Transforming Appearances Into Dharma


The following is respectfully quoted from “Drops of Nectar” as translated by Rigzod Editorial Committee of the Ngagyur Nyingma Institute:

Chapter II
Transforming Appearances into the Dharma

Again at this time, having brought forth strong renunciation and disenchantment with my own and other’s perceptions and the activities of this present life, I sing this song of the points of training.

On the great plane of the ground of all experience, which has no beginning and end,
An ignorant person wanders about with the feet of grasping and fixation,
Oppressed by the suffering of boundless samsara.
Mistaken one, to you I now offer this advice!

Without contemplating the suffering of cyclic existence,
Renunciation and disenchantment with it will have no time to develop;
Without contemplating the difficulty of achieving the freedoms and favors,
There will be no time for joy and inspiration in the sacred Dharma to come forth.

If you do not constantly contemplate death,
Heartfelt Dharma practice will never occur.
If you do not regard the benefits of liberation,
There will be no time of achieving unsurpassed enlightenment.

Without contemplating the causes and effects of virtue and evil,
the white and the black,
You’ll have no time to grasp what to adopt and what to abandon, what is Dharma and what is not.
Without casting off the activities of this life,
You’ll have no time to accomplish the sacred Dharma for the life to come.

If heartfelt renunciation is not born within your mind-stream
There will never be time to give up distractions and diversions.
Without toppling, down to its foundation stone, the wall of amicable relationships,
There will be no time for the mind that is too attached to others to end.

Without leaving behind all deluded activities at one go,
Although you’re busy day and night, you’ll never have time to recognize.
If you don’t always keep humbly a low position,
You’ll never have time to tame your unwholesome mindstream.

Please pursue this excellent permanent aim from today!

The first virtue is to develop the mind of renunciation and weariness,
The second virtue is to abandon concerns for this present life,
The third virtue is to maintain the examples of the holy masters.
This is upholding the permanent domain of Dharmakaya, the permanent domain of the Victorious Ones!

From the Vajra Song of Instructions for Rousing Myself (Longchen Rabjam), this completes the second chapter of transforming appearances into the Dharma. 

Endowed with Garland of Flowers: The Reasons for Exhaustion by Longchen Rabjam

The following is respectfully taken from “Drops of Nectar” published by Ngagyur Nyingma Institute:

Endowed with Garland of Flowers: The Reasons for Exhaustion by Longchen Rabjam:

Om Svasti Siddham!

The delightful enlightened form, like a blooming lotus garden,
Whom gods and humans honor as the omniscient one,
The glorious Samyepa of mountain retreat,
Offers some verses to the ears of people with clear minds!
Nowadays, some people have been, in a manner of speaking,
Claiming I lack knowledge of appropriate manners, wealth and
short of an unconfused frame of mind,
That I am not firmly established in solitude and am extremely exhausted.
To all these, I answer. Listen as I speak!

Although criticized by sublime beings, non-dharmic evil behavior is increasing.
Lies, cunning and fraud are the basis of deceiving others,
Causing regret at the time of death and falling to lower realms in future lives.
Such appropriately worldly manners are better done without!

Sublime beings criticize sensual pleasures as the lasso of samsara.
Bringing on quarrels with everyone, it is the basis for many kinds of suffering.
Even if you have enough, you’re not satisfied and craving increases.
Since it’s the cause for downfalls, it’s fine to be devoid of wealth!

If revulsion towards worldly dharmas does not arise,
There will never be liberation from the ocean of existence.
Toward impermanent and essence-less phenomena,
It’s good to be unattached and better if you are short of worldly plans!

While staying together as one, attachment and hatred naturally increases.
Distractions, diversions and activities become even greater.
By binding one to existence, ego clinging is the cause of bondage.
In this kind of situation it’s better not to have any certainty!

Even my exhaustion is not without a cause.
As I ponder the auspicious throughout the day and night,
[I see] the ocean of samsara, with its waves of birth and death.
We wander here from the natural illusion of ego clinging.

Having seen the deep ocean of existence that is difficult to cross,
I despair and, shedding tears, become exhausted!
Please listen to how I am even more wearied by
Examining behavior of other people.

Venerable abbots, teachers and lamas, though quite secure,
Do not pursue the path of Dharma but chase after sense
pleasure and entertainment.
Outwardly peaceful, they are extremely arrogant within,
Having seen their cunning ways, I become exhausted!

Even those endowed with the Dharma pay attention to the wealthy.
The straightforward guides as well are more benevolent
towards their dissimulating retinues.
They pursue the eight worldly concerns, those versed in non-Dharma.
Seeing mere reflections of the Gurus, I become exhausted!

The slanderous ones who engage in divisiveness know nothing
about what is meaningful.
The crooked demonic ones who never take a stand but who live by flattery
Are not pleased by goodness and separate two who are in harmony.
Seeing friends like this, I become exhausted!

Unable to bear it themselves, while expecting others to cope with effort;
Not helping in times of need, and upholding others’ unworthy positions.
Displaying all kinds of moods even for minor things;
Seeing friends like this, I become exhausted!

If you teach those who have no proper respect, you evoke harsh words.
Lacking faith and devotion, rigid as unyeilding wood
They run after food and leave behind the activity of exertion.
Seeing students like this, I become exhausted!

They praise you to your face, and speak badly behind your back.
Not striving on the path of Dharma, but chasing after sense pleasures,
As the final return for your nurture they manufacture quarrels.
Seeing students like this, I become exhausted!

If your food and clothing are inferior, you’re cast down even if
you’re learned.
With great wealth, even the stupid are venerated
And reckoned as talented although their companions are evil and cunning.
Seeing this kind of people, I become exhausted!

They look on those who live in an honest way as being completely uncultured.
They take those who lack wealth as having merit.
They say that those who follow the Dharma have accomplished
only worthless methods.
Seeing this kind of people, I become exhausted!

Those who are expert at fitting into the ordinary are counted
excellent scholars.
Those who mimic good qualities are said to be wise in Dharma
Those who are good at using harsh, stupid and deceitful words
are considered quite exemplary.
Seeing this kind of people, I become exhausted!

With only verbal generosity, they dedicate as though the merits
were complete.
Bringing harm, they are proud as though they had created virtue.
Engaging in non-Dharma, they clearly believe they have
accomplished the journey to the bliss realm.
All these perversions make me quite exhausted!

Without Dharma, obtaining mere trifles is counted as happiness.
And genuine monks without wealth are scorned by all who see them.
When fools are more valued than noble ones,
If there is any feeling, exhaustion is appropriate!

At this time and place, principles are perverted.
Being the opposite of one’s mistakes, good qualities are
reckoned as erroneous.
Just as the beings of Tsuta (a realm where all beings have only one leg) laugh at two-legged humans,
Saying one leg is extra,
The one called Samyepa who composes, teaches and debates,
Now faces insults for acting in accord with the Dharma!

When I expound this truth, the throng of heedless, ignorant fools,
The most stupid who pretend to be studying and contemplating
the system of logic,
The foolish hypocrites with their imposing air of mastery of the
supreme precious three trainings,
And those lofty associates who easily befriend them, are most displeased.

However my body of discipline is superb; the petals of the
three trainings are formed and expanded.
And the excellent ones who can discern the causes assemble at
the fortress of honesty.
In order to awaken delight in their minds I arranged this composition.

All whose minds are clear, please examine whether the
meaning is true or false.
In this manner the sweet-voiced one of mountain retreat
I, Tshultrim Lodro Zangpo composed this.

By this virtue, may I and all beings,
Sit before the great tree of the essence of enlightenment;
After defeating the devils of unpleasant speech,
May we become Dharma Kings with the spontaneously established three kayas!

With the intention of a perfect exposition, this answer, called “Endowed with Rosary that Completely Subjugates”, was composed by the greatly learned poet, the glorious Samyepa, Tsultrim Lodr. It is here complete.


Drops of the Nectar of Oral Instructions 1

The following is respectfully taken from “Drops of Nectar” by Ngagyur Nyingma Institute:

Drops of the Nectar of Oral Instructions 1: Orgyen Terdag Lingpa

Om Svasti!

Relying upon him, one is completely protected from the many fears of worldly existence.
And established on the path of liberation.
I pay homage to the most kind Master, the Three Jewels Incarnate.
Understanding that he is the essence of my own wakeful awarness.

It is the responsibility of those who wish to attain liberation to follow the displine
Concerning what must be cultivated and what must be abandoned
In accordance with the Victorious One’s teachings, commentaries and instructions,
Thus, adopting this way of acting is appropriate.

The human body, adorned with freedoms and favorable conditions,
Is more extremely difficult to find and is of great importance.
At the time you have something like this, if you do not accomplish the ultimate aim
Who could be more stupid and deluded than that?

All composite things are impermanent and are certain to die.
The time of death is uncertain and the circumstances of death are limitless.
Since at the moment nothing but the sublime teachings will be of benefit,
Without procrastinating practice diligently.

The sufferings of the lower realms are unbearable like a pit of fire.
Sinking there once, how will you find the opportunity for liberation?
Even in the realms of happiness, suffering is actually experienced.
Therefore, you must conclusively establish the means of becoming free.

The seeds of constructive and destructive actions unfailingly
Ripen into the fruit of happiness and sorrow.
As this is the very nature of interdependence, you must rely on attentiveness and mindfulness
Concerning the manner of what to engage in and what to avoid.

From the bottom of your heart, pray to rest your hope permanently
In the unfailing protector, your Master, and the Three Jewels.
Cultivate the enlightened mind of Bodhicitta by offering your compassionate responsiveness
To your fathers and mothers, beings most kind, who are as pervasive as space.

From beginningless samsara until this moment,
Your mind has wandered continuously through ignorance and delusion.
From now on, with no attachment to deluded activity,
Make effort to realize the undeluded true nature of reality

Respectfully following a spiritual master who has all the defining characteristics,
By ripening your mind stream through receiving the perfectly pure four empowerments
Of the great mandala of Vajrayana
Establish yourself unmistakenly in profound interdependence.

As spiritual commitments themselves are the only root of accomplishment,
Without transgressing the boundary of prescribed precepts,
Knowing the restrictions and purposes, practice without confusion
The disciplines of adopting and abandoning according to the Three Vehicles.

The primordial reality and the nature of all phenomena
Is profound, tranquil, unelaborated, luminous and unconditioned.
Apply yourself in the methods of realizing exactly as it is
This vajra mind, perfected in its ground and unchanging.

The manifold appearances of mind, as many as there are,
From their mere appearance, are unreal as magical illusions.
Under the power of habitual tendencies towards singular phenomena,
The causes and conditions of attachment and hatred are
uncertain, and lack single identity.

If analyzed and investigated, it cannot be established as anything.
Yet everyting arises in the brilliant clear awarenss.
As the manifestations of mind are arising unceasingly
It is said that the appearances are themselves what is called mind.

The nature of mind is luminous, intangible and inconceivable.
Its expanse is free of mental constructs, and falls in no particular direction.
Vividly wakeful in the continuity of unconfined self-appearance.
Rest in the primordial purity that is changeless and perfect from the ground.

Binding the essential movements of body with the key points,
Let the movement of the breath in and out come to its natural state.
With no distraction from the focus of meditation on mind itself,
Focus the three doors in union on the essential practice.

Without attachment to the apparent yet empty form of the deities, the illusory bodies,
Engaging in recitation with indivisible wind and mantra train in the continuity
Of mind– luminous, uncompounded great bliss,
The path of method that purifies channels, energies and essential drops.

Through the yoga of the indestructible three vajras: body, speech and mind,
Cleanse the energy channels, dissolve the energies and thoroughly purify the essential drops.
Drawing on the interrelated enhancing pracitces of day and night.
You will experience the fruition of the natural state.

Clearly and without grasping, recognize your own nature by yourself
By the pair of calm abiding cultivated through resting in awareness
And the extraordinary insight of perceiving your nature nakedly.
Nurturing this without distraction is the essence of the path.

The view that understands emptiness is the natural state itself.
Cultivating undistracted mindfulness is the path of meditation.
For the yogi who trains in compassionate expressiveness
As diligently as possible, the foundation of liberation will be firmly laid.

Putting enormous effort into the meaningless activities of this life,
Many are left with only superficial practice toward the ultimate purpose.
Even with the intention to practice the Dharma, those who take it in hand are very rare.
Thus in short, concentrate on the holy dharma.

Persevere in the pure vision that knows with certainty the
Master to be your own awareness.
By arousing unbearable devotion and fierce respect,
You will be blessed to realize the self-arising primordial wisdom
And effortlessly conviction will develop from deep within.

Whatever unfavorable conditions of illness or malevolent influences may arise,
Through never finding their essential nature to be truly established
Except as manifestations of deluded ignorance,
Train yourself by taking adversities on to the path as the play of illusion.

Seek out different spiritual masters upholding their respective Dharma traditions.
According to the interests of those to be tamed, each is profound in its own manner.
In this way, without accumulating the evils of attachment and anger.
Genuinely train in pure vision, non-sectarianism and superior intention.

In a place of solitude, engaging in ordinary food and drink,
Being occupied with frivolous entertainment in attending to your retinue of disciples and patrons,
Endlessly engaged in deceiving people,
Do not be caught in samsara, deceiving yourself through confusion.

By becoming distracted into the many kinds of knowledge that appear to benefit others,
Methods of healing and astrological calculations,
Coming up with examples, and so on, ordinary thoughts build up, and
The images of a great many dharma practitioners are lost.

The natural disposition of the mind is to be self-aware and to rest in its own place;
The radiance of the mind is the unceasing arising of all manner of things.
Recognizing delusion’s own faults and the non-existence of the basis of delusion,
Study, contemplate, and train on the path of indivisibility.

In short, whatever arises, don’t construct thoughts about it;
Nurture it without fabrication, naturally, in its own radiance,
just as it is.
Whatever occurs, be it abiding or moving, do not obstruct or strive.
Always sustain the self-nature of your awareness without distraction.

When gazing directly at your mind,
From the instant of emergence, without defining it as ‘it is thus’
Strive to maintain with no distraction the original face
Of the natural state of your primordially self-liberated awareness.

You have the power to bear the meaningless hardships of this life
Yet for the sake of dharma you don’t give up a single session of sleep.
Be unmistaken in your choice of what to adopt and what to abandon;
Always strive to achieve the ultimate goal.

So be it. This copy is offered from the admonition of oral advice in the words of the King of Dharma, Orgyen Terdag Lingpa, which is known as the Drops of Nectar.