Professional Documents
Culture Documents
by Ju Mipham Namgyal
Translation : Tony Duff ; Padma Karpo Translation Committee
Contents
Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .v
The Method of Preserving the Face of Rigpa,
“The Essence of Wisdom”, by Ju Mipham
Namgyal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Glossary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Supports for Study . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
Tibetan Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25
Introduction
This book presents the text The Method of Preserving the Face of Rigpa,
“The Essence of Wisdom” by the great Nyingma scholar-practitioner Ju
Mipham Namgyal [1846––1912]. Mipham, as he is usually called, has
become the most well known of Nyingma scholars. He is so well known
these days that no further introduction to him should be needed. His text
here concerns the practice of the innermost level of Great Completion.
Great Completion
The Great Completion system of dharma came from a land called Uddiyana,
which is thought to have been in what is now the Swat region of Pakistan.
The name of this system of dharma in the language of Uddiyana was “ma-
-hasandhi”, meaning exactly “the great juncture”. The Tibetans translated
this name with “rdzogs pa chen po”, which in English is “great completion”.
The words “juncture” and “completion” have the same meaning in this case;
they refer to that one allencompassing space, that one great juncture, in
which all that there could be — whether enlightened or unenlightened,
whether belonging to nirvana or samsara — is complete.
The name Great Completion refers both to an all-inclusive space that beings
including humans could realize and to a system of instruction designed to
bring beings to the realization of it1. When a being does realize it, there is
nothing more to be realized or done because all is complete within that
being’s space of realization and the work of spiritual practice is complete. In
a Buddhist way of talking, Great Completion is the final realization in which
that being has manifested true and complete buddhahood.
Great Completion is often called “Great Perfection” in English but that pre-
-sents an incorrect understanding of the name. The final space of realiza-
-tion is not a state of perfection but one that contains both perfection and
imperfection. The name is not intended to connect us with the idea of
perfection but with the idea of the juncture of all things perfect and imper-
-fect, to the idea of a state of realization in which all things are complete.
There is also the unavoidable point that Longchen Rabjam’s definitive expla-
-nations in his revered text The Dharmadhatu Treasury make it clear
beyond a doubt that the meaning of the name is Great Completion and not
Great Perfection. He mentions in several places that the point of the name
is the inclusion — just as the original name from Uddiyana states — of all
dharmas within a single unique sphere of wisdom.
Completion in the name means that all phenomena are included at once in a
single space of realization. Great is used to distinguish something known by
wisdom in direct perception from the same thing, known by dualistic mind
as a concept. Thus Great Completion is not the completion understood
through the use of concept, but the greater version of that, the actual state
of completion known through wisdom.
The Great Completion teaching is divided into sections, with each section
being more profound than the previous one. The three main sections are
Mind, Space, and Foremost Instruction sections, with the Foremost Instruc-
-tion Section containing the most profound teaching of Great Completion.
This final section is sometimes further divided and sometimes not but,
simply stated, the most profound level of Foremost Instruction teaching has
several names, the most common of which are “Nyingthig” meaning
“quintessential”, “unsurpassed”, and “innermost” Great Completion. This
level of teaching is the most essential teaching of Great Completion — of
reality — that has appeared in our current era of human society.
The text here is concerned with the Quintessential Great Completion teach-
-ing. It has two main practices, one called Thorough Cut and one called
Direct Crossing. Of the two, this text concerns itself with the practice of
Thorough Cut.
Even though this text was written as an explanation of Thorough Cut practi-
-ce, the instruction is equally applicable to Essence Mahamudra. In fact, this
exact same instruction is mentioned by the early Kagyu master Gampopa
when teaching his senior disciples, Dusum Khyenpa, and so on 2. For this
most essential part of the practice, the words and examples used are
exactly the same in both the Thorough Cut Great Completion and Essence
Mahamudra systems of teaching.
The content of the text can be understood through its title, "The Method of
Preserving the Face of Rigpa,The Essence of Wisdom”. The title has two
parts, the main title and the poetic sub-title. The main title, The Method of
Preserving the Face of Rigpa, tells us that this text focusses on a specific
and essential aspect of Thorough Cut practice called “preserving rigpa3 ”.
The poetic sub-title, The Essence of Wisdom, refers to the fact that the
technique of “preserving” rigpa is the most essential of all the techniques
taught for developing wisdom.
Thus, this text is not a general text about Thorough Cut or Essence Maha-
-mudra, but deals with a single and specific aspect of the practice called
“preserving”. The text is usually read in conjunction with other texts that
give the complete instructions of these practices, for instance, another of
Mipham’s texts on this subject, the very well-known The Way of the
Realized Old Dogs, Advice that Points out the Essence of Mind, called “A
Lamp that Dispels the Darkness4.
4 By Tony Duff, published by Padma Karpo Translation Committee, first edition, 2009
5 For mindness, see the glossary.
6 For wisdom, see the glossary.
7 Tib. ngo shes/ rtsal sbyong/ brtan pa thob/. This instruction is explained at length
in the book Ground, Path, and Fruition containing teachings of Tsoknyi Rinpoche,
authored by Tony Duff, and published by Padma Karpo Translation Committee in
2006.
8 For introduction, see the glossary.
9 Authored by Tony Duff, published by Padma Karpo Translation Committee, 2008
10 Authored by Tony Duff, published by Padma Karpo Translation Committee, 2008
The second step of training is the focal point of Mipham’s text. The rigpa
which has been recognized in the first step has to be brought fully to life. To
train it up, the practitioner engages in the process of preserving the face of
the rigpa, which has, at least, been recognized, even if it is not very
operational. Hence the name of the text "The Method of Preserving the Face
of Rigpa". The way to preserve it is described through the standard, three-
step progression of increasing ability to liberate the discursive thoughts
which are the face of not-rigpa11.
The final step is arrival at the completion of training. When the training has
been finalized, one has only the wisdom of a buddha and no other kind of
knower12. Essentially speaking, the wisdom was arrived at through the most
essential practice of preserving rigpa, hence the second part of the title The
Essence of Wisdom.
11 The usual translation of “not rigpa” is “ignorance” but the term literally means
“not being in rigpa”.
12 For knower, see the glossary.
13 For introduction, see the glossary.
Further Study
Padma Karpo Translation Committee has amassed a range of materials to
help those who are studying this and related topics. Please see the chapter
Supports for Study at the end of the book for the details.
Health Warning
The text here is about a subject that is kept secret. Anyone who has had
these teachings in person will be able to understand them or, at least, go to
his teacher and ask for further explanation. Anyone who has had the
introduction to the nature of mind13 upon which the teachings hinge, please
use and enjoy the text as you will! However, if you have not heard these
teachings and especially if you have not had a proper introduction to the
nature of your mind, you would be better off not reading this book but
seeking out someone who could teach it to you. Nowadays there are both
non-Tibetans and Tibetans who can do that for you and who are available
in many countries across our planet. In short, the contents of this book
could be dangerous to your spiritual health if you are not ready for it, so
exercise care.
These days, in the times of rampant globalization, these deep secrets have
become very public. That is not necessarily a good thing. For example, I
have, many times, in the last few years, run into young men who are
extremely confident of their understanding of the meaning of these
profound systems but who just spout words that they have read in books.
Unfortunately, they have read the books and know the words but have not
contacted the inner meaning that the books are intended merely as a
pointer towards. The solidity of their minds is noticeable and not being
helped by reading these things for which they are not ready and, therefore,
should not be reading.
My best wishes to all of you.
May you preserve the state!
Tony Duff
Padma Karpo Translation Committee
Swayambunath, Nepal, February 2011
Ju Mipham Namgyal
Mural on the wall of Dzogchen Monastery, Tibet.
Photograph by the author, 2007
Proceeding with that, you have initially recognized rigpa but, when you
begin resting in it, the hindrances of discursive thought make it difficult for
naked rigpa to shine forth16. So, at that time, it is important to lengthen the
period of staying in the state of uncontrived rigpa by resting in it again and
again and without any suppression or furtherance 17 of discursive thoughts
while doing it18. By familiarizing yourself with it like that again and again,
the waves of discursive thought will subside in strength and the rigpa will
grow clearer. When that has happened, stay equipoised on it as much as
you can and, in post-attainment, rely on mindfulness which recalls the
rigpa19.
By familiarizing yourself with that, rigpa will be trained up further and fur-
-ther. Initially, discursive thoughts will arise, however, there is no need to
rely on an antidote to stop them, other than they themselves; just by lea-
-ving them in their own place, they will be self-liberated in a few moments,
like a coiled-up snake that by itself uncoils itself. After further familiariza-
-tion, discursive thoughts will arise as small disturbances, but will also
immediately fade of themselves, like a drawing on water.
Even further familiarization with that state will result in the discursive
thoughts arising without doing any harm at all. The resulting lack of hope or
fear over whether discursive thoughts arise or not will come forth as an
experience in which they have no effect, being neither helpful nor harmful,
like a thief who enters an empty house20.
By even further familiarization with that state, the process of training comes
to its conclusion: finally, discursive thoughts and the alaya21 together with
its movement producing winds dissolve into the uncontrived dharmakaya
and rigpa has been captured in its place. Like ordinary earth and rocks
cannot be found on an island of gold even if you search for them, every
appearance and existence without exception now shines forth as the realm
of dharmakaya, having become universal purity. This point is called,
“finalization”22. At this point, the hopes and fears of samsara and nirvana,
and of birth and death have been destroyed from the root.
20 A thief who comes into an empty house neither does any harm nor improves the
situation. Likewise, at this point, the arrival of thought has no effect, one way or
another, on the experienced state.
21 For more about the complicated subject of alaya, see Mipham’s other text,
mentioned in the introduction, The Way of the Realized Old Dogs, Advice that
Points out the Essence of Mind, called “A Lamp that Dispels the Darkness.
22 Tib. brtan pa thob. This is the third of the three part process of recognizing,
training, and finalization.
23 The night-time equivalents are the experiences and realizations that come from
night-time practices, such as being able to recognize dreams, then having degrees
of luminosity mixed with dreams, and what follows on from that. There are many
types of practice for utilizing dreams as part of the path. However, in this case,
none of these types of instruction will be followed. The instruction already given
covers both daytime and nighttime situations, equally.
This text does not present Direct Crossing but PKTC publications on Direct
Crossing are:
•• Key Points of Direct Crossing called Nectar of the Pure Part
by Khenchen Padma Namgyal
•• Jigmey Lingpa’s most important text Guidebook Called “
“Highest Wisdom”” (Triyig Yeshe Lama)
O Método de Preservar a Face de Rigpa, Essência da Sabedoria -
Um Aspecto do Treinamento em Corte Completo
Conteúdo
Introdução. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .v
Namgyal. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Glossário. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
Texto tibetano. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .23
Índice. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .25
Introdução
Este livro apresenta o texto "O Método de Preservar a Face de Rigpa, A
Essência da Sabedoria” , do grande estudioso e praticante de Nyingma Ju
Mipham Namgyal [1846 - 1912]. Mipham, como costuma ser chamado,
tornou-se o mais conhecido dos estudiosos de Nyingma. Ele é tão conhecido
hoje em dia que nenhuma outra introdução a ele deve ser necessária. Seu
texto aqui diz respeito à prática do nível mais interno da Grande Completu-
-de.
Grande Completude
Mesmo que este texto tenha sido escrito como uma explicação da prática do
Corte Completo, a instrução é igualmente aplicável à Essência Mahamudra.
De fato, esta mesma instrução é mencionada pelo mestre Kampu Gampopa
ao ensinar seus discípulos seniores, Dusum Khyenpa, e assim por diante 2.
Para esta parte mais essencial da prática, as palavras e os exemplos usados
são exatamente os mesmos nos sistemas de ensinamento da Grande Com-
-pletude e da Essência Mahamudra.
2 Ver o livro de Tony Duff, publicado pela Padma Karpo Translation.
3 Para rigpa, consulte o glossário.
O conteúdo do texto pode ser entendido por meio de seu título, "O Método
de Preservar a Face de Rigpa, A Essência da Sabedoria". O título tem duas
partes, o título principal e o subtítulo poético. O título principal, The Method
of Preserving the Face of Rigpa, diz-nos que este texto se concentra em um
aspecto específico e essencial da prática do Thorough Cut chamado "preser-
-vando rigpa3".
2 Ver o livro de Tony Duff, publicado pela Padma Karpo Translation.
3 Para rigpa, consulte o glossário.
O Significado de “ Preservar ”
Preservar é um termo importante em ambos os ensinamentos da Essence
Mahamudra e da Grande Completude. É o assunto principal do texto aqui,
portanto, a leitura do texto ajudará a entender do que se trata; também há
uma entrada no glossário. Nesse texto, refere-se a manter ou nutrir o esta-
-do da mente5 ou da sabedoria inata6, como também é chamado, para que
continue o maior tempo possível. Observe, porém, que esse termo não é
usado apenas no contexto de manutenção do fluxo da mente - é um termo
mais geral que isso. No geral, se tem a sensação de que" existe um estado
de mente ou mental, qualquer um, que você foi instruído a produzir, e uma
vez produzido, deve ser preservado ou nutrido na medida em que você é
capaz”.
4 Por Tony Duff, publicado pelo Padma Karpo Translation Committee, primeira edição, 2009
5 Para atenção, consulte o glossário.
6 Para sabedoria, consulte o glossário.
muito clara.
Estudos Adicionais
O Comitê de Tradução da Padma Karpo reuniu uma variedade de materiais.
para ajudar aqueles que estão estudando este e outros tópicos relacionados
Consulte o capítulo Suportes para Estudo, no final do livro, para obter
detalhes.
Aviso de Saúde
O texto aqui é sobre um assunto que é mantido em segredo. Qualquer pes-
-soa que tenha tido esses ensinamentos pessoalmente será capaz de enten-
-dê-los ou, pelo menos, ir até seu professor e pedir mais explicações. Qual-
-quer pessoa que tenha tido introdução sobre a natureza da mente 13, da
qual os ensinamentos versam, use e aproveite o texto como quiser! No
entanto, se você não ouviu esses ensinamentos e, especialmente, se não
teve uma introdução apropriada à natureza de sua mente, seria melhor não
ler este livro, mas procurar alguém que pudesse ensiná-lo para você. Atual-
-mente, existem não-tibetanos e tibetanos que podem fazer isso por você
e que estão disponíveis em muitos países através do nosso planeta. Em
resumo, o conteúdo deste livro pode ser perigoso para sua saúde espiritual,
se você não estiver pronto para isso, portanto, tenha cuidado.
Tony Duff
Comitê de Tradução Padma Karpo
Swayambunath, Nepal, fevereiro de 2011
Ju Mipham Namgyal
Mural na parede do Mosteiro de Dzogchen, Tibet.
Fotografado pelo autor em 2007
20 Um ladrão que entra em uma casa vazia não faz mal nem melhora a situação.
Da mesma forma, nesse ponto, a chegada do pensamento não tem efeito, de um
jeito ou de outro, no estado experimentado .
21 Para saber mais sobre o assunto complicado de Alaya, consulte outro texto do
Mipham mencionado na introdução,"The Way of the Realizado Old Dogs, Conselho,
que Aponta a Essência da Mente", chamado “Uma Lâmpada que Dissipa as Trevas".
22 Tib. brtan pa thob. Este é o terceiro do processo de três partes de reconheci-
-mento, treinamento e finalização.
This text does not present Direct Crossing but PKTC publications on Direct
Crossing are:
•• Key Points of Direct Crossing called Nectar of the Pure Part
by Khenchen Padma Namgyal
•• Jigmey Lingpa’s most important text Guidebook Called “
“Highest Wisdom”” (Triyig Yeshe Lama)