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Bodhicitta in Dzogchen


JANUARY 2014

Chinlab editions


















chin lab edition 2014 The Dharma is nobodys !ro!erty" #t
belon$s to %hoe&er is most interested"'(atr)l Rin!oche* +ords
o, -y (er,ect Teacher
-----
#n a D.o$chen conte/t* es!ecially in the teachin$s o, the
cate$ory o, mind* bodhichitta is )sed to re,er to the a%a0ened
mind* or ri$!a" #n Cha!ter 12 o, the Treas)ry o, the
Dharmadhat)
1
* 1on$chen!a e/!lains the literal meanin$ o,
bodhichitta in D.o$chen2


, --_- ,--(_----
,--;---------
,,,-_---;---
----- -;---;-----
-----q,-_-_--;-


1
3e&en Treas)res or Treas)ries 4 --;-_, * D.5 D6n7 md.od bd)n8
+ish 9)l,illin$ Treas)ry 4 ;-(,--; * Yishyin D.57 yid b.hin md.od8
Treas)ry o, (ith #nstr)ctions 4 -,----; * -en$a0 D.57 man n$a$
md.od8
Treas)ry o, Dharmadhat) 4 --;----; * Ch5yin$ D.57 chos dbyin$s
md.od8
Treas)ry o, (hiloso!hical Tenets 4 ------; * Dr)bta D.57 $r)b mtha:
md.od8
Treas)ry o, the 3)!reme ;ehicle 4 -------; * Te0cho0 D.57 the$
mcho$ md.od8
Treas)ry o, +ord and -eanin$ 4 --;,--; * Tsi0 D5n D.57 tshi$ don
md.od8
Treas)ry o, the Nat)ral 3tate 4 -,-----; * Nel)0 D.57 $nas l)$s
md.od8

Within the broad expanse, the ground of naturally arising
wisdom,
There has never been any flaw, and so, untainted by
samsara, it is pure ( - - - -, chang)
!nlightened "ualities are present spontaneously, and
therefore, beyond cause and effect, it is consummate ( - - - -,
chub)
#n essence it is self$aware pure luminosity, and therefore it is
mind ( - -- - -- - -- - --, sem) %
Within this bodhichitta, the awa&ened mind, utterly pure, all
is contained

This is his commentary on the &erse2

, --- - --- ,-- ;-----;-------(--
- ;;-,,,_---- -------_;- --
--,,--,------;-,-----;------;-------
-------(--

+ithin the essence o, ri$!a* there has ne&er been any ,la% and
so* since there has ne&er been any e/!erience o, samsara* it is
!)re 4 -* chan$8"

+ithin that &ery essence* enli$htened <)alities are
s!ontaneo)sly !resent* and so it is cons)mmate 4 -* ch)b8 and
can arise as anythin$ at all"

#t is mind 4---* sem8 beca)se its com!assionate res!onsi&eness
is all=!er&asi&e and e/tends thro)$ho)t all samsara and nir&ana*
and it is clear li$ht7 and beca)se it arises as o)r o%n indi&id)al
sel,=0no%in$ ri$!a"

9rom2 1on$chen Rab>am2 A Treas)re Tro&e o, 3cri!t)ral Transmission
430t" Dharmadh?t) ratna 0osh n?ma &rtti7 - -; --- , - - -- ;- --- -_ - - -; --- , - - -- ;- --- -_ - - -; --- , - - -- ;- --- -_ - - -; --- , - - -- ;- --- -_ -
* chos dbyin$s rin !o che:i md.od ces bya ba:i :$rel !a8"
Treas)ry o, Dharmadhat) 4 - -; ---- ; - -; ---- ; - -; ---- ; - -; ---- ; * Ch5yin$ D.57 chos dbyin$s
md.od8 @ one o, the 3e&en Treas)ries o, 1on$chen!a" #t consists o,
t%o te/ts2
a short &erse %or0 entitled The (recio)s Treas)ry o, the Aasic
3!ace o, (henomena 430t" Dharmadh?t) ratna 0osha n?ma7
- -; --- , - - -- ;- - - -; --- , - - -- ;- - - -; --- , - - -- ;- - - -; --- , - - -- ;- -- - - - * chos dbyin$s rin !o che:i md.od ces
bya ba8 dealin$ !rinci!ally %ith the &ie% o, tre0ch5* and
1on$chena:s o%n commentary on those &erses* A Treas)re
Tro&e o, 3cri!t)ral Transmission 430t" Dharmadh?t) ratna
0osha n?ma &rtti7 --; --- , - - -- --; --- , - - -- --; --- , - - -- --; --- , - - --;- --- -_ - ;- --- -_ - ;- --- -_ - ;- --- -_ - * chos dbyin$s
rin !o che:i md.od ces bya ba:i :$rel !a8"
Translations and commentaries2
1on$chen Rab>am* (recio)s Treas)ry o, the Aasic 3!ace o,
(henomena* translated by Richard Aarron* (adma ()blishin$* 2001
1on$chen Rab>am* A Treas)re Tro&e o, 3cri!t)ral Transmission*
translated by Richard Aarron* (adma ()blishin$* 2001
source' http'((wwwrigpawi&iorg


)
B" Aodhichitta is the one !ractice %e cannot do %itho)t" C&en i,
%e ha&e been $i&en the !recio)s oral instr)ctions on reali.in$
the nat)re o, mind* they %ill not be the s),,icient ca)se ,or
reali.ation i, %e ha&e not learned to $enerate Aodhichitta" The
$reat D.o$chen yo$i (atr)l Rin!oche said2

#f we have only one thing, the precious Bodhichitta is
enough #f we have nothing else, we must have the
method of the precious Bodhichitta

+e sho)ld learn to de&elo! Aodhichitta in a t%o,old %ay2
thro)$h o)r as!irations and thro)$h o)r actions"
*spiration Bodhichitta is o)r initial %ish that all sentient bein$s
be liberated ,rom the &ast ocean o, samsara:s s),,erin$"
*ction Bodhichitta re<)ires that %e ,irst $enerate as!iration
Aodhichitta* and !ractice the 3i/ (aramitas as the method to
establish the t%o bene,its o,

18 attainin$ A)ddhahood onesel, to
28 be o, )ltimate bene,it to others"

The %ay to !ractice as!iration and action Aodhichitta %as
ta)$ht by the omniscient (atr)l Rin!oche* %ho said2

The instructions for aspiration +Bodhichitta, are to
practice the -our #mmeasurables.
The instructions for action +Bodhichitta, are to practice
the /aramitas


0 T1! -234 #55!*634*B7!6
The Teachin$s say that ta0in$ )! the !ractices o, the 9o)r
#mmeas)rables is essential ,or the attainment o, liberation"
Altho)$h these ,o)r !ractices seem <)ite ordinary* they are
act)ally the means ,or attainin$ the e/traordinary res)lt
i, %e rely on the Union o, D.o$chen and Aodhichitta"
(racticin$ the 9o)r #mmeas)rables is the ca)se ,or attainin$ the
e/traordinary res)lt o, the ,o)r 0ayas* sometimes re,erred to the
,o)r DbodiesD or as!ects o, the A)ddha2 the Dharma0aya*
3ambho$a0aya* Nirmana0aya* and 3&abha&a0aya"
3!eci,ically* meditatin$ on immeas)rable com!assion is a ca)se
,or the attainment o, the Dharma0aya* or the Aody +hich #s the
Nat)re o, Tr)th" -editatin$ on immeas)rable lo&e is a ca)se ,or
the attainment o, the 3ambho$a0aya* or the Aody o, (er,ect
Cn>oyment" -editatin$ on immeas)rable >oy is a ca)se ,or the
attainment o, the Nirmana0aya* or the Aody o, Cmanation"
And ,inally* meditatin$ on immeas)rable e<)animity is a
ca)se ,or the attainment o, the 3&abha&a0aya* or the Cssence
Aody o, a A)ddha"
Aesides !lantin$ the seed ,or attainin$ the ,o)r 0ayas*
the !ractice o, the 9o)r #mmeas)rables also $i&es )s a
noticeable bene,it in this li,e* by enablin$ )s to e,,ecti&ely c)t
thro)$h many o, o)r mental a,,lictions* and th)s to tame o)r
mind" #n ,act* the amo)nt o, ne$ati&ity o)r minds tend to
!rod)ce decreases in direct !ro!ortion to ho% m)ch %e
!ractice" As o)r ne$ati&ity decreases* o)r minds be$in to $ain
stability" This stability acts as a $ood condition ,or any other
ty!e o, meditation or contem!lation %e %ish to !ractice
therea,ter"
B %e are )sin$ ordinary* im!)re a!!earances to train in the ,act
that they are o, the nat)re o, !rimordial !)rity"

1on$chen!a s)mmari.es2

When entering though a doorway, practice Bodhichitta by
wishing that all sentient beings attain enlightenment
*t night before going to sleep, wish that all sentient beings
attain Buddhahood
When dreaming, wish that all sentient beings realize the nature
of reality to be li&e a dream
When seated, wish that all sentient beings attain the
indestructible seat of Buddhahood
When lighting a fire, wish that this fire might burn through the
mental afflictions of all sentient beings
When the fire is burning, wish that the wisdom of all sentient
beings might burn li&e the roaring flames
When eating, wish that your food might become the 8food8
of meditative concentration that can be eaten by all sentient
beings
When going outside, wish that all sentient beings be freed from
samsara
When opening a door, imagine that you are opening the door to
realization for all sentient beings
When closing a door, imagine that you are closing the door to
the lower realms
When wal&ing down a road, wish that all sentient beings enter
the noble path of the Bodhisattvas
When climbing a mountain, imagine that all sentient beings are
climbing to the pure lands
When meeting someone, imagine that this meeting is li&e the
meeting between ordinary beings and a Buddha
When wal&ing, imagine that each step you ta&e is the steady
wor& of benefiting others
When encountering someone adorned with nec&laces and
9ewels, wish that all beings attain the ma9or and minor mar&s of
a Buddha
When encountering someone living in poverty, wish that all
sentient beings become li&e yogis who care nothing for worldly
life and devote themselves solely to the Dharma
When seeing a cup or bowl that is full to the brim, imagine that
it is the completion of all good "ualities
When seeing an empty cup or bowl, imagine that all faults have
been abandoned
When seeing a being who is re9oicing, imagine that it is the
happiness of all beings who have received the precious
Teachings
When seeing a being who is grieving, wish that all beings realize
the nature of impermanence and renounce their worldly lives
When seeing a being suffering from an illness, wish that all
beings be freed from sic&ness
When hearing someone spea&ing praises, imagine they are
praising the Buddhas and Bodhisattvas
When seeing even the simplest representation of the body of a
Buddha, wish that all sentient beings may gaze without
obstruction upon the face of the !nlightened 2nes
-inally, when seeing a merchant doing business, imagine that
all beings will attain the seven riches that adorn the nature of
ultimate reality

B"Dahenta* st)dent o, the $reat D.o$chen masters Earab Dor>e
and -an>)shrimitra* s!o0e o, the im!ortance o, relyin$ )!on
the method o, Aodhichitta %hen he said2

Bodhichitta is the Buddhas of the three times'
The Buddhas of the past all arose from it.
The Buddhas of the present all abide in it.
*nd it is the cause for all the Buddhas still to come
3o* no matter ho% %e thin0 abo)t it* it is cr)cial that %e reali.e
that %itho)t the method as!ect o, the !ath* reali.ation o, the
nat)re o, mind cannot arise" #n other %ords* %itho)t the method
%e ha&e nothin$"
source' *nyen 4inpoche $ The 3nion of Dzogchen and Bodhichitta

:
;What is arousing Bodhicitta according to the uncommon
approach of Dzogchen< This is somethin$ that is not e&en
mentioned in the other &ehicles" #t is Fs)mmonin$ ,orth or
e&o0in$ mind as %isdom" There is a di,,erence bet%een
F$eneratin$ bodhicitta )sin$ the mind and Fs)mmonin$ ,orth or
e&o0in$ mind as %isdom" +hat is the )ni<)eness o, $eneratin$
the heart o, the enli$htened mind Fas %isdomG #t be$ins ,rom
the same !remise as the moti&ation o, the s)tra &ehicle* ,rom
the reali.ation that Fall sentient bein$s %ho do not reali.e
sh)nyata and %ho are del)ded %ander endlessly in the ocean o,
samsara" A)t the 0ey !oint here is that all these sentient bein$s
are reco$ni.ed as ha&in$ %ithin themsel&es inherent %isdom*
sel,=abidin$ dharma0ayaHHthe sel,=0no%in$ Ri$!a* the )nity o,
s!ace and %isdom* that is the act)al lama %ho is the all=
!er&asi&e so&erei$n* the $lorio)s !rimordial b)ddha
3amantabhadra" That act)ally resides %ithin )s all* and so %e
%ish2 F-ay # be able to brin$ all sentient bein$s to the le&el
%here they reali.e this"
Yo) co)ld also call this intrinsic %isdom Fsel,=arisin$ ri$!a or
Fb)ddha nat)re* b)t %hate&er term yo) )se* accordin$ to
D.o$chen it e/ists s!ontaneo)sly %ithin all sentient bein$s*
%itho)t e&er %a&erin$ or ,l)ct)atin$" #t is beca)se they ,ail to
see or reali.e this that bein$s are del)ded and clin$ d)alistically
to conce!ts o, Fsel, and Fothers" 3o o)r as!iration is to brin$
them to the !)re !rimordial le&el o, 3amantabhadra" Io%e&er*
this is not the attainment o, enli$htenment as somethin$
se!arate* or some b)ddhahood to be achie&ed* as it %ere* ,rom
o)tside* since it already e/ists %ithin them" Rather* it is a
<)estion o, act)alisin$ the %isdom that they already !ossess
%ithin themsel&es"'

(From: Nyoshul Khenpo, A Marvellous Garland of Rare Gems; Introduction