A Prayer by Which We Recognize Our Own Faults and Remember the Objects of Refuge by His Holiness Dudjom Rinpoche


The following is from “The Lamp of Liberation: A Collection of Prayers, Advice and Aspirations”

Homage to the Guru!

Conqueror Shakyamuni, supreme guide of the universe during this fortunate aeon,
Heirs of the Conqueror, assembly of noble Bodhisattvas who
educate beings,
Revered Guru, unsurpassed protector of creatures in this degenerate time,
Together with the Three Roots, the oath-bound, and the Dharma protectors,
With yearning devotion, one-pointedly remembering you from
the depths of our hearts,
We pray again and again to invoke your attention:
Hold us with loving kindness, and by the power of your compassion,
Please bless us to accomplish our thoughts and intentions in
accord with the Dharma.
Due to former actions, by no means weak, we obtained this precious human body,
Due to merit, by no means small, we met with holy Dharma;
Accepted by the Guru, we received empowerments, blessings
and pith instructions–
Such are the jewels we hold in our hands right now!
Yet our minds, like frivolous monkeys,
Succumb to negative, deceptive demons of distraction,
And we have no ability to utilize the wealth which is our very
own.
Thus, all the instructions about the freedoms and endowments
have simply been wasted.
We are now at a crucial turning-point:
Whatever we requested, whatever we received, has all become like some kind of story;
Though our bodies appear in the posture of Dharma and we
consider ourselves as Dharma practitioners,
Our minds have not actualized the truth of Dharma.
Not knowing even a whiff of human values, let alone the view of Buddhadharma,
Having only a vague notion of the sixteen rules of proper human
conduct,
We are without conscience when we observe our bad deeds,
And our dread of being ashamed is smaller than the rear of a tail-less mouse.
Really unable to understand the ten virtuous actions of
Buddhadharma,
Full of sectarian bias, though all the doctrines come from the one Teacher,
We criticize the teachings and the sages and so accumulate bad
karma;
Thus, though relying on Dharma, we carry a great weight of sin.
Hearing a lot of teachings, our pride increases
But our mental analysis does not fathom the depth of their meaning.
Even though we think we keep the discipline of the Pratimoksha,
The four dharmas of a practitioner have been lost without a
trace.
Even though we think we possess the precious training of the
Bodhisattva,
The Four Immeasurables are only like an image of a lamp.
Even though we think we keep the samayas of the secret
Mantrayana,
The first root downfall is not guarded against and (so the rest) are
eventually discarded.
Even though we know how to voice explanations about the Four
Reflections that Reverse the Mind,
Our attachment to the appearances of this life shows there has
been no actual renunciation.
Even though we rely on a guru, our respect and devotion
gradually diminish,
And instead of having pure perception, we consider ourselves as
his equal and thus develop wrong views.
Respect, love and kindness toward our vajra brothers and sisters
decline;
Unable to tolerate a few bad words from them, we shower them
with curses.
The love and compassion generated by recognizing all beings in the six realms as our parents
Vanishes like mist when we do not practices from the depths of
Bodhicitta.
We act as though we have experienced the Development and
Completion stages,
Yet we have found no alternative to being submerged in ordinary
confusion.
We recognize that Emptiness is the ultimate teaching of both
Sutra and Tantra,
But without a decisive understanding of it our mind-streams
become hard as horns.
We are not capable of abiding in the Original Nature,
But we pay lip service to that view and throw cause and effect to
the wind.
Outwardly, we appear disciplined and well behaved, yet
inwardly, attachment, craving, desire and greed burn like fire.
Even if we keep our bodies secluded in the mountains,
Our minds stray ceaselessly, day and night, to the cities.
Not having gained confidence in ourselves in our experience and
practice,
Trying to guide others to accomplishment is like a fairy tale.
It is impossible to be cheated by the compassion of the Three
Jewels,
Yet due to a failure of devotion, we are worried and cheat
ourselves.
In this way, towards the Guru and holy Dharma,
Although we are free from the wrong views that arise from a lack
of trust,
Yet due to these difficult times, sentient beings act negatively and
remain unfulfilled,
Understanding and realization having fallen under the power of
destructive impulses;
Not having protected mindfulness and introspection, we
suffered a great loss.
The time has come to examine ourselves!
All our actions have merely added to our confusion,
All our thoughts were tainted by emotional afflictions;
Without seeing that even our virtuous activities were always
adulterated by sin,
Where is there to end up ultimately but in the lower realms?
Recalling them now, we become despondent;
Looking towards others just increases our sadness
Since we can find no beneficial friends to assuage our distress.
If we do not look after ourselves now,
Then when caught by the messengers of the Lord of Death
No one will be able to help us, and all hope will be lost.
Waiting with such empty hopes, is this not cheating ourselves?
Whatever transgressions, faults, downfalls and degeneration of the Dharma have occurred,
We will not keep secret now nor conceal them in the future,
before those who possess the yes of wisdom.
We confess from the depths of our hearts: With your compassion,
please forgive us.
Protect us from the terror of the precipice of the wrong path,
Inspire us so that we may follow the utterly pure path of
liberation.
We spent a life busy doing this and accomplishing that,
Yet we are empty-handed, without so much as a single result.
Abandoning now the path of knowing many things but
experiencing just suffering,
Why shouldn’t we enter the path of knowing the one thing that liberates everything?
Unfailing true benefactor, our sole hope and reliance,
Root Guru, who encompasses all refuges,
Praying to you with one-pointed devotion,
Most kind and revered supreme refuge, please hold us with your compassion:
Bless us to see our own faults.
Bless us to have no desire to examine the faults of others.
Bless us to pacify all turbulent, cruel and disturbing thoughts.
Bless us to have good thoughts arise from deep within.
Bless us to reduce craving and to increase contentment.
Bless us to remember that the time of death is uncertain.
Bless us to have no concerns at the moment of death.
Bless us to generate great confidence in the Dharma.
Bless us to practice impartial pure perception.
Bless us to develop uncontrived respect and devotion.
Bless us to reduce mental activity about unobtainable things.
Bless us to establish the Dharma in the depths of our minds.
Bless us to go with diligence to the depths of Dharma practice.
Bless us to liberate our mind-streams, which is the ultimate goal
of practice.
Bless us to be free of obstacles in our practice.
Bless us to have the results of our practice ripen immediately.
Bless us so that our contacts with others may be meaningful and
beneficial.
Bless us to destroy the duality of hope and fear.
Bless us to see the non-dual primordial wisdom.
Bless us to recognize the self-face of our own primordial
wisdom.
Bless us to abide in the secure place within ourselves.
Bless us to gain the great certainty without effort.
With the vast vajra weapon of primordial wisdom, which has
been present from the very beginning,
May the hollow existence of samsara and nirvana be cut in one instant.
In the ceaseless great bliss of Nyema’s celebration,
May we always enjoy the activity which is beyond union and
separation.
In the expanse of the all pervading equalness even the name
of suffering does not exist,
So who could there be still searching for happiness?
Where happiness and suffering have the same taste and grasping
is self-liberated
Is the Kingdom of Samantabhadra: May we attain it in this very life!

The Nature of Perception: His Holiness Dudjom Rinpoche

His Holiness Dudjom Rinpoche

The following is respectfully quoted from “The Nyingma School of Tibetan Buddhism” by His Holiness Dudjom Rinpoche:

Although all these phenomena are compounded internally by the mind, their apparitional aspect and supporting foundation are the five gross elements of which external objects are compounded, and which are caused, conditioned, supported and substantiated by the fourfold process of creation, duration, destruction and dissolution. As the number of mental propensities through which they appear as objects expands, the world realm of desire containing the four continents, Mount Sumeru and perimeter appears like a dream, along with the realm of form, which originates from the contemplation of the summit of existence, and so on. In brief, the entire array of the inanimate container and animate creatures, mobile and motionless, subsumed by the three world realms, does not appear in the ultimate vision of sublime beings. Rather, it is an apparitional mode of the bewildered intellect of sentient beings, which appears by the power of the subject-object dichotomy lapsing into delusion, like water in a mirage, and into erroneous perception, like seeing a mulicoloured rope as a snake. As it is said in the Pearl Necklace (mu-tig phreng-ba, NGB Vol.9):

In this way, the diverse appearances
Resemble a rope when seen as a snake.
Though not so, by clinging to them as such
The outer container and inner essence
Are established as duality.
The rope itself, on further investigation,
Is primordially empty of container and essence.
The ultimate takes form as relative.
That perception of the snake is visually true,
The perception of the rope is genuinely true.
Enduring, for example, as a bird relates to a scarecrow,
The independent existence of the two truths
Refers only to the relative world.
It has no relation to genuine reality.
Because of the expanse of emptiness
The essence of that [reality] is that all is free.

From “Buddhahood Without Meditation” by Dudjom Rinpoche: Illusory Phenomena

The following is respectfully quoted from “Buddhahood Without Meditation” by Dudjom Rinpoche:

On another occasion, when I encountered Orgyan Tsokyey Dorje–the embodiment of the magical illusion of timeless awareness–he bestowed advice for refining my perception of things so that I could see that they are illusory (gyu-ma). He said, “For me to introduce you directly to the interdependence of causes and conditions coming together, consider this: The cause is the ground of being as basic space (zhi-ying), which is pristinely lucid (dang-sal) and endowed with capacity for anything whatsoever to arise. The condition is a consciousness that conceives of an ‘I.’ From the coming together of these two, all sensory appearances (nang-wa) manifest like illusions.

“In this way, the ground of being as basic space, ordinary mind (sem) that arises from the dynamic energy (tzal) of that ground, and the external and internal phenomena that constitute the manifest aspect of that mind are all interlinked (lu-gu-gyud), like the sun and its rays. Thus, we use the expression ‘occurring in interdependent connection.’

“Here are some metaphors for this process: It is like the appearance of a magical illusion, which depends on the pristine clarity of space as the cause and manifestations through the interdependent connection created by the synchronicity of the conditions–that is, magical substances, mantras, and the mind that creates the illusion.

“All phenomena, which manifest as they do, are ineffable, yet appear due to the influence of conceiving of an ‘I.’ This process is like a mirage appearing from the synchronicity of vividly clear space and the presence of warmth and moisture.

“All sensory appearances of the waking consciousness, dream states, the bardo, and future lifetimes are apparent yet ineffable. Confusion comes about due to fixation on their seeming truth. This is like a dream that one does not consider false–thinking, ‘This is a dream’–but instead reifies and fixates on as some enduring objective environment.

“Due to the predominant condition of the perception of an inner ‘I,’ the realm of phenomena manifests as something ‘other.’ This is like the appearance of a reflection through the interdependent connection of a face and a mirror coming together.

“Because one is thoroughly ensnared by concepts of identity (dag-dzin), the realms of the six states manifest one after the other. This is like the cities of gandarvas appearing in one’s environment–for example, one a plain at sunset–as visionary experiences reified by the ordinary mind.

“While sensory appearances are primordially such that they have never existed, the myriad appearances that are seen, heard, smelled and tasted, or felt are like echoes–subjective appearances manifesting as though they were something else.

“All sensory appearances are not other than the ground of being, but are of one taste with that ground itself, like the reflections of all the planets and stars in the ocean that are not other than the ocean, but are of one taste with the water itself.

“Due to the concept of an ‘I,’ self and other manifest as though they truly existed within the panoramic sky of the ground of being, expansive basic space. This is analogous to bubbles forming on water.

“The pristine lucidity of the ground of being as empty basic space is forced into the narrow confines of the subjective perception of consciousness based on conceptual mind (yid-shey). The influence of this entrenched habit causes sensory appearances perceived in confusion to manifest in all their variety. This is like the appearance of a hallucination when pressure is applied to the optic nerve or when one’s nervous system is disturbed by an imbalance of subtle energy (lung).

“Sensory appearances manifest from the ground of being in all their variety in view of a consciousness that conceives of an ‘I,’ yet they do not diverge from or occur outside of that ground. This is like the case of an adept who has gained mastery (wang gyur-wa) over states of meditative absorption (ting-nge-dzin) that permit the emanation and control of phantoms. Although a variety of phantoms manifest when such an individual is engaged in this process of emanation and control, in actuality these phantoms are free of any basis and have never existed as real objects.

“Ah, my incredible little child, meditate progressively in this way and, having realized that all sensory appearances are illusory, you will become a yogin of illusion.”

Saying this, he vanished.

Heart Nectar of the Saints: His Holiness Dudjom Rinpoche

The following is respectfully taken from “The Lamp of Liberation: A Collection of of Prayers, Advice and Aspirations

Heart Nectar of the Saints: A Prayer of Aspiration That Condenses the Essence of the Oral Teachings:

by His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje
Sole unfailing and unchanging Refuge, Lord of the Mandala,
Most precious and kind Root Guru, hold me with compassion
When I squander the freedoms and endowments,
Ignoring death, providing only for this life.

The fleeting human life, like a dream,
If it’s happy that’s all right, if it’s unhappy that’s all right.
Without concern for happiness or sorrow,
May I constantly practice the Supreme Teaching.

This mortal existence, like a candle in the wind,
If it’s long that’s all right, if it’s short that’s all right.
Without intensifying the tight grip of the ego,
May I constantly practice the Supreme Teaching.

These intellectual judgements, like the lure of a mirage,
If they’re suitable that’s all right, if they’re not that’s all right.
Discarding, like hay, whatever carries the eight worldly concerns,
May I constantly practice the Supreme Teaching.

This entourage, like of flock of birds in a tree,
If it’s assembled that’s all right, if it’s scattered that’s all right.
Without letting others lead me by the nose,
May I constantly practice the Supreme Teaching.

This illusory body, like a hundred year old house,
If it survives that’s all right, if it collapses that’s all right.
Without becoming obsessed by food, clothes and medicine,
May I constantly practice the Supreme Teaching.

This religious position, like a child’s game,
If it’s kept up that’s all right, if it’s dropped that’s all right.
Without deceiving myself with numerous diversions,
May I constantly practice the Supreme Teaching.

These gods and demons, like reflections in a mirror,
If they’re helpful that’s all right, if they’re harmful that’s all right.
Without perceiving my own hallucinations as enemies,
May I constantly practice the Supreme Teaching.

This delusive talk, like a trackless echo,
If it’s pleasing that’s all right, if it’s unpleasant that’s all right.
Taking the Three Jewels and my own mind as witness,
May I constantly practice the Supreme Teaching.

That which is useless at the time of need, like the antlers of a deer,
If it’s known that’s all right, if it’s unknown that’s all right.
Without simply relying on various sciences,
May I constantly practice the Supreme Teaching.

These religious possessions, like virulent poisons,
If they come that’s all right, if they don’t that’s all right.
Without devoting my life to sinful, unwholesome means of survival,
May I constantly practice the Supreme Teaching.

This form of greatness, like dogshit wrapped in brocade,
If it’s obtained that’s all right, if it’s not that’s all right.
Having smelled the rot of my own head,
May I constantly practice the Supreme Teaching.

These relationships, like gatherings on a market day,
If they’re loving that’s all right, if they’re spiteful that’s all right.
Cutting the ties of passionate attachment from deep within the heart,
May I constantly practice the Supreme Teaching.

This material wealth, like what’s found in a dream,
If it’s acquired that’s all right, if it’s not that’s all right.
Without deceiving others by flattery and assent,
May I constantly practice the Supreme Teaching.

This rank, like a little bird perch on top of a tree,
If it’s high that’s all right, if it’s low that’s all right.
Without aspiring to that which actually brings sorrow,
May I constantly practice the Supreme Teaching.

This black magic, like a sharpened weapon,
If it’s successful that’s all right, if it’s not that’s all right.
Without buying the blade that will cut off my life,
May I constantly practice the Supreme Teaching.

These recitations, like parrot’s six syllables,
If they’re repeated that’s all right, if they’re not that’s all right.
Without counting numbers of the various practices,
May I constantly practice the Supreme Teaching.

Mere religious discourse, like a mountain cascade,
If it’s eloquent that’s all right, if it’s not that’s all right.
Without thinking of this glibness as Dharma,
May I constantly practice the Supreme Teaching.

The mind quick to judge, like a pig’s snout,
If it’s sharp that’s all right, if it’s dull that’s all right.
Without uselessly digging up the rubble of anger attachment,
May I constantly practice the Supreme Teaching.

The yogi’s experience, like a stream in summer,
If it expands that’s all right, if it recedes that’s all right.
Without chasing rainbows like a child,
May I constantly practice the Supreme Teaching.

These pure visions, like rain on a mountain top,
If they happen that’s all right, if they don’t that’s all right.
Without giving credence to illusory experiences,
May I constantly practice the Supreme Teaching.

The freedoms and endownments, like a wish-fulfilling gem,
If I do not obtain them, there is not way to accomplish Dharma.
When I have them in hand, without letting them spoil,
May I constantly practice the Supreme Teaching.

This glorious Guru, light on the path of liberation,
If I do not meet him, there is no way to realize the true nature.
When I know the way to go, without jumping into the precipice,
May I constantly practice the Supreme Teaching.

The holy Dharma, like a medicine that cures sickness,
If I have not heard it, there is no way to decide what to give and what to take up.
Distinguishing the beneficial from the harmful, without swallowing the poison,
May I constantly practice the Supreme Teaching.

The alternation of happiness and suffering, the changing of summer and winter,
If I do not recognize it, there is no way to develop renunciation.
Being certain I will suffer in turn,
May I constantly practice the Supreme Teaching.

This immersion in Samsara, like a stone in deep water,
If I do not get out of it now, I will not be free of it later.
Holding on to the lifeline of the compassionate Three Jewels,
May I constantly practice the Supreme Teaching.

The qualities of liberation, like an island of jewels,
If I am unaware of them, there is no way to develop diligence.
Seeing the unending benefits to be gained,
May I constantly practice the Supreme Teaching.

The life stories of the great saints, like the essence of nectar,
If I am unacquainted with them, there is no way to awaken faith.
When I recognize the real gains and losses,
May I constantly practice the Supreme Teaching.

The aspiration towards enlightenment, like a fertile field,
If I do not cultivate it, there is no way to attain Buddhahood.
Without becoming indifferent to the accomplishment of the great goal,
May I constantly practice the Supreme Teaching.

These thoughts of mine, like a monkey’s antics,
If I do not tame them, there is no way to eliminate my afflictive emotions.
Without falling into all kinds of crazy mimicry,
May I constantly practice the Supreme Teaching.

This attachment to ego, like an inherent shadow,
If I do not give it up, there is no way to reach a peaceful place.
When I recognize the enemy, without befriending it,
May I constantly practice the Supreme Teaching.

The five poisons, like embers glowing in the ash,
If I do not extinguish them, I cannot abide in the mind’s self-nature.
Without breeding venomous baby snakes in my bed,
May I constantly practice the Supreme Teaching.

This temperament of mine, like the stiff hide of a butter-bag,
If I do not soften it, the Dharma and my mind will never blend.
Without indulging the child that is born from my self,
May I constantly practice the Supreme Teaching.

These ingrained bad habits, like the course of a river,
If I do not eliminate them, I cannot part from the profane.
Without delivering weapons into the hands of the enemy,
May I constantly practice the Supreme Teaching.

These distractions, like the ceaseless rippling of water,
If I do not reject them, there is no way to become steadfast.
When I have the freedom of choice, without devoting myself to Samsara,
May I constantly practice the Supreme Teaching.

The Guru’s blessing, like the warming of earth and water,
If I do not receive it, there is no way to recognize my own true nature.
When I step on the short path, without turning in circles,
May I constantly practice the Supreme Teaching.

The solitary place, like a summer valley of medicine plants,
If I do not dwell there, there is no way for the good qualities to grow.
When I stay in the mountains, without wandering off to dark cities,
May I constantly practice the Supreme Teaching.

This desire for comfort, like a greedy ghost lodged at the hearth,
If I do not part from it, painful efforts will never cease.
Without making, as to a god, offerings to a hungry demon,
May I constantly practice the Supreme Teaching.

This alert mindfulness, like the key to a fortress,
If it is not relied upon, the movements of delusion will never stop.
At the time the thief arrives, without leaving the latch unfastened,
May I constantly practice the Supreme Teaching.

The true nature, like unchanging space,
If I do not realize it, the ground of the view will not be established.
Without chaining myself in iron fetters,
May I constantly practice the Supreme Teaching.

This awareness, like a stainless crystal,
If I do not see it, the clinging and effort of meditation cannot dissolve.
When I have this inseparable companion, without searching for another,
May I constantly practice the Supreme Teaching.

The natural mind, like an old friend,
If I do not recognize it, all my activities will be deluded.
Without fumbling around with my eyes closed,
May I constantly practice the Supreme Teaching.

In short, if I do not abandon the concerns of this life,
There is no way to apply the teachings for the benefit of the next life,
Having resolved to be kind to myself,
May whatever I do become the Supreme Teaching.

To doubt the Guru’s instructions that accord with the Dharma,
To feel bitterness toward the deity when bad karma emerges,
To discontinue the sadhana and so forth when adverse circumstances arise,
May such obstacles not occur as accomplishment approaches.

All this doing has no more meaning than walking around a desert,
All these efforts make my character rigid.
All this thinking just reinforces my delusions,
What worldly beings consider to be Dharma is the cause of binding myself.
All this exertion produces no result,
All these ideas bring not a single actualization,
All the numerous wants will never be fulfilled,
Abandoning activities, may I be able to meditate on the oral instructions.
If you think you want to do it, take the Victorious One’s words as witness,
If you think you can really do it, blend your mind with Dharma,
If you think you will practice, follow the example of the past saints.
You spoiled ones, is there any other way?
Taking a humble position, rich with the treasure of contentment,
Free from the binds of eight worldly concerns, firm and strong-hearted in practice,
Receiving the Guru’s blessing, realization becomes equal to space.
May we inherit the Kingdom of Kuntuzangpo.

Thus having united the meaning of the diamond words of the past saints, I have written this as my own prayer.

Jigdral Yeshe Dorje

 

 

Facebook Auto Publish Powered By : XYZScripts.com