreme Dharma, represented by piles of bound volumes, all resonating withthe sound of the Ali-Kali (mantra of the vowels and consonants). On the topare the 6,400,000 Tantras of Dzogchen.Above Padmasambhava's head, starting with the Dharmakaya Samantabhadrauntil you reach the Root Lama of great kindness, visualize the Lamas of theDzogchen lineage, each one almost touching the seat of the one above it.In the surrounding sky above Padmasambhava's body are the holders of theRoot Lama's lineage. In the middle section of the sky are the Tantric (Yidam)Deities. In the lower section of the sky are the Dakinis. In the bordersbetween them (upper/middle and middle/lower) are the Dharma Protectors,established by wisdom and past actions. The males all face outward, lookingtoward the accomplishment of the sacred Dharma and enlightenment. Theiractivity is to reverse and dispel all outer obstacles so that they cannot come in.The female Dharma Protectors all face inwards, to prevent any obstacles tothe accomplishment of sacred Dharma and enlightenment. Think that theiractivity prevents any inner accomplishment from leaking out.To your right is your father during this lifetime, and to the left, your mother.In front of you are any you perceive as "enemies," who cause you difficulty oranger, or who create harmful obstacles in your life. These make up the firsttwo rows of beings, behind which are an ocean of sentient beings of the threerealms and the six families.Respectfully, prostrate (with all beings) using the body. Respectfully, takerefuge through the door of speech. Respectfully, through the door of the
mind, think to yourself, "Whatever happens--whether I am sent to hell, Iexperience happiness or suffering, or experience excellent or terribleconditions--from today forward, I will not ask for the advice of my motherand father, or decide on my own. I shall take refuge in and rely upon theThree Jewels." Offer yourself up. Think that whatever happens (you willbear without doubt).
Then say the Refuge Prayer as much as possible.
(When you have finished) Visualize the refuge tree with great faith andrespect. White, yellow, red, green and blue colored light emanates from thebodies of the objects of refuge, piercing the bodies of yourself and all sentientbeings. This purifies the mental afflictions and habitual tendenciesaccumulated since beginningless time, like the sun shining into a dark holeand cleansing it. After that, imagine yourself and all sentient beingsdissolving into the objects of refuge like a flock of birds startled by aslingshot. The objects of refuge dissolve one into another in order: first, theBuddhas in the front dissolve into Shakyamuni; next the Noble Bodhisattvasto the right dissolve into Avalokitesvara; next the Shravaka and Pratyekasanghas dissolve on the left dissolve into Shariputra. All of these dissolve intothe texts in the back, the Jewel of the Dharma, which dissolve intoPadmasambhava. The surrounding Lamas, Yidams, and Dharma Protectorsaltogether dissolve into Padmasambhava. The Lama, as Padmasambhava,also dissolves inward from the edges, and then disappears into light. Then, donot visualize, but without any mental object rest in meditation. When you"awaken" from that, again see all of existence as the objects of refuge,visualized clearly, and dedicate the merit.(2) When taking the vow of 
, visualize the objects of refuge likebefore. (When dissolving the visualization, see the whole mandala dissolveinto light from the outside into the Lama as Padmasambhava) Then,Padmasambhava dissolves into you. Think to yourself that all of the goodqualities and blessings of the objects of refuge have arisen in the vessel of themind, and have enabled you to generate ultimate Bodhichitta.(3) The realization the profound path of, even by those of supreme birth, isimpeded by non-virtue, obscurations, and habitual tendencies that must bepurified. To this end, there is no more profound meditation than to meditateon the
Lama as Vajrasattva
. This is the way to meditate:See yourself in ordinary form, with a thousand-petalled lotus flowersuspended about an arrow's length above the crown of your head. Upon thelotus flower is a full moon. Upon this moon see the white syllable HUNG,which transforms into the glorious Root Lama, treasure of unparalledcompassion, essence of the Buddhas of the three times. Visualize (him) as theSambhogakaya Vajrasattva, white as a snowy mountain lit up by a hundredthousand suns. He has one face and two arms. His right hand grasps the vajraof awareness and emptiness at his heart center. His left hand grasps the bell of 

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