Root Commentary on "Deep Inner Meaning" by the Third Karmapa Rangjung Dorje
Illumination of the deep meaning leading to complete Liberation, expounding in a few words the "Deep Inner Meaning" - the essence of the ocean of Anuttarayogatantra
(rNal 'byor bla na med pa'i rgyud sde rgya mtsho'i snying po bsdus pa zab mo nang gi don nyung
ngu'i tshig gis rnam par 'grol ba zab don snang byed ces bya ba
Tags: Jamgon Kongtrul, anuttara tantra, vajrayana, book, translations
Mantrayana. The first three stages: accumulation, application and vision April 10, 17:10
Mantrayana is more sublime due to four special qualities: skillfulness (mkhas pa) of methods; abundance of methods; simplicity of methods; [she is for people] with a developed mind. Therefore, even if Sutra and Mantra are similar in the main part (dngos gzhi) of the path, Mantrayana is special in terms of simplicity (bde skyob) and speed (myur skyob) of methods. It doesn't matter how many stages of the path there are - here, in the context of the Vajrayana, precisely because of its special unimaginable methods of maturation and liberation, it is faster and higher than the path of the paramit.
In this context, one should be aware that in general the practices of the Secret Mantra [follow three approaches: by practicing] the path of discarding the foundations, the path of transmuting the foundations, and taking the foundation itself as the path.
Since the first includes means opposite to what should be discarded and [false] ways of perceiving, by means of them the kleshas, aspects of the imagination, are discarded. By means of the last two, the co-born aspects, both gross and subtle, are removed.
These methods can be illustrated by meditating on the four close placements of mindfulness (dran pa nyer bzhag) on the lower [levels] of the path of accumulation, and they are known in the Paramita yana, as well as [described] below - meditation on impurity [of the body], on suffering, impermanence, and lack of self as [appropriate] antidotes to seeing the body as pure, sensations as pleasant, mind as permanent, and phenomena as having an identity of their own.
The second path where the foundations are transformed] includes, for example, meditation on the four ways of falsely perceiving [things] as pure, etc., where they are presented as the four dakinis of the environment of Chakrasamvara.
In the third path, where the ground itself is taken as the path] the activity of body and mind is linked, so that the subtlest body becomes an empty form, sensations become great bliss, the mind becomes self-awareness, and the nature of all phenomena becomes a great unity.
Such is the nature of the four close placements of mindfulness. From these and other examples, it should be understood that [there may be] many such approaches. The Annotations describes a different approach: “It is also said that when the body arises as the deity, the deity as the mind, [the mind] as emptiness, and emptiness as great bliss, [thus] awareness of the body is cultivated, sensations, mind and phenomena.
You can find ease if you know how
Guru Padmasambhava said: You can find ease if you know how.
Yeshe Tsogyal said: Please explain!
The Master replied: If there is no attachment to duality, the view comes easily.
If there is no lethargy, agitation and distraction, meditation is easy.
If attachment is purified like space, behavior comes easily.
If the defilements of the mind are purified, the experience is easy.
If the mind is free from torment, life is easy for you in your own house.
If partiality is purified, compassion comes easily.
If attachment is purified from within, generosity comes easily.
If you know that food and wealth are illusory, enjoyment comes easily.
If you don't turn up your nose, your daily activities are easy.
( Further... )
Tags: Yeshe Tsogyal, Padmasambhava, vajrayana, instructions
Stories of Jamyang Shadba and devotion
Location: Buryatia, Russia Mongolia
In the Lavran monastery in Amdo, which is very closely associated with the history of Buddhism in Mongolia and Buryatia, there is a great lama tulku, Jamyang Shepa (Mong.: Jamyang Shadba). My friend Dashi Jamtso told several stories about his current reincarnation. One of them just serves as an illustration of the indestructible devotion of the student to the teacher.
One day, Jamyang Shepa, for no apparent reason, summoned one of his students, a great scholar and good practitioner, who also had many of his students, and, declaring that he was excluding him from among his students, ordered him to immediately leave the monastery.
The student began to think about the reasons for this. But his loyalty remained unbreakable. He said to the teacher: "You are my Guru, please be him from life to life. Wherever you send me, I will accept your decision. Even if you do not allow me to be your student anymore in this life, please allow me to be them in the Hereafter" and left the monastery, looking at the night.
How wonderful!
Those who have destiny carry out the practice!
Rest continually in the balance of the Victorious! [Stay in] the nature of the great clear light! Since the flow is not stopped for three times, the three bodies of the Enlightened One [appear] as one's own nature! The inseparability of self and others [appears] as an essence, inseparability from the glorious that appears spontaneously, freedom from embellishment!
How wonderful! Samaya!
How wonderful!
Nude, who received the kingdom of the continent! Noble, with a minister and a superior horse turning its nostrils! [You possess] servants and a great path! Through insight, the fortunate ones [keep] the commitments of the heart! [You] appear as the protector of the holy Great Bliss, the self-arisen and unborn Pre-advised!
How wonderful!
Adhere to the seal of the mood of maturation and liberation! Due to the final meaning of the external, internal and secret, [shows] the seal of thoughts due to delusions. Thus, the knot is destroyed as a network of thoughts at the level of self-liberation in the nature of the mind. Immerse yourself in the purity of the absence of your own nature.
Commitment of the heart is looking into the mirror of your own mind. The syllables a and haṁ, the channel saṁta in the mirror of the natural effulgence of the nature of the mind, lead to consummation as the fruit of initiation. Due to this, all external impurities of false thoughts and cyclic existence [appear] as the original purity, the stream of the foundation of everything.
When there is purity in solitary awareness, one looks only at the flow of awareness without manifestations. The sun of comprehending the substances of vows is free from embellishment of one's own mind, [being] Great Bliss. Realize everything as the unchanging vajra of non-duality, channels, prana and bodhichitta. This is the highest holiness of substances.
The various manifestations, which are like external ones, [appear as] the sun, the only Sun of insight. There are no veils in his clarity and the water of behavior is cut by the sword [of awareness]. In these manifestations, whatever appear, [appears] nature without action. On the basis of it [shown] yoga, destroying action. How can a sword mark something in the water? It is like movement without a trace. The sword, which cannot harm, acts without imprints in the equanimity of adornments, austerities, bhusuku.
Awareness, through the actions of the mind, is seen as the great seal, Mahamudra, self-liberation. One's own mind is the Mahamudra of non-duality. Self-liberation is liberation in purity of mind. The seal is the primordial wisdom of emptiness.
The seal is freedom from the seal of cyclic existence. The great one is unity. Essence, self nature and characteristics are seen as uncontaminated Great Bliss.
How wonderful!
Glorious Vajradakini! The sounds of mercy [that appear] from the purity of emptiness are like echoes in the rocks from sounds from the purity of emptiness of space! Being inseparable, they become perfect in Great Bliss. This lotus of the mind of the fortunate ones appears as the Sun of primordial wisdom. Through this, the power of self-liberation appears and the closed face is revealed!
You are the splendor of purity, possessing the mind! When you remove the darkness of ignorance of bhota in the Pullahari monastery, you will reveal the embracing of the radiance of primordial wisdom!
So the great lord Loto said to Naropa.
I prostrate before the glorious Chaksamvara!
You rotate the chakra, which corresponds to the channels and prana. The channels are in the body. These are avadhuti, lalana and rasana. And although they [are] separate, they are in four chakras. Their connection, which is called the "network", has the all-encompassing actions of the wind-prana. The names of the ten lords of the five chakras, being the non-duality of prana and mind, revolve inconceivably in the chakra. When one contemplates the lamp of the primordial wisdom of awareness, awareness, the king of the mind, blazes forth as nonduality, the lamp of the primordial wisdom of spontaneous fulfillment.
Having eliminated the darkness of ignorance, everything is covered by the manifestations of the primordial wisdom, free from defilements. Look with equal taste at the external mirror. Equal taste in the four elements, equal taste in consciousness and samadhi. Such an experience [appears as] the four aspects of bliss and clarity.
The mirror that has no birth is hidden by the dust of memories. If there is no memory, the experiences of awareness [mark] the outside. In the pure mirror of the mind one sees the non-duality of manifestations. When you look like this, external defilements manifest due to the manifestation of the power of thoughts. Adhere to the preciousness of sayings about Great Bliss. The holy teachers speak of the great bliss of self-awareness and clarity. Based on the bliss of the body, which has defilements, [shows] inseparability and one taste with the absence of defilements.
The inseparability of the highest mystery is the finding of the face of nectar-amrita. This heart is the purpose of self and others, which is like a jewel. The holy lucky man must keep that this is how it appears.
The Lord of the Yogis, the great translator bestowed this on me, known as the "Mountain of Ornaments". These vajra stanzas of the heartless secret mantra were given to me by Naropa as profound oral instructions. On earth when the last five hundred years will appear, the mind lotus of those who have the vessel [of instruction] will appear as your disciple from the land of snows. This student will gain everything based on the sayings of the teacher called "Translated for students." May the fruits of Samvara spread among beings!
Thus ends The Teachings of the Glorious Disembodied Vajradakini.
Karma Paljor (Filippov O.E.) translated into Russian.
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