Difference between revisions of "Explanation of the Prayer of Invoking the Lama"
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<poem> | <poem> | ||
From the [[Longchen Nyingtik]] Preliminaries | From the [[Longchen Nyingtik]] Preliminaries | ||
| − | by Yukhok Chöying Rangdrol | + | by Yukhok [[Chöying Rangdrol]] |
This has two [[sections]]: outer and inner. | This has two [[sections]]: outer and inner. | ||
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This refers to the lines: | This refers to the lines: | ||
| − | “O [[lama]], care for me! | + | “O [[lama]], [[care]] for me! |
From the blossoming [[lotus]] of [[devotion]] at the centre of my [[heart]], | From the blossoming [[lotus]] of [[devotion]] at the centre of my [[heart]], | ||
Rise up, O [[compassionate]] [[lama]], my only [[refuge]]! | Rise up, O [[compassionate]] [[lama]], my only [[refuge]]! | ||
| − | I am plagued by past [[actions]] and turbulent [[emotions]]. | + | I am plagued by {{Wiki|past}} [[actions]] and turbulent [[emotions]]. |
To {{Wiki|protect}} me in my misfortune, | To {{Wiki|protect}} me in my misfortune, | ||
Remain as the [[jewel]] ornament on the {{Wiki|crown}} of my head, the [[chakra]] of great [[bliss]]…” | Remain as the [[jewel]] ornament on the {{Wiki|crown}} of my head, the [[chakra]] of great [[bliss]]…” | ||
| − | As you recite “O [[lama]], care for me!” the first [[time]], in order that [[renunciation]] might arise in your own and other [[beings]]’ [[minds]]e the [[lama]] while considering him as the [[embodiment]] of all the [[gurus]], the [[buddha]] and the [[dharmakaya]]. As you recite it a second [[time]], in order that [[precious]] [[bodhichitta]] might arise in your [[minds]]e him as the [[embodiment]] of the [[yidams]], the [[Dharma]] and the [[sambhogakaya]]. As you recite it a third [[time]], in order that [[pure]] [[perception]] of all that appears and [[exists]] might arise in your [[minds]]e him as the [[embodiment]] of the [[dakinis]], the [[sangha]] and the [[nirmanakaya]].[1] Alternatively, for the first recitation you could consider him as the [[embodiment]] of the [[Three Jewels]], for the second as the [[embodiment]] of the [[Three Roots]], and for the third as the [[embodiment]] of the [[Three Kayas]]. | + | As you recite “O [[lama]], [[care]] for me!” the first [[time]], in order that [[renunciation]] might arise in your [[own]] and other [[beings]]’ [[minds]]e the [[lama]] while considering him as the [[embodiment]] of all the [[gurus]], the [[buddha]] and the [[dharmakaya]]. As you recite it a second [[time]], in order that [[precious]] [[bodhichitta]] might arise in your [[minds]]e him as the [[embodiment]] of the [[yidams]], the [[Dharma]] and the [[sambhogakaya]]. As you recite it a third [[time]], in order that [[pure]] [[perception]] of all that appears and [[exists]] might arise in your [[minds]]e him as the [[embodiment]] of the [[dakinis]], the [[sangha]] and the [[nirmanakaya]].[1] Alternatively, for the first {{Wiki|recitation}} you could consider him as the [[embodiment]] of the [[Three Jewels]], for the second as the [[embodiment]] of the [[Three Roots]], and for the third as the [[embodiment]] of the [[Three Kayas]]. |
| − | Then, consider that through the [[compassion]] of the [[master]], which has been aroused by the recitation and [[visualization]] of him as the [[embodiment]] of all sources of [[refuge]], the four or [[eight-petalled lotus]] of vivid, eager and confident [[faith]] in the centre of your [[heart]] blossoms open. With this, the sole [[refuge]] who can dispel all our miseries and their [[causes]] in our current and future [[lives]] and in the [[bardo states]], the [[teacher]] who reveals to us the [[path of liberation]] and [[omniscience]], our kind [[root master]], rises up through the [[central channel]], and then remains there, smiling happily, in the [[space]] above the {{Wiki|crown}} of our head. | + | Then, consider that through the [[compassion]] of the [[master]], which has been aroused by the {{Wiki|recitation}} and [[visualization]] of him as the [[embodiment]] of all sources of [[refuge]], the four or [[eight-petalled lotus]] of vivid, eager and confident [[faith]] in the centre of your [[heart]] blossoms open. With this, the sole [[refuge]] who can dispel all our miseries and their [[causes]] in our current and {{Wiki|future}} [[lives]] and in the [[bardo states]], the [[teacher]] who reveals to us the [[path of liberation]] and [[omniscience]], our kind [[root master]], rises up through the [[central channel]], and then remains there, smiling happily, in the [[space]] above the {{Wiki|crown}} of our head. |
[[File:Ya21.jpg|thumb|250px|]] | [[File:Ya21.jpg|thumb|250px|]] | ||
| − | You might wonder what need there is for this. It is in order to {{Wiki|protect}} us—the unfortunate ones who are plagued by great [[sufferings]] brought on by our own past [[actions]] and turbulent emotions—from all our [[karma]] and [[kleshas]] and the [[sufferings]] they [[cause]]. This is why we request the [[master]] to remain upon the [[chakra]] of great [[bliss]] on the {{Wiki|crown}} of our head, seated there upon a [[lotus]] and {{Wiki|sun}} and [[moon]] disk seats, from now until we attain [[enlightenment]], as the all- pervading [[lord]] of our [[buddha]] family and the chief of all the [[mandalas]]. | + | You might [[wonder]] what need there is for this. It is in order to {{Wiki|protect}} us—the unfortunate ones who are plagued by great [[sufferings]] brought on by our [[own]] {{Wiki|past}} [[actions]] and turbulent emotions—from all our [[karma]] and [[kleshas]] and the [[sufferings]] they [[cause]]. This is why we request the [[master]] to remain upon the [[chakra]] of great [[bliss]] on the {{Wiki|crown}} of our head, seated there upon a [[lotus]] and {{Wiki|sun}} and [[moon]] disk seats, from now until we attain [[enlightenment]], as the all- pervading [[lord]] of our [[buddha]] [[family]] and the chief of all the [[mandalas]]. |
2. The Inner [[Spiritual Teacher]] | 2. The Inner [[Spiritual Teacher]] | ||
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The inner [[spiritual]] guide is our [[mindfulness]], [[awareness]], [[conscientiousness]] and six [[transcendent]] [[perfections]]. [[Mindfulness]], as mentioned in [[Letter to a Friend]], is the main practice at all levels of the [[Dharma]]: | The inner [[spiritual]] guide is our [[mindfulness]], [[awareness]], [[conscientiousness]] and six [[transcendent]] [[perfections]]. [[Mindfulness]], as mentioned in [[Letter to a Friend]], is the main practice at all levels of the [[Dharma]]: | ||
| − | Mighty [[lord]], the [[Buddha]] taught that [[mindfulness]] of the [[body]] | + | Mighty [[lord]], the [[Buddha]] [[taught]] that [[mindfulness]] of the [[body]] |
Is the single [[path]] to be followed. | Is the single [[path]] to be followed. | ||
So [[grasp]] it firmly and guard it well, | So [[grasp]] it firmly and guard it well, | ||
For all [[Dharma]] practice will be ruined if [[mindfulness]] is ever lost.[2] | For all [[Dharma]] practice will be ruined if [[mindfulness]] is ever lost.[2] | ||
| − | Having addressed the [[king]] as ‘mighty [[lord]]’, [[Nagarjuna]] says that the [[Buddha]] has taught that in all situations in our daily [[lives]] [[mindfulness]] of the [[body]] and so on is the single [[path]] to follow, because all those who wish to follow the [[path]] to [[liberation]] must adopt this from the outset. | + | Having addressed the [[king]] as ‘mighty [[lord]]’, [[Nagarjuna]] says that the [[Buddha]] has [[taught]] that in all situations in our daily [[lives]] [[mindfulness]] of the [[body]] and so on is the single [[path]] to follow, because all those who wish to follow the [[path]] to [[liberation]] must adopt this from the outset. |
| − | [[Awareness]] is taught to be the source of all [[perfection]]. It is the source of the splendour of fourfold [[knowledge]]: (1) [[knowledge]] of the {{Wiki|terminology}} of all the [[Dharma]] teachings, and, on the basis of this, (2) a clear [[knowledge]] of the meaning being communicated, as well as (3) an [[understanding]] of [[cause and effect]] for those who wish for the [[happiness]] of the [[higher realms]], and (4) a thorough [[understanding]] of the [[causes]] and effects involved in the [[attainment]] of the states of ‘definitive | + | [[Awareness]] is [[taught]] to be the source of all [[perfection]]. It is the source of the [[splendour]] of fourfold [[knowledge]]: (1) [[knowledge]] of the {{Wiki|terminology}} of all the [[Dharma]] teachings, and, on the basis of this, (2) a clear [[knowledge]] of the meaning being communicated, as well as (3) an [[understanding]] of [[cause and effect]] for those who wish for the [[happiness]] of the [[higher realms]], and (4) a thorough [[understanding]] of the [[causes]] and effects involved in the [[attainment]] of the states of ‘definitive [[goodness]]’, i.e., [[liberation]] and [[omniscience]]. If we lack this [[awareness]], then, as it says in The Way of the [[Bodhisattva]]: |
[[File:Udd.jpg|thumb|250px|]] | [[File:Udd.jpg|thumb|250px|]] | ||
Whatever has been learned, reflected or [[meditated]] upon, | Whatever has been learned, reflected or [[meditated]] upon, | ||
By those who lack [[awareness]] in their [[minds]]l not be retained by the [[memory]], | By those who lack [[awareness]] in their [[minds]]l not be retained by the [[memory]], | ||
| − | Like [[water]] poured into a leaking vase.[3] | + | Like [[water]] poured into a leaking [[vase]].[3] |
[[Conscientiousness]] is the source of all [[virtuous]] qualities. As it says in The [[Moon]] [[Lamp]] [[Sutra]]: | [[Conscientiousness]] is the source of all [[virtuous]] qualities. As it says in The [[Moon]] [[Lamp]] [[Sutra]]: | ||
[[Discipline]], {{Wiki|learning}}, [[generosity]] and [[patience]] too, | [[Discipline]], {{Wiki|learning}}, [[generosity]] and [[patience]] too, | ||
| − | Whatever could be described as a [[virtuous]] | + | Whatever could be described as a [[virtuous]] [[quality]]— |
The source of them all is [[conscientiousness]], | The source of them all is [[conscientiousness]], | ||
| − | Which, the [[Buddha]] has taught, is a [[treasure]] to be gained. | + | Which, the [[Buddha]] has [[taught]], is a [[treasure]] to be gained. |
Pray that through the [[compassion]] and [[blessings]] of the [[master]], these qualities of [[mindfulness]], [[awareness]] and [[conscientiousness]] may arise in your [[mind]] and [[manifest]] to the fullest extent. | Pray that through the [[compassion]] and [[blessings]] of the [[master]], these qualities of [[mindfulness]], [[awareness]] and [[conscientiousness]] may arise in your [[mind]] and [[manifest]] to the fullest extent. | ||
| − | You might wonder where these categories of outer and inner [[teacher]] are taught. The Condensed [[Perfection of Wisdom Sutra]] says: | + | You might [[wonder]] where these categories of outer and inner [[teacher]] are [[taught]]. The Condensed [[Perfection of Wisdom Sutra]] says: |
Rely on the [[buddhas]] and the [[bodhisattvas]] who have embarked upon the [[path]] to supreme [[awakening]], and the [[paramitas]] too as your [[spiritual]] [[teachers]]. These two—the [[teachers]] and the practices—are the [[causes]] for swiftly [[realizing]] [[buddhahood]]. | Rely on the [[buddhas]] and the [[bodhisattvas]] who have embarked upon the [[path]] to supreme [[awakening]], and the [[paramitas]] too as your [[spiritual]] [[teachers]]. These two—the [[teachers]] and the practices—are the [[causes]] for swiftly [[realizing]] [[buddhahood]]. | ||
| − | [[Mipham]] Rinpoche’s commentary on the Condensed [[Sutra]] says: | + | [[Mipham]] [[Rinpoche’s]] commentary on the Condensed [[Sutra]] says: |
[[File:Wer jpg.jpg|thumb|250px|]] | [[File:Wer jpg.jpg|thumb|250px|]] | ||
| − | Rely on the [[buddhas]], the [[transcendent]] conquerors, and the [[bodhisattvas]] who have embarked upon the [[path]] to supreme [[awakening]], and the [[path]] of the [[paramitas]] too as your [[spiritual]] [[teachers]]. Of these, the [[buddhas]] and [[bodhisattvas]] teach the [[great vehicle]] to others, and therefore they are the outer [[teachers]]. What they teach, the [[path]] of the [[paramitas]], is what we must follow or take into our [[experience]] and is therefore the inner [[teacher]]. In this way, the outer and inner [[teachers]] prevent us from straying onto [[paths]] other than that of the greater [[vehicle]], and so relying on these two becomes a perfect, unparalleled [[cause]] for swiftly [[realizing]] the [[awakening]] of the [[buddhas]]. | + | Rely on the [[buddhas]], the [[transcendent]] conquerors, and the [[bodhisattvas]] who have embarked upon the [[path]] to supreme [[awakening]], and the [[path]] of the [[paramitas]] too as your [[spiritual]] [[teachers]]. Of these, the [[buddhas]] and [[bodhisattvas]] teach the [[great vehicle]] to others, and therefore they are the outer [[teachers]]. What they teach, the [[path]] of the [[paramitas]], is what we must follow or take into our [[experience]] and is therefore the inner [[teacher]]. In this way, the outer and inner [[teachers]] prevent us from straying onto [[paths]] other than that of the greater [[vehicle]], and so relying on these two becomes a {{Wiki|perfect}}, unparalleled [[cause]] for swiftly [[realizing]] the [[awakening]] of the [[buddhas]]. |
The Gateway to [[Knowledge]] says: | The Gateway to [[Knowledge]] says: | ||
| − | Firstly we follow the outer [[teacher]], the [[spiritual]] guide who teaches the greater [[vehicle]] in a genuine way. Then, having received the unerring instructions on the inseparable unity of the profound and vast, the genuine [[path]] of the [[transcendent perfection of wisdom]] complete with all the supreme aspects of [[skilful means]], which is the perfect method for approaching the [[attainment of buddhahood]], the state of equality [[beyond]] all [[extremes]], and the antidote to all adverse factors on the [[path]] of the greater [[vehicle]], such as [[clinging]] to [[extremes]] or having some {{Wiki|conceptual}} focus that distances us from the ‘resultant mother’ [i.e., [[nirvana]]), we apply this in our [[minds]] and are never separate from the inner [[teacher]]. | + | Firstly we follow the outer [[teacher]], the [[spiritual]] guide who teaches the greater [[vehicle]] in a genuine way. Then, having received the unerring instructions on the [[inseparable]] {{Wiki|unity}} of the profound and vast, the genuine [[path]] of the [[transcendent perfection of wisdom]] complete with all the supreme aspects of [[skilful means]], which is the {{Wiki|perfect}} method for approaching the [[attainment of buddhahood]], the [[state]] of equality [[beyond]] all [[extremes]], and the antidote to all adverse factors on the [[path]] of the greater [[vehicle]], such as [[clinging]] to [[extremes]] or having some {{Wiki|conceptual}} focus that distances us from the ‘resultant mother’ [i.e., [[nirvana]]), we apply this in our [[minds]] and are never separate from the inner [[teacher]]. |
| − | | Translated by Adam Pearcey, [[Rigpa]] Translations, 2006 (revised 2012). Thanks to [[Ringu Tulku Rinpoche]] for his clarifications. | + | | Translated by [[Adam Pearcey]], [[Rigpa]] Translations, 2006 (revised 2012). Thanks to [[Ringu Tulku Rinpoche]] for his clarifications. |
Main » Next | Main » Next | ||
| Line 72: | Line 78: | ||
Verse 54. ↩ | Verse 54. ↩ | ||
| − | Chapter 5, verse 25. ↩ | + | [[Chapter]] 5, verse 25. ↩ |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 10:03, 15 March 2024
From the Longchen Nyingtik Preliminaries
by Yukhok Chöying Rangdrol
This has two sections: outer and inner.
1. The Outer Spiritual Teacher
This refers to the lines:
“O lama, care for me!
From the blossoming lotus of devotion at the centre of my heart,
Rise up, O compassionate lama, my only refuge!
I am plagued by past actions and turbulent emotions.
To protect me in my misfortune,
Remain as the jewel ornament on the crown of my head, the chakra of great bliss…”
As you recite “O lama, care for me!” the first time, in order that renunciation might arise in your own and other beings’ mindse the lama while considering him as the embodiment of all the gurus, the buddha and the dharmakaya. As you recite it a second time, in order that precious bodhichitta might arise in your mindse him as the embodiment of the yidams, the Dharma and the sambhogakaya. As you recite it a third time, in order that pure perception of all that appears and exists might arise in your mindse him as the embodiment of the dakinis, the sangha and the nirmanakaya.[1] Alternatively, for the first recitation you could consider him as the embodiment of the Three Jewels, for the second as the embodiment of the Three Roots, and for the third as the embodiment of the Three Kayas.
Then, consider that through the compassion of the master, which has been aroused by the recitation and visualization of him as the embodiment of all sources of refuge, the four or eight-petalled lotus of vivid, eager and confident faith in the centre of your heart blossoms open. With this, the sole refuge who can dispel all our miseries and their causes in our current and future lives and in the bardo states, the teacher who reveals to us the path of liberation and omniscience, our kind root master, rises up through the central channel, and then remains there, smiling happily, in the space above the crown of our head.
You might wonder what need there is for this. It is in order to protect us—the unfortunate ones who are plagued by great sufferings brought on by our own past actions and turbulent emotions—from all our karma and kleshas and the sufferings they cause. This is why we request the master to remain upon the chakra of great bliss on the crown of our head, seated there upon a lotus and sun and moon disk seats, from now until we attain enlightenment, as the all- pervading lord of our buddha family and the chief of all the mandalas.
2. The Inner Spiritual Teacher
This corresponds to the line:
“…Arousing all my mindfulness and awareness, I pray!”
The inner spiritual guide is our mindfulness, awareness, conscientiousness and six transcendent perfections. Mindfulness, as mentioned in Letter to a Friend, is the main practice at all levels of the Dharma:
Mighty lord, the Buddha taught that mindfulness of the body
Is the single path to be followed.
So grasp it firmly and guard it well,
For all Dharma practice will be ruined if mindfulness is ever lost.[2]
Having addressed the king as ‘mighty lord’, Nagarjuna says that the Buddha has taught that in all situations in our daily lives mindfulness of the body and so on is the single path to follow, because all those who wish to follow the path to liberation must adopt this from the outset.
Awareness is taught to be the source of all perfection. It is the source of the splendour of fourfold knowledge: (1) knowledge of the terminology of all the Dharma teachings, and, on the basis of this, (2) a clear knowledge of the meaning being communicated, as well as (3) an understanding of cause and effect for those who wish for the happiness of the higher realms, and (4) a thorough understanding of the causes and effects involved in the attainment of the states of ‘definitive goodness’, i.e., liberation and omniscience. If we lack this awareness, then, as it says in The Way of the Bodhisattva:
Whatever has been learned, reflected or meditated upon,
By those who lack awareness in their mindsl not be retained by the memory,
Like water poured into a leaking vase.[3]
Conscientiousness is the source of all virtuous qualities. As it says in The Moon Lamp Sutra:
Discipline, learning, generosity and patience too,
Whatever could be described as a virtuous quality—
The source of them all is conscientiousness,
Which, the Buddha has taught, is a treasure to be gained.
Pray that through the compassion and blessings of the master, these qualities of mindfulness, awareness and conscientiousness may arise in your mind and manifest to the fullest extent.
You might wonder where these categories of outer and inner teacher are taught. The Condensed Perfection of Wisdom Sutra says:
Rely on the buddhas and the bodhisattvas who have embarked upon the path to supreme awakening, and the paramitas too as your spiritual teachers. These two—the teachers and the practices—are the causes for swiftly realizing buddhahood.
Mipham Rinpoche’s commentary on the Condensed Sutra says:
Rely on the buddhas, the transcendent conquerors, and the bodhisattvas who have embarked upon the path to supreme awakening, and the path of the paramitas too as your spiritual teachers. Of these, the buddhas and bodhisattvas teach the great vehicle to others, and therefore they are the outer teachers. What they teach, the path of the paramitas, is what we must follow or take into our experience and is therefore the inner teacher. In this way, the outer and inner teachers prevent us from straying onto paths other than that of the greater vehicle, and so relying on these two becomes a perfect, unparalleled cause for swiftly realizing the awakening of the buddhas.
The Gateway to Knowledge says:
Firstly we follow the outer teacher, the spiritual guide who teaches the greater vehicle in a genuine way. Then, having received the unerring instructions on the inseparable unity of the profound and vast, the genuine path of the transcendent perfection of wisdom complete with all the supreme aspects of skilful means, which is the perfect method for approaching the attainment of buddhahood, the state of equality beyond all extremes, and the antidote to all adverse factors on the path of the greater vehicle, such as clinging to extremes or having some conceptual focus that distances us from the ‘resultant mother’ [i.e., nirvana), we apply this in our minds and are never separate from the inner teacher.
| Translated by Adam Pearcey, Rigpa Translations, 2006 (revised 2012). Thanks to Ringu Tulku Rinpoche for his clarifications.
Main » Next
These three qualities (renunciation, bodhichitta and pure perception) represent the essence of the three yanas. ↩
Verse 54. ↩
Chapter 5, verse 25. ↩
