Tapihritsa I

Tapihritsa is the axial master of the tradition called Experiential Lineage Zhang-Zhung, since his figure summarizes all teachings and teachers of this lineage. He is the twenty-fifth master of the transmission line, beginning with the Buddha Samantabhadra, Tönpa Shenrap passes and reaches the Tapihritsa master suite, called Tsepung Dagpa Gyaltsen.

All these teachers reached the completion of the rainbow body, which involves the dissolution of the physical body at death. Dagpa Gyaltsen is responsible for structuring the teachings of the Zhang-Zhung Nyen-gyüd in outer, inner, secret and top secret cycles.

It is said that when Tapihritsa received these teachings, retired for nine years to an area east of Mount Kailash, in a cave near Taruk, great salt lake, where he practiced up to the completion of the light body of the Great Transfer, dissolving his physical body in the vast expanse of sky without leaving any residue behind.

Until the appearance of Tapihritsa, the precepts of Dzogchen were orally transmitted to a single disciple in the form of upadeshas or secret instructions. However, from Gyerpungpa Nangzher Lopo–a figure of undoubted historicity and co-equall with Padmasambhava and other major Indian and Tibetan teachers–these teachings began to be collected in writing and hidden when Bon would be subject to relentless persecution. Later, in the tenth century, the teachings were finally translated into Tibetan by the last master of the lineage of the Experiential Transmission born Zhang-Zhung and name going flat Tsenpo.

But while Gyerpungpa Nangzher Lopo-chief disciple Tapihritsa-was a seasoned adept in the practice of tantra and had many magical powers, had not attained siddhi supreme enlightenment. Among the magical powers of Gyerpungpa capacity-deity associated with meditative Meri, tutelary deity of the teachings of the Zhang-Zhung Nyen-gyud-throwing magic missiles account.

Furthermore, Gyerpungpa was not only a great scholar and practitioner, but was also the personal priest-king of Zhang Zhung. At that time, around the seventh century C.E., the kingdom of Zhang-Zhung was about to be permanently annexed Tibet under the rule of King Tri famous Buddhist Detsen.

Tapihritsa usually represented as a sixteen years old, a figure white and translucent as glass, surrounded by a sphere of rainbow, with the naked body without any ornaments and seated on a lotus which is suspended in midair. This is how, according to tradition, his disciple Gyerpunga was manifested.

At the beginning of any practice of Dzogchen in the Bön tradition, always holding his invocation. According collect ancient chronicles, Gyerpungpa remained in retreat in a small chapel, protected by a wealthy nomad named Gyaltsen Mergyungpo yungdrung.

This rich benefactor found apparently lost a child and so tattered dress who, after declaring that he was an orphan called work saying it was capable of performing any task. The man welcomed the child and gave him the mission of caring for the cattle.

One day when the boy was looking for firewood, and cattle dispersed, with the excuse of going after him, arrived carrying a large bundle of firewood on her back at the entrance to the cave where he was meditating Gyerpungpa. Dropping his load hit, the child began to utter all kinds of praise but also some words of criticism directed at meditator who, after the initial surprise, doubted the sincerity and eloquence of small words.

So Gyerpungpa proposed closer look at the strange boy efectuándole five questions whose answers contain the essence of the Dzogchen teaching. Gyerpungpa questions were: – Who is your teacher? What is your practice? What is your meditation? What is your load? And why do you carry out this activity?

These were the answers given by Tapihritsa: ‘My master is ordinary vision. If ordinary vision is not the master, then who was the teacher of the first Buddha, Kuntuzangpo? “My practice is to remain free of discursive thoughts. Since we can not post any thoughts in the base-of-all, the visions connected with the thoughts are not actual practice.

“My meditation encompasses all the phenomena of the three realms of existence, since the true meaning of ultimate truth transcends any bias. “Wear about me loading the thoughts that once desires have been exhausted, ceases to be discursive thoughts and understand that everything is an illusion. “My business is working to service of all beings. Since happiness and suffering have one flavor, my behavior is to act with equanimity toward them all.”

Such responses not allayed skepticism Gyerpungpa, so he proposed that the next day they both engage in a debate before the king, and so that whomever would be defeated would become the other’s disciple. Given this proposal, the child uttered three loud laughter and said: “The debates are a game of blind tantrikas, only create illusions mind, and scholars emit only empty and meaningless words. Not worth wasting time with all that.”

At that moment, Gyerpungpa acknowledged that the child should be a spiritual emanation of a mahasiddha. He was silent, not knowing what to say. When he looked at the small child, he no longer saw the ragged orphan but a glorious vision of a sixteen-year suspended age space using a sphere of rainbow, with a pure body crystal, transparent, naked and unadorned. When he offered the young Gyerpungpa gold for his teachings, Tapihritsa replied: ‘I’m Tapihritsa. If you offer gold birds,..[incomplete translation] teach him free from all actions without a trace, like birds across the sky.

Gyerpungpa explained to his benefactor that the little orphan was actually a great spiritual being. Thus, both made ​​offerings to Tapihritsa and worshiped him.

Then the young man suspended in a vacuum conveyed a number of key lessons, you subdivided into: four good things, four things applicable to the mind, the five practices, the four trainings related to the natural state and the triple confidence. It is traditionally considered that each section of this teaching responds successively to the initial Gyerpungpa questions: Who is your teacher? What is your practice? What is your meditation? What is your load? What is your job? Four things good -When the mind is not attached to external and internal appearances, they are released by themselves.

Thus, we must allow the intrinsic recognition that is beyond all partiality or prejudice-free all appearances, not conceptualize or judge. Let them be that way is the first good thing. “When meditation is free from thoughts (concepts), the mind remains in a state of spontaneous clarity that keeps you safe from uncontrolled experiences.

Thus, the second good thing is to stay out of the distractions. 

‘As far as behavior is concerned, it must be free from attachments and expectations remain alert and relaxed. In that case, we directly away all judgments and concepts and all appearances that may occur leaving them as they are.

Thus, the third good thing is immediately cut all attachments and concepts that arise. “Regarding the fruit or goal, it is not to be sought nor buried under our expectations, but all emerge spontaneously as it is.

Any expectation or anxiety concerning the future is released on his own original condition emptiness. This process of natural release is the fourth good thing. “must carefully observe all these topics concerning the view, meditation, action and the fruit to see if they represent the path of clarity or, conversely, the absence of clearly concluded Tapihritsa while remaining suspended in the sky.

Both Gyerpungpa and the benefactor remained silent.

After a while, Tapihritsa added: The four things applicable to mind. No external or internal activity may diminish or deplete the Ultimate Reality ( dharmata ) because it is beyond the practice. There is nothing material or substantial in the Ultimate Reality which may be subject to decrease or increase.

Therefore, in practice, the mind must be in the same condition of non-substantiality (which is its empty nature.) can not get to know the dharmakaya with conventional consciousness nor mental activities, as it is beyond of all primary and secondary causes and that also applies to the mind. So you need to practice keeping the mind beyond causes and conditions.

Unable to find the mind when sought because it lacks inherent existence. Therefore, you have to practice without losing sight of the lack of inherent existence of mind. Unable to change the Natural State by any means and for that reason, you have to practice keeping the mind in that immutability. You must carefully examine these topics to check whether or not apply to your own mind. The Five Practices Since there is no bias or unilateral (as the duality of self and other) in the natural state, does all the visions come not equally without bias?

Thus, one must practice without partiality or sidedness about anything. Given that there is no grasping (in the natural state) or apprehension of external objects, did not they release themselves in emptiness? So you need to practice without attachment to appearances, emotions and thoughts, without trying to free (but leaving them exactly as they are in themselves.)

Since the natural state has no birth or death, does it not follow from this that all visions and appearances to that state emerge and remain in that nature which is not produced by anything? So you need to practice without trying to increase or impair appearances. Given that the natural state is inexpressible (and ungraspable by concepts) does not happen too all appearances emerge and remain in that vast expanse of space in an ineffable manner?

Thus, one must practice without trying to emphasize or remove anything. Given that appearances and visions are never separated from the natural state from the very beginning, is not it follow that there is no need to join them to that state? Thus, one must practice without trying to separate or connect anything. must carefully consider these issues to see if (appearances) arising from the mind or not. ‘s four direct training related to the natural state Since the mind does not depend on long meditation sessions and

opportunities they are very rare, we should try to remain in the natural state wherever we are and commit to train ourselves directly in the state practicing without delay.Since the State Great Gozo there are no distractions, we must remain in the natural state wherever we are and train ourselves directly in the natural disposition and practice without making any difference.

Since the meaning of the natural state is the unconditioned, based on the power of inseparability (of appearances and emptiness), we must remain in the state of contemplation where we are, we adiestrándonos directly on the natural disposition (the state of contemplation.)

Since in essence there is no birth and death (emergency or cessation) but a condition not caused by anything, we must remain in the natural state wherever we are and train ourselves directly in contemplation. should carefully consider these points to determine if your practice is sufficiently stable or not. confidence TripleWhen you understand that the natural state lacks inherent existence, you have enough confidence to make an irrevocable decision regarding all things.

When we understand the inseparability (of appearance and emptiness), we have enough confidence to decide that everything has a single flavor.

When you understand that the natural state lacks bias (or judgments) are reaches the trust that is free from all limitations. Only he who possesses these three trusts may be called Dzogchen practitioner. Upon completion, Tapihritsa said that would maintain the confidentiality of your education and added that if they did not forget him, would meet again .

Then he disappeared into a mass of rainbow light. Five years later, Gyerpungpa was retired on an island in the Darok lake, when he had his second encounter with Tapihritsa, who appeared again surrounded by a mass of light and spoke as follows: ‘You’ve practiced what I like taught, so that will give you new teachings. Listen carefully, this teaching

leads to release the best of human beings. The three important statements I will make now contain the essence of the eighty-four thousand teachings of Dzogchen and bön. They come from the dharmakaya , through nine enlightened beings and the twenty teachers.

They are the most important teachings of Bon. If you do not know this teaching are like the blind trying to lead the blind. then he conveyed everything concerning the last vision, teaching contained in the text entitled The Six Lamps . Ultimately, in its third and final meeting Tapihritsa transmitted to Gyerpungpa teachings called theEight

Precepts and Studs Twenty [Zerbu]. The second chapter of this text is entitled “The recognition of the foundation of everything” and contains some tips to understand the difference between the mind and the nature of mind, to recognize the base-of-all ( kunzhi ) and to strengthen and develop the experience of contemplation. Worth that we stop these recommendations because they contain the key of contemplation Dzogchen.

According to several commentators, we have to understand these nine methods as an increasing depth of contemplation, since this is always, of course, the recognition, familiarization and complete integration of body, speech and mind with the natural state. Disclaimer distractions by three votes The three vows refer to control actions on the

three doors of body, speech and mind (ie , body movements, speech or breathing and thoughts). The first vote is to not do anything special with the body. The second is to do nothing with the word or the breath-like repeating mantras or try to control the breath in any way, while the third is to do absolutely nothing about the thoughts and emotions.

Yet maintaining this triple vote does not mean that we should deliberately try to stop our physical actions, speech and thoughts, but it is rather to discover how the actions, words and thoughts cease themselves naturally. It’s like the rest or neglect to complete exhaustion happens when we have made ​​a great effort. Is depletion that occurs when we find that we have carried out all activities, words and possible thoughts. In that sense, the teacher Drugyalwa yungdrung advises that, to implement the three vows and the three

relaxations together, we think first about all actions that have been carried out with the body, speech and mind from the beginning of time without and then wonder where all that has led us. Here both negative and positive actions include, as everything just by becoming and becoming useless because of dissatisfaction.

Realizing that nothing remains of all those endless actions, words absurd and disturbing thoughts, completely relax the body, speech and mind in the Great Relaxation, as an old man looking casually how they run Broncos. For that reason, to undertake the contemplation of Dzogchen, the beginning is necessary to terminate all activities of body, speech and mind, negative, positive or neutral, including prayers, mantras, and visualizations concentrations.

Resting the mind in relaxation triple The release of the body is to relax all body actions in non-action, the release of the word is to completely relax speech in silence, while the liberation of the mind is to relax all thoughts and mental activities the state of non-thought. That does not mean, as mentioned in the previous section, we should deliberately cut our actions, speech and thoughts, but rather to recognize the state of non-action in the action, recognizing the great silence within the sound and recognize no -thinking the same thought. Enhance the recognition of base (Rigpa) by the three modes of permanence (bzhag thabs gsum)

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