The Prelimary Practices

THE SHORT BARCH!'.Y KUNSH NCONDRO

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THE SHORT BARCHEY KUNSEL NGONDRO

bla ma'i thugs sgrub bar chad kun sel gyi sngon gro mdor bsdus bzhugs so

THE PRELIMINARY PRACTICES THE LITURGY FOR THE PRELIMINARY PRACTICES OF LAMEY TUKDRUB BARCHEY KONSEL, THE GURU'S HEART PRACTICE, D ISPE LLER OF ALL OBSTACLES

NAMO

GuRu PADMAKARAYE

This is the heart extract ofthe Great Orgyen, the Glorious Knower of the Three Times. It is unique among all the treasures bw·ied in the land of Tibet and i& called Lamey Tukdrub Barchey Kunsel, the Guru's Heart Practice, Dispeller ofAll Obstacles. For the person who desires to

10

THE SHORT BARCHEY KUNSEL NGONDRO

swiftly attain thefruition ofunity by means ofthe two p1·ojound stages of Lamey TukdTub Barchey Kunsel, arouse intense renunciation, de,votion and g1·eat compassion. Change thereby to an attitude ofrenunciation. Next, th01·oughly cultivate the field ofyour mind-stream and exert yourselfin sowing, in thisfield, the seeds ofthe special preliminaries. 1.

Taking refuge, the root ofthe path ofliberation. Arousing the mind set on enlightenment, the essence ofthe path of ommsczence. 3. The meditation and recitation ofVaj7·asattva, the purification of adverse conditions, evil deeds and obscurations. 4. The mandala offering which peifects the accumulations, the positive conditions. 5. The practice ofthe gzn·u yoga ofblessing, the ultimate part of Vajrayana.

2.

REFUGE AND BODHICITTA

In the p1·esence ofthese objects ofrefuge which manifest vividlyfilling the sky, say: Namoe Dakdang kha-nyam semchen mali.i ki.ine Kyabkyi chokgyur namla kyabsu chi� Mondang jugpey jangchub semkye ney� Kusum Iamey gopang drubpar gyi i

NAMO! I and all beings, equaling the sky in amount,! Take refuge in those who

are

the supreme refuge. 2

Developing the bodhichitta of aspiration and application,! I will accomplish the level

of the Trikaya Guru.i

Recite this as much as you can. At the end, imagine that by the light 1·ays of the objects ofrefuge, all evil deeds and obscurations of myself and others are pw·ified.

11

THE SHORT RARCHEY KlJNSEL NGONDRO

A�EDITA'TION AND RECJTATJON OF VAJRASA1 fVA ...

Fint, tbe visualization ofthe deity, the power ofsupport: Ah � Dag-gi chiwor peydey den � Sangye ld.in-gyi yeshe ku 2 Dorje sempa dey-wa cheyg Drimey tonka'i dawey d a ngg

AHi

Above my head, on lotus and moon, 2 Is the wisdom form of all buddhas, � Vajrasattva of great bliss, g Stainless as the glow of the autumn moon. g Chagnyi dorje drilbu nam � Rang 6 nyem-ma gyepar tril � Dardang rinchen gyen-gyi dzeys Zhabsung dorje kyiltrung gig Jaser tigley longna zhu g �

His two hands, holding vajra and bell,g Joyfully embrace Atopa, his own light. � Adorned with silks and jewel ornaments,g And with his two legs in vajra posture, � He sits in a sphere of bind us and rainbow light. i

Visualize in that way. PTeceded by the powa of 1·emo1·se which is an £ntense fteling of regret and sorrow jo1· evil act£ons and downfalls, practice the powe1· of the applied antidote, the visualization for 1·eciting the mantra: Tugkar dawey kyilkhor i.i i Deshek ki.in-gyi tuksog hung � Yigey gya-pey ngagkyi kon

12

THE SHORT BARC HEY KUNSF.I. NCONDRO

Dey-pey otro don-nyi jeyH

In the center of the moon disc in his heart, s Is HUNG, the heart-life of all the sugatas, § Encircled by the I-Iundred Syllable mantra. g By chanting, light shines forth fulfilling the two goals. g TsurdO dOtsi chukyOn babs Rangi tsangpey go-ney zhugs Dikdrib nyamchag kilnjang neys Dakching drima meypar gyun

Upon its return, a stream of nectar flows down, S Entering through the crown of my head, e It purifies evil deeds, obscurations, damaged and broken vows,H Making me pure and immaculate. S

Imagine that and say: Om bendza sato samaya, manu palaya, bendza sato tenopa, tita dridho mebhava, sutokayo mebhava, supokayo mebhava, anu rakto mebhava, sarva siddhi mem trayatsa, sarva karma sutsamey, tsittam shiri yam kuru hung, ha ha ha ha hoh, bhagaven sarva tathagata bendza marne milntsa bendzi bhava maha samaya sato ah H OM VAJRA SATVA SAMAYA, MANU PALAYA, VAJRA SATVA TVENOPA, TISHTHA DRIDHO MEBHAVA, SUTOSHYO MEBHAVA, SUPOSHYO MEBHAVA, ANU RAKTO MEBHAVA, SARVA SIDDHI MEM PRAYACCHA, SARVA KARMA SUCHAME, CHITTAM SHRE YAM KURU HUNG, HA HA HA HA HOH, BHAGAVAN SARVA TATHAGATA VAJRA MAME MUNCHA VAJRI BHAVA MAHA SAM AYA SATYA AH

13

THE SHORT BARCHEY KUNSEL NGONDRO

Recite this as much as you can, then say: Om bendza sato ah OM VAJRA SATYA AH

Recite this in a suitable number. At the end, say: Gonpo dagni mishey mongpa yi&

Damtsig leyni galshing nyamH lama gonpo kyabdzo chig � Tsowo dorje dzinpa ni& Tugje chenpo dagnyi chenH Drowey tsola dagkyab chi&

Protector, due to my ignorance and lack of understandings I have transgressed and violated my samayas. �

Master and protector, please give me refuge. 8 Sovereign vajra holder, H Lord of great compassion, 8 King of beings, in you I take refuge. H Kusung tug tsawa dang yanlag gi damtsig Nyamchag tamchey tolshing shagsos Digdrib nyetung drimey tsog tamchey )angshing dagpar dseydu sol �

I openly admit all the damaged and broken root and branch samayas of body, speech and mind. 8 Please cleanse and purify all the gathered negative actions, obscurations, failings, and stains. H Shey solwa tabpey lama dorje sempa Gyeshing dzumpa dang cheypey rigkyi bu Khyokyi digdrib tamchey dagpa yinno � Shey nangwa jinching odu zhuney 14

THE SHORT BARCIIEY KUNSEL NGONDRO

Rangla timpey rangnyi kyang Pal dorje sempey kur gyur. K

Supplicating in this way delights Guru Vajrasattva. With a smiling face he says: "Child of noble family, all your actions, obscurations, and failings are purified." K Thus absolving me, he melts into light and dissolves in me. Thereby, I myself become the body of the glorious Vajrasattva.K

Thus, imagine that all your evil deeds and obscurations m·e purified and the transgressions and violations ofthe samayas are mended.

MANDALA OFFERING Prepare the mandala plate ofprecious metal, the pe7fumed water, the mate1·ial for the heaps, and so forth. Then, corresponding to the arrangements ofyow· physical pa1·ts, say: Om ah hungK Khamsum nochG paljor dangB DaglG longcho getsog ki.inK Tugje dagnyi namla billK Sheyney jingyi labtu sol � Om sarva tathagata ratna mandala pudza hohK OM AH HUNGi

The three realms, worlds and beings, splendor and riches,K My body, enjoyments, and all my virtues,K I offer to all the lords of compassion. e Accepting them, please bestow your blessings.K OM SARVA TATHAGATA RATNA MANDALA PUJA HOK

Chant that. To create mentally and offer Mount Sumeru, the four continents, and the 1·iches of gods and men, in an amount which equals the number of atoms in the universe, is the outer mandala. To offer your own body of aggregates, elements, and sense bases, along with all your dearly held pleasw·es, is the inner mandala. To embrace all these with the 15

THE SHORT BARCHEY KUNSEL NGONDRO

view of not conceptualizing the three spheres, is the secret mandala. Offer numerous times all three together as one, and at the end dissolve the wholefield ofaccumulation into yourse!f.

YOGA This has three parts.

GURU

A. EXTERNALLY, TO PRACTICE IN THE MANNER OF SUPPLICATION.

With one-pointed devotion, say: Rangdi.in namkhar chotrin gyamtsoy i.i e Sengtri pema nyida tsegpey tenge Kyabney ki.indi.i orgyen totreng tsale Zhelchig chagnyi trodzum si o ban Peysha sangpo chogo zab ber sole

Amidst an ocean of offering clouds in the sky before me,g Upon the lion throne and layered lotus, sun, and moon,e Is Orgyen Totreng Tsal, the embodiment of all objects of refuge.e He has one face and two arms, is wrathfully smiling, and

glowing with resplendent light. g Wearing the lotus crown, secret dress, gown, Dharma robes, and brocade cloak, H Chag yey dorje yonpey tobum name Sangwey chag gya beytsi.il khatvang khyi.ig Zhabnyi roltab jatson ongey Ionge Rabjam tsawa sumgyi trinpung troH Nangsi palden Iamey ngowor gyun

He is holding a vajra in his right hand, a skull with a vase in

his left8 And embracing the secret mudra in the hidden form of a 16

THE SHORT BARCHEY KUNSEL NGONDRO

khatvanga. � His rnro feet are in the reveling posture and he sits within a sphere of five-colored rainbow light.� He sends out cloud banks of the all-encompassing three roots. 8

All that appears and exists is the essence of the glorious guru.S

Visualize this in 01·der to 1·eceive the blessings. With intense longing and devotion make this supplication: Dusum sangye guru rinpocheg Ngodrub kundag dewa chenpo shabs Barchey kunsel dudul dragpo tsaU Solwa deb so

jingyi \abtu

sols

Chinang sangwey barchey shiwar dangs Sampa lhungyi drubpar jingyi lob®

Buddha of the three times, Guru Rinpoche, 8 Lord of all siddhis, Great Blissful One, s Dispeller of all obstacles, Wrathful Tamer of Mara, s I supplicate you, please bestow your blessings. s Pacify the outer, inner and secret obstacless And bless me with the

spontaneous fulf11lment of my wishes. s

Recite this many times. B. INTERNALLY, TO PRACTICE IN THE MANNER OF RECITATION

By having supplicated in this way. from the three places ofeach ofthe deities in the whole assembly, rainbows, lights and circles, all taking the shape ofdeities, seed syllables and attributes, countless like particles ofdust in a sunbeam, appear and dissolve into myself Thereby, I obtain without exception all the empowe1·ments, blessings and siddhis.

17

THE SHORT BARCHEY KUNSEL NGONDRO

Imagining that, OM AH HUNG

1·ec

VAJRA

i te: GURU

PADMA SIDDHI

HUNGg

When bringing the session to an end, imagine that the t·etinue dissolves into the G1·eat Masterfrom Uddiyana who is the embodiment of the three 1·oots and ofall objects ofrefuge. From hisJour places appear rays of light of white, red, blue and variegated colors. They dissolve into yourselfand you receive thefour empowennents. Imagining that, say: P alden Iamey kuyi neyshi ney 8 Ozer jungwa dag gi neyshir tim s Kusung tug dang yeshe dorje yi g jingyi labney wangshi tobpar gyun

From the four places of the body of the glorious guru K Rays of light stream forth and dissolve into my four places. H Blessed by the vajra body, speech, mind and wisdom, K I have obtained the four empowerments. i C. SECRETLY, TO PRACTICE THE TRUE GURU YOGA OF STMPLfCITY, IN THE MANNER OF ACTIVITY APPLICATION Lama orgyen chenpo niK Gyepa chenpo rang! a tim 8 Rang yang ktinshi macho peyK Ngangla yini dzinpa dral g Namdag trodrei chokyi ku 8

The Great Master of Uddiyana 8 With great joy dissolves into me.S

In the state of the unfabricated all-ground, 8 l\1y mind, free from fixation, g Is the pure dharmakaya devoid of constructs. H

18

THE SHORT BARCHEY KUNSEL NGONDRO

Saying and thinking this, look into the innate natural face of awareness and emptiness which isfree from the thought constructs ofthe three times. Connecting with this, train in the paths of the main practice, the development and completion. When it is time to ente1· your daily activities, say: Hoi Rigdzin Iamey kyilkhor drubpey tili Dakdang ta-yey semchen maiG kilnt Trinley namzhi \hiln-gyi drubpa dange Osel chokili yingsu drolwar shog1

HOHi By the power of accomplishing the mandala of the vidyadhara gurui May I and all the infinite sentient beings, without exception,i Spontaneously accomplish the four kinds of activities� And be liberated into the luminous space of dharmakaya!� Tsagyti Iamey jinlab nyingla zhugi Yidam khandro IGdang dribshin drogt Cho-kyong sungmey barchey ktinsel ney% Choktiln ngodrub drubpey tashi shogt

May the blessings of the root and lineage gurus enter my heart!� May the yidams and dakinis accompany me like a shadow follows the body!� May the Dharma protectors and guardians dispel all obstacles!� May there be the auspiciousness of attaining the supreme and common siddhis!!

Dedicate fully the roots of virtue towards supreme enlightenment. Seal the practice with pe1ject and pure aspi1·ations and train in passing 19

THE SHORT BARCHEY KUNSEL NGONDRO

the time in all your breaks with activities that are in accordance with the Dharma. This very short edition

of the p1·eliminaries of the terma of Chokgyur Lingpa, Tukdrub Barchey Kunsel, was written by Karma Urgy enpa [Tulku Urgyen Rinpoche}for the sake ofbeginners.

This

edition was extracted from The Great Gate,

Rangjung Yeshe

Publications, 1989, during thefourth visit ofKyabje Tulku Urgyen Rinpoche to Malaysia, june, 1989, by Erik Pema Kunsang. Re-edited at Nagi Gompa, 1999.

Filename: RYTA126

© Rangjung Yeshe Translations & Publications, Ka-Nying Shedrub Ling Monastery P.O. Box 1200 Kathmandu, Nepal

20

1999