amazon review: Buddhahood Without Meditation by Dudjom Lingpa

Buddhahood Without Meditation, A Visionary Account Known as Refining Apparent Phenomenon (Nang-jang)
by Dudjom Lingpa

amazon review:
 http://www.amazon.com/review/R2P65AXW1E4LRQ/ref=cm_cr_rdp_perm

 Buddhahood Without meditation (Nang-jang) 

The full title of the text is Buddhahood Without Meditation: Advice for Making Fully Evident One’s True Face – Natural Great Perfection. Revised Edition by Dudjom Lingpa

Buddhahood Without Meditation, widely known by its subtitle, Nang-jang (Refining Apparent Phenomena), presents the view of the Great Perfection through the approach known as trekchö (cutting through solidity). This second, revised edition is the result of a thorough reexamination of the original English translation done in an effort to clarify the terminology and meaning of Dudjom Lingpa’s text for Western students of the Great Perfection. The glossary as been revised accordingly and expanded to incorporate new terms. It also includes the Tibetan text as edited by H.H.Dudjom Rinpoche, as well has his Structural Analysis and Outline.

“The Nangjang was prepared as an inexhaustible treasure trove of the gift of the Buddha’s teachings, the relics of the dharmakaya.” –H.H.Dudjom Rinpoche [from publisher’s website at: http://www.padmapublishing.com/BOOKS/nangjang.htm]

” THIS TEXT BELONGS to the category of atiyoga, the highest of the nine vehicles that constitute the Buddhist path. Moreover, it is from the short lineage of Dudjom Lingpa, a direct transmission of the Great perfection approach so powerful that even hearing it read aloud ensures that the listener will eventually escape the suffering of samsara.
It should be remembered, however, that to benefit fully from the Nang-jang, one must receive empowerment, oral transmission, and a teachings from a qualified Dzogchen master.” Page V.

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Collection of notes on Yangtik Namsum

Padma Publishing http://www.padmapublishing.com established by late Chagdud Tulku Rinpoche has published very best books on Dzogpa Chenpo, obtaining very high level of scholarship available today to accomplish English language translations, Nang Jang and Choying Dzod also include original Tibetan text and are primary versions for many transmissions given in the West. Picture of Longchen Rabjam above is from Pabma Publishing website.

 

Buddhahood Without Meditation
A Visionary Account Known as Refining One’s Perception (Nang-jang)
Revised Edition
by Dudjom Lingpa

Buddhahood Without Meditation, widely known by its subtitle, Nang-jang (Refining Apparent Phenomena), presents the view of the Great Perfection through the approach known as trekchö (cutting through solidity). This second, revised edition is the result of a thorough reexamination of the original English translation done in an effort to clarify the terminology and meaning of Dudjom Lingpa’s text for Western students of the Great Perfection. The glossary as been revised accordingly and expanded to incorporate new terms. It also includes the Tibetan text as edited by H.H.Dudjom Rinpoche, as well has his Structural Analysis and Outline.

“The Nangjang was prepared as an inexhaustible treasure trove of the gift of the Buddha’s teachings, the relics of the dharmakaya.” –H.H.Dudjom Rinpoche [from publisher’s website at: http://www.padmapublishing.com/BOOKS/nangjang.htm]

The Precious Treasury of the Basic Space of Phenomena (Chöying Dzöd)
by Longchen Rabjam

Among the works in Longchen Rabjam’s famous collection, The Seven Treasuries, that commonly known as the Chöying Dzöd concerns the spiritual approach known as trekchö (cutting through solidity), which brings spiritual practitioners of the highest acumen to freedom effortlessly.

The Chöying Dzöd consists of two texts: a set of source verses entitled The Precious Treasury of the Basic Space of Phenomena and Longchenpa’s own commentary on those verses, A Treasure Trove of Scriptural Transmission. Although we have published them individually, they are considered companion volumes. Hardcover [from publisher’s website at: http://www.padmapublishing.com/BOOKS/choying.htm]

Some background on the titles of teaching connected to the initial posting, which comes below.

Khandro Nyingtik – Innermost Spirituality of the Dakini [mkha’-‘gro snying-tig]
-Discovered by Pema Ledreltsel [Padma Las-‘brel-rtsal]. Redacted by Longchenpa [Klong-chen Rab-byams-pa].
Vima Nyingtik – Innermost Spirituality of the Vimalamitra [bi-ma’i snying-tig]
-Redacted by Longchenpa
Khandro Yangtik – Further Innermost Spirituality of the Dakini [man-ngag mkha’-‘gro yang-tig]
-Redacted and developed as mind treasure by Longchenpa in relationship to Khandro Nyingtik of Padmasambhava.
Lama Yangtik – Further Innermost Spirituality of the Guru [bla-ma yang-tik] (Also known as Yangtik Yeshin Norbu – Further Innermost Spirituality, Wishfulfilling Jewel)
-Redacted and developed as mind treasure by Longchenpa in relationship to Vima Nyingtik of Vimalamitra.
Zabmo Yangtik – Profound Further Innermost Spirituality [zab-mo yang-tig]
-Mind treasure by Longchenpa condensing Khandro Yangtik and Lama Yangtik.
Nyingtik Yabshi – Four-part Innermost Spirituality [snying-thig ya-bzhi].
According to 2nd edition published in Dehli by lama Sherab Gyaltsen in 1975:
Main sections: Volumes 1-2, Lama Yangtik; Volumes 3-6, Vima Nyingtik; Volumes 7-9, Khandro Yangtik; Volumes, 10-11 Khandro Nyingtik; Volumes 12-13 Zabmo Yangtik. Collectively also referred to as the Mother and Son Cycles of Innermost Spirituality.

Source relied to compile definitions of terms above: Nyingma School of Tibetan Buddhism by Kyabje Dudjom Rinpoche.

Initial posting:

Khandro Yangtik, Vima Yangtik and Zabmo Yangtik together are also called Yangtik Namsum (“Three treatises on Inner Essence”) and cover all the essential points of Mengagde class of Dzogpa Chenpo, with particular emphasis on the togyal practice. All 5 treatises together comprise Nyingtik Yabshi. And were published at one point in 11 and in 13 volumes. It is said that if you cannot get the empowerments and transmissions for first 4 teachings Zabmo Yangtik in a way condenses them all, making Zabmo Yangtik a condensation of Nyingtik Yabshi one of the most famous teachings within Nyingma tradition. Receiving such an empowerments can be one of the greatest moments in all of one’s lifetimes. Usually There is some explanation on the empowerments given at the time of empowerments.  -With aspiration that all our wishes be accomplished in accordance with Dharma.

 

Notes, Holiness and the Refuge

As Counsels from My Heart is one of my favorite books ever, I have read it’s part titled “Notes” that comes in the later part of the book, however opening this wonderful book by chance on the opening page of the “Notes” and rereading this 1st note I thought I should post it here and maybe this note from esteemed Padmakara Translation Group be of benefit to whoever encounters it, It can be taken as thought provoking or too technical, but my hope is that it be taken as helpful.

Kyabje (skyabs rje), which means “lord of refuge,” is traditional title given to lamas of great wisdom and attainment. Curiously enough, in situations where it is traditionally used, there has been a tendency in western Europe and America to substitute the papal title of “His Holiness.” Although there is perhaps some justification for this when referring to the Dalai Lama (temporal and spiritual leadership and by now a precedent of almost a hundred years), its generalized employment, along with that of other titles taken from Catholic hierarchy, seems for a number of reasons out of place and undesirable. It should be remembered that “His Holiness” and “His Eminence” are essentially indications of ecclesiastic rank, bestowed by authority and not by popular acclaim. Moreover, they are not automatically regarded as expressions of devotion, nor are they necessary attestations of spiritual attainment or personal sanctity, as should be clear from even a cursory knowledge of Catholic history. It seems better, therefore, to retain the Tibetan title, which, when used of a lama like Dudjom Rinpoche, is highly meaningful and indeed an exact description.”

[“Counsels from My Heart” by Dudjom Rinpoche, page 107-108.]

A quote and small talk about: “Counsels from My Heart” by Kyabje Dudjom Rinpoche

”   It is thanks to the blessings of the Lama that realization will dawn. Therefore pray to him, mingling your mind with his. If you do, there will come a moment when you will see that what is called the Buddha is not different from your own awareness, and that there is nothing to subdue or master other then your own thoughts. The sign that your meditation has hit the mark is that your devotion to the Lama will deepen and your compassion for beings will gain in strength. You will be your own witness and you will gain great confidence in the practice.
If you gain control over your mind, then even if you are at the point of death, you will understand that it is only because of a particular thought that there is an impression of dying-but that the nature of the mind is utterly beyond both birth and death. It would be excellent if you could gain this confidence.
So keep this little, essential, instruction in your hearts. This conviction and confidence is what we call Dharma-the inner qualities that you gain. If you vacillate and think of Dharma as something extraneous to you, thought up by somebody else, you will not benefit from it. Instead, do yourself a favor and get out of samsara! Be convinced that your mind must separate from samsara, with its karma and defilements, If you do, everything will be fine. Please practice. Pray constantly that you will have no obstacles on your path and that you might be able to capture, in this very life, the primordial citadel. And I will add my prayers to yours.”

Above quotation is from: Counsels from My Heart by Dudjom Rinpoche, translated by Padmakara Translation Group 2001, published by Shambhala 2003, quoted without permission from the publisher. Pages 24-25. It is a small pocket size book of only 122 pages.

It includes the following:
*Preface by Kyabje Trulshik Rinpoche
*Translator’s Note
*Acknowledgments
[Following discourses by Dudjom Rinpoche:]
*The Buddhadharma
*The Essence of the Path
*The Long Oral Lineage of the Nyingmapas
*Practicing the without Sectarian Bias
*An Introduction to the Bardo
*Magical Nectar
*Heart Jewel of the Fortunate
*An Aspiration to the Great Perfection
*The Life story of Dudjom Rinpoche – As Told by Himself

This book proved to be inexhaustible treasure for contemplation for myself. I pray that one day I will know this advice not to be wasted on me. I recommend it to others whenever it feels right. Most people can easily find it on sites like http://www.abe.com be it 2nd hand copies or brand new for less then $10 inclusive of shipping charge. How marvelous!

A Prayer

A Prayer To Recognize My Own Faults And Keep in Mind the Objects of Refuge

A confession of defects, and a prayer of aspiration to understand very clearly what to accept and what to reject.

By His Holiness Dudjom Rinpoche Jikdrel Yeshe Dorje

I pay homage to the guru.

Shakyamuni, Victorious One.
Supreme guide of the realm for this fortunate aeon,
Sons of the Victorious one,
Assembly of noble Bodhisattvas who tame sentient beings,
Lord guru, matchless savior of beings in the dark age,
The three Roots and oath-bound Dharma guardians-
Again and again, I ask from my heart,
Recalling you with longing and one-pointed mind-
Please turn your attention toward me.
Take hold of me with your lovingkindness And with the power of your unhindered compassion
Grant your blessings that my thoughts and aims
be carried out in accord with Dharma.

Through past acts, not without merit,
I have obtained this precious human birth.
Through past merit, not slight,
I have met the sublime Dharma.
Accepted by the guru, I was able to obtain empowerments,
Blessings, and the essential instructions-
All this wealth I now hold in my hands.

But my mind, like a babbling monkey, falls under the sway
Of the enticing, deceptive demon of distraction
And I cannot take advantage of the wealth that is my own.
Thus, this free, well-favored human birth
And the lama’s teaching are both wasted.

Now I am at a turning point:
All the teachings that I’ve asked for,
All I’ve received, are like a myth.
My body has the appearance of a practitioner,
And I have a practitioner’s conceit;
My mind cannot fathom the true teachings.

Lacking even a trace of common Dharma, much less holy Dharma,
The sixteen rules for ordinary social behavior
Are just something that I’ve heard of.
Seeing myself behave badly, I’m without shame;
Seen by others, I’m unembarassed;
My bond to the teachings is short as a marmot’s tail.

Unable to practice properly true Dharma’s ten virtuous deeds,
Harboring sectarian bias toward the one Buddha’s teachings,
I slander the teachings and great beings
A gather up bad karma.
Based on Dharma
I carry a great weight of evil deeds.

The more teaching I’ve received,
The more my vision of myself inflates,
Though intellectual analyses cannot penetrate
The deep meaning of the teachings.

With conceit, I think, “I keep the Pratimoksha disciplines!”
But the four dharma practices have been lost without a trace.

With conceit, I think, “I posses the precious Bodhisattva training!”
But the Four Boundless Ones are just like pictures of a lamp.

With conceit, I think, “I keep the Secret Mantrayana samayas!”
But, not respecting the first root transgression,
I become careless about all the rest.

I can glibly explain the Four Thoughts That Turn the Mind to Dharma,
But my attachment to phenomena
Shows that my own mind has not truly changed.

Though I rely on a teacher, respect and devotion slowly ebb away;
Instead of having pure perception, I have wrong views,
And see the guru as my equal.

Love and respect toward my vajra friends weakens;
Unable to endure a few harsh words, I complain constantly.

Lacking thorough training in bodhicitta,
The love and compassion that comes about
From seeing all beings of the six realms as my parents
Disappears like mist.

Although I act as if I practice the paths of kyerim and dzogrim,
I cannot even cope with ordinary endless delusion.

I recognize that the ultimate teaching of sutra and tantra
Is emptiness, but can’t make use of that recognition;
My mindstream stays hard as horn.

When I practice remaining in mind’s true condition
I am without stability, yet I mouth off about the profound view
And toss cause and effect to the winds.

On the outside-I can give a show of good behavior;
On the inside- desire, attachment, greed rage like fire.

Though my body remains in isolated mountain retreat,
My mind wanders into town constantly, night and day.

Without enjoying a real measure of certainty in myself,
Thinking to act for other’s benefit is just a fairytale.

Although it is impossible that the Three Jewels betray me,
Due to my weak devotion, I fear I will betray myself.

Thus, although I am without the wrong view
Of not believing in the teacher and the holy Dharma,
In these bad times we sentient beings
Are busily perfecting our bad karma,
Knowing, heedlessly, falling under the sway of unawareness;
Failing to maintain mindfulness, we suffer a great loss.

When I examine myself, I see
That everything I’ve done has only added on to my confusion,
That all my thinking has been stained
By the obscuring emotions and by grasping.
Not seeing that even my virtuous acts
Are polluted with negativities
Where else is there to end up but in the lower realms?
As for the way I behave and what I’ve done,
Bringing these to mind, I am sickened.
Looking to others, I am only more discouraged;
There are no friends to benefit and ease my mind.

If I cannot take care of myself now,
Others cannot give me refuge when hope is exhausted
And I’m in the hands of the messengers of the Lord of Death.
To wait for a rescue that can never come,
Isn’t that self-deception?

Thus, with shame and remorse recognizing my own errors,
Whatever offenses against Dharma have occurred,
Whatever samaya transgressions and violations,
I won’t try to conceal from those with wisdom vision.

From the bottom of my heart, I confess;
With your compassion, please endure me.
Be my refuge from the danger of the precipitous, errant path;
Grant the deliverance of finding the perfect, liberating path.

My whole life has been spent practicing this and practicing that
With nothing in my hands to show for it,
No attainment.

From now on, avoiding the miserable path of knowing much,
And missing the one thing I need
Why not go on the path of knowing the one thing that frees all?

Certain, unfailing hope, sole, supreme Lord upon whom I rely,
Root guru who combines all refuges in one,
I supplicate you with devotion and one pointed mind;
Supreme refuge, lord of greatest kindness,
Take hold of me with your compassion.

Grant your blessing that I be able to see my own faults.

Grant your blessing that I have no wish to see the faults of others.

Grant your blessing that evil, cruel, and vicious thoughts be pacified.

Grant your blessing that wholesome thoughts arise deep from within.

Grant your blessing that desire may lessen and contentment increase.

Grant your blessing that I remember the uncertainty of the time of death.

Grant your blessing that I be unconcerned at the time of death.

Grant your blessing that I develop trust in Dharma.

Grant your blessing that I practice impartial pure perception.

Grant your blessing that I develop unfabricated devotion and respect.

Grant your blessing that I persevere, seeing that I have so little time left.

Grant your blessing that I be able to establish Dharma as my ultimate innermost goal.

Grant your blessing that I free my mindstream the innermost practice.

Grant your blessing that I have no obstacles to practice

Grant your blessing that the fruit of my practice may ripen quickly.

Grant your blessing that all conduct with those with whom I have a karmic link may be meaningful.

Grant your blessing that the duality of hope and fear be extinguished.

Grant your blessing that I see nondual wakefulness.

Grant your blessing that I recognize my own innate wakefulness.

Grant your blessing that I hold the dharmakaya citadel.

Grant your blessing that I gain the great effortless certainty.

By means of the great weapon,
Indestructible primordial wakeful awareness,
May the void life-force of samsara and nirvana
Both be severed, at once.

Then, in the unending great bliss of Nyema’s feast
May we always enjoy the activity
That is beyond joining and parting.

In the pervasive space of evenness,
Even the word “suffering” does not exist-
So who ought to be striving for happiness?

In the Kingdom of Samantabhadra
Happiness and suffering are of one taste;
Without grasping, they liberate of themselves.

May I attain Samantabhadra’s kingdom in this very life!

Written by H.H. Dudjom Rinpoche, Jigdral Yeshe Dorje (1904-1987)

Colophon

This is a supplication, confession of faults, and an aspiration-prayer combined in one.
One night early in Water-Pig year (1983), my wisdom consort Rigdzin Wangmo had a dream in which appeared a female companion who had often appeared in her dreams. The girl said, “Now you should ask Rinpoche to write a supplication prayer. Alright?” and left. Later, on the tenth of the waxing moon, she appeared again, saying, “Why haven’t you asked about the writing of that prayer?”
That next morning, when we were discussing the dreams and the prayer, I said, “There are already plenty of supplication prayers, but not enough people who do them.” Rigdzin Wangmo insisted, saying, “No matter whether it’s short or long, you must write this supplication.”
Then I thought, “These days there is danger from disease, war, and famine. In order to protect people from these dangers, I should write a prayer reminding the Compassionate Ones of their vows to help beings.” But although I was thinking of writing one, due to the distraction of many events, I didn’t have the chance.
Once again, on the evening of the 10th, the girl appeared, as before. She said in the dream, “Don’t neglect the prayer that I asked for before. There is a great need for it!”
So, I thought to write it on the 15th of the same month. On the night of the 14th, I prayed with one-pointed mind to Guru Rinpoche, asking for his blessing in order to compose the prayer, making this aspiration, I went to sleep.
The next morning at dawn, in my own dream, I was at the head of a large hall like temple. Out of nowhere a young white man appeared in white clothes, with long hair spread out over his shoulders, holding a pair of cymbals. he rolled the cymbals, making a lovely sound, and danced toward me, spiraling closer and closer, in circles toward the right, dancing as do the Ging. He said:

“If you want to establish the teachings,
Make them firm in your mind.
In the depths of mind, you will find Buddhahood.

If you wish to visit Buddhafields,
Purify ordinary deluded attachment.
The perfect, excellent Buddhafield is near at hand.

Develop diligence to practice
The essence of the teachings.
Without, who can gain the siddhi?

It is hard to see one’s own faults.
So, pointing them out to oneself
Is a crucial instruction.

In the end, when faults are, one by one, removed
Enlightened qualities increase and shine forth.”

At the end of this poem, he rolled the cymbals and then crashed them together, and I awoke. After I woke up, I did not forget what he had said, and I understood it to have been advice on practicing what to accept and what to reject. I was regretful that, although I had actually seen the face of my only father guru, I had not recognized him.

I, Jigdral Yeshe Dorje, old father of the Nyingma, wrote this from my own experience. May it be of benefit. Sarvatha Mangalam.

Notes

The four dharma practices:
not returning verbal abuse; not returning physical abuse; not returning anger for anger; not returning provocation even though one has been provoked.�

The four boundless ones:
boundless love; boundless compassion; boundless joy; boundless equanimity.�

The first root samaya transgression:
disparaging one’s master.

The four thoughts that turn the mind to Dharma:
keeping in mind
1) the rarity of the free-well-favored human birth;
2) the inevitability of death;
3) the inescapability of karma, cause and effect;
4) the vast inherent suffering of samsara.

Kyerim:
developing stage meditation.

Dzogrim:
completion stage meditation.

Translated by Bhakha Tulku and Constance Wilkinson, Boudhnath, Nepal, 1989

Originally published at Sahayogi Press, Kathmandu, Nepal

Also seen on: http://c-level.com/buddha