1

Kunkyen Mipham Rinpoches The Luminous Path to Liberation

Khenchen Prachhimba Dorjee Rinpoche This text is based on the teaching of Khenchen Prachhimba Dorjee Rinpoche given at Dharmakirti College in Tucson, ri!ona, from "arch #$ to pril ##, #%%&' The commentar( is supplemented )ith references to The Words of My Perfect Teacher' ll citation references are to this text'

Introduction
*irst, one receives the teaching on rigpa+pure, nonconceptual a)areness+and then direct understanding follo)s' This is the ground and the vie) of all of the Vajrayana teachings' Then one does ngondro+the preliminar( practices' These prepare one as a suitable vessel for the advanced teachings and begin the process of training the mind that leads to enlightenment in just one lifetime' This text divides these practices into three parts, outer, inner, and secret' -ust as one teaches .a,b,c/ as a foundation for reading, )e learn the ngondro as the foundation for all advanced practices' The first of these are the *our Thoughts That Turn the "ind' The purpose is to a)aken our motivation to)ards enlightenment and a commitment to practice, just as one must commit to practice to master a musical instrument' 0ith proper motivation, understanding comes and the rest is eas(1 0hen )e understand the nature of samsara and nirvana, that is rigpa' Then the three poisons of ignorance, attachment and anger are finished and )e attain enlightenment1 The outer ngondro is follo)ed b( the inner ngondro' 0e take refuge in the source of the path to enlightenment' 0e further develop our motivation through bodhicitta+the altruistic intention to achieve enlightenment not just for ourselves, but for all sentient beings' 0e accumulate merit to solidif( our commitment through the offering of the mandala, and purif( our bod(, speech and mind through the deit( practice of Vajrasattva' The secret ngondro in this text consists of the three2fold guru (oga practices, the essence of all paths' 0e receive the blessings of the guru through our openness and devotion to the teacher' This is the most direct and rapid )a( to progress on the path' OUTER !O DRO "# Precious human birth

$# %# &# ER "# $# %# &#

Impermanence Karma 'u((erin) !O DRO Re(u)e *odhicitta Manda+a o((erin) ,ajrasatt-a puri(ication

'E.RET !O DRO "# !uru /o)a $# /idam !uru /o)a %# Ri)pa !uru /o)a The guidance of a lama is ver( important in completing these practices' 3t is traditional to complete each of these 1%%,%%% times 4one lak5 or more' The exact number ma( var( depending on one6s experiential understanding' Thus, some lamas recommend these as one6s primar( practice for a period of one (ear' 7thers recommend follo)ing them as a preliminar( to other advanced practices ever( da( for the rest of one6s life' The ngondro is follo)ed b( generation stage practices follo)ing a sadhana+ritual text+in )hich one develops .pure vie)/+visuali!ing oneself and all beings as buddhas, all sounds as mantra, all thoughts as those of a buddha, and all phenomena as a pure buddhafield' This leads into the perfection stage in )hich the sacred outlook of pure vie) is completed b( )orking )ith the subtle energies of the bod(' *inall(, one engages in the perfection phase of Dzogchen+The 8reat Perfection+in )hich the nature of mind, our innate 9uddhanature, is full( reali!ed through the direct experience of ultimate truth'

OUTER NGONDRO
The outer ngondro is divided into three parts, bod(, speech, and mind' *irst )e clean the bod(, then our speech and finall(, the main practice, our mind 4lirung5'

*od0 1 Lu Lirung
To clean the bod(, sit in a comfortable position )ith (our back straight' straight back is the most important aspect of the posture, )hether (ou sit in a cross2legged position or in a chair' This facilitates natural breathing'

0e clean the bod( b( using our breath' 4;ou ma( do this se<uence once= but if (ou have time, repeat this se<uence : times'5 3nhale naturall(, block right nostril )ith the right index finger, exhale forcefull( out the left nostril' >isuali!e the breath going out as red ? the poison of desire' 3nhale naturall(, block the left nostril )ith the left index finger, exhale forcefull( out the right nostril' >isuali!e the breath going out as )hite ? the poison of anger' 3nhale naturall(, exhale forcefull( out of both nostrils' >isuali!e the breath as black ? the root poison of ignorance' 3nhale naturall( through both nostrils' 0hen repeating three times, use a stronger breath on last exhale' This purifies our channels 4tsa5, )inds 4lung5, and drops 4tigle5' Then all bad karma 4li5, : poisons 4ny n5, and subtle obscurations 4!achak5 are all finished and )e are left )ith naked rigpa' Conclude the practice b( placing the thumbs at the base of the ring fingers, and then fold t)o middle fingers of each hand over, leaving index and little fingers pointed out' Cross (our arms like Vajradhara" Then <uickl( extend (our arms out until (our hands are on (our knees like #valokiteshvara" Rest in the natural state of rigpa+pure nonconceptual a)areness'

'peech 1 Na Lirung

@ext )e clean our speech' *irst, a red hot s(llable R " comes to tip of our tongue and .finishes/ it, i'e' it disappears' The tongue is replaced b( a triangle 4tip for)ard, like the tongue5, light red in color' Then inside the triangle, )e see three mantras spiral out from the center as )e recite the mantras' The spiral is spelled out s(llable b( s(llable in the counter2clock)ise direction, )hile at the same time the )hole spiral rotates in the opposite direction 4clock)ise5, 3nnermost mantra spiral starts )ith 3hite Aanskrit >o)els,
OM

a4 aa

i4 ii

u4 uu

ri4 rii

+i4 +ii

e4 e0

o4 oh

an)4 ah

"iddle mantra spiral continues )ith Red Aanskrit Consonants, 5a 5ha )a )ha n)a6 tsa tsa d7a d7a n0a6
C

taC taC da na6 C da C 2 B

ta ta da da na6" pa pa ba ba ma6 0a ra +a 8a6 sha 5ha sa ha 50a 'O 9:6 7uter mantra spiral finishes )ith *+ue "antra of 3nterdependent 7rigination ? clock)ise, OM /E;D9:R;M: 9E;TU PR:;*:;3: 9E;TU ;TE;K9: TE;K9: ;T': /O T:;T:;!:;TO 9/:;3:;D:;T:6 I;RO;D: E;,:M;3:;DI

M:;9:;'9R:;M:; :;/E 'O;9: 43f (ou are unable to visuali!e the s(llables, it6s oka( to just visuali!e the color'5 Dight goes out as offering to 9uddhas and returns as a blessing= the tongue reappears' 0e sa( the ."antra of 3ncreasing "antras/ 4:E5, OM ':M;*9:;R: ':M;*9:;R: *I;M:; : ':;R: M:;9: <:M;*9:;*: 9U ! P9:T 'O;9:= 0e achieve >ajra Apeech 49uddha6s speech5' Then rest in the natural state of rigpa' Aa( the pra(er .8uru, think of me1/ 4:E ? sadhana p' 15' The first repetition, think about @irmanaka(a+arhatFGina(ana enlightenment' The second repetition, think about Aambhogaka(a+ "aha(ana bodhicitta' The third repetition, think about Dharmaka(a +9uddhanature or rigpa' The H2fold meaning is as follo)s' The first repetition represents the 8uru+: ka(as 4teaching5' The second repetition represents the blessing+: (anas and their natures 4listening5' The third repetition represents (ourself+: as one, .one taste/ 4doing5'

Mind 1 Sem Lirung

1

The second line has a slightl( softer sound made b( touching the tongue to the back of the teeth instead of the pallet behind the teeth as in the previous line'

To purif( the mind, rest mind in natural state of rigpa' Then, contemplate and recite verses on The Four Thoughts That Turn the Mind 4sadhana pp' 12:5, Precious uman Li!e, 0e reflect on the nature of freedom to practice the dharma'# These include not being born in one of the other realms of existence, the hell realm )here one is too tormented to practice, the pretas 4hungr(2ghosts5 )here one is too hungr( and thirst( to practice, the animal realm )here one ma( be enslaved or attacked b( others, and the gods )ho spend their time in mental blankness' 0e are also fortunate not to be born in a countr( )here there is no dharma, or to be an adherent of a non2 9uddhist religious or philosophical tradition, or in a dark time )hen one cannot distinguish good from bad' nd )e are fortunate not to be born mute or mentall( deficient' 7ne ma( also contemplate the ten advantages, five individual advantages and five circumstantial advantages': The individual advantages are having been born a human, being born in )here the dharma is available, having all one6s faculties, having the )ish to do positive actions 4intention5, and having the abilit( to turn (our mind to the dharma 4faith5' The five circumstantial advantages are that a 9uddha has appeared, he taught the dharma, the teachings are still available, )e have the good fortune to follo) them, and )e have the extraordinar( compassion of a spiritual friend 4teacher5 )ho has accepted us' Thus to have Precious $uman %ife does not simpl( mean being born as a human' 0e onl( have precious human life to the degree that )e practice and do good virtue' 3n a given da(, if )e are caught up in samsara all da( except for one hour of practice, then )e have onl( one hour of precious human life' 3f, on the other hand, )e go through the da( in the natural state of rigpa, )e have man( hours of precious human life' 3f )e do not practice and do not do good virtue, then )e do not have precious human life' &'(are as) meaningful !ay*+5 "m#ermanence, 0e have this precious human life, but it is not permanent' There are seven contemplations on impermanence'B Iven our universe+the outer )orld+is not permanent= it too )ill eventuall( cease to exist' ll beings )ill die, nor can an(thing save them from that' Iven hol( beings have disappeared' Those in positions of po)er )hether loved or hated all die' Aeasons,
WMPT pp' 1H2#1 WMPT pp' #12#H WMPT pp' :H2$H

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communities, families, friends, possessions, and our o)n bodies change' 0e too )ill die and )e do not kno) )hen or )here' Iven our next act or breath ma( be our last' ;et, impermanence does not simpl( mean the kno)ledge that )e )ill die' "an( people understand that the( )ill indeed die, but if )e trul( understand impermanence, )e think, .3f 3 die no), )ho )ill help meK/ and )e reali!e that nothing ? nobod(, not mone(, not an(thing external to me ? )ill help me except the Dharma, so 3 must practice @70' 0e kno) that )hat is inside, our practice, is important' 3f )e are la!( in our practice, our future )ill be difficult' Practice no) and the future )ill be ver( eas(1 &'#ll conditioned)" and death*+, Karma, This refers to the good and bad results from our actions' The most fundamental principle is to do good, or at least cause no harm' There are ten negative actions to be avoided,$ 1' 3ntentionall( taking the life of another #' Taking )hat is not given :' Aexual misconduct B' D(ing $' Ao)ing discord bet)een others J' Garsh speech &' 0orthless chatter L' Desirous thoughts about other6s propert( H' 0ishing harm on others 1%' 0rong vie)s, including that our actions have no karmic effect, eternalism and nihilismJ The first three relate to the bod(, the next four relate to speech, and the last three are acts of mind' There are also ten corresponding positive actions to be adopted,& 1' Protect the lives of beings #' Practice generosit( :' *ollo) the rules of discipline B' Tell the truth $' Reconcile disputes J' Apeak pleasantl( &' Recite pra(ers
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WMPT pp' 1%#211# Iternalism is a belief in a permanent, independent existence 4free of an( causes or conditions5' @ihilism is a belief that nothing actuall( exists other than our o)n mind' These are often referred to as the t)o extremes' 3n Vajrayana the( are also important in establishing the nonconceptual nature of emptiness, free of these t)o extremes as )ell as both or neither' & WMPT pp' 11&211L

&

L' H' 1%'

9e generous Gelp others Ingage in the true and authentic vie)

Gelp animals' Do good actions' .3ntention is b( far the most important factor'/L @on29uddhist karma is different, but similar' 9uddhists take refuge' Iven some 9uddhist practices do not, in themselves, lead to enlightenment' -hamata+no thinking+leads to the god realm, still part of samsara' 0e still have some thoughts like, .3 am a god'/ Ao it is ver( important to pa( attention to (our actions'H 0hen (ou )ake up in the morning, arouse bodhicitta' t night, dedicate the merit of (our actions' t all times, be mindful and vigilant of (our actions' &'The karmic results)abandon vice*+5 The su!!ering o! samsara, Auffering is difficult= ordinar( happiness is temporar(' The six realms are all samsara' Iven gods fall to the hell realm )hen the( die' There are eighteen hells, eight hot hells, eight cold hells, neighboring hells and ephemeral hells'1% There are t)o t(pes of pretas, those )ho live collectivel( and those )ho move through space'11 The first group suffer from extreme hunger and thirst, )ith mouths the si!e of the e(e of a needle, throats as thin as a horse6s hair and stomachs the si!e of a countr(' The second group live in constant terror and hallucination, thinking of nothing but evil and undergoing continuous torture' nimals suffer from being hunted, attacked and eaten b( others, or from stupidit( and being exploited' The 9uddha taught that humans suffer from birth, old age, sickness and death'1# 3n addition, the suffering of humans ma( be classified into three t(pes,1: 1' The suffering of change+)e lose things )e )ant 4attachment5 or get things )e don6t )ant 4aversion5' #' Auffering of suffering+pain and mental anguish :' ll2pervasive suffering+subtle suffering due to total immersion in the causes of suffering1B

L H

WMPT p' 1#B WMPT pp' 1#H21:% 1% WMPT pp' J:2JL 11 WMPT pp' &#2&$ 1# WMPT pp' L12L$ 1: WMPT pp' &L2L% 1B This suffering 4dukka5 is often referred to as due to our fundamental ignorance 4the root cause5 of the true nature of all beings and all phenomena+luminous emptiness'

7ther human sufferings include fear of meeting our enemies, fear of losing loved ones, fear of not getting )hat )e )ant or getting )hat )e don6t )ant, similar to the suffering of change'1$ The demigods suffer from env(, <uarrelling and fighting'1J The gods live in a mindless euphoric state in )hich the( exhaust their good karma then fall to a lo)er realm based on remaining negative karma'1& To finish samsara is arhat thinking, Gina(ana motivation+ enlightenment for ourselves' rhat enlightenment 4.injyong5 involves renunciation of samsara, renouncing actions involving the five poisons Mignorance, attachment, anger, pride, jealous(N'1L 3f )e have a good heart 4bodhicitta5, )e )ill not have the five poisons' sk the 8uru to bless (ou= ask for a mind blessing and renunciation of samsara' 3f )e have nirvana thinking to achieve enlightenment for the benefit of all sentient beings, enlightenment )ill come' &'We are plagued)the depths of our hearts*+5 fter carefull( contemplating these *our Thoughts, )e should feel great compassion for all )ho suffer and strong motivation to achieve enlightenment for the benefit of all sentient beings' Gaving achieved this state, rest (our mind in the natural state of rigpa' 3f (ou have this foundation 4of the *our Thoughts5, practice comes ver( easil(1 This foundation is ver(, ver( important' 3f (ou do good and have a good heart, good comes' ;ou )ill reall( understand and (ou )ill help man( people' ;ou can die and come again to help even more'

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WMPT pp' L$2H# WMPT pp' H#2H: 1& WMPT pp' H:2HB 1L Aome sources articulate the six realms of samsara in terms of six poisons or afflictions associated respectivel( )ith each, hells+anger, pretas+greed, animals+ ignorance, humans+attachmentFdesire, demigods+jealous(, and gods+ prideFarrogance' 3n this context, these realms ma( also be manifestations of our human experience'

"NNER NGONDRO
The inner ngondro includes the practices of refuge, bodhicitta, the offering mandala, and Vajrasattva purification'

Re(u)e
Taking refuge is a sign of faith' There are three kinds, vivid, eager, and confident faith' .>ivid faith is the faith that is inspired in us b( thinking

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of the immense compassion of the 9uddhas and great teachers'/1H .Iager faith is our eagerness to be free of the sufferings of lo)er realms O our eagerness to enjo( the happiness of higher realms and of liberation O our eagerness to engage in positive actions O and our eagerness to avoid negative actions'/#% .Confident faith is the faith in the Three -e)els that arises from the depth of our heartsO/#1 *aith leads to motivation of )hich there are three different levels, lesser beings are motivated b( fear of the lo)er realms, middling beings are motivated b( achieving nirvana for ourselves, and great beings are motivated b( the desire to help all beings overcome sufferings and achieve enlightenment'## *old (our hands together like a lotus bud 4not flat, but empt( inside5 filled )ith a )ish2fulfilling je)el and bring them to (our heart )hile visuali!ing the refuge tree 4see "ipham Rinpoche6s Refuge Tree5 ? 'the five branched !ish/granting tree+ 4p' :5 o Padmasambhava is in the center )ith his 3ndian consort, "andrava ?'the Vajradhara 0uru of 1ddiyana sits before me"+ o Aamantabhadra is at the top )ith his consort, Aamantabhadri' o 9et)een Aamantabhadra and Padmasambhava are the lineage gurus 4>ajrasattva, 8arab DorjeO G'G' -igmed Phuntsok RinpocheO5 ? 'surrounded by lineage gurus)+ o To Padmasambhava6s lo)er right and left are ;idams valokiteshvara, Ga(agriva, etc' ? .yidams/ o 3n front of Padmasambhava are the 9uddhas of the three times, Past, Present 4Ahak(amuni ?'in front of him the supreme teacher+,, and *uture' The tree sho)s three, but )e think of all 9uddhas of past present and future' o 7n Padmasambhava6s right are the 9odhisattvas 4"anjushri, valokiteshvara, >ajrapani, Aamantabhadra, etc'5 ? .the eight close sons, the Mahayana2s noble assembly/ o 7n Padmasambhava6s left are the rhats, the Gina(ana sangha ? 'the eight) sravakas MhearersN and pratyekabuddhas Msolitar( reali!ersN"+ o 9ehind Padmasambhava are the JB million D!ogchen Tantra Texts 3 'the 4uddha2s sublime !ords)the 4uddhist scripture+ o The Dharma protectors, the Dharmapalas 4millions5 are at the bottom ? 'the assembly of !isdom protectors"+
WMPT p' 1&1 WMPT p' 1&# 3bid' WMPT p' 1&J21&&

1H #% #1 ##

11

The )hole vision is filled )ith sentient beings' >isuali!e (our mother on (our left and (our father on (our right, and all other beings in front of (ou )ith (our .enemies/ in the ver( front' ll sentient beings make prostrations and recite the refuge pra(er three times )ith prostrations, o '5n the assembly of gurus, 6idams, and dakinis, that fill the furthest reaches of space)+ o 9ringing the hands up to the cro)n 49uddha5 ? 'and in the 4uddha+ ? purifies (our bod( o Then to the throat 4Dharma5 ? 'Dharma+ ? purifies (our speech o *inall( to the heart 4Aangha5 ? 'and noble -angha+ ? purifies (our mind o Then prostrate touching hands, knees and head to the floor#: ? '5 and all the si7 classes go for refuge respectfully+ ? purifies the obscurations of the $ poisons' The five poisons are finished= and )e understand the $ ka(as'

>isuali!ation is important, but the most important thing is to have ver( good faith and motivation' Repeat the refuge pra(er 1%%,%%% times 4one lak5' 3t6s better to do it slo)l( )ith faith and motivation than to just finish it' 3f (ou just finish it )ith no feeling, then this is not useful' 3f (ou are going to do one lak, even doing a little bit each da( (ou )ill accumulate virtue no)' To illustrate, if someone gives (ou a banana, the )hole banana is (ours no), )hether (ou eat it slo)l( and savor it, or )hether (ou gobble it up' 3t is better to do our pra(ers slo)l( )ith feeling' 0hen )e take refuge in the 9uddha, Dharma and Aangha, samsara is finished, )e help people, and )e attain enlightenment' -amsara refuge is )rong thinking' 0e onl( take refuge in full( enlightened beings' 3 take refuge in the 9uddha means 3 am a future 9uddha= 3 take refuge in the Dharma means 3 am the future Dharma= 3 take refuge in the sangha means 3 am the future sangha' 0e see no 9uddha no)' 9uddha is rigpa' Pra( for enlightenment' To take refuge in the Christian cross as the B ka(as or to sa( .a,b,c/ as a mantra or as 9uddha, Dharma, Aangha is )rong' There is no blessing as there is )ith mantra' 3f (ou do 7" G GP@8 9I@Q 8PRP PI"I A3DDG3 GP@8, and then 7" G GP@8 GR3, enlightenment )ill come'#B
#:

7ne ma( prostrate in a .half/ prostration in a kneeling position touching all five parts to the floor or in a .full/ prostration l(ing stretched out flat on the floor extending arms and hands above the head on the floor' #B Aee 8uru ;oga'

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0ith high thinking, the B ka(as )ill come' 9ut if (ou lie, kill, and so forth, (our practice is not completed and enlightenment )ill not come' 0ith strong faith and visuali!ation it )ill come' %evels of refuge There are four levels of refuge'#$ 1' 7uter+refuge in the 9uddha, Dharma, and Aangha #' 3nner+refuge in the 8uru, ;idam, and Dakini :' Aecret+refuge in the @irmanaka(a, Aambhogaka(a, and Dharmaka(a 4or channels MtsaN, )inds MlungN, and drops MtigleN5 B' "ost secret+refuge in primordial )isdom, 9uddhanature6s nature+emptiness, expression+clarit(, and compassion+all2 pervasive' These ma( also be characteri!ed as an .outside H/ and an .inside H'/ The outside H are, 7uter+9uddha, Dharma, Aangha#J 3nner+8uru, ;idam, Dakini Aecret+@irmanaka(a, Aambhogaka(a, Dharmaka(a The inside H are, "ost Aecret+ .go 4nature, emptiness5, romgen 4light, compassion5, tukge 4together589 ctivit(+: -e)els 49uddha, Dharma, Aangha5 9od(+Tsa, %ung, Tigle 4channels, )inds and drops5 0ith lo) thinking, )e take refuge in the 9uddha' 0ith middle thinking, )e take refuge in the ;idam' 0ith high thinking, )e take refuge in the channels, )inds, and drops' Clean channels represent @irmanaka(a' 0inds going up in the central channel represent Aambhogaka(a' Drops 4essence5 represent the Dharmaka(a+nondual thinking 4no .hot/ or .cold/5' 9uddha is the source of refuge and blessings= Dharma is the source of teachings and good virtue= and Aangha is the source of support' 9ut this alone is Gina(ana refuge+the )ish for enlightenment for ourselves'

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WMPT p' 1&& 4listed as basic, general, specialFsublime, and ultimateFineffable5 There are different levels of Aangha, enlightened 9uddhas R 9odhisattvas, ordained practitioners, and all )ho have taken refuge'
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9uddhanature+rigpa, Dharmakaya, emptiness, !isdom 1:

There are .t)elve samayas/ 4vo)s5 of taking refuge,#L 1' "( teacher is the 9uddha' #' "( )a( is the Dharma' :' "( friend is the Aangha' B' Do not take refuge in )orldl( gods' $' Do not harm others' J' Do not rel( on non29uddhists' &' Respect the stupa as the 9uddha' L' Respect the texts as the 9uddha6s speech' H' Respect the robes of the ordained Aangha' 1%' Aee the guru6s mind is the 9uddha' 11' Aee the guru6s speech is the Dharma' 1#' Aee the guru6s bod( is the Aangha'

#L

WMPT pp' 1L#21L&'

1B

*odhicitta
9odhicitta is considered to be the .root of the 8reat >ehicle/ M"aha(anaN'#H There are several divisions of bodhicitta' *irst, it ma( be divided into intention and application elements':% 3ntention bodhicitta is the desire to attain enlightenment for the benefit of all sentient beings, sometimes also called the "ind of Inlightenment' pplication bodhicitta includes the various practices that enable our aspiration to be reali!ed' The second division is into relative bodhicitta, )hich includes intention and application, and absolute or ultimate bodhicitta, )hich is the direct experience of thusness, emptiness or )isdom':1 8reat 9odhicitta 4Aupreme 9odhicitta5 is compassion and )isdom together' Compassion is for suffering of sentient beings' 0isdom means 3 act for the enlightenment of all sentient beings' 3n arousing bodhicitta, there are three degrees of courage, that of a king, a boatman, and a shepherd':# The courage of a king is the )ish first to achieve 9uddhahood for oneself, then to help others' The courage of a boatman is the )ish to achieve 9uddhahood for oneself and others at the same time' The courage of a shepherd is the )ish that all others achieve 9uddhahood before achieving it for oneself' The seeds of bodhicitta are the *our 3mmeasurables, boundless love, compassion, s(mpathetic jo(, and impartialit( Me<uanimit(N' Dovingkindness is the )ish for happiness:: for all sentient beings' Compassion is the )ish for all sentient beings to be free of suffering':B A(mpathetic jo( ? .Oto have a mind free of jealous(/ ? refers to a feeling of jo( at both the )orldl( prosperit( and accomplishments of others and the )ish that the( do even better, but especiall( that the( achieve enlightenment':$ I<uanimit( ? .impartialit( means giving up our hatred for enemies and infatuation )ith friends, and having an even2minded attitude to)ards all beings, free of attachment to those close to us and aversion for those )ho are distant'/:J

#H :%

WMPT p' 1H$ WMPT p' #1H :1 3bid' :# WMPT p' #1L :: Gappiness in this context is not that of ordinar( sense pleasures, but of deep abiding inner peace ? transcendent happiness' :B Taken together, lovingkindness and compassion refer to the )ish that sentient beings be free of the negative 4the suffering of samsara5 and attain the positive 4the happiness of enlightenment5' :$ WMPT p' #1: :J WMPT p' 1HJ

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To nurture these seeds as a meditation practice, one meditates upon each of them, beginning )ith e<uanimit(, then the other three in the above order':& I<uanimit(+"editate on (our enemies:L )ithout animosit(, as if the( are (our o)n loving mother or father' Think of them as neutral persons, then as ones (ou love' Think of ever(one as the same, )ithout an( particular positive or negative feelings )hatever' ;ou feel compassion e<uall( for all, as if inviting them all, )ithout exception, to a great ban<uet' Dovingkindness+"editate no) on all those beings )ith great love, like that of loving parents taking care of their (oung children' Think of )ell2being and happiness for all beings, as much as (ou )ould like it for (ourself, from the bottom of (our heart1 Compassion+"editate on the sufferings of beings even to the point of tears filling (our e(es and )ish for them to be free from that' 3magine them as if the( )ere (our o)n child' *ocus at first on individuals, one at a time= then step b( step add others until (ou meditate on all beings as a )hole' Gelp others as much as (ou can' Develop (our lovingkindness and compassion until the( become fundamental to )ho (ou are' A(mpathetic jo(+0e cultivate a feeling of delight, instead of displeasure, .)hen some beings, through the force of their o)n past actions, possess some distinction or )ealthO/:H ppreciate )hat the( have or have done and )ish the( could do even better and achieve higher realms= and ho) )onderful it )ould be if all others could live at that level, too' Then )ish for all those beings to have the everlasting happiness of 9uddhahood' There are further practices for developing our bodhicitta+our good heart' mong them are considering others as e<ual to oneself, exchanging oneself and others, and considering others more important than oneself'B% 7ne can also practice tonglen'B1 The principle training in the application bodhicitta in "aha(ana is the Aix Perfections, transcendent generosit(, discipline MethicsN, patience, diligence Mjo(ous effortN, concentration, and )isdom'B# Aee also the 4odhicharyavatara 44odhisattva2s Way of %ife5 b( Ahantideva' 3n the chapter on
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WMPT pp' 1HJ2#1& 3f (ou do not perceive an(one as (our .enem(,/ consider that there are those )ho ma( not )ish harm to)ard (ou specificall(, but ma( in some other general )a( due to anger, jealous(, ignorance and so forth' :H WMPT p' #1: B% WMPT pp' ###2#:B B1 Tonglen is a practice involving visuali!ation of the suffering of another as a black smoke as one breathes in' 3t is instantl( purified, generating great lovingkindness and compassion in (our heart that then radiates out as a )arm light to the other on the outbreath replacing their suffering )ith that lovingkindness and compassion' B# WMPT pp' #:B2#J1

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.8enerosit(/ )e ma( give practice, material, and even our bodies, but if (ou give something then suffer because of (our generosit(, this is not good' 3f (ou can6t actuall( give something, (ou visuali!e and pra(' 9odhicitta compassion and samsara compassion are different' Aamsara compassion is thinking and hoping for m(self and m( famil(' 3n contrast, bodhicitta compassion is the )ish for all sentient beings6 suffering to end, the same as all 9uddhas, i'e', the feeling for all sentient beings to reach enlightenment' ;ou can give the same help to someone, but )hat (ou are thinking ? (our motivation ? is the difference bet)een samsara compassion and bodhicitta compassion' ltruistic motivation, Pra( for all sentient beings6 enlightenment S 9est 4)isdom5 Pra( for all sentient beings to be happ( S 9etter 4compassion5 Pra( for long life of the lama S 8ood Don6t think, ."e first, m( suffering )ill be finished and 3 )ill achieve enlightenment/ Mking6s courageN' Think about the enlightenment of all other sentient beings first Mshepherd6s courageN' 3n the text, Recite and meditate on the *our 9oundless Tualities or *our 3mmeasurables 4bottom of p' B= .May all sentient beings ) to those near and far*/5 . suitable number of times/ is traditionall( :E, but is better thought of as developing the feeling of bodhicitta' Gaving aroused the bodhicitta feeling, )e sa( the bodhicitta pra(er 4top of p' $= .$1, #s the victors ) the reaches of space'/5, accumulating 1%%,%%% repetitions' Aa( the final pra(er :E 45 and all)bodhicitta, on p' $ 4Cross out 7" G GP@8B:5' Dissolve the visuali!ation and receive the blessing, o The visuali!ed refuge tree all dissolves into PadmasambhavaF"andarava' o Padmasambhava dissolves into light, )hich dissolves into our heart chakra' o 0e offer this to all sentient beings6 enlightenment and dissolve into light' o 0e rest our mind in the natural state of rigpa"

O((erin) Manda+a

0e make the mandala offering to accumulate merit and )isdom' "ost important is our intention, our motivation' *irst, if 3 no) lack merit,
B:

Irror in text'

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then 3 )ill do the mandala offering to get s nam 4luck, merit5' 0ith the motivation of bodhicitta, make the offering to the 9uddhas and 9odhisattvas' "otivation of the offering is ver( important' 3f one offers riches )ith hope for good things to come to oneself, no good virtue comes' 7ne example is the old, dirt(2looking )oman )ho offered a candle )ith true bodhicitta and her candle kept burning, )hile others6 candles burnt out' nother example is the bo( )ho offered barle( to 9uddha Tsedrup )ith true bodhicitta' Aeven grains fell into the 9uddha6s cup and the bo( )as reborn & times as a )orld king' small offering )ith good motivation brings good virtue' big offering )ithout good motivation brings no virtue' 0hat do )e offerK 0e offer all of our good feelings from all six consciousnesses 4the five senses and mind consciousness5' 0e offer 4material5 offerings, prostrations, visuali!ations and the offering mudra' 3f )e have no mone( or no material, then )e can imagine offering flo)ers, perfume, clothes, etc' 7ffering all (ou see is a short mandala offering' 0hen (ou see something nice, instead of attachment, .7h, 3 )ant that,/ (ou offer it' 0e offer our meditation' This is the best offering' *or example, -igmed @amj(ak offered his guru man( actions, taking care of him in his old age' 7nce )hen -igmed @amj(ak )as meditating, he forgot to give his guru lunch, but his guru said, .7k, toda( no lunch'/ The most important offering is meditation' 9est, offering meditation Aecond best, offering actions of care and respect, e'g' making food, giving a massage, cleaning, making ever(thing nice, etc' Third best, offering material, e'g' mone( and clothing' 7ffering the "andala, Recite OM :9 9U != visuali!e offering all of the three realms 4sadhana p' J5, o @irmanaka(a Realm+all the billion universes, their innumerable and inconceivable ex<uisite treasures, (our o)n bod(, )ealth, good fortune, po)er and strength, as )ell as all merit (ou have accumulated in the three times 4past, present, future5 are offered to the teacher and deities'BB o Aambhogaka(a realm+the five 9uddhafields, multiplied infinitel( as vast clouds of offerings, are offered to the teacher and the deities'B$

BB B$

WMPT p' #LL2#LH WMPT p' #LH

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Dharmaka(a realm+the unborn absolute space of Dharmadatu, our 9uddhanature, Aamantabhadra is offered to the teacher and the deities'BJ

Recite 4one lak, OM R:T : M: D:L: PUD<: ME!9: ':MUDR: ':P:R: : ':M:/E :9 9U !&> )hile offering the mandala' The Manda+a? Repeat this se<uence :%E, 1%E, 1E or visuali!e it depending on time, o Clean 4)ash5 the channel in the center of (our right )rist at base of palm' Golding the offering plate in (our left hand, )ipe it clock)ise )ith this part of (our right )rist 4to clean (our mind5'BL

Aprinkle a little 4scentedBH5 )ater on the offering plate' The plate represents (our mind= and the )ater represents bodhicitta'

Then, )ith barle( 4or other grain or offering material$%5 in (our hand, drop a little & times in this order,$1

BJ

3bid' "eaning, 7" S essence= R T@ S three je)els= PPDQ S offering= "I8G S great= A "PDR S mudra= A P R @ A " ;I S good bod(, speech, mind, all clean= G S offering= GP@8 S blessing' BL The channel associated )ith the right )rist is said to be connected to our mind' BH Traditionall( this is pure or purified )ater )ith some saffron added' $% The offering material is often rice or other grains, but ma( be the best material one can afford such as precious or semi2precious stones' @evertheless, even pebbles or dirt ma( be used if one6s intention is perfectl( pure 4WMPT p, #H15'
B&

1H

@ & % " $ > Bme here A 1 ? "t' "eru #2$ ? *our continents J ? Aun & ? "oon

Continue to add offering material to the plate in this se<uence for each repetition'$#

o @otes, ;ou place the offerings 12$, then the sun and moon illuminate the offering' 3f (ou don6t have a ph(sical mandala plate, visuali!ation or the hand mudra is oka(' Gaving made the offerings, )e have merit :s nam;, but )e also have bad karma, so )e do >ajrasattva purification practice'

$a%rasatt&a Puri(ication
>ajrasattva is the 9uddha of Purification' This practice purifies the negative obscurations stored as negative karma in our alaya consciousness' ll negative actions, ho)ever serious, can be purified' $: *ollo)ing the text, Recite .#$/ ? means emptiness 4sadhana p' &5 Recite .1n a lotus moon seat)obscurations/ )hile visuali!ing >ajrasattva embraced b( his consort >ajratUpa$B as described in the sadhana, o *rom the top of the head the lotus root rises up to the lotus moon disk' o >ajrasattva )ith >ajratUpa appear one forearm6s length above the head' The( are both )hite, but transparent and empt(, like a cr(stal vase'

$1

3t is customar( to make the first mandala of each session a :&2point offering, follo)ed b( the &2point offering for accumulating merit' This teaching uses onl( the &2point offering' $# lternatel(, one ma( dump the offerings a)a( from one6s bod( onto a cloth on the lap, clean the plate b( )iping )ith )rist counter2clock)ise, and repeating the se<uence' $: WMPT p' #JB $B The male deit( s(mboli!es skillful means, compassion, or appearances' The female consort represents )isdom, emptiness, or absolute space' 3n union the( represent the inseparabilit( in the state of enlightenment'

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o Ge is )earing the 1: clothes and ornaments 4bracelets, armbands, necklaces, etc'5 o Ge holds a vajra 4s(mbol of compassion5 in his right hand at the heart level and a bell 4s(mbol of )isdom5 in his left near his hip' The bell is turned up' Ahe holds a skull cup filled )ith nectar 4s(mboli!ing )isdom5 in her left and a drikung knife 4s(mbol of cutting through obscurations5 in her right' o The s(llable GP@8 is in the center of the tin( moon disk at his heart chakra )ith the 1%% s(llable mantra standing upright on the outside edge of the moon disk in a counter2clock)ise order' The (our po8ersAA refers to, 1' Po8er o( Re+iance6'upport ? MThan gi th pN ? 0e practice )ith good, strong faith and arouse our bodhicitta intention' The number one seed is faith' nd Ahantideva sa(s, .8reat sins are utterl( consumed b( bodhicitta'/$J Then our practice is eas(' #' Po8er o( Remorse6Re)ret? M-un gyen baN ? 0e practice feeling sorr( for our past misdeeds' 0e think, .3 did man( different bad things in man( lifetimes )ith bod(, speech and mind, e'g' killing, stealing, etc'/ Don6t think, .7h, 36ve been ver( good in the past'/ Iven the highest lamas practice )ith sun gyen ba' :' Po8er o( Reso+-e6Reso+ution? M- chipaN ? 0e practice making this jamchya 4samaya, promise5, .3 promise 3 )ill never do bad again in future' 9efore 3 did not understand' @o) all that is finished'/ Resolve not to do it again, even at the cost of (our life' B' Po8er o( :ntidote6:ction ? M.imbo <undishopaN ? 0e practice )ith concentration and ver( strong visuali!ation, )ith no thoughts, almost like Rigpa 8uru ;oga' Then )e continue in the post2meditation state to do good for others, maintain our commitments, especiall( bodhicitta and sta(ing in rigpa' .There is indeed no deeper )a( to cleanse oneself of past misdeeds than to mediate on bodhicitta and to maintain the flo) of the unaltered natural state'/$&

$$ $J $&

WMPT pp' #J$2#J& WMPT p' #J$ WMPT p' #J&

#1

1%% mantra 1 lak5= repeat the #1E or &E the and four
V#=(#) #$/' 0hite

Recite the s(llable 4accumulate each time mantra 1%LE, 4maintaining visuali!ation po)ers5+.1M
-#M#6# -#T1

amrita>? flo)s do)n as a blessing from the point of union of deit( and consort through the cro)n of (our head and cleans (our+and all sentient beings6+ bod(, speech and mind of all obscurations, )hich flo) do)n to the demon ;amantaka in the earth belo) (ou' Ge eats, feeling full, and thanks (ou' ;ou and all other sentient beings are totall( cleansed and the earth closes belo) (ou' ;ou are no) transparent, a bod( of light' t the lo)er end of the central channel in (our lo)er abdomen 4belo) the naval5 the chakra of manifestation has JB channels branch out and up)ards like the spokes of an umbrella' t the level of (our heart, the chakra of Dharma has L channels radiating do)n)ards' t (our throat level,
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lso called ambrosia or the nectar of )isdom'

##

the chakra of enjo(ment has 1J channels radiating up)ards' t (our cro)n, the chakra of great bliss has :# channels radiating do)n)ards' @ectar flo)s do)n through the central channel and into the spokes spreading throughout (our bod(, like a cr(stal vase filled )ith milk'$H .Think that (ou are receiving the four empo)erments, vase, secret, )isdom, and )ord' ;ou are also purified of the four kinds of obscurations, karmic obscurations, obscurations of negative emotions, conceptual obscurations, and obscurations of habitual tendencies' The )isdom of the four jo(s arises in (ou, jo(, supreme jo(, extraordinar( jo(, and innate jo(' The levels of the four ka(as are established in (ou, the @irmanaka(a, the Aambhogaka(a, the Dharmaka(a, and the svabhavikaka(a'/J% Pra( to guru >ajrasattva for (ou and all sentient beings 4pp' &2L .Protector, under the s!ay) faults and misdeeds/5' >ajrasattva absolves (ou as on p' L' >ajrasattva dissolves into light' The light comes into (ou through the cro)n of (our head' ;ou become >ajrasattva' Together )ith all sentient beings as >ajrasattva, )e repeat the six s(llable mantra as it radiates from our hearts,
OM ,:CR:':TT,: 9U ! or OM *E <: ':TO 9U !@"

T7

GP@8 9I@Q

7" The s(llables are arranged counter2clock)ise, then rotate clock)ise so that the( appear in the correct order' The GP@8 is blue, the 7" is )hite, the 9I@Q 4vajra5 is (ello), the A is red, and the T7 is green' Dight radiates out in the five colors as an offering to the 9uddhas and 9odhisattvas )ho are pleased' The( send light back as
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WMPT p' #&% 3bid' J1 The s(llables are arranged counter2clock)ise, then rotate clock)ise so that the( appear in the correct order' The GP@8 is blue, the 7" is )hite, the 9I@Q 4vajra5 is (ello), the A is red, and the T7 is green'

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a blessing )hich dissolves into (ou' ;ou attain the ordinar( and supreme accomplishmentsJ# 4siddhis5, the four levels of >id(adhara,J: and the ultimate result+enlightenment' Dight then radiates out to all sentient beings completel( surrounding (ou' The( are seen in the colors of the five 9uddha families, )ith (ou in the center facing Iast as in this figure,
Iast 0hite 4or blue5 >ajrasattvas @orth 8reen >ajrasattvas 4on our left5 Center M"eN 9lue or 4)hite5 >ajrasattva 0est Red >ajrasattvas Aouth ;ello) >ajrasattvas 4on our right5

The entire visuali!ed universe dissolves into the >ajrasattvas' The( dissolve into (ou, then (ou melt into light and dissolve into the 7", )hich dissolves into the 9I@Q , )hich dissolves into the A , )hich dissolves into the T7, )hich dissolves into the GP@8, )hich dissolves from the bottom up into nonconceptual emptiness' Rest in that state'JB 0e then pra( for the <uick fruition of (our good virtue as on p' L &'With this virtue)utterly pure+5

3f (ou do not have time to do the complete >ajrasattva practice as described above, (ou ma( do the '9ORT ,:CR:':TT,: PR:.TI.E? Recite the mantra OM *E <: ':TO :9 as >ajrasattva,J$ and then sa( the pra(er on page L, ."a( all the breeches and transgressions of sama(a, 9oth m( o)n and those of all beings, be purified' *rom no) until )e reach the ver( heart of bodhi, "a( our sama(a be thoroughl( and utterl( pure'/
J#

7rdinar( accomplishments are supernatural po)ers= supreme accomplishment is enlightenment' J: 15 Totall( matured, #5 mastering the duration of his life, :5 mahamudra, and B5 spontaneousl( accomplished' JB WMPT p' #&12#&: J$ 3n this case accumulate J lak repetitions'

#B

#$

SE'RET NGONDRO !uru /o)a

The guru is (our spiritual friend, a <ualified teacher' Ge or she is considered to be a real 9uddha, as the( are the source of our guidance on the path to liberation' 9uddhism is an oral tradition' 3t has been passed b( )ord of mouth, supplemented b( a vast arra( of )ritten texts, from teacher to student since the time of the historic 9uddha, Ahak(amuni' The blessing of receiving the teachings in this )a( is one of the most treasured traditions in all of 9uddhism' Through devotion and faith our mind merges )ith his in 9uddhanature'JJ *ollo)ing the text, >isuali!ation o .@ M# $1/? Go) )ondrous 4p' H, line 15 I ? before 9uddha " ? compassion= sentient beings have 9uddhanature G7 ? )o), 3 kno) no)1 o .5n a self/manifest realm of infinite purity/ in a 9uddhafield, m( mind is ver( clean' o .5 find myself visualized as Vajrayogini/' >isuali!e >ajra(ogini in the semi2)rathful )arrior pose' Ahe is naked except for her bone ornaments and garlands of flo)ers' Ahe is red )ith three e(es, her bod( turned slightl( to the left )ith skullcap raised in her left hand and the drikung chopper held lo)er in her right hand, and surrounded b( primordial )isdom fire'J&

JJ J&

WMPT p' :1% WMPT p' :1:+3n WMPT, she holds a small skull2drum 4damaru5 in her left hand'

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o .#nd 1ddiyana Vajradhara/ ll 9uddhas and 9odhisattvas are one in Padmasambhava, )hite color )ith a little bit red, )ho sits on a sun and moon seat on the lotus above (our head' Gis hat has t)o la(ers, inner and outer, )hich s(mboli!e the union of generation and perfection stages' The three points represent the three ka(as' 3t is embla!oned )ith a sun and a moon, s(mboli!ing skillful means and )isdom' The blue border represents unlimited sama(a' 7n top is a vajra, s(mboli!ing unshakable concentration, and a vultures feather, a s(mbol of reali!ation of the highest vie) and the culmination of practice'JL Ge holds a varjra in his right hand at his heart' Gis left hand rests in his lap holding a skull2cup filled )ith )isdom nectar and contains a long2life vase toped )ith a sprig from a )ish2granting tree' Ge is in union )ith "andarava, <ueen of the dakinis'JH ll the lineage lamas are gathered around as in a cloud' o .Arom Bhamara continent come their !isdom counterparts/+ )isdom 9uddhas, dakinis, etc', come and merge into our refuge
JL JH

WMPT pp' :1B2:1J 3n man( pictures and visuali!ations he holds a khatvanga trident in the crook of his arm )hich is "andarava in s(mbolic form' The : prongs s(mboli!e the essential nature, natual expression, and compassion' Three severed heads represent dharmaka(a 4dried one5, sambhogaka(a 4rotten one5, and nirmanaka(a 4fresh one5' @ine metal rings looped over the prongs represent the nine vehicles' *ive2colored pennants s(mboli!e the five )isdoms' 4WMPT p' :1J5

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tree visuali!ation' *irst )e visuali!e, and then the actual )isdom beings come and dissolve into our visuali!ation' The &2line Pra(er o Recite the pra(er :E or &E' .$C.0/ O 4GP@8 represents taking refuge and blessings coming to (ou5 O .5n the .orth!est) besto! your blessings" 0C(C P@M# -5DD$5 $C.0/ p' H21% Aeven 9ranch 7ffering o $1 ? offering, happ(' o .With infinite bodies) manifest ground'/ Prostrate as Aamantabhadra together )ith sentient beings to Padmasambhava' 0h(K 9ecause man( of us in samsara have a self2centered ego' o .(ejoicing) nirvana'/ 0e are happ( at others virtue' 0e offer our good hearts and good practice all to Padmasambhava' 0h( do )e make this offeringK Through this, all our afflictive desires and attachments are finished1 o .May you remain) realms e7ist'/ 0e ask the guru to come, because if there is no guru, there is no )a( to understand' o .5 beseech you) Dharma'/ Please teach' 0h(K Dharma teaching ends our ignorance so that )e ma( attain enlightenment' o .#s 5 dedicate) buddhahood'/ 0h( dedicate our virtue to sentient beings6 enlightenmentK 0e have small virtue' 9( offering our virtue to 9uddhas and 9odhisattvas, our virtue mixes )ith theirs and more virtue, more po)er comes to us' 4Dike Patrul Rinpoche6s example of mixing our small amount of tsampa )ith someone else6s large amount5' o Recite .5n the magnetizing ) empo!erments/ :E' Dike cr(ing )ith devotion, think of Padmasambhava+all : ka(as+coming to this )orld' 0e pra( for his blessing' o Atill as >ajra(ogini receive the four empo)erments 4.Arom the three syllables ) and the four kayas actualized/ 4pp' 1121#5' Three colored lights stream from his three places and enter our three places' 0hite light from the 7" in his forehead enters our forehead and purifies our bod(, grants the vase empo)erment, and plant the seed of nirmanaka(a' Red light from the G in his

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throat enters our throat and purifies our speech, grants the secret empo)erment, and plants the seed of sambhogaka(a' 9lue light from the GP@8 in his heart enters our heart and purifies our mind, grants the )isdom empo)erment, and plants the seed of dharmaka(a' Then the guru and his retinue dissolve into light and )hich melts into (our heart 4merging his 9uddhanature )ith (our 9uddhanature5, purifies all karma and subtle obscurations, grants the )ord empo)erment, and plants the seed of svabhavikaka(a'&% Think not onl( of (ourself, but about all sentient beings' Ge )ill teach tantra to all beings, give refuge to all' 4 s an alternative, (ou can substitute a deit( practice as indicated in the sadhana pg' 11 for this pra(er= see appendix p' 1:5' o Recite the mantra 4accumulate 1 lak5' state of rigpa' fter)ards, rest in the

/idam !uru /o)a

4;ou can insert (our ;idam 8uru ;oga practice here, e'g' "anjushri practice5 0hatever practice (ou do, it should have these four aspects, 15 >isuali!ation+ tongzin lhaizher #5 "antra+dephangag gyezher :5 "antra light radiating out and returning+trod du trinle gyezher B5 (igpa ? 9uddhanature+gongpa minjyur ch nyit gyezher Then again (ou think of Padmasambhava and complete .Arom the three syllables)/ 4p' 115'

'ecret Ri)pa !uru /o)a

M3f (ou have time, after the mantra .7" G GP@8 > -R 8PRP PI" A3DDG3 GP@8,/ insert the Aecret Rigpa 8uru ;oga practice'N *inish (our 8uru ;oga practice )ith the concluding aspiration pra(er .5n all my lives) Vajradhara'/ 4p' 1#5'

@gondro is important1 3t6s not enough to do just shamata practice' 0e can have peaceful feeling )ith shamata, but )e sta( in samsara, reborn as a god' 0e )ill not attain enlightenment'
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WMPT pp' :#H2::% 4@ote that the forth action varies from one text to another'5

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.omments on the !uru

There are man( lamas, gurus, and lineages, but (our teacher is reall( Padmasambhava' *irst check the guru )ell' The lama is the .glue/ MsamjyeN bet)een Padmasambhava 4the "ahaguru5 and the great student' 3f (our guru is good, then (ou )ill understand D!ogchen, and then achieve enlightenment' 3f the guru is not good, then (our practice is not good and this gives (ou a lifetime problem' *irst check the guru, then practice, then fruition comes' The guru should be pure and not have transgressed the three t(pes of vo)s, Gina(ana 4Pratimoksa5, "aha(ana 49odhisattva5, and >ajra(ana 4Tantra5'&1 Ge should be learned in the tantras, sutras, and shastras 4commentaries5' Ge should be )ell versed in ritual practices' Ge should be generous, pleasant, teach each according to his needs, and act according to )hat he teaches' bove all, he should be so filled )ith compassion that he loves each being like his onl( child'&# *or example, if )e are bab( co)s, milk is like the Dharma= the mother co) is the guru' ;ou have to check if the mother co) has milk before (ou bu( it' 43f (ou get a bull, there )ill be no milk, just meat and bad karma15 ;ou practice, then (ou feel good, then (ou gro) into a big co)' 0hat do )e look for in the guruK Go) do )e check the guruK 0e look for compassion and )isdom' Don6t look at outside 4clothes, lineage, or monaster(5' 3f a high Rinpoche does not have compassion and )isdom, then no virtue or enlightenment )ill come' void those&: )ho do not have <ualities from stud(, reflection and meditation' void those )ho are puffed up )ith pride, profits and honors' void those )ith ver( little kno)ledge, strong negative emotions, or )ho are lax in their vo)s and sama(as' void those )hose <ualities are not superior to (our o)n and those )ho lack the love and compassion of bodhicitta' 3f (ou are to trust (our spiritual teacher, examine him properl(, even over several (ears' 0hat happens if )e get a .bad guru/K Then do the >ajrasattva pra(er and <uietl( separate (ourself from him' 3f his motivation is not good, bad karma )ill come to him' 9ut don6t thro) out 9uddhism' The person
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Gis Goliness the Dalai Dama has summari!ed these three sets of vo)s for la( practitioners as 15 do good or at least no harm, #5 seek enlightenment for the benefit of all sentient beings, and :5 maintain pure vie)+all phenomena as a buddhafield, all beings as buddhas, all sounds as mantra, and all thoughts as manifestations of buddha2mind' &# WMPT pp' 1:L21:H &: WMPT pp' 1:H21B1

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is )rong, not 9uddhism' 3f (ou check out a guru and find he is not good, then there is no sama(a' 7nce (ou have examined the guru and are certain of his <ualifications and can trust him )ith (our life, then follo) the teacher as a 9uddha' Ispeciall(, keep (our vo)s and sama(a commitments to practice, e'g', mantra repetitions for ngondro or empo)erments (ou have received' "aintain pure vie)' Imulate (our teacher' .;ou should be like a s)an gliding smoothl( on an immaculate lake'/&B There are $ t(pes of gurus, 1' Refuge Dama #' Dung Transmission or 9lessing M-hinlopN Dama :' Teaching Tantra Dama M0yudshedN Dama B' Impo)erment MWangkurN Dama $' Rigpa+(our 9uddhanature+MMangnaktonN Dama, (our Root 8uru Aometimes V:, B, $ combined are referred to together as Root 8uru'

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WMPT p' 1BH

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