Heart Essence of the Vast Expanse: A Story of Transmission

Anne Carolyn Klein

This is an article on one of the oldest Buddhist tradition of Tibet, Nyingmapa tradition. An attempt is made to bring out the correct picture of Nyingmapa practice here, while refuting all the unedifying assertions of its being close to Bonpo or a part of Bonpo tradition.

This thesis presents and analyzes the translations of ten short texts chosen among the few writings attributed to the nineteenth-century Treasure revealer Chokgyur Dechen Zhikpo Lingpa (mChog gyur bde chen zhig po gling pa, 1829-1870). These autobiographical and rhetorical writings portray the Treasure revealer as a figure who must have access to both the past and the present, the temporal and the a-temporal, in order to fulfill his role. The collapse of time that is thereby apparent in the Treasure revealer’s own experience is discussed in the light of recurring academic discussions of Treasure revelation as either an act of innovation or continuity with tradition. From the perspective of this self-portrayal, which defies any linear conception of time, both of these categories fall short of accurately describing the specificity of the Treasure revealer’s role—which instead seems most characterized by timeliness. Indeed, as a bridge between the four times—understood in their traditional Buddhist classification into past, present, future and timelessness—the Treasure revealer is shown to enjoy a privileged access to the very sources of the Buddhist tradition, which in turn empowers him to act as its timely mediator, influencing his own historical context in important ways. As evidenced in his autobiographical and rhetorical writings, Chokgyur Lingpa uses this temporal influence to promote the non-sectarian approach associated with the contemporary Rimé revival. Despite the significant impact of this non-sectarian initiative on the religious landscape of his time, Chokgyur Lingpa primarily presents it as a continuation of the original Buddhist tradition, thereby mirroring his portrayal of the Treasure tradition as timely revival rather than innovation.

The Great Perfection or Dzogchen (rdzogs chen) teachings of Tibet are upheld as revealing the ultimate unconditioned nature of human consciousness without recourse to the transforma- tional rites and practices that characterise the tantric, or Vajrayāna, form of Buddhism from which it arose. While Dzogchen is commonly perceived, and presented, as pertaining principally to the reflexive ‘self-liberating’ potential of the mind, its practice is traditionally infused by physical exercises that push the body—and thereby consciousness—beyond conventional limits and constraints. Dzogchen’s body-oriented approach to the realisation of habitually dormant perceptual and existential capacities is vividly portrayed in a series of late seventeenth-century murals in a once secret meditation chamber in Lhasa conceived during the reign of the Fifth Dalai Lama. The wall paintings illustrate a Dzogchen ‘treasure text’ (gter ma) revealed two cen- turies earlier by Terton Orgyen Pema Lingpa (1450–1521) and ascribed to Padmasambhava, the ‘Lotus Born’ sage credited with having established Dzogchen in Tibet in the eighth century. Embellished with illuminating passages from Pema Lingpa’s ‘Compendium of Enlightened Spontaneity’ (Rdzogs chen kun bzang dgongs ’dus), the Lukhang murals clearly portray the pro-somatic practices (rtsa rlung ’khrul ’khor) held to facilitate realisation of the mind’s inherent ‘Buddha Nature’ (de gshegs snying po, Skt: tathāgatagarbha). Illustrated with details of the Lukhang murals, this article presents an overview of Dzogchen’s core practices in an attempt to demonstrate that while the ‘innate perfection’ of Dzogchen can, as tradition upholds, be directly cognised without any modification of mind or body, it is more commonly a conse- quenceofintensiveqigongandhatḥayoga-likepractices,fusedwithDzogchen’ssignature ‘view’ of non-duality (gnyis med). A key chapter of Pema Lingpa’s Dzogchen ‘treasure text’ is appended to the article, further illuminating the fundamental dynamics of mind and body at the heart of the Dzogchen tradition and the ways in which primordial unitary awareness (rig pa) arises vibrantly and unconditionally in response to physiology and perception pushed beyond their accustomed limits, whether in states of waking, sleeping, dreaming, or near-death experiences.

Heart Essence of the Vast Expanse A Story of Transmission Heart Essence of the Vast Expanse A Story of Transmission Anne Carolyn Klein (Rigzin Drolma) Foreword by Adzom Paylo Rinpoche Preface by Tulku hondup Rinpoche Epilogue by Khetsun Sangpo Rinpoche Snow Lion Publications Ithaca, New York Snow Lion Publications P. O. Box 6483 Ithaca, New York 14851 USA (607) 273-8519 www.snowlionpub.com © 2008 Anne Carolyn Klein All rights reserved. No portion of this work may be reproduced by any means without prior written permission from the publisher. Printed in the USA on acid-free recycled paper. ISBN-10: 1-55939-283-5 ISBN-13: 978-1-55939-283-9 Library of Congress Cataloguing-in-Publication Data Designed and typeset by Gopa & Ted2, Inc. Contents Prologue 00 Acknowledgements 00 Foreword by Adzom Paylo Rinpoche 00 Preface by Venerable Tulku hondup Rinpoche 00 Introduction 00 Historical Note: Rigzin Jigme Lingpa’s Text and the Web of Transmission 00 Part One Heart Essence, the Vast Expanse by Rigzin Jigme Lingpa 00 Wondrously One: Jigme Lingpa’s Heart Essence for Chanting 00 Part Two Spontaneous Meeting: Adzom Paylo Rinpoche and the Essence Beloved by Dakinis 00 vii Great Bliss Blazing by Mipham Rinpoche for Chanting 00 Condensed Heart Essence: A Close and Excellent Path to Enlightenment: by Adzom Paylo Rinpoche 00 Waves of Splendor: Adzom Rinpoche’s Condensed Heart Essence for Chanting 00 hreefold Epilogue by Khetsun Sangpo Rinpoche 00 Part Three Tibetan Texts Foreword by Adzom Paylo Rinpoche 00 Heart Essence, the Vast Expanse by Rigzin Jigme Lingpa 00 Great Bliss Blazing by Mipham Rinpoche 00 A Close and Excellent Path to Enlightenment: Heart Essence, the Vast Expanse:by Adzom Paylo Rinpoche 00 hreefold Epilogue by Khetsun Sangpo Rinpoche 00 Bibliography and Suggested Readings 00 Contributors 00 Guide to the Refuge Tree Painting 00 Notes 00 Index 00 viii He art Essence of t he Va st Ex panse Prologue: On Transmission The Vastness Opens very story of spiritual awakening is a story of transmission. Śākyamuni, in a prior life as the youth Sumedha, bowed down before the Buddha of that age, Dīpaṃkara, and was so transformed by the dual transmission of Dīpaṃkara’s own presence and hearing the word “buddha” that he vowed to become a buddha himself. Moses received transmission of God’s word and experienced God’s blazing power in a bush; these visions still hold together a community of worship. Christ, as Word, was himself a body of transmission. St. Teresa of Avila became the bride of Christ and in this way received Christ’s most intimate knowing. Rumi, the great Sui mystic, communed endlessly with the Friend. In every instance, transmission is how the inconceivable makes itself known. Spiritual openings like these can, in the Tibetan perspective of this book, all be appreciated as occasions of transmission, for transmission is a dynamic that is central to spiritual development, and especially to the lourishing of mystical or esoteric understanding. Rumi says that the holy ones are theatres in which the qualities of wisdom-reality are on display. hat display is also a transmission. hrough the ages, transmission has rained down in diferent streams, demonstrating again and again that the expanse of wisdom is ininitely creative. Guru Rinpoche, the great eighth-century initiator of Tantric practice in Tibet, E ix received transmission from Garab Dorje, the irst human practitioner of Dzogchen. Garab Dorje received transmission from the Diamond Being, Vajrasattva, himself. And Vajrasattva was the irst, hence the most subtle and purifyingly powerful, expression of the pristine and simple reality that is Samantabhadra, whose name means “All Good” and who is described as the primordial Buddha and source of Dzogchen transmission. Practitioners resonate with that celebration even when we do not fully understand it. Buddhas are continuously transmitting through their presence, their gestures, and their speech and sacred scriptures, as well as through their images. Every seeker participates in the great ongoing mystery and revelation that transmission makes available. For transmission is wisdom manifesting from the unmanifest. Transmission is also how teachings move from teacher to student, across generations and across landscapes. Such teachings are not mere words, certainly, nor mere ideas, though they encompass both. Since Dzogchen teachings are experienced as expressions of and arising from reality, they are most fully communicated in the living presence of persons who embody them. hese persons teach while themselves dwelling in an awareness of that reality. hus, transmission is a moving stream. It is not something inanimate, like a stone, not the sort of thing that is the same wherever one inds it. With transmission it matters very much from whom you receive it, and where, and how. he lineage and realization of the bestower, as well as one’s own responsiveness to him or her and one’s own state at the time, all have an impact on the precise nature of transmission. his is one reason why in Tibet there are so many textual transmissions of, for example, the foundational practices. All of them express very similar concepts. he diferences lay not so much with words or meaning as with lineage and the precise channel of access to their blessings. Texts of transmission are treated with the same respect as living holders of transmission—never placed on the loor, stepped on, or used as furniture. One has a living and interactive relationship with them. Transmission, as we understand it here, is something alive, something with which one interacts, not another item of consumption. hus, a rigorously traditional lama x Heart Essence of t he va st Expanse like Adzom Paylo Rinpoche allows no recording of even his most basic and exoteric teachings. In the West, where information is increasingly a commodity for sale and where teachings are easily available through books, the internet, CDs, and videos—meaning that such teachings and information are oten exchanged through transactions among strangers—it is easy to forget that traditionally, and for very important reasons, teaching happens in relationship. If you want to connect deeply with any practice, by all means ind a teacher who can give the kind of transmission that by deinition cannot be fully present in a book. Still, this is a book about transmission; it also arises from and participates in transmission. he music, the ancient words, the images, all carry some part of it. You hold in your hands a text transmitted spontaneously in the eighteenth century to Rigzin Jigme Lingpa through his visionary communication with well-known igures of the eighth and fourteenth centuries: Guru Rinpoche, Vimalamitra, and Longchen Rabjam. Jigme Lingpa’s text on the Longchen Nyingthig foundational practices is the irst text translated herein. he second text is a more recent transmission from the same lineage source, a condensation of Jigme Lingpa’s text by Adzom Paylo Rinpoche, who received transmission through the Adzom branch of Heart Essence transmission, coming through Adzom Drukpa. Adzom Drukpa Rinpoche (1842–1924) is an important igure in this visionary transmission. Known also as Drodul Pawo Dorje and Nagtshog Rangdrol, he was the teacher of many famous Dzogchen lamas of Kathok, Dzogchen, Palyul, and Sechen monasteries. Among the best known of his illustrious students were Dzongsar Khyentse Chökyi Lodro (d. 1959), Dilgo Khyentse Rinpoche (d. 1991), the ith Dzogchen Rinpoche, hupten Chökyi Dorje (d. 1935), and the fourth Dodrupchen, Rigzin Tenpe Gyaltsen (d. 1961). Adzom Drukpa himself received the Heart Essence transmission from the famous Patrul Rinpoche, scribe of he Words of My Perfect Teacher. hus, this book contains chantable and free-verse English translations of both Jigme Lingpa’s own foundational practice text, and a condensation of that classic work by Prologue xi Adzom Paylo Rinpoche, who is widely regarded in his homeland as an incarnation of Jigme Lingpa. his second text came about in 1999 when Adzom Rinpoche, recognizing that Western students do not always have time for the full Heart Essence foundational practice from Jigme Lingpa, wrote the condensed Heart Essence foundational practice text that is translated in the second part of this book. He oten tells students by all means to practice Jigme Lingpa’s text, if possible. However, rather than see students set aside the Heart Essence foundational practice transmission altogether due to lack of time, he ofers a condensed version for more accessible usage. Under the auspices of King Trisong Detsen, 108 Tibetan translators (lotsawa) were chosen to work with 108 Indian pandits, initiating a collaboration between lotsawas and pandits that lasted for over four hundred years. In this way they worked to establish the Dharma in a new language and culture. We are at the beginning of this process in the West today. Adzom Rinpoche holds two things important here—rhythm and meaning. His advice is to chant the practice, Tibetan style, because in that way the transmitted blessings enter more completely. hrough rhythmic chanting, the energies of body, speech, and mind are uniied in contemplation. his unity is enhanced when the meaning is understood; thus, we also ofer a chantable English translation. Chanting in a language one understands is also part of the tradition because it is important to understand the meaning of each individual word as one recites it. he chantable English translations of both Jigme Lingpa’s and Adzom Paylo’s texts are distilled into the same number of syllables per line as the Tibetan. hey can be practiced and sung in the traditional way, using time-honored Tibetan melodies. hus, one can chant this English to the traditional Tibetan melody, possibly along with Jetsun Khacho Wangmo’s recording, thereby enjoying the feel of the Tibetan rhythm together with your own language. Because the chantable versions are necessarily succinct, we have also included more expanded free-verse prose translations as a basis for study and relection, especially when receiving oral commentary. Footnotes supportive of study accompany the freeverse translations; the chantable translations have endnotes so as to facilitate focus on xii He art Essence of t he va st Ex panse the practice itself. Recognizing that readers may read closely only one of the four renditions ofered here, some notes appear more than once. No matter how they are translated, it is important to recognize that there is much more richness in these lines than is included even in the Tibetan original. his is where oral transmission comes in. If you choose to practice from these texts, let your own mind create a bridge from the more enriched meaning, gained through study and practice, to your own chanting, whether in English or Tibetan. And again, by all means seek a qualiied teacher to further your understanding. May all who are touched by this and any holy transmission experience the unimpeded and essential vastness of their own being. Anne Carolyn Klein/Rigzin Drolma Diamond Dawn Mountain Capitan, New Mexico, May 22, 2006 Dakini Day and Anniversary of the Great Fith Dalai Lama Prologue xiii Foreword by Adzom Paylo Rinpoche hat we know as Heart Essence, the Vast Expanse is a transmission of blessings that came about when the conqueror Longchen Rabjam’s realizational mindstream welled up as a mind-treasure in the wisdom expanse, the stainless heartmind of omniscient Jigme Lingpa. While harmonious with the nine stages of the vehicles, it is exceptional among them all. It is an unsurpassed and very secret path, the Clear Light Great Completeness in which all the essential paths of Sutra and Tantra are brought together. he entire threefold essentialized heart of base, path, and fruit are thus present in it. his path itself—the profound, blessed, and fast-acting instructions of direct transmission—is twofold: It includes the entryway foundational practices and the foundation itself. hese foundational practices are easy for beginners to practice as well as extremely and marvelously profound. Although dubbed with the name “foundational,” because they are the entry point to Great Completeness, they are in fact the foundation itself. herefore, by taking up with open-hearted devotion an equally open-hearted conviction that maintains the stream of Dharma, one’s mind training will be fruitful. By accumulating (the collections of wisdom and merit) and purifying again and again, one achieves an unsurpassed method for instantaneously access- W xv ing the good qualities associated with attainment of the grounds and paths. herefore, please bring these practices to completion. Recently, because of her devotion to the Great Completeness foundational practices and the path that is the actual foundation, both of which she has completed, my own excellent student, a woman of great scholarly accomplishment, the outstanding translator Anne Klein, whose Dharma name is Rigzin Drolma, has translated and furthered it. For this I give my thanks. At the Dharma stronghold, the great monastery of Rege, [composed by] Paylo, who is called Adzom Tulku, on the twenty-ith day of the ninth [Tibetan] month [October 27, 2005], the anniversary of Adzom Drukpa. xvi Heart Essence of t he va st Expanse Preface by Ven. Tulku Thondup Rinpoche he teachings contained in Heart Essence, the Vast Expanse ofer the full spectrum of trainings needed for the Dzogchen path. All three divisions of Dzogchen teachings are included within it, with a special emphasis on the space and instruction divisions. Jigme Lingpa beautifully explains the meaning of the title, Heart Essence, the Vast Expanse (Longchen Nyingthig). hese teachings are so called, he writes, because they are “the essence (thig) of the great heart (nying chenpo) and the space of the vast expanse (long).”1 his means that the base, the path, and the fruit of Dzogchen are themselves that very spacious essence.a In the Heart Essence foundational practices, we begin by turning our hearts toward Dharma by means of four mind trainings. Vividly feeling that the ield of merit, the refuge tree, is present before us, we enter the door of Buddhist practice by taking Buddha, Dharma, and Sangha as our ultimate refuge. We physically and mentally bow down before the objects of refuge in order to sufuse our entire being with refuge and T Because the work is already so well known in English as Heart Essence of the Vast Expanse, this book is so titled. However, to honor Jigme Lingpa’s own interpretation, we refer to it internally as Heart Essence, the Vast Expanse. a xvii to dismantle from the root our most cherished ego, the source of all sufering. hen we lay the foundation for Dharma training by developing the sublime mental attitude of serving all sentient beings without any selish thoughts. Ater this, we purify all our mental, emotional, and physical misdeeds, together with their impact and habitual traces, through the force of four powers: the source of power or puriication (the buddha Vajrasattva), our heartfelt regret for our misdeeds, our unconditioned pledge that we will never repeat our mistakes again, and inally, the actual puriication meditation. We then accumulate additional merit by ofering the whole of existence, seeing it as a pure land, without any expectation of receiving anything in return. Finally, we engage in the practice of guru yoga. Visualizing ourselves as Vajrayogini, sometimes called the Great Bliss Queen, while seeing Guru Rinpoche (Padmasambhava) and his pure land in front of us, we meditate on and pray to Guru Rinpoche with seven devotional trainings. We believe in him as the embodiment of all the enlightened ones. We pray to him as the manifestation of the ultimate pure nature, the universal truth. We recognize him as the relection of our own buddha-nature and buddha-qualities. In doing so, we open our mind with devotional energy and unite with the ultimate wisdom guru, the universal buddhahood. hen we receive the empowerments of vajra body, speech, mind, and the full wisdom of Guru Rinpoche. In this way, we enjoy the union of appearance and emptiness, sound (or clarity) and emptiness, as well as the attainment of spontaneously present wisdom. Finally, we unite our mind with the sky-like wisdom-mind of Guru Rinpoche and remain in open presence, without concepts, over and over again. By exhorting ourselves to do this meditation practice, one day we will have our irst glimpses of the true wisdom-nature of our mind. hat is the wisdom of the basis. By meditating on the wisdom of the basis, our experiences and attainment become clear and strong. hat is the wisdom of the path. As a result of our training on the path, one day we will attain the three buddha-bodies and ive buddha-wisdoms. hat is the wisdom of fruition, fully enlightened buddhahood. xviii He art Essence of t he Va st Ex panse hese foundational practices are simple, yet utterly comprehensive and complete. As Kyabje Dodrupchen Rinpoche has said again and again, “If you wish to attain buddhahood and serve all beings as your mothers, no other meditation is necessary—only this foundational practice.” he Longchen Nyingthig, or Heart Essence, the Vast Expanse, teaches the essence of buddhahood and the path by which we attain it. Realizing this essence requires that we receive its transmission through the channel of accomplished wisdom-minds, blessed forms, and sacred sounds. here are three ways in which Longchen Nyingthig, like most esoteric teachings of Buddhism, are transmitted to us from the primordial Buddha. First, the ever-changing presence of ultimate wisdom in enlightened minds does not require transmission through word or form. hus, transmission among buddhas is from wisdom-mind to wisdom-mind (rgyal ba dgongs brgyud). his lineage is complete in the uniied and ever-whole presence of buddhahood. his transmission is not a case of one person teaching another or using words or indications. It is the spontaneous presence of the glow of self-awareness wisdom. It is Vajradhāra2 teaching without teaching to the oceans of buddha disciples, who are inseparable from himself. Second, transmission among realized masters takes place through simple sacred symbols or gestures (rig ’dzin brda’ brgyud). Such masters do not require explanation or elaborate formulas. Merely uttering a word or making a gesture completes this transmission and awakens the wisdom-nature. hird, transmission through empowerments (dbang), texts (lung), and explanations (khrid) is for ordinary people who are ordinary trainees in the oral transmission (gang zag snyan brgyud). Most of us need detailed ceremonies and explanations to allow us to receive transmission, understand the meaning, and realize wisdom. In addition to these three modes, the Longchen Nyingthig comes to us through the unique revelation lineage of mystical treasures (zab mo gter brgyud). In the eighth century, Guru Rinpoche transmitted the teachings of Heart Essence, the Vast Expanse to his disciples at Samye Monastery and concealed them within the mind-nature of King Trisong Detsen as a ter (gter), a hidden mystical treasure. Preface xix Later, Rigzin Jigme Lingpa (1729–98), a reincarnation of King Trisong Detsen, discovered the concealed teachings using the key of his wisdom memory. He transmitted those teachings to his disciples, who included the irst Dodrupchen (1745–1821) and Jigme Gyalwe Nyugu (1765–1843). Since that time, the lineage of Heart Essence, the Vast Expanse has produced numerous great masters and accomplished hermits. Jigme Gyalwe Nyugu’s famous student, Patrul Rinpoche, was a teacher of Adzom Drukpa, another important igure in this lineage. Many masters in this transmission even dissolved their mortal bodies amidst rays of light at death, leaving behind only their hair and twenty nails as a sign of their true attainment of buddhahood. he soothing sound waves of devotionally chanting Jigme Lingpa’s words, or other sacred treasures, unseals our rigid mind, clears the blockages of physical energies and channels, cleanses mental and physical toxicities, and puriies emotional alictions and karmic obscurations. It is a feast of blissful warmth, rousing our mind to unite with Guru Rinpoche’s wisdom. Professor Anne Klein (Rigzin Drolma) has not only translated the text of the Foundational Practices of Heart Essence, the Vast Expanse into English but has also put them into a chantable format. his will be a great resource for illing boundless space with the vibration of the musical rhythms of prayer and invoking the hearts of many with the celebration of devotion. If you meditate and recite the prayers of this practice, whether in Tibetan or English, with the right view and total devotion, then, as the teachings say, the buddhanature of your mind will soon be awakened. he Tibetan words are the actual words concealed by the enlightened power of Guru Rinpoche in the wisdom-mind of Jigme Lingpa and then revealed from there. his is a very special quality of the Tibetan text. At the same time, if chanting in English inspires our minds more or helps us to understand the meaning—which is the heart of the practice—with greater ease, then it will be more beneicial for us. Know that in whatever language you chant, whether Tibetan or English, both are equally the self-arisen waves of the ultimate nature, buddhahood. hrough your chanting, the world will arise for you as a pure land of great joy. All sounds will reverxx Heart Essence of t he Va st Expanse berate as sounds of peace. Wherever you live will become a place of sacred pilgrimage for others. Whatever you say will be sacred sounds that inspire many. You will travel from happiness to happiness in this life and in the lives that will follow. May the blessings of this sublime lineage of masters be in each and every letter and line of this sacred text to inspire the hearts and minds of all to enlightenment. Tulku hondup Cambridge, Massachusetts, December 1, 2005 Guru Rinpoche Day and anniversary of the twelth Karmapa, Changjub Dorje, who was also a holder of the Longchen Nyingthig and was, like Longchenpa himself, a student of Kumaradza Preface xxi Acknowledgments am grateful for the inancial and spiritual support that contributed to this project. In the summer of 1999, under the auspices of the Fetzer Foundation and the Foundation for Contemplative Mind in Society, I received an ACLS Contemplative Practice Grant to make a chantable English translation of Rigzin Jigme Lingpa’s Heart Essence foundational practice text. In 2005, I received a Dean of Humanities Grant from Rice University to develop that manuscript into the present book. My irst connection to Dzogchen transmission was through Khetsun Sangpo Rinpoche, from whom I initially heard instructions on the foundational practices in 1974. I received these instructions again twenty-ive years later from Adzom Paylo Rinpoche. I had the unspeakably good fortune to study and practice teachings that traditionally follow one’s completion of ngöndro, especially the Tri Yeshe Lama, with both of these masters and with the late Lama Gompo Tsayden of Amdo. hose opportunities further enriched my appreciation of the foundational practices presented here. he public teachings of His Holiness the Dalai Lama on Dzogchen and two private audiences with His Holiness in 1977 when I was just beginning to consider Dzogchen as a path continue to inspire me. Inspiration was furthered by transmission from other Dzogchen lineages: in chronological order, from the late sGa Rinpoche of Kinoor and Dehra Dun; from Dudjom Rinpoche and Chögyal Namkhai Norbu Rinpoche; and I xxiii from Yongdzin Lopön Tenzin Namdak and Geshe Tenzin Wangyal Rinpoche. I owe all of them more than I can say; they have deepened my sense of the breadth and depth of Dzogchen transmissions and thus, inevitably, of their foundational practices. In addition, my fortune in studying the wisdom teachings of the Middle Way with some of the greatest Geluk-trained scholars of their day has enhanced my appreciation of many aspects of Dzogchen teaching; for this I am especially grateful to Gyume Khensur Ngawang Lekden, the last abbot of the Tantric College of Lower Lhasa, Loseling Khensur Yeshe Tupden, Ganden Khensur Lati Rinpoche, and Loseling master Denma Lochö Rinpoche, all of whom came to the University of Virginia at the invitation of Jefrey Hopkins and on the recommendation of His Holiness the Dalai Lama. I am also grateful for the period of study I had with Tulku hondup Rinpoche from 1982 to 1984 while I was a visiting lecturer and research associate in the Women’s Studies and Religion Program at Harvard Divinity School and he was in Cambridge teaching Tibetan at Harvard’s Center for the Study of World Religions. I especially thank Tulku for his invaluable answers to my many questions over the years since then; for his expansive writings on this tradition; and for his especially kind support regarding my rendition of Jigme Lingpa’s foundational practices into English verse; and for his own translation of this text into prose in he Dzogchen Innermost Essence Preliminary Practice. My heartfelt thanks go to my bakshi, Geshe Ngawang Wangyal, who in the late seventies was the irst person to make me aware of the then-untranslated he Words of My Perfect Teacher. hanks also to the great serendipity that caused my wonderful husband, Harvey B. Aronson, to meet Khetsun Rinpoche in a tea-stall in Sarnath in 1971, and then to introduce me to him in Darjeeling later in that same year. And it is a pleasure to acknowledge another early translation of this text into English by Professor Jefrey Hopkins (Sonam Kazi’s even earlier translation was not available to me during this period). I frequently consulted both his and Tulku hondup’s renderings while preparing this version. Jefrey’s translation is widely available in Tantric Practice in Nyingma, in which he also translates lectures by Khetsun Rinpoche on he Words of My Perfect Teacher that were given at the University of Virginia xxiv He art Essence of t he Va st Ex panse in 1974 at Jefrey’s invitation. Nearly one hundred students attended these lectures; it was the largest class in the history of the Department of Religious Studies. It was a great day when, on behalf of Snow Lion, Sidney Piburn agreed to publish this text together with its images of transmission. My grateful thanks and a bow to Dr. Susan Sopcak and Rev. Dr. Annette Jones for their generous donations of time and computer expertise in creating our initial digital versions of Jigme Lingpa’s text and again to Susan for her work on the CD practice text. Natural Graphics Incorporated in Houston, under the direction of Sharon Jackson and Chip Lacy, supplied design elements used in that text. he highly skilled and gently dedicated assistance of Brian Nichols in compiling the inal manuscript, English and Tibetan, has been both a pleasure and a necessity. I dedicate this translation to the long life of my teachers, to their ongoing teaching, and to the profound world-beneiting success of all their students, so that everyone’s happiness may increase. Ack n owl ed g m en ts xxv Samantabhadra THE FIRST GROUP OF PHOTOS, “LAND TRANSMISSION: IMAGES,” SHOULD GO AS CLOSE TO THIS SECTION AS SIGNATURES ALLOW Introduction 3 s there a paradox at work in the Dharma? We enter practice because we want something—peace, liberation, open-hearted presence. We learn that in order to obtain these we must do certain things. So we make efort. But we cannot really accomplish what we seek through efort. Efort can even be an obstacle. How is this? We want the most profound, most penetrating, most eicacious practices, and we want them so much and so habitually that we don’t always recognize what they are when we have them. Moreover, we tend to want them with our thinking minds or out of our emotional distress. Such wanting prevents us from opening to the deeper longing that makes us truly receptive to transmission. Although this tension is natural, even inevitable, our most vibrant contact with transmission occurs neither through efort nor through narrow wanting. It comes when we receive the teachings in our body and being with a relaxed and open heartmind. We can’t actually do anything about this tricky setup. We can, however, sit with it and gradually allow a shit to take place. his shit is not simply a change of ideas, but a shit in the depths of our being. Ideas are generally froth and waves at the surface of what we are. he shit that practitioners seek afects the entire ocean of what we are. Practice is crucial for setting this shit in motion, even if practice itself cannot make it happen. For without practice, including the efortful practices with which we must typically begin our path, we hardly even know that this ocean exists. I 1 We can look more closely at this interesting matter through noting how Dzogchen (“Great Completeness” or “Great Perfection”) traditions address it. Dzogchen equates any type of thinking, or even the presence of a thought-image, with a conceptual mind, and all conceptual minds are, by deinition, efortful. Such a mind, Dzogchen teachers emphasize, will never come into contact with the efortless state of liberation. Yet one must begin somehow! And in fact, one begins with the foundational practices, or ngöndro (sngon ’gro). hese practices have traditionally provided entry into, and a vital foundation for, Dzogchen and other Tantric paths. Looking closely at a few elements of these practices, we ind crucial clues as to how to meet this delicate situation of efortful action yielding un-efortful being—a situation that afects practitioners across a broad band of traditions. Clues to the release of this apparent paradox can be found in the practices that are designed to melt away conception, as well as in profound stories about the transmission of those practices. he practices are what you do until you realize the story is true. Sometimes we are so focused on doing a practice “correctly” that we don’t pay much attention to what created that practice in the irst place and how it was transmitted, or the actual impact of that transmission on our being. In oral and written teachings from Tibet, practice instructions typically begin with stories of how the text or instruction now being transmitted irst emerged. hese stories speak deeply to the entire dimension of body, mind, and energy. his is important because we are interested in discovering how we can meet the teachings with our full being rather than with our usual wanting self. In other words, how can we absorb practices into our being, rather than holding them at arm’s length with our ideas of “me” and “mine”? he latter is inevitable when we wield those practices with efort. And yet, without question, at the early and middling stages of practice, efort is essential. It’s not a problem we can avoid. Still, ngöndro, the foundational practices, are ways to bring body, speech, or energy, and all aspects of mind into increasingly efortless harmony with the oceanic expanse central to Dzogchen teachings. his expanse is another name for reality, the heart of our being, and thus for mind-nature. Its vastness challenges the cramped and reiied 2 Heart Essence of t he Va st Expanse self-images that temporarily obstruct our view of the whole. Finitudes of any kind— the sense of being small and contained, the familiar urgent rush of business, passions, or plans—are simply conceptions. hese conceptions are both cause and efect of energetic holdings in the body. he foundational practices illuminate these holdings and, in the end, lead to their dissolution into the expanse. As Khetsun Sangpo Rinpoche has said, “Like a ire that burns fuel, the mind consumes thought by working with it.” In the Tibetan traditions, teaching and practice sessions typically open with a reference, brief or extensive, to the foundational practices. Every lineage has its own variations, but the basic structure and principles of these practices are virtually identical. Ater an acknowledgment of one’s guru or lineage and the intention to beneit all beings, the sequence usually begins with the four thoughts. hese are relections on (1) the preciousness of one’s own life, (2) the fragility of life and the uncertainty of death’s timing, (3) the inexorable nature of karma, and (4) the impossibility of avoiding suffering so long as ignorance holds one in samsara. In addition, there are two other contemplations: (5) the beneits of liberation compared to life in samsara and (6) the importance of a spiritual guide. hese six are known as the outer foundational practices. hese six are combined with ive inner practices, each of which is repeated one hundred thousand times. he irst inner foundational practice is refuge. Refuge, writes Adzom Drukpa, is the cornerstone of all paths. Without it, he adds, quoting Candrakīrti, all vows come to nothing.4 Most succinctly, refuge helps us cultivate a quality vital to the path and to human interaction in general: this is the quality of trust, the ability to fruitfully rely on someone or something other than oneself. Adzom Paylo Rinpoche once said that whereas relying on others in the context of samsara generally leads us astray, relying on the Dharma increases our good qualities. his trusting relationship is traditionally described as open-hearted devotion. Buddha told Śāriputra that the ultimate is realized through open-hearted devotion alone.5 his devotion is not some facile enthusiasm that runs in the face of reason; it is a deeply felt and increasingly conident relationship with the true. It begins as a kind of I n t ro d u c t i o n 3 inspiration and inally becomes irreversible; in Dzogchen, it leads to a conidence that is utterly nondualistic. his is a rich avenue for contemplative as well as psychological exploration. It is a unique feature of the Heart Essence refuge to encompass the refuges of Sutra, Tantra, and Dzogchen—that is, all nine vehicles. In the Sutra vehicles, we take refuge in the hree Jewels: the Buddha, his Teaching, and the Spiritual Community. In the irst three Tantric vehicles,6 we take refuge in the lama; we rely on the yidam, the enlightened being with whom we have a particularly close connection through transmission; and we make friends with the sky wisdom women, the dakinis. In Highest Yoga Tantra we rely on the channels of our own bodies, we train and cleanse our energies, and we purify the essential orbs that move through our channels. In this way we set in motion the possibility of the channels, winds, and bright orbs completing their potential to arise as the emanation, resplendent, and True-form buddha-dimensions respectively.7 In Dzogchen we take refuge in the essence, nature, and responsiveness of our own mind-nature; these are also aligned with the three buddha-dimensions. In other words, refuge is as ininitely rich as the state of realization itself. Refuge is accompanied by the foundational practice of making bows. he diferent styles of such bows or prostrations can be summarized as “long” and “short.” Both begin by touching facing palms to heart, crown, throat, and heart again.8 In the long prostration one then stretches full length on the loor, arms extended; in the short prostration, one touches the ground with the “ive points”—that is, the head, two hands, and two knees (the two feet already on the ground are not part of this count). hrough practice this becomes a luid motion, further animated by the rhythm of the refuge recitation. he bodhicitta recitation, the third of the ive practices, is repeated in order to strengthen one’s intention to practice with a mind so expansive that it encompasses the welfare of all living beings. he fourth practice is puriication by means of the hundred-syllable mantra associated with the radiant white Vajrasattva. Vajrasattva, whose name means “Diamond Being,” is said to have prayed that when he became enlightened, he would have a spe4 Heart Essence of t he Va st Expanse cial power to relieve beings of the alictions obstructing their enlightenment. he one hundred seed syllables of his mantra relate to the forty-two peaceful and ity-eight wrathful deities intrinsic to our being. Vajrasattva contains them all. he ith practice is ofering the mandala, wherein we symbolically ofer up all wealth, possessions, and sense objects to the enlightened array. A special feature of the Heart Essence mandala practice is that one explicitly ofers the three buddharealms—the enlightened dimensions of the emanation, resplendent, and true aspects of enlightened beings— to all the buddhas. his is an opportunity, in fact, to experience the nature of reality as always ofering and giving of itself. Indeed, every one of the foundational practices is an opportunity to experience some aspect of reality. hrough the sheer power of repetition, our mind is naturally drawn to discover new meaning in the practice, and these discoveries are what light the way. Another type of ofering is the “beggar’s accumulation of merit,” an ofering of the body also known, when done more elaborately, as severance, or chöd (gcod). Although not technically part of the foundational practices, it is included in the daily recitation and is a rich practice unto itself. Implicitly, all these inner foundational practices are forms of guru yoga: they all provide opportunities to unify with the enlightened mind of the buddha-guru. Explicit guru yoga is also a crucial practice. Practitioners accumulate ten million or, in some systems, thirteen rounds of one hundred thousand recitations of the vajra guru mantra. All these practices together, and any one of them individually, low into the view of Dzogchen. Each of the inner practices is an opportunity to allow your conceptual processes, thoughts, and visualizations to dissolve into vastness. hat vastness is an efortless state; concepts and striving only obstruct it. hus, the foundational practices absorb one’s efort and transform it into efortlessness. In this way, as we have said, the foundational practices gradually reconigure the energies of body, speech, and mind. It is a path of many blessings, a reservoir of transmissions from the earliest period of Dzogchen practice in Tibet. Instructions for meditation are written in poetic meter and chanted aloud rhythmically. he chanted melody opens and moves currents of energy; the chanted words I n t ro d u c t i o n 5 describe the vivid colors, poses, and ornaments of the enlightened ones present to you in meditation. You are engaged cognitively, energetically, imaginatively, and vocally. hese practices provide a point of departure from which we can step into a new space, letting go of old self-holdings. Finding that point of departure, that foundation, is what these practices are about. Literally, ngöndro means “that which goes before”; in Tibetan ngön means “before,” and dro means “to go.” So ngöndro is usually translated as “preliminary practices.” his might sound unattractive, because most of us like to think of ourselves as sophisticated people who don’t need preliminaries. It is also misleading, because it sounds like a kind of kindergarten, something you graduate from. But you never actually leave these practices behind, just as a house never moves of its foundation. You don’t build a foundation and then say, “Now we’ll put the house somewhere else.” Every time you walk into your house, you are standing on its foundation, and every time you do a practice, you do it on this foundation. hat is why—no matter who you are—you do these practices. As Adzom Paylo Rinpoche once said, “His Holiness the Dalai Lama did them before receiving Longchen Nyingthig from Dilgo Khyentse Rinpoche. I’m called a tulku, and I did foundational practices ive times before I received Dzogchen.” hat’s what practitioners do. In saying this, Adzom Rinpoche was addressing a student who felt inclined to bypass the foundations. At some time, we all may have that feeling of wanting to bypass the foundations. We want the house now! And we feel, quite sincerely, that we are exceptional, that our needs are very particular and our time limited, or that we have certain innate qualities or experiences that put us in a diferent category from other people, and so on. Who among us has not had such thoughts? his is, however, merely the pleading of ordinary, unaware mind, the mind that practice will dissolve . . . eventually. Patrul Rinpoche famously observed that while some see Dzogchen teachings as profound, for him the foundational practices are even more profound. his point is easy to miss as we focus on attaining the “highest.” Mara has many clever devices, and the belief that one can judge profundity by ordinary criteria is one of them. 6 Heart Essence of t he Va st Expanse Khetsun Sangpo Rinpoche beautifully details the foundational practices in a book of lectures given during his irst visit to the United States in 1974. his book, Tantric Practice in Nyingma, briely mentioned above, clearly describes the chants and imagined vistas of the foundational practices and tells many of the stories that traditionally accompany these teachings. he book is a commentary on he Words of My Perfect Teacher, the beloved classic by Patrul Rinpoche. he practices known as foundational—and too easily dismissed by the limited self as merely preliminary—are brilliantly designed to reveal that the self that grasps or disdains them is in profound tension with the awakened state from which the practices themselves emerge and to which they can open. To attain the efortless we still have to make a very special sort of efort. his fruitful, unavoidable tension energizes the entire path. By examining it carefully, we can see how the foundational practices, and the stories about their ultimate origin, contribute to dissolving the “problem” of the role of efort in reaching a state of efortlessness. his is analogous to the way in which understanding what we mean by “self ” is an essential part of the process of understanding sellessness. Let us consider how (1) mind training, (2) the practice of Vajrasattva (which combines several elements typical of Tibetan tantric meditation), and (3) the transmission stories of Dzogchen contribute to such unfolding and to our understanding of what these traditions mean when they say we can ripen through relying on the blessings of lineage transmission. Mind Training Mind training focuses principally on the four thoughts that yield awareness and inally acceptance of personal impermanence. When we transcend the need to maintain our pretense of permanence, it becomes easier to become grounded in and to accept this mortal body fully. As Patrul Rinpoche wrote in he Words of My Perfect Teacher, “In your mother’s womb, turn your mind to the Dharma. As soon as you are born, remember the Dharma of death.” I n t ro d u c t i o n 7 Chögyam Trungpa Rinpoche said, “Ego is always wanting to achieve spirituality. It is rather like wanting to witness your own funeral.” Remembering the Dharma of death, as Patrul Rinpoche suggests, is actually the opposite of wanting to attend your own funeral. It is preparation to know the vastness from which we emerge. Life is a party on death row. Recognizing mortality means we are willing to see what is true. Seeing what is true is grounding. It brings us into the present and, eventually, into presence. It also brings us into our bodies, especially if we combine meditation on impermanence with an energetic awareness at the base of the spine. At irst, the important thing about impermanence seems to be the limited time we have in this precious life. his is crucial and foundational, and yet it is not the whole story. he teachings on impermanence concern the death of a self that never existed. Our sense of such a false and inite self, which initially is inseparable from our wish to practice, can dissolve. Understanding impermanence, Khetsun Rinpoche says, will lead you into the natural clarity of your own mind. To know impermanence is thus not only a path leading to what Dzogchen traditions speak of as “unbounded wholeness” (thigle nyag cig), it is also integral to that wholeness.9 he mind that grasps toward wholeness at the expense of “lesser” insights is profoundly mistaken, as we discover through trial and error. We begin to approach and sense the charisma of unbounded reality when the teachings begin to connect with something deeper than our usual self-state. Even at the very outset, what these practices themselves contain, like that for which they provide a foundation, is beyond expression. Vajrasattva In this practice, we ind all the melodic, kinesthetic, and imaginative elements typical of Tantra. hese elements help coalesce our energies in practice. Physically, you are seated in meditation posture. Energetically, you feel the chanting vibrate through your body, connecting you with other voices in the room or, if you are alone, with the felt memory of the melody as you heard it from your teacher or fellow practitioners. 8 Heart Essence of t he Va st Expanse With this as a support it is easy to be wholeheartedly engaged in the contemplation. You begin by reciting: ĀḤ At the crown of my own head On white lotus and moon orb From HŪṂ, Lama Dorje Sem: Brilliant white, resplendent form10 Holding vajra, consort, bell. Protect me and purify hese wrongs I rue and show you I bind, though it cost my life.11 On a moon disc at your heart Mantra circles your heart HŪṂ While I chant, invoking you. As we observed earlier, Adzom Rinpoche teaches that chanting in poetic rhythm helps to bring in blessings more strongly. All the foundational practices move energy through the body; this is one element of their profundity. Tibetans attribute the power of their practices, transmissions, and lamas to a type of energy literally known as “waves of splendor” (byin bslab; pronounced jin lab, rhymes with “pin drop”). he irst syllable, jin, means “that which has been given or bestowed,” as in “bestowed by the king.” Jin also means “grace,” or “git,” and, in some contexts, “splendor.” he second syllable, lab, means “wave,” like the waves of the ocean. Early Tibetan kings were considered to be direct descendants of the gods, and so these kings were imbued with supernatural qualities such as jin—pomp, splendor, and magniicence. Transmission is understood to occur through subtle lows of splendor carrying all the knowing and energetic patterning held by one awakened person to another in the process of awakening.12 hus, the jin lab that began as the splendor of kings later became, in Buddhist understanding, the waves of grace, or surges I n t ro d u c t i o n 9 of splendor, that are the most profound gits of lamas. his is what comes through the mind-body in practice. his is what is transmitted from teacher to student through teachings and, most explicitly, through initiations. he teacher’s presence allows a full transmission of the blessings embedded in their being to be communicated. Still, the ultimate source of these blessings is reality itself, chönyi (chos nyid). In this way, blessings are reality releasing its intrinsic energy to practitioners, until they recognize the source for what it is. Put another way, practice allows one to recognize experientially that transmission emanates from the same reality to which it points. Mind training, as we saw, emphasizes recognizing the preciousness of our human life and body. Vajrasattva is a puriication practice that brings attention to the human body in a diferent way; it is a call to bring the blessing waves of Vajrasattva into every part of our body and being. he descending ambrosia is felt to eradicate all that obscures our own enlightened state. In the process of incorporating these purifying streams, you may discover some resistances that prevent you from fully receiving these streams of energy and thus from fully inhabiting the space of your own body energetically. hese resistances, whether experienced as emotion, energy, or psychosomatic sensations, can be explored separately or addressed in the moment by breathing attentively into them, wherever you experience them. Becoming the deity is central to all Tantric practice. Experiencing ourselves as enlightened beings, as a body of light, helps us to see our ordinary form as illusory, as empty. And the clearer its empty or illusory nature is for us, the more present and vivid is the deity we can become. Otherwise, our deity-sensibility is obstructed by our habitual sense of our own ordinariness. his is one more way in which ordinary efort, predicated on an ordinary and erroneous sense of self, cannot inally succeed. Our addiction to such efort is itself a kind of resistance to the surrender that is needed. It is not that we chide ourselves or judge ourselves poorly for holding such illusions; such resistance is inevitable while holding on to a inite self. Yet the more we are aware of it, the more easily it will dissolve, revealing the vast expanse. In response to our request, light lows down from Vajrasattva through our crown, 10 Heart Essence of t he Va st Expanse illing our body; it courses through every pore and corpuscle of our material being, illing our whole energy system and sufusing our entire awareness as well. In the process, our coarse material body ills with and becomes light until Vajrasattva blends inseparably with us. We glow and light up the universe, giving and receiving blessings. hen we dissolve back into radiant emptiness and are present in a diferent way. here is every possibility that the combination of chanting, vivid imagination, and cognitive relection will transform your body, energy, and mental state. At the same time, this very possibility can lure you into thinking that you need to change, rather than to see more deeply how you actually are in this moment. his deception is linked to the equally powerful notion that what you do is more important than how you are. And this in turn is reinforced by the idea that we are training our usual, thought-illed mind to “do” these practices well. he ordinary self cannot experience enlightenment any more than the ego can attend its own funeral. Practice is about inding the ire that dissolves the self. It is about inding a way to leave the illusion of self behind and still be there. Illusion vanishes when, as in the Vajrasattva practice, we dissolve into the radiant expanse, an open presence. Again and again in the course of these practices, we dissolve into and arise from this expanse. Every such dissolution and emergence is an opportunity to learn about empty mind-space, to explore how emptiness relates to form and how unconstructed inner space relates to constructs and concepts. Part of the genius of the tradition comes through in its instructions to repeat the foundational practices so many times that they again and again become fresh. It is not that you inish with them when you complete one hundred thousand repetitions. You do them every day, even if you are the Dalai Lama. his is a daily practice. It simply grows, especially if you are able to do some of these practices in retreat. To learn them is simple, and then they have astonishing power, an efect you could not predict based on mere intellectual knowledge of them or by supericially dipping into them. his power doesn’t come through in a single session or a single day; it has a quality of unfolding. Still, this doesn’t mean that we always and only make steady progress toward the light. Bad days come over time, especially ater good days. Progress is not I n t ro d u c t i o n 11 like speeding down a one-way street, always heading in the same direction. Seasoned practitioners know this. One way to describe what occurs is that in practice we continually come up against who and what we are right now, and this is oten at odds with the part of our being we are practicing to bring into manifestation. So I may sit down to become Vajrasattva, which is really an aspect that is always present within me, but as soon as I sit down, I feel whatever anger or fear is most conlated with my identity at this moment. We practice in the midst of that. hen something else can happen—magic. Oten it comes ater the most terrible moments. We don’t necessarily know why one or the other arises, but we do come to see that it’s a process. he wisdom of these practices is that we just do them. We just do them without focusing on whether we feel like it or not, or whether it is suiciently “advanced” for us or not. It’s a practice; it’s a commitment, an unbreakable connection with the transmission. You’re tired, and you do it. You’re too busy, and you do it. You don’t feel like it, and you do it. You keep that solidity of practice there, no matter what. hat is powerful. In principle, these foundational practices are themselves suicient. hey connect us to the ultimate source, the primordial buddha known as Samantabhadra, who personiies reality just as it is. hey contain elements of Sutra, Tantra, and Dzogchen, and for one who has received the appropriate identiications and insight, they themselves are Dzogchen practices. hey provide us with a basis to receive mindnature instructions and a foundation for all the explicit Dzogchen teachings such as Tri Yeshe Lama, the sequence of practices bestowed upon students once they complete the foundational practices. Above all, they provide us with a way to connect directly, daily, and continuously with the living blessings, the “waves of splendor,” that are the Heart Essence, or whatever one’s lineage might be. Transmission he stories of how Dzogchen has been transmitted introduce in a skillful way the reality it teaches. his does not mean we understand every story literally; yet through 12 Heart Essence of t he Va st Expanse these tales we are open to receiving a new understanding, one as yet unknown to the ordinary mind seeking those teachings. One dimension of reality is pure radiant truth, known as the dharmakāya, the “true body” or “true dimension” of enlightened beings. Khetsun Rinpoche says that this dimension is like glass and that those fabulous-looking buddhas known as “resplendent dimension” or sambhogakāya buddhas are akin to the light streaming through that glass. Dzogchen teachings about these dimensions and their expansive reality are communicated in one of three ways: through mind-to-mind direct transmission; through the use of symbols, including simple gestures; and through words. All these are diferent stages of manifestation from naked truth. As Patrul Rinpoche puts it, from the primordial buddha Samantabhadra emerge ininite magical displays of compassion that arise as ubiquitous buddhas and their pure lands. Samantabhadra’s “circle of disciples is not diferent from himself.” his is a token of conidence for practitioners, since it indicates that enlightened reality is everywhere and cannot be lost. he ordinary mind may have forgotten it; the ordinary mind will never ind it either. Practice lets our real nature consume that ordinary mind. here are many astounding stories of transmission. Fantastic-sounding as they may seem, especially to secularized Westerners, they present a vision of wholeness that, while inexpressible, can be passionately, tangibly, and kinesthetically experienced. In he Words of My Perfect Teacher, Patrul Rinpoche displays this (and more) most ingeniously in relating the story of how the pith instructions of Dzogchen came into the world. Here are a few abbreviated scenes from this tale: Adhicitta, living in the heavenly realms, has a vision. All the buddhas of past, present, and future come before him and invoke Vajrasattva: “You who possess the jewel of miraculous means, Open the gate to all that beings desire.” I n t ro d u c t i o n 13 Vajrasattva, who as we already know emanates directly from primordial reality, responds to this invocation just as he does in the foundational practices—light pours out from his heart. In this case, however, the light becomes a brilliant jeweled wheel ofered to Sattvavajra, the lettered relection of Vajrasattva’s own name, and also a name for Vajrapani, the bodhisattva of power. It’s a revelatory moment—one expression of primordial nature requesting teachings from another who equally displays it. Here, the teaching is seen less as a path to reality than as the play of reality. Practice invites us to join in the play—until we consciously and joyously participate in a playing we have never let. Receiving this git, Sattvavajra promises to teach. Drawing on the wisdom of all buddhas in all ive pure lands, he transmits this wisdom fully, without a word, through symbols. he visionary Adhicitta, described as beloved of the gods and uniquely capable of comprehending this transmission, then becomes a symbol himself. He instantly transforms into the letter HŪṂ, seed syllable of enlightened beings. Emerging from the HŪṂ state in yet another guise, as the famous Garab Dorje, he brings these teachings into the human realm of writing and speech. In this way, the tale of Dzogchen’s arrival in the human realm describes how speciicity emerges from the vastness. he spontaneous arising of the teachings mirrors the efortless spontaneity of realization. Opening to the stream means releasing the efort that, perhaps, initially drew one to the path. In this way we approach Dzogchen, which in Jigme Lingpa’s words has “no work of ëdo this, don’t do that.’” he capacity of reality for particular expression is implicit in the tale of how the texts of this lineage came to be. Heart Essence, the Vast Expanse, one of the most widely renowned Dzogchen lineages, emerges from the visionary writing compiled by Jigme Lingpa. Taking his rest one evening, Jigme Lingpa’s heart was heavy because he was not in Guru Rinpoche’s direct presence. Praying deeply, he entered into a luminous clarity in which he, while lying over the great stupa at Boudhanath, encountered a sky woman, a dakini, who entrusted him with a wooden casket in which he found yellow scrolls and crystal beads. Swallowing these, as yet another dakini instructed him to do, he had, in Tulku hondup’s words, “the amazing experience that all the words of the 14 Heart Essence of t he Va st Expanse Heart Essence, the Vast Expanse cycle together with their meanings had been awakened in his mind as if they were imprinted there.” He had received a profound symbolic transmission. His further special git was to transpose this into written words. But those words did not come to him through training and straining his ordinary mind, as happens with writers of ordinary words. hese words lowed to and through him efortlessly. his is indeed how the best practitioners carry Dzogchen expression forward in time, into history, and into the minds of new practitioners. Jigme Lingpa became extremely learned, not through study but through the visionary transformation of his practice. His luminous, voluminous writings are a testament to the power of nonconceptual vastness to express itself in words. No efort could produce, or even permit, the clarity that he experienced. Yet he practiced intensely for years before revelation came to him. In this story, he models the transition from efortful striving to artful activity. Practicing with ease means easing away from the ordinary mind with its tightly knotted purposes. Every focus, however useful, limits us in some way. We practice in this more open way until concepts and images dissolve into a space that is limitless, ofering no center on which to focus. No focus, therefore, for efort. Still, activity continues as before, fueled by wisdom and compassion instead of delusion and selfconcern. he luid movement bringing primordial reality into expression through symbols and words also suggests the lowing movement of “waves of splendor” pouring from reality through the body and being of practitioners. he words and symbols of transmission, carrying the blessings of their source, are closer to the ire of wisdom, closer to the “original” primordial Buddha than less vibrant ordinary concepts. So long as the smoke of our efort obscures these blessings, we cannot fully appreciate the splendor that is their source and ours. Finding efortless ease means consuming these purposeful thoughts. We wait in simple awareness for the ire to consume them, thereby revealing the presence that is our nature. We respond afresh to words and symbols that have until now receded before our efortful creation of inite realities. In 1974, in Charlottesville, Virginia, Khetsun Sangpo Rinpoche concluded his I n t ro d u c t i o n 15 teaching on Jigme Lingpa’s foundational practices by saying, “My own hope is that any among you who would like to begin these foundational practices will do so. In that case I will return and teach you the paths of Dzogchen.” He did indeed return more than half a dozen times. Adzom Rinpoche likewise makes the foundational practices a requisite for the uniquely personal one-on-one pointing-out instructions, or semtri (sems khrid), through which he transmits Dzogchen. hese teachers—like the tertöns of Tibet, like great lamas everywhere—grant students living access to the stream of transmission emanating from the primordial ield. Even in a student’s simple act of requesting blessings, the mind of chatter and distraction is invited to subside and so reveal what ordinary mind can never know. As Jigme Lingpa sings in his foundational practice text: Praying from my heart center, Not just mouthings, not just words, Bless me from your heart expanse, Fulill my aspirations. With strong resolve that never weakens: Lama’s heart-stream blessings be in me! All are from the irst a pure land’s fruits— Gods, mantras, and True-form, the Dzogchen With no work of “do this, don’t do that,” Radiant rigpa, past thought or knowing. May I see reality nakedly. In rainbow space where thoughts are freed, may Visions of bright orbs and buddhas grow— Full rigpa display, resplendent lands, Buddha beyond mind, quelled in the real. May I gain the stable vased youth state. 16 Heart Essence of t he Va st Expanse Historical Note Rigzin Jigme Lingpa’s Text and the Web of Transmission igzin Jigme Lingpa wrote two instructional texts (khrid yig), one each on the common and uncommon foundational practices (sngon ’gro). hese are (1) Instructions on Taking Up the Common Foundational Practices 13 and (2) Applied Mindfulness: Instructions on the Uncommon Foundational Practices.14 he Longchen Nyingthig Ngöndro, the irst text translated here, was originally found in two places in the works of Jigme Lingpa. he irst part, up through the short chöd (gcod), or severance, practice, can be found in the Cycle of Variegated Topics on Secret Mantra: he Common and Uncommon Foundational Practices in Longchen Nyingthig.15 he guru yoga segment with four initiations is from Jigme Lingpa’s Externally Accomplished Guru Yoga: A Wish-Fulilling Gem.16 he irst Dodrupchen, Jigme hrinle Ozer (1745–1821), who was a direct student of Jigme Lingpa, compiled his teacher’s works as the he Good Path to Omniscience, which became the irst Longchen Nyingthig foundational practice text. hen Patrul Rinpoche wrote he Words of My Perfect Teacher, a commentary on this same work. Subsequently, Jamyang Khyentse Wangpo, the irst Khyentse Rinpoche and himself an incarnation of Jigme Lingpa, wrote notes on this work entitled Clariications of the Good Path to Omniscience.17 R 17 Stories of many of the great masters of the Heart Essence transmission are told in Tulku hondup’s wonderful book, Masters of Meditation and Miracles. Here we note only a few of the highlights directly related to the transmission lineage of the present translation. Patrul Rinpoche (1808–87), the speech incarnation of Jigme Lingpa, wrote he Words of My Perfect Teacher ater studying and training in the Longchen Nyingthig Foundational Practices at the feet of Jigme Gyalwe Nyugu no less than twenty-ive times.18 Renowned as much for his brilliance as for his humility, it is said that he once listened with interest as a novice monk, not knowing whom he addressed, enthusiastically expounded on he Words of My Perfect Teacher to its author. Patrul Rinpoche was a teacher of Jamyang Khyentse Wangpo (1820–92), the body incarnation of Jigme Lingpa19 and of Adzom Drukpa, who was known as “Vajra Hero, Tamer of Beings.” Adzom Drukpa (1842–1924) received transmission on the he Words of My Perfect Teacher from Patrul Rinpoche himself. Just as Jigme Lingpa’s eighteenth-century visions of Guru Rinpoche and Longchenpa gave rise to the Longchen Nyingthig, Adzom Drukpa’s visions were instrumental in bringing that transmission into the twentieth century. One of his many illustrious students was Patrul Akunzang Shenphen Ozer of Amdo, among whose students was my own teacher, Lama Gompo Tsayden. Lama Gompo taught in California for several years in the 1980s before returning to Amdo, where he died in 1991. (In another karmic interlacing, Lama Gompo came to the United States because Khetsun Sangpo Rinpoche, then occupied with founding his Wish-Fulilling Center in Nepal, had to turn down the invitation to visit and recommended Lama Gompo in his stead.) Chögyal Namkhai Norbu Rinpoche, who teaches widely in the West and around the world and has written proliically in Italian, English, and Tibetan, is recognized as the incarnation of Adzom Drukpa. As noted earlier, the late abbot of Adzom Gar in Tibet, Druktrul Rinpoche (1926–2001), was also recognized as the tulku of Adzom Drukpa. A renowned contemporary of Adzom Drukpa was Jetsun Shugsep, who was also known as Jetsun Lochen (1865–1953), from whom Khetsun Sangpo Rinpoche received 18 Heart Essence of t he Va st Expanse the Longchen Nyingthig transmission. She studied under Khamnyon Dharma Senge (d. 1890) and did a dark retreat under the irst Trulzhig Rinpoche, Trulzhig Do-Ngag Lingpa. His incarnation, the present Trulzhig Rinpoche of Solu Khumbu, and Khetsun Sangpo of Sunderjal, Kathmandu, are the sole senior holders of this particular dark retreat transmission today. One of Adzom Drukpa’s many illustrious students was the great Dzongsar Khyentse Chökyi Lodro, himself a teacher of the renowned Dilgo Khyentse Rinpoche. Khetsun Sangpo Rinpoche received teachings from Dilgo Khyentse Rinpoche, as did Lama Gompo Tsayden and indeed as did nearly all the luminaries of this lineage today, including His Holiness the Dalai Lama. Khetsun Rinpoche is likewise devoted to his other root teacher, the late Dudjom Rinpoche, Jikdrel Yeshe Dorje,20 and to Dudjom Rinpoche’s elder son, another of Dzongsar Khyentse and Dilgo Khyentse Rinpoche’s famous students, Dungsei hinle Norbu Rinpoche. he well-known Sogyal Rinpoche was also a close student of Dilgo Khyentse Rinpoche; the Sakyong Mipham Rinpoche was his student as well.21 And, to bring this tracing full circle, the renowned lama and ilmmaker Khyentse Norbu Rinpoche, son of Dungsei hinle Norbu, is the tulku of Khyentse Chökyi Lodro—who, as noted at the opening of this paragraph, was a student of Adzom Drukpa and a teacher of one of Khetsun Rinpoche’s illustrious teachers. In these ways we see how the Heart Essence transmission itself connects many illustrious lineages and that the teachers speciically connected with the transmission embodied here are themselves connected with each other and with other luminaries of past and present. Historical Not e 19 I“Lamas and meditation transmissions: images” insert should go as close to this page as signatures permit Part One Jigme Lingpa Heart Essence, the Vast Expanse by Rigzin Jigme Lingpaa OPENING MEDITATIONS FROM THE OR AL TR ADITION Nine Breaths of Puriication22 Oral Instructions (Khetsun Sangpo Rinpoche) To be recited upon waking, and/or to begin your meditation session. Feel blessings in the form of white light streaming down from Padmasambhava and his retinue. Stretch out your let hand and draw the light toward your let nostril with your foreinger. Imagine you breathe only through this nostril and that the light entering through it ills your entire body, driving out all hatred. At the bottom of the breath, forcefully exhale through your right nostril, so that all hatred, in the form of a light brown snake, disappears in the far distance. hese quite literal translations can be consulted when receiving oral commentary or when there is doubt about the precise meaning of the chantable English, which is the suggested version for actual practice. Following Adzom Rinpoche’s wishes, we have not taken the liberty of adding extensive parenthetical material, thus seeking to preserve the traditionally necessary link between written and oral traditions. a 23 As the blessing-light continues to stream down, draw it with the index inger of your right hand toward your right nostril. Light again ills your body, this time driving out all desire in the form of a dark red rooster, which you expel with a sot breath through your let nostril until it vanishes in distant space. With the third inhalation, feel the blessing light enter both nostrils, drawing it in with both foreingers. Feel the light descend through your let and right channels, then rise up through your central channel. With a forceful exhalation you drive out all ignorance, which departs through the crown of your head in the form of a gray pig and disappears into the distance. Repeat three times, thereby expelling coarse, middling, and subtle forms of hatred, desire, and ignorance. Puriication of Speech23 OṂ ĀḤ HŪṂ Red RAṂ ire having consumed my tongue, It becomes a tri-spoked vajraa of red light, Vowels and consonants in its hollow core. Pearl strands of the “auspicious cause” mantra of dependent arising,b Whose light pleases buddhas and their children,c Returns, cleansing word blocks: Vajra speech. I feel all speech blessings here right now. A Ā I Ī U Ū ṚI ṚĪ ḶI ḶĪ E AI O AU AṂ AḤ Vowels, āli, and consonants, kāli. A reference to the mantra of dependent arising, for rten ’grel can also be understood as an omen, or indication, of that which will occur in dependence on what is happening now. c he children of the buddhas are bodhisattvas. a b 24 Heart Essence of t he Va st Expanse KA KHA GA GHA ṄA CHA CHHA JA JHA ÑA ṬA ṬHA ḌA ḌHA ṆA TA THA DA DHA NA PA PHA BA BHA MA YA RA LA VA SHA ṢHA SA HA KṢHAḤ (7 times) YE DHARMA-HETU-PRABHAVĀ HETUṂ TEṢHAM TATHAGATO HYABĀDAT TEṢHĀṂ CHA YO NIRODHĀ EVAṂ VĀDĪ MAHĀSHRAMAṆAḤ SVĀHĀa (7 times) [he Tathagata taught the causes of those (distressing) phenomena arising from causes, and he, that great practitioner of virtue, related as well their cessation (through practice of the path).]24 “About those phenomena arising from causes, the Tathagata related the causes (for overcoming those unsatisfactory phenomena arising from causes, namely, the path) and thus the Great Practitioner of Virtue related their cessation, so be it.” his translation is adapted from that of Jefrey Hopkins, who bases it on Cha-har Geshe’s Commentary on the Ye Dharma (Ye dharma’i ’grel pa) in the Collected Works of Chahar dGe-bshes, vol. 1 (New Delhi: Chatring Jansar Tenzin, 1973), pp. 569–74. a Heart Essence , t he Va st Expanse 25 <INSERT LINE DRAWING OF GURU RINPOCHE HERE> Guru Rinpoche Heart Essence, the Vast Expanse: Foundational Practices Calling the Lama Lama, you know. Lama, you know. Lama, you know. (3 times) From the lotus lower of faitha blooming in my heart center, Rise forth, kind Lama, and protect me. You alone are my refuge from the tormenting backlash Of my own harsh actions and alictions. Please rest in the wheel of great bliss at my crown and be its ornament, And kindly bring forth all my mindfulness and attentive introspection. a From Chogyi Dragpa’s (Chos kyi grags pa) Commentary, p. 77. He notes that just as sunshine opens lowers, here the power of one’s own faith opens the eight-petaled lotus of the heart (77.11–12). 26 Heart Essence of t he Va st Expanse THE COMMON FOUNDATIONAL PR ACTICES I. Gratitude for My Precious Lifea Right now, I am free from the eight impingements: I’m not in any hell! Not a hungry ghost, not an animal, Nor am I a long-lived (unaware) god! Not a wild barbarian, nor Erring in my view, nor has Buddha Failed to arrive. And I am not dumb! As a human being whose senses all function, Who was born in a land where the teaching is central, I’m not given to extreme, inexpiable action; I’m open to those teachings! I have these ive personal endowments. Buddha has come and has spoken the Dharma; His teaching remains to this day, and I have entered it, And an excellent spiritual friend has taken me on. hus, I have the ive environmental endowments as well. hough I’ve achieved this state, with all that I need, hese conditions are highly unstable; he following verses frame the four thoughts that turn our minds to practice: (1) appreciation of the speciic qualities of a precious human life that bring freedom to practice, (2) life’s impermanence, (3) karma, and (4) the sufering of cyclic existence. For further elaboration see the opening chapters of he Words of My Perfect Teacher or Tantric Practice in Nyingma. a Heart Essence , t he Va st Expanse 27 Once this life expires, I will encounter the world beyond. Knowing Guru,a turn my mind to Dharma. All-Knowing Greatness,b don’t let me loose on low, errant paths. Kind and knowing Lama, you are not other than they.c Appreciation of This Fortunate Human Life If I fail to make meaningful this fortunate situation, In the future I won’t ind such a basis for gaining liberation. Once this good rebirth has consumed my merit, Ater death I’ll wander unfortunate realms in hard rebirths, Not knowing right from wrong, hearing not a word of Dharma, Meeting no spiritual friend—an enormous catastrophe. If I just consider the numbers and levels of living beings, Gaining a human body hardly ever occurs. Even humans (mostly) lack Dharma and engage in misdeeds— hose practicing Dharma are as rare as stars in sunlight. Knowing Guru, turn my mind to Dharma. All-Knowing Greatness, don’t let me loose on low, errant pathways. A reference to Guru Rinpoche. Today we understand both Longchenpa and Jigme Lingpa as the omniscient lamas who are “all knowing.” When Jigme Lingpa himself wrote these lines, he meant the phrase “all knowing” to invoke Longchenpa, and for his own students, the “Kind Lama” of the third line was Jigme Lingpa himself. Subsequent generations, including ourselves, understand the third line to refer to our own teacher. c Here, “they” refers to Longchenpa and Jigme Lingpa. a b 28 Heart Essence of t he Va st Expanse Kind and knowing Lama, you are not other [than Longchenpa and Jigme Lingpa]. The Eight Contrary Circumstances 25 Even though I’ve arrived at this jeweled island of a human body, A very foul mind in this good physical support Is an unsuitable basis for accomplishing liberation: Especially if (1) enthralled by demons26 or (2) stirred by the ive poisons, (3) Struck by bad karma or (4) diverted by laziness, (5) A slave serving others, (6) seeking protection out of fear, (7) pretending to practice, or (8) Dull and so forth. hese eight conditions are the impediments. When these contrary conditions come forth, Knowing Guru, turn my mind to Dharma. All-Knowing Greatness, don’t let me loose on low, errant pathways. Kind and knowing Lama, you are not other than they. The Eight Counter-inclinations 27 (1) Not discouraged with the world, (2) Lacking the jewel of open-hearted devotion, (3) Tied up by the lasso of desire (4) And crude in my actions, (5) Failing to refrain from the wrongful and deiled, (6) A long way from caring (about the view),28 (7) Vows degenerated, and (8) pledges29 torn asunder: hese are the eight strong counter-inclinations. Heart Essence , t he Va st Expanse 29 When such contrary conditions come forth, Knowing Guru, turn my mind to Dharma. All-Knowing Greatness, don’t let me loose on low, errant paths. Kind and knowing Lama, you are not other than they. II. Impermanence For the time being, I’m not tormented by illness or pain. Not ruled by others, I am no slave. his is an excellent opportunity! I have independence. If I squander, through idleness, My fully fortunate human state, Not only family, friends, and wealth But my own cherished body Will soon be taken From my bed to a barren place, Where it will be eaten by foxes, vultures, and dogs. hen in the bardo I’ll ind great fear. Knowing Guru, turn my mind to Dharma. All-Knowing Greatness, don’t let me loose on low, errant paths. Kind and knowing Lama, you are not other than they. 30 Heart Essence of t he Va st Expanse III. Karma: Cause and Efect of Actions Right and wrong ripens and follows me. IV. Suferings of Samsara Eight Hot Hells Above all, if I am into a hell realm born, then (1) On a hot iron ground, weapons slice my head and body to pieces, (2) Saws gash, and (3) red hot hammers smash me.30 (4) I cry and choke in a sealed iron cell or (5) interior tomb; (6) I’m impaled on red hot spears, (7) boiled in molten bronze, (8) Utterly seared by ierce ire: these are the eight hot hells. Eight Cold Hells On frozen peaks thick with ice and snow, In an impassable abyss battered by blizzards, Beaten by winds, cold and wild, there my lesh (1) Blisters, (2) its sores open and glisten; (3) My moans and wails rise ceaselessly (4) With pain increasingly hard to bear; My strength ebbs as one sick unto death. (5) My breath comes in gasps while my teeth are chattering; (6) My skin splits, (7) its leshy wounds open And then (8) crack open still more: these are the eight cold hells. Heart Essence , t he Va st Expanse 31 Four Neighboring Hells Likewise, (1) my feet are sliced on a ield of razors; (2) A forest of swords slashes my body. (3) I’m trapped in the mud of putreied corpses or (4) enter endless hot ash. Two Lesser Hells Trapped in doors, pillars, stoves, or rope, Always being used: the lesser hells. When cause for any of these eighteen Strong hateful intentions comes about, Knowing Guru, turn my mind to Dharma. All-Knowing Greatness, don’t let me loose on low, errant paths. Kind and knowing Lama, you are not other than they. Hungry Ghosts Similarly, in a land impoverished and unpleasant, Even the words “food,” “drink,” and “enjoyment” are unknown. Months and years pass without inding nourishment or liquid. Hungry ghost bodies are emaciated And barely have the strength to stand. Miserliness causes the three types of hungry ghosts.a hat is, those with (1) external obstructions (phyi sgribs pa can) such as inhabiting a world where there no food or water; (2) internal obstructions (nang gi sgrib pa can) such that even if they ind something to eat, their throat is too narrow for food to pass, the stomach too big to ill, or one’s body is so hot with fever that the food dries up on the way down, and (3) bearing one’s own obstructions, that is, carrying in the body many beings that torment oneself (gos khur gyi sgrib pa can). See he Words of My Perfect Teacher, p. 72. a 32 Heart Essence of t he Va st Expanse Animals One eats the other, greatly fearing death; Exhausted by servitude, muddled about what is right to do and what is not; Tormented by endless sufering: he seed of that sufering is the dark ignorance in which I am wandering right now. Knowing Guru, turn my mind to Dharma. All-Knowing Greatness, don’t let me loose on low, errant paths. Kind and knowing Lama, you are not other than they. V. Recognizing One’s Lapses: Relying on a Spiritual Friend hough I’ve entered the path, I don’t refrain from bad behavior; I’m through Mahayana’s door, yet lack a mind to help others; I’ve received the four consecrations,a Yet I fail to practice the creation and completion stages.b Please, Lama, free me from such deviant paths. hough I’ve not realized the view, I indulge in senseless behavior;c My meditation is distracted, yet I grind the grist of intellectual understanding;d he four consecrations, or initiations (dbang), are: vase, secret, wisdom, and word. See the “Guru Yoga” recitation section (pp. xx–xx) and the corresponding chapters in Words or Tantric Practice. b Literally, “I do not practice the developing stage (skyes rim) or completing stage (rdzogs rim), for which the vase and secret wangs (initiations) grant permission.” c his can connote crude, improper, or unpredictable behavior or, alternatively, senseless babble. Chogyi Dragpa’s Commentary simply glosses this as “not according with the cause and efect of karma.” Tulku hondup has translated it as “yet acts in a crazy manner.” d Tulku hondup notes that kho yul ’ud ’gog ’thag has been variously interpreted in commentaries as a Heart Essence , t he Va st Expanse 33 My conduct is erroneous, yet I don’t consider my own faults. Please, Lama, free me from such crass practice. hough death comes tomorrow, I grasp at home, clothing, and wealth; Youth has lown, yet I neither reject nor grow weary of this world; I’ve learned little, yet claim great accomplishment. Please, Lama, free me from such ignorance. hough they plunge me into (harmful) circumstances, I seek bustle and pilgrimage; I stay in solitude, yet my mindstream goes rigid as wood; Proclaim restraint, yet destroy neither desire nor hate: Let me be free me from the eight worldly habits. May I soon be free from this heavy sleep, Switly released from this dark prison. With this strong calling, bring forth the guru’s compassion.31 “indulging in persisting in grinding the hand-mill of (merely intellectual) understanding,” as “relying on mere (intellectual) understanding” and as saying there is no diference whether the mind wanders or not, they “grind (true) experience into dust with great persistence.” Literally, ’ud means “loud noise or publicity”; ’gog means “barren place”; ’thag means “grinding,” as in a mill; and kho yul means “intellectual understanding.” 34 Heart Essence of t he Va st Expanse As if in response to this wish, the refuge tree appears in ront of you. Feel that all the beings in it, especially Guru Rinpoche, return your gaze as you, leader of the chant, lead the others seated with you—mother and female relatives on your let, father and male relatives on your right, riends behind you and others in ront—in chanting your promise of refuge and compassionate intent before these wise, kind beings. THE UNCOMMON FOUNDATIONAL PR ACTICES I. Refuge32 Until full enlightenment,a I seek refuge in the hree Real Jewels, [who are] the ones gone to bliss (sugatas),33 In the three roots,34 In the nature of the channels, winds, and bright orbs,35 Which are [my] enlightenment mind,b And in the mandala of essence, nature, and compassionate heart-movement.c II. Bodhicitta Motivation HO he manifold [sensory] appearances are Like the illusion that the moon is there in water. We wandering beings continually roam Replete with all good qualities. he self-arisen wisdom. c thugs rjes. he compassionate movement of outgoing energy that, with pure essence and spontaneously perfected nature, characterizes the mandala of an enlightened mind. In the Tibetan text, every line of the refuge verse ends with a Tibetan mark indicating that each line is a terma (gterma), or revealed treasure— in this case, from Jigme Lingpa’s Longchen Nyingthig foundational practices. a b Heart Essence , t he Va st Expanse 35 he chain links of cyclic existence. So they may rest easily in the basic space Of their own clear relecting presence, I bring forth a mind intent on enlightenment As I dwell in fourfold boundlessness.a (3 times) III. Vajrasattva Vajrasattva ĀḤ I’m in my ordinary form, and above my crown Centered on a seat of white lotus and moon Is HŪṂ, And from it, my lama, the Diamond Being, A resplendent dimension buddha, white and glowing, Holding vajra and bell while embracing Diamond Dignity (Vajratopa). I implore you, please protect me! Purify my deilements! I lay them before you with heartfelt contrition; Henceforth, I disavow them, though it cost my life.36 On the glowing moon at your heart Is a letter HŪṂ, encircled by your mantra. Chanting this mantra to call forth your mind a Oten known as the four immeasurables, these are common to both southern and northern Buddhist traditions. hey are: immeasurable love, immeasurable compassion, immeasurable joy, and immeasurable equanimity. 36 Heart Essence of t he Va st Expanse Brings clouds of ambrosia, the mind of enlightenment, hrough the pleasure-playing place of mother-father union, Flowing downward like ine drops of camphor. I implore you, in this way may the causes of body, alictions, and suferings, he illnesses, harmful spirits, and deilements, As well as obstructions, faults, and infractions Of myself and beings of all three realms be utterly puriied. OṂ BENDZRA SATTVA SAMAYA MANU PALAYA BENDZRA SATTVA TVENOPA TISHTHA DRDHO ME BHAVA SUTO [KHAYO] ME BHAVA SUPO [KHAYO] ME BHAVA ANU RAKTO ME BHAVA SARVA SIDDHI ME TRAYATSHA SARVA KARMA SU TSA ME TSHITAM SHRI YAM KURU HUNG HA HA HA HA HO BHAGAVAN SARVA TATHAGATA BENDZRA MA ME MUN TSA BENDZRI BHAVA MAHA SAMAYA SATTVA AHa a Because it is the tradition to recite mantra as heard from one’s teacher, this mantra is written here phonetically, in accordance with Tibetan pronunciation, not actual Sanskrit transcription. Most notably, in actual Sanskrit transcription, vajra is rendered bendzra and the Sanskrit cha is pronounced and written tsa. For the actual Sanskrit orthography and a translation of the mantra, see the Vajrasattva chapter in Tantric Practice in Nyingma. he terma version of this mantra ends with ĀḤ HŪṂ PHAṬ. he sutra version of the mantra here does not include these syllables. Heart Essence , t he Va st Expanse 37 Ater reciting (this mantra) as much as possible: Protector, in my dark delusion I Went against and violated my holy word (samaya); Lama Protector, grant me refuge. Leading holder of the vajra, Your nature is great compassion; Leader of beings,a I seek refuge in you. Recite respectfully: I openly lay bare all root and secondary violations of my holy word by body, speech, or mind. Please cleanse and purify this entire mass of deilements, obstructions, faults, failings, and stains. Vajrasattva, smiling with delight, grants my wish, saying, “Child of good family, all your sins, obstructions, faults, and infractions are puriied.” I feel Vajrasattva melt into light and dissolve into me; thereby, I too become Vajrasattva, appearing and empty, like a relection in a mirror. he four luminous letter-clusters (OṂ, VA JRA, SAT, and TVA) encircling my heart-life syllable HŪṂ radiate light. hroughout the three realms, all environments and essence-beings are buddhaied into the very nature of the land and inhabitants known as the ive Vajrasattva families. OṂ BENDZRA SATTVA HŪṂ Recite as many times as possible, then remain in equipoise. a Literally, “most signiicant (gtso bo) of all beings.” 38 Heart Essence of t he Va st Expanse IV. Mandala OṂ ĀḤ HŪṂ By wholeheartedly ofering a million billionfold worlds—each one Ten million lands illed with the seven treasures— Along with my own body and resources, May I turn the Dharma wheel As a monarch of the universe (cakravārtin). By ofering the unexcelled, very blissful Richly Ornate Pure Land, he ive buddha families with their ive inalienable attributes,a Along with git clouds of all sensory delights Piled high beyond imagining, May I enjoy a resplendent dimension (sambhogakāya) buddha-land. By ofering each and every purity, whatever is or could be, And the youthful vase body37—whose ornaments are Unceasing compassion and reality at play— As well as pure perception of buddha-bodies and bright orbs,b May I enjoy the true dimension (dharmakāya) buddha-land. he inalienable, or deinite, attributes are: (1) place: Richly Ornate Pure Land (Akanishta; ’Og min stug po bkod); (2) teacher: Vairochana Gangchentso (rnam snang gangs chen mtsho); (3) retinue: tenth-ground bodhisattvas; (4) teaching: Mahayana; and (5) time: “continuous wheel of eternity” (rtag pa rgyun gyi bskor ba). b Chogyi Dragpa glosses ’dzin (to hold or to grasp) here as ngos ’dzin, a term spanning the gamut from recognition, to ascertainment, to distinguishing by virtue of speciic characteristics (119.6). Here, I have used the term “pure perception.” Adzom Drukpa’s commentary on the mandala (beginning on p. 217), in his discussion of this verse on p. 222, does not speciically incorporate this phrase, yet it does mention perception being free of detailed discernment distinguishing between the Buddha to whom one ofers and oneself who makes the ofering (222.3–4). Here, “Buddha-bodies” translates kāya (sku); “bright orbs” translates the Tibetan term thig le. a Heart Essence , t he Va st Expanse 39 V. Severancea: A Beggar’s Way of Accumulating Merit38 PHAṬ hrowing of body-cherishing, I defeat that god-iend; My mind surges into space through my Brahma-door. Defeating the iend-lord of death, I become Tromo;39 he curved knife that destroys the aliction-iend is in my right hand. It shaves of my skull, defeating the iend that is my own assembled form.40 My active let hand grabs this skull And sets it on a hearth of three human heads—the three buddha-dimensions.41 herein, my corpse ills the billionfold universe. It melts into ambrosia due to the syllables (short) ĀḤ and HŪṂ And is puriied, increased, and transformed by the power of the three syllables: OṂ ĀḤ HŪṂ Repeat these as many times as you can. PHAṬ hese oferings well satisfy my noble guests on high; Massive merit complete, I gain the supreme and ordinary feats (siddhi). My samsaric guests below are delighted, their karmic debts cleared away. Harmful and obstructive beings are particularly satisied: Illness, harm, and interference subside into expansive space, And negative circumstances and self-clinging are reduced to dust. Finally, all the recipients, the oferings, and the giver as well Dissolve into uncontrived Great Completeness. ĀḤ his practice of severance included here in the preliminaries is an abbreviated form of the practice of “cutting attachment” (gcod). a 40 Heart Essence of t he Va st Expanse VI. Guru Yoga Vajrayogini E MA HO Spontaneously present land of my own vision, endlessly pure, he fully displayed Copper-Colored Mountain, At the center of which am I In the fundamental form of Vajrayogini:a One face, two hands, radiantly red, holding curved knife and skull, Two feet, poised for dance, three eyes gazing at the sky. On my crown, seated upon a thousand-petaled lotus, Supported by sun and moon, Is my root lama, Source and union of all refuge And indivisible from the Lake-Born Vajra Emanation. Glowing white complexion tinged with red, youthful countenance, Wearing a gown, religious robe, and brocaded shawl,b With one face, two hands, in the posture of royal play, Where the original text read gzhi lus rdo rje (“basic body” vajra), it has been changed to read rje btsun rdo rje (honoriic form of Dorje Naljorma or Vajrayogini) by Adzom Rinpoche. he meanings of the two terms are not dramatically diferent. b Chogyi Dragpa notes that he wears the deep blue gown of a mantrika, the red-yellow religious robes of a monk, the kingly maroon shawl of a king, as well as the white brocade of a bodhisattva (125:7–10). a Heart Essence , t he Va st Expanse 41 Right hand holding a vajra, let, a skull-vase. On his head he wears the folded [hat] of Pema Nyen Zhu. Under his let arm, he holds a three-pointed staf Secretly indicating the supreme mother-consort of bliss and emptiness. Dwelling in an expanse of rainbows, mounds of light, and luminous bright orbs, He is surrounded by an expanse beautiied by ive-colored lattices of light Wherein are the twenty-ive emanations, the lord and his disciples, Indian and Tibetan scholars, adepts and awareness-holders, personal deities, Dakinis, Dharma protectors, vowed ones, gathered like clouds. See them in the great abiding sameness of clarity and emptiness. Calling the Lama: The Seven-Line Prayer a HŪṂ On the northwest border of the Land of Orgyen Upon a bloomingb lotus stalk is An adept of amazing and supreme feats (siddhi) Widely known as the Lotus Born, Encircled by dakini retinues: I will practice as you did. Please come and bring your waves of splendor; Lotus Guru, bestow feats. HŪṂ he most famous invocation prayer for Padmasambhava; sung for the irst time by dakinis at the moment of Padmasambhava’s arising. With its several levels of meaning, it contains the essence of all teachings. See Tulku hondup, Enlightened Journey, p. 146f. b Oten translated as “pistil,” which is seen when a lower opens. Commentary glosses this word as “blooming.” See Tulku hondup, Enlightened Living, p. 176. a 42 Heart Essence of t he Va st Expanse The Seven-Branch Puja HRĪḤ Emanating bodies as numerous as sands Found in this land, I bow down. hings displayed here or manifested by meditative power, Whatever appears or could be, I present as seals of ofering. All nonvirtuous acts of my three doors I acknowledge in the clear light True-form dimension (dharmakāya). In all masses of virtue that the Two truths encompass, I rejoice. I beseech you, please turn the Dharma wheel Of the three vehicles, as suits students’ capacities. Until samsara is emptied I pray, Please remain; do not pass into the beyond. All roots of virtue gathered throughout the three times I dedicate to the cause of great enlightenment. Calling the Lamaa With strong devotion: Revered Guru Rinpoche, Glorious coalescence Of all Buddha’s grace-waves, he sole protector of every sentient being, Without restraint I ofer you My body, resources, mind, heart, and breast. Some arrangements of the text, such as Chogyi Dragpa’s Commentary, place this prayer ater the initiation; Khetsun Rinpoche and Tulku hondup place it here. a He art Essence , t he Vast E xpanse 43 From now until enlightenment, Great revered one, Lotus Born, Heed all my joy and all my pain, Good and ill, my highs and lows. OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ Recite the mantra one hundred times, or repeat the above verse three times, reciting one hundred mantras ater each repetition.42 With strong feeling stirring both mind and body, recite: I have no other place of hope, We now in the foul dregs of time (kāliyuga) Sinking in swamps of unbearable pain. Protect us from this, Great Guru. Grant the four wangs, Blessed One. Spark my realization, Compassionate One. Purify the two obstructions, Powerful One. When the time for my life has passed, May I, in the land of the glorious mountain of Chamaraa— A land of uniied emanationb that [comes forth from] my own [wisdom] vision— Awaken (as a buddha) with the actual body of Vajrayogini, he abode of Guru Rinpoche. Khetsun Sangpo Rinpoche explains that this is a land “embodying the uniication of the two truths, ultimate and conventional, emptiness and appearance” (Tantric Practice, p. 180). he Tibetan literally reads “land in which emanations are uniied.” From the Commentary of Chogyi Dragpa. a b 44 Heart Essence of t he Va st Expanse In unity with the revered Lotus-Born One.a hrough the play of great wisdom, he miraculous display of bliss and emptiness, May I become an excellent guide leading All beings of the three realms. Revered Lotus One, inspire me please! I pray to you from the center of my heart. his is not just mouthings, not just words. Bestow blessings from your heart expanse; May all my aspirations be accomplished. OṂ ĀḤ HŪṂ VAJRA GURU PEMA SIDDHI HŪṂ Repeat many times VII. Prayers to the Lineage Lamas Tulku Sang Ngag, teaching in Portland, Oregon, in 1998, observed: “he Longchen Nyingthig is a lineage of faith.” Jigme Lingpa received realization because of his faith in Guru Rinpoche and Longchen Rabjam. Here, we express faith in and connection with the entire stream of this transmission, beginning with the primordial Buddha, Samantabhadra, and continuing down to our own teachers. In this way we acknowledge and receive blessings rom the living transmission that empowers our practice. E MA HO In Tulku hondup’s recension through the Dodrupchen lineage, this verse appears here, before the lineage prayer. Both Khetsun Sangpo and Lama Gonpo place this verse ater the four initiations. In consultation with Tulku hondup, I have placed it in both places. a Heart Essence , t he Va st Expanse 45 From a pure land without limit or one-sidedness (Arises) the irst buddha, the True-form All-Good (Samantabhadra); And you, the dynamic play of moon on water, resplendent dimension Diamond Being (Vajrasattva);a Fully deined emanation dimension, you Very Joyous Vajra (Garab Dorje): I pray you, bestow your blessing-waves of grace and consecration. Treasure of the ultimate teaching, Śri Singha; Transmitting lord of nine vehicles, Jampel Shenyen;b Jñānasūtra and great pandit Vimala: I pray you, show the way to liberation. Sole ornament of this Jambu world, Lotus Born; Loyal supreme heart children—king, student, and friendc— Revealer of oceanic heart-terma, honored Longchenpa; Receiver of dakini-realm word treasures, Jigme Ling: I pray you, grant me fruition, liberation. Learned and practiced Kunzang Shenphen Pel; Lotus in your hand, Gyalwe Nyugu; [Real Mañjuśrī, khenpo called “Pema”: Please let the true nature show its face he Dzogchen tradition understands itself to have originated with the primordial buddha Samantabhadra and to have manifested forth through Vajrasattva to the irst human Dzogchen practitioner, Garab Dorje, whose Sanskrit name is Prahevajra. b Mañjuśrīmitra, who is the lord of Dzogchen, which is the peak, or ninth, of the nine vehicles (yāna, theg pa). c he “heart children,” or Dharma heirs, are the king, Trisong Detsen, the student, Vairochana (sometimes also said to be the twenty-ive students of Guru Rinpoche), and the friend, his consort Yeshe Tsogyal (137:10). a 46 Heart Essence of t he Va st Expanse And, for sure, profound clear light Nyingthig. Do-Ngag Ling, to you, great chariot, Peerless root lama so very kind, May both needs be just like that fulilled.]a Heroic lord of secrets, Kunzang Shenphen Pel; Genuine Chenrezi, Gyalwe Nyugu; Eye of Dharma, Trime Lodrö, I am at your feet; And Dorje Ziji Tsel,b to whom the seven words lowed down, May both needs be made spontaneously complete.c Rigzin Vajra Hero, Tamer of Beings; Gyurme Dorje,d Pema Wang-gi Gyal,e Jetsun Kunzang, Chime Wangmo, and hupten Pema Trinle,f glorious and good; Great and holy khenpo, Karma Bendzra:g May both needs be made spontaneously complete. Rigzin Gyurme hupten Gyatso, please, May my practice come to completion.h Adzom Rinpoche’s tradition omits these bracketed lines and goes straight from the line ending with Gyalwe Nyugu to the line on the heroic lord of secrets (gsang bdag dpa’o bo). b Jamyang Khyentse Wangpo. c Both Adzom Rinpoche and Khetsun Rinpoche insert the above verse here. d he other son of the former Adzom Drukpa. e A son of the former Adzom Drukpa and a former incarnation of Adzom Paylo Rinpoche. f Student of Gyurme Dorje and Pema Wangyal and a root teacher of Adzom Paylo Rinpoche. g Along with Pema Trinle, Karma Vajra is a lineage holder and root lama of Adzom Paylo, from whom he received transmission of Heart Essence, the Vast Expanse. h Adzom Rinpoche’s transmission includes the above eight lines. a Heart Essence , t he Va st Expanse 47 Prayerful Aspirations for This Life May I rely on my actuala vajra lamas as my eyes. Having done whatever they instruct, never forsaking, heir profound practices maintained with steadfastness, May the blessing-waves of their heart-mind state low into me. All that is or could be, samsara and nirvana, Are, from the irst, unsurpassed pure lands, are Perfectly ripe fruit—gods, mantras, and the true buddha dimension— Great Completeness, free of efortful taking up this or relinquishing that, he radiance of open presence, beyond mind-experience or mental analysis.b May I nakedly see manifest reality Within luminous rainbow light utterly unmarked by thought. May visions of buddhas and essence orbs increase; May I reach the full measure of open presence, he dynamic display of resplendent pure lands. May I awaken to the great extinguishment into reality, beyond mind, And gain the youthful vase body, everlasting domain. Chogyi Dragpa’s Commentary glosses this “meaningful lama” as “ultimate lama, the arising of wisdom and compassion that fulills one’s own and others’ purposes” (138.14). b Commentary glosses this as beyond the calm state (gzhi gnas) and beyond the analysis associated with hearing or thinking with respect to insight (hlag mthong) (140.2). a 48 Heart Essence of t he Va st Expanse Prayerful Aspirations for the Bardo If I fail to enter the experience of the great yoga,a My coarse body not liberated into the rariied realm,b hen when my life constituents subside and Death’s clear light dawns As the primordially pure True-form buddha-body (dharmakāya), May my bardo apparitions liberate me Into the rich, resplendent perfect buddha-form (sambhogakāya). Having completed dynamic display Of the paths of setting free and soaring forth,c May I be freed like a child in her mother’s lap.d Prayerful Aspirations for the Next Life If I fail to be freed into the original manifest ground— he True-form (dharmakāya) face, Not sought from other buddhas, hat great secret luminosity, peak of the supreme vehicle— hen by relying on the supreme path consisting of a Commentary glosses this “yoga” as the highest (ati) yoga, noting that “if one attains assurance (gteng) with respect to the meaning of the extinguishment into reality which is beyond mine, the practice of ati yoga, then one need not proceed to the bardo” (141.4–6). b dbyings. In other words, if I am unable to become enlightened before death by attaining the subtle sphere of a rainbow body, may I be liberated during the intermediate, or bardo, state. c he two paths of Dzogchen practice: khregs chod, or setting free, and thod rgal, soaring forth. In the irst, one sets free all tensions and releases the bonds of thought; in the second, one soars through vision. d his verse contains the four stages of the path of soaring forth (thogal): (1) seeing reality nakedly (chos nyid mngon sum), (2) enrichment of visionary experience (nyams snang gong ’phel), (3) the full potential of open presence (rig pa tshad phebs), and (4) resolving, or quelling, into reality itself (chos zad). Heart Essence , t he Va st Expanse 49 he ive meditationless teachings,a May I wake to the ive natural emanation lands. Most especially, may I be born as the supreme heir In the radiant Lotus Palace, On that ground where Lord Orgyen, Supreme leader to oceans of awareness-holders (rigzin), Celebrates the very secret teaching, and once there, May I gain inspiration To serve the needs of endless living beings. Prayer for Achieving These Aspirations With blessing-waves from the oceans of awareness-holders And through the inconceivable truth of basic space, May I, in my free and fortunate human life, bring forth he threefold interdependence, Becoming complete, ripened, and cleansed, And so attain buddhahood. VIII. Initiation his is the most important part of guru yoga. If you are busy, it is excellent to do the sevenline prayer and take initiation, even in abbreviated form. See Guru Rinpoche vividly before you. Visualizing thus, recite slowly and in a deep voice: Liberation through experiencing, wearing, touching, seeing, and hearing (Chogyi Dragpa, 142:12–13). he preceding lines are also translated on the basis of his commentary here. a 50 Heart Essence of t he Va st Expanse Light rays stream from the letter OṂ sparkling like crystal between he eyebrows of the guru. hey enter through my crown and Purify my body’s karma and the obstructions of its channels; Vajra body blessings enter. Receiving the vase consecration, I Become a vessel for the birth phase;a he seed for [my physically becoming]b a ripened awareness-holder is sown, and he [seed43 of ] good fortune for gaining the rank of an emanation dimension buddha is placed in my mindstream. Light rays stream from the letter ĀḤ, brilliant like a ruby in the guru’s throat. hey enter through my throat and Purify my speech karma and obstructions of my winds; Vajra speech blessings enter. Receiving the secret consecration, I Become a vessel for chants and [mantra]44 recitation. he seed of an awareness-holder having the power of longevity is sown, and he good fortune to gain the stature of a complete resplendent dimension buddha is Placed in my mindstream. Light rays pour from the letter HŪṂ, the color of sky, in my guru’s heart. hey enter through my heart and Purify my mental karma and essence orb obstructers; skyes rim. “he development stage,” the irst of the two levels of Tantric practice, in which one cultivates the ability to clearly visualize oneself as a deity. b Commentary, 143.17. Chogyi Dragpa further points out that “the mind ripens into the dharmakāya”; this consecration and the practice of rising forth or being born as a deity allows the body itself to ripen into a buddha emanation. a Heart Essence , t he Va st Expanse 51 Vajra heart-mind blessings enter. Receiving the wisdom primordial mind consecration, I Become a vessel for the caṇḍālī45 of bliss and emptiness. he seed of an awareness-holder sealed [by my being indivisible from the heart and body Of my personal deity46] is sown, and he good fortune to gain the stature of the True-form dimension (chöku) is placed in my mindstream. And now from the HŪṂ at my guru’s heart-mind A second letter HŪṂ springs forth like a shooting star. It blends undiferentiably with my own mind and Cleanses away actions of the All Base (kun gzhi) and the obstructions to my omniscience; Primordial wisdom vajra blessings enter me. Receiving the consecration of the ultimately indicative word, I Become a vessel for the primordially pure Dzogchen. he seed of an awareness-holder spontaneously accomplishing [the welfare of all47] is sown, and he good fortune to attain the essential buddha dimension, the inal fruit, is placed in my mindstream. In this way, unify recitation and meditation, then in the end take the four initiations.48 When the time for my life has passed, May I, in the land of the glorious mountain of Chamaraa— A land of uniied emanations that [comes forth from] my own [wisdom] vision— a he abode of Guru Rinpoche. 52 Heart Essence of t he Va st Expanse Awaken (as a buddha) with the actual body of Vajrayogini, Dazzlingly brilliant, in a ring of light, In unity with the revered Lotus-Born One.a From the lama’s heart, warm red light switly arises. By its merely touching my heart as radiant Vajrayogini, I become a mass of red light [the size of a pea, which like a crackling spark lies to and49] dissolves into Guru Rinpoche’s heart, mixing indivisibly with it as one taste. Rest in that state, ree of an object, thought, or expression. hen, rising rom that: Prayers Precious and glorious root lama, On the lotus seat of my heart reside.50 Graciously hold me with your great kindness; Please bestow the full feats (siddhi) of body, speech, and mind. Regarding the tale of my splendid lama’s liberation, May not even a moment of wrong view arise. May I reverently see all the lama’s activities as good, whereby he lama’s blessings low well into my mind. hrough all my lives, may I be inseparable from True lamas, and having practiced the gloriously delightful Dharma, In Tulku hondup’s recension through the Dodrupchen lineage, this verse is recited before the lineage prayer. Both Khetsun Sangpo and Lama Gonpo place this verse here, ater the four initiations. In consultation with Tulku hondup, I have placed it in both places. a Heart Essence , t he Va st Expanse 53 May I complete all good qualities of paths and grounds, Switly gaining Vajradhara stature. Dedication Prayers: Sharing the Goodness of Our Practice I. By this good, may all beings Complete the collections of goodness and wisdom; From this goodness and wisdom, may there arise for them Attainment of the two excellent buddha dimensions. II. Whatever virtue beings have hrough any acts that they have done, will do, or now are doing, Just as did the All-Good [Samantabhadra, in order to reach] the pure grounds,51 May they in all ways reach to the good. III. I am training to emulate all the virtues, To be just like the knowing hero Mañjuśrī And just like the All-Good Samantabhadra also. And so (like them) I too thoroughly dedicate all the goodness that I have. IV. All the majestic ones moving in the three times Have constantly praised dedication as supreme; So too all my own roots of virtue 54 Heart Essence of t he Va st Expanse I thoroughly dedicate toward goodly deeds (leading to buddhahood).a Special Aspiration Wherever I am born in every life, May I attain the seven excellent qualitiesb of high birth, Meet with Dharma as soon as I am born, And have the freedom to be free to practice it correctly. May I also please my excellent teachers there, Practicing the Dharma day and night. Having realized the teaching, may I accomplish its essential meaning. Crossing the ocean of existence in that very life and horoughly teaching the holy Dharma in samsara, May I untiringly beneit others. Bringing great unbiased waves of beneit to them, May we all together and at once ind buddhahood. Colophon his compilation of Dzogchen foundational practices entitled Heart Essence, the Vast Expanse: Foundational Practices was written by the great Tantric yogi Jigme hrinle Ozer (1745–1821), who was trained through the kindness of many excellent teachers, including Jigme Lingpa, and kept his commitments with devotion. By the merit of this, may practitioners see their gurus as buddhas, whereby may they directly see the hat is, act in the manner of the bodhisattva Samantabhadra (not to be confused with the primordial Buddha Samantabhadra) as discussed in the Bhadracaryapraṇidhāna-sūtra. b Commentary lists the seven excellent qualities as: (1) long life, (2) freedom from illness, (3) a good body, (4) high family, (5) plentiful resources, (6) good fortune, and (7) great wisdom (149:5–7). a Heart Essence , t he Va st Expanse 55 actual Kuntu Zangpo, open presence. May they become causes of unceasing beneit for endless oceans of sentient beings. Translator’s Colophon Respectfully translated in the air and on the lat land of Houston by a grateful student in this transmission, with heartfelt thanks to Khetsun Sangpo Rinpoche and Adzom Paylo Rinpoche. 56 Heart Essence of t he Va st Expanse Wondrously One: Jigme Lingpa’s Heart Essence for Chanting OPENING MEDITATIONS FROM THE OR AL TR ADITION Nine Breaths of Puriication Oral Instructions (Khetsun Sangpo Rinpoche) To be recited upon waking, and/or to begin your meditation session. Feel blessings in the form of white light stream down rom Padmasambhava and his retinue. Stretch out your let hand and draw the light toward your let nostril with your foreinger. Feel that you are breathing only through this nostril and that the light entering through it ills your entire body, driving out all hatred. At the bottom of the breath, forcefully exhale through your right nostril, so that all hatred, in the form of a light brown snake, disappears in the far distance. As blessings continue to stream down, draw them with the index inger of your right hand toward your right nostril. Light again ills your body, this time driving out all desire in the form of a dark red rooster, which you expel with a sot breath through your let nostril until it vanishes in distant space. With the third inhalation, feel the blessing light enter both nostrils, drawing it in with 57 both foreingers. Feel the light descend through your let and right channels, then rise up through your central channel. With a forceful exhalation you drive out all ignorance, which departs through the crown of your head in the form of a gray pig and disappears into the distance. Repeat three times, thereby expelling coarse, middling, and subtle forms of hatred, desire and ignorance. Puriication Of Speech52 OṂ ĀḤ HŪṂ Red RAṂ ire burns away my tongue, Now a tri-spoked vajra of red light; āli kāli,a causal heart letters53 Wheels of pearl strands in its hollow core. heir lights’ gits please buddhas, buddhas’ heirs,54 Return, clear speech-blocks, yield vajra voice. All speech blessings, siddhis,55 I receive. A Ā, I Ī, U Ū, ṚI ṚĪ, ḶI ḶĪ, E AI, O AU, AṂ AḤ 56 KA KHA GA GHA ṄA CHA CHHA JA JHA ÑAb ṬA ṬHA ḌA ḌHA ṆA57 TA THA DA DHA NA58 PA PHA BA BHA MA Vowels are known as āli, and consonants as kāli. In accordance with Tibetan pronunciation of Sanskrit, this line is traditionally pronounced TSA, TSHA, DZA, DZHA, NYA. a b 58 Heart Essence of t he Va st Expanse YA RA LA VA SHA ṢHA SA HA KṢHAḤa (7 times) YE DHARMA-HETU-PRABHAVĀ HETUṂ TEṢHAM TATHAGATO HYABĀDAT TEṢHĀṂ CHA YO NIRODHĀ EVAṂ VĀDĪ MAHĀSHRAMAṆAḤ SVĀHĀ (7 times) [he Tathagata taught the causes of those (distressing) phenomena arising from causes, and he, that great practitioner of virtue, related as well their cessation (through practice of the path).]59 Calling the Lama Lama know. Lama know. Lama know. From faith, an open lower in my heart, Arise, sole refuge, my kind Lama. Coarse deeds and failings now alict me; Protect me from this diicult lot. Arise, adorn my great bliss crown wheel. Rouse me to be mindful and aware.60 (3 times) THE COMMON FOUNDATIONAL PR ACTICES 61 I. Gratitude For My Precious Life62 I am now free from eight great hardships: From (1) hell, (2) ghost state, and (3) animal life; a Tibetans pronounce these as SHA KHA ZA HANG KHYAH. w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 59 Not (4) a long-lived god,63 nor (5) rudely wild; No (6) wrong views, (7) buddhas gone, nor (8) tongue-tied. I’m (1) human born, (2) with all my senses, (3) In a central land, (4) act well, (5) with faith. Graced by those ive, and (1) Buddha’s coming, (2) hat he did teach, and (3) teachings remain; (4) I’ve entered these, (5) held by good teachers. I’ve garnered these ive, but even so, Once this life ends, much is unstable; I will be drawn into the next world. Knowing Guru,64 guide me65 to Dharma. All-Knowing Ones,66 keep me from wrong paths. Kind Lama, one with these Ones,67 know me. Appreciation of This Fortunate Human Life Failing good use of my good fortune, I’ll ind no base for freedom later. Consuming merit with this ine life, Once dead I’ll roam unfortunate realms: Not know right from wrong; hear no Dharma, Meet no teachers—great catastrophe. Counting the beings in other realms, I know human life is more than rare, And most lack the Dharma, do wrong deeds: Full human life, rare as daytime stars. 60 Heart Essence of t he Va st Expanse Knowing Guru, guide me to Dharma. All-Knowing Ones, keep me from wrong paths. Kind Lama, one with these Ones, know me. The Eight Contrary Circumstances If this jeweled isle that is my body Has within it a very foul mind, It is no base for liberation. hese contrary states: (1) a demon’s thrall, (2) he ive poisons, (3) felled by bad karma, (4) Lost to sloth (5) or a slave to others, (6) Practice from fear or (7) as mere pretense, (8) Dull minded and such—these eight counters. When these contrary states do occur, Knowing Guru, guide me to Dharma. All-Knowing Ones, keep me from wrong paths. Kind Lama, one with these Ones, know me. The Eight Counter-inclinations 68 (1) Weak world aversion, (2) no jewel of faith, (3) Bound by desire, or (4) crass in conduct, (5) Loose with wrong deeds, (6) extreme disinterest, (7) Vows in ruin, (8) pledges69 ripped apart— hese eight strong counter-inclinations. When these contrary states do occur, Knowing Guru, guide me to Dharma. w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 61 All-Knowing Ones, keep me from wrong paths. Kind Lama, one with these Ones, know me. II. Impermanence Just now unscathed by pain or illness, Not ruled by others nor in their power, A good time now of independence, Which if I waste by being idle, Not only family, friends, and wealth But my own dear body soon will be Taken from bed to a barren place— A feast for foxes, vultures, and dogs. hen in the bardo70 I’ll ind great fear. Knowing Guru, guide me to Dharma. All-Knowing Ones, keep me from wrong paths. Kind Lama, one with these Ones, know me. III. Karma: Cause and Efect of Actions Right and wrong ripens and follows me. IV. Suferings of Samsara Eight Hot Hells Above all, once on hell’s hot iron ground; (1) Swords will slice my head and body, (2) Saws gash, and (3) hot molten hammers smash. 62 Heart Essence of t he Va st Expanse (4) I cry, choke, in sealed steel cell or (5) tombs; (6) Hot spears impale, (7) in molten bronze boiled, (8) Seared by ierce ire—these eight hot hells. Eight Cold Hells On frozen peaks thick with ice and snow, Narrow abyss, battering blizzards, Beaten by winds cold and wild, my lesh (1) Blisters, (2) its sores open and glisten. (3) My moans and wails arise ceaselessly. (4) With pain increasingly hard to bear, My strength ebbs like one sick unto death. (5) Breath gasps, teeth chatter, and (6) my skin splits; (7) Wounds open, (8) lesh tears—these eight cold hells. Four Neighboring Hells (1) A ield of razors slice through my feet, (2) A forest of swords slash my body, (3) Trapped in corpse mud, or (4) endless hot ash. Two Lesser Hells I’m trapped in doors, pillars, stoves, or rope, Being used always—the lesser hells. When cause for any of these eighteen Strong hateful intentions come about, Knowing Guru, guide me to Dharma. w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 63 All-Knowing Ones, keep me from wrong paths. Kind Lama, one with these Ones, know me. Hungry Ghosts In poor, ugly lands, even the names “Food,” “drink,” or “pleasure” are never heard. Months and years pass, no food found, nor drink. Weak body, can’t stand, and greed is cause For all the three types of hungry ghost. Animals Each fears their death as another’s meal; Forced to serve others, blind to right, wrong; Sufering in endless pain whose seed Is the dark dullness in which I roam. Knowing Guru, guide me to Dharma. All-Knowing Ones, keep me from wrong paths. Kind Lama, one with these Ones, know me V. Recognizing One’s Lapses: Relying On A Spiritual Friend I’ve found the path, yet curb not misdeeds; Met Mahayana, yet help no one; Received four wangs,71 yet do not practice: Lama, protect me from such wrong paths. I have no view, yet chatter nonsense;72 hough mind unstable,73 grind on with thought; 64 Heart Essence of t he Va st Expanse I pay no heed to bad behavior: Lama, free me from such crass Dharma. Near death, yet craving home, clothes, and wealth; My youth gone, yet, not turned from this world; hough little learned, I claim great knowing: Lama, free me from such ignorance. hough it misleads, I seek amusement;74 Although alone, mind stif as a log; Talk restraint, but desire and hate: Lama, free me from the worldly eight.75 May I soon wake from this deep slumber; May I soon lee from this dark prison. With this strong calling, bring forth the guru’s compassion. As if in response to this wish, the refuge tree appears in ront of you. Feel that all the beings in it, especially Guru Rinpoche, return your gaze as you, leader of the chant, lead the others seated with you—mother and female relatives on your let, father and male relatives on your right, riends behind you and others in ront—in chanting your promise of refuge and compassionate intent before these wise, kind beings. THE UNCOMMON FOUNDATIONAL PR ACTICES 76 I. Refuge In hree Real Jewels, three root Bliss Gone Ones;77 In channels, winds, bright orbs—this bodhi-mind; Essence, nature, heart-move mandala, Until full bodhi,78 I seek refuge. (3 times) w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 65 II. Bodhicitta Motivation HO Like moons in water, sights deceive us; We ever roam bound in cyclic chains. So all may rest in their clear mind-sphere, I raise bodhi through four boundless states.a (3 times) III. Vajrasattva ĀḤ At the crown of my own head On white lotus and moon orb From HŪṂ, Lama Dorje Sem: Brilliant white, resplendent form79 Holding vajra, consort, bell. Protect me and purify hese wrongs I rue and show you I bind, though it cost my life.80 On a moon disc at your heart Mantra circles your heart HŪṂ Which I chant, invoking you. From the play of yab yum81 joined, Nectar clouds of bodhi mind, Camphor droplets pouring down a Oten known as the four immeasurables, these are common to both southern and northern Buddhist traditions. hey are: immeasurable love, immeasurable compassion, immeasurable joy, and immeasurable equanimity. 66 Heart Essence of t he Va st Expanse All my own and all others’ Deeds and wrongs—pain’s real causes— Sickness, harmers, dirt, false views, And all stains please purify. OṂ BENDZRA SATTVA SAMAYA MANU PALAYA BENDZRA SATTVA TVENOPA TISHTHA DRDHO ME BHAVA SUTO [KHAYO]a ME BHAVA SUPO [KHAYO] ME BHAVA ANU RAKTO ME BHAVA SARVA SIDDHI MEb TRAYATSHA SARVA KARMA SU TSA ME TSHITAM SHRI YAM KURU HUNG HA HA HA HA HO BHAGAVAN SARVA TATHAGATA BENDZRA MA ME MUN TSA BENDZRI BHAVA MAHA SAMAYA SATTVA AHc Ater reciting (this mantra) as much as possible: In the Adzom lineage, the TO of SUTO is pronounced very strongly, and KHAYO is not pronounced. Similarly, in the next line’s SUPO, PO is pronounced very strongly, and KHAYO is not pronounced. b Adzom Paylo Rinpoche notes that some say MA ME here. Either is correct. c Because it is the tradition to recite mantra as heard from one’s teacher, this mantra (and all mantras in this text) is written here phonetically, in accordance with Tibetan pronunciation, not the actual Sanskrit transcription. Most notably, the Sanskrit vajra is here rendered bendzra and the Sanskrit cha is pronounced and written tsa. For the actual Sanskrit orthography and a translation of the mantra, see the Vajrasattva chapter in Tantric Practice in Nyingma. he terma version of this mantra ends with HŪṂ PHAṬ. he sutra version of the mantra here does not include these syllables. a w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 67 Protector,82 in my dark delusion, I broke and ruined pledges. Lama, master, refuge trove, Exalted vajra-holder, So compassionate, supreme, To you I go for refuge. Recite respectfully: I present and confess all broken pledges, main and secondary, of body, speech, and mind. Please clean away and purify my entire accumulation of sins, obstructions, faults, and infractions. Vajrasattva, smiling with delight, grants my wish, saying, “Child of good family, all your sins, obstructions, faults, and infractions are puriied.” I feel Vajrasattva melt into light and dissolve into me; thereby, I too become Vajrasattva, appearing and empty, like a relection in a mirror. he four luminous letter-clusters (OṂ, VA JRA, SAT, and TVA) encircle my heart-life syllable HŪṂ and radiate light. hroughout the three realms, all environments and beings are buddhaied into the very nature of the land and inhabitants known as the ive Vajrasattva families. OṂ BENDZRA SATTVA HŪṂ Recite as many times as possible, then remain in equipoise. IV. Mandala OṂ ĀḤ HŪṂ Ofering a billion jewel-illed worlds— Worlds of all divine and human wealth— 68 Heart Essence of t he Va st Expanse Also, my own body, resources. May I turn the wheel as Dharma lord.83 Ofering lands of bliss and beauty, Fivefold84 pure lands of ive families, Countless clouds of pleasing oferings— May I enter rich-form buddha lands.85 Ofering pure worlds and vase of youth,86 Ceaseless love lit by the playful real, Purely perceived buddhas and bright orbs— May I know the True-form buddha-lands.87 V. Severance: A Beggar’s Way of Accumulating Merit 88 PHAṬ Body fondness done, god-iend slain; Mind soaring to space through my crown; Death iend slain, and I am Tromo.a With right hand’s knife, stain-iend slain, Let hand holds skull and takes it to Tripod skull stove, the three kāyas.89 My corpse there, like the cosmos large, Melts to nectar through ĀḤ and HŪṂ; Grows pure, swells, and changes through three: OṂ ĀḤ HŪṂ Repeat these as many times as you can. a Tromo is a ierce black female deity. w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 69 PHAṬ High guests are fully satisied, Feast is complete, siddhis attained. Low guests are sated, their debts paid; Harmers, obstructers satisied. Ills, evil, blocks calmed in the sphere, Foulness, clinging, blasted to dust Till git, giver, and giving are Dzogchen nature uncontrived. ĀḤ VI. Guru Yoga E MA HO Endless land, pure self-risen vision, Splendid Copper Mountain fully there. Me, Vajrayogini, at center: One head, two hands, clear red in color, Curved knife and skull, my three eyes skyward, Poised to dance, standing on sun and moon. On my crown lotus, my root lama, One with all refuge, Lake-Born Tulku, Red-tinged white skin, youthful, wearing gown, Dharma robes, and ine brocaded shawl.90 One face, two hands, royal in bearing, Right hand, vajra holds, skull-vase in let, Wearing the hat of Pema91 Nyen Zhu. At let arm, his bliss-emptiness yum92 In her secret form, three-pointed staf. He rides glowing rainbow-orbed expanse. With ive lights laced all round that expanse 70 Heart Essence of t he Va st Expanse Where the lord with twenty-ive tulkus, Sages from India and Tibet, Rigzin,93 yidams,94 gods, dakinis, and Protectors, vowed ones, gather like clouds, Shining in one empty clarity. The Seven-Line Prayer HŪṂ Northwest Orgyen’s border, there On a blooming lotus stem: Powers amazing and supreme, Widely known as Lotus Born, With dakinis all around. I do practice as you did. Please bring on your waves of splendor Guru, bring me siddhis. HŪṂ The Seven-Branch Puja HRĪḤ Bowing emanated forms, Many as sands in all worlds, Ofering you all good things Present here or imagined. Shining dharmakāya light On all wrongs of my three doors. I rejoice in all good deeds Encompassed by the two truths. Please turn the three Dharma wheels w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 71 As suits your students’ learning. Please don’t pass to nirvana Till samsara is empty. May all goodness of all time Cause the great enlightenment. Calling the Lama With strong devotion: Jetsun95 Guru Rinpoche, In you wondrously are one All buddhas’ love and blessings, Sole protector of us all. Body, goods, mind, heart, and breast, I ofer to you freely; Please heed all my highs and lows From now till enlightenment. OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ Repeat 100 times.96 With strong feeling stirring both mind and body, recite: With no other place of hope In the dregs of time I now Sink in swamps unbearable. From this save me, great Guru; Grant the four wangs, Blessed One. 72 Heart Essence of t he Va st Expanse Spark my knowing, Loving One. Ban both barriers,97 Powerful One. OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ Recite the mantra one hundred times, or repeat the above verse three times, reciting one hundred mantras ater each repetition. Praying from my heart center, Not just mouthings, not just words, Bless me from your heart expanse, Fulill my aspirations.98 OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ Repeat many times. VII. Prayers to the Lineage Lamas99 Tulku Sang Ngag, teaching in Portland, Oregon, in 1998, observed: “he Longchen Nyingthig is a lineage of faith.” Jigme Lingpa received realization because of his faith in Guru Rinpoche and Longchen Rabjam. Here, we express faith in and connection with the entire stream of this transmission, beginning with the primordial Buddha, Samantabhadra, and continuing down to our own teachers. In this way we acknowledge and receive blessings rom the living transmission that empowers our practice. E MA HO From lands unmarked by size or setting100 You, irst buddha, True-form a Kuntu Zang;101 a he actual dimension (chos sku, dharmakāya), the empty nature of buddha-mind. w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 73 Rich form,a moon-play image Dorje Sem;102 Complete Tulku-Formb Garab Dorje: Please, your blessings and empowerment. Treasure of the teaching, Śri Singha; Nine vehicles’ king, Jampel Shenyen;103 Jñānasūtra, Panchen Vimala: Please show the path to liberation. Sole Jambu104 world jewel, Lotus Born; Your heart’s children: king, student, and friend;105 Sign and treasure-giver, Longchenpa; Khandros’ 106 word-wealth holder, Jigme Ling: Please grant me the fruit, liberation. Learned and practiced Kunzang Shenphen Pel; Lotus in your hand, Gyalwe Nyugu; [Real Mañjuśrī, khenpo called “Pema,” Please let my true nature show its face, And, for sure, profound clear light Nyingthig. I pray you Do-Ngag Ling, great chariot, And my kind unequalled root lama, May both needs be just like that fulilled.]c he resplendent dimension or rich form (klong sku, sambhogakāya). Tulku (sprul sku, nirmanakāya) refers to the emanation dimension. c “Just like that” is poetic license for “spontaneously” (lhun grub). Adzom Rinpoche’s tradition omits these bracketed lines and goes straight from the line ending with Gyalwe Nyugu to the next line on the secret hero (gsang bdag dpa’o bo). a b 74 Heart Essence of t he Va st Expanse Secrets’ brave lord, Kunzang Shenpen Pel; Real Chenrezi, Gyalwe Nyugu, and Eye of Dharma, Trime Lodrö, you, Seven-worded Dorje Ziji Tsel:107 May both needs spontaneously complete.a Rigzin, Vajra Tamer of beings; Gyurme Dorje, Pema Wang-gi Gyal, Jetsun Kunzang, Chime Wangmo, and hupten Pema Trinley, glorious, good; Holy great khenpo, Karma Bendzra: May both needs spontaneously complete. Rigzin Gyurme hupten Gyatso, please, May my practice come to completion.b Prayerful Aspirations for This Life May I reverse craving for this world, Trust in vajra guru as my eyes; Practice all my lama’s instructions, With strong resolve that never weakens: Lama’s heart-stream blessings be in me! All are from the irst a pure land’s fruits— Gods, mantras, and True-form, the Dzogchen With no work of “do this, don’t do that,”c Both Adzom Rinpoche and Khetsun Rinpoche insert this verse here. Adzom Rinpoche’s transmission includes the above eight lines. c spang blang bya rtsol. Literally, “nothing to be discarded or adopted.” a b w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 75 Radiant rigpa, past thought or knowing.108 May I see reality nakedly. In rainbow space where thoughts are freed, may Visions of bright orbs and buddhas grow— Full rigpa display, resplendent lands, Buddha beyond mind, quelled in the real. May I gain the stable vased youth state. Prayerful Aspirations for the Bardo Should I not enter that great yoga, Coarse body not freed into the sphere,a hen when life conditions fail, may death Dawn as clear light, myTrue-form all pure,b Bardo visions freed in resplendence,c As I learn to Set Free109 and to Soar,110 Like a child freed in its mother’s lap. Prayerful Aspirations for the Next Life If not freed in the primordial Peak of paths, great secret clear light sphere, True-form face shining forth from within, hen through ive “no-practice” buddha paths,111 dbyings. hat is, if I am unable to become enlightened before death by attaining the subtle sphere of a rainbow body, may I be liberated during the intermediate, or bardo, state. b A reference to the dharmakāya. his “True-form” of course, as noted earlier, has no form. c A reference to the resplendent dimension, or sambhogakāya. a 76 Heart Essence of t he Va st Expanse May I ind ive innate112 tulku113 realms In the glowing Lotus Palace, where Rigzin oceans’ leader, Lord Orgyen, Honors secret teachings, may I there Take birth as his irst child, then rise forth To meet the needs of endless beings. Prayer for Achieving These Aspirations With grace-waves from oceans of rigzin, By the truth beyond mind, basic space, May I, free and fortunate, bring forth hreefold inter-risings and so be Full, ripe, cleansed and attain buddhahood. VIII. Initiation his is the most important part of guru yoga. If you are busy, it is excellent to do the sevenline prayer and take initiation, even in abbreviated form. See Guru Rinpoche vividly before you. Visualizing thus, recite slowly and in a deep voice: Light streams from the letter OṂ sparkling like crystal between the eyebrows of the guru. hey enter through my crown, Cleansing body, actions, and channels; Vajra body blessings enter. Receiving the vase wang, I Am creation phase114 vessel; w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 77 Ripened rigzin seed is sown, and he tulku state becomes my future. Light streams from the letter ĀḤ, bright like a ruby in guru’s throat. hese enter in my throat, Cleansing my speech, actions, and wind blocks; Vajra speech blessings enter. Receiving the secret wang, I Am vessel for chants; Life-strength rigzin seed is sown, and he rich-form state becomes my future.115 Light streams from the sky-colored letter HŪṂ in guru’s heart. hese enter in my heart, Cleansing mind, actions, bright orbs’ blocks; Vajra mind blessings enter. Receiving the wisdom wang, I Am vessel for bliss-empty caṇḍālī;116 Mudra rigzin seed is sown, and he true-form state becomes my future. And now from the HŪṂ at the guru’s heart, a second letter HŪṂ springs Forth like a shooting star, Blends as one with my own mind, Cleanses all base acts, omniscience blocks; Strong wisdom blessings enter. Receiving ultimate word wang, I Am vessel for forever-purea Dzogchen. a Kadag, also translated “primordially pure.” 78 Heart Essence of t he Va st Expanse Right therea rigzin seed is sown; Essence form,b the inal fruit, becomes my future. In this way, unify recitation and meditation, then in the end take the four initiations. When my time of life has passed, May I on great Ngayab117 Mount, Land of uniied tulku, Vajrayogini body, Sparkling clear and radiant, One with Jetsun Pema Jung.118 Awakening in that state, May I with great wisdom play, Magic bliss, empty display, Be guide and inspiration For all beings in all realms: Jetsun Pema, make it so.119 Praying from my heart center, Not just mouthings, not just words, Bless me from your heart expanse; Fulill my aspirations.120 From the lama’s heart, warm red light switly arises. By its merely touching my radiant Vajrayogini heart, I become a mass of red light [the size of a pea, which, like a crack- Spontaneously perfected (lhun grub). Nature dimension buddha (Skt. svabhāvikakāya, Tib. ngo bo nyid sku), the uniication of all three buddha dimensions, which are always attained simultaneously. a b w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 79 ling spark, lies to and]121 dissolves into Guru Rinpoche’s heart, mixing indivisibly with it as one taste. Rest in that state, ree of any object, thought, or expression. hen, rising rom that: Prayers Precious and glorious root Lama, In the lotus of my heart reside. See, sustain me with your great kindness, Bestow body, speech, and mind siddhis. Without even a moment’s wrong view Of the splendid Lama’s life, may I In faith see all Lama’s deeds as good, Whereby Lama’s blessings ill my mind. hrough all my lives, close to true lamas, Practicing the glorious Dharma, May I complete all the paths and grounds, Gaining soon the Vajradhara state. Dedication Prayers: Sharing the Goodness of Our Practice I. By this good, may all complete Masses of good and wisdom. So, good and wise, there arise heir two buddha-dimensions. 80 Heart Essence of t he Va st Expanse II. By whatever virtues beings have, hrough their acts past, present, and future, Just like All-Good may they in all ways On the pure grounds touch into the good. III. Just as Mañjuśrī was realized, Just as Kuntu Zangpo was also: To become like them in every way I share all the goodness that I have. IV. By all buddhas past, present, future, Supreme sharing has been greatly praised; So too all my own roots of virtue I share for the sake of kindly deeds. Special Aspiration Wherever I’m born in every life, May I ind the excellent seven;a Once born, meet the Dharma right away And be free to practice correctly. May I please my excellent teachers Practicing the Dharma day and night, Commentary (149:5–7) lists the seven excellent qualities as: (1) long life, (2) freedom from illness, (3) a good body, (4) high family, (5) plentiful resources, (6) good fortune, and (7) great wisdom. a w o n d rous ly o n e : jigme ligpa’s he a rt essence for ch ant ing 81 Achieve its deep essence, in that life Cross over the sea of samsara. Teach the holy Dharma everywhere, Untiringly beneit others. With great waves of unbiased service May we together ind buddhahood. Colophon his compilation of Dzogchen foundational practices known as Foundational Practices rom Heart Essence, the Vast Expanse was set forth by the great Tantric yogi Jigme hrinle Ozer (1745–1821), who was trained through the kindness of many excellent teachers, including Jigme Lingpa, and kept his commitments with devotion. By the merit of this, may practitioners see their gurus as buddhas, whereby may they directly see the actual Kuntu Zangpo, aware presence. May they become causes of unceasing beneit for endless oceans of sentient beings. Translator’s Colophon Respectfully translated in the air and on the lat land of Houston by a grateful student in this transmission, with heartfelt thanks to Khetsun Sangpo Rinpoche and Adzom Paylo Rinpoche. 82 Heart Essence of t he Va st Expanse Part Two recent lineages, the adzom transmission:images” section of photos should go as close to this page as signatures permit Longchen Rabjam Spontaneous Meeting: Adzom Rinpoche and the Essence Beloved by Dakinis 122 n eighth-century Tibet, Buddhism was dawning in the fertile Yarlung Valley, home to Tibet’s earliest kings. Teachings whose time was not yet ripe were being hidden by the dakini Yeshe Tsogyal. Many of these contained instructions she had received from Guru Rinpoche when they did retreat in places to the east, like Terdrom, and in the caves of Chimphu above Samye, where Tibet’s irst monastery had just been built. Chimphu is a high narrow valley crested on three sides by rocky clifs studded with caves. Since the earliest days of Buddhism in Tibet, if not before, these caves sheltered meditators in retreat. Many wonderful images can be seen in the rocks there; the sculpted forms of buddhas and yogis are said to have emerged spontaneously through blessings brought by the great practitioners who practiced there. Among other signiicant events that took place at Chimphu was the sudden death of the King Trisong Detsen’s eight-year-old daughter, Hlachem Pemasel. As her mother swooned in the arms of Yeshe Tsogyal, Padmasambhava briely revived the young girl and inscribed on her heart a vermilion letter HRĪḤ, telling her stricken parents that because of this she would, many lifetimes in the future, come to discover Padmasambhava’s own heart-essence teachings in a transmission that would become known as I 85 the Dakini Heart Essence. Yeshe Tsogyal was instructed to hide these teachings away so that the princess’s future incarnation would be able to discover them. Until then another lineage, the Vimalamitra Heart Essence, would lourish. In the thirteenth century, Pema Ledrel Tsel revealed two volumes known as the Dakini Heart Essence, which included the tale of how this transmission was initially bestowed on the heart of the young princess, his former incarnation. his transmission was also held by the third Karmapa, Rangjung Dorje, and eventually by the great fourteenth-century adept Longchenpa Rabjam, who uniied this transmission with the earlier Heart Essence of Vimalamitra. When Longchenpa arrived at Chimphu, he took to it immediately, saying, “I would rather die here than be reborn elsewhere.” And in fact, ater doing retreat and giving teachings at Chimphu, he did die there in 1363. One can still visit his stupa on the hillside. In the eighteenth century, Jigme Lingpa, who was also recognized as a reincarnation of the young princess, did a three-year retreat at Belri Monastery. During the winter of 1757 he experience a series of luminous visions; in one of the most famous of these, he rode a white lion around the great stupa of Boudhanath where, with the support of many dakinis, he received the lineage now known as Heart Essence, the Vast Expanse (Longchen Nyingthig). his lineage gets its name, Khetsun Rinpoche told me, because the dakinis hold this teaching as dear as an essential drop of blood in their own heart. Two years later Jigme Lingpa undertook a second three-year retreat, this time at Chimphu where, in the famous Methog Cave, which had appeared to him during his earlier retreat, he had powerful visions of Longchen Rabjam and accepted the responsibility of preserving and spreading the teachings of Longchenpa. It was at Chimphu, in the atermath of this retreat, that he began to compose what we now know as the Heart, Essence, the Vast Expanse cycle. I began practice in this lineage under Khetsun Sangpo Rinpoche in 1974, and came to love it dearly. As I was led, over the next two and a half decades, through the stream of practices in this transmission, I began to plan a pilgrimage to Tibet that would center on places sacred to Yeshe Tsogyal, Padmasambhava, and this lineage. he trip was originally planned for October of 1995. When this date proved unwork86 Heart Essence of t he Va st Expanse able, we postponed it. Instead, Phyllis Pay, my co-leader on the pilgrimage, and I visited Tibet briely in the summer of 1995 to reine our itinerary. We visited Terdrom at that time and decided that, though it had originally been in our pilgrimage plans, we would forgo it. Our actual pilgrimage took place during Sagadawa in May of 1996. A month or so before our departure I woke up from a strong dream of Longchenpa Rabjam and Jigme Lingpa, the irst time I had dreamt of them. Perhaps it was not too surprising. I had been dreaming the trip deeply for nearly a year, exploring in history books and travel guides locations that we might visit. Ater our arrival in Lhasa, our irst camping excursion was planned for Chimphu, which we approached by way of Samye. On the truck that took us from Samye to Chimphu were a number of nuns from Shugseb, where my teacher Khetsun Sangpo Rinpoche had received transmission of the Heart Essence from Ani Lochen, the great yogini also known as Jetsun Shugsep. One young nun was wearing a button with a lama’s face on it. I asked her who he was. “A very great lama who is now visiting and giving teachings at Chimphu. We have all come to hear him.” She assured me that we too could meet him and told me where to ind him. We pitched our tents on a green carpet of grass by a rushing stream, its waters probably mingling with a spring higher up the mountain said to have emerged during Guru Rinpoche’s irst teachings there. It rained during the night, leaving a ilm of gleaming snow on the clifs high above us. Ater breakfast, we hiked up the rise behind our meadow. Adzom Rinpoche was staying in a small monastery about ive hundred feet above where we had camped and perhaps eight hundred feet below Jigme Lingpa’s Methog Cave. He was teaching the Tri Yeshe Lama, a major teaching text containing higher practices of the Heart Essence, the Vast Expanse cycle, to about two hundred ity Tibetan yogis who were practicing in upper Chimphu. hese monks and nuns descended every other day for teachings, walking in twos and threes, chanting a beautifully haunting song, a call to the lama that loated through the clear air between the upper clifs before wating down the valley. On alternate days newer students, monks s p o n tan eo us m eet i n g 87 and nuns who were staying in tents on the elevated lats near the monastery, received teachings on the foundational practices of the lineage. he eleven women in our group were the only non-Tibetans in the area. We entered his small room, our eyes dilating ater the brilliant light outside. He was attended by two monks and sat energetically at the foot of his wooden bed as he received our ofering scarves. We bowed and introduced ourselves. Ater mentioning the various connections each of us had with practice and the Heart Essence, the Vast Expanse—most of us had completed the foundational practices—I asked whether we might receive instructions on mind-nature from him. hese are especially precious teachings, usually given to relatively practiced students and potentially precipitating a signiicant turning point in understanding. His response was immediate: “Shall I speak to the whole group at once or to each of you individually?” Stunned by his generous ofer, knowing he was already much occupied with teaching, we took the chance. “One by one, please,” we asked. “Yes, that’s best,” he responded without missing a beat, “because everyone is diferent. How could I say the same thing to all of you?” And so we began. My friend, author and translator Michele Martin, and I translated. hus, in addition to receiving our own teachings, we also saw him work with the other women. He usually began by asking a question, and would respond to the answers in ways that led each person gently, yet quite directly, by a route unique to her situation to the essence he wished to impart. He closed by giving instructions on a simple meditation practice that he felt addressed the person’s situation and invited her to return the next day for further instructions. hroughout our work with him, I continued to feel the impact of what had transpired earlier. Before the individual sessions began, and in response to our own introductions, Adzom Rinpoche had also been introduced. His attendants took it on themselves to read to us from an ornately phrased English biography which stated that three days ater his birth Adzom Rinpoche began to speak “in so loving a manner that people were let in joy and astonishment.” At the age of one year he was recognized by the abbot of Adzom Monastery as the incarnation of Gyalse Pema Wangyal. 88 Heart Essence of t he Va st Expanse he attendant then read a short list of the other personages incarnated in him. One was Trisong Detsen, father of the young princess who died at Chimphu. Another, the monk continued, was Jigme Lingpa. On hearing this, everything holding me upright dissolved until I bent to the loor as if pushed from behind, my previously focused attention melting into a kind of spacious swoon. A few hours later, in between semtri translations, Rinpoche looked at me and said, “You are Rigzin Drolma.” hough I had been practicing for over two decades and had taken refuge many times, this was my irst Tibetan name. Adzom Rinpoche began his studies at the age of ive. Clearly an extraordinary prodigy, he undertook full-time retreat at eleven, and at his teacher’s request, began teaching Dzogchen at thirteen. He is widely renowned for having let handprints in rock in Kham and has been photographed before a wooden staf he inserted into rock ater a powerful ceremony. During the annual ritual known as the Great Attainment of Amitabha’s Pure Land,123 nectar has been seen (and ilmed) raining down inside his monastery, with participants holding out their cups to receive it. hough he will typically respond with gentle surprise if directly asked about these things, there are many such reports. Just before leaving Chimphu, I told Adzom Rinpoche of my dream prior to our pilgrimage. He said to me, “hat dream was an indication that you would meet me.” Some years later he said that a prophecy known to him had foretold our meeting. Talking with him further, I was surprised to learn that, as a Khampa, this was only his third visit to Central Tibet. His previous visit had included a stop at Terdrom in October 1995; had we gone on our originally planned tour, we would almost surely have met him there. hree years ater our initial meeting, Rinpoche asked me if there existed a chantable version of the Longchen Nyingthig foundational practices. In fact, although I had said nothing of this to him, I had just completed my work on this. In showing it to him, I asked something I had long relected about—if it would be possible to condense this beautiful text in some way, so that we busy Americans could participate in its transmission, a condensation that would still include the very special opening invocation s p o n tan eo us m eet i n g 89 to the lama and the famous refuge and bodhicitta verses from Jigme Lingpa himself. I imagined that Rinpoche would simply abbreviate the text at hand. Perhaps I underestimated how seriously he would take the needs of American students. By the next day he had created a new transmission of this ancient current of wisdom for all interested practitioners to enjoy. Placing it here alongside Jigme Lingpa’s own classic text allows us to see how skillfully the central features of the older work are distilled in it. With the kind permission of its author, this work is included here in publicly available form for the irst time. 90 Heart Essence of t he Va st Expanse Condensed Heart Essence: A Close and Excellent Path to Enlightenment by Adzom Paylo Rinpoche From Heart Essence, the Vast Expanse: he Condensed Foundational Practices, a Close and Excellent Path to Enlightenment Homage to the guru. Nine Breathings Oral Instructions (Adzom Paylo Rinpoche) Inhale radiant light. Let foreinger closes let nostril. Exhale three times, irst forcefully, then middling, then gently. Hatred exudes as blue-black into the distance. Repeat on the other side. Desire exudes as dark red rom the let nostril. Finally, exhale three breaths through both nostrils, ignorance exudes as grey-black. Puriication of Winds OṂ ĀḤ HŪṂ (white, red, blue) (21 times) 91 Puriication of Speech OṂ ĀḤ HŪṂ (3 times) Fire rising from the syllable RĀṂ burns away my tongue, [which then becomes] a three-spoked vajra of red light. Circling within the periphery of its hollow core,a [looking] like a strand of pearls, are the vowels, consonants, and the heart of dependent arising [mantra].b Light radiates forth [extending] gits that please the buddhas and their [spiritual] ofspring.c On returning, [this light] puriies [all] speech obstructions. hus, feel that all vajra speech blessings and siddhis are received.d A Ā, I Ī, U Ū, ṚI ṚĪ, ḶI ḶĪ, E AI, O AU, AṂ AḤ e Radiant white, set up counterclockwise, rotate clockwise, 3 or 7 times. KA KHA GA GHA ṄA CHA CHHA JA JHA ÑA ṬA ṬHA ḌA ḌHA ṆA TA THA DA DHA NA, PA PHA BA BHA MA YA RA LA VA SHA ṢHA SA HA KṢHAḤ In other words, within its hub. Translation of this line accords with Adzom Rinpoche’s instructions on this practice; there are variations within Longchen Nyingthig on how this is done. he term “dependent arising” is commonly used in colloquial language to mean an omen, a connection to, or an indication of that which will occur in the future in dependence on what is happening now. c he spiritual ofspring of the buddhas are bodhisattvas. d See note xxvii in the endnotes for the extended meaning of the mantra of dependent arising. e here are diferent methods for doing this practice; here we follow the system of the Adzom Drukpa monastery, as taught by Adzom Paylo Rinpoche. a b 92 Heart Essence of t he Va st Expanse Red consonants, set up clockwise, rotate counterclockwise, 3 or 7 times. YE DHARMA-HETU-PRABHAVĀ HETUṂ TEṢHAN TATHAGATO HYAVĀDAT TEṢHĀṂ CHA YO NIRODHĀ EVAṂ VĀDĪ MAHĀSHRAMAṆAḤ SVĀHĀ Yellow letters, set up counterclockwise, rotate clockwise, 3 or 7 times. (Tibetan Pronunciation: YE DHARMĀ HETU TRABHAVĀ, HETUM TEKHĀM THATĀGATO HYAVADAT, TEKKHĀM TSA YO NIRODHA EWAM WĀDI MAHASHRĀMANA SOHA) Praying to call forth the glorious Lama’s heartmind: Calling the Lama Lama know. Lama know. Lama know. (3 times) From the lotusa lower of faith that blooms in my heart center, Rise forth, kind Lama, and protect me. You are my sole refuge from the tormenting backlash Of my own harsh actions and alictions. Please rest in the wheel of great bliss at my crown and be its ornament, And kindly bring forth all my mindfulness, my attention. In Chogyi Dragpa’s Commentary, he notes that just as sunshine opens lowers, here the power of one’s own faith opens the eight-petaled lotus of the heart (77.11–12). a condensed he art essence 93 Four Thoughts to Turn Me from Samsara [My precious human body possessed of ] freedom (del) and fortune (jor) Is hard to ind, and is deceived into meaningless distractions. Despite impermanence and death, my enslaved mind Is bound by its hold on permanence. Actions and their efects are inexorable; I fall under the power of alictive disturbances, My mind ensnared by samsaric sufering. Swit sole refuge, compassionate Lama, Transform such mind states, my kind Lama. Let me, spurred on by knowing impermanence, Make real meaning from this fortunate life; Let me guard pure ethics, and so depart his painful swirl. I. Refugea Until full enlightenment,b I seek refuge in the hree Real Jewels, the ones gone to bliss (sugata);124 In the three roots (guru, deva. dakini);c In the nature of the channels, winds, and bright orbs,125 a his is, famously, one of the richest teaching-verses of the ngöndro. Numerous commentaries have been written on it with variant interpretations. he translation here accords with the commentary of Yukhok Chatralwa Choying Rangdrol (1872–1952), chosen because it also accords with the explanation from Adzom Rinpoche. Ven. Tulku hondup’s consultation was also important here. b Replete with all good qualities. c Guru, yidam (most intimate deity), and dakini. 94 Heart Essence of t he Va st Expanse Which are [my] enlightenment mind;a And in the mandala, which is essence, nature, and compassionate heart-resonance.126 II. Bodhicitta Motivation (3 times) HO he manifold [sensory] appearances are Like the illusion that a moon is there in water. We wandering beings continually roam he chain links of cyclic existence. So they may rest easily in the basic space Of their own clear relecting presence, I bring forth a mind intent on enlightenment As I dwell in fourfold boundlessness.b III. Vajrasattva (Dorje Sempa) ĀḤ On a lotus and moon seat above my crown is HŪṂ, From which Lama Vajrasattva [arises]: white, luminous, [with] vajra, bell, Adorned with (the thirteen) resplendent dimension jewels and garments. A HŪṂ (rests) on the moon-disc at Father-Mother’s (yab yum) heart. From the mantra encircling (this HŪṂ) descend streams of nectar Glossed as “self-arisen wisdom” (rang ’byung ye shes). Oten known as the four immeasurables and common to both southern and northern Buddhist traditions, these are: immeasurable love, immeasurable compassion, immeasurable joy, and immeasurable equanimity. a b co n d en s ed h e a rt ess en ce 95 Whereby illness, [the harmful human and nonhumans known as] dön, as well as Deiling faults and obstructions (blocks) are cleared away. Recite the hundred-syllable mantra: OṂ BENDZRA SATTVA SAMAYA MANU PALAYA BENDZRA SATTVA TVENOPA TISHTHA DRDHO ME BHAVA SUTO [KHAYO]a ME BHAVA SUPO [KHAYO] ME BHAVA ANU RAKTO ME BHAVA SARVA SIDDHI MEb TRAYATSHA SARVA KARMA SU TSA ME TSHITAM SHRI YAM KURU HUNG HA HA HA HA HO BHAGAVAN SARVA TATHAGATA BENDZRA MA ME MUN TSA BENDZRI BHAVA MAHA SAMAYA SATTVA ĀḤ HŪṂ, PHAṬ127 (21 times) In the Adzom lineage, the TO of SUTO is pronounced very strongly, and KHAYO is not pronounced. Similarly, in the next line’s SUPO, PO is pronounced very strongly, and KHAYO is not pronounced. b Adzom Paylo Rinpoche notes that some say MA ME here; either is correct. a 96 Heart Essence of t he Va st Expanse [Free-verse translation of the hundred-syllable mantra] [OṂ Vajrasattva, keep [your] pledge. Vajrasattva, reside [in me]. Make me stable, make me sated. Fulill me, make me compassionate. Grant me all feats (siddhis) and Make my mind virtuous in all actions. HŪṂ HA HA HA HA HOḤ All blessed tathagatas, do not abandon me. Unify [with] me, great pledge being. ĀḤ HŪṂ, PHAṬ (21 times)] Vajrasattva melts into light. [his light] dissolves into me so that vessel and essence (the world and its beings) are transformed into buddhas and their pure lands. Recite six syllables: OṂ BENDZRA SATTVA HŪṂ (100 times) IV. Mandala OṂ ĀḤ HŪṂ Imagining oceans of trikāya pure lands Contained in a single atom And in each of these uncountable other (such) atoms, I ofer these to the oceans of refuge sources, whereby May I complete the collections (of merit and wisdom) And spontaneously bring about the ultimate beneit for both myself and others. IDAṂ GURU RAṬNA MAṆḌALA KAṂ NIR YĀ TA YĀ MI (I send forth this jeweled mandala to you, Precious Guru!). co n d en s ed h e a rt ess en ce 97 V. Severance PHAṬ Open presence, great mother essence alight in space. My self-grasping illusory body, and all desirable objects are laid out as feast for you, As clouds of oferings for you, my guests! Eat what you please, let nothing remain! Manifest the state of the stainless dharmakāya. PHAṬ128 VI. Guru Yoga E MA HO In the center of the glorious Copper-Colored Mountain, Of my own vision, I am the very being of Vajrayogini.a At rest on my crown, upon lotus, sun, and moon cushions Is my lama, no diferent from the Lotus-Born One: Bearing the complete symbols, objects, signs, and [resplendent dimension] adornments, Surrounded by oceans of the hree Roots and awareness-holders (rigzin), Clear in the great abiding sameness of appearance and emptiness. HŪṂ On the northwest border of the Land of Orgyen Upon a blooming129 lotus stalk is An adept of amazing and supreme feats (siddhis) Widely known as Lotus Born, a In the Longchen Nyingthig she appears as Yeshe Tsogyal, the Great Bliss Queen. 98 Heart Essence of t he Va st Expanse Encircled by dakini retinues. I will practice as you did. Please come and bring your waves of splendor; Guru bring me siddhis. hūṃ The Seven-Branch Puja HṚĪḤ Respectfully I bow and make oferings, Reveal [my] wrongdoing, and rejoice in virtue [of myself and others]. Please, turn the Dharma wheel and remain [with us] forever. I dedicate [this] host of virtuous goodness within the radiant sphere (dbyings). (3 times) Great Guru, in whom all sources of refuge unite, Within my unbearable pain I yearn and from the depths of my heart call for you. Your compassionate eyes have gazed on me; Now please bestow blessings and the empowering consecration (dbang). (3 times, each recitation followed by one mala of this mantra: ) OṂ ĀḤ HŪṂ BENDZRA GURU PEMA SIDDHI HŪṂ co n d en s ed h e a rt ess en ce 99 VII. Prayers to the Lineage Lamas E MA HO Kunzang, Dor[je] Sem[pa],a Garab [Dorje], Shriseng[ha], Jampel Shenyen, Jñānasūtra and Vima[lamitra], Lotus Born’s heart children, King, friend, and subject, Longchen Rabjam, Rigzin Jigme Ling, Kunzang Shenphen, Gyalwe Nyugu, and Trime Lodrö (Patrul Rinpoche), Dorje Ziji Tsel ( Jamyang Khyentse Wangpo), Trime Longyong (Adzom Drukpa), Gyurme Dorje,b and Pema Wangyal,c Pema Trinle Je,d Karma Bendzra,e hupten Gyatso-la (Adzom Paylo Rinpoche),f To you I pray: May the two purposes (my own and others’ welfare) be spontaneously present. A trio of light rays, white, red, and deep blue, rise in turn and [then] at once from the three syllables at [my] lama’s three centers. hey dissolve into my three centers in turn and then at once, whereby broken and deteriorated pledges of [my] body, speech, and mind are puriied. Abbreviation of the Tibetan for Vajrasattva, that is, Dorje Sempa. he other son of the former Adzom Drukpa. c A son of the former Adzom Drukpa and the immediately previous incarnation of Adzom Paylo Rinpoche. d Student of Gyurme Dorje and Pema Wangyal and a root teacher of Adzom Paylo Rinpoche. e Along with Pema Trinle, Karma Bendzra is a lineage holder and root lama of Adzom Paylo Rinpoche from whom he received transmission of Heart Essence, the Vast Expanse. f Author of this abbreviated foundational practice text. a b 100 Heart Essence of t he Va st Expanse Waves of splendor (blessings) enter [me]. he four empowering consecrations are attained; the four obstructions (drib, blocks) are cleansed away; seeds of the four awareness-holders (rigzin) are planted. he auspicious legacy of the four buddha-kāya (dimensions) are placed in the stream of [my] being. Mixing [the guru’s] heart-mind with my mind, I mentally recite [the mantra], OṂ ĀḤ HŪṂ VAJRA GURU PADMA SIDDHI HŪṂ he lama melts into light; (this light) dissolves into me. Great uncontrived spontaneous presence. ĀḤ ĀḤ ĀḤ Close-Lineage Prayer I pray to awareness-holder Gyurme Dorje And to the majestic child, Pema Wang-gi Gyal, Together with the venerable All-Good Chime Wangmo, May my practice come to completion. —Written by Gyurme Dorje. Virtue. Sharing the Merit (Three Dedication Prayers) hrough this virtue, may I Once having become a great guru, Switly lead every wandering being without exception To that very ground (equal to the state of the great guru I have become). hrough all successive lifetimes, May I be inseparable from genuine lamas and co n d en s ed h e a rt ess en ce 101 By enjoying the splendor of Dharma, Complete all the superb qualities of the grounds and paths And switly attain the state of Dorje Chang (Vajradhara). Longchenpa, sole adornment to the beautiful teaching of the Able One (the Buddha), Jigme Lingpa, sovereign teacher of these explanations and practices, Until the end of existence, may we hold our peerless lamas’ teachings By hearing, thinking, and meditating on their explanations and practices. Colophon From the expanse of the self-arisen state of Rigzin Jigme Lingpa came forth the great path of luminous, miraculously occurring Dzogchen, this closest of paths, harmonious with all Sutric and Tantric vehicles. I myself, an ordinary person, without any bold intent to elaborate or condense his excellent and profound vajra words, am indeed embarrassed and contrite at heart because of the damage to his blessings. Yet, in this degenerate time, due to the great force of alictions and laziness, people ind they are not up to virtue and puriication, and “Something like this is necessary,” said my faithful student, a great teacher at an American school, Anne Klein, whose Dharma name is Rigzin Drolma, and so forth, and who asked me again and again for the sake of many students to do this. So, in the southeastern American city of Houston, Gyurme hupten Gyatso, called Adzom Tulku, wrote what came to his mind through the base with respect to many excellent texts of the Heart Essence, the Vast Expanse foundational practices. Any faults there may be in this writing are acknowledged before the three roots. May this virtue be a cause for all beings to follow the awareness-bearing (rigzin) lama. SARVA MANGALAṂ 102 Heart Essence of t he Va st Expanse Further Prayers hese can be linked with any practice session. Long-Life Prayer for Adzom Gyalse Paylo Rinpoche OṂ SWASTI By the power and blessings of the lawless[ly undeceiving] oceanic sources of refuge, May the lotus feet of [our] teacher, powerful protector of wandering beings, he exceedingly kind Lord of Dharma, Gyurme hupten Gyatso,a splendid and good, [Long and steadfastly walk among us], your exalted deeds extending everywhere. —Prayed by a respectful, virtuous student. Recitation after Dedication hings, sounds, minds are gods, mantras, True-forms, An endless play of form and wisdom. hrough this profound and secret practice Be one with the one taste heart-thigle. Free-verse translation with distilled commentary: [For one who knows] objects, sounds, and minds [to be] the three: Deities, mantras, and True-form buddhas (dharmakāya), a His name means “Ocean of Buddha’s Changeless Teachings.” co n d en s ed h e a rt ess en ce 10 3 he playful displays of buddha-bodies and primordial wisdom are ininite. hrough (completing) this profound and secret yogic practice, May we know the indivisible heart-thigle of one taste. Prayer to the Heart Essence (Nyingthig) Protectors Ekazati HŪṂ To glorious Ekazati and To the rishi (mountain yogi) Rahula, the pervasive one,a To commitment-holder Dorje Legpa (Vajra Sadhu) and so forth, To the teachings’ hosts of protectors, to friends of the Heart Essence, I ofer pledge substances consisting of tormas made of nectar. Please protect and give refuge to this yogi, myself; Undistractedly accomplish the activities entrusted to you. I make this virtuous ofering in accordance with the heart request of Lama Shenphen rom Ma Gom. a In traditional India, an epithet of Vishnu. 104 Heart Essence of t he Va st Expanse Faithful Student Song Advice Exhorting Students to Turn rom Samsara, an Excellent Path to Liberation With painful heart[-felt longing] I call to the precious hree Jewels. Please turn your compassionate gaze upon me! I have no other place of hope. he human body is diicult to attain. When impermanence suddenly descends, Will you be full of conidence in the face of death, Faithful, fortunate student? he collection of ive aggregates, he ivefold composite (of elements), Eventually becomes unreliable. From [the depths of ] your heart, relect on death, Faithful, fortunate student. Actions (karma) unfailingly bear fruit; Give up thoughts that are nonvirtuous and Make efort at the holy teaching, Faithful, fortunate student. Samsara’s swirl of magical illusions ensnares and deceives; Let your thoughts and mind be without attachment. Escape right now [through] the path to liberation, Faithful, fortunate student. co n d en s ed h e a rt ess en ce 105 When your mind is not two-pointed And your devotion irreversible, Lama and student walk together, Faithful, fortunate student. Gyurme hupten Gyatso (Ocean of Buddha’s Unchanging Teaching), To wish for [and accept] you as [our] lama from [the depths] of our hearts— No pith instructions surpass that! Faithful, fortunate student. Please keep this heart-advice in your heart. A HO A LA LA HO! Playfully and with delight I ofer this most pleasing song. A HO A LA LA HO! Playfully and with delight I ofer this most pleasing song. 106 Heart Essence of t he Va st Expanse Great Bliss Blazing for Chanting by Mipham Rinpoche 130 Sung in Adzom Rinpoche’s tradition prior to any meditation or teaching session. OṂ ĀḤ HŪṂ HRĪḤ Great bliss blazing power palace where Wisdom Ones know bliss and emptiness— Blissful lotus ones who want nothing; Vajra sun great glory shines from there. True-form131 Amitabha; Dorje Chö; Lokesh Lord, compassion passionate; Lotus lord, master of world and peace; Power Heruka outshines all things. Sangwa Yeshe;132 Vajravārāhī; Demchog,133 Desire King, great bliss treasure; Mind-muse Rigjema134 rules all mudras High, low, dancing in bliss-emptiness. 107 Power-wielding dak and daki hosts, You know seen and empty as the same. You dance, your vajra form shakes three worlds; Your laugh and ceaseless speech rouse three realms. Red light rays sufuse all worlds and peace, Stir and gather world, peace essences.135 Grant the two feats, our supreme desire: Vajra passion of your own heart-mind. With great vajra hooks and lassos you Bind to great bliss all you know and see. Dance, play in the endless magic net Like sesame pods burst open with hree roots, power god host, vast array. Bless and grant as with respect I pray For unhindered siddhi power in All feats high and low that I desire. 10 8 Heart Essence of t he Va st Expanse Waves of Splendor: Adzom Rinpoche’s Condensed Heart Essence for Chanting Homage to the guru. Nine Breathings Oral Instructions (Adzom Paylo Rinpoche) Inhale radiant light. Let foreinger closes let nostril. Exhale three times, irst forcefully, then middling, then gently. Hatred exudes as blue-black into the distance. Repeat this for the other side. Desire exudes as dark red rom the let nostril. Finally, three breaths through both nostrils; ignorance exudes as grey-black. Puriication of Winds OṂ ĀḤ HŪṂ (white, red, blue) (21 times) waves of splen dor 109 Puriication of Speech OṂ ĀḤ HŪṂ (3 times) Red RĀṂ ire burns away my tongue Now a tri-spoked vajra of red light; āli , kāli,136 “causal heart”137 letters, Wheels of pearl strands in its hollow core. heir lights’ gits please buddhas, buddhas’ heirs, Return, clear speech-blocks, yield vajra voice. All speech blessings, siddhis, I receive. A Ā, I Ī, U Ū, ṚI ṚĪ, ḶI ḶĪ, E AI, O AU, AṂ AḤa Radiant white, set up counterclockwise, rotate clockwise, 3 or 7 times. KA KHA GA GHA ṄA CHA CHHA JA JHA ÑAb ṬA ṬHA ḌA ḌHA ṆAc TA THA DA DHA NAd PA PHA BA BHA MA In this line, vowels with long diacritical marks are held for two beats; vowels without, for one beat. In the Sanskrit alphabet recitation as a whole, sounds move from the chest (locus of A) up the throat (KA, KHA ...), to the palate (CHA, CHHA ...), to mid-palate (ṬA, ṬHA, ḌA ....), to the teeth (TA, THA Ö), then lips touching (PA, PHA Ö), and lips open (YA, RA, LA, WA). b Tibetan traditionally pronounce these letters TSA, TSHA, DZA, DZHA, NYA. c hese sounds are retrolex, meaning that the tongue curves back on itself, touching the top of the palate. d hese sounds are dentals; the tongue touches the back of the top teeth. a 110 Heart Essence of t he Va st Expanse YA RA LA VA SHA ṢHA SA HA KṢHAḤa Red consonants, set up clockwise, rotate counterclockwise, 3 or 7 times. YE DHARMA-HETU-PRABHAVĀ HETUṂ TEṢHAN TATHAGATO HYAVĀDATTEṢHĀṂ CHA YO NIRODHĀ EVAṂ VĀDĪ MAHĀSHRAMAṆAḤ SVĀHĀ Yellow letters, set up counterclockwise, rotate clockwise, 3 or 7 times. (Tibetan Pronunciation: YE DHARMĀ HETU TRABHAVĀ, HETUM TEKHĀM THATĀGATO HYAVADAT, TEKKHĀM TSA YO NIRODHA EWAM WĀDI MAHASHRĀMANA SOHA) Calling the Lama Lama know. Lama know. Lama know. From faith, an open lower in my heart, Arise, sole refuge, my kind Lama. Coarse deeds and failings now alict me; Protect me from this diicult lot. Arise, adorn my great bliss crown wheel. Rouse me to be mindful and aware. a (3 times) Tibetans pronounce these as SHA KHA ZA HANG KHYAH. waves of splen dor 111 Four Thoughts to Turn Me from Samsara Freedoms, rare life, lost to distraction. Despite change, death, mind grasps permanence, Alictions sway, their efects sure to Ensnare me in this sufering swirl. Swit sole refuge, most loving Lama, Transform these minds, my most kind Lama. Rare mortal base, take on real meaning; May I guard pure ethics, leave this swirl. I. Refuge In hree Real Jewels, three root Bliss Gone Ones;a Channels, winds, bright orbs—this bodhi-mind; Essence, nature, heart-move mandala, Until full bodhi,138 I seek refuge. II. Bodhicitta Motivation (3 times) HO Like moons in water, sights deceive us; We ever roam bound in cyclic chains. So all may rest in their clear mind-sphere, I raise bodhi through four boundless states.139 Khetsun Sangpo Rinpoche explains that the sugatas are the composite of the three roots (guru, deity, and dakini). a 112 Heart Essence of t he Va st Expanse III. Vajrasattva (Dorje Sempa) ĀḤ At my crown, on lotus, moon, From HŪṂ, Lama Dorje Sem. White, jeweled, clear, with vajra, bell, Round whose yab yum140 moon-heart HŪṂ Mantra circles, nectar lows, Cleansing ills, harm,141 faults, and blocks. Recite the hundred-syllable mantra:142 OṂ BENDZRA SATTVA SAMAYA MANU PALAYA BENDZRA SATTVA TVENOPA TISHTHA DRDHO ME BHAVA SUTO [KHAYO]a ME BHAVA SUPO [KHAYO] ME BHAVA ANU RAKTO ME BHAVA SARVA SIDDHI ME 143 TRAYATSHA SARVA KARMA SU TSA ME TSHITAM SHRI YAM KURU HUNG HA HA HA HA HO BHAGAVAN SARVA TATHAGATA BENDZRA MA ME MUN TSA BENDZRI BHAVA MAHA SAMAYA SATTVA ĀḤ HŪṂ, PHAṬ 144 (21 times) In the Adzom lineage, the TO of SUTO is pronounced very strongly, and KHAYO is not pronounced. Similarly, in the next line’s SUPO, PO is pronounced very strongly, and KHAYO is not pronounced. a waves of splen dor 113 Dor Sem145 light melts into me: Beings: buddhas. Worlds: pure lands. Recite six syllables: OṂ BENDZRA SATTVA HŪṂ (100 times) IV. Mandala hree kaya pure land oceans in one drop, Endless such in each tiny atom, Ofered now to refuge ocean so. Goodness, wisdom, both needs now complete. IDAṂ GURU RAṬNA MAṆḌALA KAṂ NIR YĀ TA YĀ MI V. Severance146 PHAṬ Rangrig, great yum essence, soars to space; Me-sense, false form, good things for our feast; Git-clouds for guests, come enjoy them all. Be in stainless dharmakāya state. PHAṬ VI. Guru Yoga E MA HO In my vision Copper Mount, I am Vajrayogini; At my crown: lotus, sun, moon. Lama, one with Lotus Born: Marks, signs, adornments complete; 114 Heart Essence of t he Va st Expanse hree roots, rigzin seas surround— Clear, great empty-sight sameness. HŪṂ Northwest Orgyen’s border, there On a blooming lotus stem: Powers amazing and supreme, Widely known as Lotus Born, With dakinis all around; I do practice as you did. Please bring on your waves of splendor Guru, bring me siddhis. HŪṂ The Seven-Branch Puja HRĪḤ With respect I bow, ofer; Reveal wrongs, rejoice virtue; Ask you to teach, stay always. In glowing sphere, goodness I share. (3 times) Source of all refuge, Great Guru, My heart yearns, pain unbearable. Look on me with your compassion; Please now bestow blessings and wangs.147 3 times, each recitation followed by one mala of this mantra: OṂ ĀḤ HŪṂ BENDZRA GURU PEMA SIDDHI HŪṂ waves of splen dor 115 VII. Prayers to the Lineage Lamas E MA HO Kunzang, Dorsem, Garab, and Shriseng, Jampel Shenyen, Jñānasūtra, and Vima, Lotus Born’s king, friend, subject, Longchen Rabjam, Rigzin Jigme Ling, Kunzang Shenphen, Gyalwe Nyugu, and Trime Lodrö, Dorje Ziji Tsel, Trime Longyong, Gyurme Dorje, and Pema Wangyal, Pema Trinle Je, Karma Bendzra, hupten Gyatso-la148— Pray may both our needs now be fulilled. From the letters at lama’s three centers, white, red, and blue rays Rise in turn, rise at once, Melt into my three centers in turn, melt at once. Body, speech, and mind failed pledges cleansed, blessings come; Four wangs gained, four veils149 gone. Four rigzin seeds are planted; he four buddhakāya states are placed within me. Mixing [the guru’s] heart-mind with my mind, I mentally recite [the mantra]: OṂ ĀḤ HŪṂ BENDZRA GURU PEMA SIDDHI HŪṂ Lama melts to light, dissolves in me, great uncontrived spontaneity. ĀḤ ĀḤ ĀḤ 116 Heart Essence of t he Va st Expanse Close-Lineage Prayer Awareness-holder Gyurme Dorje, Pema Wang-gi Gyal, majesty’s child, Jetsun Kunzang Chime Wangmo too: May my practice come to completion. —Written by Gyurme Dorje. Virtue. Sharing the Merit (hree Dedication Prayers) By this good may I switly Once become a great guru, Lead all beings, every one, To reach to that very ground. In all lives, may I good lamas meet, Never part and rich in Dharma be, Complete all grounds, paths, good qualities, Switly attain the Dorje Chang150 state. Able teacher, treasure jewel Longchen, Holder of his teaching, Jigme Ling, Peerless lama’s words until world’s end, We hear, think, meditate your teaching. Colophon From the expanse of the self-arisen state of Rigzin Jigme Lingpa came forth the great path of luminous, miraculously occurring Dzogchen, this closest of paths, harmonious with all Sutric and Tantric vehicles. I myself, an ordinary person, without any bold waves of splen dor 117 intent to elaborate or condense his excellent and profound vajra words, am indeed embarrassed and contrite at heart because of the damage to his blessings. Yet, in this degenerate time, due to the great force of alictions and laziness, people ind they are not up to virtue and puriication, and “Something like this is necessary,” said my faithful student, a great teacher at an American school, Anne Klein, whose Dharma name is Rigzin Drolma, and so forth, and who asked me again and again for the sake of many students to do this. So, in the southeastern American city of Houston, Gyurme hupten Gyatso, called Adzom Tulku, wrote what came to his mind through the base with respect to many excellent texts of the Heart Essence, the Vast Expanse foundational practices. Any faults there may be in this writing are acknowledged before the three roots. May this virtue be a cause for all beings to follow the awareness-bearing (rigzin) lama. SARVA MANGALAṂ Further Prayers hese can be linked with any practice session. Long-Life Prayer for Adzom Gyalse Paylo Rinpoche OṂ SWASTI Flawless refuge sources give blessings: Teacher, protector, kind Dharma lord, Gyurme hupten Gyatso, wondrous, good, Lotus feet ever, deeds everywhere be. —Prayed by a respectful, virtuous student. 118 Heart Essence of t he Va st Expanse Recitation after Dedication hings, sounds, minds are gods, mantras, True-forms, An endless play of form and wisdom. hrough this profound and secret practice Be one with the one taste heart-thigle. COMMENTARY BY ADZOM RINPOCHE WITH VER SE IN ITALICS [NOT RECITED.] I. Whatsoever appearances, that is, the things or objects appearing to the senses or to the mind, whatsoever sounds, whether human or nonhuman, whatsoever minds, whether conceptual or ordinary direct perception, these are the three: deity, mantra (ngag), and (the formless) True-form, dharmakāya (chöku). II. When you fully realize this view and this practice, everything is the ininite playful display of buddha-bodies of light and of primordial wisdom. hese are the stainless and spontaneous displays of reality (chö nyi) itself; like the rays of the sun they are utterly pure, for all impure appearances have vanished. III. May the person who completes this deep—that is, profound and diicult to understand—practice of Ati yoga, which is also secret such that only the fortunate can understand it IV. thereby become inseparable from realization. May the self-risen, efortless, indestructible thigle be the very center of this practitioner’s heart, an inner luminosity that is waves of splen dor 119 the youthful vase body. May such practitioners become buddhas for whom there is no bias, for whom all is of one taste so that ininite beneit will arise. hese instructions were given to me orally in July, 2002, at Adzom Gar [Sichuan]. Prayer to the Heart Essence (Nyingthig) Protectors HŪṂ Glorious Ekazati and Rishi-Vishnu Rahula, Oath-bound Dorje Legpa, all Heart Essence guardian hosts, Take pledge tormas of nectar. Guard this yogi, give refuge; Keep your trust, your deeds alive. I make this virtuous ofering in accordance with the heart request of Lama Shenphen rom Ma Gom. Faithful Student Song Advice Exhorting Students to Turn rom Samsara, an Excellent Path to Liberation I ask precious hree Gems, From deep in my pained heart, See me with compassion, I have no other hope. his dear human body, Impermanence besets. Do you not fear your death, Good and faithful student? 120 Heart Essence of t he Va st Expanse he ive skandhas151 gather And disperse, who knows when. Heartily think on death, Good and faithful student. Karma never deceives So give up wrongful thoughts. Engage Dharma holy, Good and faithful student. his false swirl will deceive: Be free of attachment, Pursue liberation, Good and faithful student. Your mind not two pointed, With unchanging faithful love; Lama walks with loma,a Good and faithful student. Gyurme hupten Gyatso, When heart holds him lama, here’s no better guidance. Keep heart talk in your heart. A HO A LA LA HO! Pleasing, play-song I ofer. A HO A LA LA HO! Pleasing, play-song I ofer. a Loma is an endearing Tibetan term for “student.” waves of splen dor 121 Threefold Epilogue by Khetsun Sangpo Rinpoche I. Please heed what I say here: For anyone wishing to traverse that excellent path known as profound Secret Mantra, there is no way to do so without this. When it comes to teachings on the outer, inner, and secret foundational practices, one must be assiduous and thorough. For one who proceeds in that way, from the beginning and without error, what need is there to mention that the teachings of the actual core and the superbly excellent fruition are as superb and excellent as the causes themselves? herefore, so that you may fulill your hopes and wishes in this way, an old teacher from far away passes along this message to you, this heartfelt advice. Keep it in your heart, and practice the essential spiritual instructions. II. In the open space realm, in the sky-like purity of basic space itself, Are ininite hosts of apparitional peaceful and wrathful deities Having boundless compassion for all kinds of disciples, Taking up inconceivable activities in response to whatever they need: Limitless beneit for all who encounter them. 123 Beyond childish thoughts and words such as my own— E MA! his is wondrous! Once having gathered together he full heart-meaning from the entire spectrum of teachings, hese most special instructions, the foundational practice teachings, were spoken. Relying on these, All your accumulated deilements are puriied. he excellent beings have said: “his is a ine and lawless path. here is nothing else like it.” So have conidence. his ine path has been translated, checked, and ascertained. (he language is diferent, but the meaning, the same.)a III. Determine the scriptures with awareness and clarity, hen be steadfast. hese garland-like words, the heart-meaning, Are ofered for your ears so that You may again and again See purely how things are. So be it! —Khetsun Sangpo Rinpoche A prayer for Dawn Mountain and the lourishing of the Dharma, inspired and composed on September 15, 2003, at dawn. a Rinpoche added this line in his commentary; it does not appear in the Tibetan. 124 Heart Essence of t he Va st Expanse Part Three Foreword by Adzom Rinpoche [R%-(J/-~A%-+A$-8J?-0-/A-o=-2-[R%-(J/-0:A-.$R%?-2o.-GA?-LA/-_2?-:1R?-0-!/3HJ/-:)A$?-3J.-[A%-0:A-,$?-9$-3J.-;A->J?-GA-[R%-/?-2hR=-2:A-.$R%?-$+J<-<A3-.$:A-,J$0-!/-.%-3,/-8A%-!/-=?-HJ.-0<-.-3?-:1$?-0-3.R-o.-GA-=3-$/.-$&A$-+-5%-2:A-:R.$?=-mR$?-0-(J/-0R:C-$8A-=3-:V?-$?3-IA-~A%-2&.-3-=?-0-:L%-2:A-;%-$?%-]-/-3J.0:A-=3-:.A-*A.-2o.-,J$-*J-8A%-LA/-_2?-M<-2:A-$.3-OA.-92-3R-}R/-:PR-.%-.%R?-$8A-$*A?;R.-0-=?-:.A<-=?-.%-0R-2-:)A$-2.J-2:A-}R/-:PR-(J?-92-k.-.-L%-2-mR$?-0-(J/-0R?-=3=-:)$-0:A-|R-/?-3A%-}R/-:PR-2g$-G%-.R/-=-.%R?-$8A-;A/-0?-(R?-o/-:6B/-0-i3?-GA-;A.(J?-..-0?-..-.-]%-/?-]R-.%-$/.-(A/-.%-2?$?-L%-;%-;%-$/%-/?-?-=3-GA-;R/-+/&A$-(<-.-21R.-0:A-,2?-]-/-3J.-0-;A/-0?-*3?-=J/-3,<-KA/-0-36.-0<-8, .J%-mR$?-0-(J/-0:A-}R/-:PR-.%-.%R?-$8A-=3-:.A-=-3R?-&A%-3,<-KA/-0?-<%-aR2-.30-3#?-.2%-(J/-3R-=R-l2-A/-#J-=/-/3-(R?-3A%-<A$-:6B/-1R=-3-3(R$-/?-2+<-%J=-2IA?-0-=,$?-eJ-(J-8, <J-$J-.$R/-(J/-(R?-|<-/?-A-:6S3?-3=-3A%-0-0.-]R-/?-^-29-0:A-5K?-25*A/-/?, 127 Heart Essence, the Vast Expanse a by Rigzin Jigme Lingpa Calling the Lama 3R-/-]-3-o%?-:2R.-/ ]-3-3HJ/, ]-3-3HJ/, ]-3-3HJ/, 8J?-=/-$?3-IA?-$.%-2-S$-0R?-/?, ~A%-.2?-..-0:A-$J-?<-28.-0-/?, *2?-$&A$-SA/-&/-]-3-;<-=-28J%?, =?-.%-*R/-3R%?-S$-0R?-$9A<-2-;A, {=-2-%/-0-2.$-=-*R2-0:A-KA<, hanks to Tulku hondup, Adzom Rinpoche, Gyerma Tsering, Khetsun Rinpoche, and Torchi Lama for checking the Tibetan. Tulku hondup’s published Tibetan version in he Dzogchen Innermost Essence was used as a reference as was an undated Tibetan edition given to me in 1974. a 129 ,A-2R-2.J-(J/-:#R<-=R:C-o/-.-28$?, S/-.%->J?-28A/-!/-G%-28J%?-?-$?R=, THE COMMON FOUNDATIONAL PR ACTICES I. Gratitude For My Precious Life .-<J?-.M=-2-;A-?$?-..-:PR-.%-, 5K-<A%-z-.%-[-[R-=R$-v-&/, ?%?-o?-3-LR/-8A%-.%-q$?-0-!J, 3A-#R3-2o.-=?-,<-2:A-.=-2-,R2, 3A<-I<-.2%-0R-5%-.%-;=-.2?-*J?, =?-3,:-3-=R$-2!/-=-..-0-!J, <%-*A.-:LR<-2-s-5%-?%?-o?-LR/, (R?-$?%?-2!/-0-$/?-.%-.J-=-8$?, 2>J?-$*J/-.3-0?-9A/-.%-$8/-:LR<-s, ,3?-&.-<%-=-5%-2:A-$/?-,R2-G%-, nJ/-3%-%J?-0-3J.-0:A-5K?-%%?-/?, :)A$-gJ/-1-<R=-*A.-.-?R/-0<-:I<, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, 130 Heart Essence of t he Va st Expanse Appreciation of This Fortunate Human Life .-<J?-.=-gJ/-.R/-;R.-3-L?-/, KA?-/?-,<-0-212-0:A-gJ/-3A-fJ., 2.J-:PR:A-gJ/-=-2?R.-/3?-9.-I<-/, >A-2:A-:R$-+-%/-?R%-%/-:PR<-:H3?, .$J-#A$-3A->J?-(R?-GA-1-3A-,R?, .$J-2:A-2>J?-.%-3A-3)=-35%-<J-(J, ?J3?-&/-43-IA-P%?-.%-<A3-0-=, 2?3?-/-3A-=?-,R2-0-YA.-3,:-43, 3A-;%-(R?-3J.-#A$-=-,R.-3,R%-/, (R?-28A/-,R.-0-*A/-3R:C-{<-3-43, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, The Eight Contr ary Circumstances $=-+J-3A-=?-<A/-(J/-\A%-KA/-;%-, =?-gJ/-29%-=-L<-0R-(J-;A-?J3?, Heart Essence , t he Va st Expanse 131 ,<-0-212-0:A-gJ/-.-3A-<%-8A%-, H.-0<-2..-GA?-9A/-.%-.$-s-:O$?, =?-%/-,R$-+-22?-.%-=J-=R?-$;J%?, $8/-#R=-V/-$;R$-:)A$?-*R2-(R?-v<-2&R?, kR%?-?R$?-:U=-L%-nJ/-IA-3A-#R3-2o., 2.$-=-(R?-GA-:$=-^<-z$?-0:A-5K, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, The Eight Counter-inclinations *R->?-(%-8A%-..-0:A-/R<-.%-V=, :.R.-YJ.-8$?-0?-2&A%?-.%-!/-,R.-l2, 3A-.$J-#A$-=-3A-:6K3-=?-3,:-=R$, #R3-0-*3?->A%-.3-5B$-<=-2-!J, <A?-(.-]R-;A-3A-#R3-i3-0-2o., 2.$-=-(R?-GA-:$=-^<-z$?-0:A-5K, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, 132 Heart Essence of t he Va st Expanse II. Impermanence .-v-/.-.%-#$-2}=-IA?-3-$9A<, V/-#R=-=-?R$?-$8/-.2%-3-I<-0?, <%-.2%-,R2-0:A-gJ/-:VJ=-:PA$-.?-:.A<, ~R3?-=?-%%-.-.=-:LR<-(.-$?R/-/, :#R<-.%-=R%?-,R.-*J-.-:VJ=-2-v, v-&A-$&J?-0<-29%-2:A-=?-:.A-;%-, 3=-IA-/%-/?-?-KR$?-!R%-0<-2*=, 7-..-L-cR.-HA-;A?-:S.-0:A-.?, 2<-.R:C-;=-/-:)A$?-0->A/-+-(J, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, III. Karma: Cause and Efect of Actions .$J-#A$-=?-GA-i3-(A/-KA-28A/-:V%-, Heart Essence , t he Va st Expanse 133 IV. Suferings of Samsara Eight Hot Hells H.-0<-.M=-2:A-:)A$-gJ/-*A.-?R/-/, t$?-2YJ$-$8A<-35S/-IA?-3$R-=?-:S=, ?R$-=J?-$>R$-.%-,R-=3-:2<-2?-:5B<, |R-3J.-t$?-HA3-:,3?-0<-:R-.R.-:2R., :2<-2:A-$?=->A%-$A?-:2$?-OR-(<-:5S., !/-/?-5-2:A-3J?-2YJ$?-2o.-5/-$&A$ Eight Cold Hells $%?-<A-!$-0R:C-:.2?-.%-(-:H$?-GA, $&R%-<R%-;-%:A-$/?-?-2-;$-4J2?, P%-<J$-_%-$A?-2+2-0:A-=%-5S-/A, (-2<-&/-.%-z$-0<-2hR=-2-&/, 5J-}$?-o/-3A-(.-0<-:.R/-0-;%, 5S<-2:A-#$-2}=-2i$-0<-.!:-2-;A?, 9%?-GA?-<2-2+%-:(A-#:A-/.-0-28A/, >$?-<A%-:.R/-&A%-?R-,3-0$?-0-:$?, >:-,R/-/?-z$-0<-:$?-+J-2o., 134 Heart Essence of t he Va st Expanse Four Neighboring Hells .J-28A/-%-PA:A-,%-=-b%-0-$>R$?, <=-PA:A-5=-.-=?-=-2&.-$+2?-LJ., <R-M$?-:.3-5.-,=-5/-<2-3J.-[R%-, T wo Lesser Hells 3/<-2:A-*J-:#R<-2-.%-:I<-2-&/, |R-.%-!-2-,2-.%-,$-0-?R$?, g$-+-2!R=-8A%-,R.-0:A-*A-5K-2, i3-P%?-2&R-2o.-$%-=?-:L%-2:A-o, 8J-#%-S$-0R:C-!/-aR%-*J?-0:A-5K, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, Hungry Ghosts .J-28A/-1R%?-=-*3?-3A-.$:-2:A-;=, 29:-2+%-=R%?-,R.-3A%-;%-3A-P$?-0<, 9?-{R3-=R-^<-3A-fJ.-;A-?$?-=?, Heart Essence , t he Va st Expanse 135 <A.-&A%-w%-0:A-!R2?-*3?-i3-0-$?3, $%-=?-:L%-2:A-o-/A-?J<-$-;A/, Animals $&A$-=-$&A$-9-$?R.-0:A-:)A$?-TPD DPT0-(J, 2!R=-8A%-,R.-0?-*3-,$-]%-.R<-kR%?, 1-3,:-3J.-0:A-#$-2}=-IA?-$9J<-2:A, ?-2R/-$+A-3$-3/-0<-:H3?-0-2.$, ]R-$-(R?-=-2+<-&A$-$-<-3HJ/, =3-$R=-.3/-0<-3-$+R%-!/-3HJ/-eJ, $*A?-?-3J.-.R-SA/-&/-]-3-3HJ/, a V. Recognizing One’s Lapses: Relying on a Spiritual Friend (R?-=3-8$?-G%-*J?-,R.-3A-#R3-8A%-, ,J$-(J/-|R<-8$?-$8/-1/-?J3?-.%-V=, .2%-28A-,R2-G%-2*J.-mR$?-3A-|R3-0:A, =3-$R=-:.A-=?-]-3?-21=-.-$?R=, v-2-3-gR$?-,R-&R:C-,R.-0-&/, a Some versions such as Tulku hondup’s use zhig pa, meaning “destruction”; others, such as our Tibetan text, give ’jigs pa, meaning “fear.” 136 Heart Essence of t he Va st Expanse |R3-0-;J%?-G%-$R-;=-:.-$R$-:,$, ,R.-0-/R<-G%-<%-*R/-3A-?J3?-0:A, (R?-SJ.-:.A-=?-]-3?-21=-.-$?R=, /%?-0<-:(A-;%-$/?-$R?-/R<-=-YJ., /-5S.-;R=-;%-%J?-:L%-*R->?-V=, ,R?-0-(%-;%-;R/-+/-&/-.-_R3, 3-<A$-:.A-=?-]-3?-21=-.-$?R=, nJ/-#<-:(R<-;%-:.-:6B-$/?-{R<-?J3?, .2J/-0<-2gJ/-G%-<%-o.->A%-v<-<J%?, .=-2<-5-;%-($?-#%-3-8A$-0:A, (R?-2o.-:.A-=?-]-3?-21=-.-$?R=, $*A.-:,$-:.A-=?-M<-.-?.-.-$?R=, OA-3/-:.A-=?-M<-.-.L%-.-$?R=,, THE UNCOMMON FOUNDATIONAL PR ACTICES I. Refuge .!R/-3(R$-$?3-.%R?-2.J-$>J$?-l-2-$?3; l-_%-,A$-=J:A-<%-28A/-L%-(2-?J3?; %R-2R-<%-28A/-,$?-eJ-.GA=-:#R<-=; L%-(2-~A%-0R:C-2<-.-*2?-?-3(A; Heart Essence , t he Va st Expanse 137 II. Bodhicitta Motivation @R: $-5S$?-$%-2-(-^:A-m/-<A?-GA-; :#R<-2-=-$-o.-.-:H3?-0:A-:PR; <%-<A$-:R.-$?=-.LA%?-?-%=-2?R:C-KA<; 5.-3J.-28A-;A-%%-/?-?J3?-2*J.-.R; III. Vajrasattva A: 2.$-*A.-,-3-=-,A-2R-<; 0.-.!<-^-2:A-$./-IA-.2?; >-=?-]-3-hR-eJ-?J3?; .!<-$?=-=R%?-,R.-mR$?-0:A-{; hR-eJ-SA=-:6B/-~J3?-3-:OA=; HR.-=-*2?-$?R=-#A$-0-,R%; :IR.-?J3?-S$-0R?-3,R=-=R-2>$?; KA/-(.-YR$-=-22-G%-#R3; HR.-,$?-^-2-o?-0:A-!J%; >-;A$-3,:-3<-}$?-GA?-2{R<; 2^?-0-}$?-GA?-o.-2{=-2?; ;2-;3-2.J-<R=-.R<-353?-/?; 2..-lA-L%-(2-?J3?-GA-3A/; 138 Heart Essence of t he Va st Expanse (3 times) $-2<-h=-v<-:6$-0-;A?; 2.$-.%-#3?-$?3-?J3?-&/-IA; =?-.%-*R/-3R%?-#$-2}=-o; /.-$.R/-#A$-1A2-*J?-v%-PA2; 3-=?-L%-2<-36.-.-$?R=; The Hundred-Syllable Mantr a : <-2#-?<-?-3-;: 3-/-0-=-;; 2#-?<-<J/R0: +AM-SA-[R-3J-S-7; ?-+RXR-3J-S-7: ?-0RXR-3J-S-7; A-/-<RR-3J-S-7; ?j-?A:A-gJ-T-;o-; ?j-!k-?-4-3J; 4BX)-XJ-;):!-<->; @-@-@-@-@R; S-$-7-/-?j-+-,-$-+2#-3-3J-3O; 2#B-S-7-3-@-?-3-;-?-<-A: 3$R/-0R-2.$-/A-3A->J?-kR%?-0-;A?; .3-5B$-=?-/A-:$=-8A%-*3?; ]-3-3$R/-0R?-*2?-36S.-&A$; $4S-2R-hR-eJ-:6B/-0-!J; Heart Essence , t he Va st Expanse 139 ,$?-eJ-(J/-0R:C-2.$-*A.-&/; :PR-2:A-$4S-=-2.$-*2?-3(A; Recite respectfully: {-$?%-,$?-l-2-.%-;/-=$-$A-.3-5B$-*3?-0,3?-&.-3,R=-=R-2>$?-?R; #A$-0-.%-1A2-0-*J?-v%-SA-3:A-5S$?-,3?-&.-L%8A%-.$-0<-36.-.-$?R=; &J?-2eR.-0?-hR-eJ-?J3?-.0:-.IJ?-28A/-:63-0-.%2&?-0?-<A$?-GA-2-HR.-GA-#A$-1A2-*J?-v%-,3?&.-.$-0-;A/-/R, 8J?-$/%-2-LA/-8A%-, :R.-.-8-/?-<%-=-,A3-0:A-nJ/-=?, <%-*A.-G%-hR-eJ-?J3?-.0:-$%-!R%-3J-=R%/%-$A-$9$?-2f/-v-2<-I<-0:A,$?-YR$->-$A-3,:-3<-;A-$J<-:V-28A-0R-$?=-2=?-:R.-9J<-:UR?-#3?-$?3-$R.-2&.-.%-2&?-0hR<-?J3?-<A$?-s:A-gJ/-.%-2gJ/-0:A-<%-28A/-.?%?-o?-0<-2?3?-=, <-2#-?-<->; Recite as many times as possible, then remain in equipoise. 140 Heart Essence of t he Va st Expanse IV. Mandala <-A->, !R%-$?3-:)A$-gJ/-LJ-2-U$-2o:A-8A%; <A/-(J/-$-2./-z-3A:A-:LR<-0?-$+3?; 2.$-=?-=R%?-,R.-2&?-0-;R%?-:2=-IA?; (R?-GA-:#R<-=R?-+<-2:A-YA.-,R2->R$; :R$-3A/-2.J-(J/-!$-0R-2!R.-0:A-8A%; %J?-0-s-w/-<A$?-s:A-5S3-2-&/; :.R.-;R/-3(R.-0:A-3A/-1%-2?3?-;?-0; 1=-2?-=R%?-{:A-8A%-=-,R.-0<->R$; $%-YA.-i3-.$-$8R/-/-23-0:A-{; ,$?-eJ-3-:$$?-(R?-*A.-<R=-0?-2o/; {-.%-,A$-=J:A-:6B/-0-i3-.$-8A%; 1=-2?-(R?-{:A-8A%-=-,R.-0<->R$; V. Severance: A Beggar’s Way of Accumulating Merit 1B: =?-$&J?-:6B/-2R<-2?-z-2..-(R3; ?J3?-5%?-0:A-|R-/?-.LA%?-=-,R/; :(A-2.$-$A-2..-2&R3-OR?-3<-I<; $;?-*R/-3R%?-2..-2&R3-?-PA-$$-$A?; Heart Essence , t he Va st Expanse 141 $9$?-1%-0R:C-2..-2&R3-,R.-0-VJ$?; $;R/-=?-LJ.-5=-IA?-Sk-,R$?; {-$?3-IA-3A-3$R:C-+J.-0<-28$; /%-!R%-$?3-$%-2:A-23-<R-.J; A: ,%-.%-@)-;A$-$A?-2..-lA<-28; :V-$?3-IA-/?-0?-.%-%J=-2+<; <-A->, &A-/?-2^?-3,<1B: ;<-3(R.-;=-3PR/-IA-,$?-.3-2{%; 5S$?-mR$?-/?-3(R$-,/-.%R?-P2-,R2; 3<-:#R<-2:A-3PR/-3*J?-=/-($?-L%; H.-0<-$/R.-LJ.-2$J$?-<A$?-5B3; /.-$.R/-.%-2<-(.-.LA%?-?-8A; nJ/-%/-.%-2.$-:6B/-h=-.-2_$?; 3,<-3(R.-L-.%-3(R.-LJ.-3(R.-;=-!/; $>A?-mR$?-0-(J/-0R<-3-2&R?-A; VI. Guru Yoga AJ-3-@R: <%-$%-z/-P2-.$-0-<2-:L3?-8A%; 2!R.-0-<2-mR$?-9%?-3.R$-.0=-<A:A-.2?; 14 2 Heart Essence of t he Va st Expanse <%-*A.-eJ-24/- hR-eJ-i=-:LR<-3; 8=-$&A$-K$-$*A?-.3<-$?=-PA-,R.-:6B/; 82?-$*A?-.R<-!2?-,/-$?3-/3-3#<-$9A$?; ,A-2R<-0E-:23-2h=-*A-^:A-!J%; *2?-$/?-!/-:.?-l-2:A-]-3-.%; .LJ<-3J.-35S-*J?-hR-eJ-3=-0:A-{; .!<-.3<-3.%?-w/-$8R/-/:A->-5$?-&/; 1R.-#-(R?-$R?-9-2J<-:.%-3-$?R=; 8=-$&A$-K$-$*A?-o=-0R-<R=-0:A-!2?; K$-$;?-hR-eJ-$;R/-0?-,R.-23-2$3?; .2-=-:.2-w/-0E:A-3*J/-8-$?R=; 3(/-#%-$;R/-/-2.J-!R%-;3-3(R$-3; &?-0:A-5=-IA?-#-B)-lJ-$?3-2$3?; :):-9J<-,A$-=J:A-:R.-1%-[R%-/-28$?; KA-:#R<-:R.-s:A-@-2?-36K?-0:A-[R%; 3=-0:A-eJ-:2%?-*A->-l-s-.%; o-2R.-0E-P2-<A$-:6B/-;A-.3-z; 3#:-:PR-(R?-*R%-.3-&/-3A/-v<-$+A2?; $?=-!R%-3*3-$/?-(J/-0R:C-%%-.-$?=; a a Original text referenced read: “rang nyid gzhi lus rdo rje”; it has been chanted to read: “rang nyid rje btsun rdo rje” by Adzom Rinpoche. Heart Essence , t he Va st Expanse 14 3 The Seven-Line Pr ayer >, AR-o/-;=-IA-/2-L%-353?; 0E-$J-?<-#R%-0R-=; ;-35/-3(R$-$A-.%R?-P2-2fJ?; 0E-:L%-$/?-8J?-?-P$?; :#R<-.-3#:-:PR-3%-0R?-2{R<; HJ.-GA-eJ?-?-2.$-212-GA?; LA/-IA?-2_2-KA<-$>J$?-?-$?R=; $-<-0E-?A:A->; The Seven-Br anch Puja ZA: 2.$-=?-8A%-$A-h=-~J.-.; i3-0<-:U=-2?-K$-:5=-=R; .%R?-2>3?-;A.-3=-+A%-:6B/-3,?; $%-YA.-3(R.-0:A-K$-o<-:2=; |R-$?3-3A-.$J:A-=?-i3?-!/; :R.-$?=-(R?-{:A-%%-.-2>$?; 2.J/-0-$*A?-GA?-2#?-0-;A; .$J-5S$?-!/-=-eJ?-;A-<%; 14 4 Heart Essence of t he Va st Expanse <A$?-&/-$?3-IA-$.=-L-=; ,J$-$?3-(R?-:#R<-2{R<-2<-2{=; )A-YA.-:#R<-2-3-!R%?-2<; M-%/-3A-:.:-28$?-$?R=-:.J2?; .?-$?3-2?$?-0:A-.$J-l-!/; L%-(2-(J/-0R:C-o-<-2}R; a Calling the Lama With strong devotion: eJ-24/-$-<-<A/-0R-(J; HJ.-/A-?%?-o?-,3?-&.-GA; ,$?-eJ-LA/-_2?-:.?-0:A-.0=; ?J3?-&/-;R%?-GA-3$R/-$&A$-0; =?-.%-=R%?-,R.-]R-~A%-V%; vR?-0-3J.-0<-HJ.-=-:2=; :.A-/?-L%-(2-3-,R2-2<; *A.-#$-=J$?-*J?-3,R-.3/-!/; eJ-24/-(J/-0R-0.-:L%-3HJ/; a Inserted by Adzom Rinpoche. Heart Essence , t he Va st Expanse 145 <-A->-2#-$-<-0E-?A:A->; [100 times] With strong feeling, stirring mind and body, recite: 2.$-=-<J-?-$8/-/-3J.; .-v:A-.?-%/-~A$?-3:A-:PR; 3A-29R.-#$-2}=-:.3-.-LA%?; :.A-=?-*R2?->A$-3-@-$-<; .2%-28A-2{<-&A$-LA/-_2?-&/; gR$?-0-%R<-&A$-,$?-eJ-&/; 1A2-$*A?-.R%?->A$-/?-3,-&/; If possible recite one hundred times, or repeat this verse three times, reciting one hundred mantras each time: <-A->-2#-$-<-0E-?A:A->; /3-8A$-5K-;A-.?-L?-5K; <%-$%-d-;2-.0=-<A:A-8A%; 9%-:)$-3=-0:A-8A%-#3?-?; $8A-=?-hR-eJ-i=-:LR<-3; $?=-:5K<-:R.-GA-$R%-2-<; I<-/?-eJ-24/-0.-:L%-.%; 146 Heart Essence of t he Va st Expanse .LJ<-3J.-(J/-0R<-?%?-o?-+J; 2.J-.%-!R%-0:A-(R-:U=-IA; ;J->J?-(J/-0R:C-<R=-0-=?; #3?-$?3-?J3?-&/-3-=?-0; :SJ/-0:A-.J.-.0R/-.3-0-<; eJ-24/-0E?-.2$?-.L%-$?R=; $?R=-2-~A%-$A-.GA=-/?-:.J2?; #-43-5B$-43-3-;A/-/R; LA/-_2?-,$?-GA-[R%-/?-)R=; 2?3-.R/-:P2-0<-36.-.-$?R=; <-A->-2#-$-<-0E-?A:A->;; Repeat many times VII. Prayers to the Lineage Lamas AJ-3-@R: o-(.-KR$?-z%-V=-2:A-8A%-#3?-/?; .%-0R:C-?%?-o?-(R?-{-!/-+-29%; =R%?-{-(-^:A-<R=-l=-hR-eJ-?J3?; 3=-{<-35/-mR$?-.$:-<2-hR-eJ-=; $?R=-2-$.J2?-?R-LA/-_2?-.2%-2{<-)R=; Heart Essence , t he Va st Expanse 147 XA-?AG-.R/-.3-(R?-GA-36S.; :)3-.0=-2>J?-$*J/-,J$-.$:A-:#R<-=R?-+<; x-/-?-Q-0E-(J/-2A-3-=<; $?R=-2-:.J2?-?R-PR=-LJ.-=3-$-!R/; :63-2-\A%-$A-o/-$&A$-0E-:L%; %J?-0<-,$?-GA-Y?-3(R$-eJ-:2%?-PR$?; ,$?-$+J<-o-35S:C-2h-PR=-[R%-(J/-82?; 3#:-:PR:A-.LA%?-36S.-2!:-22?-:)A$?-3J.-\A%; $?R=-2-:.J2?-?R-:V?-2-,R2-PR=-)R=; 3#?->A%-P2-2fJ?-!/-29%-$8/-1/-.0=, K$-/-0ER-o=-2:A-M-$-.%-, :)3-0:A-.L%?-.%R?-3#/-(J/-0E:A-35/, $?R=-2-:.J2?-?R-$/?-=$?-<%-8=-!R/, H.-0<-92-3R-:R.-$?=-~A%-,A$-$A, >A%-g-(J/-0R-3.R-}$?-\A%-0:A-82?, 2!:-SA/-3*3-3J.-l-2:A-]-3-=, $?R=-2-:.J2?-?R-.R/-$*A?-z/-P2-36S., 148 Heart Essence of t he Va st Expanse $?%-2.$-.0:-2R-!/-29%-$8/-1/-.0=; ./-<?-$9A$?-.%R?-o=-2:A-M-$-.%; (R?-GA-./-3%:-SA-3J.-]R-\R?-82?; 2!:- 22?- 2./- w/- hR - eJ - $9A - 2eA . - l=; 2!:-SA/-3*3-3J.-l-2:A-]-3-=; $?R=-2-:.J2?-?R-$%-28A-3,<-KA/->R$, a b Added by Khetsun Sangpo Rinpoche: 3#?->A%-P2-2~J?-!/-29%-$8/-1/-.0=K$-/-0ER-o=-2:A-M-$-.%2)3-2:A-.L%?-.%R?-3#/-(J/-0.-3J:A-35/$?R=-2-:.J2?-$/?-=$?-<%-8=-!R/[Added by Adzom Rinpoche:] <A$-:6B/-:PR-2.=-.0:-2R-hR-eJ-.%:I<-3J.-hR-eJ-0E-.2%-$A-o=tJ-24/-!/-29%-:(A-3J.-.2%-3R-=,2-2!/-0E-UA-=/-=?-.0=-29%-0R3#/-(J/-.3-0-!k-2#-.%hese four lines do not appear in all editions of the text; quite naturally, diferent monastic groups or branches of transmission will speciically acknowledge their own speciic teachers. b his line is not in Adzom Rinpoche’s rendition. a Heart Essence , t he Va st Expanse 149 $?R=-2-:.J2?-?R-.R/-$8A?-z/-P%-8R$<A$-:6B/-:I<-3J.-,2-2!/-o-35S-=$?R=-2-:.J2?-?R-*3?-=J/-3,<-KA/->R$Pr ayerful Aspir ations for This Life YA.-=?-%J?-0<-:L%-2:A-8J/-=R$-$A?; hR-eJ:A-]-3-.R/-w/-3A$-28A/-2#J/-; &A-$?%-2!:-212-92-3R:C-*3?-=J/-=; vJ3-n%-3J.-0:A-12-5$?-8J-<?-GA?; ,$?-o.-.$R%?-0:A-LA/-_2?-:1R-2<->R$; $%-YA.-:#R<-:.?-;J-/?-:R$-3A/-8A%; z-}$?-(R?-{<-.$-mR$?-(A/-0:A-:V?; %%-]%-L-lR=-3J.-0:A-mR$?-0-(J; >J?-*3?-;A.-.JR.-=?-:.?-<A$-0:A-$.%?; (R?-*A.-3%R/-?3-eJ/-0<-3,R%-2<->R$; 35/-3:A-gR$-0-i3-PR=-:):-9J<-&2?; {-.%-,A$-=J:A-*3?-$%-$R%-.-:1J=; <A$-l=-=R%?-{:A-8A%-#3?-5.-=-1J2?; (R?-9.-]R-:.?-(J/-0R<-?%?-o?-+J; $8R/-/-23-{<-$+/-YA.-9A/-0<->R$; 150 Heart Essence of t he Va st Expanse Pr ayerful Aspir ations for the Bardo >A/-+-i=-:LR<-*3?-:R$-3-(.-.J; <$?-=?-?%?-3:A-.LA%?-?-3-PR=-/; /3-8A$-5K-;A-:.-LJ.-2!%-2:A-5K; :(A-2-:R.-$?=-!-.$-(R?-{<-><; 2<-.R:C-$%-(-=R%?-,R.-mR$?-{<-PR=; OJ$?-(R.-,R.-c=-=3-IA-l=-mR$?-/?; 3-0%-2-:)$-v-2<-PR=-2<->R$ Pr ayerful Aspir ations for the Next Life $?%-(J/-:R.-$?=-,J$-0-3(R$-$A-lJ; ?%?-o?-$8/-/?-3A-:5S=-(R?-{:A-8=; 3%R/-I<-$.R.-3:A-?-=-3-PR=-/; 3-|R3-?%?-o?-(R?-s:A-=3-3(R$-=; 2gJ/-/?-<%-28A/-3=-0:A-8A%-s-.%; H.-0<-0E-:R.-GA-1R-V%-.; <A$-:6B/-o-35S:C-$4S-3(R$-AR-o/-eJ?; $?%-(J/-(R?-GA-.$:-!R/-:IJ.-0:A-?<; Y?-GA-,-2R<-*J?-/?-.2$?-.L%-!J; 3,:-;?-:PR-2:A-*J<-:5S<-2.$-:I<->R$; Heart Essence , t he Va st Expanse 151 Pr ayer for Achieving These Aspir ations <A$-:6B/-o=-2-o-35S:C-LA/-_2?-.%; (R?-.LA%?-2?3-3A-H2-0:A-2.J/-0-;A?; .=-:LR<-gJ/-=-mR$?-(A/-.%?-$?3-IA; gJ/-:VJ=-3%R/-I<-?%?-o?-,R2-0<->R$; VIII. Initiation $-<:A-(A/-353?-/?-<-;A$-(->J=-v-2<-:5K<-2-=?-:R.-9J<-:UR?; <%-$A-,A-2R-/?-8$?; =?-GA-=?-.%-l-;A-1A2-0-.$; {-hR-eJ:A-LA/-_2?-8$?; 23-0:A-.2%-,R2; 2*J.-<A3-IA-$R.-.-I<; i3-(A/-<A$-:6B/-IA-?-2R/-,J2?; 3=-{:A-$R-:1%-,R2-0:A-{=-2-o.-=-28$; 3PA/-0-/?-A; ;A$-0E-<-$-v<-:2<-2-=?-:R.-9J<-:UR?; <%-$A-3PA/-0-/?-8$?; %$-$A-=?-.%-_%-$A-1A2-0-.$; $?%-hR-eJ:A-LA/-_2?-8$?; 152 Heart Essence of t he Va st Expanse $?%-2:A-.2%-,R2; 2^?-2eR.-GA-$R.-.-I<; 5K-.2%-<A$-:6B/-IA-?-2R/-,J2?; =R%?-,R.-mR$?-0:A-$R-:1%-$A-{=-2-o.-=-28$; ,$?-!:A->-;A$-/3-3#:A-3.R$-&/-=?-:R.-9J<-:UR?; <%-$A-~A%-$-/?-8$?; ;A.-GA-=?-.%-,A$-=J:A-1A2-0-.$; ,$?-hR-eJ:A-LA/-_2?-8$?; >J?-<2-;J->J?-GA-.2%-,R2; 2.J-!R%-40-=A:A-$R.-.-I<; K$-o:A-<A$-:6B/-IA-?-2R/-,J2?; (R?-{:A-$R-:1%-,R2-0:A-{=-2-o.-=-28$; a<-;%-,$?-!:A->-=?->-;A$-$*A?-0-8A$-{<-3.:-:1%?-0-28A/-.-(.; <%-?J3?-.%-,-..-3J.-0<-:SJ?; !/-$8A:A-=?-.%->J?-L:A-1A2-0-.%?; ;J->J?-hR-eJ:A-LA/-_2?-8$?; 5B$-$A?-35S/-0-.R/-.3-IA-.2%-,R2; !-.$-mR$?-0-(J/-0R:C-$R.-.-I<; z/-P2-<A$-:6B/-IA-?-2R/-,J2?; Heart Essence , t he Va st Expanse 153 3,<-,$-$A-:V?-2-%R-2R-*A.-{:A-{=-2-o.-=-28$-$R; Silently recite the vajra guru mantra with a sense that you are actually receiving the four initiations. /3-8A$-5K-;A-.?-L?-5K; <%-$%-d-;2-.0=-<A:A-8A%; 9%-:)$-3=-0:A-8A%-#3?-?; $8A-=?-hR-eJ-i=-:LR<-3; $?=-:5K<-:R.-IA-$R%-2-<; I<-/?-eJ-24/-0.-:L%-.%; .LJ< 3J.-(J/-0R<-?%?-o?-+J; 2.J-.%-!R%-0:A-(R-:U=-IA; ;J->J?-(J/-0R:C-<R=-0-=?; #3?-$?3-?J3?-&/-3-=?-0; :SJ/-0:A-.J.-.0R/-.3-0-<; eJ-24/-0E?-.2$?-.L%-$?R=; $?R=-2-~A%-$A-.GA=-/?-:.J2?; #-43-5B$-43-3-;A/-/R; LA/-_2?-,$?-GA-[R%-/?-)R=; 2?3-.R/-:P2-0<-36.-.-$?R=; 154 Heart Essence of t he Va st Expanse ]- 3:A- ,$?- !- /?- :R.- 9J<- .3<- 0R- SR.- .%- 2&?- 0- 8A$- 7=- IA?- L%- 2- 2.$- *A.- hR- eJ- i=- :LR<3<- $?=- 2:A- ~A%-#<- <J$- 0- 43- IA?- :R.- .3<- IA- $R%- 2- 8A$- +- I<- /?- $- <- <A/- 0R- (J:A- ,$?- !<,A3-0?-.LJ<-3J.-<R-$&A$-+-I<-0<-2|R3, a Pr ayer s .0=-w/-l-2:A-]-3-<A/-0R-(J, 2.$-$A-~A%-$<-0E:A-$./-28$?-=, 2!:-SA/-(J/-0R:C-|R-/?-eJ?-29%-+J, {-$?%-,$?-GA-.%R?-P2-)=-.-$?R=, .0=-w/-]-3:A-i3-0<-,<-0-=, {.-&A$-43-;%-=R$-v-3A-*J-8A%-, &A-36.-=J$?-0<-3,R%-2:A-3R?-$?-GA?, ]-3:A-LA/-_2?-?J3?-=-:)$-0<->R$, *J-2-!/-+-;%-.$-]-3-.%-, :V=-3J.-(R?-GA-.0=-=-=R%?-,R.-/?, ?-.%-=3-IA-;R/-+/-<2-mR$?-+J, hR-eJ-:(%-$A-$R-:1%-M<-,R2->R$,, a Adzom Rinpoche’s version substitutes 0<- 2?3- for 0<- 2|R3. Heart Essence , t he Va st Expanse 155 Dedication Prayers: Sharing the Goodness of Our Practice I. .$J-2-:.A-;A?-*J-2R-!/, 2?R.-/3?-;J->J?-5S$?-mR$?->A%-, 2?R.-/3?-;J->J?-0?-L%-2, .3-0-{-$*A?-,R2-0<->R$, :PR-!/-.$J-2-)A-~J.-;R.-0-.%-, L?-.%-LJ.-:I<-.J-28A/-LJ.-0-$%-, 29%-0R-)A-28A/-.J-:S:A-?-.$-=, !/-G%-!/-/?-29%-0R<-<J$-I<-&A$, II. :)3-.0=-.0:-2R?-)A-v<-3HJ/-0-.%-, !/-+-29%-0R-.J-;%-.J-28A/-+J, .J-.$-!/-IA-eJ?-?-2.$-aR2-&A%, .$J-2-:.A-.$-,3?-&.-<2-+-2}R, 156 Heart Essence of t he Va st Expanse III. .?-$?3-$>J$?-0:A-o=-2-,3?-&.-GA?, 2}R-2-$%-=-3(R$-+-2}$?-0-!J, 2.$-$A-.$J-0:A-l-2-:.A-!/-G%-, 29%-0R-,R.-KA<-<2-+-2}R-2<-2IA, Special Aspir ation $%-.-*J?-0:A-*J-2-,3?-&.-., 3,R-<A?-;R/-+/-2./-w/-,R2-0<->R$, *J?-3-,$-+-(R?-.%-:U.-I<-&A%-, 5=-28A/-212-0:A-<%-.2%-;R.-0<->R$, .J<-;%-]-3-.3-0-3*J?-LJ.-&A%-, *A/-.%-35/-.-(R?-=-,R.-0<->R$, (R?-gR$?-/?-/A-~A%-0R:C-.R/-212?-+J, 5K-.J?-YA.-0:A-o-35S-2c=-2<->R$, YA.-0<-.3-0:A-(R?--<2-!R/-LJ.-&A%-, $8/-1/-2|2-=-*R-%=-3J.-0<->R$, _2?-(J/-$8/-.R/-KR$?-<A?-3J.-0-;A?, ,3?-&.-K3-$&A$-?%?-o?-,R2-0<->R$,, Heart Essence , t he Va st Expanse 157 Great Bliss Blazing ? $%-YA.-.2%-.-#.-0:A-$?R=-:.J2?-LA/-_2?-3A/-(J/-28$?-?R, <-A: >-ZA 2.J-(J/-:2<-2-.2%-$A-1R-S%-., 2.J-!R%-?R-?R<-gR$?-0:A-;J->J?-{, 3-($?-2.J-w/-0E:A-<%-28A/-=?, hR-eJ-*A-3-$%-2-(J/-0R:C-.0=, (R?-{-$%-2-3,:-;?-hR-eJ-(R?, :)A$-gJ/-.2%-K$-0$?-eJ:A-eJ?-($?-$9%, 0E-o=-0R-:#R<-:.?-3%:-.2%-2+<, $%-YA.-9A=-$/R/-.2%-(J/-@J-<-!, $?%-2-;J->J?-2#-7-<-*A, .2J-3(R$-:.R.-0:A-o=-0R-2.J-(J/-$+J<, 3-=?-HJ-c:A-;A.-:UR$-<A$-LJ.-3, 159 3(R$-,/-K$-o:A-.2%-K$-2.J-!R%-$<, $?%-2-;J->J?-2#-7-<-*A, 2.J-3(R$-:.R.-0:A-o=-0R-2.J-(J/-$+J<, 3-=?-*J-c:A-;A.-:UR$-<A$-LJ.-3, 3(R$-,/-K$-o:A-.2%-K$-2.J-!R%-$<, :R.-9J<-$<-0R-:#R<-:.?-;R%?-=-H2, YA.-28A:A-?%?-2(.-$;R-8A%-#.-0<-LJ., hR-eJ-($?-0-(J/-0R:C-,$?-IA-/A, i3-$*A?-.%R?-P2-:.R.-c:A-3(R$-lR.-8A%, hR-eJ-t-G-8$?-0-(J/-0R-;A?, $%-YA.-2.J-2-(J/-0R-#R3-LJ.-0, 3,:-;?-+-:U=-S-2-<R=-$<-&/, +A=-IA?-$R%-2-KJ-2-28A/-28$?-0:A, <2-:L3?-l-$?3-.2%-$A-z-5S$?-=, $?-0?-$?R=-2-:.J2?-?R-LA/-IA?-2_2, 3(R$-,/-.%R?-P2-:.R.-c:A-.0=-3,:-.$, ,R$-3J.-.2%-.-LJ.-0:A-.%R?-P2-)R=, &J?-0:%-<2-5K?-?-;R?-_-2-5K?-=-hR-eJ-3A.-03-3J=,, 160 Heart Essence of t he Va st Expanse Condensed Heart Essence: A Close and Excellent Path to Enlightenment by Adzom Paylo Rinpoche [R%-(J/-~A%-$A-,A$-=J-=?, }R/-:PR-*J<-2#?-L%-(2-=3-29%-28$?-, Puriication of Speech a /-3R-$-<-U: _%-<R-.$-2?=, Nine Breathings _%-LA/-aR2, Puriication of Winds %$-LA/-aR2, Puriication of Speech Jigme Lingpa’s written text opens the recitation with the Lama Khyen invocation. Our version includes in writing the puriication of breath, winds, and speech that in practice always precedes this invocation. a 161 <-A:k>, tJ-.2%-<-;A$-=?-L%-3J?-2YJ$?-/?, :R.-.3<-i3-0:A-hR-eJ-lJ-$?3-&2?, A-=A-!-=A:A-3,:-{R<-gJ/-:VJ=-~A%, 3-+A$-UJ%-2-v-2:A-;A$-:V-=?, :R.-:UR?-o=-2-Y?-2&?-3(R.-0?-3*J?, a<-:.?-%$-1A2-.$-/?-$?%-hR-eJ:A, LA/-_2?-.%R?-P2-,3?-&.-,R2-0<-2?3, A-A, AA-AA, A-A, <A-<A, =A-=A, AJ-AN, AR-AW, A)-A: !-#-$-,-%, 4-5-6-$-*, B-C-D-[-E, +-,-.-K-/, 0-1-2-S-3, ;-<-=-7, >-F-?-@-e, ;J-K-k-@J-+-T-S-7-@J-+/-+J-F-_-,-$-+R-q-7-.+, +J-F3-O-;R-/A-<R-K-AJ-7)-2-.A-3@-X-3-E-J@, a Calling the Lama ]-3-3HJ/, ]-3-3HJ/, ]-3-3HJ/, =/-$?3, ~A%-.2?-..-0:A-$J-?<-28.-0-/?, *2?-$&A$-SA/-(J/-]-3-;<-=-28J%?, =?-.%-~R/-3R%?-S$-0R?-$9A<-2-;A, a Due to a font issue, the mantra incorrectly reads nytsa when it should actually read nyca. 162 Heart Essence of t he Va st Expanse {=-0-%/-0-2.$-=-*R2-0:A-KA<, ,A-2R<-2.J-(J/-:#R<-=R:C-o/-.-28$?, S/-.%->J?-28A/-!/-G%-28J%?-?-$?R=, Four Thoughts to Turn Me From Samsar a ]R-wR$-i3-28A, .=-:LR<-fJ.-.!:-.R/-3J.-$;J%-2?-2a?, 3A-g$-:(A-2<-g$-:6B/-]R-;A-:(A%, =?-:V?-2a-3J.-*R/-3R%?-$8/-.2%->R<, #$-2}=-:#R<-2<-;A.-2a?-I<-0-2.$, M<-.-*2?-$&A$-]-3-,$?-eJ-&/, ]R-$-2+<-$&A$-]-3-2!:-SA/-&/, .=-gJ/-.R/-w/-3A-g$-2o.-2{=-8A%, i3-.$-OA3?-2Y%-:#R<-2<-;A.-.L%->R$, I. Refuge *2?-:PR-/A, .!R/-3(R$-$?3-.%R?-2.J-$>J$?-l-2-$?3; l-_%-,A$-=J-<%-28A/-L%-(2-?J3?; %R-2R-<%-28A/-,$?-eJ-.GA=-:#R<-=; L%-(2-~A%-0R:C-2<-.-*2?-?-3(A; co n d en s ed h e a rt ess en ce 163 II. Bodhicitta Motivation ?J3?-2*J.-/A, @R: $-5S$?-$%-2-(-^:A-m/-<A?-GA; :#R<-2-=-$-o.-.-:H3?-0:A-:PR; <%-<A$-:R.-$?=-.LA%?-?-%=-$?R:C-KA<; 5.-3J.-28A-;A-%%-/?-?J3?-2*J.-.R; =/-$?3III. Vajrasattva hR-eJ-?J3?-0, A: 2.$-*A.-,A-2R<-0.-^:A-!J%, >-=?-]-3-hR-eJ-?J3?, .!<-$?=-hR-SA=-o/-(?-3?, ;2-;3-,$?-!:A-^-.GA=->, 2{R<-2:A-}$?-=?-2..-lA:A-o/, 22?-0?-/.-$.R/-#A$-1A2-.%?, Hundred-Syllable Mantr a ;J-$J-$o-0-2eR., <-2#-?<-?-3-;, 3-/-0-=-;, 2#-?<-<J-/R-0, +AM-SA-[R-3J-S-7, ?-+RXR-3J-S-7, ?-0RXR-3J-S-7, A-/-<RR-3J-S-7, ?j-?A:A-gJ-T-;o-, 164 Heart Essence of t he Va st Expanse [3 times] ?j-!k-?-4-3J, 4BX)-XJ-;):!-<->, @-@-@-@-@R, S-$-7/, ?j-+-,-$-+-, 2#-3-3J-3O, 2#B-S-7-3-@-?-3-;-?-<-A:>-1B: hR<-?J3?-:R.-8-<%-=-,A3, $R.-2&.-{-.%-8A%-#3?-I<, Six-Syllable Mantr a ;A-S$-2eR., <-2#-?-<->: IV. MANDALA 30=- <-A:->, {-$?3-8A%-#3?-o-35S-h=-$&A$-$A?, U-<2-<J-<J:A-#R%?-?-h=-fJ.-P%?, .0$-3J.-]R?-]%-*2?-$/?-o-35S-=, :2=-=R-5S$?-mR$?-.R/-$*A?-z/-P2->R$, AA-.)-$-<-<_-30=-!)-/A-$-+-;-3A,, co n d en s ed h e a rt ess en ce 165 V. Severance $&R.- 1B: <%-<A$-;3-(J/-%R-2R-.LA%?-?-%<; 2.$-:6B/-+-=?-:.R.-;R/-5S$?-?-$>3; 3(R.-.A/-3PR/-i3?-&A-2.J<-z$-3J.-28J?; 9$-3J.-(R?-{:A-.$R%?-0-3%R/-I<->R$; 1B-: VI. Guru Yoga ]-3:A-i=-:LR<- AJ-3-@R; <%-$%-9%-3.R$-.0=-<A:A-.2?, 2.$-*A.-hR-eJ-i=-:LR<-3:A, ,A-2R<-0E-*A-^:A-!J%, ]-3-.LJ<-3J.-0E-:L%, 2h-.R/-g$?-GA-(?-mR$?-28$?, l-$?3-<A$-:6B/-o-35S?-2{R<, $%-!R%-3*3-$/?-(J/-0R<-$?=, >, AR-o/-;=-IA-/2-L%-353?; 0E-$J-?<-#R%-0R-=; 166 Heart Essence of t he Va st Expanse ;-35/-3(R$-$A-.%R?-P2-2fJ?; 0E-:L%-$/?-8J?-?-P$?; :#R<-.-3#:-:PR-3%-0R?-2{R<; HJ.-GA-eJ?-?-2.$-212-GA?; LA/-IA?-2_2-KA<-$>J$?-?-$?R=; $-<-0E-?A-:A->; The Seven-Br anch Puja ZA: $?-0?-K$-:5=-3(R.-0-:2=, #A$-2>$?-.$J-=-eJ?-;A-<%-, (R?-:#R<-2{R<-/?-g$-2gJ/-28$?, .$J-5S$?-:R.-$?=-.LA%?-?-2}R-, =/-$?3*2?-$/?-!/-:.?-3-@-$-<, 29R.-3J.-$.%-2?-~A%-/?-:2R.-/, 2.$-=-,$?-eJ:A-,/-IA?-$9A$?-/?, LA/-_R2?-.2%-2{<-.-v-lR=-&A$, =/-$?3, 2~J/-0-2#-$-<-=-:2., <-A->-2#-$-<-0E-?A:A->; [3 times] [3 times] co n d en s ed h e a rt ess en ce 167 VII. Prayers to the Lineage Lamas AJ-3-@R; !/-29%-hR<-?J3?-.$:-<2-XA-?J%-, :)3-.0=-$>J?-$*J/-x-/-?-Q-.%, 2A-3-0.-:L%-,$?-Y?-eJ-PR$?-:2%?, [R%-(J/-<2-:L3?-<A$-:6B/-:)A$-3J.-\A%, !/-29%-$8/-1/-o=-2:A-M-$-.%-, SA-3J.-]R-VR?-hR-eJ-$9A-2eA.-l=, SA-3J.-[R%-;%?-:I<-3J.-hR-eJ-.%-, 0E-.2%-o=-0E-UA/-=?-eJ, !k-2#-,2-2!/-o-35S-=, $?R=-2-:.J2?-?R-.R/-$*A?-z/-P2->R$, ]-3:A-$/?-$?3-IA-;A$-:V-$?3-=?-:R.-9J<-.!<-.3<-3,A%-$?3-<A3-.%-&A$-(<-.-L%, <%-$A-$/?-$?3-.-<A3-.%-&A$-(<-.-,A3-0?, {-$?%-,$?-GA-.3-5B$-*3?-($-.$, LA/-_R2?-8$?-.2%-28A-,R2, 1A2-28A-.%?, <A$-:6B/-28A:A-?-2R/-,J2?, {-28A:A-$R-:1%-$A-{=-2-o.-=-28$-$R, ,$?-;A.-2YJ?-%%-2~J/-0-;A.-2^?-L, ]-3-:R.-8-<%-=-,A3-3-2&R?-z/-P2-(J/-0R<- A: A: A: 168 Heart Essence of t he Va st Expanse Close-Lineage Prayer <A$-0-:6B/-0-:I<-3J.-hR-eJ-.%-, o=-2:A-Y?-0R-0E-.2%-$A-o=, eJ-24/-!/-29%-:(A-3J.-.2%-3R-2&?, $?R=-2-:.J2?-?R-*3?-=J/-3,<-KA/->R$, &J?-:I<-3J.-hR-eJ?-2?-VA?-0-.$J, Sharing The Merit (Three Dedication Prayers) .$J-2-:.A-;A?-M<-+-2.$, 3-@-$-<-:P2-I<-/?, :PR-2-$&A$-G%-3-=?-0, .J-;A-?-=-:$R.-0<->R$, *J-2-!/-+-;%-.$-]-3-.%, :V=-3J.-(R?-IA-.0=-=-=R%?-,R.-/?, ?-.%-=3-IA-;R/-+/-<2-mR$?-+J, hR-eJ-:(%-$A-$R-:1%-M<-,R2->R$, ,2-2!/-36K?-0:A-o/-$&A$-[R%-(J/-0, 2>.-12-2!/-0:A-3%:-2.$-:)A$?-3J.-\A%, 35%?-3J.-]-3:A-2!/-0-YA.-3,:A-2<, 2>.-12-,R?-2?3-|R3-0?-:6B/-I<-&A$, co n d en s ed h e a rt ess en ce 169 Colophon &J?-0-:.A-/A-3.R-}$?-,J$-0-!/-.%-3,/-&A%-!/-=?-*J-=3-k.-.-L%-2-:R.-$?=-mR$?-0-(J/0R:C-=3-29%-<A$-:6B/-:)A$?-3J.-\A%-0:A-<%-L%-.$R%?-0:A-[R%-/?-hR=-2:A-92-$?%-hR-eJ:A5B$-=-2.$-:S-?R-*J?-.LJ-2#?-%R2-0-.%-V=-8A%, LA/-_R2-*3?-0:A-o<-I<-0?-~A$?-/?$/R%-:IR.-:(A?-3R., :R/-+J-~A$?-.?-:.A<-*R/-3R%?-.%-=J-=R:C-.2%-24/-0?-.$J-.R%-IA-/2-:$?-2IA.-=$?-0<-3A-:I<-2:A-KA<-:.A-v<-.$R?-8J?-=3-:.A-=-3R?-0:A-..-w/-aR2-3A-<AA:A-aR2-P:A-.$J-c/-(J/-3R-A-/J-#J-=/-/3-(R?-3A%-<A$-:6B/-1R=-3-?R$?-aR2-2-.-3?-;%;%-//-.-2{=-%R<, A-<A:A-><-zR:A-PR%-HJ<-@?-?-NR/-/?-A-:6S3-3=-3A%-.-:2R.-0- :I<3J.-,2-2!/-o-35S?-[R%-~A%-}R/-:PR:A-$8%-.%-, .3-0-.-3:A-$?%-=-$8A-L?-<%-] R<-$%-.0R$-?-VA?-0:A-*J?-0-:(A?-/-l-$?3-z-=-2>$?-8A%-, =J$?-0:A-.$J-2?-:PR-!/<A$-:6B/-]-3?-eJ?-?-:6B/-0:A-o-I<-&A$, ?j-3;-=)Further Prayers hese can be linked with any practice session. Long-Life Prayer for Adzom Gyalse Paylo Rinpoche <-J!A2a-3J.-*2?-$/?-o-35S:C-3,-LA/-IA?, 2!/-:PR:A-3$R/-.0%-SA/-(J/-(R?-GA-eJ, :I<-3J.-,2-2!/-o-35S-.0=-29%-0R, 170 Heart Essence of t he Va st Expanse 82?-0.-2g/-&A%-36.-UA/-!/-H2->R$,, &J?-$?-aR2-.$J-0?-$?R=-2-$+2, Recitation after Dedication $%-P$?-<A$-$?3-z-}$?-(R?-{:A-%%-, {-.%-;J->J?-<R=-0<-:L3?-[?-0<, 92-$9%-i=-:LR<-(J/-0R-*3?-=J/-=, .LJ<-3J.-,$?-GA-,A$-=J<-<R-$&A$->R$, Pr ayer to the Heart Essence (Nyingthig) Protector s ~A%-,A$-$?R=-2#?-28$?, >, .0=-w/-AJ-!-4-DA-.%, S%-YR%-H2-:)$-<-@-=, .3-&/-hR-eJ-=J$?-0-?R$?, ~A%-,A$-$*J/-0R:C-2!/-Y%-5S$?, .3-m?-2..-lA:A-$+R<-3-:2=, i=-:LR<-2.$-=-3$R/-*R2-36S., 2&R=-2:A-UA/-=?-3-$;J=-12?, 8J?-3-.$R/-]-3-$8/-1/-,$?- 28J.-v<-1=-2-.$J,, co n d en s ed h e a rt ess en ce 171 Faithful Student Song aR2-3-i3-%J?-:L%-2{=-2:A-$+3-,<-=3-29%0R-28$?,, .!R/-3(R$-<A/-(J/-i3-$?3, $.%-2?-~A%-/?-:2R.-/, ,$?-eJ?-,/-IA?-$9A$?-<R$?, <J-?-$8/-/-3J.-.R, ,R2-.!:-3A-;A-=?-gJ/, 3A-g$-,R$-22?-aJ2-5K, :(A-SR.-$.A%-(J/-;A-;R., ..-w/-2{=-29%-aR2-3, s-:.?-1%-s:A-5S$?-0, /3-8A$-]R-$+.-3A-:.$, ~A%-/?-:(A-2<-2?3->A$, ..-w/-2{=-29%-aR2-3, =?-:V?-2a-3J.-;A/-0?, 3A-.$J:A-gR$-0-%%-8A%-, z-(R?-.$J-2-2lR/-<R$, ..-w/-2{=-29%-aR2-3, :#R<-2-|-3:A-2a-SA., ;A.-?J3?-($?-0-3J.-0<, 172 Heart Essence of t he Va st Expanse .-<J?-,<-=3-VR?->R$, ..-w/-2{=-29%-aR2-3, ]R-lJ-$*A?-?-3J.-0:A, wR$-3J.-3R?-$?-;R.-/, KA-3-]-aR2-3*3-:PR, ..-w/-2{=-29%-aR2-3, :I<-3J.-,2-2!/-o-35S, ~A%-/?-]-3<-:.R.-/, $.3?-%$-.J-z$-3J.-.R, ~A%-$+3-~A%-=-2&$-<R$, A-@R-A-=-=-@R, A-:5<-:5<-\-:2=-;R.,, A-@R-A-=-=-@R, A-:5<-:5<-\-:2=-;R.,, co n d en s ed h e a rt ess en ce 17 3 Threefold Epilogue by Khetsun Sangpo Rinpoche !, GJ=$?, 92-3R-#$?-GA-=3-29%-2PR.-:.R.-/-3J.-.-3A-<%-2-/A, KA-/%-$?%-$?3-IA-#R/:PR:A-(R?-i3?-=-//-+/-36.-.$R?-0-.J-<J., .J-v<-36.-5K, :$R-.%-0R-/?-3-:($-0-;A/-4-/, .%R?-$8A:A-(R?-i3?-=:%-o-1/-5S$?-=-2gJ/-/?-:P?-2-1/-?3-5S$?-0-;R%?-2-5R?-3-.$R?0-v-2-<J.-&J?, .J-{.-HJ.-GA-<J-:.R.-2{R%-KA<-., ,$-<A%-;=-/?-8-5B$-L-3-g, *A.-GA-.$J-c/-c?-2-$%-*A.GA?, ~A%-$+3-;A/-/R-~A%-=-2&%?-36S.-.%, $.3?-%$-;A/-/R-*3?-?-=J/-36S.-&A$-&J?-?R,, .... !, (R?-.LA%?-3#:-v<-.$-0:A-.LA%?-*A.-=, +-:U=-8A-OR:A-v-5S$?-<2-:L3?-GA?, 175 ,$?-eJ-5.-3J.-$.=-L:A--8A%-!/-+, $%-=-$%-$.=-UA/-=?-2?3-3A-H2, :VJ=-5.-.R/-w/-36.-0-3,:-;?-?R, 2.$-?R$?-LA?-0:A-2?3-2eR.-;=-=?-:.?, AJ-3, (R?-GA-1%-0R:C-.R/-IA-~A%-0R-!/, :.?-/?-3/-%$-}R/-:PR:A-(R?-i3?-$?%?, .J-=-2gJ/-/?-L?-2?$?-#A$-v%-!/, .%-/?-3-/R<-=3-29%-:.A-=?-$8/, 3J.-&J?-.3-0:A-$?%-=-;A.-=?-$8/, 3J.-&J?-.3-0:A-$?%-=-;A.-(R?-/?, =3-29%-:.A-*A.-:I<-8?-$+/-=-12,, .... <A$-0?-$?=-8A%-=%-$A-3,:-/?-2gJ/, .R/-IA-~A%-0R-5B$-$A-UJ%-2<-2v<, $/?-=$?-.$-=-;%-;%-$9A$?-(J.-., ~/-IA-.2%-0R<-8-3(A?-=$?-?R-GJ, ..... 176 Heart Essence of t he Va st Expanse ADA:A-12-2o.-;R%?-GA-2gJ/-$/?-(J, $4$-=$-#%-(J/-$?<-.-5K?-0-;A, KR$?-GA-3,:-P-!/-+-H2-I<-/?, ;=-KR$?-,3?-&.-i=-:LR<-1R-3R-;A, H2-/?-2!/-=-L-2-LJ.-0<->R$, —Khetsun Sangpo Rinpoche A prayer for Dawn Mountain and the lourishing of the Dharma, inspired and composed on September 15, 2003, at dawn. t hreefold epiloge 177 Bibliography and Suggested Readings Books Dudjom Rinpoche, Jikdrel Yeshe Dorje. 1991. he Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Trans. and ed. Gyurme Dorje with the collaboration of Matthew Kapstein. Boston: Wisdom Publications. An encyclopedic treasure in two volumes. Germano, David. 1992. “Poetic hought, the Intelligent Universe, and the Mystery of Self: he Tantric Synthesis of rDzogs Chen in Fourteenth-Century Tibet.” Ph.D. dissertation, University of Wisconsin. Goodman, Steven D. 1983. “he kLong-chen sNying hig: An Eighteenth-Century Tibetan Revelation.” Ph.D. Dissertation, University of Saskatoon. Gyatso, Janet. 1998. Apparitions of the Self: he Secret Biographies of a Tibetan Visionary. Princeton, NJ: Princeton University Press. Translation and close reading of Jigme Lingpa’s work and life. Gyurme Tsering, ed. and photographer. 2006. Earth hunder: Stories rom the Life of Adzom Paylo Rinpoche. Chengdu, China. (Available through www.dawnmountain.org) Klein, Anne Carolyn. 1996. Meeting the Great Bliss Queen: Buddhists, Feminists and the Art of the Self. Boston: Beacon Press. Background on Yeshe Tsogyal, the lead- 179 ing female igure of the Longchen Nyingthig tradition in the context of cross-cultural relections. Reprinted 2008 by Snow Lion Publications. Klein, Anne Carolyn, and Geshe Tenzin Wangyal Rinpoche. 2006. Unbounded Wholeness: Dzogchen, Bon, and the Logic of the Nonconceptual. New York: Oxford University Press. Translation and study of an early Dzogchen text in the Bön tradition, laying out why rigpa is not mind in philosophical terms very similar to those of Mipham Rinpoche in Fundamental Mind and Dudjom Rinpoche in History; authenticity of open awareness. Namkhai Norbu Rinpoche, Chögyal. 2000. he Crystal and the Way of Light. Comp. John Shane. Ithaca, NY: Snow Lion Publications. Part autobiography and all inspiration. ———. 2006. Dzogchen Teaching. Ithaca, NY: Snow Lion Publications. A compilation of practical instructions for meditation. Patrul Rinpoche. 1994. he Words of My Perfect Teacher (Kun zang bla ma’i she lung). Trans. Padmakara Translation Group. San Francisco: HarperCollins. he classic commentary on the foundational practices, beloved by all Tibetan traditions. Pelzang, Khenpo Ngawang. 2004. A Guide to “he Words of My Perfect Teacher.” Boston: Shambhala Publications. Sangpo, Khetsun Rinpoche. 1982. Tantric Practice in Nyingma. Trans. Jefrey Hopkins. Ithaca, NY: Snow Lion Publications. Instructions on practicing Jigme Lingpa’s Heart Essence. hondup, Tulku. 1984. he Tantric Tradition of the Nyingmapa. Marion, MA.: Buddhayana Foundation. An essential source for history of the tradition. ———. 1989. Dzogchen: Anthology of Writings by Longchen Rabjam. Ithaca, NY: Snow Lion Publications. An indispensable resource. ———. 1995. Enlightened Journey: Buddhist Practice as Daily Life. Ed. Harold Talbott. Boston and London: Shambhala Publications. Background on Nyingma practice and ritual that pertains also to the foundational practices. ———. 1999. Masters of Meditation and Miracles. Boston: Shambhala Publications. Short biographies of exemplars in the Longchen Nyingthig lineage. For a list of the 18 0 Heart Essence of t he Va st Expanse main texts and commentaries on the Longchen Nyingthig, Tibetan and English, see note 56, p. 362f. ———. 2001. he Dzogchen: Innermost Essence Preliminary Practice. Ed. Brian C. Beresford. New Delhi: Paljor Publications. Articles Germano, David. 1994. “Architecture and Absence in the Secret Tantric History of Tibet.” Journal of the International Association of Buddhist Studies 17 (2): 203– 335. Goodman, Steven D. 1992. “Rig ’dzin ’Jigs-med gling-pa and the kLong-Chen sNying hig.” In Tibetan Buddhism: Reason and Revelation, ed. Steven Goodman and Ronald Davidson. Albany, NY: SUNY Press. Concisely presented details of Jigme Lingpa’s life and work. Kapstein, Matthew. 2000. “he Mark of Vermillion: Rebirth and Resurrection in an Early Medieval Tale.” In he Tibetan Assimilation of Buddhism. New York: Oxford University Press. Tibetan Texts Adzom Drukpa. 1976. A Lamp to Light our Way: Instructions on the Foundational Practices of Heart Essence, the Vast Expanse (kLong chen snying thig gi sngon ’gro’i khrid yig thar lam gsal byed sgron me). Damchoe Monlam, Chitra Monastery, Ballimaran, Delhi: Minali Jayyed Press. Available digitally through the Tibetan Buddhist Research Center, New York. Chökyi Dragpa. Word Commentary/Word Commentary on the Recitation of the Foundational Practices for Heart Essence, the Vast Expanse, Lighting the Path to Omniscience (kLong chen snying thig gi sngon ’gro’i ngag ’don gyi ’bru ’grel rnam mkhyen lam sgron). Chögyi Dragpa, also known as Khenpo Chodrag, may be the only surviving disciple of the great Khenpo Zhenga (mKhan po gzhan dga’) of Dzogchen bibliogr aphy and su g gest ed re adings 181 Monastery. Since at least the 1980s he has lived near Lhagang (Lhagon) (between Kanding [aka Tartsedo/Tachinlu] and Trago and Kandze) in Kham. As this manuscript was being completed, word came that he had passed on. Jamyang Khyentse Wangpo. 1966. kLong chen snying tig gi sngon ’gro’i ngag ’don rnam mkhyen lam bzang gsal byed. Gangtok: sNgags rigs ’dzin pa hal po chos grags. 25 folios. Jigme Lingpa. hun mong gi sngon-’gro khrid kyi lag len la ’debs lugs (Collected Works). Vol. 8, pp. 861–903. Reprinted in the Nyingthig rtsa pod, Dilgo Khyentse edition, vol. hum, pp. 237–70. Jigme Lingpa. hun mong ma yin pa’i sngon ’gro’i khrid yig dran pa nyer gzhag (Collected Works). Vol. 8, pp. 905–43. Reprinted in the Nyingthig rtsa pod, Dilgo Khyentse edition, vol. hum, pp. 271–304. Jigme Lingpa. hun mong dang thun mong ma yin pa’i sngon ’gro sangs ngag don thor bu’i skor in Longchen Nyingthig. Reprinted in the Nyingthig rtsa pod, Dilgo Khyentse edition, vol. hum, p. 647. Jigme Lingpa. Phyi sgrub bla ma’i rnal ’byor yid bzhin nor bu. Reprinted in the Nyingthig rtsa pod, Dilgo Khyentse edition, vol. om, p. 133. Jigme hrinle Ozer (the First Dodrupchen). rNam mkhyen lam bzang/rDzogs pa chen po kLong chen sNying thig gi sNgon ’gro’i ngag ’don khrigs su sdebs pa rnam mkhyen lam bzang in he Collected Works of Kun mkhyen ’Jigs-med gling pa, vol. 7 (ja), pp. 237–65. Khetsun Sangpo Rinpoche. 1973. Bibliographical Dictionary of Tibet and Tibetan Buddhism. Vol. 4: he rNying-ma-pa Tradition. Dharamsala: Library of Tibetan Works and Archives. Contributors Adzom Paylo Rinpoche, Sichuan, Tibet Born in 1971 near Chamdo, Adzom Rinpoche was soon named a tulku of the great scholar Gyalse Pema Wangyal, son of Adzom Drukpa Drodul Pao Dorje, by the abbot of his monastery. He is widely regarded as an incarnation of Jigme Lingpa. Rinpoche is a lineage-holder of both the Mahamudra and Dzogchen lineages. In addition to teaching extensively from the Longchen Nyingthig in his home area, he also teaches from the body of treasures that are considered the “child” of the Heart Essence, the Vast Essence, the revelations of Adzom Drukpa known as Secret Treasures of the Luminous Secret Vajra (’Od gsal rdo rje gzang mdzod). In addition, he teaches more and more oten from his own ter. Jetsun Kacho Wangmo/Ani Sherab Chozo, Sichuan, Tibet Recognized by many lamas in Tibet as an incarnation of Samantabhadri, Tara, Yeshe Tsogyal, Machig Lapdron, and others, Jetsunma let her home in eastern Tibet for a monastic college when she was seven years old. She began a rigorous study of Buddhism’s texts, an education rarely available to women in that area at that time. At thirteen, she took vows and became a nun. She has nearly attained the highly respected 183 degree of khenpo, and is deeply committed to making nun’s training available as widely as possible. She is the sister of Adzom Rinpoche and was his sister in their previous lives when they were the children of Adzom Drukpa and Ma Yum Tashi Hlamo. Since early childhood, Jetsunma has had visions of Green Tara. “his just gets stronger,” she has said. “It brings forth a lot of joy and a lot of bliss. My hope is that students will have the same joy and the same bliss.” In Tibet, she is called upon to sing at monastic rituals and initiations, when hundreds and oten thousands of monks and nuns sit by in prayer. hose who have been graced by the sound of her voice never forget its radiant purity. Her presence shines in the same way, which is why everyone loves her. Her CDs, taped in Chengdu, are available through Dawn Mountain. Khetsun Sangpo Rinpoche, Sunderjal, Nepal One of the very few remaining lamas who completed his esoteric training in traditional Tibet, Khetsun Sangpo Rinpoche received Longchen Nyingthig transmission in Tibet from Jetsun Shugsep and was a close student of the deeply revered cave-dwelling hermit Lama Gompo. In the Kathmandu Valley of Nepal he is one of the leading igures of the Ancient (Nyingma) school of Tibetan Buddhism. He is also the founder and main teacher of the Dudjom Center/Nyingma Monastery in Nepal, where he has trained several generations of monastic and ngakpa scholars. A consummate scholar as well as a great lineage practitioner, Khetsun Rinpoche has been a Visiting Scholar numerous times at both the University of Virginia and Rice University. He is the author of numerous Tibetan texts, including the thirteen-volume Tibetan Bibliographical Dictionary, a classic reference work in the ield. During the 1960s he spent ten years in Japan teaching at several of the major universities in that country— most notably, those of Tokyo and Kyoto. He is known in the English-speaking world for his Tantric Practice in Nyingma, a commentary on he Words of My Perfect Teacher, which was translated by Jefrey Hopkins and edited by Anne Klein. His commentary on the irst of Mipham Rinpoche’s three Cycles on Fundamental Mind (gNyug sems 184 Heart Essence of t he Va st Expanse ’khor sums) is now available, along with a translation of Mipham’s own text, as Fundamental Mind, translated by Jefrey Hopkins (Ithaca, NY: Snow Lion, 2006). Tulku Thondup Rinpoche, Cambridge, Massachusetts, and Tibet Student of the Dodrupchen Rinpoches and incarnation of Lushül Khenpo Könchog Drönme (1859–1936), one of the four great khenpos of Dodrupchen Monastery and a student of Patrul Rinpoche, he is the well-known author of numerous essential books on the Longchen Nyingthig, especially his anthology of Longchenpa’s writings, he Great Perfection (Snow Lion), as well as the best-selling he Healing Power of Mind: Simple Meditation Exercises for Health, Well-Being, and Enlightenment, which has been translated into twelve languages. In addition he has gathered wide audiences for Boundless Healing and the more recent Peaceful Death, Joyful Rebirth, edited by Harold Talbott (all from Shambhala Publications). His website ofers his teaching schedule, including workshops on these writings. Tulku’s ability to draw from traditional Buddhist transmissions and bring them into play with contemporary sensibilities is one of his many remarkable gits. Anne Carolyn Klein (Rigzin Drolma), Ph.D., Houston, Texas Anne Klein is a practicing student in this lineage since 1974, a founding director and resident teacher of Dawn Mountain, a center for contemplative study and practice in Houston, and Professor of Religious Studies at Rice University. She teaches foundational and other contemplative practices widely, including “Buddhism in the Body” programs, linking these traditional Tibetan practices with body-centered energy awareness. Her teaching draws on all three of the ive Tibetan traditions in which she has studied, practiced, and translated texts along with having received extensive oral transmission. She is also the author of ive books, all of them exploring the relationship between co n t r i b u to r s 185 efortful thinking and the release of nonconceptual wisdom: Meeting the Great Bliss Queen (Beacon Press); Path to the Middle: Oral Mādhyamika Philosophy in Tibet (SUNY Press); Knowledge & Liberation (Snow Lion Publications), which was translated into Chinese for publication by Hong Kong University; Knowing, Naming, and Negation (Snow Lion Publications); and most recently Unbounded Wholeness: Dzogchen, Bön, and the Logic of the Nonconceptual, co-authored with Geshe Tenzin Wangyal Rinpoche (Oxford University Press). For more information about our ongoing programs in this tradition: www.dawnmountain.org info@dawnmountain.org (713) 630-0354 May there be a grand and growing new temple, A great stable seat for the entire lineage of the highest (Ati) practices, A place for learning of many kinds. Once it extends throughout the vast world, May there be male and female yogis In all lands everywhere, who practice and further the teachings there. —Khetsun Sangpo Rinpoche A prayer for Dawn Mountain and the lourishing of the Dharma, inspired and composed on September 15, 2003, at dawn. 186 Heart Essence of t he Va st Expanse Guide to the Refuge Tree Painting his refuge tree was painted under the direct supervision of Lama Gompo Tsayden of Amdo. It was photographed and digitalized by Larry Shaw. It has some unique features and is included here as part of the personal transmission of this book. Many thanks to Ang Tserin Sherpa, a master thangka painter now living in Oakland, California, for helping us identify these igures. Most of these lamas are described by Tulku hondup in Masters of Meditation and Miracles T Above the Central Figure Central Lineage Top Solitary Figure: Samantabhadra Second: Vajrasattva hird: Garab Dorje Fourth: Guru Rinpoche Fith: Yeshe Tsogyal Let Vertical Line Right Vertical Line 187 Lineage Lamas on the left side Top Let: (single igure) Kumaraja Middle let: (yogi with right arm raised and red sash) Dupay Wongchuk Yeshe Dorje Middle let: (wearing red lama hat) Kay shing dukna Kunzang Shenpen Bottom let: (pandita hat) Ogyen Jigme Chöki Wangpo Bottom middle: (lotus hat) Dzogden Tulku Ngeden Tenzing Sangpo Bottom right: (hair in top knot) Dilgo Khyentse Rinpoche Lineage Lamas on the right side Top right: (hair in top knot) Drubhob (grub thob)[siddha] May Löpa Dorje Middle let: (pandita hat, right arm in lap) Gyalwe Nyugu Middle right: (pandita hat, right arm extended, palm up) Jamyang Khyentse Wangpo Bottom let: (yogi with right arm raised) Adzom Drukpa, Drodul Pawo Dorje (’gro ’drul dpa’ bo rdo rje) Bottom center: (pandita hat, right arm bent) Dodrup Jigme Tempe Nyima (Dodrupchen III) Bottom right: (pandita hat with arms crossed over chest) Tso Patrul (Lama Gompo’s teacher (Grtsos dpal sprul ’jigs bral ’phrin las rnam rgya, one of the three tulkus of Dza Patrul) The central figures Guru Rinpoche with Yeshe Tsogyal he two groups of igures above Guru Rinpoche to the let and right are ofering goddesses. Beneath the goddesses to our left are the eight bodhisattvas Mañjuśrī, Kṣitigarbha, Sarvanīvaraṇaviṣkambhin, Avalokiteśvara, Vajrapāṇi, Maitreya, Samantabhadra, Akaśagarbha. To his let are eight Hearers and Solitary Realizers. 188 Heart Essence of t he Va st Expanse Descending from upper center to Guru Rinpoche and Yeshe Tsogyal Samantabhadra, Vajrasattva, Garab Dorje, Guru Rinpoche, Yeshe Tsogyal, Longchenpa, and Jigme Lingpa. The three figures to the viewer’s left: Jampel Shenyen, Jñānasūtra, and Trisong Detsen. The three figures to the viewer’s right Śri Singha, Vimalamitra, and Vairocana. Beneath the offering goddesses to the left, starting at top and clockwise Kunzang Shenphen, Paltrul Rinpoche, hupten Chökyi Dorje, Dilgo Khyentse Rinpoche, Lama Lungtog and Shenphen haye, with Khyentse Yeshe Dorje in the center. Beneath the offering goddesses to the right, starting at top and clockwise Jigme Gyalwe Nyugu, Adzom Drukpa, Mipham Rinpoche, Migyur Namkha’i Dorje, Khenpo Ngag Chung, Tenpay Nyima, with Khyentse Wangpo in the center. GURU RINPOCHE and YESHE TSOGYAL To the let and right directly beneath Guru Rinpoche and Yeshe Tsogyal are the yidams and dakinis of the Longchen Nyingthig, respectively, the Four-Armed Avalokiteśvara (known as Sufering Self Liberated, sdugb sngal rang grol) and Yeshe Tsogyal, the Great Bliss Queen (Dechen Gyalmo). To the far let of the Avalokiteśvara is Rahula, followed by Hayagrīva. gui d e to t h e r ef u ge t r ee pai n t i n g 189 Directly beneath Guru Rinpoche and Yeshe Tsogyal are the three buddhas of the past, present, and future. Row of Yidams, from left to right Chemchog (che mchog, Mahottara-heruka), Shinje (gShin je, Yamāntaka), Yangdag (Vajraśriheruka), Palchen Heruka, Dorje Phurba (Vajrakīlaya), Tamdrin (rTa mgrin, Hayagrīva, red) Senge Dongchen. [hese are the eight generally shown in the Heart Essence Refuge Tree. Lama Gompo’s vision here is unusual in that it has ten rather than eight dancing igures. It is indeed possible that these ten are altogether other than the typical eight yidams. In any case we are unable to identify the additional two.] Eight Rigzin (rigs ’dzin, Vidhyādhara): Humkara (white), Mañju-śrīmitra (yellow), kLu sgrub snying po (Nagarjuna? red), Prabhahasti (green), Dhanasamskrita (blue), Vimalamitra (blue), Guhyacandra (blue) and Shanting-garbha (blue). In the ront row are the protectors: Tsheringma, Mahakala, gZha’ (Rahu), Ekazati, Dam can Dorje Legpa (Vajrasadhu), Ngan ne ma, Dorje Yudronma (Yu sgron ma). In addition, readers might wish to refer to the black and white Tree on p. 170 of Words of My Perfect Teacher. (It also appears on p. 135 of Tulku hondup’s he Tantric Tradition of the Nyingma [Buddhayana, 1984].) Further, the Venerable Tulku hondup has made the following key for a Longchen Nyingthig Refuge Tree of Dilgo Khentse Rinpoche. Students are aware that diferent transmission lineages enrich the tradition as a whole with their own inspired variations. his one can also be used to guide one’s visualization. 190 Heart Essence of t he Va st Expanse Refuge Tree of Longchen Nyingthig As Instructed by Kyabje Dilgo Khyentse Rinpoche 21 50 51 52 22 53 24 23 25 48 49 27 26 28 30 29 31 56 56 32 34 36 33 35 38 41 37 43 39 45 42 44 46 40 47 (4) (3) (1) (5) (2) 12 14 7 15 8 9 6 11 10 16 17 18 13 19 54 20 55 57 58 gui d e to t h e r ef u ge t r ee pai n t i n g 191 1. 2. 3. 4. 5. Center: Front: Right: Back: Let: Guru Rinpoche and Yeshe Tshogyal Buddhas of the three times Eight Bodhisattva (Mahayana Sangha) Scriptures (Dharma) Shravakas Monks (heravadin Sangha) Center: Tutelary Deities (Yi-Dam) 6. 7. 8. 9. 10. 11. 12. 13. Chechog (Mahottara-heruka or Vajramahaheruka) Yangdag (Shriheruka) Shinje (Yamantaka) Tadrin (Hayagriva) Phurpa (Vajrakila) Yumka, Dechen Gyalmo hugje Chenpo Dukngal Rangtrol (Avalokiteshvara) Takhyung Barwa (Wrathful form of Guru Rinpoche) Dharmapalas 14. 15. 16. 17. 18. 19. 20. Tsheringma gZa’ (Rahu) Gonpo (Natha) Ekatsati (Ekajati) Damchen Dorjelegpa (Vajrasadhu) Durthrod Dagmo (Chitipati) Dorje Yudronma Lineage Teachers Before Jigme Lingpa 21. 22. 23. 24. Kuntu Zangpo (Samantabhadra) Dorje Sempa (Vajrasattva) Garab Dorje (Prahevajra) Shrisimha 192 Heart Essence of t he Va st Expanse 25. Manjushrimitra 26. Padmasambhava 27. Jnanasutra 28. Vimalamitra 29. Yeshe Tshogyal 30. Bairotsana 31. King hrisong Deutsen 32. Kunkhyen, Longchen Rabjam (1308–1363) 33. Rigdzin, Jigme Lingpa (1729–1798) (Reproduced by permission of Ven. Tulku hondup Rinpoche). Lineage Lamas, After Jigme Lingpa At the right corner of the Tree 34. First Dodrupchen, Jigme hrinle Özer (1745–1821) 35. Do Khyentse, Yeshe Dorje (1800–1866) 36. Gyalse, Zhenphen haye (1800–?) 37. Paltul Rinpoche, Jigme Chökyi Wangpo (1808–1887) 38. Nyoshul, Lungtok Tenpe Nyima (1829–1901) 39. Onpo, Tendzin Norbu 40. Kathog Khenpo, Ngawang Palzang (1879–1941) At the let corner of the Tree 41. Jigme Gyalwe Nyuku (1765–1843) 42. Jamyang Khyentse Wangpo, Dorje Zijid (1820–1892) 43, hird Dodrupchen, Jigme Tenpe Nyima (1865–1926) 44. Adzom Drugpa, Drodul Pawo Dorje (1842–1924)* 45. Dzongsar Khyentse, Chökyi Lodrö (1893–1959)* 46. Fith Dzogchen Rinpoche, hubten Chökyi Dorje (1872–1935)* 47. Dzogchen Khenpo, Pema Losal* *hese are teachers who, in person, transmitted Longchen Nyingthig teachings to Kyabje Dilgo Khyentse Rinpoche (1910–1991) gui d e to t h e r ef u ge t r ee pai n t i n g 19 3 Other tutelary deities 48. 49. 50. 51. 52. 53. 54. Vajrasattva (Ngensong Jonga) Vajraheruka (Ngensong Jongwa) Mi-thrugpa (Akshobhya) Öpagme (Amitabha) Nampar Nangdze (Vairochana) Menkyi Lama (Bhaishajyaguru, Medicine Buddha) Drolma (Tara) Dharmapala Of Wealth 55. Namthöse (Vaishravana) Offering Devotees 56. Ofering Dakinis 57. Monk devotee 58. Lay devotee 194 Heart Essence of t he Va st Expanse Notes 1. he three divisions of Dzogchen teaching are the Mind, Instructional, and Spacious Dimension teachings (sems sde, klong sde, and man ngag sde). For Jigme Lingpa’s statement quoted here, see Kun mkhyen zhal lung, Nyingthig rtsa pod, volume hum, folios 12a/6: Klong ch’en po’i mkha’/ sNying ch’en po’i tig. hanks to Tulku hondup for this reference. 2. Vajradhāra is the resplendent (sambhogakāya) form of Samantabhadra, who is the dharmakāya. See, for example, Dudjom Rinpoche 1991, 32b.1, p. 64. 3. An earlier version of this introduction appeared in the Winter 2003 issue of Buddhadharma. 4. Drukpa 1976, 143.1–2. Adzom Drukpa’s (A-’dzoms ’brug-pa ’Gro bdul dpa’ bo rdo rje) har lam gsal byed is a commentary on the Longchen Nyingthig Foundational Practices. He cites here Candrakirti’s Seventy Verses on Refuge (skyabs ’gro bdun cu pa; Skt. Triśaraṇasaptati ). T3971. 5. Unnamed sutra cited by Drukpa 1976, 145.4. 6. Action, Performance, and Yoga Tantras. 7. Drukpa 1976, 147.3. 8. Some traditions touch at the heart only once, ater the crown and the throat. 9. For an elaborate philosophical discussion of unbounded wholeness in Dzogchen, taken from the Bön tradition and also applicable here, see Klein and Wangyal Rinpoche 2006. 10. Sambhogakāya. 11. hat is, I cultivate the strong sense that I will never repeat these deeds, even at the cost of my life. 12. Explicit and implicit principles upon which such understanding is based will be a focus of the book currently in preparation by Klein, Pay, and Milun, provisionally titled he Knowing Body. 13. Jigme Lingpa, Collected Works, vol. 8, pp. 861–903. 14. Jigme Lingpa, Collected Works, vol. 8, pp. 905–43. 15. Jigme Lingpa, Dilgo Khyentse edition, vol. hum, p. 647. 16. Jigme Lingpa, Dilgo Khyentse edition, vol. om, p. 133. 195 17. his appears in the kLong snying ’don ch’a pod gnyis pa nyer mkho skor under the title kLong chen snying tig gi sngon ’gro’i ngag ’don rnam mkhyen lam bzang gsal byed bchas, pp. 5–50. Patrul Rinpoche’s text is also found in the second volume of the ’don ch’a or daily prayer books published by Dodrupchen Rinpoche in Sikkhim. hanks to Tulku hondup on this point. 18. hondup 1999, p. 202. 19. See ibid., p. 215f. 20. Dudjom Rinpoche’s own root teacher, Gyurme Ngreton Wangpo, was also a student of Jamyang Khyentse Wangpo. 21. Sogyal Rinpoche’s worldwide Rigpa centers, the Seminary and other training centers in the lineage of the late Trungpa Rinpoche, and the many centers of the late Chagdud Rinpoche, as well as renowned Tibetan lamas such as Dodrupchen Rinpoche, Dungsei hinle Norbu Rinpoche, Gyatrul Rinpoche, Khyentse Norbu Rinpoche, Chögyal Namkhai Norbu Rinpoche, Tulku Sang Ngag, Tulku hondup, and Tsoknyi Rinpoche, and non-Tibetan teachers such as Lama Surya Das are among the Tibetan Buddhist communities and lamas in the West for whom the Heart Essence lineage and its foundational practices are central or signiicant. Please see the pages at the end of this book regarding Dawn Mountain and its related centers’ oferings in this tradition. 22. Described by Khetsun Sangpo Rinpoche in Sangpo 1982. Most Tibetan practice sessions begin with some version of this nine-fold breathing exercise. Here women and men do this practice in the very same way. Khetsun Sangpo Rinpoche, Tulku hondup, private communication with the author. 23. Ngag byin gyis rlab pa. his practice, described in Sangpo 1982, pp. 197–98, can be done here, or immediately upon waking in the morning. he verses for this practice are found at the beginning of the rNam khyen lam gsal byed by Jamyang Khyentse Wangpo (1820–92). It is widely believed that the sixteen vowels and thirty-four consonants of the Sanskrit language have great power. Ritual recitation of these sounds is used to purify the speech in numerous contexts, especially to magnify the power of speech before extended mantra recitation (sadhana), and in connection with mantra retreats (bsnyan tshams). he vajra speech of the buddhas is embodied as Amitabha Buddha. he vowels, symbolizing wisdom, are red; the consonants, symbolizing skillful means, are white. As Khetsun Sangpo taught this practice, these form a circle around the tongue-vajra. As Tulku hondup teaches it, the red and white syllables circle around like snakes in the hollow space of the round center of the tongue vajra. In both cases, these are surrounded by the syllables of the Mantra of Interdependent Causation, YE DHARMA HETU, etc. Here that mantra is imagined as a rosary of blue pearls. In addition, Bön traditions maintain that each line of the alphabet promotes health in speciic parts of the body—for example, GA KHA KA NGA in the throat, HA A in the stomach, and so on. 24. hat is, the Tathagata taught that all sufering arises from causes, and he taught how to cease such sufering through practice of the path. his phrase, “the heart of dependent arising” can be seen as condensing the Four Noble Truths and is regarded as the pith of Buddha’s teaching. It is found 196 Heart Essence of t he Va st Expanse 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. Sanskrit scriptures telling of of Shariputra’s conversion. he newly ordained Shariputra tells a senior monk, the Ven. Asvajit, “Monk, all I need is the gist. What is the need for many elaborations. Tell me the gist.” Ven. Asvajit recites this verse and Shariputra’s wisdom eye immediately opened to the nature of things. Catusparisatasutra, translated in John Strong, he Experience of Buddhism (Belmont, CA: Wadsworth, 1994), p. 53. hese, as well as the eight incompatible inclinations that follow, are discussed by Longchen Rabjam in his Wish-Granting Treasury (Yi bzhin mdzod). See also Words, pp. 29–33, or Sangpo 1982, pp. 48–52. bdud kyis zin. For example, Angulimala was in the thrall of a teacher who told him the way to liberation was to kill one thousand persons and collect their ingers. Sangpo 1982, p. 49. hese refer to powerful, habitual disinclinations to practice, so strong and obscuring that they virtually obstruct any possibility for cultivation. hese counter-inclinations do not refer merely to occasional missteps in one’s practice. hanks to Tulku hondup for this gloss. Literally, one could also read this as “extreme wrong [view].” tam tshigs. hese are special pledges or promises associated with Tantric initiations. he weapons, hammers, saws, and room are all molten red hot iron as well. his phrase is included in the Tibetan text published by Tulku hondup under the title he “Excellent Path of Omniscience” of Kun Khyen Jig-Med Ling-pa and translated by him (Shantiniketan, 1979). his is, famously, one of the richest teaching verses of the text. Numerous commentaries have been written on it and some variant interpretations. he translation here accords with the commentary of Yukhok Chatralwa Choying Rangdrol (1872–1952), which accords also with Khetsun Sangpo’s and Adzom Rinpoche’s explanations in teaching. Ven. Tulku hondup’s consultation was also important here. Grammatically, it is possible to interpret sugata as a gloss on “hree Real Jewels”—that is, as referring to Buddha, Dharma, and Sangha, as suggested by Tulku hondup’s translation (1982:9) and rendered here. It is also possible to understand this verse to mean that guru, deva, and dakini are the composite of all sugatas just as are the lama, deity, and dakini, as Khetsun Sangpo Rinpoche (1982:119–20) comments. his interpretation is relected in the chantable translation. Guru, yidam (most intimate deity), and dakini. Tib. rtsa, rlung, thigle; Skt. nādi, prāna, bindu. hat is, I cultivate the strong sense that I will never repeat these deeds, even at the cost of my life. shon nu bum ba’i sku. Literally, “youthful vase dimension,” signifying the primordial buddha now present deep within the obscuring vessel of the body. See Patrul 1994:297–307; or Sangpo 161–66. Tromo is a ierce black female deity. Classically, the four bdud named in Severance (and elsewhere) are (1) the aggregate iend (phung po bdud), (2) the aliction iend (nyon mongs pa’i bdud), (3) the lord of death iend (’chi bdag gi bdud), not es 197 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52. 53. 198 and (4) the divine child iend (lha’i bu’i bdud). hese “iends” typically signify what we would call emotions. For example, the divine child iend is associated with distraction. In Anuyoga, the seventh of the nine vehicles, ive bdud are listed, according to the Treasure of All-Pervasive Knowing (Shes bya kun khyab mdzod) by Jamgon Kongtrul, vol. 2, p. 192. hese are: (1) the demon that causes insecurity through divisive thoughts, (2) the demon that is laziness with respect to the equanimity of the real, (3) the demon that is capricious with respect to pleasure and social diversions, (4) the demon of the sharp sword of harsh speech, and (5) the demon that causes disturbances in a wrathful, ierce manner. From the Rangjung Yeshe dictionary. kāya (Tib. sku). he three dimensions, or bodies, of a buddha. Lama Gonpo Tsayden suggests repeating this prayer three times and reciting one hundred mantras ater each repetition of this verse. When you have the time, please consider this as a way of adding power to your practice. Tulku hondup notes that if you are doing the guru yoga part, briely or as a daily practice, then you do not need to recite the mantras between the prayer verses but only at the end (before the lineage prayers preceding the four initiations). Commentary glosses skal ba as sa bon, or “seed” (143, last line). Commentary, 144.3–4. he caṇḍālī is the source of all bodily warmth and is located within the central channel, four ingerwidths below the navel. Sangpo 1982:177. Commentary, 144.11–12. Commentary, 145.2–3. hese instructions, not explicit in Khetsun Sangpo Rinpoche’s commentary, are found in the material from Lama Gonpo and in Tulku hondup. hese instructions, which do not appear in the Tibetan text, are given by Khetsun Sangpo Rinpoche, following Patrul Rinpoche. See also Commentary, 147.1–3. he verse in Dodrupchen’s text requests the lama to reside in the lotus at the crown. Our Tibetan recitation text (n.p.) reads “heart” rather than “crown” at this juncture, and Khetsun Sangpo Rinpoche also taught the practice in this way. Tulku hondup has elaborated as follows: “As you go to sleep, see the lama descending through your central channel to sit in your heart, which is shaped as a lotus of light. Your entire body ills with light (unless this makes sleeping diicult). Enter sleep within an awareness of this luminous clarity. If possible, feel that your light touches the entire universe, which melts into light and merges into yourself. You then merge with the lama at your heart and dissolve into emptiness, thereater remaining in naked union with awareness and emptiness.” Commentary, 148.3–7. Some recensions of the Tibetan text, such as that published by Tulku hondup, do not include the puriication of speech practice that follows; like the instructions on purifying the breath, in some cases this remains simply part of the oral tradition, which is integral to the practice transmission. A reference to the mantra of dependent arising, for rten ’grel, or dependent arising, can also be Heart Essence of t he Va st Expanse 54. 55. 56. 57. 58. 59. 60. 61. 62. 63. 64. understood as an omen, or indication, of that which will occur in dependence on what is happening now. he buddhas’ heirs are bodhisattvas. Most generally, siddhis are the powers, accomplishments, and wisdom arising from practice. In this line, vowels with long diacritical marks are held for two beats; vowels without, for one beat. In the course of the Sanskrit alphabet recitation as a whole, sounds move from the chest (locus of A) up to the throat (KA, KHA ...), to the palate (CHA, CHHA ...), to mid-palate (ṬA, ṬHA, ḌA ...), to the teeth (TA, THA Ö), then to lips touching (PA, PHA Ö), and inally, to lips open (YA, RA, LA, WA). hese sounds are retrolex, meaning that the tongue curves back on itself, touching the top of the palate, when pronouncing them. hese sounds are dentals, pronounced with the tongue touching the back of the top teeth. his phrase, “the heart of dependent arising” is regarded as the pith of Buddha’s teaching. It is found in Sanskrit scriptures telling of of Shariputra’s conversion. he newly ordained Shariputra tells a senior monk, “Monk, all I need is the gist. What is the need for many elaborations. Tell me the gist.” His mentor, Ven. Ashvajit, recites this verse, and Shariputra’s wisdom eye immediately opens to the nature of reality. Catusparisatasutra translated in John Strong, he Experience of Buddhism (Belmont, CA: Wadsworth, 1994), p. 53. Poetic license has been taken in rendering dran pa and shes bzhin, which are frequently translated as “mindfulness” and “introspection.” Tulku hondup notes, in accordance with the instructions of Yukhok Chatralwa Choying Rangdrol (1872–1952), that this prayer calls forth both the external lama, the being imagined to move from one’s heart to one’s crown, and the internal lama, which is mindfulness and awareness. he remainder of the prayers, up to the refuge verse, are addressed to the lama at one’s crown, a uniication of Guru Rinpoche, Longchen Rabjam, Jigme Lingpa, and one’s own root teachers. As much as possible, one maintains the sense that the guru resides there throughout the day. When we engage in the subsequent visualizations, we may lose direct connection with the lama at our crown, but we should not think that this connection has necessarily disappeared. Many deities, or a single deity in many forms, can be present in the same place. here are no limits in this dimension. Even when we dissolve one deity before visualizing another, as when we move from visualizing the Refuge Tree to the practice of Vajrasattva, even though one becomes invisible, it has not necessarily completely gone. Tulku hondup. hese are “common” in the sense that they are shared with the practitioners of Nikāya (or heravādan) Buddhism. he following verses frame the four thoughts that turn our minds to practice: (1) appreciation of the speciic qualities of a precious human life that bring freedom to practice, (2) life’s impermanence, (3) karma, and (4) the sufering of cyclic existence. Such beings have no discrimination, thus no possibility for sacred practice. Refers to Guru Rinpoche. not es 199 65. blo sna literally means “attitude,” or “frame of mind.” Since this is what one identiies with most strongly, and to avoid the mistaken notion that practice is about mind as we ordinarily conceive it, I have taken poetic license and simply say “me” instead of “my mind” here. 66. Today we understand that both Longchenpa and Jigme Lingpa are the omniscient lamas who are “all knowing.” When Jigme Lingpa himself wrote these lines, he meant the phrase “all knowing” to invoke Longchenpa. For his own students, the “Kind Lama” of the third line signiied Jigme Lingpa himself. Subsequent generations, including ourselves, understand the third line to refer to our own teacher. 67. Here, “these ones” refers to Longchenpa and Jigme Lingpa. 68. hese refer to powerful, habitual disinclinations to practice, so strong and obscuring that they virtually obstruct any possibility for cultivation. hese counter-inclinations do not refer merely to occasional missteps. 69. tam tshigs. hese are special pledges or promises associated with Tantric initiations. 70. he bardo is the intermediate state between death and the next life. 71. Wangs (dbang) are initiations, or empowerments. he four wangs are: vase, secret, wisdom, and word. See the “Guru Yoga” recitation section (pp. xx–xx) and the corresponding chapters in Patrul 1994 or Sangpo 1982. 72. his can connote crude, improper, or unpredictable behavior or, alternatively, senseless babble. 73. Literally, “though meditation is distracted” (sgom pa yengs). 74. he text speciically mentions pilgrimage, which can be a worthy religious activity but may also become a form of amusement. Meditation is more highly praised for practitioners. 75. A reference to the eight worldly dharmas (’jig rten chos brgyad) of being overly afected, positively or negatively, by: gain, loss, fame, ill repute, praise, blame, pleasure, pain. 76. Here “uncommon” refers to practices unique to the Mahayana. 77. Khetsun Sangpo Rinpoche explains that the sugatas are the composite of the three roots (guru, deity, and dakini). 78. “Full” refers to enlightenment replete with all good qualities. 79. Sambhogakāya. 80. hat is, I cultivate the strong sense that I will never repeat these deeds, even at the cost of my life. 81. yab yum, “male and female.” 82. Chögyi Dragpa 113:7 notes that one calls here for protection just as a child calls for its mother. 83. his refers to a cakravārtin, i.e., the emanation dimension. 84. his refers to the ive inalienable, or deinite, attributes, which are: (1) place: Richly Ornate Pure Land (Akanishta; ’Og min stug po bkod); (2) teacher: Vairochana Gangchentso (rnam snang gangs chen mtsho); (3) retinue: tenth-ground bodhisattvas; (4) teaching: Mahayana; and (5) time: “continuous wheel of eternity” (rtag pa rgyun gyi bskor ba). 85. his refers to the sambhogakāya, or resplendent dimension. 86. shon nu bum ba’i sku. Literally, youthful vase dimension, signifying the primordial buddha now present deep within the obscuring vessel of the body. 200 Heart Essence of t he Va st Expanse 87. his refers to the dharmakāya, or actual buddha dimension. 88. Severance is famous for overcoming the four dü (bdud), usually translated as “demons.” Classically, the four bdud named in severance (and elsewhere) are (1) aggregate iend (phung po bdud), (2) aliction iend (nyon mongs pa’i bdud), (3) lord of death iend (’chi bdag gi bdud), and (4) divine child iend (lha’i bu’i bdud). hese “iends” typically signify what we would call emotions. For example, the divine child iend is associated with distraction. 89. he three dimensions, or bodies, of a buddha (Skt. kāya, Tib. sku). 90. Chögyi Dragpa 125:7–10 notes that he wears the deep blue gown of a mantrika, the red-yellow religious robes of a monk, the kingly maroon shawl of a king, as well as the white brocade of a bodhisattva. 91. Pema is the Tibetan form of padma, which is the Sanskrit term for “lotus.” For the sake of simplicity, the term has been rendered as pema throughout this book. 92. Literally, “mother,” referring to his female consort. 93. A rigzin (rig ’dzin) is someone who is a holder (’dzin pa) of open presence (rig pa). See Sangpo 1982, pp. 15–16; the four main categories of rigzin are described on pp. 175–79. 94. A yidam is a personal deity, an enlightened being into whose mandala one has been initiated. 95. Jetsun translates as “venerable” and is a traditional term of respect. 96. Lama Gonpo Tsayden suggests repeating this prayer three times and reciting one hundred mantras ater each repetition of this verse. When you have the time, please consider this as a way of adding power to your practice. Tulku hondup notes that if you are doing the guru yoga part, briely or as a daily practice, then you do not need to recite the mantras between the prayer verses but only at the end (before the lineage prayers preceding the four initiations). 97. he two obstructions (sgrib pa) to liberation and to omniscience. 98. In the recitation text from Lama Gonpo, this prayer is recited here. In the texts of Tulku hondup and others, this prayer follows the Becoming Vajrayogini prayer below. 99. In Sangpo 1982, in accordance with the instructions that Jefrey Hopkins received from Khetsun Sangpo Rinpoche, this prayer to the lineage lamas is recited ater the initiation. According to Tulku hondup and in the version from Lama Gonpo, the lineage prayer precedes the initiation in this and other Tibetan recitation practices. Here, we follow this more customary order. 100. gya ched signiies there is no size because there is no limit, such as great or small. phyogs lhung signiies falling into extremes of (being set in) a particular directionality such as this or that, north or south, yours or mine. 101. Samantabhadra. 102. Vajrasattva. 103. Skt. Manjushrimitra, who is the lord of Dzogchen, which is the peak, or ninth, of the nine vehicles (yāna; theg pa). 104. Jambudvipa is the southern of the four continents surrounding Mount Meru. his is oten said to be the world we live in; sometimes, however, it is associated with the continent of Asia. 105. he “heart children,” or Dharma heirs, are: the king, Trisong Detsen, the student, Vairochana not es 201 106. 107. 108. 109. 110. 111. 112. 113. 114. 115. 116. 117. 118. 119. 120. 121. 122. 123. 124. 202 (sometimes also said to be the twenty-ive students of Guru Rinpoche), and the friend, his consort Yeshe Tsogyal. 137:10. Khandro (Tib. mkha’ ’gro), literally “sky goer,” is Tibetan for dakini (Skt). Jamyang Khyentse Wangpo. shes nyams yid dpyod las ’das rig pa’i gtangs. More literally, “the radiance of innate presence (rig pa), which is beyond consciousness, experience, or mental analysis,” that is, beyond any activity of mind or mental fabrication. Refers to the Dzogchen path of khregs chod, or setting free, in which one sets free all tensions and releases the bonds of thought. Refers to the Dzogchen path of thod rgal, or soaring forth, in which one ascends the stages through vision. According to Chögyi Dragpa’s (142:12–13) commentary, this signiies liberation through experiencing, wearing, touching, seeing, and hearing. Poetic gloss on “natural” (rang bzhin). Emanation dimension buddha (nirmanakāya). skyes rim. Sometimes translated as “the development stage,” it is the irst of the two levels of Tantric practice, in which one cultivates the ability to clearly sense oneself as a deity. Resplendent dimension buddha (sambhogakāya, klong sku). he caṇḍālī is the source of all bodily warmth and is located within the central channel, four ingerwidths below the navel. Sangpo 1982, p. 177. Reference to the Copper-Colored Mountain, abode of Guru Rinpoche, here associated with the fabulous area of Nga yab (rnga yab). In Buddhist cosmology, the western subcontinent of Jambudvipa, also sometimes said to be northwest of Bodhgaya (depending on whether Jambu itself is considered to be our entire Earth or only the Asian continent). Literally, “the Venerable Lotus-Arisen One,” that is, Guru Rinpoche. In the Dodrupchen transmission, as it is given in rNam khyen lam bzang, this prayer appears before the recitation of the siddhi mantra, just prior to the prayers to the lineage lamas. Here, with Khetsun Sangpo Rinpoche, we follow Patrul Rinpoche’s tradition, as expounded in Patrul 1994, and Khyentse Wangpo, as expounded in his 1966. Khetsun Sangpo Rinpoche, following the tradition of Adzom Drukpa, places this prayer here. he Dodrupchen, Patrul, and Khyentse recitation orders place the prayer before the initiations. We have included it in both places. hese instructions, which do not appear in the Tibetan text, were given by Khetsun Sangpo Rinpoche, following Patrul Rinpoche. An earlier version of this narrative appeared in the Tara Mandala Newsletter in 2000, written at the request of founder Tsultrim Allione. Zhing sgrub. Grammatically, it is possible to interpret sugata as a gloss on “hree Real Jewels”—that is, as referring to Buddha, Dharma, and Sangha, as in Tulku hondup’s translation (1982:9) and as it is Heart Essence of t he Va st Expanse rendered here. It is also possible to understand this verse to mean that guru, deva, and dakini are the composite of all sugatas just as are the lama, deity, and dakini, as Khetsun Sangpo Rinpoche comments (1982, pp. 119–20). his interpretation is relected in the chantable translation. 125. Tib. rtsa, rlung, thigle; Skt. nādi, prāna, bindu. 126. thugs rjes. he compassionate movement of outgoing energy that, with pure essence and spontaneously perfected nature, characterizes the mandala of an enlightened mind. he lines of the refuge verse end with a Tibetan mark indicating that each line is a revealed treasure or terma (gterma); in this case, revealed from Jigme Lingpa’s Longchen Nyingthig foundational practices. 127. he revealed treasure (gter ma) tradition of the Heart Essence lineage is unique in adding HŪṂ PHAṬ to the end of this mantra. he word (bka’ ma) tradition of Jigme Lingpa’s text ends the mantra with ĀḤ. he Sanskrit transliteration of the mantra: OṂ VAJRASATTVA SAMAYAM ANUPĀLAYA, VAJRASATTVA TVENOPATIṢṬHA, DṚḌO ME BHĀVA, SUTOṢNYO ME BHAVA, SUPOṢNYO ME BHĀVA, ANURAKTO ME BHĀVA, SARVA-SIDDHIṂ ME PRAYACHCHHA, SARVA-KARMASU CHA ME CITTAṂSHRIYĀṂ KURU, HŪṂ HA HA HA HA HO, BHAGAVAN-SARVA-TATHĀGATA-VAJRA, MĀ ME MUÑCHA VAJRĪ BHĀVA, MAHĀSAMAYA-SATTVA, ĀḤ HŪṂ PHAṬ. 128. Adzom Paylo Rinpoche spoke this verse spontaneously at Kamalasila Center, in December 2004, in his room between semtri. 129. Oten translated as “pistil,” which is seen when a lower opens. Commentary glosses this word as “blooming.” See Tulku hondup 1995, p. 176. 130. Snang srid dbang du sdud pa’i gsol ’debs byin rlabs sprin chen bzhugs so, “he Great Clouds of Blessings, the prayer that grants dominion over all that appears or exists,” composed by Ju Mipham Rinpoche in the Earth-Hare Year, 1879. his translation beneits from the prose translations of Richard Barron (Chogyi Nyima), which is available to practitioners through the Chagdud Foundation, and the unattributed Rigpa 2006 Calendar version. he Adzom Rinpoche text translation has beneited from the many generous explanations of its author over the years, for which I was sometimes the oral translator. It has also been improved in a number of places from the insight of Erik Drew, who orally translated some of these teachings as well, and from Tsultrim Allione’s suggestions regarding an earlier version published by Dawn Mountain. 131. Dharmakāya (chöku), the actual buddha dimension. 132. Guhyaj–āna, or “Secret Wisdom,” a dakini teacher of Guru Rinpoche, revealed by the tertön Kunzang Dechen Gyalpo. 133. Cakrasamvara. 134. Rigjema (Kurukullā) is a red-golden female goddess who is a manifestation of Tara. When the Great Fith Dalai Lama passed into nirvana while contemplating her, this was understood as an auspicious indication of his future enlightened activity, since subjugation (dbang ’gyur) is the special feat attained through the rites of Rigjema. Dudjom Rinpoche 1991, p. 824. not es 20 3 135. hat is, cyclic or samsaric existence, and the peace of nirvana. Poetic license is taken in using the same term to translate ’khor ’das, which literally means “cyclic existence and nirvana.” he latter is etymologized in Tibetan as “passage beyond sufering” and, hence, the ultimate state of peace. 136. Vowels are called āli; consonants, kāli. 137. A reference to the mantra of dependent arising, as dependent arising (rten ’grel) can also be understood as a cause, an omen, or an indication of that which will occur in dependence on what is happening now. 138. “Full” refers to enlightenment, i.e., replete with all good qualities. 139. Oten known as the four immeasurables, these are common to both southern and northern Buddhist traditions. hey are: immeasurable love, immeasurable compassion, immeasurable joy, and immeasurable equanimity. 140. yab yum, “father and mother.” 141. dön (gdon). his refers to human and nonhumans who do harm. 142. Because it is the tradition to recite mantra as heard from one’s teacher, this mantra is written here phonetically, in accordance with Tibetan pronunciation, not actual Sanskrit transcription. Most notably, the Sanskrit vajra is rendered bendzra and the Sanskrit cha is pronounced tsa. 143. Adzom Paylo Rinpoche notes that some say MA ME here. Either is correct. 144. he revealed treasure (gter ma) tradition of the Heart Essence lineage is unique in adding HŪṂ PHAṬ to the end of this mantra. he word (bka’ ma) tradition ends the mantra with ĀḤ. 145. An abbreviation of Dorje Sempa, that is, Vajrasattva. 146. his is an abbreviated practice of “cutting attachment,” or chöd (gcod). 147. Wangs (dbang) are initiations or empowerments. 148. See the prose translation for the identities of the individuals named in this lineage (pp. xx–xx). 149. Drib (sgrib pa) are obstructions. 150. Dorje Chang is Vajradhara. 151. he ive “aggregates” of body and mind: material form, feelings, perceptions, dispositions, and consciousness. 204 Heart Essence of t he Va st Expanse Index 205 206 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 207 20 8 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 209 210 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 211 212 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 213 214 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 215 216 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 217 218 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 219 220 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 221 222 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 223 224 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 225 226 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 227 228 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 229 230 Heart Essence of t he Va st Expanse Heart Essence , t he Va st Expanse 231

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