Бесплатный фрагмент - Chod practice “The Laughter of the Hero”. Commentary
With a fairy tale about Rigpa and poems
ARTA LAMA RINPOCHE
⠀
⠀
COMMENTARY
ON THE NYENGYUD CHOD PRACTICE
OF PRIMORDIAL LIBERATION,
«THE LAUGHTER OF THE HERO»
OFFERING OF THE BODY,
CALLED «LIGHTNING
OF A HUNDRED THOUSAND WORDS
AND LOGICAL REASONINGS,
WHICH SMASHES EGO-CLINGING
INTO DUST».
WITH A FAIRY TALE
ABOUT RIGPA AND MARIGPA,
AND POEMS
ZHANG ZHUNG NYENGYUD TRANSMISSION LINEAGE
Kuntu Zangpo, Shenlha Okar, Shenrab Miwo, Tseme Oden, Trulshen Nangden, Barlong Khuchzhung, Zangza Ringtsun, Chime Tsugphue, Sangwa Dupa, Yongsu Dagpa, Lubon Banam, Tride Zambu, Banam Cholpo, Trisho Jalwa, Rasang Samdrub, Darma Sherab, Darme Bhode, Shang Shung Triphen, Muye Lhajung, Mashen Legzang, Jershen Tagla, Rasang Yungdrung, Sechen Yungphen, Gepar Dobdrub, Jerpung Gephen, Se Gejal, Shang Shung Namgyal, Mujung Karpo, Horti Chenpo, Donkun Drubpa, Rasang Phengye, Gurub Sega, Dawa Jaltsen, Tapihritsa, Jerpung Nangzher Lopo, Nyima Tsultrim Rinpoche
NYIMA TSULTRIM RINPOCHE
Nyima Tsultrim Rinpoche (nyi ma tshul khrims rin po che) was a renowned yogi of the twentieth century who realized Rainbow Body in 1986. Rinpoche was born in 1927 in Tibet. He was famous in his country as both a philosopher and a greatly accomplished practitioner.
When Tibet was annexed by China, Nyima Tsultrim retired to the mountains, where he stayed for six years completely alone, eating nothing and practicing Chudlen (the accumulation of vital humors). Years later he was accidentally found by hunters, who reported him to the police, leading to his arrest.
The master spent many years in prison in Chamdo. After some time the wardens began to respect the great yogi: he was allowed to go outdoors and given only easy chores. They continued giving him food, which as before he did not eat, instead distributing it to other convicts. Despite his imprisonment, Rinpoche overcame all obstacles to his practice, practicing Togal while looking at electric bulbs, for instance. Nyima Tsultrim Rinpoche gained many followers and students in prison.
After Rinpoche’s release, he brought the Teaching wherever he went. His efforts led to the restoration of Shardza Ritro monastery, and he founded and restored an additional 15 monasteries. Nyima Tsultrim Rinpoche made a tremendous contribution to the preservation of Tibet’s teaching systems.
The master’s heritage includes «The Laughter of the Hero», which he wrote in prison based on the view of Dzogchen, the Great Completion. A large number of people died in those days, and their restless souls (agonizing in the intermediate state of bardo) continually manifested themselves to Rinpoche. As a result of these visions, the Chod of primordial liberation came into being.
PREFACE AND AUTHOR’S BIOGRAPHY
Arta Lama Rinpoche (Tsultrim Namgyal) first had the good fortune of entering the gateway of Bon thanks to the homecoming of a true yogi, his uncle Nyima Tsultrim Rinpoche. Through this saint’s kindness, he received instructions on the ordinary preliminaries of Bon. He also received deep Dzogchen instructions on multiple occasions, thereby obtaining the opportunity to practice. In 1986 Tsultrim Namgyal Rinpoche took monastic vows. That year, together with his Lama, Nyima Tsultrim Rinpoche, he visited a holy site on Mount Kailash, where he made prostrations and performed thirteen kora circumambulations. Then he entered the monastery of Menri (smen ri) in Tsang, Central Tibet. He studied dudra (bsdus grwa) with Lopon (slop dpon) Kunzang Lodro (kun bzang blo gros) from the monastery of Yunling (g. yung gling), and received explanations on Mar yig (smar yig), Pungso (spungs so) and Lenwar (lan war) from Sherab Chogden (she rab mchog ldan). He received many initiations, transmissions and profound instructions from Ragshi Togden (rag shi rtogs ldan) and Beru Togden (be ru rtogs ldan) in Hor Drachen (hor sbra chen).
In order to know the differences between the text of one’s own and other traditions, one must know authentic traditions precisely, and therefore it is said: “It is praiseworthy to study, without inclination toward any one side, all significant texts indicating the ways of logic — the ornaments of the world.” He thoroughly studied the texts of Sutra and Tantra. In the monasteries Chungpo Ritse Drukgon (khyung po ri rtse drug dgon) and Hor Yetha Lungkar Gon (hor ye tha lung dkar dgon), Lopon Drangsong Yungdrung Rinpoche (drang srong g. yung drung), whose kindness is difficult to repay, taught him philosophy. He also entered [the monastery’s] Shardza practice school (shar rdza’i sgrub grwa), where for many years both of us, as friends in the Teaching, received commentaries and initiations, studied extensive and concise Vinaya and received an abundance of commentaries, initiations, transmissions and instructions on Ye (ye), Tri (khri) and Drag (bsgrags). Lopon Drangsong Yungdrung Rinpoche, whose name is difficult to utter [because of devotion], was immeasurably kind to us. From Tsedrug Khen Rinpoche, Kose Tulku (rtse drug mkhan rin po che go se sprul sku) Tsultrim Namgyal Rinpoche received four initiations of Sekhar Choknga (gsas mkhar mchog lnga), four special initiations of New Bon (bon gsar ma) and most of the other initiations. Khenpo (mkhan po) Tsugphue Tsultrim (gtsug phud tshul khrims) gave him transmission of Zhang Zhung Nyengyud (zhang zhung snyan rgyud) and taught him special rushens (ru shan), tsa-lung (rtsa rlung) and more. Hermit Yeshe Jaltsen (ye shes rgyal mtshan) gave him several commentaries on togal (thod rgal) and performance of dark retreat (mun khrid). He received many transmissions and commentaries from yogi Namkha Jaltsen (nam mkha’ rgyal mtshan). He also offered the yogi certain instructions such as Nyamjue (nyams rgyud) and others.
Khawo Togden Rinpoche (kha bo rtogs ldan) gave him transmission of Jalwe Kalung Chenmo (rgyal ba’i bka’ lung chen mo) and the text collection Drubkor Mangdag (sgrub skor mang dag). In addition, he studied many rituals and practices with his father Yeshe Sopa (ye shes bzod pa). He met with Chabje (skyabs rje) Yongdzin Rinpoche (yongs ’dzin rin po che) during his second visit to Tibet. He received pure vows of Gelong in the monastery of Patsang (spa tshang) from Yongdzin Rinpoche, Khawo Togden Rinpoche and Pala Dawa Jaltsen Rinpoche (spa bla zla ba rgyal mtshan) as Khenpo, Lopon and witness (mkhan slob spang). After that he gave teachings on the practices of tsa-lung and tummo (gtum mo) to Lama Yonten Jamtso (yon tan rgya mtsho) and his students in the monastery of Tromtsang (khrom tshang) and to Lama Uri (dbu ri) with his brothers in a secluded place, Nyamsal (nyams gsal). Then he built a retreat hut and persevered in many practices for several years, so that whatever he had received before could be connected by means of his own mind stream (rgyud).
In 1999 he joined a division of the practice school Drubdra Triten Norbutse (khri brtan nor bu tse) in Nepal. Chabje Yongdzin Rinpoche and Khen Rinpoche, the abbot of this school, granted him commentaries, transmissions, initiations and instructions on four categories of the highest texts, such as Mabu (ma bu), Chalag (cha lag) and others, of Sutra, Tantra and Dzogchen. Having graduated from the practice school, he has diligently worked on the two types of meditation, i.e. analytical meditation and the meditation of abiding, alternately until now. He received highest initations of Sherab Lhachog (shes rab lha mchog) and Chase Kengtse (phywa sras keng tse) from the 33rd Menri Tridzin Rinpoche (sman ri’i khri ’dzin rin po che). The latter instructed him on the need to meditate in sessions, which was of great benefit for him, and he developed an understanding that this alone was sufficient for practice, as he recounts. Also, with the support of other Teachers, he has plumbed the depths of the grammar topics Sumchupa, Tagjug and Dag yig (sum rtags dag), as well as astrology, poetry, construction of mandalas, and so forth.
In 2006 a few followers invited him to Russia, where he spent one year giving many teachings on Dzogchen, Tummo, Lojong (blo sbyong) and other practice methods.
As he was born in a small area under the protection of the Three Jewels, blessed by the help of five deities and in fear of nine spirits from olden times, one might think that there it would not be possible to attain the highest result of practice, the fruit of utmost magnificence, and that it would be difficult to reveal the essence of such an amazing, painstakingly led life. But because he is a person of proper actions, due to causes and conditions, one Great Holy Being, [his Root Teacher], has rendered the highest virtuous assistance to him [and it has brought beneficial results]. «However beneficial accumulations in this and in subsequent lives may be, they emanate from good thoughts alone.» Accordingly, a spiritual practitioner of virtuous aspirations, extracting a certain essence from the support [of a human body] endowed with freedoms, residing on a quiet village’s outskirts with barns for yaks and sheep, applied singular efforts to the practice of the Teaching of Holy Beings. Also, unlike ordinary people’s, his view has the right direction and the gates of his behavior are closed by precious Vinaya. Therefore, all of this true spiritual practitioner’s power is rigorously directed toward future and subsequent lives. Compared to contemporaries, who perform non-virtues under the sway of the eight worldly dharmas (’jig rten bon brgyad) — though he may seem the most foolish — if you look at the Teaching of Saints who have exhausted all the faults and amassed all the good qualities, there will be no doubt that he traverses the Great Immaculate Path. Since nowadays the people in our world known as the richest have plenty of mental problems and sufferings, reasonable people are interested in oriental spiritual traditions and see them as useful. And I have an opportunity to express what is suitable for my level of consciousness, simply as a way to purify my own non-virtues and to accumulate virtues.
It is said: «Without stability in the key points of the Teaching — even if you spend your life in the seclusion of desolate mountain valleys, you won’t be able to hurt the root of Samsara in the slightest.» Consequently, one must enter the Teaching through listening and contemplation, since realization of the meaning of the profound Teaching is far from easy. Many shepherds in our lands have imagined themselves to be great spiritual practitioners — more than can be counted.
Indeed, if you keep walking in an unknown place for several days without knowing the road, you won’t reach the destination. All the more reason that arriving in the land of Perpetual Bliss of Buddhas requires having an Instructor familiar with the Path. So, wherever he might be, in any directions and places, in compliance with his method of reliance on the greatest possible number of spiritual Instructors, he will surely be clad in the great armor of will and courage. It is also said in the teachings: «Rely on the Instructors consistently; you won’t attain [the meaning] by doing well just once. If you don’t treat chong disease a long time, you won’t recover by taking medicine just once.» The essence of learning lies in unifying learned material with one’s own mind stream, as all the saints of old proclaimed unanimously. Thus, he dedicated many years to practice: accumulation of merit, purification of non-virtues and unification of listening (study), contemplation and meditation (application), withstanding the shortage of food and clothing and facing hardships. This practice has allowed his mind stream to integrate the meaning of what he has heard. Furthermore, a sage is a person who holds mastery over the so-called three actions: explanation, dispute and composition. It is praiseworthy that he has composed this commentary on the practice of offering one’s body, «The Laughter of the Hero», based on the experience present in his mind stream, and it can be respectfully equated to all of the three actions of a sage.
Regarding this composition, he turned to me for editing and other assistance, and I gladly complied, according to my capabilities and knowledge. I consider him an honest and competent person and an honorable example. This is also my joyous contribution to a virtuous endeavor.
In this composition, relying on his Lama, he provides unadorned experiential instructions and explains them in the given context. The work contains only explanations based on his knowledge, and he does nothing improper, does not attach a goat’s head to a sheep. This text results from a ten-year sweat of labor and accrual, fraught with spiritual obstacles, and thus bears no resemblance to teachings made to order. This teaching, an explanation of Chod combined with the Dzogchen view, is easy to understand and of good quality, so it can be said definitely that the level of this work is high.
Although he makes no mention of the number of difficulties he had to face while writing this commentary, this example of wearing the armor of patience and diligence in writing and explicating the Buddha’s Teaching is undoubtedly worthy of a spiritual practitioner. Furthermore, in the present times of decay, when spiritual knowledge is lost and deficiencies arise, when Tibetans are forgetting their own language and culture, efforts to advance the national culture are extremely important and therefore commendable, not to mention that this feat shows the way toward Eternal Bliss.
This brief introductory preface was written by the publisher Drangsong Namgyal (drang song rnam rgyal) on the first day of fifth month of 2008 in Nepal, in Langri Mungten, at the foot of a mountain.
NYENGYUD CHOD OF PRIMORDIAL LIBERATION, «THE LAUGHTER OF THE HERO» OFFERING OF THE BODY
I pay homage to Kuntu Zangpo by discarding my illusory body, which is devoid of truth!
This Nyengyud Chod practice of Primordial Liberation, “The Laughter of the Hero” Offering of the Body, consists of three parts: the preparation, the main part and the conclusion. The preparation includes taking Refuge, generating Bodhichitta and proclamation of vows.
Firstly, taking Refuge:
Om! In the Body of Bon beyond concepts,
In the perfect Deity of White Light,
In Shenrab, who manifests most variously,
In the three deities of the Three Bodies of Enlightenment
I take Refuge, I take Refuge, I take Refuge.
Say it three times.
Secondly, generating Bodhichitta :
To overturn the depths of Samsara where all beings have been previously my mothers,
May I become a teacher who will guide everyone! PHET
Thirdly, proclamation of vows:
O ye, gods and demons of the eight classes, hearken!
I have come to this place of fear,
I am holding a feast of meat and blood.
And I don’t mind falling ill, dying and being buried here.
I am basing the offering on these two gifts
And invoking two groups, the gods and the demons.
I am thereby turning the wheel of Yungdrung Bon,
And you shall not be frightened,
You shall not be scared,
You shall not be terrified,
You shall not tremble:
Eat, take, enjoy!
Partake of refreshments in the state of emptiness! HUNG!
Now comes the main part of the offering of the body, consisting of seven points: 1) dance, 2) taking Refuge, 3) generation of Bodhichitta, 4) prayer, 5) ritual of transference, 6) offering of the body, 7) granting Teachings (the Bon). First, performing the dance:
PHET In the dance yard, where Samsara and Nirvana are inseparable,
The fearless hero performs the yogic discipline,
Dancing on the heads of gods and demons of dualistic perception,
Smashing into dust the ego, the subject and object, and mental afflictions.
PHET PHET PHET
The dance site of the Swastika Family glitters in gold,
And the hero of primordial mirror-like wisdom appears on it,
He treads the dance on the head of the affliction of ignorance,
Stupidity is self-liberated, subject-object dualism is shattered.
PHET PHET PHET!
The dance site of the Wheel Family glitters in green light,
And the hero of the primordial wisdom of equality appears on it,
He treads the dance on the heads of illusory reflections,
Pride is self-liberated, dualistic perception is shattered.
PHET PHET PHET
The dance site of the Lotus Family glitters in red light,
And the hero of primordial discriminating wisdom appears on it,
He treads the dance on the head of afflictive attachment to Samsara,
Attachment is self-liberated, clinging to the other is shattered.
PHET! PHET! PHET!
The dance site of the Jewel Family glitters in blue light,
And the hero of primordial all-accomplishing wisdom appears on it,
He treads the dance on the head of taking the body of skandhas,
Envy is self-liberated, self-cherishing is shattered.
PHET! PHET! PHET!
The dance site of the Suchness Family glitters in white light,
And the hero of the primordial wisdom of emptiness appears on it,
He treads the dance on the head of the Lord of Death and powerful karma,
Anger is self-liberated, ego-clinging is shattered.
The great egoless dance thunders over the heads of hypocrisy.
May we be liberated from taking illusions of this world for reality!
PHET PHET PHET
The second point is taking Refuge:
The taintless, primordially pure, unobstructed self-awareness
Comprises the enlightened mind of a thousand Buddhas of ten directions.
The mind needing Refuge that realizes the objects of Refuge as being itself
Is non-dually free of seeking Refuge and bestowing it. PHET!
The third point is generation of Bodhichitta:
If you recognize the gods and demons as non-dual self-manifestation,
Then, cutting off this one mind, you cut off a hundred fearful places.
In the state of non-dual primordial wisdom, Utter Transcendence is achieved.
May attachment to duality be liberated in the state of primordial purity! PHET!
The fourth point is making the prayer:
How wonderful! In the pure realm of the primordially pure, all-encompassing Body of Bon
To the Body of Bon of the Body of Bon, inexpressible and inconceivable,
I pray in the state of primordial liberation:
Bless me to realize primordial purity and unimpededness!
In the realm of naturally spontaneous clear light,
To the Body of Perfection of the Body of Perfection, Kuntu Zangpo,
I pray in the state of self-liberation:
Bless me to blend phenomena and mind in the practice of Tregcho!
In the realm of all-encompassing non-conceptual compassion,
To the Emanation Body of the Emanation Body, Kuntu Zangpo,
I pray in the state of freedom from extremes:
Bless me to liberate mental experiences through the practice of Thogal!
In the midst of hot rays of nine spaces of the flame of three sections,
To the young Three Bodies of Wrathful and Peaceful Deities of Wrathful and Peaceful Deities
I pray in the state of union:
Bless me to liberate my body and mind in the Divine Body!
In the castle of exhaustion of the four visions,
To the twenty-six rainbow bodies of great transference without transference
I pray in the state of unimpededness:
Bless me to be liberated in the state of the body of light of the lineage holders!
Amidst the sparks of self-liberation of non-duality of Samsara and Nirvana,
To the highest mother among mothers, Sipe Gyalmo Kunzangma,
I pray in the state of primordial keeping of vows:
Bless me to go beyond the limits of keeping vows!
To the torch that illuminates Tregcho and the primordially pure three sections,
To the Lama of Lamas, impeccable Kuntu Zangpo,
I pray in the state of clear light:
Bless me to obtain youthful vase body!
The primordially arisen is primordially liberated — the hero’s laughter resounds,
And control is gained over self-arising, self-liberation and self-manifestation.
Everything is free of extremes, manifestation as otherness is overpowered,
The realization and liberation of unbounded wholeness allow us to overcome the great pass of Samsara and Nirvana. PHET! PHET! PHET!
The fifth point is the ritual of transference:
I transfer this unimpeded awareness (rigpa), which is without transference,
To the field of non-conceptuality and primordial purity. PHET!
The sixth point is the offering of the body:
There is no attachment to the body, it is like a corpse in a cemetery,
There is no attachment to the mind, it is limitless like space,
There is no attachment to phenomena, they are like illusions, like dreams,
Without attachment, I throw it all away, and you may eat it and enjoy. PHET!
Che ho! I am offering my own body for the feast (tsog), please, enjoy!
I establish the four extremities as steady and marvelous hearth stones.
In the precious and huge cauldron of Kapala —
Flesh, blood, heat, breath, skin, fat, streams of fluids,
Elements, bases of cognition, subtle channels and limbs,
Sense faculties, sense organs, entrails with solid and hollow organs,
Skeleton, teeth, nails, hair on the head and hair on the rest of the body.
I divide them into three parts: pure, impure and residues,
And thus I offer this filthy body as a gift.
Please, grant me right now
Your highest view and your experience and realization.
I thereby purify myself of all karmic debts without exception.
May all doers of harm also obtain the highest Bodhichitta!
By the power of non-referential vast dedication,
May beings gain freedom from the bonds of belief in a self! PHET!
Eat, take, enjoy, accept it in the state of emptiness. HUNG!
The seventh point is granting Teachings (the Bon):
In the baseless, rootless, primordially empty manifestation
There are no gods or demons, they are no different in essence.
Beyond thinking, effortlessly, I liberate my ego-clinging for the feast.
Enjoy in the pure expanse of primordially liberated primordial arising. PHET!
Eat, take, enjoy, accept it in the state of emptiness. HUNG!
The nature of the mind is unimpeded clear light, non-composite.
Samsara and Nirvana are simultaneous, free of benefit and harm, negation or affirmation.
I set free the self-arisen, self-liberated subject-object duality for the feast.
Do not discard, but enjoy in the naturally pure state of spontaneity. PHET!
Eat, take, enjoy, accept it in the state of emptiness. HUNG!
Phenomena inseparable from mind, this display of manifestations like the moon reflected in water,
Are starkly cut through down to the root by the laughter of the hero.
The naked gaze brings naked liberation, I set free self-cherishing for the feast.
Enjoy in the all-encompassing state of freedom from all extremes! PHET!
Eat, take, enjoy, accept it in the state of emptiness. HUNG!
Cutting off hopeful concerns, Pure Lands are exhausted as the object of perception,
Cutting off ways of fear, lower rebirths are exhausted as the object of manifestation,
Having come to the place of two exhaustions, the youthful vase body is obtained.
Enjoy the fruit in the state of great feast, primordially pure! PHET!
Eat, take, enjoy, accept it in the state of emptiness. HUNG!
For the six types of those appearing as guests for the offering,
The great feast (tsog) is arranged, which magnetizes them as celestial treasure.
I leave all ideas of offering items, the act of offering, the one who offers and the receiver
Altogether in the expanse of primordial purity. PHET! PHET! PHET!
Now, the conclusion contains two parts — dedication and good wishes. The first point is dedication:
Non-fabricated dedication, the one who dedicates and the ones to whom it is dedicated
Are the non-exhaustible great treasure of Kuntu Zangpo.
Due to this immaculate great feast may all beings, as limitless as space,
At the same time, together achieve realization and Liberation! PHET!
The second point is making good wishes:
Realization of Dzogchen’s meaning reverberates: si-li-li.
In the vast expanse of the unfabricated, primordially pure Base
There is a play of the divine dance of unstoppable and spontaneous dynamic energy (tsal).
The song and dance of non-dual mind is performed,
I am making an offering in the state free of conceptual elaborations,
Asking for the removal of negative circumstances and obstacles.
Bless me to realize the meaning of the natural state!
Undistracted meditation flows: tri-li-li,
The mist of blessing condenses: thib-se-thib,
Experience and realization blaze up: u-ru-ru,
May Samsara be shaken from its depths and primordial Buddha reveal itself!
This is sealed with the absence of thought about triple division — into subject, object and action.
The brainless fool Nyima Lhundrub Jaltsen wrote whatever came into his head while in prison in Chamdo, being motivated by numerous dream visions of eating a body arisen in the state of insubstantiality and emptiness. I feel remorse for mistakes and dedicate the accumulation of virtue to the boundless beings. May there be happiness! May there be blessings! May this be auspicious! May this be auspicious! May this be auspicious!
COMMENTARY ON THE NYENGYUD CHOD PRACTICE OF PRIMORDIAL LIBERATION. «THE LAUGHTER OF THE HERO» OFFERING OF THE BODY, CALLED «LIGHTNING OF A HUNDRED THOUSAND WORDS AND LOGICAL REASONINGS, WHICH SMASHES EGO-CLINGING INTO DUST»
The basis is inconceivable, primordially liberated suchness,
The play of unstoppable, self-arisen Clear Light as bases of cognition,
Inseparable, all-encompassing, free of extremes, without limitations —
I respectfully salute this original Kuntu Zangpo!
The great arrogant demon of ego-clinging
Is eradicated by the sword of the wisdom of selflessness.
In front of the lotus feet of the holder of the name Sun, who sacrifices his body for the feast (tsog)),
I fold my palms with a mind full of faith.
You reached the middle of the ocean of study and contemplation, without getting tired,
By means of the great ship of your inborn sharp wisdom,
And you finally crossed the water treasury by means of meditative realization,
Actualizing the fruit, acquiring the wish-fulfilling jewel.
From the heaven of his supreme knowledge
Came the sunrays of profound quintessential instructions.
Although my mind is unclear as an owl’s eyes,
By the power of necessity, I will write about these instructions as much as I can.
In order to explicate to some extent the meaning of words of this text called “The Laughter of the Hero” and containing the Nyengyud Chod practice of primordial liberation, which have arisen from the energy of noble realization of the sovereign of knowledge and spiritual mastery Kyabje Nyima Tsultrim Rinpoche, I will present a commentary, divided into an explication of the text’s beginning, its main part and its conclusion.
The first part, the beginning, consists of a salutation and the main meaning. The salutation reads:
I pay homage to Kuntu Zangpo by discarding my illusory body, which is devoid of truth!
There are two kinds of Kuntu Zangpo — with characteristics and without characteristics. The first one, Kuntu Zangpo with characteristics, abides in the realm of Ogmin (’og min) and manifests to Swastikasattvas (g. yung drung sems dpa’) as Teacher Kuntu Zangpo in the form of Shenlha Okar, having color, features, face and hands — really arising. Kuntu Zangpo, without characteristics (gdags su med pa), abides in the truth itself (bon nyid), in the nature of the mind (sems nyid), in the space of non-duality. He is the white Bon deity of self-arisen (rang ’byung) mind or the king of self-knowing awareness (rang shes rig gi rgyal po), the enlightened mind, ungraspable, beyond all sounds and thoughts, negation or affirmation, acceptance or rejection.
To explain the words: «kun» (all, everything) means all phenomena (bon thams cad) of the knowable manifest world (snang srid), of Samsara and Nirvana. «Tu» is the unified meaning of everything. «Zangpo» means equanimity regarding everything — without good and bad, acceptance and rejection, myself and others (bdag phyogs), big and small, high and low, increase and decrease, close and distant. «Gyulue» (sgyu lus) means that these contaminated illusory (zag bcas) groups of skandhas (phung po) arise at first, stay in between and dissolve in the end, and if you examine all that, everything depends on mind. It is nothing but appearances (snang ba tsam) of habitual tendencies (bag chags), without any independent nature or existence through its own power. They are like illusory horses, oxen or dreams. Although joys and sorrows are experienced during a dream, they disappear upon awaking, being no different except for duration.
«Discarding my illusory [body] ” — «denme bor» (bor): when we understand that this body has no truth in it, we give it away without attachment. «La» is a particle denoting the object and showing that we bow down to Kuntu Zangpo.
The main meaning of the beginning consists of five parts: essence, meaning of words, classification, purpose and fruit.
The essence has special and ordinary aspects. The special aspect is that in the truly natural state (gnas lugs) of the mind there is no duality of the object of search and the seeker, and they are liberated in themselves (rang sar grol ba).
The ordinary aspect is that relying on right intention and faith with our body, speech and mind we purify the veils of skandha collections, elements and bases of cognition (phung khams skye mched).
The second part is the meaning of the words. «Chak» (phyag) means purification from ignorance and obscurations, whereas «tshal» (’tshal) means searching for the ultimate body and all kinds of primordial wisdom.
The classification consists of material salutation by the body, immaterial salutation by speech and absolute salutation by mind.
During the material salutation by the body one should reverently go down to the floor and touch it with the five limbs. Secondly, during the immaterial salutation by speech, one should perform the utterances with joyous melody of inspiration. Thirdly, during the absolute salutation by the mind, imagine during prostrations that the Three Jewels of Refuge fill the sky and one’s own body becomes as numerous as the smallest particles (rdul) of the universe.
Fourthly, the purpose of the salutation is: having purified the body, speech and mind from the veils of defilements, to attain the highest and ordinary accomplishments and finally reach the level of the Three Sacred Bodies.
Fifthly, the fruit. It is to reveal the enlightened body, speech and mind in our ordinary body, speech and mind, and truly attain the indestructible rainbow body (’ja’ lus) — the sacred body of great transition (’pho bac hen po’i sku). Then all the good qualities arise effortlessly and spontaneously (lhun gyis grub pa), without exception. «Lo» is the terminative particle, indicating here that all the good qualities to be obtained are obtained without exception.
“dir nyengyud yedrol ji chod lue jin pawoe gejang nyams su lenpa la.
This Nyengyud Chod practice of Primordial Liberation, “The Laughter of the Hero” Offering of the Body…
The word “dir” (“dir — ‘here’) means nearby and at the present time. ‘Nyengyud’ (snyan rgyud — ‘oral transmission’) means successive oral transmission from predecessors to followers, and from them onwards, which ensures conveyance of predecessors’ realization to the followers, i.e. the continuity. From Kuntu Zangpo the oral transmission (snyan) of enlightened mind (dgongs pa) passed through twenty-four individuals, and so on until the Root Lama. The so-called Nyengyud Chod is based on the teaching on offering the illusory body for the feast, this teaching being one of the nine preliminary practices of Zhang Zhung Nyengyud by Dru Jalwa.
It is sometimes said that there is no way to transmit realization from predecessor to follower — as it is said: «I cannot transfer my own realization to another person.» But this doesn’t apply to a situation where a yogi of the highest capacities in the unsurpassable (bla med) system of the Great Completion (rdzogs pa chen po) infuses true awareness (rigpa) into the mind stream of a human being like himself. And he can even cause an inanimate thing to move.
The “Torch of Precise Illumination of All Signs” (rtags tshad gsal sgron) of the Zhang Zhung Nyengyud Great Completion states: “If he infuses his awareness into three hundred beings, they will undoubtedly be purified of the origin of suffering and thereby become Buddhas. And if he infuses the same awareness into inanimate things, they will start to move and produce sounds. The liberation occurs because the mind as such (sems nyid) and the awareness as such are identical.”
It is also said: «If during transference he infuses the awareness into someone who has committed the five extremely heavy misdeeds (mtshams med pa lnga), the latter will become equal to him.»
In the treatise of Mantrayana Mother Tantras called «Explication of the Path of Accumulation» (ma rgyud tshogs lam) it is taught: «Shen Puli (gshen phu li) could see that all the people of the town of Yawo who had committed wrongdoings would go to hell, and he felt compassion for them. He sacrificed his body for the feast, and it was distributed to all of them. By mingling with this substance, all of them were delivered to the Realm of Swastika. King Jalshen Milue Samleg (rgyal gshen mi lus bsam legs) was able to transform all of his retinue into bodies of light. Dero Nyamphel (lde to nyams «phel) performed a ganachakra in a town of fishermen, and all the participants gained the might of awareness and reached Liberation.
Also, the rural shepherd Marmo Thokar (dmar mo thod dkar) once offered his savings to Zhang Zhung Sene Gau (zhang zhung sad ne ga’u) for the feast, through which wisdom awareness dawned naturally on the shepherd, and he became liberated.
Similarly, [the Tantra of] Namgyalma (rnams rgyal ma) says:
Whoever has undefiled qualities
Can transmit them to all beings.
But nobody can do this except the master of the mental yoga of Mantrayana (sngags sems kyi rnal ’byor).
«Yedrol» (ye grol) — «primordial liberation») means abiding in the natural state of the Base (gzhi), primordial essence of the nature of the mind, the unimpeded (zang thal) pure inseparability (zung ’jug) of clarity and emptiness (gsal stong). Ji (gyi) is a linking particle connecting the previous and next words.
Now, the meaning of Chod (gchod). What is cut off? Outwardly, gods and demons, inwardly — four devils, secretly — evil spirits of ego-clinging. By what means are they cut off? They are cut off by means of realization of the great wisdom of the self-liberated (rang grol) Base. How are they cut off? The evil spirit of ego-clinging that is to be cut off becomes self-pacified (rang gzhi) and self-liberated (rang grol) in the space of great non-dual wisdom.
Now, what should yogis practicing Chod be like? In general, they should have generated deep resolve to discard Samsara, they should wholeheartedly remember impermanence, should know the inevitability of the law of cause and effect, should have unflagging (thong lhod med pa) faith, should have generated Bodhichitta, their mind stream should be filled with kindness and compassion, they should realize the profound wisdom of understanding egolessness. They should understand that demons are empty and illusory. They should understand that gods and demons are like a magical display and useless thought patterns outwardly, that all physical diseases and mental chatter of the four devils are like a false manifestation, an illusion devoid of truth, a mirage inwardly, and they should cut off all kinds of ideas of ego-clinging by means of the unbounded wholeness (nyag chig) of the wisdom of realization of the non-ego.
«Lujin» (lus sbyin) means that we divide constituents (skandhas), elements and bases of cognition, flesh and blood, warmth and breath, pure part from refuse, semen from sediments and offer them to the four types of guests.
A «Pawo» (dpa’ bo) is a yogi who has actualized the meaning of the great wisdom of self-liberation in the basis of nature of the mind. His accomplishments do not deviate (ma g. yos pa) from truth and from genuine immeasurable compassion, and when in this state he emits his great laughter, he subjugates all the gods and demons of the whole world with his glory (zil gyis gnon pa)), regardless of their strength and fearfulness.
Meanwhile, what do you need? As is said in the treatise of Mother Tantras «Incorporation of Fearful Places into the Path» (ma rgyud gnyen sa lam khyer): «First, in order to start the dance, you should hit your right palm three times on the kangling (rkang dung) opening, thinking meanwhile that you are hearing: «Don’t be afraid! Don’t be terrified! Don’t be frightened!» After that you blow the kangling: DZA HUNG MA. About this kangling melody Chabje Yongdzin Rinpoche said he had received it from his Lama, Gangru Ponlop. When you blow the kangling like DZA HUNG / DZA HUNG / DZA HUNG PHET three times, think that you hear «Listen!» first, «Come together!» second, and «Come together quickly!» third, or that you hear «Desire Realm» (’dod khams) first, «Form Realm» (gzugs khams) second, and «Formless Realm» (gzugs med khams) third. In any case, the feast that is to be arranged will contain various desirable things for each one of the beings. The sound of «Come together!» is heard by everyone from the Peak of Existence to the Hell of Uninterrupted Pain (mnar med), and up to the chain of iron mountains. Think of them as coming together like mist collects around a big mountain, to the accompaniment of hand drum and flat bells (dhar sil).
Secondly, an explanation of the preliminary part, which includes three aspects: taking Refuge, generating Bodhichitta and proclamation of vows.
The first point is taking Refuge.
Om! In the Body of Bon beyond concepts,
In the perfect Deity of White Light,
In Shenrab, who manifests most variously,
In the three deities of the Three Bodies of Enlightenment
I take Refuge, I take Refuge, I take Refuge.
Om. Outwardly, this means Pure Lands of the five Buddha families; inwardly — five Buddhas, five enlightened bodies and five wisdoms, as well as seed syllables or symbols and signs. Besides this, it is the protection of words and the sound of changelessness.
Body of Bon (bon gyi sku) beyond concepts (dmigs med). On the outer level, this is the teacher Kuntu Zangpo with five absences, primordially endowed with all-knowingness. On the inner level, it is inconceivable realization (dgongs pa) of the empty essence of the nature of the mind, the space (dbyings) of stainlessness (dri ma med pa), the Body of Bon which is beyond thoughts and expressions.
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