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A Torch for the Path to Omniscience

A Torch for the Path to Omniscience

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Magnificent Dzogchen Longchen Nyingtik Lineage Preliminary Practice Text and Commentary. "None of the learned and accomplished beings of the past composed a word-by-word commentary that definitively explained the straightforward and the subtle points of the root text....taking the works of the Omniscient Father (Longchen Rabjam ) and Son (Jigme/Jikmé Lingpa) as a basis, supplemented by what I have seen or heard of the works of other learned and accomplished Masters, this was written by the beggar-monk with the name of Chökyi Drakpa."
Magnificent Dzogchen Longchen Nyingtik Lineage Preliminary Practice Text and Commentary. "None of the learned and accomplished beings of the past composed a word-by-word commentary that definitively explained the straightforward and the subtle points of the root text....taking the works of the Omniscient Father (Longchen Rabjam ) and Son (Jigme/Jikmé Lingpa) as a basis, supplemented by what I have seen or heard of the works of other learned and accomplished Masters, this was written by the beggar-monk with the name of Chökyi Drakpa."

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Published by: Zdzislaw Richard Zmijewski on May 05, 2012
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07/14/2014

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SHAKYAMUNI BUDDHA
 
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A TORCHFORTHEPATHTOOMNISCIENCE
A Word by Word CommentaryLongchen Nyingtik Preliminary Practices Textby Chökyi Drakpa
Empty in essence, expansive like space and free from the limits of conceptual elaboration, is theDharmakaya.With the nature of clarity, blazing brightly like the sun and ornamented with thesigns and marks, is the Sambhogakaya.The display of compassionate energy, manifesting in various ways out of compassion, is the Nirmanakaya. At the feet of the Lama, inseparable from the three kayas, I make heartfelt  prostrations, my body, speech and mind filled with devotion.The rivers of the mind-direct, sign and aural transmissions, All come together and converge in Jikmé Lingpa,His wisdom-mind treasure was the Heart-Essence of Nyingtik, And it is to the recited words of its preliminary practices,That I now compose this commentary.
Blessing the Speech
Firstly there is the blessing of the speech. The syllables OM, AH and HUNG are theessence of the enlightenedbody, speech and mind. They purify obscurations of speechand bless your own ordinary body, speech and mind with the enlightened body, speechand mind. Upon your tongue faculty is a bright syllable RAM, from which arises a fire,consuming all defilementsand obscurations of speech. The fire transforms into a three-spoked Vajra of red light. In its centre, or belly, are the vowel and consonant mantras,and around them is the Essence of Dependent Origination. The syllables are like a stringof pearls. From them stream out five-colored rays of light with countless offeringsubstances at their tips, to the Buddhas and Bodhisattvas of the ten directions, therebypleasing them.
 
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Then as the rays of light converge back, the letters of the vowel and consonant mantraand the Essence of Dependent Origination descend like rain and dissolve into your speech chakra, purifying all your obscurations of speech. And through this, all theblessings and Siddhis of the Vajra speech of the Buddhas and Bodhisattvas areobtained.If you recite the vowel and consonant mantras and the Essence of DependentOrigination seven times, or three times, at dawn before anything else, it is said that thepower of your speech will be multiplied one hundred million times.
THE ACTUAL NGÖNDRO1. The Ordinary Preliminaries
Within the actual preliminary practice, there are the ordinary (outer) and extraordinary(inner) preliminaries. The ordinary (outer) preliminaries are reflections on: the difficulty of gaining the freedoms and endowments; death and impermanence; the karmic principlesof cause and effect; the defects of samsara; and how to follow a spiritual teacher.a. The Difficulty of Gaining the Freedoms and EndowmentsThis first section consists of an invocation of the master’s wisdom mind, and recognitionof the freedoms and endowments.i. Invocation of the Master’s Wisdom MindFirstly, as you recite “ O Lama, care for me!” three times, pray one-pointedly with anuncontrived faith that is vivid, eager and confident. Vivid faith comes from thinking of thequalities of the master and the Three Jewels. It is a very vivid and joyful state similar tothe way a small child feels when seeing its mother. Eager faith is the eager wish toabandon negative actions having reflected on their faults; and the eager wish toundertake positive actions having considered the benefits they bring. It is similar to theyearning that someone suffering from extreme thirst has for water. Confident faith is aconfidence in the qualities of the master and the ThreeJewels, which cannot be shakenby temporary circumstances or events, and a trust in the laws of cause and effect strongenough to survive the worst kind of circumstances such as illness. This is the kind of faith one should have.If you don’t have this kind of faith, and you just mouth the words “O Lama!” and call out,you won’t receive any blessings. It says in the sutras:

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